Chrysippus Poâ—sidonius and Antipaâ—er affirm it to be the Air. Boethus assâ—rts the Globe of the Fix'd Sâ—ars to be the Divine Nature Nature they sometimes define to bâ— that which comprehends and embraces the World sometimes that which causâ—s the Products of the Earth to groâ— and flourish Nature therefore is a Habit deriving motion from it self according to the Sâ—ermatic Rationalities terminating and putting an end to those things that flow from her at certain prefix'd times and performing what she was ordain'd for and it is apparent that she aims at profitable Pleasure by the Structure of Man. On the other side Zeno Chrysippus Posidonius and Boethus in their Treatises of Fate assert all things to have been created by Fate Now Fate is a Series of things link'd together or else thâ—t Reason by which the World is administer'd They also allow all manner of Divination to be substantial or else Providence Which was the Opinion of Zeno Chrysippus Athenodorus and Posidonius But Panaetius will not yield it to be a Substance for that the Prima Mâ—tâ—ria or first Matter was the Substance of all things as Cleanthes and Zeno both acknowledge Now Matter is that of which any thing consists and it is call'd sometimes Matter sometimes Substance or the Caâ—se of all things both general and particular but the Substance of the Whole neither increases nor diminishes A Body they say is a terminated Substance as Apollodorus and Antipater define it It is also Passive for if it were immutable those things which are could not be form'd out of it Hence the Division of it extends to Infinity Which Chrysippus denies for that there is nothing Infinite which can be divided The Mixtures also are made quite through the whole and not with Limitation or by Apposition of Parts for a small Quantity of Wine being thrown into the Sea will resist for a time but soon mingle and lose its Nature They also affirm That there are Daemons or Spirits which have the Guardianship of Humane Affairs and that the Souls of Wise men being departed from the Bodies become Hero's As to those things that derive their Original from the Air they say That Winter is the congealing of the Air by reason of the Sun's remoteness the Spring a more moderate Temper of the Air upon the Return of the Sun to our Hemispere Summer when the Air is heated by the approach of the Sun to the North and that the Fall of the Leaf is occasion'd by the Sun's Departure from us That the Winds are the Flowings and Inundations of the Air various in their Names according to the Climates from whence they come and of which the Sun is the Cause by exhaling the Clouds That the Rain-bow is the Reflexion of the Sun-Beams upon Watery Clouds Or as Possidonius defines it the Manifestation of some part or portion of the Sun or Moon in a dewle Cloud concave and shewing it self firm and contiguous to the apprehension of Sight as the Periphery of a Circle fancy'd in a Looking-Glass That Comets Bearded Comets and other Celestial Meteors are substantial Fires caus'd by the thicker Part of the Air drawn up into the Ethereal Region A Sun-Beam the kindling of a sudden Flame swistly darted through the Air and representing to the Sight the Figure of a long Line The Rain is the Alteration of a Cloud turn'd into Water when the Moisture exhal'd by the Sun either from the Earth or the Sea loses its first Operation and thickens into Ponderosity which being congeal'd is call'd Frost or Ice Hail is a more solid Cloud crumbl'd by the force of the Wind. Snow is the Moisture of a compacted Cloud according to Possidonius Lightning is the kindling of Clouds shatter'd and brok'n by the Wind as Zeno defines it Thunder is a Noise which proceeds from the rushing of the Clouds one against another A Thunder-Bolt is a vehement kindling and baking of a substantial Cloud which then comes poudring down upon the Earth the Clouds being once brok'n and shiver'd in pieces A Typho is the sâ—oaky Wind of a broken Cloud carry'd vehemently to the Earth A Prester or Fiery Whirlwind is a Cloud surrounded with Fire carry'd by the Wind into the Concavities of the Earth or else a Wind enclos'd in the Bowels of the Earth according to Posidonius Of which there are several sorts as Earth-quak's Yâ—â—nings of the Earth Burnings and Ebullitions Now having plac'd the Earth in the middle they make it the Center of the whole next to which is the Water which has a Center likewise with the Earth so that the Earth seems to be in the Water and above the Water is the Air in a Body resembling a Sphear That there are five Circles in the Heavens the Arctic which always appears the Summer Tropic the Equinoctial the Winter-Tropic and the Antarctic They are also call'd Parallels because they never meet one another The Zodiac is an oblique Circle because it touches the Parallels They also reckon five Zones the Frigid Zone beyond the Arctic Pole uninhabited through extremity of Cold the Temperate Zone the Torrid Zone the Southern Temperate Zone and the Southern Frigid Zone They further conceive Nature to be an artificial Fire tending her own way to Generation which is also a fiery and artificial Spirit That the Soul is sensible and is a Spirit bred within us therefore it is a Body and remains after Death but is liable however to Corruption But the Soul of the whole is incorruptible the Parts of which are Souls of Beasts Zeno and Antipater affirm the Soul to be a Hot Spirit as being that with which we breath and by which we are mov'd Cleanthes also asserts That all souls are so long durable till they lose their Heat But Chrysippus allows that Pre-eminency to none but the Souls of Wise men As to the Senses they affirm Sight to be the Interval between the Sight and the subjected Light conically extended according to Chrysippus But as Apollodorus defines it that Part of the Air which resembles a Conical Figure next the Sight of which the Basis is the Object next the Sight which is apparent to be seen when the Air is smitten with a Wand Hearing is the interval of Air between the Speaker and the Heurer smitten into Circles which upon that Agitation flows into the Ears like the Circles made by a Stone in a Cistern of Water That Sleep proceeds from the Relaxation of the sensible Faculty being put upon the stress in the Principality of the Soul. That the Passions are occasion'd by the Alterations of the Spirit The Seed is that which was appointed by Nature to generate the like to that by which it was begotten and that the Seed of Man mixes its Moisture with some Parts of the Soul thereby to communicate the Reason of the Parent to the Thing generated which Chrysippus affirms to be a Spiritual Substance as appears by the Seeds that are sown in the Earth which being too old never grow
