Thus preserved in so great a businesse the dutie both of a judge and friend but from that act I receive this trouble that I fear it is not free from perfidiousnesse and guilt in the same businesse at the same time and in a publick affair to perswade others contrary to what was in my own judgment best CHAP. II. His morall sentences precepts and verses OF his Apothegmes these are remembered by Laertius he said providence of future things collected by reason is the vertue of a man Being demanded wherein the learned differ from the unlearned he answered in a good hope What is hard to conceal secrets to dispose of leasure well and to be able to bear an injury Being invited to a feast by Periander with the rest of the wise-men he would not promise to come before he knew what other company would be there saying a man is necessitated to brook an ill companion in a ship at sea or in a tent in a camp but to mix indifferently with all sorts of people at a feast is indiscretion Upon the same occasion Plutarch recites these sentences of his A Prince must not think upon any transitory mortall things but only upon the eternall and immortall That common-wealth is best where the people minde the Law more then the Lawyers A family must resemble as much as possible a Citty governed by a King Hearing a man say he had no enemie he asked him if he had any friend conceiving love and hate necessarily must follow one anoâ—her His morall precepts are thus delivered by Demetrius Phalereus Knâ—w thy selfe Speak not much in thy drink for thou wilt transgresse or as Laertius rule thy tongue especially at a feast Threaten not free persons for it is not just Laertius threaten none for that is like a woman Speak not ill of thy neighbour if thou dost thou shalt hear what will trouble thee Go slowly to the feasts of thy friends swiftly to their misfortunes Laertius go more readily to a friend in adversity then in prosperity Celebrate marriage frugally Speak well of the dead Reverence thy elder Laertius honour age Hate him who is inquisitive into the businesse of others Preferre losse before unjust gain for that addes Laertius brings grief but once this for ever Deride not the unfortunate If thou art strong behave thy selfe mildely that thou maist rather be respâ—cted then fear'd Laertius of thy neighbours Learn to Order thy house well Let not thy tongue run before thy mind Bridle thy anger Covet not impossibilities In the way hasten not forward Shake not thy hand Laertius in discourse for it is like a mad-man Obey the Lawes Be reconciled to those who have wrong'd you but revenge contumelies To which Laertius addes these To preserve thy selfe Not to hate divination make use of quietnesse Pliny speaking of authority saith that men ranked Chilon amongst Oracles consecrating three precepts of his at Delphil in golden letters which are these Eveâ—y man to know himselfe and to desire noâ—hing too much the companion of anothers mony and strife is misery He only kept within bounds the two most fierce affections of the soule Love and Hate saying Love with such limitation as if hereafter you might chance to hate hate so farre as that perhaps you might hereafter love Ausonius ascribes to him the effect of these verses Me may the mean not fear nor great despise Have death and health alike before thy eyes The benefits thou givest remember never Of those thou dost receive be mindfull ever Learn of thy selfe and friend t' orecome crosse fate Age youth resembling is a light estate Youth age resembling is a greater weight His particular sentence was To a surety losse is near Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius mentions this as most eminent Gold's worth we by the touchstone find Gold is the touchstone of the mind He asked Aesop what Iupiter was doing who answered pulling down the high and raising the low CHAP. III. His death and writings HE died according to Hermippus at Pisa embracing his son victor in the Olympic games of the caestus the weaknesse of his age overcome with excesse of joy all who were present at that great assembly attended on his funeralls as is affirmed by Pliny and Laertius who hath this Epigram upon him To thee illustrious Pollux thanks I pay That Chilons son the Olive bore away The father died ore-joy'd his child to see So crown'd a happy death such befall me Upon his statue this inscription The birth of Chilon warlick Sparta grac'd Who of the seven in the first rank was plac'd He was short in speech whence Aristagoras calls that manner of speaking Chilonian Ausonius also alludes hereto in the speech he makes under his name He writ Elegies extending almost to two hundred verses there is likewise an Epistle of his extant to this effect Chilon to Periander YOu send me word of an expedition you are preparing against forraigners intending to go in person with your Army a monarch I think hath little safetie even at home That Tyrant I esteem happy who dies at home a naturall death PITTACVS PITTACVS CHAP. I. Pittacus his life PITTACUS was of Mitelene the chief City of Lesbos son of Caicus or rather Hyrâ—hadius a Thracian his Mother a Lesbian born in the thirtie two Olympiad Laertius saith he flourished in the fortie two Olympiad at that time he gave testimony of his great courage and love to his Country in killing assisted by the brethren of Alcaeus the Poet Melanchrus tyrant of Lesbos and Mitelene Pittacus grown eminent by this action was by the Mitelenaeans made â—enerall and sent with a fleet against the Aâ—henians with whom they had a long contest concerning the Achillaean field the ground of their difference this Pisistratus took Sigeum by force from the Mitelaeans and setled there as King Hegesistratus his naturall Son by an Argive woman who kept it not without much dispute for betwixt the Mitelenaeans and Athenians there was a long war those sallying out of the Achillaean Town these out of Sigaeum those lay claim to the Town as built by Archaeanactes of Mitelene of the stones of old Troy for the Lesbians challenged the greatest part of Troas as their hereditary right where they had built many houses some saith Strabo standing at this day others demolished these opposed their claim alledging the Aeolians had no more right to this Ilian country then themselves or any other of the Greeks who assisted Menelaus in the recovery of Hellen. The Athenians sent thither as Generall Phryno a tall robust person who had been victor in all the Olympick exercises perhaps the same whom Eusebius names in the thirtie six Olympiad Pittacus having been severall times worsted in baâ—tle at last challenged Phryno to single combat and met him being armed â—ith the â—eapons of a fisherman hiding a net under his sâ—ield
but more gain For your sake to dy would please Toyle and torments were but ease You direct men in pursuit Of immortall sacred fruit Richer far then gold refin'd Soft as sleep as parents kinde Great Alcides for your sake Labours vast did undertake Leda's valiant twins made known More your glories then their own Ajax and Achilles too Only dy'd for love of you Ah! for you Atarna's pride Hermias untimely dy'd But his name we will revive That our Muse shal keep alive Paying hospitable Jove Pious thanks for a friends love There wanted not those who cast many aspersions and calumnies upon this Vertuous friendship some affirm'd that Hermias lov'd Aristotle inordinately an imputation not well suiting with an Eunuch and that for this Reason he gave him Pythais to wife whom Suidas and the Greek Etymologist affirm to have been his Daughter either by Nature or Adoption Demetrius Magnesius his Neece Aristippus his Concubine so little do they agree in their relation They adde that Aristotle was so passionately in Love with her that he sacrificed to her after the same manner as the Athenians to Ceres at Eleusis This Laertius relates as done whilst she was alive But Lyco first Author of this calumny that it was after her death Moreover that Aristotle in a thankfull acknowledgement of his Bounty wrote a Paean in praise of Hermias meaning the Hymn last mentioned which Athenaeus proveth against the calumniations of Demophilus not to be a sacred hymne or Paean but a Scolion or Festivall Song Hence Theocritus the Chian derides him in this Epigram To the slave Eunuch who Atarne swai'd An empty tombe empty Aristotle made Who from the Academy did retire To wallow in vain pleasures faithless mire In answer to these calumnies first raised by Lyco dispersed further by Aristippus and continued by those that maligne the memory of Aristotle Apellieo writ certain Books wherein he accurately confutes those who durst in this manner impudently blaspheme such are his words the name of Aristotle so much prejudice and malice being in the accusation as might easily argue the falsenesse thereof Upon the death of Hermias Aristotle and with Xenocrates fled from Atarna to Mitylene as Apollodorus and Dionysius Halicarnassaeus affirm in the fourth year of the 108. Olympiad Eubulus being Archon CHAP. V. How he lived with Philip and Alexander ABout this time Philip King of Macedonia Father of Alexander taking care for the Education of his Son now growing towards mans estate and unwilling saith Plutarch to commit his Education to Professors of Musick or any other of the liberall Sciences as knowing him fit for higher designes sent to Aristotle the most famous and learned of Philosophers to come and instruct him Agellius recites his Epistle which was to this effect Philip to Aristotle health KNow that I have a Son I render the Gods many thanks not so much for his birth as that he was born in your time for I hope that being educated and instructed by you he will become worthy both of us and the Kingdom which he shall inherit Aristotle at this request of Philip went to Macedonia to him in the 4th year of the 108. Olympiad as Apollodorus and Dioâ—ystus Halicarnassaeus affirm at what time Alexander was fifteen yeares old He lived there infinitely esteem'd and beloved of Philip and Olympia his Wife Alexander's Mother They caused his Statue to be made and set up in honour of him Philip had a kindnesse to particular for him that he allo'wd him in manner an equal share in the Government of the Kingdom which interest Ammonius saith he employed to the advantage as well of private persons as of the publick as appeareth saith the Latine Interpreter of his life by his Epistles to Philip. Plutarch affirmâ—s that Philip as a recompence to Aristotle reedified the Town where hee was born Stagira which he had before laid wast He likewise assign'd him a School and study near Mieza a Town of Macedonia not far from thence where unto this day saith Pluâ—arch they shew the stony seats and shady walks of Aristotle He instructed Alexander in the deepest parts of Learning not only in Ethick and Politicks but his most reserved and solid Doctrines call'd Acroatick and Epoptick never communicated to the Vulgar That he taught him likewise the Art of Medicine Plutarch argueth for as much as Alexander was not only exceedingly delighted with the Theory thereof but practised it successfully upon many of his friends to whom he prescribed Receipts and diets as appeareth saith he by his Epistle Perceiving Alexander to be much taken with Homer's Iliads as conceiving and calling it the bestâ—â—stitution of military Vertue he took much pains in correcting and restoring the text and then gave it to Alexander which copy â—he infinitely prised He writ a Book to Alexander intituled Of a Kingdom mentioned by Laertius and Ammonius wherein he instructed him how to rule So much did he incline the mind of Alexander to do goodâ— that he used to say if any day pass'd wherein he had not conferred some benefit I have not reign'd to day Alexander so much affected him that he professed he admired and loved him no lesse then his Father because his Father he said only gave him being but Aristotle well-being The love which Philip and Alexander bore him was so great that Theocritus the Chian cast the same aspersion upon it as he did on his friendship with Hermias In the first year of the 111th Olympiad Pythodorus being Archon Philip dyed and was succeeded by his Son Alexander whose active spirit soon after his coming to the Crown designed an expedition against the King of Persia. Hereupon Aristotle having now lived with Alexander eight years though Justine saith but five which some interpret of the time before Philips death but not without some violence for that was above seven preferring the quiet of a Contemplative life before the troubles of War took leave of him returned to Athens leaving in his room Callisthenes an Olynthian his Kinsman Son of his Cozen Hero and Disciple whom before his departure observing to speak with too much liberty and obstinacy to the King he reproved in these words Son if thou thus employ thy tongue Thy thread of life cannot be long And so it came to passe not long after upon this occasion Hermolaus Son of Sopolis a youth of a noble Family that studied Philosophy under Callisthenes hunting the Wild Bore with Alexander prevented the King by casting his dart first at him for which he was by the Kings command punished with many stripes Troubled at the ignominy thereof he conspired with Sostratus Antipater and some other companions of his to murther Alexander which treason being discovered by Epimenes one of the Conspirators they were all put to death Aristobulus and Ptolemaeus Son of Lagus affirms they accused Callisthenes as him who instigated them to this attempt Hereupon Callisthenes was
or silently desired That God takes care of all creatures is demonstrable from the benefits he gives them of light water and fire seasonable production of fruits of the earth that he hath particular care of man from the nourishment of all plants and creatures for mans service from their subjection to man though they excused him never so much in strength from the variety of mans sense accommodated to the variety of objects for necessity use and pleasure from reason whereby he discoursed through reminiscence from sensible objects from speech whereby he communicates all that he knows gives lawes governs states that God notwithstanding he is invisible hath a being from the instances of his Ministers invisible also as thunder and wind from the soule of man which hath something with the divine nature in governing those that cannot see it This is the effect of his discourse with Eâ—thidâ—mus The Soule is immortall for what is alwaies moveable is immortall but that which moveth another or is moved by an other hath a cessation of motion and life The soule is praeexistent to the body endued with knowledge of eternall Ideas which in her union to the body she loseth as stupisied untill awakened by discourse from sensible objects Thus is all her learning only reminiscence a recovery of her first knowledge The body being compounded is dissolved by death the soule being simple passeth into another life incapable of corruption The soules of men are divine to whom when they go out of the body the way of their return to heaven is open which to the best and most just is the most expedite The soules of the good after death are in a happy estate united to God in a blessed inaccessible place the bad in convenient places suffer condign punishment but to define what those places are is hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence being demanded what things were in the other world he answered neither was I ever there nor ever did I speak with any that came from thence Sect. 2. Ethicks HIs moralls consider a man either as a single person or as the father of a family or as a member of the common-wealth In the first respect are his Ethicks wherein such sentences as have been preserved by Xenophon Diogenes Laertius Stobaeus and others are thus collected Of vertue and vice HE exhorted his friends to Endeavour to be the most wise and beneficiall because what wants reason wants respect as the bodies of dead friends and hair nailes and the like which are cut off and cast away To be employed is good and beneficiall to be idle hurtfull and evill they that do good are imployed they that spend their time in vain recreations are idle He that hath most advantage by gifts of nature as well as he that hath least must learn and meditate on those things wherein he would be excellent He only is idle who might be better imployed To do good is the best course of life therein fortune hath share They are best and best pleasing to God who do any thing with any art or calling who followeth none is uselesse to the publick and hated of God He taught every where that a just man and a happy were all one and used to curse him who first by opinion divided honesty and profit which are coherent by Nature as having done an impious act for they are truly wicked who separate profitable and just which depends on law The Stoicks have followed him so far that whatsoever is honest the same they esteem profitable He asked Memnon a Thessalian who thought himselfe very learned and that he had reached as Empedocles saith the top of wisdome what is vertue He answered readily and boldly that there is one vertue of