in a storme All Fortune apt to desert us is the true scope which they propose to themselves who war on do unjustly or comply dishonestly only the clearnesse of Vertuous persons is not unacquainted with the instability of Fortune but by reason sustaining all accidents and being as Plato saith above them they are never disordered Take heed therefore of the rapid motion of things look upon them as a Circle which reverts into it self cast up the accounts of life for chance imposeth many things upon life and maketh our inclinations follow it Pardon those that offend ignorantly be ready to acquite those that do good This if you perform not once but continually your Court will be secure from all danger This considering the greatnesse of the things I have said is but little but considering the person to whom I write All. To Alexander 4. I Am in doubt how to begin for upon whatsoever I reflect all seems great and wonderfull nor fit to be forgotten but proper for remembrance and exhortation not to be defaced by Time Good precepts and exhortations of Masters have Eternity for their Spectator Endeavour to make use of your power not to oppresse but to oblige others then which nothing can bee greater in Man's life Mortall Nature which often yieldeth and is overcome by Fate obtaineth eternall memory by the greatnesse of such works Consider this well you are not unreasonable as some are who think good advice ridiculous Your descent is honourable your Kingdome hereditary your Learning sound your glory admirable and as much as you exceed others in the Goods of Fortune so ought you to be excellent amongst the good in Vertue In fine do that which is profitable and finish what you designe To Theophrastus 5. A Sudden Injury is better then a slow benefit for the remembrance and harme of that lasts but a little while but this groweth old as if it hated to build a work to perpetuity and many times deferring what we intend to bestow upon another he meets with a calm else-where which allaies the tempest of his mind Wherefore I say mutuall society ought not onely to do no wrong but if any be received to be ready to forgive it for perhaps to do no wrong is above the power of Man As for him who hath erred to make use of reproof is the property of a good well-seated Judgement THE DOCTRINE OF ARISTOTLE THE First PART CHAP. I. Of Philosophy in generall and particularly of DIALECTICK THE Philosophy of Aristotle is well known many abstracts thereof have been published many are read daly in Universities by publick Professours yet will it be requisite to our designe to give a short account thereof that it may appear wherein the doctrine and method of the Peripateticks is different from that of the Academicks and Stoicks Philosophy according to Aristotle is two-fold Practick and Theorelick To the Practick belongs Ethick and Politick this concerning the well ordering of a City that of a House To the Theoretick belongs Physick and Logick but Logick is not properly a part thereof but a most expedient Iâ—strument Of Logick he asserted two ends probable and true for each he makes use of two faculties Dialectick and Rhetorick for the probable Analytick and Philosophy for the true omitting nothing towards Invention Iudgment and Use. For Invention his Topicks and Methodicks afford a plentifull supply out of which may be taken problems for probable arguments For Iudgment his first and second Analyticks in the first propositions are examined in the second he treats exactly of their composition and the â—orm of Syllogisme To Use belongs his Agonisticks and his Books concerning Interrogation and his Eristicks and his Sophistick Elenchs and of Syllogismes and the like Hitherto Laertius Of his Logick we have only these books remaining Of Categories of Interrogation Analyticks Topicks and Soâ—histick Elenchs The first considers simple terms The second Propositions The rest Syllogismes Demonstrative Dialectick and Sophistick The Categories are placed first by the generall consent of all Interpreters neither is it to be doubted but that the rest are disposed according to the genuine method of Aristotle For in the beginning of his Analyticks he saith We must speak of Syllogism before we come to speak of Demonstration because Syllogisme is the more generall And in his Elenchs Of Didascalick and demonstrative Syllogismes we have spoken already in the Analyticks of the Dialectick and Pirastick in the book immediately preceding these We come not to speak of the Agonistick and Eristick CHAP. II. Of Termes TErmes are of three kindes Homonymous Synonymous and Paronymous Homonymous whose name only is common their essence divers Synonymous whose name and definition are common to either Paronymous have denomination from the same thing but differ in case or termination Synonymous or Univocall termes are reduced to ten generall heads called Categories 1. Substance of two kinds First which is most properly substance is neither praedicated of nor inherent in a subject Second substances are species and genus's which subsist in the first The properties of first-substances are 1. Neither to be in nor praedicated of a subject 2. To be all substances equally 3. To signifie this particular thing 4. To have no contrary 5. To admit no degrees of more or lesse 6. To be susceptible of contraries 2. Quantity of two kinds Discrete as Number Continuous as a Line Their properties 1. To have no contraries 2. To admit no degrees of more or lesse 3. To denominate things equall or unequall 3. Relatives whose whole being is in some manner affected towards one another their properties 1. To have contraries as Father and Son 2. To admit degrees of more and lesse as in kindred 3. To follow one another mutually 4. To be naturally together 4. Quality from which things are denominated qualited it hath foure kinds 1. Habit and disposition 2. Naturall power and impotence 3. Passible qualities and passions 4. Form and figure The properties 