let us begin with the Ionick Philosophy of which we have already declar'd Thales the Instructor of Anaximander to be the first Founder The End of the First Book Diogenes Laertius Containing the Lives Opinions and Apophthegms Of the most Famous PHILOSOPHERS The Second Book Translated from the Greek by Sam. White M. D. The LIFE of ANAXIMANDER ANaximander a Milesian was the Son of Praxiades He held that the Beginning and Principle of all things was the Vast Immensity however no way bounding the Air the Water or any other Thing That the parts were subject to Alteration but that the whole was immutable that the Earth lay in the middle as it were claiming the place of a Center being of a Spherical Figure That the Light of the Moon was a false Light as being borrowed from the Sun which was at least equal to the Earth and the most pure sort of Fire He was the first inventer of the Gnomen which he fixed in the Dials of Lacedaemon which were then no other than places proper for the observation of the Shadows which the Sun cast whereby as Phavorinus records in his Universal History he mark'd out the Tropics and Equinoxes and erected Horoscopes He was also the first who undertook to delineate the Perimeter or Circuit of the Earth and Sea and to frame a Sphere that ' embody'd both those Elements Which done he set down in writing a short Exposition of such things as occur'd most plainly to his Apprehension In the second year of the fifty eighth Olympiad he had attained to the sixty fourth year of his Age as Apollodorus the Athenian declares in his Chronicle and dy'd not long after but he flourish'd in his prime during the Reign of Polycrates Tyrant of Samos It is reported That one time among the rest as he was singing certain Boys laugh'd at him which when he understood Therefore said he it behoves us to sing so much the better because of the Boys There was also another Anaximander a Milesian likewise who was an Historian and wrote in the Ionic Dialect The LIFE of ANAXIMENES ANaximenes a Milesian also was the Son of Eurystratus and a Hearer of Anaximander and as some say of Parmenides likewise He affirm'd the Air and the Infinite Immensity to be the beginning of All things and that the Stars did not move above the Earth but round about it He wrote in the Ionic Dialect affecting a plain and concise Style He was born in the sixty third Olympiad as Apollodorus testifies and dy'd about the time that Sardis was taken There were also two others of the same name born in Lampsacus the one an Orator the other an Historian and Nephew to the Rhetorician who wrote the History of Alexander's fam'd Atchievements There are likewise extant two Epistles of Anaximenes the Philosopher to Pythagoras of which the first â—uns thus Anaximenes to Pythagoras THales himself in the progress of his Studies from the flower of his Youth to his Old Age was not altogether free from misfortune For as it was his custom going forth one night with his Maid Servant to behold the Stars in the midst of his serious Contemplation forgetting the situation of the place while he went forward gazing up to the Skies he fell down a steep Precipice This was the end say the Milesians of that famous Astrologer But we among the rest of his Scholars forget not the Man nor our Children who are his Disciples likewise But we embrace his Doctrine and ascribe the beginning of all our Learning to Thales His second Epistle was this that follows Anaximenes to Pythagoras CErtainly thou did'st consult our Advantage more than our selves in returning from Samos to Crotona where thou livest in Peace For the Sons of Aeacus are offensive to others and for the Milesians they are in subjection to their Tyrants And the King of the Medes threatens us severely too unless we will submit our Necks to the Yoke of Servitude But as yet the Ionians seem readily resolv'd to fight with the Medes both for their own and the Liberty of their Neighbours But the Enemy so surrounds and over-powers us at present that we have little hopes to preserve it How then is it possible for Anaximenes to mind his Contemplation of the Skies living as he does in continual dread of Perdition or Slavery But thou enjoyest a perfect Tranquillity honour'd by the Crotonaeans and other Italians and crowded with Disciples out of Sicily The LIFE of ANAXAGORAS ANaxagoras a Clozomenian the Son of Hegesibulus or Eubulus was a diligent Disciple of Anaximenes He was the first who attributed to Matter Sense and Reason thus beginning his great Work which is both delightful and loftily compos'd All things at the beginning sprung together then came the World's Intelligence and shap'd and embellish'd every individual Species whereas it was call'd the Great Intelligence Of which thus Timon in his Silli For thus fam'd Anaxagoras profoundly taught That the vast Mind like some great Hero fought Rebellious Chaos that disdain'd controul And then it was that the Worlds mighty Soul Millions of ranging formless Bodies fix'd Rammass'd Compacted here conjoyn'd there mix'd Vntil at length the vanquish'd Mass gave o're And all agreed that was confus'd before This Person was not only eminent for his Birth and Riches but for the Grandeur of his aspiring Mind For he surrender'd his Patrimony to his Relations at what time being by them tax'd for neglecting his Estate What then said he are not you sufficiently able to take care of it Soon after he left 'em all and retir'd himself to the Contemplation of Nature not minding publick or private Affairs Insomuch that to one who thus accosted him What! then takest thou no care of thy Country Yes said he no Man more pointing to the Heav'ns He is said to have been twenty years of Age when Xerxes invaded Greece and to have liv'd seventy two But Apollodorus in his Chronicle affirms him to have flourish'd in his prime in the Seventieth Olympiad and that in the first year of the Se-Seventy eighth Olympiad he ended his days He began to divulge his Philosophical Exercises at Athens under Callias in the twentieth year of his Age as Demetrius Phalereus reports in his Compendium of the Athenian Rulers Where they say he continu'd thirty years He affirm'd the Sun to be a massy Plate of Red-hot Iron bigger than the Peloponnesus Which some assert to have been the Opinion of Tantalus before him He held that the Moon was full of Habitations Mountains and Vallies and that the Principles of all things were endu'd with similitude of Parts For that as the dust and filings of Gold might be embody'd into a Mass so was the Universe compos'd of little Bodies consisting of similar Particles That heavy Bodies possess'd the lowermost place as the Earth Light things the uppermost as Fire and the Middlemost he assign'd to Air and Water That the Sea lay below the Earth which was broad the moisture being