a child another of an old Man one of a Man another of a Woman one of a Magistrate another of a private Person one of a Master another of a Servant Very good replies Socraâ—es I ask for one vertue and you give us a whole swarm truly conceiving that he knew not one vertue who named so many Being demanded by Gorgias If he accounted not the great King of Persia happy I know not answered he how he is furnished with learning and vertue as conceiving that true happinesse consisteth in these two not in the frail gifts of fortune Euripides in his Auge saying of vertue It is best carelessely to part with these he rose up and went away saying It was ridiculous to seek a lost servant or to suffer vertue so to go away He said he wondered at those who carve Images of stone that they take such care to make stones resemble men whilst they neglect and suffer themselves to resemble stones He advised young men to behold themselves every day in a glass that if they were beautifull they might study to deserve it if deformed to supply or hide it by learning He said to begin well is not a small thing but depending on a small moment He said vertue was the beautie vice the deformity of the soul. He said outward beauty was a sign of inward beauty and therefore chose such Auditors In that life of man as in an Image every part ought be beautifull Incense to God praise is due to good men Who are undeservedly accused ought to be defended who excell others in any good quality to be praised A Horse is not known to be good by his furniture but qualities a man by his mind not wealth It is not possible to cover fire with a garment sinne with time Being demanded who live without peâ—turbation hee answered thâ—y who are conscious to themselves of no ill To one who demanded what Nobility is he answered a good temper of soul and body Of affections Love Envy Grief Hope c. THat two brothers God meant should be more helpfull to each other then two hands feet eyes or whatsoever nature hath formed doubtlesse because if they love they may great distance mutually help one another is the scope of his discourse with Chaeracrates That all things are good and fair to those things where with they agree but ill and deformed in respect of those things with which they agree not is the conclusion of his second discourse with Aristippus Envy is a grief not at the adversity of friends nor the prosperity of Enemies but at the prosperity of friends for many are so foolishly enclined as to maligne those in good fortune whom in misfortune they pittied A ship ought not to trust to one Anchor nor life to one hope To ground hopes on an ill opinion is to trust a ship to a slight anchor The beauty of fame is blasted by envy as by a sicknesse Many adorn the tombes of tâ—ose whom living they persecuted with envy Envy is the saw of the soul. Nothing is
off more safely for they who expresse least fear in thrir retreat are lesse subject to be assaulted then such as repose their confidence in flying As they came to a way that was divided into two Socrates made a stand and advis'd those that were with him not to take that way which they were going into along the Mountain Parne but the other by the way Retiste for saith he I heard the Daemons voice The greater part were angry as if he had trifled at a time so serious some few were perswaded to go along amongst whom were Laches and Alcibiades and got safely home the rest were met by some horsemen who returning from the pursuit fell upon them they at first resisted but at last enclosed by the Enemy who exceeded them in number they gave back and were in the end opprest and all killed except one who by the help of his shield getting away brought the newes to Athens and Pyrilampes Son of Antiphon who being wounded by a Javelin was taken Prisoner and when hee heard by those that were sent from Athens to Thehes to treat of peace that Socrates the rest with him got safe home he openly profest to the Thebans that Socrates had often called him and others of his company back who not following the advice of his Genius were slain The last military engagement was the same year at Amphipolis which was then taken by Brasidas the Lacedaemonian Generall CHAP. IX How he carried himself in the Democracy the Oligarchy SOcrates forbore to accept any office in the Common-wealth except in his later years that of Senatour either as Aelian saith because hee saw the Athenian government though under the form of a democracy was yet nearer to a Tyranny or Monarchy or as himself professeth being disswaded by his Genius from medling in publick affairs which advice was his preservation being too honest to comply with the injustices of the Common-wealth and to oppose them was extreamly dangerous as he found experimentally in that short time He was chosen to the Senate for the Antiochian tribe wherunto as we have said Alopece the Town were he was born belonged and in order thereto took the oath which Solon appointed to be given to every Senatour to give sentence according to the Lawes not biassed either by favour hatred or any other pretext In the third year of the 93. Olimpiad the preheminence coming in course to the Antiochian tribe and Socrates thereupon becoming President of the people hee had this occasion of manifesting his constancy There happen'd a Sea fight between the Athenians and the Lacedaemonians at Arginusae The Athenian Commanders were ten the Lacedaemonians Commander in chief Callic atidas the Lacedaemonians were overthrown their Admâ—al sunk the Athenians went back to Argâ—uae with the losse of 25 ships and all the men in them except some few that escaped to land The ten Commanders order'd Theramenes and Thrasilulus Captains of the Galleyes to look out after the vessells that were shipwrackt which as they were going to do a suddain tempest arose and hindred them Six of these Commanders returned to Athens where they no sooner came but upon the account they gave of the fight the Senate committed them to prison Theramenes was their accuser who urged that they might be question'd for not relieving those that were lost by shipwrack The Commanders justâ—y answer'd that they had given order for their relief and that Theramenes and Thrasibulus on whom that charge was imposed were if any to be condemned but that they would not retort the fault on their accusers for the Tempest sufficiently excused them This satisfied the Senate for that time but at the next feast being the Apaturia some friends of Theramenes by his instigation shaving their hair and putting on mourning apparell pretending to be kinsmen of those that were drowned came in that habit to the Senate and causing the charge against the ten Commanders to be renewed so much incensed the people that they by menaces contrary to all law enforced the Senate to condemn them Socrates being order'd to write the decree against them avoided it by pretending he could not write and knew not the form which occasion'd laughter in the Senate and perhaps that aspersion of Porphyrius that he was scarce able to write which when he did it was to derision but the true reason is by Athenaeus acknowledg'd to be his constant fortitude in that he would not violate the lawes of the Common-wealth contrary to the Oath he had taken to which he took more heed then to the violence wherewith he was threatned For when the Senate proceeded to their condemnation he alone opposed it with his suffrage whereupon many Oratours prepared to accuse him and the people cried out with loud clamours that he might be brought to answer for it but he chose rather to hazard himself for Law and Justice then through fear of imprisonment and death to consent to injustice as the death of these men was afterwards known to be even to the Athenians themselves and was soon after punished in Theramenes by the like wherein Socrates gave the same testimony of his Courage upon this occasion Athens after a long war with the Lacedaemonians of 27. years being taken at last by Lysander the Lacedaemonian Generall in the first year of the 94th Olympiad there grew some debate concerning the alteration of the Government from a democracy to an Oligarchy Theramenes stood for the continuance of the democracy but being oveswai'd by the power and threats of Lysander yielded to the constitution of thirty persons by title Governours in effect Tyrants of which number was Theramenes whom they took in regard of his known moderation and equity to bridle the rapine and avarice of others Critias first a friend but now a great enemy to Socrates for reproving his love of Euridamus Charicles and others whose names are set down by Xenophon as are also their murders unjust sequestrations of lands and confiscations of goods They began with punishment of the worst persons proceeded to the richest and ended with the best Never saith Seneca was any City more miserable 1300. Aechines saith 1500. of the best persons they put to death without any legall trial nor was their fury thereby asswaged but more exasperated That City where was the Areopagus the most religious Court of Judicature where the Senate and people like the Senate used to assemble was daily made a sad Colledge of Executioners an unhappy Court too narrow for the Tyrants without rest from oppression without hope of liberty or remedy All fled the City but Socrates who all this while set not his foot out of the gates he was continually amongst the people comforted the lamenting Fathers encourag'd those that despair'd of the state reproached to the rich that had lived in fear to lose their wealth the late repentance of their dangerous avarice and to those that
be because saith he I never did any unjust act which I conceive the best apologie but we often see Judges saith Hermogenes overswai'd by Rhetorick to condemne the innocent and acquit the guilty the truth is replyed Socrates going about to make my apology I was twice withheld by the Daemon whereat Hermogenes wondring is it strange continues hee that God should think it fit for me to dy at this time hitherto no man hath lived more uprightly which as it is now my greatest comfort so it was the greatest delight to my selfe and friends if I live longer I know I mustundergoe what is proper to old age defects of hearing and sight slownesse to apprehend aptness to forget how can I then be pleased to live longer and grow worse It is likely God in his love to mee hath ordained that I should die in the most convenient age and by the gentlest meanes for if I die by sentence I am allowed the benefit of the most easie kind of death I shall give my friends the least trouble I shall doe nothing unseemely before those that are present and shall depart sound in body and soule is not this very desirable God with much reason forbids me to make any defence If I could effect it I should onely stay longer to be taken away by the torment of diseases and imperfections of age which truly Hermogenes I desire not If when I give an accompt of my actions towards God and men the Judges think fit to condemne me I will rather chufe to die then to beg of them a life worse then death Other friends used the same perswasions to him with assurance of victory Lycias an excellent Oratour offered him an Oration which he had written in his defence desiring him if he thought good to make use of it at his tryall Socrates perused it and told him that it was a good one but not fit for him Lysias asking how that could be why saith he may not a garment or shooes be rich yet not fit for me if you should bring me Sicyonian shooes I would not weare them though they were fit for my feet because they are effeminate he conceived the Oration to be ingenious and eloquent but not stout and manly for though it were very bitter against the Judges yet was it more rhetoricall then became a Philosopher The day of tryall being come Anytus Lyco and Melitus prepared to accuse him one in behalfe of the people the second of the Oratours the last of the Poets Melitus first went up into the chaire proper for that purpose and there spoke an Oration which was in it felt mean enough but withall deliver'd so unhappily and school-boy-like that sometimes he was out with fear and turned about to be prompted like a player enough to beget laughter even in those that were most concern'd in so serious a caufe Part of the effect whereof seems to be the same which is thus by Xenophon dispersedly deliver'd some particulars whereof are confirmed by Libanius That Socrates perswaded his auditors to contemn the received Lawes saying it was sit onely for fooles to bee govern'd by a bean meaning the suffrages of the Senate so gather'd That he was intimately conversant with Critias and Alcibiades one most covetous and violent in the Oligarchy the other ambitious of Tyranny That he taught direspect and obedience to Parents telling his scholers hee would make them wiser than their Fathers and that it was lawfull for any one to bind his Father if hee were mad and for those that were the more wise to do as much to those that were lesse wise That he taught also direspect of all other kinsmen saying they were not usefull to the sick or to the accused the first being in more need of a Physician the latter of an Oratour that the good will of unable friends was nothing worth that onely the most knowing persons were most worthy of honour by which means he would arrogate all respect to himself That he selected out of the Poets some ill places and perverted others that were not so to excite his friends to impious actions as that of Hesiod There is no work pursued shame 'T is idleness hat merits blame He expounded as if the Poet meant all acts might be committed for gain That he often repeated and misinterpreted tese words of Homer as if the poet allowed the poor to be beaten When he a Prince or some great person meets Such with soft language kindly thus he greets Happy above the reach of fear are you Sit down and bid your followers do so too But of the lower fort when any speaks Forth these words with blows his anger breaks Be quiet to shy betters wretch submit For action and advice alike unsit Melitus his oration ended came down next him came Anytus with a long malicious speech and last of all Lyco with all the artisice of Rhetorick concluded the accusation Socrates would not as was the custom procure an Advocate to plead for him all the while his accusers were speaking he seemed to employ his mind about nothing lesse as soon as they had done he went up into the chair in which action he observed that the Daemon did not withhold him anâ— with an angry smile begun this unpremeditated answer not as a suppliant or guilty person but as if Master of the Judges themselves with a free contumacy proceeding not from pride but the greatnesse of his mind But I wonder first Athenians how Melitus came by this knowledge that as he saith I do not worship those Gods the City worships Others have seen me and to might Melitus if he had pleas'd sacrifice at common festivalls on the publick Altars How do I introduce new deities when I professe to be directed in all my actions by the voice of God they who observe the notes of birds or answers of men are guided by the voice none doubts of thunder whether it bee loud or oraculous Doth not the Priestesse on the Tripod convey to us by voice what the God delivers to her and that he foreknowes events communicating them to whom pleaseth him all men as well as I believe and professe others call those that foretell events Augurs Soothsayers and Diviners I the Daemon and I conceive more religiously then they who ascribe a Divine power to birds That I am no impostor herein many can attest who have asked my advice and never found it fail Here there arose a murmur in the Senate some not believing others envying what he said that he should surpasse them in such a particular favour of the deity Let such as are incredulous hear this also to confirm their opinion that I am not favour'd of the Gods when Chaerephon in the presence of many witnesses question'd the Delphian Oracle concerning me Apollo answered that no man was more free more just or more wise here another murmur arose amongst the Judges he proceeded Yet