1. To have contraries as black and white 2. To admit intension or remission 3. To denominate things like or unlike 5. Action 6. Passion Their properties are to admit contraries to admit degrees of intension and remission 7. When. 8. Where 9. Position 10. Habit. These admit not contraries nor degrees of intension or remission Of those which cannot be reduced to any certain Category are 1. Opposites 2. Precedents 3. Coaequals 4. Motion 5. Possession Of Opposites there are foure kinds Relatives Contraries extreams in the same kinde as black and white Privatives as privation and habit light and darknesse Contradictories which affirm and deny as learned not learned CHAP. III. Of Proposition VOice is a signe of the notions of the minde as in the minde are two kinds of Intellection one simple expert of truth and falsitie the other either true or false So in voice some is simple some complexe A noun is a voice signifying according to institution whereof
his Father if he be called into question But is not our Country before all Offices yes but it is for the good of our Country to have Citizens pious to their Parents What if a Father should aim at possession of the â—yranny on endeavour to betray his Country shall the Son keep his Couâ—sell He shall beseech him not to do it If that prevail not he shall accuse him yea threaten and lastly if the matter shall tend to the destruction of the Country he shall preferre the safety of the Country before that of his Father If a wise man receive Counterfeit money for good if afterwards hee know it to be counterfeit money may he pay it where he ows anything for good Diogenes saith he may 〈…〉 may not If a man sell Wine that will not last and know it to be such ought hee to declare it or no Diogenes thinks he is not obliged Antipater conceives a good man must These are as it were cases of Controversie amongst the Stoicks CHAP. XIV Of Praeteroffices As every perfect Office in a rational Creature is a Rectitude and alwaies compleat in all numbers so every Praeter-office in a rationall creature is a sin A sin is that which is done contrary to right reason or in which somthing of Ofâ—ice is omitted by a rationall Creature A good deed is the command of the Law Sin the prohibition of the Law Hence it is that the Law forbiddeth fools and mad men many things but prescribeth them nothing because they are not capable of doing any thing wel All sinns are impiety as being a resisting of the will of the Gods The Gods love Vertue and its works they hate vice and its works Every sin therefore displeaseth them and consequently is impiety All sins are equall so Chrysippus in the first of his morall questions and Persieus and Zeno though not alike for they flow from one fountain as it were of vice and the judgment is the same in all but by the externall object by which that judgment is made they are rendred unlike That they are equall is evident from this If there be not one truth more truth then another nor one falshood more falshood then another neither is one deceit more deceit then another nor one sin more sin then another He who is distant from Canobus a hundred furlongs and he who is distant but one furlong are both alike not at Canobus so he who sins more and he who lesse are both alike not in the right way Yet though sins are equall there are some differences in them forasmuch as some proceed from an obdurat incurable affection others from an affection not obdurat nor incurable And though every lie is equally a lie yet all men do not lie equally but every sin is equally sin for every sin consisteth in lying Thus Chrysippus Persaeus and Zeno But Heraclides of Tarsis friend to Antipater and Athenodorâ—s hold that sins are unequall CHAP. XV. Of wise or vertuous Persons Paradoxes THere are according to Zeno two kinds of men the wise or vertuous and the vicious The wise make use of vertue through the whole course of their life the vicious of vice Of the wise there are two sorts one in perfection consummate the other in progression procedent Of the first are these following paradoxes to be understood not that the Stoicks positively affirm there ever was such a one in nature for Zeno Cleanthes and Chrysippus were great and venerable persons yet did not attain the height of human nature but that such a one might possibly be A wise man is void of passion for he cannot fall There is another kinde of person void of passion likewise a wicked man that is obdurate and inflexible A wise man is void of pride honour and dishonour are alike to him There is another kinde of person void of pride a wicked man equally inclinable to dishonour as to honour A wise man is austere for he neither speaketh for complaisance nor admitteth any thing spoken in that kinde There is another sort of austere persons which resemble â—oure wine not fit for drinking but for medicines only A wise man is sincere for he taketh care that he be not thought better then he is by reason of some specious show and withall to expresse whatsoever good he hath without any Rhetoricall glosse A wise man is not pragmaticall for he declines the doing of â—ny thing that is beyond his office A wise man is â—â—ver drunk although he drink wine for he never sinneth but doth all things according to Vertue 〈◊〉 A wise man is never mad yet somtimeâ— strange phantasies may occurre to him through melancholy or deliration not according to the reason of eligibles but praeternaturall A wise man is never grieved for grief according to Apollodorus is an irrationall contraction of the Soul A wise man is divine for he hath God with himself but 〈◊〉 wicked man is an Atheist An Atheist is taken two waies for him who is an Enemy to the Gods and for him who believeth there are no Gods which all wicked men do not A wicked man is impious because he doth all things according to Vice as the good according to Vertue and he who hath one vice hath all He is an Enemy to the Gods for emnity is the discord of life as