cannot be lost contrary to Cleanthes They also affirm That Justice is Justice by Nature and not by Constitution of Law as Love it self and right Reason are according to the Opinion of Chrysippus in his Treatise De Honesto They also hold that Discord it self is not contrary to Phylosophy For if this were not true there would be a Deficiency in Life it self as Possidonius affirms Chrysippus also asserts the Liberal Sciences to be of great Use in his Treatise of Justice And Possidonius maintains the same Opinion in his Book De Officiis The same Authors aver That we are not just to other Creatures because of the Dissimilitude that is between us and them They allow a Wise man to be in Love with young Lads that carry in their more beautiful Aspects the Marks of Ingenuity and a Propensity to Virtue as Zeno in his Common-Wealth and Chrysippus in his Lives and Apollodorus in his Ethics declare For Love say they is an Endeavour to gain Friendship for the sake of appearing Beauty nor is it for the sake of Coition but of Friendship Therefore Thraso having his Mistress wholly at his Command abstain'd from her for fear of being hated So then Love is a Tie of Friendship not to be blam'd as Chrysippus acknowledges in his Treatise of Love. Beauty they define to be the Flower of Love. Now there being Three Sorts of Lives the Speculative the Practical and the Rational Life they say The Third is to be preferr'd For that a Rational Creature was created by Nature sufficient for Contemplation and Practice Farther they say That a Wise man will readily surrender his Life for his Country and his Friend though he suffer Torment Mutilation of Members or the most incurable Diseases 'T is their Opinion also That Wives should be in common so that a man might make Use of the first he met by accident for thus Zeno and Chrysippus both ordain'd in their Common-Wealths for that they will all have the same Charity and Affection for their Offspring and by that means Adultery and Jealousie will be remov'd out of the World. They affirm that Common wealth to be the best which is a mixture of Regal and Popular Power And this is a Brief Accompt of their Morality though they have asserted many other Opinions not without probable Grounds As for their Natural Philosophy it is comprehended under the Places of Bodies Principles Elements Deities the End Place and Vacuum Thus specifically But generally they divide it into Three Places Of the World of the Elements and of Causes The Place of the World they divide into two Parts For by the means of one Consideration they associate to themselves the Mathematics which teach 'em to enquire into the Nature of the wandring and fix'd Stars and the like As Whether the Sun be as big as he seems to be And the same concerning the Moon the Rising and Setting of the Stars and the like By means of the other Speculation which is only proper for Naturalists they enquire What is the Substance of Natural Philosophy what the Sun is and what the Stars are as to Matter and Form whether Created or not whether Living Bodies or no whether corruptible or not whether govern'd by Providence and so of the rest The Place of Causes also they distinguish into two Parts Under one Consideration falls the Question common to Physicians concerning the Dominion of the Soul what things are existent in the Soul of the Seed c. What remains is common also to the Mathematics as How we see what 's the Cause of the Optic Fancy what the Cause of Clouds Thunder Rainbows Halo's Comets and the like They assert two Principles of all Things the Active and Passive The Passive that same lazy and feneant Substance call'd Matter The Active God which is the Reason contain'd in it Who being Sempiternal was the Architect of the whole Structure and of all things contain'd in it This is the Opinion of Zeno the Cittian in his Treatise of Substance With whom agree Cleanthes in his Book of Atoms and Chrysiyppus in his First Book of Physics toward the End Archedemus in his Treatise of the Elements and Possidonius in his Second Book of Natural Philosophy However they make a Distinction between Principles and Elements for the one they hold to be without beginning the other Corruption that the Elements shall perish by Fire for that the Elements are corporeal but the Principles incorporeal and incorruptible A Body as Apollodorus defines it is that which consists of Longitude Latitude and Depth and this he calls a Solid Body The Supersicies is the Termination of a Body or that which has only Length and Latitude but no Depth And this falls as well under Thoughts as Substance A Line is the End of a Supersicies or Length without Breadth or having only Length A Point is the Termination of a Line and is the smallest Mark that can be They hold but one God to whom they give the Names of Intelligence Fate Jove and sundry other Appellations This God at the Beginning when he was alone by himself turn'd all Substance into Water having rarify'd it first into Ayr. And as the Sperm is contain'd in the Birth thus this Spermatic Reason of the World remain'd in the Water preparing the Matter for the Generation of external Beings and then the four Principles were created Fire Water Ayr and Earth This is the Discourse of Zeno in his Book of the World of Chrysippus in his first Book of Physics and of Archedemus in a certain Book of Elements An Element is that out of which all things were at first produc'd and into which they are to be dissolv'd again That all the Elements together at first compos'd that motionless Substance Matter That Fire is hot Ayr cold Water liquid and Earth dry and that the same Part still remains in the Ayr That the Fire is uppermost which they call the Sky where the Sphere of the Planets was first created next to that the Ayr below that the Water and the Earth the Foundation of all as being in the middle They affirm the World to be God three manner of ways First The peculiar Quality of the whole Substance incorruptible and without Beginning the Architect of the whole adorn'd Structure after some Periods of Time consuming and swallowing up the whole Substance into Himself and then restoring it out of Himself again In the next Place they affirm the Ornamental Order of the Stars to be the World. And Thirdly A Being consisting of both Possidonius defines the World to be the peculiar Quality of the whole Substance compos'd of Heaven and Earth and the Nature of the things therein contain'd Or a Systeme of Gods and Men and of those things created for their sakes That the Heaven is the outermost Periphery or Superficies upon which all that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine Nature was fix'd Moreover That the World was