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 Philoxenus 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 Disciples 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 Disciples 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 communicative ready to do good and much endeavouring to conceal it avoiding all that kind of vain-glory Visiting Câ—esibius who was sick and perceiving him to be poor he privately put a purse under his pillow which when he found this saith he is the sport of Arcesilaus Another time he sent him 1000. drachms 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 returning soon after bringing twenty drachmes with him then sitting close to Apelles's bed side Here is nothing saies he besides Empedoâ—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 Apelles he laughing said This is one of Arcesilaus's thefts 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 appeared 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 knowing him to be poor would never send for them back Others report 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 consolatory 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 avoiding 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 Chios 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 Bugerus 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 Philosopher to know the seasons of all things But he was so free from pride that he counselled his Disciples 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 Epicureans 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 He said where there are many medicines and many Physicians there are most diseases and where there are many Lawes there is most iniquity He advised to shun Dialectick because it turneth all things upside down He compared Logicians to Gamsters that play at Dice who take delight whilst they are cosen'd 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 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 infirm of body I thought fit to make my Will lest if any suddain accident should befall me I should depart this life with some inâ—urie done to you whom I have found so bountifull towards me I desire that you
occasions nor he who is angry upon none but he who is endued with the mean habit He is not valiant who feareth nothing not God himselfe nor he who feareth all things even his own shadow Nor just who either assumeth or derogateth too much from himselfe but who observeth equality He is not liberall who giveth away all nor he who giveth nothing nor magnanimous who esteemeth himselfe worthy all great things nor he who esteemeth himselfe worthy none but he who observeth a decorum He is not magnificent who is splendid every where nor he who no where but who observes due time and place Thus the Genus of vertues is placed in Mediocrity and mutually consequent in it selfe yet not alike in all for prudence is consequent to the rest in its own proper nature the rest are consequent to it by accession for he who is just must necessarily be wise but not on the contrary Of passions and appetites some are good some bad some mean the good are friendship benevolenee indignation shame confidence compassion the bad envy malevolence contumely the mean griefe fear anger pleasure desire Every passion is conversant in pleasure and griefe for which reason the vertues depend upon them but love of mony love of pleasure love-melancholy and the like are habits distinct from vices Of Love one kinde is of Friendship another of Conjunction the third of both The first is good the second bad the third mean Of Friendship there are foure kinds Sodality Affinity Hospitality Erotick whether that of Beneficence and that of Admiration be to be added to these is doubtfull The first is derived from conversation the second from nature the third from cohabitation the fourth from affection the fift from good-will the last from some facultie Of all these there are in generall three ends honest profitable and pleasant All persons that are studious of friendship aim at one or more of these ends The first friendship is that which every man hath to himselfe the next to his parent the rest to his friends and neighbours Whence excesse in the first and defect in the rest ought to be avoided that being esteemed self-selfe-love this reservednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken three waies for a profitable benefit or for the profitable return of a benefit or for the remembrance of a benefit It is placed likewise in the face and speech whence a man is termed gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man must lead a life conjoyned with vertue whether according to thâ— necessity of the times he execute the office of a Magistrate or cohabit with Princes or impose Lawes or govern some other part of the Common-wealth If he be not busied in any of these he must addict himself to a popular life either by contemplation or action or which is between both Instruction For though he ought to follow the action and contemplation of excellent things yet if the time will not allow him to use both he may make choice of one and preferre the contemplative life yet not neglecting the Common-wealth He shall therefore marry to the end he may have issue and addict himself to chast love and as occasion requireth drink wine freely and finally mantain his life by due observance of Vertue and bee ready to resign it if there be a necessity taking care to be buried in his own Country according to the rites thereof Thus there are three kinds of life the Active and Contemplative and that which consists of both As the voluptuous is esteemed beneath the dignity of a man so is the contemplative preferred before the rest A good man shall addict himself to the Government of the Common-wealth by choice not chance for the active life is conversant in civill affairs That life is best which is led according to Vertue and Nature the next is that which is a mean condition as to both these are both expetible But the life which is conjoined with Vice is to be avoided A happy life differs from a Good in this The happy is alwaies consonant to Nature the good somtimes repugnant to Nature To the first Vertue onely is not requisâ—te to the other it is requisite A mean life is that which is placed in mediocrity not destitute of offices Rectitudes in life are according to Vertue sins according to Vice Offices in the mean kind of life To these things thus declared we must adde that Vertue is a habit desiring mean pleasures and griefs pursuing that which is honest as it is honest Vice is the opposite hereto Wisdom is the Science of the first Causes Prudence a habit examining and acting good things as they are good Fortitude a habit betwixt boldnesse and Fear Meekness is a mean betwixt wrath and stupidity Liberality is the mean betwixt Prodigalâ—y and Penuriousnesse Magnanimity is the mean betwixt Arrogance and Pusillanimity Magnificence is the mean betwixt ostentation and sordidness Indignation is the mean betwixt envy and malevolence Gravity is the mean betwixt assentation and contradiction Modesty is the mean betwixt impudence and Bashfulnesse Urbanity is the mean betwixt Scurrility and Rusticity Friendship is the mean betwixt dotage and enmity Truth is the mean betwixt detraction and boasting Iustice is the mean betwixt excesse and defect There are other Vertues part ranked by themselves part under the former As under Justice are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Temperance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a habit of worshpping the Gods and Demons a mean betwixt Atheism and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of observing right towards the Gods and the dead a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of doing well voluntarily for their own sakes a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit rendring men gratefull in Society a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit avoiding injustice in Contracts a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name which pertaineth to extream right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of observing order a mean between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somthing that wants a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit liberally content with the present a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of sustaining grievous things unconquer'd a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit performing excellent things indefatigably a mean betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly Frobity is a vertue consisting of all the rest it is perfect as well because it rendreth good things honest and profitable as for that it desireth honest things for their own sake CHAP.
richer fortune and the equall took Be you as he by this wise counsell lead And take an equall to your Mariage bed Whither Aeschylus as is observ'd by his Scholiast alluded saying Wise truly wife was he Who first sententiouslie His judgement thus exprest An equall match is best His Moral precepts are thus collected by Demetrius Phalereus Know opportunity What thou intendest speake not before thou dost it for being frustrate of thy hope thou will be derided Use thy friends What thou tak'st ill in thy neighbour doe not thy selfe Reproach not the unhappie for the hand of God is on them Restore what is committed to thy trust Beare with thy neighbour I ove thy neighbour Reproach not thy friend though he recede from thee a little nor wish well to thy enemy it is against reason It is hard to foresee the future what is past is certaine what is to come obscure The earth is faithfull the sea faithlesse Gaine insatiable Acquire honesty Seeke Obsequiousnesse Love Discipline Temperance Prudence Truth Faith Experience Dexterity Society Diligence Oeconomy and Piety Ausonius cites these as his None know to speak who know not to refraine One goodmans praise 'fore many ill mens gaine He 's mad who envies in the happy pride Or grief in the unhappie doth deride Who makes a law must not that law transgresse Puâ—chase all friends thou caust in happinesse And to the fewest trust in thy distresse Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were most celebrious Who hath a quiver and a bow Against a wicked man should go Whose doubtfull tongue never exprest The faithlesse meaning of his breast His particular sentence was Know opportunity CHAP. III. His Death Brother Wife Son Writings HE lived to a full age above seventy yeares or following the accompt of Suidas for his birth eighty Lucian exceeds who reckons him amongst those who lived 100. yeares for he dyed when Aristomenes was Archon in the third yeare of the 52. Olympiad upon his Monument this Epitaph Weepe citizens as sacred Lesbos weeps For Pittacus this Tombe his ashes keeps He had a brother who dying without issue his estate devolved to Pittacus whereupon refusing the wealth Croesus offerd him he said he had more by halfe then he desired He married a wife of birth higher then himself sister to Draco son of Penthilus she behaved her self imperiously towards him whereof Plutarch gives this instance Having invited some friends she came in and overthrew the table he seeing his guests troubled said Each of you hath some misfortune he is happiest who hath no more then this Laertius saith the advice he gave concerning equall marriage chap. 2. was out of a resentment of his own troubles He had a son named Tyrrheus who at Cuma sitting in a Barbers shop as was used amongst the antients by such as loved to discourse of newes was casually killed by a brasier with a blow of a hatchet The Cumeans tooke the offendor and sent him to Pittacus He being informed of the accident set him at liberty saying pardon is better then penitence Of his writings Laertius mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 already cited Elegies amounting to 600 verses Of lawes in prose directed to his own Countrymen Epistles of which this is preserved Pittacus to Croesus You command me to come to Lydia to behold your wealth without sight whereof I can easily beleeve the son of Alyattes to be the richest of Kings and therefore need not in that respect go to Sardis for I want not gold but have enough even for my friends also yet I will come to you to enjoy your conversation as a Guest There was another Pittacus called the Lesser a Lawgiver mentioned by Phavorinus and Demetrius BIAS BIAS CHAP. I. Bias his life BIAS was of Priene sone of Tutamis some affirm he was rich others that he had no estate but lived as an inmate Saâ—yrusâ—anketh â—anketh him first of the seven wise-men the occasion whereby that title was conferred on him was this he redeemed some captive Messenian virgins brought them up as his daughters gave them portions and so sent them back to their Parents a Tripod being afterwards found at Athens as was related in the life of â—hales the place only different with this inscription in gold To the wise These virgins as Satyrus affirmes or as Phanodicus their father came into the congregation and pronounced Bias wise declaring what he had done for them hereupon the Tripod was sent to him which Bias beholding averred Apollo to be the most wise and would not accept it some affirm he dedicated it to Hercules at Thebes as being descended from the Theban Colony sent to Priene That he made good this attribute there are many instances Alyattes besieging Priene Bias turned out of the Town two exceeding fat mules which coming to the camp Croesus wondered to see their plenty extended to the very beasts and desirous of reconcilement sent a messenger to them Bias causing many heaps of sand to be made and covered over with wheat shewed them to the messenger whereof Alyattes informed was more eager of peace then before and sent immediately to desire Bias to come to him but I answered he wish Allyattes may feed on onyons meaning to weep Some ascribe it to Bias the diversion of Croesus his expedition against the Greek Islands by others imputed to Pittacus related in his life Cyrus having taken Croesus sent an Army against the Grecians the Ionians much troubled assembled at the Panionium where Bias gave them wise advice which had they followed saith Herodotus they might have been the happiest of all the Greeks He counselled them to joyne together in one fleet to saile to Sardinia and there build one City common to all the Ionians whereby they might preserve themselves from bondage happy in possessing an Island far greater then all the rest and commanding them but if they continued in Ionia there was no apparent hope of liberty This advice was justified the Ionians being subdued Bias his country Priene invaded by enemies all whom the cruelty of war suffered to escape flying away laden with the most precious of their wealth being demanded why he carried none of his goods with him I saith he carry my goods with me He bore them addes Valerius Maximus in his breast not to be seen by the eye but prised by the soul enclosed in the narrow dwelling of the mind not to be demolished by mortall hands present with those who are setled and not forsaking such as flie He refused not the amity of Kings as Thales did particularly that of Amasis King of Aegypt who sent him a victim commanding him to take from it the best and worst part Bias sent him the tongue for which ingenuity he was much admired Another question of Amasis he resolved whilst he was at Corinth invited thither with the rest of the wise-men by Periander where Niloxenus
brought him this letter Amasis King of Aegypt saith thus to Bias wisest of the Greeks the King of Aethiopia contendeth with me for preheminence in wisdome master'd in other things he in conclusion requires an absurd strange thing that I drink up the sea this proposition if I resolue I shall have many of his Townes and Citties if I resolve not I must lose all those which are about Elephantina Ponder it and send Niloxenus back with all speed what euer we can do for your friends and Country shall not be wanting Having read the Letter Bias with a short pause recollecting himselfe and having whispered to Cleobubâ—s who sat next him What saith he Naucratites Amasis who commands so many men and possesseth so excellent a Country will he for a few obscure contemptible villages drink up the sea Bias saith Niloxenus smiling consider as if he meant to do it how it might be effected Bid the Aethiopian replyed Bias withold the rivers from running into the sea untill he hath drunk off that which is now sea for the imposition concernes that only which is such at present not what shall be hereafter Niloxenus embraced him with joy the rest applauding his solution CHAP. II. His morall sentence precepts and verses HIs Apothegmes are thus delivered by Laertius and others He is unfortunate who cannot bear misfortune It is a disease of the mind to desire such things as cannot be obtained and to be unmindfull of the miseries of others To one that asked what is hard he answered to bear couragiously a change to the worse Being at sea in company with wicked who a storm arising called upon the Gods hold your peace saith he lest they know you are here To a wicked man enquiring what was piety he was silent the other asking the reason of his silence I answer not saith he because you enquire after that which nothing concernes you Being demanded what is sweet to mankind he answered Hope It is better to decide a difference betwixt our enemies then friends for one of the friends will certainly become an enemie one of the enemies a friend Being asked what a man did with delight he answered gain by labour We should so live as though our life would be both long and short So love as if hereafter we might hate conversing in friendship with caution remembring that it may possibly convert to enmity To one demanding whether he should take a wife she must be saith he either fair or foul if fair she will be common if foule a pennance That Tyrant shall gain most glory who first himselfe obeyes the lawes of his country That common-wealth is best ordered wherein every man fears the Law more then a Tyrant That family is