amity is the concord The wicked differs from the Gods in his course of life and therefore is an Enemy to them for they account all their Enemies who are contrary to them The wicked are contrary to the good God is good therefore the wicked are Enemies to God A wise man is religious for he is skilfull in all divine rites Religion is the Science of divine worship Hee sacrificeth to the Gods and is pure detesting all sin holy and just in Divine things A wise man only is a Priest skillfull in Sacrifices businesse of the Temple expiations and other things proper to the Gods A wise man only is a Prophet endued with the Science of those signs which are communicated by Gods or Demons which belong to humane life In him therefore are all kinds of vaticination as well by dreams birds and other things A wise man reverenceth and loveth his Parents and Brethren next the Gods He hath likewise an innate love of his Children which the vicious hath not A wise man ought to apply himself to some office in the Commonwealth according to Chrysippus unlesse otherwise diverted For he will encourage Vertue and suppresse Vice especially in those Commonwealths which are far from perfection Hee ought to make Laws instruct men prescribe rules To which is opposite study of popularity specious deceit prescription of things unprofitable which are not competible to a wise man A wise man ought to marry as Zeno in his Common-wealth that he may have Children A wise man doth not
THE HISTORY OF PHILOSOPHY In Eight Parts By THOMAS STANLEY LONDON Printed for Humphrey Moseley and Thomas Dring and are to be sold at the Princes Armes in Saint Paul's Church-Yard and at the George in Fleet-street neer Cliffords-Inne 1656. THE HISTORY OF PHILOSOPHY The First Part. Containing those on whom the Attribue of VVISE was conferred LONDON Printed for Humphrey Moseley and Thomas Dring and are to be sold at the Princes Armes in Saint Paul's Church-Yard and at the George in Fleet-street neer Cliffords-Inne 1656. TO MY HONOVRED VNCLE IOHN MARSHAM Esq SIR I Send this Booke to you because you first directed me to this designe The learned Gassendus was my precedent whom neverthelesse I have not followed in his partiality For he though limited to a single person yet giveth himselfe liberty of enlargement and taketh occasion from his subject to make the world acquainted with many excellent disquisitions of his owne Our scope being of a greater latitude affords lesse opportunity to favour any particular whilst there is due to every one the commendation of their owne deserts This benefit I hope to have received from the variety of the subject but far more are those I owe to your encouragement which if I could wish lesse I should upon this occasion that there might seeme to have been expressed something of choice and inclination in this action which is now but an inconsiderable effect of the gratitude of Dear Vncle Your most affectionate Nephew and humble servant THOMAS STANLEY PREFACE HIstory which by expounding actions past teacheth to regulate the future and furnisheth us with wisdom at the cost of other mens experience is not unlike Painting their scope is the same and as in the latter it argues want of skill to look upon the whole draught with an indifferent eye but to select and insist upon some chiefe particular is proper to an Artist so he who rests satisfied with the generall relation of affairs not fixing upon some eminent Actour in that story loseth it greatest benefit since what is most particular by its nearer affinity with us hath greatest influence upon us Hence it is that there are two kinds of History One represents generall affairs of State The other gives account ef particular persons whose lives have rendred them eminent Homer hath given an essay of each of the first in his Iliads a relation of a war betwixt different Nations of the second in his Odysses confined to the person of Ulysses Now the life of man being either practick busied in civill affairs of peace and war or Contemplative retir'd from publick businesse to speculation and study of wisdome divine or humane it followes that this personall history bee twofold likewise describing either the actions of such persons as are wholly interested in affairs of state properly compar'd to the persons of a drammaticall designe whose single Characters and parts serve one onely to make up one joint plot Such are most of those whose lives are related by Plutarch the twelve Caesars of Sueronius Or the lives of such as have been excellent in some kind of learning Thus Antipho writ of Poets Eudemus of Astrologers Cicero and Plutarch of Oratours Suetonius of Grammarians They who writ of Philosophers exceeded the rest far in number of whom to give a particular accompt will be unnecessary because their workes are not extant and therefore we shall onely name them Aetius Anaâ—ilides Antigonus Antisthenes Aristocles Aristoxenus Callimachus Clitomachus Diocles Diogenes Laâ—rtius Eunapius Heraclides Hermippus Hesychius Hippobotus son Idomeneus Nicander Nicias Panaetius Porrius Plutarch Sotion and Theodorus Of almost all these which is much to be deplored there remaine not any footsteps the onely Author in this kind for the more antient Philosophers is Diogenes Laertius for the later Eunapius And to make the misfortune the greatâ—r that which Laertius gives us is so far short of what he might have done that there is much more to be found of the same persons dispersed amongst other authors which I have here collected and digested with what diligence I could Nor is it unseasonable at this time to examine the tenents of old Philosophers when so great variety of opinions daily spring up some of which are but raked out of the ruines of antiquity which ought to be restored to their first owners others being of late invention will receive addition when advanced to such height wee look down to the bottom from which Philosophy took her first rise and see how great a