with a generous and Hospitable Person THE LIFE of BIAS BIAS of Priene was the Son of Teutamus and by Satyrus preferred before all the rest of the seven Wiseman Doris will not allow him to be born at Priene but says he was a Stranger But several affirm him to have been very Rich and Phanodicus tells us That he redeem'd the Messenian Virgins being taken Captive bred 'em at home as his own Daughters and then sent 'em back to their Parents with every one a Portion in mony Soon after the Golden Tripos being found as we have already declar'd with this Inscription To the Wisest Satyrus relates how that the Messenian Virgins but others and among the rest Phanodicus that their Parents came into the Assembly and declaring what he had done pronounced him the Wisest Man. Whereupon the Tripos was sent to Bias who beholding it declar'd Apollo to be wiser than himself and so refus'd it Others report that he Consecrated it to Theban Hercules for that either he was there born or else because Priene was a Colony of the Thebans which Phanodicus also testifies It is reported when Priene his native Country was besieged by Alyattes that Bias fatted two Mules for the nonce and drave 'em into the Enemies Camp. Which Alyattes seeing began to be amaz'd to see the pamper'd Beasts so plump and smooth However before he rais'd his Siege he resolv'd to send some person under the pretence of certain Propositions to spy the condition of the City But Bias well aware of the King's design having caus'd several heaps of Sand to be cover'd with Wheat led the Messenger about to satisfie his Curiosity Which being reported to the King he presently made a Peace with the Prieneans Soon after when the King sent for Bias to come to him Bid him said he go eat Onions and that would make him weep He is reported to have been a most notable pleader of Causes but that still he us'd the force of his Eloquence on the right side Which Demodocus intimated when he said that an Orator was to imitate the Prienaean manner of Pleading And Hipponax when he gave this applause to any one That he pleaded better than Bias of Priene His death happen'd after this manner He had in his old Age pleaded a Cause for a friend of his After he had done being tired with declaming he rested his Head in the Bosom of his Sister's Son. In the mean time his Adversary having pleaded against him the Judges gave Sentence for his Client But then so soon as the Court rose he was found dead in the Bosom of his Nephew The City however made a sumptuous Funeral for him and caus'd this Anagram to be inscrib'd upon his Monument This Marble by the fam'd Priene rear'd Iona's Glory covers here interr'd To which we may add another of our own For Bias this whom in a gentle Dream Hermes convey'd to the Elysian stream Yet not till Age upon his Hair had snow'd When spent with pleading in the sultry Crowd His friend's just Cause he went aside to rest His drooping Head against his Nephew's Breast Whence in a Trance expiring his last Breath He fell asleep into the Arms of Death He wrote concerning the Affairs of Iona more especially by what means it might preserve it self in a happy and flourishing condition to the number of two Thousand Verses in Heroic Measure The choicest of his Sentences were these To be complaisant and familiar among the People where we live as being that which begat both love and respect Whereas a haughty demeanour prov'd many times the occasion of much mischief That to be stout was the gift of Nature to advise what was profitable to a Man's Country was the gift of a Prudent Mind but that Wealth was to many the benignity of Fortune He accounted him unfortunate that could not brook misfortune and said it was a disease of the Soul to love and desire impossibilities and to be unmindful of other Mens miseries Being ask'd what was difficult He answer'd Generously to brook an alteration for the worse Going a Voyage once with certain irreligious Persons who in the height of a raging Tempest loudly invok'd the Gods Peace said he lest they come to understand that you are here Being ask'd by an irreligious person what irreligion was To a second question why he made no answer He reply'd Because thou askest me that which nothing concerns thee To the question what was pleasing to Men He answer'd Hope He said it was more easie to determine differences between Enemies than Friends For that of two Friends the one would prove an Enemy but of two Enemies the other would become a Friend To the question What was most delightful for a Man to do He answer'd To be always gaining He advis'd Men so to measure their lives as they that were to live either a long or a short time and so to love as if we were to hate His Admonitions were Slowly to undertake an intended design but to persist in what a Man has once resolv'd upon Not to let the Tongue run before the Wit as being a sign of madness To love Prudence To discourse of the Gods as they are Not to praise an unworthy person for the sake of his wealth To receive perswading not constraining Whatever good we do to ascribe it to the Gods To take wisdom for our provision in our Journey from Youth to Old Age as being the most certain and durable of all other Possessions Hipponax also makes mention of Bias and the morose Heraclitus gives him the highest Applause in these words Bias the Son of Teutamus was born at Priene much more esteem'd than all the rest And the Prienaeans consecrated a Temple to him by the name of Tentameion THE LIFE of CLEOBULUS CLeobulus the Lindian was the Son of Evagoras but as Doris relates a Carian And some there are who derive his descent from Hercules but that he excell'd the Hero in strength and beauty That he learn'd his Philosophy in Egypt and that he had a Daughter Cleobuline who compos'd several Enigmaes in Hexameter Verse Of whom also Cratinus makes mention in a Poem of the same name writing in the Plural Number Farther it is reported That he repair'd the Temple of Minerva at Athens built by Danaus He also compos'd several Songs and obscure Problems to the number of three thousand Verses And some affirm that he made the following Epigram upon Midas I am that Brazen Virgin fixed here To Midas Tomb that never hence must stir Who till the liquid waters cease to flow And the tall Trees in Woods forbear to grow Till Phoebus once forget his course to run And the pale Moon for sake her Mate the Sun Till springs of Rivers stopt their Streams no more Into the dry'd up Sea shall headlong pour Must here remain by a perpetual Doom To tell that Midas lies beneath this Tomb. This they confirm by the Testimony of Simonides where he cries out What Man