best ordered where the Master behaves himselfe voluntarily within dores as he doth without by constraint of the Law Those who busie themselves in vain knowledge resemble an Owle which seeth only in the night but is blind in the light so is their mind sharp-sighted in vanity dark at the approach of true light Ausonius hath these under his name What is our chiefest good a conscience free Our greatest ill mans mans worst enemie Poor th'avaricious Rich who nought desires A wifes best dower the fame chast life acquires Chast she of whom report dare speak no ill Wise who hath power to hurt but wants the will A fool who wants the power and yet would kill His morall precepts according to Demetrius Phalereus these Most men are evill His particular sentence Before you do any thing behold your face in a glasse if it seem handsome do handsome things if deformed suply the defects of nature Practise honesty Undertake deliberately but having once begun go through Abhor to speak hastily Laert. It is madnesse lest thou sin for repentance followes Be neither simple nor subtle Admit not imprudence Love prudence Every where professe there are Gods Weigh what is to be done Hear much Speak seasonably If poor reprove not the rich unless great advantage may arise thereby Praise not an unworthy person for his wealth Acquire by perswasion not by violence When thou dost good impute it not to thy selfe but to the Gods In thy youth gain wealth in thy age wisdome or as Laertius from thy youth to thy age gain wisdome for it will be more sure to thee then all other possessions Preserve in thy actions remembrance in opportunity caution in thy manners ingenuity in labour patience in fear warinesse in wealth love in discourse perswasion in silence a decorum in sentence justice in boldnesse fortitude in action power in glory eminence in thy nature generosity Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were most esteemed To all the City where thou liv'st be kind They who most favour show most favour find But pride is often with destruction joyn'd And Strength is a gift which natures hand bestowes Rhetorick and policy the wise soule knowes Riches a present that from fortune flowes CHAP. III. His death and writings HE was much addicted to pleading very earnest therein but alwaies employed in just causes which Demodicus the Alerian implies saying If thou chance to be a Iudge giue sentence on the Prienaean side and Hipponax to plead a cause better then Bias the Prienaean And in that manner he died being very old as he was pleading having ended his speech he reposed his head in the bosom of his sisters son his adversary having ended his defence the Judges gave sentence on Bias his side the Court dismist he was found dead in his Nephews bosome the City bestowed a magnificent monument upon him with this inscription Bias of Prienaean fam'd descent Lies here Ionia's greatest ornament They also dedicated a Temple to him called the Tutamian Laertius bestowes upon him this Epigram Bias lies hidden here whom Hermes lead To th' grave when age had snow'd upon his head His head which pleading for his friend enclind Upon his Nephew to long sleep resign'd He writ concerning Ionia by what means it might be most happy perhaps that counsell already mentioned two thousand verses CLEOBVLE CLEOBVLVS CHAP. I. Cleobulus his life death and writings CLEOBULUS was of Lindus a City of Rhodes or according to Duris of Caria son of Evagâ—ras lineally descended from Hercules excellent both in wisdome outward beauty and strength beyond all those of his time learned in the Philosophy of the Egyptians That he was Tyrant of Lindus is manifest from Plutarch * He re-edified the Temple of Minerva founded by Danaus He had a daughter whom he named Eumetis but was called commonly from her father Cleobulina she composed verses and riddles in Hexameters famous for her wisdome and acutenesse in those riddles some of her questions having spread as far as Egypt which she used jocularly like dice upon occasions only contesting with such as provoked her she was also indued with an admirable height of mind and a wit both Politick and full of humanity
causing her father to govern his people with more mildnesse Cratinus also mentions her in a Comedy named from her Cleobulae often cited by Athenaeus He died full of years which extended to seventy his tomb carried this inscription Wise Cleobulus death the Lindian shore To which his birth was owing doth deplore He composed Verses and Riddles to the number of three thousand of which was this Riddle concerning the Year by Suidas ascribed to his daughter Cleobulina One fire twelve sons from every one a race Of thirty daughters with a double face Their looks are black and white successively Immortall they are all and yet all die Some assert him the Author of this Epigram upon Midas not Homer who as they account lived long before Midas though Herodotus otherwise A brazen virgin stretcht on Mida's tomb To last whilst water runs and Trees shall bloom Whilst Sun and Moon dart their successive beams And the rough sea supplied by gentle streams I dwell upon this dismal sepulcher To tell all those that passe Midas lies here There is likewise extant under his name this Epistle Cleobulus to Solon YOu have many friends and a habitation every where but I dare affirme Lindus would be most pleasing to Solon being governed by a Democracy an Island where there is no fear of Pisistratus thither your friends will come to you from all parts CHAP. II. His morall sentences precepts and verses OF his morall saying are these Employ thy selfe in something excellent Be not vain and ungratefull Bestow your daughters Virgins in years Matrons in discretion implying that the Virgins also should be instructed which the Greeks used not the Romans brought them up in the liberall sciences Do good to your friend that he may be more your friend your enemy that he may become your friend for we should beware of the calumny of friends of the treachery of nemies When any man goeth forth let him consider what he is to do when he returnes examine what he hath done A Prince may be happy if he trust none that are about him That common-wealth is best ordered wherein the Citizens fear reproach more then Law That family is best wherein more loue then fear the Master His precepts thus collected by Demetrius Phalereus A mean is best His particular sentence To reuerence thy father is dutie 〈◊〉 care of thy bodie and soul. Hear willingly but trust not hastily oâ— as Laertius 't is better to love to hear then to love to speak 〈…〉 better to know many things Laertius to love knowledge then 〈◊〉 be ignorant of all Teach your tongue to speak well It is proper to 〈◊〉 and contrary to vice to hate injustice Laertius be a friend to vertue a stranger to vice Preserve thy pietie Advise thy country 〈◊〉 what is best Govern thy tongue Laertius pleasure Do nothing by violence Instruct thy children Pray to fortune Forgoe enmitie The Enemy to thy conntry esteem thy own Fight not nor be kind 〈◊〉 wife in the presence of others one argues folly the other madnesse Corect not your servants when they are drunk it showes as if you were drunk your selfe Marry with your equall for by matching into a higher family you procure Masters not kinsmen Laugh not in compliance with him who derides others for you will be hated by those he derides Rich be not exalted poor be not dejected Laertius addes learn to bear the changes of fortune Ausonius ascribes these to him The more is in thy power desire the lesse Not to be envi'dis unhappinesse None long in his impieties can thrive In other much nought in thy selfe forgive All men would spare the good the bad cast down We share not in our ancestors renown But their inglorious actions often own Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were most noted By ignorence most deeds are swaid In many specious words arraid But all things shall by time be weigh'd PERIANDER PERIANDER CHAP. I. The Country Ancestors and Parents of Periander PEriander was sonne of Cypselus Tyrant of Corinh his mother Cratea his Ancestors the Heraclidae descended from Hercules and Iardana raigned Kings of Lydia five hundred five yeares the son continually succeeding the father for two and twenty generations The originall of Cypselus and the manner of his obtaining the Kingdome receive thus from Herodotus When Corinth was governed by an Oligarchy inhabited by the Bacchiadae who never would marry out of their own family one of them called Amphion had a lame daughter by name Labda whom when none of the Bacchiadae would take to wife Eetion married son of Echeâ—rates of the Betraean tribe but desended afar off from Lapithe and Caenis having no children he consulted the Delphian Oracle about it as soone as he entred the Prophetesse spake thus to him Eetion none will thee though great respect A stone from Labdas fruitfull wombe expect Which shall the people crush Corinth correct This Oracle to Eetion agreed with another deliver'd to the Bacchiadae though by them not understood to this effect A Lyon by an Eagle shall be laid Upon a rock fierce making all afraid Corinthians what I say consider well Who in tall Corinth and Pirâ—ne dwell The Bacchiadae who could not comprehend the meaning of this Oracle when they heard that to Eetion understood their owne by the affinity it had with the other and thereupon secretly design'd amongst themselves to kill Eetions child His wife being delivered they sent ten men of their owne to the tribe wherein Eetion dwelt that they should murder the Infant when thy came to Petra to Eetions house they demanded the child Labda not knowing their intent but thinking they came to congratulate with the Father brings her sonne and gives him into the hands of one of them they had agreed upon the way that he into whose hands the child were delivered should dash out its braines against the ground but by divine providence the child smiling upon him to whom Labda had given it he was moved therewith to such compassion that he could not finde in his heart to kill it but delivered it to another he to a third untill at last it past through the hands of all the ten None of them having power to kill it they restored it to the mother Then going forth and standing before the doore they began to finde fault with one another but chiefly with him who tooke the child first for not performing the agreement after some debate they agreed to goe in all and bee equall sharers in the murther but it was decreed that Eetions child should bee the oppressour of Corinth for Labda standing at the doore heard all their discourse and fearing lest their mindes changing they should murther it carried away the child and hid it in a measure of corne called Cypsela a place which she conceived they could never search if they returned and so it fell out They came back and sought all about
to preserve them in this life and to perfect those things whereof they have made choice And immediately after You may beleeve saith he that Socrates meant this when he often affirmed that he was governed by a Daemon More plainly Eugubinus The Daemon of Socrates saith he mentioned so often by Plato seeing that Socrates was a good man and exhorâ—ed all men to vertue and by the Daemon was alwaies excited to that which was good may perhaps not unjustly be thought his Angell as that which appeared to Balaam the Prophet and diverted him from his wickednesse But Ficinus expresly If you are not pleased saith he speaking of this spirit to call the familiar guide of a man his spirit call it if you please his good Angell The chiefest argument of Collius who opposeth this opinion and endeavours to prove it was an evill spirit is that the Daemon never disswaded or diverted from vice but only from outward danger whereas the contrary is evident enough from the foregoing story of Timâ—â—â—â—us and Philemon True it is that the advice of the Daemon was alwaies disswasive never as Cicero saith impulsive often coercive Apuleius flatters Socrates with this reason Socrates saith he as being a man absolute and perfect of himselfe ready in all offices that concerned him never needed any exhorter but sometimes a prohibitour if it happened there were any danger in that which he went about that being forwarned he might take beed and decline the undertaking for that time which afterwards he might reassume or attempt some other way CHAP. VII His military Actions IT is observed by many that Socrates little affected travell his life being wholly spent at home saving when he went out in military service In the second year of the eighty sixt Olympiad broke forth a war the greatest that ever happened amongst the Grecians betwixt the Lacaedemonians and the Athenians the occasions and pretexts of it arising from the controversies of the Athenians with the Corinthians concerning Corcyra and Polydaea both which being revolted from the Athenians to whom they had been tributary sought for aid from the Lacedaemonians who sent forces to the relief of Polidaea In this war was Socrates thrice personally engaged first at the siege of Polidaea in the year of the Olympiad against which the Athenians sent one thousand six hundred choice men of armes under the conduct of Phormis who besieged it from the Sea by his Gallyes and on the land side by a wall amongst these were Socrates and Alcibiades Laertius saith they were on the sea side and that there was no means to come on the land side further Plato that they served both a-foot which disagrees not with the other for there was not any set battle during all the time of the siege only sallies and skirmishes Here as Alcibiades his comerade attests Socrates outwent all souldiers in hardinesse and if at any time saith he as it often happens in war the provisions failed there was none could bear the want of meat and drink like him yet on the other side in times of feasting he only seem'd to enjoy them and though of himselfe he would not drink yet being invited he far out-drank all others and which is strangest of all never any man saw him drunk The excesses of cold in the winter which in that Country are extraordinary he as wonderfull endured when the frost was so sharp that very few durst go out of their Tents and those wrapping their legs and thighes in skins and furrs he went along with them having no more cloths then those he usually wore He walked bare footed upon the Ice with lesse tendernesse then others in shooâ—s to the wonder of the souldiers who thought themselves reproached by his hardinesse His contemplative raptuâ—e at the same time was no less worthy admiration he fell into a deep contemplation one morning and continued all the while standing in the same posture at noon it was taken notice of by the souldiers who told it from one to another that Socrates had stood still in the same place all that morning In the evening some Ionian souldiers wrapping themselves warm came and lay down by him in the open field to watch if he would continue all night in the same posture which he did untill the morning and assoon as the Sun arose saluted it 〈◊〉 retir'd Of these kind of raptures Agellius saith he had many We must not omit how he behaved himself there in fight seeing his friend Alcibiades deeply engaged and much wounded he stepped before him defended him and his armes from the enemie and brought him safely off Nor was his modesty inferiour to his love or courage for whereas after the battle the generalls were to bestow an honourable reward upon him that had fought best the Judges assigning it to Socrates he declin'd it and by his earnest intercession procur'd that it might be conferred upon Alciâ—iades The second action of Socrates was in the first year of the eighty ninth Olympiad at Delium a Town in Boetia which the Athenians took The Boetians saith Thucydides led by Pagondas followed them bid them battle the left wing of the Boetians to the very middle of the Army was overthrown by the Athenians and fled to the other parts where they were yet in sight but the right had the better of the Athenians and by little and little forced them to give ground and followed them from the veryfirst Pagondas whilst the left wing of his Army was in distresse sent two companies of horse secretly about the hill whereby that wing of the Athenians which was victorious apprehending upon their sudden appearing that they had been a fresh Army was put into a fright and the whole Army of the Athenians now doubly terrified by this accident and by the Thaebans that continually won ground and broke their ranks betook themselves to flight somefled towards Delium and the sea others the Mountain Parnes and others other waies as to each appeared hope of safety The Boetians especially their horse and those Locrians that came in after the enemy was defeated followed killing them Socrates in this engagement behaved himselfe with his accustomed valour so well that Laâ—hes confesseth if the rest had fought like him they had not lost the day and care of his friends for seeing Xenophon unhorsed in the flight and thrown down on the ground himselfe likewise having had his horse slain under him sought on too he took him upon his shoulders and carried him many a fladia and desended him untill they gave ever the pursuit And being thus at the losse of the day with other dispersed in flight amongst whom was Laches the Archon and Alcibiades in the constant slownesse of his retreat expressed a courage far above Lache's frequently looking back and round about as greedy to be reveng'd of the enemy if any should pursue them which was the means that brought him