progresse she hath made whose beginnings are almost inscrutable Although some Grecians have challenged to their Nation the Originall of Philosophy yet the more learned of them have acknowledged it derived from the East To omit the dark traditions of the Athenians concerning Musaâ—us of the Thebans concerning Linus and of the Thracians about Orpheus it is manifest that the original of the Greek Philosophy is to be deriv'd from Thales who travelling into the East first brought Naturall learning Geometry and Astrology thence into Greece for which reason the attribute of wise was conferred upon him and at the same time upon six others for their eminence in morality politicks Thus learning in the antientest times was by the Greeks called Sophia wisdom and the prafessour thereof who raised his soul to an 〈◊〉 degree of knowledge Sophos wise Pythagoras first named it Philosophy love of wisdom and himself a Philosopher affirming that no man is wise but onely God As concerning those who were honoured with this attribute of wise Damon the Cyrenaean undervalues them all especially the seven Anaximenes saith they were all addicted to Poetry Dicaearchus that they were neither wise men nor Philosophers but upright men and Law givers Archetimus the Syracusian wrote concerning their meeting with Cypselus Father to Periander whereat he saith himself was present Ephorus affirms they all met with Croesus Thales onely excepted Some say they met also at the Panionian feast and at Corinth with Periander at Delphi There is some controversy concerning their sentences of which some are ascribed to severall persons as that Lacedaemonian Chilon this profest Nothing too much a mean in all is best There is no lesse dissent concerning their number Leandrius for Cleobulus and Myson inserts Leophantus Son of Gorsiades a Lebedion or Ephesian and Epimenides the Cretan Plato in his Protagoras substitutes Myson for Periander Ephorus Anacharsis for Myson Some adde Pythagoras Dicaearchus alledgeth four acknowledg'd by all Thales Bias Pittacus and Solon then names six more out of which are to be selected three Aristodemus Pamphilus Chilon the Lacedaemonian Cleobulus Anacharsis Periander some adde Acusilaus Son of Caba or Scabra an Argive Hermippus in his Treatise of the seven wise men saith they were in all seventeen of which seven were variously named which were Solon Thales Pittacus Bias Chilon Cleobulus Periander Anacharsis Acusilaus Epimenides Leophantus Pherecydes Aristodemus Pythagoras Lasus of Hermionea Son of Charmantides or according to
when you cannot see those things that are at your feet that you can understand the heavens He was also for preferring this study before wealth reproved by some friends not without reproach to the Science as conferring no advantage on its professors whereupon he thus vindicated himselfe and the art from that aspersion When they upbraid him saith Aristotle with his proverty as if Philosophy were unprofitable it is said that he by Astrology foreseeing the plenty of Olives that would be that year before the winter was gone antequam florere caepissent saith Cicero gave earnest and bought up all the places for oyle at Miletus and Chios which he did with little mony there being no other chapman at that time to raise the price and when the time came that many were sought for in hast he setting what rates on them he pleas'd by this means got together much money and then shew'd that it was easie for Philosophers to be rich if they would themselves but that wealth was not their aim To this Plutarch alludes when he said that Thales is reported to have practised Merchandise CHAP. IX His Morall Sentences Of his Morall Sentences those are first to bee remembred which Plutarch mentions upon this occasion Amasis King of Egypt entring into contestation with the King of Aethiopia concerning wisedome propounded these questions to be resolved by him what is oldest of all things what fairest what greatest what wisest what most common what most profitable what most hurtfull what most powerfull what most easie The answers of the Aethiopian were these the oldest of things is time the wisest Truth the fairest Light the most common Death the most profitable God the most hurtfull the Devill the most powerfull Fortune the most easie that which pleaseth Thales demanded of Niloxenus whether Amasis approved these solutions Niloxenus who was sent by Amasis into Greece with these other questions to be resolved by the Sages answered that with some he was satisfied with others not and yet replyes Thales there is not one but is erroneus and betrayes ignorance As for the first how can it be defended that Time is the oldest of things when one part of it is past the other present the third yet to come for that which is to come must in reason be esteemed younger then all men or things Next to to affirme the truth is wisedome is as much as if we should say that the Light and seeing are all one Againe if he esteeme Light faire why doth he forget the Sunne His answers concerning God and the Devill are bold and dangerous but that of Fortune most improbable for if she be so powerfull how comes it that she is so easily changed Nor is Death the most common for it is not common to the Living The most ancient of things is God for he never had beginning or birth the greatest place of the world containeth all other things place containes the world the fairest the world for whatsoever is order dispos'd is part thereof The wisest is time for it hath found out all things already devis'd and will find out all that shall be the most common hope for that remaines with such as have nothing else the most profitable vertue for it muketh all things usefull commodious the most hurtfull vice for it destroyeth all good things the most powerfull Necessity for that onely is invincible the most easie that which agreeth with nature for even pleasures are many times given over and cloy us To which Apothegmes these