180. Olympiad They report likewise that his Servant Pompylus was a very great Philosopher as Myronius Amastrius relates in the first of his a like Historical Chapters Theophrastus was a Man of great Judgment and who as Pamphilus writes in the thirteenth Book of his Commentaries delighted very much in Comedies and was the Person that instructed and Moulded Menander Moreover he was a Person that would do Kindnesses voluntarily and was very affable to all Men. Cas-sander held him in High Esteem and Ptolomy also sent him several Presents He was so extreamly Popular and so greatly â—everenced by the Athenians that one Agnonides who accused him of Irreligion had much ado to escape th Punishment of the same Crime for which he had accused Theophrastus His Auditors â—looked to him from all parts to the number of above two thousand In a Letter written to Phanias the Peripatetic among other things touching the Decree made against Philosophers he thus discourses I am so far says he from calling together great Assemblies of the People that I seldom appear in any Company For by such a Retirement I have the advantage to review and correct my Writings This was part of his Epistle to Phanias wherein he calls him Scholar Nevertheless notwithstanding all his endowments he made no Opposition to the Decree but withdrew for some time as did all the rest of the Philosophers For Sophocles the Son of Amphiclides had made a Law by which it was enacted and commanded that none of the Philosophers should intrude themselves to preside in Schools without the consent of the People and Senate and that whoever it were that disobey'd this Decree should be punished with Death But it pleased God that Philo prefixed a day to answer to certain Treacheries by him committed but then the Philosophers returned the Athenians having â— brogated that Law the Philosophers were restored to their Employments and Theâ—phrastus presided as he did before in his School He was called before Tyrtamus but Aristotle taking notice of the subâ—imity of his Language and Discourses changed his Name and called him Theophrastus He also had a great Esteem for Nicomachus the Son of Aristotle and shewed him a more particular friendship then it was usual for a Master to do as Aristippus reports in his fourth Book of the Delights of the Ancients It is reported how that Aristotle should say the same thing of Callisthenes and Theophrastus as Plato had uttered concerning him and Xenocrates as we have mention'd in another place for of one he said that apprehended he made all things plain through the nimbleness and quickness of his gentile Wit but that the other was slow and heavy and so thick-scull'd and dull that the one required a Bridle and the other Spurrs T is said that he took possession of Aristotle's Garden so soon as he was retired to Chalcis by the Assistance of Demetrius Phalereus who furnished him with Money He was wont to say that 't was better to trust a Horse without a Bridle than to one irregular and improperly disposed To a certain person that at a great feast listened to others but spoke not a word himself If thou art ignorant said he thou dost well but if thou art learned 't is thy Folly makes thee silent He was always wâ—nt to have this saying in his Mouth That there was nothing cost so dear as the waste of Time. He was very old when hee dy'd as having lived four score and five years after he had retired a while from his former Exercises Which produced this Epigram of ours upon him Thâ—â— vainly talk that cry unbend your Bow Lâ—â—st by continual stress it slacker grow For Theophrastus here his Bow unbent His Labour quitted and to Orcus went. His Scholars beholding him ready to â—â—pire upon his Death-bed asked him as tâ—â— reported what commands he had to lay upon 'em before he departed this Life To whom he returned this answer I have nothing said he more to say but only that this Life deceives us for that it flatters us with many pleasing Dreams under the pâ—â—tâ—â—ce of Glory but when 〈◊〉 thâ—â—â— to live Death comes and snatches us away So that there is nothing more vain thâ—n the loâ— of Honour My Dear friends live happiâ—â— and â—ear my words in mind and either forget the saying for the labour iâ— greâ—◠〈◊〉 stâ—â—fastly apply 〈◊〉 minds to it for gâ—â—â—â— is the Glory that â—ttâ—â—ds it Hâ—â—evâ—â— will not have undertake to advise 〈◊〉 〈◊〉 of the two â—o Elect but consider among 〈◊〉 solves what â—e have to do And with these words in his mouth he expirâ—d 〈◊〉 was honourably attended at his Fuâ—â—ral by all the Athenians who followed him 〈◊〉 his Grave â—â—avâ—â—inâ—â— reports That whâ—â— he was very old he was wont to 〈◊〉 â—â—ry'd about in a Litter and after hiâ— Hermippus testifies the same thing acknowledging that he had taken his Infâ—â—mation out of the History of Arcesâ—â—â—â— the â—ytanâ—â—â— He left behind to Posterity several â—â—numents of his sublime Wit of which I think it but requisite to give the Readers Catalogue to the end that there by it 〈◊〉 be known how great a Philosopher 〈◊〉 was First several Treatisâ—â— under the naâ—â— of the Persons to whom they are dedicated A Book to Anaxagoras anâ—â—her to the same one to Anaximenes one to Archelâ—us one to those that belonged to the Aâ—ademy entituled Acicarâ—us one to Eâ—pedocles one enâ—itâ—led Eviades one of Democritus one entituled Megacles another entituled Megarica An Epitome of Aristotles Works one Book of Commentaries one of Natural Moral and Civil Problems and of Love Seven of Aristotles Commentaries or Theophrastics Of Nature Three Books of the Gods one of Enthusiasm an Epitome of Natural Things A tract against Naturallists one Book of Nature three more of Nature two Abridgments of natural things eighteen more of Natural things seventeen of various Opinions concerning Natural things one of Natural Problems three of Motion two more of Motion three of Water one of a River in Sicily two of Meteors two of Fire one of Heaven one of Nitre and Alum two of things that putrifie one of Stones one of Metals one of things that melt and coagulate one of the Sea one of Winds two of things in dry places two of Sublime things one of Hot and Gold one of Generation ten of the History of Plants eight of the causes of them five of Humours one of Melancholy one of Honey eighteen first Propositions concerning Wine one of Drunkenness one of Spirits one of Hair another of Juices Flesh and Leather one of things the sight of which is unexpected one of things which are subject to wounds and bitings seven of Animals and other six of Animals one of Men one of Animals that are thought to participate of Reason One of the Prudence and Manners or Inclinations of Animals one of Animals that dig themselves Holes and Dens one of fortuitoâ—â— Animals 1182 Verses comprehending all sorts of Fruits and Animals A question