others red others white so is it likewise consonant to reason that they who are affected according to nature by reason of the different constitution of senses are not moved alike by the same things but one way the white another way the black another way he whose eyes are blew another way he whose eyes are black whence we impose common names on things having our selves proper and particular affections Sect. 2. Of the End or chief Good TO these assertions continueth Sextus Empericus concerning the Judicatories agreeth what they assert concerning Ends. Of Affections some are pleasant some harsh and troublesome some mean the harsh and troublesome are ill whose end is griefe the pleasant good whose end which cannot be deceived is pleasure The mean are neither good nor ill whose end is neither good nor ill which is an affection between pleasure and griefe Affections therefore are the judges and ends of all things and we live say they observing evidence and liking evidence in the rest of the affections liking in pleasure Laertius saith they assert two passions or affections Griefe and Pleasure pleasure a soft smooth motion griefe a harsh motion One pleasure differeth not from another pleasure nor is one pleasure sweeter then another pleasure this pleasure is coveted by all living creatures the other shunned They assert corporeall pleasure to be our ultimate end as Panaetius saith in his book of Sects not catastematick permanent pleasure which consisteth in privation of griefe and a quiet void of all disturbance which Epicure held The End differeth from Beatitude for the End is some particular pleasure Beatitude is that which consisteth of all particular pleasures wherein are included both the past and future Again particular plâ—asure is expetible in it selfe felicity not in it selfe but for particular pleasures That pleasure is our chiefe end is manifest in that from our first infancy without any instruction of others we naturally aime thereat and having obtain'd it seek nothing else Moreover we avoide not any thing so much as its contrary griefe Pleasure is good though proceeding from the most sordid dishonest thing as Hippobotus in his Book of Sects for although the action be dishonest yet the pleasure thereof is expetible in it selfe and good Indolence which Epâ—cure held they esteem not pleasure nor want of pleasure griefe for both these consist in motion but Indolence and want of pleasure consists not in motion for Indolence is like the state of a sleeping man They hold that some men may not desire pleasure through perversity of minde All spirituall pleasures and pains arise not from corporeall pleasures and pains for from the simple prosperity of our Country or our selfe we are affected with joy But neither the remembrance of past goods nor expectation of future compleat pleasure as Epicure thought for by time and expectation the motion of the soul is dissolved Pleasure according to Aristippus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth only in one part of time the present for the remembrance of past pleasures or expectation of the future is vain and frivolous and nothing appertaineth to beatitude but that only is good which is present With those pleasures which he received heretofore or shall receive hereafter Aristippus said he was nothing at all moved the first being gone the other not yet come and what it will prove when it is come is uncertain Hence he argued that men ought not to be folicitous either about things past or future and that not to be troubled at such things is a signe of a constant clear spirit He also advised to take care only for the present day and in that day only of the present part thereof wherein something was done or thought for he said the present only is in our power not the past or â—uture the one being gone the other uncertain whether ever it will come Neither do pleasures consist meerly in simple sight or hearing for we hear with delight those who counterfeit lamentation and those who lament truely we hear with displeasure This privation of pleasure and griefe they called mean states The pleasures of the body are much better then those of the soule and the pains or griefs thereof much worse for which reason those who offend actually are most grievously punished To grieve is more unnaturall to us to delight more naturall for which reason much more care is requisite for the ordering of one then of the other yet many times we reject things which effect pleasure as being grievous so that the concurrence of pleasures which effecteth beatitude is very difficult Moreover they hold that every wise man doth not live pleasantly nor every wicked man unpleasantly but so for the most part for it is enough that a man be affected and reduced by incidence of one single pleasure They held that Griefe is the greatest ill that griefe is not effected by every ill but by the unexpected and unforeseen that one man is more grieved then another They assert that Riches are efficient causes of pleasure yet not expetible in themselves Sect. 3. Of Vertue ALL good consisteth in Pleasure Vertue it selfe is only laudable as being an efficient cause of pleasure Nothing is just honest or dishonest by Nature but by Law and Custome yet a good man will do nothing that is evill because of the censure or esteem which would fall upon his actions and that such a one is wise Prudence is a good yet not expetible in it selfe but for the sake of those things which proceed from it A friend is to be embraced for the use we may have of him as the body cherisheth every part thereof as long as it remaineth found Of Vertues some are in the unwisâ—e Corporeall exercise conduceth to the acquisition of Vertue A wise man is not subject to Enâ—y Love or Superstition for all these proceed from the vanity of Opinion but he is subject to Griefe or Fear as being Naturall accidents CHAP. V. How he went to Dionysius his Court. ABout this time Dionysius the Sicilian Tyrant flourished to whom resorted many Philosophers amongst the rest Aristippus invited by his sumptuous magnificence Dionysius asked him the reason of his comming he answer'd to give what I have and to receive what I haâ—e not or as others when I wanted wisdome I went to Socrates now I want mony I come to you He soon insinuated into the favour of Dionysius for he could conform himself to every place time and person act any part construe whatsoever happened to the best and thus enjoying present pleasure never troubled himself for the absent as Horace Every condition habit and event with Aristippus suits with all content Of his compliance with Dionysius's humour there are these instances Dionysius at a Feast commanded that all should put on purple robes Plato refused saying I will not with a female robe disgrace My self who am a man of manly race But Aristippus took it and beginning
prudent Counsell might govern the young man transported by his own power to luxury Plato as himselfe affirmeth fearing to be thought a Person only of words and not willing to engage in action and withall hoping by purging one principall part to cure the disease of all Sicily yielded Laertius saith upon a promise made to him by Dionysius of a Place and People that should live according to the rules of his Common-wealth which he made not good Hence Athenaeus accuseth Plato of Ambition In the mean time the enemies of Dion fearing a change in Dionysius perswaded him to call home from banishment Philâ—stus a person very rationall but educated in Tyrannicall principles as an Antidote against Plato's Philosophy but Dion hoped the comming of Plato would regulate the licentious Tyranny of Dionysius Plato at his arrivall in Sicily placed by Agellius betwixt the beginning of Philips raigne foure hundred years from the building of Rome and the Chaeronean fight was received by Dionysius with much respect One of the Kings magnificent Chariots stood ready to receive him assoon as he landed and carried him to the Court The King offered Sacrifice to the Gods for his comming as a great blessing upon his government The temperance of their Feasts alteration of the Court meeknesse of the King gave the Siracusians great hopes of reformation The Courtiers addicted themselves to Philosophy so much that the Palace was full of Sand wherein they drew Geometricall figures Not long after Plato's comming at a Sacrifice in the Castle the Herauld according to the usuall manner made a solemn Prayer that the Gods would long preserve the Kingly Government Dion standing by said Will you never give over praying against me This troubled Philistus and his friends who feared Plato would insinuate into the favour of Dionysius so much as that they should not be able to oppose him since in so short time he had effected so great an alteration in him Hereupon they all joyntly accused Dion that he wrought upon Dionysius by the eloquence of Plato to resigne his Government that it might be transferred to the Children of his Sister to quit his command for the Academy where he should be made happy by Geometry resigning his present happinesse to Dion and his Nephews With these and the like instigations Dionysius was so incensed that he caused Dion to be unexpectedly carried on Ship-board in a little bark giving the marriners order to land him in Italy This happened four months after Plato's comming Plato and the rest of Dion's friends feared to be put to some punishment as partakers of his offence A report was raised that Plato was put to death by Dionysius as author of all that happened but on the contrary Dionysius doubting lest something worse might happen from their fear treated them all kindly comforted Plato bid him be of good cheer and intreated him to stay with him He caused him to be lodged in his Castle in the Orchards adjoyning to his Palace where not the Porter himselfe could go out without Dionysius his leave thus cunningly under pretence of kindnesse he watched him that he might not return into Greece to give Dion notice of the wrong done to him Dionysius by frequent conversation with Plato as wild Beasts are tamed by use fell into so great liking of his discourse that he became in love with him but it was a Tyrannicall affection for he would not that Plato should love any but him offering to put the power of the Kingdome into his hands if he would value him above Dion With this passion troublesome to Plato Dionysius was sometimes so farre transported as men jealous of their Mistresses that he would upon the suddain fall out with him and as suddainly be reconciled and ask him pardon He had indeed a great desire of Plato's Philosophy but a great respect likewise on the other side for those who disswaded him from it telling him that it would ruine him to be too far ingaged therein In the mean time there happening a War he sent Plato home promising that the next spring as soon as there was peace he would send back for him and Dion to Syracuse but he kept not his promise for which he desired Plato to excuse him protesting the War to be the occasion thereof and that assoon as it were ended he would send for Dion whom he desired in the mean time to rest satisfied and not attempt any thing against him not to speak ill of him to the Grecians This Plato endeavoured to effect he instructed Dion in Philosophy in the Academy Dion lay in the City at the house of Calippus with whom he had been long acquainted He purchased a Country house for pleasure whither â—e sometimes went this he bestowed afterward at his return to Sicily upon Speusiâ—pus with whom he conversed most intimately as being so advised by Plato who knew the cheerfull humour of Speusippus to be a fit divertisement for the reserved disposition of Dion Plato had undertaken the expence of some Playes and Dances by some youths Dion took the pains to teach them and paid the whole charge By this liberality which Plato suffered him to confer upon the Athenians he gained more love then Plato honour In the mean time Dionysius to acquit himselfe of the disesteem he had gained amongst Philosophers in Plato's cause invited many learned men and in a vain ostentation of Wisdome applyed improperly the sentences he had learned of Plato Hereupon he began to wish for Plato again and to blame himselfe for not knowing how to use him well when he had him and that he had not learned so much of him as he might and being like a Tyrant transported with uncertain passions and changes a suddain vehement desire came upon him of seeing Plato again The peace being now concluded he sent to Plato to come to him but not as he had promised to Dion writing to him that he would have him to come immediately and that afterwards he would send for Dion Hereupon Plato refused to go notwithstanding the intreaties of Dion alledging for excuse his old age and that nothing was done according to their agreement In the mean time Archytas whom with others of Tarentum Plato before his departure had brought into the acquaintance of Dionysius came to Dionysius there were also others there Auditors of Dion Dionysius being refused upon a second invitation thought his honour deeply concerned and thereupon sent the third time a Galley of three banks of Oares trimmed with Fillets and other Ships and with them Archidemus whom he conceived Plato most affected of all his friends in Sicily and some Sicilian Noblemen He had by all means obliged Archytas the Pythagorean to let Plato know he might come without danger and that he would engage his word on it As soon as they came to Plato they all protested that Dionysius was much inclined to Philosophy and delivered an Epistle from him to this effect
who assoon as he had read it was so disaffected to life that he threw himselfe from a high wall into the Sea upon whom thus Callimachus Cleombrotus cries out farewell this light And headlong throwes himselfe int'endlesse night Not that he ought had done deserving death But Plato read and weary grew of breath The Dialogues generally noted as spurious not to say any thing of his Epinomis though some ascribe it to Philippus the Opuntian are these Midon or the Horse-courser Erixias or Erasistratus Alcyon Acephali or the Sisyphi Axiochus Phaeaces Demodochus Chelidon The seventh Epimenides Of these Alcion is ascribed by Phavorinus to Leon. His stile Aristotle saith is betwixt Prose and Verse He useth variety of names that his work may not easily be understood by the unlearned He conceiveth wisdome properly to be of intellectuall things Knowledge of reall Beings conversant about God and the soul separate from the body Properly he calleth Philosophy Wisdome being the appetition of divine Knowledge but commonly he calleth all skill knowledge as an Artificer a wise man He likewise used the same names in divers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Evill he useth for Simple as Euripides in his Lycimnius of Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word Plato sometimes takes for honest sometimes for little He likewise useth 〈◊〉 names to signifie the same thing Idaea he useth both for species and genus Exemplar both principle and cause Sometimes he useth contrary expressions to signifie the same thing Sensible he calleth a being and no being a being as having been produced no being in respect of its continuall mutation Idaea neither moveable nor permanent the same both one and many The like he useth often in other things The method of his discourse is three-fold first to declare what that is which is taught then for what reason it is asserted whether as a principall cause or as a comparison and whether to defend the Tenent or oppugne the contrary Thirdly whether it be rightly said The marks which he usually affixed to his writtings are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Platonick words and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines and opinions proper to Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choice expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Double signification or use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophicall institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreement of opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbation Hitherto Laertius There are two Epistles under Plato's name besides those in his works already mentioned one in Laertius his life of Architas Plato to Architas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Commentaries which came from you we received with extraordinary content infinitely admiring the writer who appears to us a person worthy of those antient predecessors for those men are said to be Myraeans of those Trojans which were banished in the time of Laomedon good men as Tradition speaks them Those