are added by Laertius The swiftest of things is the mind for it over-runs all Hee affirmed that there is no difference betwixt life and death being there upon asked why hee did not die because saith he there is no difference to one who asked which was eldest night or day he answered night by a day Another enquiring whether a man might do ill and conceale it from the Gods not think it said he To an Adulterer questioning him if hee might not cleare himselfe by oath perjury saies he is no worse then Adultery Being demanded what was difficult he answered To know ones selfe what easie to bee ruled by another what sweet to follow ones owne will what divine that which hath neither beginning nor end At his returne from travell being demanded what was the strangest thing he had seen hee answered a Tyrant old What will helpe to beare ill fortune to behold our enemies in worse How shall a man live iustly by avoiding what he blames in others Who is happy he who hath a sound body a rich fortune and a docile nature Plutarch adds these we may well report probable newes but improbable should not be related We ought not to beleeve our enemies incredible things nor to distrust our friends in incredible Periander being much troubled at a monster which a youth brought him born of a Mare with the head onely of a horse the rest resembling a man he advised him not to take care for expiation of what the prodigy portended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stobaeus these Being demanded how far falshood was distant from truth as far saith he as the eyes from the eares It is hard but good to know ourselves for that is to live according to nature His morall precepts are thus delivered by Demetrius Phalereus if thou art a surety losse is nigh Be equally mindfull of friends present and absent study not to beautifie thy face but they mind enrich not thy selfe by unjust meanes Let not any words fall from thee which may accuse thee to him who hath committed anything in trust to thee Cherish thy parents Entertaine not evill What thou bestowest on thy Parents thou shalt receive from thy children in thy old age It is hard to understand well The sweetest thing is to enjoy our desire Idlenesse is troublesome Intemperance hurtfull Ignorance intolerable Learne and teach better things Be not idle though rich Conceale thy domestick ills To avoid envie be not pitiable Use moderation Beleeve not all If a Governer rule thyselfe I follow those copies of Stobaeus that ascribe these to Thales rather then to Pittacus because the greater part are confirmed by Laertius Ausonius hath reduced these into verse under his name Feare ere thou sin thy selfe though none elsenigh Life fades a glorious death can never die Let not thy tongue discover thy intent T is misery to dread and not prevent He helps his foes that justly reprehends He that unjustly praiseth harmes his friends That 's not enough that to excesse extends His Motto was according to Laertius Know thyselfe according to Didymus and Higynus if thou be a surety losse is nigh By Hermippus this is ascribed to him though by others to Socrates He gave thanks to fortune for three things first that he was born rationall not a beast secondly that a man not a woman thirdly that a Grecian not
in serious matters but ludicrous used as it seemes for his exercise and pastime afterwards he included many Philosophicall sentences in verse and many affaires of state not in relation to history but to vindicate his own actions sometimes also to correct and reprove the Athenians Plato saith that at the Apaturian feast the boyes used to repeat his poems and that if he had applyed himselfe to nothing but Poetry as others did and had finished the history he brought out of Egypt and had not been constrained by seditions and other distractions to lay aside that study neither Hesiod Homer nor any of the Poets would have been more famous Of his writings in Prose we must with Laertius name in the first place his Lawes of which already Orations to the people His Poems are cited under that generall title by Phrynicus their particular subjects and titles these Exhortations to himselfe mentioned by Laertius Aristides and Suidas Elegies Salamis of which Chap. 2. of the Athenian common-wealth which Laertius affirmes to have extended to two thousand verses according to Pausanias and Philo Elegiack Iambicks mentioned by Laâ—rtius cited by Athenaeus and Aristides Epodes mentioned by Laertius Elegies to King Cypranor cited by the author of Aratus his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited by Laertius Some saith Plutarchâ—inâ—irme â—inâ—irme he began to reduce his own Lawes into verse fiftie si The last work he urken plok was concerning the Atlantick speech or fable which beginning late he was deterred by the greatnesse of the work as Plutarch saith and prevented by death Besides those Epistles already alledged these are preserved also by Laertius Solon to Periander YOu send me word there are many who plot against you if you should put them all to death it would advantage you nothing some one there may be of those whom you suspect not who plotts against you either fearing himselfe or disdaining you or desirous to ingratiate himselfe with the City though you have done him no injury it is best if you would be free from jealousie to acquit your selfe of the cause but if you will continue in Tyranny take care to provide a greater strength of strangers then is in your own City so shall you need to fear no man nor to put any to death Solon to Epimenides NEither are my lawes likely to benefit the Athenians long nor have you advantaged the City by lustration for divine right and lawâ—givers cannot alone benefit Cities it importeth much of what mind they are who lead the common people divine rights and lawes if they direct them well are profitable if they direct them ill profit nothing neither are those lawes I gave in any better condition they who had charge