take him with them a Hunting To one that said to him I have got the day of the men in the Pythian Games he answered It is I have the day of the men but thou of the Slaves To some that said to him thou art an Old man slacken a little now he answered What if I were running of a Race should I slacken towards the End or mend my Pace Being invited to Dinner he said he would not come for he had no Thanks Yesterday for coming He would walk upon the Snow with his bare Feet and do such other things as were above spoken of He did also essay to eat raw meat but could not digest it He once catch'd Demosthenes dining at a publick house and as he went to steal away he said to him Thou wilt be so much the more in a publick house Certain Strangers being once desirous to see Demosthenes he reached out his middle Finger and said This is the Athenians Rabble Guide As one threw out a piece of Bread and was asham'd to take it up again he willing to reprove his Folly tyed a string to the Neck of an Earthen Pot and drew it after him across the Potters Yard He was used to say he did imitate Musick-masters for they were wont to go higher than the Note that others might hit the true Note He us'd to say That most men were within a Finger of Madness For that if a Man as he goes along put out his middle-Finger he will be thought to be mad but if he put out his Fore-Finger he will be in his right Wits He used to say That things of most value were sold for nothing and on the contrary for that a Statue would â—â—â—â— three Thousand Silver Drachmaes and â—â— Bushel of Meal but two small pieces of Copper He said to Xeniades that brought him Come let me see how you will do what you are bidden and he replied Rivers swift Streams unto their Springs return He said If in your Sickness you had bought you a Doctor would not you be obedient to him and not say Rivers swift Streams unto their Springs return One would fain have come to him to learn Philosophy of him and he gave him a Hough of Bacon to carry and made him follow him But as he flung it down for very shame and went his way So sometime after he meeting him laugh'd at him and said the Bacon Hough hath dissolved the Friendship betwixt me and thee But Diocles tells us the Story thus One saying to him give me your Command Diogenes he took him along with him and gave him half an Obolus worth of Cheese to carry but he refusing it he said Half an Obolus worth of Cheese hath dissolved the Friendship betwixt me and thee Seeing once a little Boy drinking Water out of the Hollow of his Hand he took his little Dish out of his Scrip and threw it away saying This little Boy hath out-done me in Frugality He threw away his Bowl also when he likewise saw another little Boy after he had broken his Dish receiving his Lentile Pottage into a hollow piece of Bread. He would also argue that all things are the Gods. And wise Men are the Gods Friends and Friends have all things common therefore all things are wise Mens Seeing on a time a Woman Prostrating her self to the Gods after an unseemly manner and willing to free her from her * slavish fear as Zoilus of Perga relates he came to her and said Art thou not afraid Woman least God should stand behind thee for he fills all places with his Presence and see thy unseemly Posture He devoted the Picture of a Club-man to Aesculapius which as People threw themselves down upon their Faces ran to them and broke their Heads He was wont to say That the Curses in the Tragedies were all light upon him for he was without City without House without Country Poor a wanderer and had but one days Provision He often said he opposed Magnanimity to Fortune Nature to Law and Reason to Passion As he was Sunning himself one day in the Craneon Alexander standing by him said Ask of me what thou wilt and thou shalt have it he answered Stand out of my Light. As one was reading a tedious Discourse and at last disclosed the Blank at the end of the Book he said Courage my Masters I see Land. When one would prove by a Syllogism that he had Horns he clapped his Hand to his Forehead and said I feel none In like manner when one offered to prove there was no motion he rose up and walked about To one that discoursed of the Heavenly Bodies he said How long is it since thou camest from Heaven A wicked Eunuch having written upon his House LET NO ILL THING COME IN HERE He said Which way will the Master of the House come in As he anointed his Feet with Perfumed Ointments he said The Perfume goes up from the Head into the Air but from the Feet into the Nose When the Athenians advised him to be initiated affirming that such as were admitted to those Secrets shall obtain Preheminence in the Nether World he said It would be an absurd thing if Agesilaus and Epaminondas must live in Mire and certain mean Fellows if but iniâ—ated be in the Islands of the Happy As he saw Mice creeping upon his Table he said Look you here Diogoâ—es also feeds Parasites When Plato called him Dog he said Very right for I am returned to those that sold me When oâ—â— asked him as he was coming out of â—â—e Bagnio Whether there were many Mâ—â— a Bathing he answered No But to another that asked whether there was a great Croud he said Yes Plato having desired a Man to be an Animal with two Legs without Feathers and having gaine great applause thereby he stript a Câ—… and brought him into his School and 〈…〉 here is Plato's Man for you which occasioned him to add to his Definition With broad Nails To one that asked him what time of Day was best for a Man to 〈…〉 his Dinner in he answered If he be a rich Man when he will but if a pâ—â—â— Man when he can get Meat Seeing among the Megaricks their Sheep clad with Skins and their Children nakâ—â— he said It is better to be a Mâ—gâ—… Ram than his Son. To one that hi◠〈…〉 with a piece of Timber and afterward said have a Care he said Dost thou â—â—tend to strike me again He called â—â— Oratours the Waiting-men of the Rabbâ—â— and Garlands the Buddings out of Glory Once he highted a Candle at Noon day and said I look for a Man. He stood once under a great Spout of Water and when they that stood about him much pittied him Plato being there also said If you design him any Kindness go from him intimating his Vain-glory. As one gave him a â—low on the head with his Knuckle Hercules said he What a thing