Commentaries of mine concerning which you write are not yet polished however as they are I have sent them to you in the keeping of them we agree both so as I nâ—ed not give you any directions Farewell Another published by Leo Allatius amongst the Socratick Epistles I had not any of those things to send to Syracuse which Archytas desired to receive by you as soon as possible I will send to you Philosophy hath wrought in me I know not whether good or bad a hatred of conversing with many persons justly I think since they erre in all kind of folly as well in private as publick affairs but if unjustly yet know I can hardly live and breath otherwise For this reason I have fled out of the City as out of a Den of wild Beasts living not far from the Ephestiades and the places thereabouts I now see that Timon hated not men he could not affect Beasts therefore lived â— alone by himself perhaps not without danger Take this as you please my resolution is to live far from the City now and for ever hereafter as long as God shall grant me life In Poesy he writ Dithyrambs An Epick Poem Four Tragedies all which as we said he burned The Atlantick story of which thus Plutarch Solon begun the Atlantick story which he had learnt of the Priests of Sais very proper for the Athenians but gave it over by reason of his old age and the largenesse of the work Plato took the same argument as a wast piece of fertile ground fallen to him by hereditary right He manured it refined it enclosed it with large Walls Porches and Galleries such as never any Fable or Poem had before but because he undertook it late he was prevented by Death The more things written delight the more their not being perfected is For as the Athenian City left the Temple of Jupiter so Plato's Wisdom amongst many exâ—â—llent writings left the Atlantick argument alone imperfect Epigrams of which these are extant in Laertius and the Anthologie Upon one named After The Stars my Star thou view'st Heav'n I would be That I with thousand eyes might gaze on Thee Upon his Death A Phosphor 'mongst the living late wert thou But shin'st among the dead a Hesper now Epitaph on Dion engrav'd on his Tomb at Siracuse Old Hecuba the Trojan Matron's years Were interwoven by the Fates with Tears But thee with blooming hopes my Dion deckt Gods did a Trophy of their pow'r erect Thy honour'd reliques in their Country rest Ah Dion whose love rages in my breast On Alexis Fair is Alexis I no sooner said When every one his eyes that way convey'd My soul as when some dog a bone we show Who snatcheth it lost we not Phaedrus so On Archaeanassa To Archae'nassa on whose furrow'd brow Love sits in triumph I my service vow If her declining Graces shine so bright What flames felt you who saw her noon of light On Agathon My Soul when I kiss'd Agathon did start Up to my lip just ready to depart To Xantippe An Apple I Love's emblem at the throw Thou in exchange thy Virgin-zone bestow If thou refuse my suite yet read in this How short thy years how frail thy Beauty is I cast the apple loving those love thee Xantippe yeeld for soon both old will be On the Eretrians vanquish'd by the Persians We in Eubaea born Eretrians are Buried in Susa from our Country far Venus and the Muses Virgins said Venus to the Muses pay Homage to us or Love shall wound your Hearts The Muses answer'd take these toyes away Our Breasts are proof against his childish darts Fortune exchang'd One finding Gold in change the halter quits Missing his Gold 'tother the halter knits On Sappho He who believes the Muses Nine mistakes For Lesbian Sappho ten their number makes Time Time all things bring to passe a change creates In Names in Formes in Nations and
of the Intellectuall raiseth her from this terrene life to the eternall by the flame of love refined into an Angell The Second PART Sect. I. THE apprehensive faculties of the Soul are employ'd about truth and falshood assenting to one dissenting from the other The first is affirmation the second negation The desiderative converse in good and ill inclining to this declining to that The first is Love the second Hate Love is distinguish'd by its objects if of riches termed covetousnesse of honour ambition of heavenly things piety of equalls friendship these we exclude and admit no other signification but the desire to possesse what in it selfe or at least in our esteem is fair of a different nature from the love of God to his Creatures who comprehending all cannot desire or want the beauty and perfections of another and from that of friends which must be reciprocall We therefore with Plato define it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The desire of beauty Desire is an inclination to reall or apparent good As there are divers kinds of good so of desire Love is a species of desire Beauty of good Desire is Naturall or Knowing All creatures have a particular perfection by participation of the divine goodnesse This is their end including that degree of felicity whereof they are capable to which center they tend This desire we call Naturall a great testimony of Divine Providence by which they are unwittingly as an Arrow by the Archer directed to their mark With this all Creatures desire God as being the Originall good imprinted and participated in every particular This is in every Nature as more or lesse capable addressed to ends more or lesse noble yet is the ultimate end of all the same to enjoy God as far as they may Thus as the Psalmist Every thing worships and praiseth God like suppliants turning and offering themselves up to him saith Theodoret. Sect. II. THe other Species of Desire is employed only about things known given by Nature that to every apprehensive faculty there might be a desiderative to embrace what it judgeth good to refuse what it esteemeth evill in its own nature enclin'd to good None ever desires to be miserable but the apprehensive Vertue many times mistaking Evill for Good it oft falls out that the desiderative in its selfe blind desires evill This in some sence may be said voluntary for none can force it in another sence not voluntary deceived by the judgment of its Companion This is Plato's meaning when he saith No man sins willingly Sect. III. IT is the Property of every desiderative Vertue that He who desires possesseth in part the thing he desires in part not for if he were wholly deprived of its Possession he would never desire it this is verified two waies First nothing is desired unlesse it be known and to know a thing is in some part to possesse it So Aristotle The Soul is all because it knowes all And in the Psalmist God saith All things are mine I know them Secondly there is alwaies some convenience and resemblance betwixt the desirer and desired Every thing delights and preserves it selfe by that which by naturall affinity is most conformable to it by its contrary is grieved and consum'd Love is not betwixt things unlike Repugnance of two opposite natures is naturall hate Hate is a repugnance with knowledge Hence it followeth that the nature of the desired is in some manner in the desirer otherwise there would be no similitude betwixt them yet imperfectly else it were vain for it to seek what it entirely possesseth Sect. IV. AS desire generally followes knowledge so severall knowing are annexed to severall desiring Powers We distinguish the knowing into three degrees Sence Reason Intellect attended by three desiderative Vertues Appetite Election Will Appetite is in Bruits Election in Men Will in Angels The sense knowes only corporeall things the Appetite only desires such the Angelick Intellect is wholly intent on Contemplation of spirituall Conceptions not inclining to Materiall Things but when divested of matter and spiritualiz'd their Will is only fed with intemporall spirituall Good Rationall Nature is the Mean betwixt these Extreams sometimes descending to Sense sometimes elevated to Intellect by its own Election complying with the desires of which she pleaseth Thus it appears that corporeall Objects are desired either by Sensuall Appetite or Election of Reason inclining to Sense Incorporeall by Angelick Will or the Election of Reason elevated to Intellectuall Height Sect. V. BEauty in generall is a Harmony resulting from severall things proportionably concurring to constitute a third In respect of which temperament and mixture of various Natures agreeing in the composition of one every Creature is Fair and in this sence no simple being is Beautifull not God himselfe this Beauty begins after him arising from contrariety without which is no composition it being the union of contraries a friendly enmity a disagreeing concord whence Empedocles makes discord and concord the principles of all things by the first understanding the varietie of the Natures compounding by the second their Union adding that in God only there is no Discord He not being the Union of severall Natures but a pure uncompounded Unity In these compositions the Union necessarily predominates over the contrariety otherwise the Fabrick would be dissolved Thus in the fictions of Poets Venus loves Mars this Beauty cannot subsist without contrariety she curbs and moderates him this temperament allaies the strife betwixt these contraries And in Astrologie Venus is plac'd next Mars to check his destructive influence as Iupiter next Saturn to abate his malignancy If Mars were alwaies subject to Venus the contrariety of principles to their due temper nothing would ever be dissolved Sect. VI. THis is Beauty in the largest sence the same with Harmony whence God is said to have framed the World with musicall harmonious temperament But Harmony properly implies a melodious agreement of Voices and Beauty in a restrict acception relates to a proportionable concord in visible things as Harmony in audible The desire of this Beauty is Love arising only from one knowing faculty the Sight and that gaye Plotonius Enâ—ead 3. lib. 5. 3. occasion to deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sight Here the Platonist may object If Love be only of visible things how can it be applyed to Ideas invisible natures We answer Sight is twofold corporeal and spirituall the first is that of Sense the other the Intellectuall faculty by which we agree with Angels this Platonists call Sight the corporeall being only an Image of this So Aristotle Intellect is that to the Soul which sight is to the Body Hence is Minerva Wisdom by Homer call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bright-ey'd With this sight Moses Saint Paul and other Saints beheld the face of God this Divines call Intellectuall â—â—tuitive cognition the Beâ—tificall vision the Reward of the Righteous Sect. VII AS Sight so Beauty itâ—object
from the Intellect to sensible things and corporeall cares But so perfect are these Celestiall Souls that they can discharge both Functions rule the Body yet not be taken off from Contemplation of Superiours These the Poets signifie by Ianus with two faces one looking forward upon Sensible things the other on intelligible lesse perfect Souls have but one face and when they turn that to the Body cannot see the Intellect being depriv'd of their contemplation when to the Intellect cannot see the Body neglecting the Care thereof Hence those Souls that must forsake the Intellect to apply themselves to Corporeall Government are by Divine Providence confin'd to caduque corruptible Bodies loosed from which they may in a short time if they fail not themselves return to their Intellectuall felicity Other Soules not hindred from Speculation are tyed to eternall incorruptible Bodies Celestial Souls then design'd by Ianus as the Principles of Time motion intervening behold the Ideal Beauty in the Intellect to love it perpetually and inferiour sensible things not to desire their Beauty but to communicate this other to them Our Souls before united to the Body are in like manner double-fac'd but are then as it were cleft asunder retaining but one which as they turn to either object Sensuall or Intellectuall is deprived of the other Thus is vulgar love inconsistent with the Celestiall and many ravish'd at the sight of Intellectuall Beauty become blinde to sensible imply'd by Callimachus Hymn 5. in the Fable of Tyresias who viewing Pallas naked lost his sight yet by her was made a Prophet closing the eyes of his Body she open'd those of his Minde by which he beheld both the Present and Future The Ghost of Achilles which inspir'd Homer with all Intellectuall Contemplations in Poetry deprived him of corporeal sight Though Celestiall Love liveth eternally in the Intellect of every Soul yet only those few make use of it who declining the Care of the Body can with Saint Paul say Whether in the Body or out of the Body they know not To which state a Man sometimes arrives but continues there but a while as we see in Extasies Sect. XXII THus in our Soul naturally indifferent to sensible or intelligible Beauty there may be three Loves one in the Intellect Angelicall the second Human the third Sensuall the two latter are conversant about the same object Corporeall Beauty the sensuall fixeth its Intention wholly in it the human separates it from matter The greater part of mankind go no further then these two but they whose understandings are purified by Philosophy knowing sensible Beauty to be but the Image of another more perfect leave it and desire to see the Celestial of which they have already a Tast in their Remembrance if they persevere in this Mental Elevation they finally obtain it and recover that which though in them from the beginning yet they were not sensible of being diverted by other Objects The Sonnet I. LOve whose hand guides my Hearts strict Reins Nor though he govern it disdains To feed the fire with pious care Which first himself enkindled there Commands my backward Soul to tell What Flames within her Bosom dwell Fear would perswade her to decline The charge of such a high design But all her weak reluctance fails 'Gainst greater Force no Force avails Love to advance her flight will lend Those wings by which he did descend Into my Heart where he to rest For ever long since built his Nest I what from thence he dictates write And draw him thus by his own Light II. LOve flowing from the sacred spring Of uncreated Good I sing When born how Heaven he moves the soul Informs and doth the World controwl How closely lurking in the heart With his sharp weapons subtle art From heavy earth he Man unites Enforcing him to reach the skies How kindled how he flames how burns By what laws guided now he turns To Heaven now to the Earth descends Now rests 'twixt both to neither bends Apollo Thee I invocate Bowing beneath so great a weight Love guide me through this dark design And imp my shorter wings with thine III. WHen from true Heav'n the sacred Sun Into th' Angelick Mind did run And with enliv'ned Leaves adorn Bestowing form on his first-born Enflamed by innate Desires She to her chiefest good aspires By which reversion her rich Brest With various Figures is imprest And by this love exalted turns Into the Sun for whom she burns This flame rais'd by the Light that shin'd From Heav'n into th' Angelick Mind Is eldest Loves religious Ray By Wealth and Want begot that Day When Heav'n brought forth the Queen whose Hand The Cyprian Scepter doth Command IV. THis born in amorous Cypris arms The Sun of her bright Beauty warms From this our first desire accrues Which in new fetters caught pursues The honourable path that guides Where our eternall good resides By this the fire through whose fair beams Life from above to Mankind streams Is kindled in our hearts which glow Dying yet dying greater grow By this th' immortal Fountain flows Which all Heaven forms below bestows By this descends that shower of light Which upwards doth our minds invite By this th' Eternall Sun inspires And souls with sacred lustre fires V. AS God doth to the Mind dispence Its Being Life Intelligence So doth the Mind the soul acquaint How't understand to move to paint She thus prepar'd the Sun that shines In the Eternal Breast designs And here what she includes diffuses Exciting every thing that uses Motion and sense beneath her state To live to know to operate Inferiour Venus hence took Birth Who shines in heav'n but lives on earth And o're the world her shadow spreads The elder in the Suns Glass reads Her Face through the confused skreen Of a dark shade obscurely seen She Lustre from the Sun receives And to the Other Lustre gives Celestiall Love on this depends The younger vulgar Love attends VI. FOrm'd by th' eternal Look of God From the Suns most sublime abode The Soul descends into Mans Heart Imprinting there with wondrous Art What worth she borowed of her star And brought in her Celestiall Carre As well as humane Matter yields She thus her curious Mansion builds Yet all those fames from the divine Impression differently decline The Sun who 's figu'rd here his Beams Into anothers Bosom streams In whose agreeing soul he staies And guilds it with its virtuous Raies The heart in which Affection 's bred Is thus by pleasing Errour fed VII THe heart where pleasing Errour raigns This object as her Child maintains By the fair light that in her shines A rare Celestiall Gift refines And by degrees at last doth bring To her first splendours sacred spring From this divine Look one Sun passes Through three refulgent Burning-glasses Kindling all Beauty which the Spirit The Body and the Mind inherit These rich spoiles by th' eye first caught Are to the Souls next Handmaid brought Who
