DIOGENES LAERTIUS.    

THE LIVES, OPINIONS, AND REMARKABLE SAYINGS Of the Most Famous Ancient Philosophers.  
Written in GREEK, by DIOGENES LAERTIUS.  
Made English by Several Hands.  
The First Volume.  
LONDON, Printed for Edward Brewster, at the Crane in St. Paul's Churchyard, 1688.   

The LIFE of DIOGENES LAERTIUS.  
SInce our Author, Diogenes Laertius, has so highly obliged Posterity, by the Pains which he has taken in collecting the Lives of the most Famous Philosophers; without which Assistance, we could never have attained the Knowledge of so many remarkable Discourses, and Means to understand their Learning, my Opinion is, that it is but reasonable to do him the same Justice, to publish whatever we have found, as well in Ancient, as in Modern Authors, in reference to his own Life. Nevertheless, because there are but very few, who have made mention of him, we must be forced to do as they do, who not daring to stare impudently in the Face of any Lady, for that they never had the opportunity of Access to speak to her, are constrained to fix their Eyes upon her Hands; in like manner shall I ground my Discourse, for the greater Confirmation of the Reasons which I bring upon his Book of Lives; from which we shall endeavour to collect his own, as we do the Cause from the Effect; not being able to compass more ample Testimonies of his Qualities, by reason of the great Distance between the Age he lived in, and our Times, and the Negligence of those who have writ the Lives of Remarkable Persons, without making mention of His.  
In the first place then, to remove 
The Time wherein he flourished.  all Disputes concerning the Time wherein he flourished, most certain it is, that it could not be but very few Years, that he preceded the more Modern Philosophers, of whom he makes mention in certain Places of his Lives; that is to say, Simon Apollonides, who lived in the Reign of the Emperor Tiberius; Plutarch, and Sextus Empiricus, who lived in the Time of Marcus Antoninus. Nevertheless 'tis very probable, that he might survive a long time after them; seeing that Eunapius the Sardian, who lived under the Reign of Julian the Emperor, makes no mention of him in the Catalogue of Authors, who have collected the History of the Ancient Philosophers: which makes me question, Whether the same Accident did not befall Eunapius & Diogenes, as befell Sotion & Porphyrius; the Elder whereof wrote the Lives of the Philosophers who lived nearest to his Time; and the Younger, the Lives of such as were most remote from the Age wherein he lived. So that there is no Faith to be given to Suidas, who asserts, that our Historian lived both before and after the Death of Augustus.  
As for the Place of his Birth, I 
The Place of his Birth.  am not of their Opinion, who will have it to be a Village of Cilicia, called Laertes; grounding their Opinion upon his Additional Surname; for their Conjecture is fallacious: in regard there is no reason to think, but that it ought to be either his Proper Name, or given him by reason of some Accident, without deriving it from the Place of his Nativity; nay, though they might have some reason to derive his Name from the Place of his Birth; yet there will another doubt arise, whether there might not be some other Village in Greece, that bore the same Name, to prevent his being a Cilician: for had they but read with Consideration the Life of Timon the Phliasian, they might there observe by his own Testimony, that he was of Nice in Macedonia; of the same Country with Timon Apolloniates; as is manifestly apparent by that Expression of his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Countryman; which Words cannot be understood in any other Sense, as the Learned Reader may judge by the Greek Text in the same Place; for there is no Credit to be given to the Latin Version.  
If it be a thing possible to judge 
His Manners.  of the Manners of a Person by his Physiognomy, and of the Cause by the Effect, what should hinder us to make a shrewd Conjecture of the Manners of Diogenes, in regard that Books much more manifestly discover the Inclinations of those that wrote them, than Words; and Words more clearly than the Countenance? It is impossible to understand the Discourse of a Man by his Face, unless he speaks; nor whether he can play on the Lute or no, unless you hear him touch the Strings: But we may apparently discover his Manners in his Works, as we may his Face in a Mirror; in regard that by his faithful setting down in Writing what Men have done and said, we find, that he never approves their Vicious Acts; but on the other side, censures them by some Explication or other: As when he tells us that Bion entertained his Friends with lewd Discourse, which he had learned in the School of Profane Theodorus: Or by some Epigram of his own making; as, when in the same place, he laughs at the Folly of Bion, who had all along lived an impious Life; yet died at length in the height of Superstition. In the next place, we may observe his Humanity, or rather true Morality in other places; while he overthrows the Impostures of Backbiters and Slanderers, and makes it his Business to defend the Virtue of others; as we maysee in the Life of Epicurus. His Justice is also remarkable in this; that he never dissembles what is truly good, nor the Errors of any Person; which is observable in the Life of Zeno the Cittean, and Chrysippus; and in this; That in all his Writings, he is never observed to be a rigid Affecter or Favourer of any Sect. Moreover, he shows himself so much an Abhorrer of all manner of Venereal Excess, that he never lets any Person escape unbranded who was guilty of that Vice; yet in Terms so modest, as not to offend the Reader; as we may observe in the Life of Crates, and several others.  
As to the Sects then in Being, it 
What Sect he was of.  is more easy for us to tell, of which he was not, then to make him a Follower of any one; for that he shows himself a Neuter in all his Writings. Nevertheless, if we may speak by Conjecture our own Sentiments, we have some Reason to believe him a Follower of Potamon of Alexandria, who after all the rest, and a little before his Time, set up a Sect of those that were called Choosers, or Eclectics; and bore the Title also of Lovers of Truth; because they made Choice out of every Sect, of that which they thought was best to stick to. Which was the Reason that Clement, Potamon's Countryman, says in one Place, We ought neither to be Zenonians, nor Platonics, nor Epicureans, nor Aristotelics, but rather Eclectics; choosing out of every Sect that is most Noble, and nearest approaching to the Truth.  
His Learning appears by his 
His Learning.  Writings: For if we observe his Style, we shall find it concise, and full of Efficacy; his Words well chosen, and his Discourse eloquent. Yet is he not altogether exempt from blame, as to the Disposal, Superfluity or Defect of Matter; which some excuse by laying the Fault upon his Memory; others, upon his Multiplicity of Business, which would not permit him to take a Review of what he had written. Nevertheless he keeps his Station among those that may be thought most accomplished in all manner of Learning; so that if I may speak my own Thoughts, neither the Life of Plato, nor the Epitome of the Zenonian Dogmas, nor the three Epistles of Epicurus, seem to be of his weaving.  
Certain it is he wrote his Pammeter 
His Writings.  before his Lives; which is nothing else but a Volume of Poems and Epigrams, in all sorts of Meter, in the Praise of several Persons; which was divided, as he testifies himself, in the Life of Thales, into several Books. Some time after he had published it, he collected out of several Authors, the Lives of the most Illustrious Philosophers, and dedicated them to a certain Lady; as appears in the Life of Plato; where he has this Expression; Since you are so great an Admirer of Plato, and a Lover of his Doctrine, above any other▪ etc. Besides these Works of his▪ we have no Authentic Testimony▪ to confirm that he ever wrote any Thing more.  
I also find several Remarkable Persons, who bear the Name of Diogenes. The First, was a Sporadic Philosopher, a Native of Apollonia, and a Disciple of Anaximenes, in the Seventieth Olympiad, whose Life is recorded in the Ninth Book of this History; and of whom Cicero makes mention in his First Book of the Nature of the Gods; where, he says, But what kind of Thing can that Air be, which Diogenes Apolloniates will have to be a God? What Sense can it have, or what Form? The Second, was the Cynic; who was in his Declension about the 113th. Olympiad; whose Life is related at large in the Sixth Book of this History. The Third was an Epicuredn, born at Tarsus, and a Disciple of Epicuriis; who wrote a Treatise of the Most Famous Schools. The Fourth, a Stoic; Surnamed, the Babylonian; though he were of Seleucia; he flourished some Years before Cicero; who testifies in the Fourth Book of his Tusculane Questions, that he was sent with Carneades, by the Athenians, Ambassador to Rome. You may see his Opinions in the Third Book, De Finibus; and the First, De Natura Deorum; the Second, Of Divination; the Third, De Officiis; and the Fourth, De Oratore. The last was our Laertius; whose Life we here conclude.   