be shorter then others if it were possible To one that found fault with Polemo for that he propounded one thing and spoke another knitting his Brows Did it not shew said he how highly he preferr'd those things that were granted He was wont to say That a loud Voice and a vehement Gesture became an Orator as they did an Actor only that he was to beware how he splay'd with his Mouth or skew-skaw'd his Lips to and again as many did through difficulty of Utterance Moreover That they who spake well were not to permit their Auditors Leisure to stare like Work-men who put their Pieces to shew On the other side That it became the Hearer to be so intent upon what was deliver'd as not to permit himself time to take Notes To a young prating Fool that spake more then became him Thy Ears said he are run into thy Tongue To a handsom young Man that said He did not believe a Philosopher could be in Love There is nothing said he more irksom to us than Beauty He was wont to say That most Philosophers in many things were meer Fools in slight and fortuitous things Illiterate To which he added that of Caphesius the Piper who observing one of his Scholars to fill his Instrument with more Wind then was necessary gave him a Rap and told him withal That good Play did not consist in Sound but Sound in good Play. Another time a certain Rhodian wealthy and handsom came to him to be his Schollar unwiling therefore to receive him he bid him go fit upon the Stone-steps that lead to the Public Guild to dirty his fine Cloak and when he had done so to go and live a while among the Beggars that he might be accustom'd to their Tatters upon which the young man departed He was wont to say That there was nothing so misbecoming as Pride and Loftiness especially in young Men. He advis'd all young Students not to trouble their Brains about Words and Sounds but to exercise their Minds about what was truly beneficial for fear of attaining no farther then to a meer Smackering in Learning He admonish'd Youth to be careful in the Observance of all imaginable Decency and Modesty both in their Gate their Gestures and Habit frequently repeating those Verses of Euripides concerning Capaneus A plentiful Estate supply'd his Wants Yet all his Wealth ne'er made him vainly Proud But humble still as th' humblest of the Poor He was wont to say That there was no greater Obstacle to the gaining of Knowledge then Poetry and that there was nothing which we stood more in need of then Time. Being ask'ed Who was a true Friend he answer'd The t'other My self Having discover'd one of his Servants in a piece of Thievery he chastiz'd him severely at what time the Servant crying our What ill Luck had I to steal And to be bang'd for thy pains reply'd his Master To a Minion of one of his familiar Friends beholding him with a black and blue Eye I see said he the Footsteps of Anger not of Love. To one that was anoited all over with precious Ointment Who 's this said he that smells so much of Woman To one Dionysius a frequent Retractor of his own Opinions who ask'd Why he did not correct himself Because said he I do not believe thee To an impertinent young Man that put the Question Why we have two Ears and but one Mouth Because said he we should hear more and speak less Another time as he was sitting at a Banquet and saying never a Word to one that ask'd him the Reason why Go tell the King said he that here is one knows how to hold his Peace For it seems the Question was ask'd by one of Ptolomy's Ambassadors who were before not a little solicitous to know what Character they should give of him to the King. Being ask'd what he thought of Detraction and opprobrious Words He reply'd As if an Ambassador should be sent away without an Answer Apollonius Tyrius relates That when Crates pull'd him away by the Cloak from Stilpo he made him this Answer Crates said he the best way to take a Philosopher is by the Ears for if thou const prevail thou hast me sure but if thou forcest me my Body perhaps may follow thee but my Heart will continue with Stilpo He also liv'd with Diodorus as Hippobatus relates with whom he study'd Logic wherein when he came to be a Proficient he repair'd to Polemo with an intention to abate his Pride Who as it is reported so soon as he saw him coming O Zeno cry'd he I am not ignorant of thy creeping in at the Garden-Doors to steal away my Precepts and wear them after the Phoenician manner It is also farther said of him That when his Master told him there were seven sorts of Logic in Human Dialect he ask'd his Master what he would have to teach 'em all Who demanding a hundred he gave him two hundred Pieces such was his Affection to Learning He is said to be the first also that defin'd the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Becoming Duty and wrote a Treatise concerning it He was wont to transpose the two Verses of Hesiod thus The best of Men obedient lives To him that true Instruction gives And Good is he by restless Pains Who all things of himself attains Whereas in Hesiod they run thus The best of Men by restless pains To all Things of himself attains Nor Evil he that yielding lives To him that true Instruction gives But Zeno thought him the better Man that gave Ear to true Instruction and made a right Use of it then he that of himself understood all things For the one was Master of Vnderstanding only but the other by Obedience put in execution what he understood Being ask'd why he was so austere He reply'd That Humor empties when I take off my Cups Lupins are bitter but being steep'd in Water become sweet And Hecato testifies That he would abate of his Severity at such kind of Compotations being wont to say That it was better for a man to falter with his Feet then with his Tongue He affirm'd That men became good by little and little but that it was not a small thing to do good Which Saying is by others attributed to Socrates He was a Person of extraordinary Patience a moderate Feeder affecting generally a rare Diet and never wore any other then a very thin Cloak So that it was said of him Nor could the VVinter's Cold nor pouring Rain Nor scorching Heat or Sickness tame this Man But like the meanest of the Vulgar Crowd All Seasons his Transparent Cloak withstood For Day and Night by restless Study charm'd The Labour of his Mind his Body warm'd Nor were the Comic Poets aware of the Encomiums which they gave him while they bestow'd their Jokes and Sarcasms so freely upon him among whom Philemon was one in his Comedy call'd The Philosopher where he cries A Parsnip serves for Bread for