there resides She to the brest Sends them reform'd but not exprest The heart from Matter Beauty takes Of many one Conception makes And what were meant by Natures Laws Distinct She in one Picture draws VIII THe heart by Love allur'd to see Within her self her Progeny This like the Suns reflecting Rayes Upon the Waters face survaies Yet some divine though clouded light Seems here to twinckle and invite The pious Soul a Beauty more Sublime and perfect to adore Who sees no longer his dim shade Upon the earths vast Globe display'd But certain Lustre of the true Suns truest Image now in view The Soul thus entring in the Mind There such uncertainty doth find That she to clearer Light applies Her aimes and near the first Sun flies She by his splendour beautious grows By loving whom all Beauty flows Upon the Mind Soul World and All Included in this spacious Ball. IX BUt hold Love stops the forward Course That me beyond my scope would force Great Power if any Soul appears Who not alone the blossoms wears But of the rich Fruit is possest Lend him thy Light deny the rest The Third PART TO treat of both Loves belongs to different Scienences Vulgar Love to Naturall or Morall Philosophy Divine to Theology or Metaphysicks Solomon discourseth excellently of the first in Ecclesiastes as a Naturall Philosopher in his Proverbs as a Morall Of the second in his Canticles esteemed the most Divine of all the Songs in Scripture Sâ—anza I. The chief order established by Divine Wisdom in created things is that every inferiour Nature be immediately governed by the superiour whom whilst it obeys it is guarded from all ill and lead without any obstruction to its determinate felicity but if through too much affection to its own liberty and desire to prefer the licentious life before the profitable it rebell from the superiour Nature it falls into a double inconvenience First like a Ship given over by the Pilot it lights sometimes on one Rock sometimes on another without hope of reaching the Port. Secondly it loseth the command it had over the Natures subjected to it as it hath deprived its superiour of his Irrationall Nature is ruled by another unâ—it for its Imperfection to rule any God by his ineffable Excellence provides for every thing himselfe needs not the providence of any other Betwixt the two extreams God and Bruits are Angells and Rationall Souls governing others and governed by others The first Hierarchy of Angells immediately illuminated by God enlighten the next under them the last by Platonists termed Daemons by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Guardians of Men are set over us as We over Irrationalls So Psalm 8. Whilest the Angells continued subject to the Divine Power they retained their Authority over other Creatures but when Luciser and his Companions through inordinate love of their own Excellence aspir'd to be equall with God and to be conserved as He by their own strength they fell from Glory to extream Misery and when they lost the Priviledge they had over others seeing us freed from their Empire enviovsly every hour insidiate our good The same order is in the lâ—sser World our Soul the inferiour faculties are directed by the superiour whom following they erre not The imaginative corrects the mistakes of outward sense Reason is illuminated by the Intellect nor do we at any time miscarry but when the Imaginative will not give credit to Reason or Reason confident of it selfe resists the Intellect In the desiderative the Appetite is govern'd by the Rationall the Rationall by the Intellectuall which our Poet implies saying Love whose hand guides my hearts strict reins The cognoscitive powers are seated in the Head the desiderative in the Heart In every well order'd Soul the Appetite is govern'd by Intellectuall Love implyed by the Metaphor of Reins borrowed from Plato in his Phaedrus Love to advance my flight will lend The wings by which he did ascend Into my heart When any superiour vertue is said to descend we imply not that it leaves its own height to come down to us but drawes us up to it selfe its descending to us is our ascending to it otherwise such conjuction would be the imperfection of the vertue not the perfection of him who receives it II. Love â—lowing from the sacred Spring Of uncreated good From the Fountain of divine goodnesse into our Souls in which that influx is terminated When born c. The order participation conversion of Ideas see Part 2. Sect. how Heaven he moves the Soul Informs and doth the World controul Of these three properties Love is not the efficient God produceth the Ideas in the Angelick Minde the Minde illustrates the Soul with Ideal Beauty Heaven is moved by its proper Soul But without Love these principles do not operate He is cause of the Mindes conversion to God and of the Souls to the Minde without which the Ideas would not descend into the one nor the Specifick reasons into the other the Soul not illuminated by these could not elicite this sensible form out of matter by the motion of Heaven III. WHen the â—irst emanation from God the plenty of Ideas descended into the Angelick Minde she desiring their perfection reverts to God obtaining of him what she covets which the more fully she possesseth the more fervently she loves This desire Celestiall Love born of the obscure Minde and Ideas is explain'd in this Stanza true Heaven God who includes all created beings as Heaven all sensible lib. 2. Sect. Only Spirituall things according to Platonists are true and reall the rest but shadowes and images of these the sacred Sun The light of Ideas streaming from God enlivened leaves The Metaphore of Leaves relates to the Orchard of Iupiter where these Ideas were planted 2. 10. Enlivened as having in themselves the principle of their operation Intellection the noblest life as the Psalmist Give me understanding and I shall live So the Cabalist to the second Sephirah which is Wisdome attributes the name of Life adorn bestowing form To adorn denotes no more then accidentall perfection but Ideas are the Substance of the Minde and therefore he adds bestowing form which though they come to her from without she receives not as accidents but as her first intrinsecall act which our Author implies terming her desires innate And by this love exalted turns Into the Sun for whom she burns Love transformes the Lover into the thing loved Wealth and Want Porus and Penia 2. 10. IV. The properties of Celestiall Love are in this Stanza discovered in new fetters caught The Soul being opprest by the Body her desire of Intellectuall Beauty sleeps but awakened by Love is by the sensible Beauty of the body led at last to their Fountain God which glow Dying yet glowing greater grow Motion and Operation are the signes of life their privation of death in him who applies himselfe to the Intellectuall part the rationall and the sensitive fail by the Rationall
reâ—ulgent Burning-glasses One Light flowing from God beautifies the Angelick the Rational Nature and the Sensible World the Souls next Hand-maid The Imaginative to the Breast The Breast and Heart here taken for the Soul because her nearest Lodging the Fountain of Life and Heat reform'd but not exprest Reform'd by the Imagination form the deformity of Matter yet not reduc'd to perfect Immateriality without which true Beauty is not Exprest SPVSIPPVS SPEVSIPPVS CHAP. I. His Life SPEUSIPPUS was an Athenian born at Myrrhinus which belonged to the Pandionian Tribe his Father named Eurymedon his Mother Poâ—one Sister to Plato He was brought up in the domestick documents of his Uncle Plato who as he used to say reformed Speusippus's life after the pattern of his own Plato had foure Kins-women Daughters of his Neeces the eldest of these he married to Speusippus with a small portion thirty Minae which Dionysius had sent him To this summe Chio glad of the occasion added a Talent which Speusippus earnestly refused untill at last he was overcome by the just importunities of the other to receive it alledging that he gave it not as mony but as kindnesse that such gifts were to be entertained for they encreased honour the rest were dishonourable that he ought to accept of the good-will though he despised the mony The rest of those Virgins were Married richly to Athenians only Speusippus who best deserved was poor With these arguments Speusippus was induced to accept of Chio's gift whereat Chio much congratulated his own good fortune as having laid hold of an occasion such as perhaps saith he I shall not meet again in all my life When Dion came to Athens Speusippus was continually in company with him more then any other friend there by Plato's advice to soften and divert Dion's humour with a facile companion such as he knew Speusippus to be and that withall he knew discreetly how to observe time and place in his mirth whence Timon in Sillis calls him a good Ieaster The last time that Plato upon the importunity of Dionysius went to Sicily Speusippus accompany'd him Whilest they lived at Syracuse Speusippus kept more company with the Citizens then Plato did and insinuating more into their mindes at first they were afraid to speak freely to him mistrusting him to be one of Dionysius's spies But within a while they began to conâ—ide in him and all agreed in this to pray Dion to come to them and not to take care for ships men or horses but to hire a ship for his own passage for the Sicilians desired no more then that he would lend them his name and person against the Tyrant Speusippus at his return to Athens perswaded Dion to warre against Dionysius and deliver Sicily from the bondage of Tyranny assuring him the Country would receive him gladly Dion upon this information received such encouragement that he began secretly to levie men The Philosophers much advanced his designe When he went to Sicily he bestowed a Country-house which he had purchased since his comming to Athens upon Speusippus CHAP. II. His profession of Philosophy PLato dying in the first year of the 108th Olympiad Theophilus being Archon Speusippus succeeded him in the School of the Academy whom he followed also in his Doctrine He first as Theodorus affirmes looked into the community and mutuall assistance of Mathematicall Disciplines as Plato did into that of the Philosophicall He first according to Cenaeus declared those things which Isocrates conceived not to be divulged the same perhaps which Cicero calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Isocrates He affirmed that the minde was not the same either with Good or One but of a peculiar nature proper to it selfe He set up in the School which Plato had built the Images of the Graces He exacted mony of his Disciples contrary to the custome of Plato The two Women who were Plato's Auditors Lasthenia the Mantinean and Axiothea the Phliasian heard Speusippus likewise Having continued Master of the School eight years he at last by reason of his infirm disposition much debilitated by the Palsie sent to Xenocrates desiring him to come and take from him the government of the School which Xenocrates did CHAP. III. His wrrtings HE wrote many things chiefly in Philosophy Commentaries and Dialogues of which were Aristippus the Cyrenaick Of Riches 1. Of Pleasure 1. Of Iustice 1. Of Philosophy 1. Of Friendship 1. Of the Gods 1. The Philosopher 1. To Cephalus 1. Cephalus 1. Clinomachus or Lysias 1. The Cittizen 1. Of the Soul 1. To Gryllus 1. Aristippus 1. The confutation of Arts 1. Commentary Dialogues Artificiall 1. Dialogues of likenesse in things 10. Divisions and arguments to things like Of the genus's and species of Examples To Amartyrus Encomium of Plato Epistles to Dion Dionysius Philip. Of Law The Mathematician Mandrobulus Lysias Deâ—â—nâ—tions of all these writings the only extant Orders of Commentaries Verses Phavorinus in the second of his Commentaries saith that Aristotle paid three Talents for his Books CHAP. IV. His Death HE was as Timotheus saith very infirme of body insomuch that he was fain to be carried up and down the Academy in a kinde of a running chair Riding in this manner he one day met Diogenes whom saluting he said Joy be with you But not with you answered Diogenes who can endure to live being in that condition At length he dyed willingly through griefe as Laertius affirmes who elsewhere citing Plutarch in the lives of Lysander and Scylla saith he dyed of the Phthiriasis but there is no such thing extant in Plutarch Though he followed Plato in his opinions yet he did not imitate his temper for he was austeer cholerick and had not so great command over his pleasures In anger he threw a Dog into a Well and indulging to pleasure he went to the marriage of Cassander in Macedonia He was also so great a Lover of mony that some Poems which he had written not very good he sung publickly for gain for which vices Dionysius writing to him thus derides him And we may learn Philosophy from our Arcadian she-Scholler Plato took no mony of his Schollers you exact it whether they are willing or not Athenaeus cites the same Epistle after he had reproached him for avarice and voluptuousnesse he objects his collections of mony from many persons his love to Lasthenia the Sardian Curtezan after all this adding Why do you accuse us of avarice who your selfe omit not any sordid way of gain Did not you after Hermias's debt was satisfied make collections in his name amongst his friends to your own use To a rich man in love with a deformed person What need you her saith he for ten Talents you may have a handsomer To him Simonides wrot Histories wherein he related the actions of Dion and Bion. There was another Speusippus a Physitian of Alexandria XENOCRATES CHAP. I. His Country
the thirtieth year And no lesse erre Ammonius if he be Author of that Life and Olympiodorus who affirm that Aristotle coming to Athens in the seventeenth year of his age heard Socrates three years whereas Socrates was put to death when Laches was Archon thirty two years before Nausigenes under whom Aristotle was seventeen years old Being recommended to Plato he became his Disciple and so continued twenty years as an Epistle of his to Philip cited by the old Interpreter of his life did testifie Plato much loved him and admired his acutenesse of apprehension and diligence in study for which Philoponus saith Plato used to call him the Minde of the Schoole and when he was not at his Lectures he would say The Intellect is not here or as Rhodiginus The Philosopher of truth is absent And comparing his acutenesse with the dulnesse of Xenocrates Plato was wont to say What an horse and what an asse have I to yoke together Xenocrates needs a spur Aristotle a bit Whilst he lived with Plato he was extreamly studious and given to reading insomuch that Plato called his house the house of the great Reader and would often say Let us go to the great Readers house This may be confirmed by that great number of antient Authors which are cited in his works And though Laertius either in his own or Carneades's words saith that Aristotle hath thrust in as many sentences of old Authors in his writings as both Zeno and Chrysippus yet every one that is acquainted with the writings of Aristotle knoweth how judiciously and concisely he giveth an account of their opinions not for ostentation but disquisition Some report there was a great enmity betwixt Plato and Aristotle which first arose from Plato's dislike of his manner of habit For Aristotle wore rich garments and rich shooes and contrary to Plato's rule cut his hair short and wore rings He had likewise say they a scornfull derision in his look and tenacious contradiction in his discourse which Plato not approving preferred before him Xenocrates Speusippus Amyclas and others to whom he communicated his Doctrine and many favours but repudiated Aristotle who thereupon whilst Plato was yet alive set up a School in opposition to him in the Lyceum at which ingratitude â—lato much troubled said Aristotle kicks at us as young Colis at the damme that foaled them when they have sucked their sill and for that reason usually called Aristotle the Colt They add that Xenocrates being gone into his Country and Speusippus not well Aristotle came into Plato's School with some of his followers and circumvented him with fallacious arguments whereupon Plato retired to his own house and there taught privately leaving Aristotle in possession of the Schoole which he kept till Xenocrates returning ejected him and reinstated Plato The chiefe author of this report seemes to have been Aristoxenus cited by Eusebius who as Suidas observes assoon as Aristotle was dead cast many aspersions upon him out of a malitious revenge because Aristotle preferred Theophrastus before him in the succession of the School notwithstanding that Aristoxenus