of the common-wealth not preventing Pisistratus his usurpation of the tyranny lost the City of which when I foretold them I could not be believed the Athenians would rather credit his flatteries then my truth wherefore laying down my armes before the Magazin I said that I was wiser then those who did not see Pisistratus aimed at the Tyranny and stouter then those who durst not resist him they reputed Solon a mad man Lastly I made this profession O country behold Solon ready to vindicate thee in word and deed they again esteem'd me mad Thus I beeing the only person that oppos'd Pisistratus I came away from them let them guard him with their armes if they please for know dear friend the man came very cunningly by the Kingdome he complyed at first with the Democratie afterwards wounding himselfe came into Elioea crying out he had received those hurts from his enemies and required a guard of foure hundred young men which they not harkening to me granted these carried halberds after this he dissolved the popular government truly I laboured in vain to free the poorer sort from mercenary slavery when they all now serve one Pisistratus Such fragments of his Poems as have been hitherto preserved are thus collected Out of his Elegies Sprung from Mnemosyne and Joves great line Pierian Muses to my prayer encline Grant that my life and actions may call down Blessings from heaven and raise on earth renown Sweet to my friends and bitter to my foes To these my sight bring terror joy to those Riches I wish not riches that are plac't In unjust means for vengeance comes at last Riches dispenc'd by heavens more bounteous hand A base on which we may unshaken stand But that which men by injuries obtain That which by arts and deeds unjust they gain Comes slowly swiftly by reveng'd pursued And miserie like a close spark include Which soon to a devouring flame dilates Wrong is a weak foundation for estates Jove doth the end of every thing survey As sodain vernall blasts chase clouds away Ransack the bottom of the roaring main Then swiftly overrun the fertile plain Ruffling the wealthy ears at last they rise To Joves high seat aâ—calm then smooths the skies The Sun 's rich lustre mildly gilds the green Enamell of the meads no clouds are seen Such is Joves heavie anger diff'ring far From men whose every trifle leads to war They are not hid for ever who offend In secret judgment finds them in the end Some in the act are punisht others late Even he who thinks he hath deluded fate At last resents it in just miseries Which Nephewes for their Ancestors chastise We think it fares alike with good and bad Glory and selfe-conceit our fancies glad Till suffering comes then their griev'd spirits bleed Who did before their soules with vain hope feed He whom incurable diseases seize Sooths his deluded thoughts with hopes of ease The coward 's valiant in his own esteem And to themselves faire the deformed seem They who want means by poverty opprest Beleeve themselves of full estates possest All is attempted some new seas explore To bring home riches from a forraign shore Seas on whose boisterous back secur'd they ride And in the mercy of the winds confide Others to crooked ploughes their Oxen yoke And Autumn with their plants and setts provoke Some Vulcan's and Minerva's arts admire And by their hands their livelyhoods acquire Others the fair Olympian muses trace And lovely learning studiously embrace One by Apollo is prophetick made And tells what mischiefs others shall invade With him the Gods converse but all the skill In birds or victimes cannot hinder ill Some to Peonian knowledge are inclin'd Nor is the power of simples unconfin'd The smallest hurts sometimes increase and rage More then all art of physick can asswage Sometimes the fury of the worst disease The hand by gentle stroking will appease Thus good or bad arives as fates design Man cannot what the Gods dispenc'd decline All actions are uncertain no man knowes When he begins a work how it shall close Some who their businesse weigh with prudent care Oft of the issue intercepted are Whilst others who have rashly ought design'd An end successfull of their labours find There
to subjection either by fraud or force Iustice is threefold Towards the Gods they who sacrifice as the Law requires aâ—d perform the Divine rites are just towards the Gods Towards men They who restore what was lent or committed to their trust are just towards men Towwards the dead They who take care of Sepulchers are just towards the dead Science is threefold Practick as playing on the flute lute and the like which effect nothing visible Mechanick as architecture of Houses Ships or the like which produceth a visible effect Theoretick as Geometry Harmonick Astronomy which act not neither produce any thing The Geometrician considers the proportion of lines to one another Harmonick sounds Astronomy stars and the World Medicine is of five kinds Pharmaceutick cureth diseases by application of Medicine Chirurgick by incision or cauterising Diaetetick by diet Nosognomonick discernes diseases Boethetick removeth diseases Law is twofold Written such are those by which states are governed Not written grounded upon custom as that no man shall go naked into the forum or habited like a woman is not forbâ—dden by any written law but forborn because of the unwritten Speech is of five kinds Politicall used in Orations by such as govern States Rhetoricall used by Lawyers in pleading either to confirm praise dispraise or accuse Vulgar used by people in common discourse Dialecticall used by such as discourse in short questions and answers Artificiall used by Tradesmen in their severall professions Musick is threefold Of the Voice onely Of the Voice and hands as singing to the Lute Of the Hand only as the Harp Nobility is of four kinds If the Predecessors were upright just and honest If the Predecessours were rulers of Princes If the Predecessours acquired honours as the