Meat a Sprat A Draught of VVater and a Mess of Chat And thus our new Philosopher has found A way to keep his VVits and Body sound Yet though he teach his Scholars to be poor And starve they say he has Disciples store Others father these Verses upon Posidippus And now it is almost grown into a Proverb to say More abstemious then the Philosopher Which perhaps might be borrow'd from that of Posidippus in his Metapherumeni And so may he become in some ten days More abstinent then ever Zeno was And indeed he surpass'd all others for Goodliness of Form and awful Gravity nay by the Heav'ns in Felicity too For he liv'd to Fourscore Years of Age free from all Distempers in perfect Health As for Persaeus Famous in the Schools of Morality he dy'd in the Threescore and Twelfth Year of his Age being two and Twenty years old when he came first to Athens As for Zeno he had been Master of his School for Eight and Fifty Years together as Apollonius testifies At length being arriv'd at that of Age as he was going out of the School he stumbl'd and brake his Finger At what time when his Hand hit upon the Ground he recited that Verse out of Niobe I come then to what End this Call And so saying he strangl'd himself and so expir'd Being dead the Athenians buried him in the Ceramicum and honour'd him according to the Decree before-mention'd in Testimony of his singular Virtue Upon whom Antipater the Sidonian made theâ—g ram Here Cittium's Glory Zeno the sublime Now lies who that he might Olympus climb Ne're Pelion upon Ossa strove to raise No fam'd Herculean Deeds advano'd his Praise For by his Virtue he found a Pathless way To Starry Mansions and the Seats of Day To which Zenodorus the Stoic and Scholar of Diogenes added another A frugal Life he liv'd till Time did snow Majestic Rev'rence on his Aged Brow By Dint of VVit he made the Foe give Ground VVhile for his VVeapons Masculine VVords he found A Sect with matchless Vigor to defend That Man 's beloved Liberty maintain'd VVhat though Phoenician born from thence what Shame VVas 't not from thence the Mighty Cadmus came VVho first taught Greece those Letters that have since Fill'd all the VVorld with Grecian Eloquence Then in Commendation of all the Stoics in general Athenaeus the Epigrammatist thus expresses himself Oh happy Mortals skill'd in Stoic Lorâ— How does the World your Documents adore Virtue they cry 't is Virtue only She That crowns the Soul with true Felicity She guides Erroneous Man and leads him right Guards Pop'lous Cities from invading Might While others by the Charms of Pleasure sway'd Are by their Pleasures to Destruction led These were the Monuments of Zeno's Name That Stoic Doctrin rear'd to Stoic Fame And fair Mnemosyne preserves 'em still That Men may still be happy They that will. To which we shall in the last Place add this of our own Many Reports of Zeno's Death has Fame Spred through th'enquiring World Some say the Flame Of Nature dampt his wasted Fire went out But the Report of being starv'd I doubt Yet old he was nor could his feeble Feet Sustain his feebler Body through the Street Thus stepping forth his School upon his Hand He fell which soon the quick Disaster sprain'd And then as if admonish'd by the Fall I come he cry'd what needs my Fate to call Demetrius the Mignesian in his Equivocals reports That Mnaseus his Father as a Merchant came frequently to Athens where he bought several Socratic Books which he carry'd to his Son Zeno so that he began to have a Kindness for Philosophy in his own Country For which Reason he went to Athens where he met with Crates He seems also saith he to have limited the Mistakes of those that cavill'd about Negations and then he adds That his usual Oath was by the Fruit Capers as Socrates swore by his Dog. Others there are and among the rest Cassius the Sceptic who blame Zeno for many things First For pronouncing the Liberal Sciences unprofitable in the beginning of his Commonwealth Secondly For saying That he look'd upon all good Men Parents of Children Brothers of Brothers and Kindred to be equally Enemies and Foes Servants and Strangers one to another But then in his Commonwealth he cries up only Honest Men to be true Citizens Friends Kindred and Free-men So that Parents and Children among the Stoicks are accounted as Enemies meaning such as are not wise and virtuous In the next place he holds Community of Women in his Commonwealth forbids the erecting of any Temples Courts of Justice or Public Places of Exercise in any of his Cities and will not allow the Use of Money either for Trade or Expences of Travel Then he ordains That Men and Women should go all clad alike and that no Part of the Body should be seen naked All which were the chief Ordinances of his Republick as Chrysippus testifies Of Love-Matters he writes at the Beginning of his Book Entituled The Art of Love. Upon which Subject he has also wrote in his Diatribae And some things of this Nature are to be found in Cassius and â—sidore the Rhetorician of Pergamum who says That there were several Opinions and Sayings of the Stoics look'd upon as Erroneous expung'd and raz'd out by Athenodorus the Stoic who was Keeper of the Library at Pergamum which were afterwards re-inserted Athenodorus being discover'd and narrowly escaping severe Punishment Besides our Philosopher there were Four more of the same Name The first of Elea the second a Rhodian and a Geographer the next an Historian who wrote the Acts of Pyrrhus in Italy and Sicily with an Epitome of the Roman and Carthaginian History The next a Scholar of Chrysippus who wrote little but left several Scholars behind him The fifth a Physitian of Herophilis a Person of a solid Judgment but no great Writer the sixth a Grammarian whose Epigrams are commonly sold the seventh a Sydonian and an Epicurean Philosopher Famous both for Sence and Elocution As for Zeno's Disciples they were many in Number Among the more Noble Sort was Persaeus the Son of Demetrius a Cittian This Person some affirm to have been one of his familiar and intimate Friends others That he was his Servant and sent by Antigonus to copy out his Writings and to whose Son Alcyoneus he was also Tutor Of whom when Antigonus had once a mind to make Trial he sent a Messenger to him with false but sad Tidings That his Farms were all sack'd and plunder'd by the Enemy At which when Persaeus seem'd to be somewhat disturb'd and continu'd in a Melancholy Humor Thou seest said he now that Wealth is no indifferent Thing He wrote several Treatises of Regal Government The Commonwealth of Lacedaemon Of Impiety Thyestes Of Marriage Of wanton Love Exhortations Disputations and Oracles four Books Commentaries upon Plato's Works in seven Volumes Aristo the Son of Miltiades a Chiote who wrote of