had gained a great name and credit among the Disciples But as Ammonius argues it is not likely that Aristotle if he would could have ejected Plato out of the School or have obtained licence to erect a new one in opposition to him for as much as at the same time Chaâ—rias and Timotheus Plato's kinsmen were in great power and Generalls of the Athenian forces Yet some there are who affirm this grounding it only on Aristotles contradicting of Plato in many things to which Ammonius answers that Aristotle doth not simply contradict Plato but those who misinterpret his writings For if he do sometimes contradict Plato what wonder seeing that therein he followeth Plato his Author whose saying it was that Truth ought to be preferred before all things as also that saying Socrates indeed is dear but Truth most dear And elsewhere What Socrates saith we must not so much regard as we ought to be solicitous concerning Truth The same course Aristotle took if at any time he confuted Plato's assertion therein obeying him by following the Truth and it is observed by some that he is very sparing in naming him where he opposeth his doctrine and that thrice he makes honourable mention of him in his Rhetorick his Book of the World if that be his and his Problems True therefore it is as Apollodorus Dionysius Halicarnassaeus but especially Aristotle himselfe in his Epistle to Philip affirm that he was a constant sedulous hearer of Plato twenty years unto the thirty seventh of his age even untill Plato died and then was so great an honourer of his memory that in testimony of his extraordinary affection he erected an Altar to him bearing this inscription This Altar Aristotle's hand did raise To Plato whom the impious must not praise Olympiodorus speaking of the honour which Aristotle gave to his Master confirmeth it by this argument that he writ a whole oration in commendation of Plato wherein he first made a relation of his life then praised him He adds that Aristotle in his Elegies to Eudemus extolls him thus And coming to the fam'd Cecropian Town In signe of friendship did an Altar raise To him whom impious persons must not praise Who straying man to vertue did restore Much by his precept by example more One to the Gods so pious good to men No future age must think to see again Some affirm that whilst he lived with Plato he profess'd Medicine and kept a shop but those Aristocles confutes CHAP. IV. How he lived with Hermias P Lato dying in the first year of the 108th Olympiad and Speusippus his Nephew succeeding in the School Aristotle went to Hermias the Eunuch King of Atarna a City of Mysia in Asia who heretofore had been his fellow Disciple under Plato and had a particular kindness for him Hermias received him with great testimonies of love and respect With him he lived three years instructing him in Philosophy at the end whereof Hermias was as Strabo saith surprised by Memnon a Rhodian and sent to Artaxerxes King of Persia who put him to death Pythaiâ— his sister a woman of extraordinary vertue whom Hermias having no children had design'd his heir being upon this accident reduced to great extremities and afflictions Aristotle in a pious gratitude to the memory of his friend as his own Letter to Antipater attesteth took her to wife and set up the statue of Hermias in the Temple at Delphi with this Inscription This man the Persian King against all right A sacrifice to his fierce anger made Not like a foe by martiall armes in fight But as a friend by show of love bâ—tray'd He wrote likewise a Hymne to Vertue in memory of his Friend to this effect Vertue whom we all obtain With much labour
Similies frequently cited by Athenaeus In the second Book of his Amatory Similies he saith that Polemo the Academick advised to provide such entertainment at Feasts as should be pleasant not only at the present but also on the morrow In the same Book of his Amatory Similies of an Athenian well in years named Dorus who would be thought handsom he apply'd the words of Ulysses to Dolo Rich presents sure may lead away And thy too easie Soul betray In the second of his Amatory Similies he saith the antients first bound their heads conceiving it good against the pain caused by the vapours of the wine afterwards for more ornament they used Garlands Laertius upon the testimony of Panaetius and Sosicrates affirmeth that all the writings ascribed to Aristo of Chios the Stoick except the Epistles belong to Aristo the Peripatetick their Titles these Protrepticks 2. Of Zeno's Doctrine Scholastick Dialogues 6. Of Wisdom Dissertations 7. Erotick Dissertations Commentaries upon vain-glory Commentaries 15. Memorialls 3. Chrya's 11. Against Orators Against Alexinus's oppositions To the Dialecticks 3. To Cleanthes Epistles 4. CRITOLAUS CRitolaus was according to Plutarch of Phaselis an eminent Sea-Town of Lycia described by Strabo to have three Havens and a Lake belonging to it He was an Auditor of Aristo and succeeded him in the School as Cicero Plutarch and Clemens Alexandrinus affirm Hee went to Rome on an Embassy from the Athenians in the 534th year from the building of the City which falleth upon 2d year of the 140th Olympiad He condemned Rhetorick as being used rather as an Artifice then an Art DIODORUS DIodorus was Disciple to Crito aus and succeeded him in the School as is manifest from Clemens Alexandrinus who adds that in his assertion concerning our chief end he joyned Indolence with honesty He is mention'd by Cicero how long he taught or who succeeded him is unknown Thus far we have an unintermitted account of the Peripatetick School FINIS THE HISTORY OF PHILOSOPHY The Seventh Part Containing the Cynick Philosophers LONDON Printed for Humphrey Moseley and Thomas Dring An. Dom. 1656. ANTISTHENES ANTISTHENES CHAP. I. His Life THe Cynicks are derived from Antisthenes Disciple of Socrates who being most pleased with those discourses of his Master which treated of Tolerance and Laboriousnesse instituted this Sect. He was born at Athens his Father an Athenian named Antisthenes also his Mother a Thracian or as Plutarch a Phrygian in whose defence to those who reproached him that she was a Forreigner he answer'd Cibele the Mother of the Gods was a Phrygian He likewise derided the Athenians for boasting of their being Natives saying they were nothing more noble then snailes and Locusts Neither did Socrates the lesse esteem him but on the contrary hearing that he had behav'd himself valiantly at the Fight at Tanagra he said of him I knew two Parents both Athenians could not beget so excellent a Person He first heard Gorgias the Orator whence his Dialogues are written in a Rhetoricall stile consisting chiefly in verity and exhortation Hermippus saith at the Istmian meeting he used to make Orations in praise and dispraise of the Athenians Thebans and Lacedemonians before all the assembly But seeing many of the Citizens come thither he refrained Next he applyed himself to Socrates and profited so much under him that he counselled his Scholers to become his fellow-diâ—ciples under that Master He lived in the Piraeum and went every day 40. Stadia to hear Socrates He affected even whilst he was Disciple to Socrates to go in poor habit and once having turned the torn part of his garment outermost Socrates spying it said I see vain-glory through a hole or as Aelian do you use this ostentation before us also Upon the death of Socrates he was the occasion of banishment to Anytus and of death to Melitus for Melitus meeting with some young men of Pontus invited to Athens by the same of Socrates he brought them to Anytus telling them he was wiset then Socrates whereupon the standers by in indignation turned them both ouâ— of the Citty of which already in the life of Socrates CHAP. II. His institution of a Sect. S. Ocrates being dead of whom he learned tolerance and apathy he made choice of Cynosarges a Gymnasium at Athens just without the gates as of the fittest place in which he might discourse of Philosophy It was so called upon this occasion Didymus the Athenian sacrificing in his own house a white dog that was by snatcht the Victim and running away with it laid it down in another place Didymus much troubled thereat consulted the Oracle which enjoined him to erect a Temple in that place where the Dog had laid down the Victim and to dedicate it to Hercules which was called Cynosarges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple of the white Dog Hence Antisthenes his folloâ—ers were called Cynicks and by those that disapproved their institution Dogs Antisthenes himself being termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Dog He first doubled his old fordid Cloak and wore it alone without a Coat as Diocles affirmeth he carried likewise a staffe and fatchell Neanthes saith he first used a single Cloak Sosicrates in the third of his Successions saith Diodorus the Aspendian wore a long beard and carried a staffe and Wallet His assertions were these that Vertue may be acquired by teaching that those persons are noble who are Vertuous That Vertue was self-sufficient to Felicity not needing any thing but a Socratick Courage That Vertue consisteth in Actions not requiring many words nor much learning and is self-sufficient to wisdom for all other things have a reference thereto That insamy is good and equall to labour and that a wise man ought not to govern the Commonwealth according to the Laws in force but according to Vertue That a wise man to have issue may make choice of beautifull women and love for a wise man only knoweth what ought to be loved Diocles addeth these That nothing is new to a wise man That a good man deserveth love that vertuous persons are friends that wee ought to get assistance in War valiant and just that vertue is an Armour never can be taken from us That it is better with some few good men to oppose all the wicked then with many wicked men to contend with few good Observe your Enemies for they first find out your faults Esteem a just man more then a neighbour The same vertue belongeth to man and to woman those things are good whâ—ch are honest ill which are dishonest All things esteem strange Wisdom is the safest fortification for 〈◊〉 neither fall away nor can be betray'd In these inexpugnable things we ought to build Forts by meditation Agellius saith he esteemed Pleasure the greatest ill whence hee used to say I had rather be mad then be addicted to pleasure As to the opinion of the Cynicks in generall not esteeming them
with Hellebor or by starving so to punish those surâ—eits which we have incurred for a short pleasure He said Whosoever seareth others is a slave though he know it not himselfe He said No covetous man can be a good man or a King or a freeman Being demanded what a feast is he answered The occasion of surfeits He said We ought to aim at such pleasures as follow labour not at those which go before labour He said Common Executioners are better then Tyrants those pâ—t only guilty men to death Tyrants the innocent He said We ought to wish our enemies all good things but Fortitude for that they possesse would fall into the hands of the Victor not the Owner Him that contradicteth he said he said we must not again contradict but instruct for a mad-man is not cured by anothers growing mad also He said A man should alwaies have in readinesse his wits or a rope Seeing the Thebans much exalted with their successe at the Luctrian sight he said They were like boyes that triumph when they have beaten the. Masters To some that commended a Piper But saith he he is an ill man for else he would never have been so good a Piper CHAP. IV. His Writings OF his Bookes saith Laertius there are ten Tomes The first containeth these Of speech or of Characters Ajax of the speech of Ajax Ulysses or of Ulysses An apology for Orestes Of Lawyers Isographe or Desias or Isocrates Against Isocrates ' s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Tome Of the Nature of Animals Of Procreation of children or of Marriage Brotick Of Sophists Physiognomick Of Iustice and Fortitude Protreptick 1 2 3 Of Theognis The third Tome Of Good Of Fortitude Of Law or of Policy Of Law or of Fair and Iust. Of Freedom and Servitude Of Faith Of a Guardian or of Trusting Of Victory Oeconomick The fourth Tome Cyrus Hercules the Greater or of Strength The fift Tome Cyrus or of a Kingdom Aspasia The sixt Tome Truth Of Dissertation Anti-logick Sathon of Contradiction 3. Of Dialectick The seventh Tome Of Discipline or of names 5. Of dying Of Life and Death Of things after death Of the use of names or Eristick Of Interrogation and answer Of Opinion and Science 4. Of Nature 2. Interrogation concerning Nature 2. Opinions or the Eristick Problems concerning Learning The eighth Tome Of Musick Of Interpreters Of Homer Of Injustice and impiety Of Chalcas Of the spie Of Pleasure The ninth Tome Of the Odysseis Of Minerva's wand or of Telemachus Helena and Penelope Of Proteus The Cyclops or of Ulysses Of the use of Wine or of Drunkenesse or of the Cyclops Of Circe Of Amphiaraus Of Ulysses and Penelope Of the Dog The tenth Tome Hercules or Midas Hercules or of Prudence or of strength The Master or Lover The Masters or spies Menexenus or of Ruling Alcibiades Archelaus or of a Kingdom These saith Laertius were his writings the great number whereof Timon derides calling him an ingenious Trifler There is also among the Socratick Epistles one under his name to this effect Antisthenes to Aristippus IT is not the part of a Philosopher to live with Tyrants and to wast time at Sicilian Feasts but rather to be content with a little in his own Country but you esteem it the greatest excellence of a Vertuous person to be able to acquire much wealth and to have powerfull friends Riches are not good neither if they were in themselves good are they such being thus obtained nor can a multitude of unlearned persons especially Tyrants be true friends Wherefore I would coâ—nsell you to leave Syracuse and Sicily but if as some report you are in love with Pleasure and aim at such things as beseem not wise persons go to Anticyra and cure your self by drinking Hellebore for that is much better for you then the Wine of Dionysius this causeth madnesse that asswageth it So that as health and discretion differ from sicknesse and â—olly so much shall you be better then you are in these things which you now enjoy Farewell The Answer to this Epistle see in the life of Aristippus CHAP. V. His Death HE died saith Laertius of sicknesse As he lay on his death-bed Diogenes came to him and asked him if he wanted a friend Another time he came to him with a dagger Antisthenes crying out who will free me from this pain he shewed him the dagger saying This shall Antisthenes reply'd I say from my pain not from my life for he bore his sicknesse somwhat impatiently through love of life Theopompus commends him above all the Disciples of Socrates as being of such acute and sweet discourse that he could lead any man to what he would There were three more of this name one a Heraclitean Philosopher the second of Ephesus the third of Rhodes a Historian DIOGENES CHAP. I. His Country Parents Time Banishment DIOGENES was of Sinopis a City of Pontus his Father named Icesius or as others Icetes by profession a mony-changer He was born as appears by computation from his death which was in the 90 t year of his age in the first year of the 114 t Olympiad Hegesias being Archon about the third year of the 91st Olympiad Suidas saith he was first called Cleon. Diocles saith his Father trading publickly in exchange of mony was surprised coining false mony and thereupon fled But Eubulides saith Diogenes himselfe did it and fled together with his Father even Diogenes in his Podalus acknowledgeth as much Some affirme that being made overseer he was perswaded by the work-men to go to Delphi or Delus the Country of Apollo to enquire of the Oracle if he should do that whereto he was advised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of ambiguous signification implying to alter the course of life and to coine false mony The Oracle assented Diogenes not understanding it in the Civill sense betook himselfe to coyning and being taken in the act was banished or as others say fled for fear Some affirme he adulterated the mony he received from his Father for which the Father was cast in prison and there dyed the Son fled and coming to Delphi enquired of the Oracle by what means he should become eminent whereupon he received that answer When he left his Country one of his servants followed him named Manes who not enduring his conversation ran away from him some perswaded Diogenes to enquire after him who answer'd Were it not a shame since Manes doth not need Diogenes that Diogenes should need Manes The fellow wandring up and down came at last to Delphi where he was torn in pieces by doggs DIOGENES CHAP. II. How he lived at Athens COming to Athens saith Laertius he apply'd himselfe to Antisthenes following the Cynicall Philosophy instituted by him Antisthenes having invited many to hear him and but few coming at last in anger would not suffer any to come to him and therefore bad Diogenes be