command of an Army or were crown'd in publick games those who are descended from such we call Noble If a man be endued with a generous mind this is the best kind of Nobility Beauty is threefold Commendable as a fair form Usefull as an instrument house or the like Beneficiall as all that belongs to institution of Laws The Soule hath three parts the Rationall the principle whereby we judge discourse and the like Concupiscible whereby we desire meat coition and the like Irascible whereby we are emboldned joyned grieved enraged Perfect virtue hath four kinds Wisdom the principle of doing things aright Justice the principle of doing things equally in private conversation and publick affairs Fortitude the principle of not flying danger through fear but meeting it Temperance the principle of subduing desires and yielding to no pleasures but living moderately Government is of five kinds By Law Those who are chosen Magistrates in a City govern by Law By Nature the males not only of mankind but of most other creatures are predominant over the Females by nature By Custome as that which Masters have over their Disciples By Descent as the Lacedaemonian Kings who succeed out of one Family and in Macedonia they use the same custome By force as those who rule a Kingdom against the will of the people Of Rhetorick are six kinds Adhortation as when we perswade to war against any Dehortation as when we disswade from War Accusation when we declare that we have been injured by one whom we prove cause of our misfortune Defence when a man proves he did not an injury or offence Enâ—omium when we speak well of another Vituperation when we declare a man to be wicked Of Right speaking are four kinds when wee speak What is requisite those things which will benefit both the hearer and speaker As much as is requisite if we speak neither more nor lesse then concerns the businesse To those to whom it is requisite as when we speak to old men that have done amisse in such terms as are fit for old men or to young as becomes young When it is requisite neither too soon nor too late for if that be not observed nothing can be spoken aright Benificence is of four kinds In Wealth when we relieve the wants of any according to our means In Body when we succour those who are beaten In Knowledge when we instruct cure teach any good In Speech he who pleadeth in defence of another helpeth him in words The end of things is of four kinds Legall imposing an end to things by decree Naturall such as dayes years and houres have Artificiall as the building of a house Accidentall by chance unexpected Of powers are four kinds One in the minde to think and conjecture Another of the body to walk give receive and the like A third consisting in a multitude of Souldiers and store of wealth in which respect Princes are called Powerfull The fourth as to suffer good or evill to be done to us as to be capable of Sicknesse Learning health or the like Of Humanity are three kinds In calling as those who call all they meet and salute them taking them by the hand In relieving in relieving the misfortunes of another willingly In feasting and conversation Felicity is divided into five parts Prudent Counsell acquired by learning and experience Soundnesse of senses consisting in the parts of the body as to see with the eyes to hear with the ears to smell and tast Prosperity of affairs when those things which a man intendeth he performeth fully Good reputation amongst men when a man is well spoken of Plenty of riches and things necessary to life so as to be able to supply friends and perform works of publick magnificence He who hath all these five kinds is perfectly happy Arts are of three kinds The first diggeth out mettalls and fells wood The second gives varietie of shape to things as Wood-work and Iron-work The third maketh use of these as horsemanship of bridles Soldiery of arms musick of instruments Good is of four kinds One as wen wee call a man good from his proper goodnesse A second as we call Virtue and Justice it self good A third as we say food exercise and medicines are beneficiall The fourth good we call the act of playing on musick or acting in a play Of things some are Ill alwaies capable to do hurt as ignorance imprudence injustice and the like Good the contrary to the former Indifferent which somtimes may benefit sometimes hurt as walking sitting eating or cannot do hurt at all being neither good nor bad Good Government is threefold If the Laws be good If the Laws be well kept If without Laws the people live orderly by custome Ill Government is threefold If the Laws be bad for Natives and Forainers If the Laws in being are not observed If there are no laws at all Contraries are of three kinds Good to ill as justice to injustice wisdom to imprudence and the like Ill to ill as prodigality to avarice unjust torments to just Neither to neither as heavy to light swift to flow black to white Good is of three kinds Some we have as Justice and Health Of some we participate as good it self
he wasted prodigally all the means his father left him whereby he was necessitated to betake himselfe to the Warres but therein being unfortunate he set up an Apothecaries shop and Plato keeping open School amongst the rest admitted him And who will credit Timaeus the Tauromenite who writes that being come to riper years he shut up his poor shop and gave over his mercenary profession Who can be perswaded to believe what Aristoxenus the Musician saith in the life of Plato that when he was from home some strangers rose up and set up a School in opposition to him which words some interpret of Aristotle but erroneously for Aristoxenus alwaies commendeth Aristotle yet Suidas as we said averrs the contrary Who does not esteem the Commentaries of Alexinus ridiculous for he bringeth in Alexander as a youth talking with his Father Philip sleghting the instructions of Aristotle but approving those of Nicagoras surnamed Hermes Eâ—bulides manifestly falsifies in the book he wrote against Aristoâ—le For first he bringeth in some dull Poems as written by others upon his marriage and affinity with Hermias then he saith that he injured Philip that he was not present with Plato at his death and that he corrupted his writings As for the accusation of Demochares against Philosophers it is not worth the mention for he asperseth not only Aristotle but all the rest and whosoever looks upon his calumnies will say they are triviall for he affirmes that some Letters of Aristotle's against the Citty of Athens were intercepted and discovered that he betrayed his own Country Stagira to the Macedonians that when Olynthus was taken he informed Philip upon the sale and ransome of the goods and prisoners which were the most wealthy of the Olynthians No lesse foolishly doth Cephisodorus disciple of Isocrates calumniate him as an effeminate person and a glutton with many other aspersions of the same kinde But of all the most foolish is that of Lyco who professed himselfe a Pythagorean for he saith that Aristotle sacrificed to his wâ—fe after she was dead as the Athenians to Ceres and that using to bath himselfe in warme oyle he afterwards sold it and that when he went to Chalcis those who bought his goods found in one bark 75 brasse pots Indeed neer so many were the first calumniators of Aristotle from whom sprung up others some in the same age others little after all Sophists Litigious persons and Orators of whose names and bookes no more remains then of their bodies As for those who flourished after these some repeat only what these had said before and therefore we need not take any notice of them much lesse of those who not lighting upon those books have fram'd some inventions of their own such as they who affirm he had 300 pots for there was not any Author of that time who made mention thereof but Lyco and he saith there were found only 75 pots And not only from computation of time and from the persons who assert these calumnies may any man perceive all they say to be but false but also from this that not any two of them lay the same thing to his charge but every one hath a particular calumny different from the rest But if any one of these had been true Aristotle should have heard of it not only once from them but a thousand times It is manifest therefore the same thing befell Aristotle which happened to many others that as well for the respect and friendship he had with Princes as for the excellency of his Dissertations the envy of the Sophists of that age persecuted him But such as are ingenious ought not to minde calumniâ—tors but those who have praised and imitated him whom they will finde to fall nothing short of the others either for number or worth Hitherto Aristocles CAP. XVI His writings LAertius hath given a large Catalogue of his Writings as a testimony of his excellency in all kinds of learning Their Titles as reduced to their severall heads by Patricius are these LOGICK THe Sophist 1. Of Sciences 1. Sophistick distinctions 4. Of Eristick 2. Eristick solutions 4. Of Genus and Species 1. Of Proprium 1. Epichirematick Commentaries 1. Instances 1. Of those which are said many waies as according to the propositum 1. For Science 1. Distinctions 17. Diaereticks 1. Of interrogation and answer 2. Propositions 1. Eristick Propositions 4. Syllogismes 1. First Analyticks 9. Second Analyticks 2. Of Problems 1. Methodicks 8. Termes Antetopical 7. Syllogismes 2. Syllogistick and Termes 1. Ante-Topicks 1. Topicks to Termes 1. Diaeretick 1. Definitions 13 Argumentations 2. Propositions 1. Epichiretick Theses 25. Methodick 1. Of Speech 1. Categories 1. Of Interpretation 1. In all 123. PHYSICK OF the Soul 1. Of suffering and being passive 1. Of Elements 3. Of motion 1. Theses of the Soul 1. Of Nature 3. Physick 1. Of Animals 9. Anatomy 7. Anatomick selections 1. Of compound Animals 1. Upon not Generating 1. Of Plants 2. Physiognomick 1. Signes of Tempest 1. Physicks by Elements 38. Perspective Problems 2. Of Stone 1. In all 75. ETHICK OF Iustice 4. Of Philosophy 3. Politick 2. Of Riches 1. Of Nobility 1. Of Pleasure 1. Alexander or os Colonies 1. Of a Kingdome 1. Of Education 1. Of Good 3. Oeconomick 1. Of friendship 1. Propositions concerning Vertue 3. Of the passions of anger 1. Ethicks 4. Of the Better 1. Of Elegible and Accident 1. Of Pleasure 1. Of Voluntary 1. Of Faire 1. Amiâ—able Theses 2. Politicks 2. Laws 4. Constitutive Law 1. Politick Auscultation 8. Of Iust 2. Of Consultation 1. Iurisdictions 1. Passions 1. Governments of Cities 158. Proper Democracies Oligarchicks Aristocraticks Tyrannicks In all 217. METAPHYSICK OF Contraries 1. Of Principle 1. Of Idaea 1. In all 3. MATHEMATICK MAthematicks 1. Of Magnitude 1 Of Unity 1. Astronomick 1. Optick 1. Of Musick 1. Mechanicks 1. In all 7. PHILOLOGICK OF Poets 3. Gryllus of Rhetorick Works of Rhetorical art 2. Collection of the Theodectick art 1 Rhetoricall Enthymemes 1. Homericall Difficulties 6. Poeticks 1. Comparisons 1. The Olympionicae 1. Phythionick Musick Pythick 1. Pythionick Elenchs 1. The Dyonysiack Victories 1. Of Tragedies 1. Poems 3. So Hermias to Democritus Elegies In all 27. UNCERTAIN or EXTRAORDINARY NErinthus 1. Menexenus 1. Erotick 1. Symposium 1. Protreptick 1. Of prayer 1. Collection of arts 12. Art 1. Another art 1. Collection 2. Of fabulous living creatures 1. Medicine 2. Memorialls 1. Encyclicks 2. Inordinate 12. Expounded by their Genus 14. Doctrines 1. Proverbs 1. In all 46. EPISTLES TO Philip and Alexander 4. To Antipater 9. To Mentor 1. To Aristo 1. To Olympias 1. To Hephaestion 1. To Themistagoras 1. To Philoxenus 1. In all 19. AGAINST THE ANCIENT PHILOSOPHERS OVt of Plato's Laws 2. Out of Plato's Commonwealth 2. Out of Timaeus and Archytas their writings 1. Problems out of Democritus 2. Against Melissus 1. Against Alcmaeon 1. Against Gorgias 1. Against Xenophanes 1. Against Zeno 1. Of the Philosophy of Archytas 3. Of the