The Names of the Translators.  

THe First Book Translated from the Greek by T. Fetherstone, D. D.  
The Second Book Translated from the Greek by Sam. White, M. D.  
The Third Book, Translated from the Greek, by E. Smith, M. A.  
The Fourth Book, Translated from the Greek, by J. Philip's, Gent.  
The Fifth Book, Translated from the Greek, by R. Kippax, M. A.  
The Sixth Book, Translated from the Greek, by William Baxter, Gent.  
The Seventh Book, Translated from the Greek, by R. M. Gent.    

Diogenes Laertius OF THE LIVES and SENTENCES of such Persons as were Famous in PHILOSOPHY.  

The First Book.  Translated from the Greek by T. Fetherstone, D. D. 

The Prooeme.  
SOme there are who affirm, That the study of Philosophy derived its first Original from among the Barbariàns. For that among the Persians there were the Magis; among the Babylonians or Assyrians the Chaldaeans; and the Gymnosophists among the Indians. Among the Gauls were another sort, that went by the name of Druids, or Semnotheans, as Aristotle reports in his Magic, and Sotion in his Thirteenth Book of Succession. Among the Phoenicians flourished Ochus; Zamolxes grew famous among the Thracians, and Atlas among the Lybians. Add to this, That the Egyptians asserted Vulcan to be the Son of Nilus; from whom, among them, Philosophy first commenced; and over which they who presided as Precedents and Guardians, were both Priests and Prophets. From whence to the Time of Alexander the Macedonian, were to be numbered Forty Eight Thousand, Eight Hundred Sixty three Years: In all which space of Time, there appeared Eclipses of the Sun, no less than Three hundred seventy three; of the Moon, Eight hundred thirty two, From the Magis, of whom the chiefwas Zoroastres, the Persian, by the computation of Hermodorus the Platonic, in his Book of the Sciences, to the Taking and Destruction of Troy, were five thousand years: though Xanthus the Lydian reckons from Zoroastres to the Descent of Xerxes not above six hundred years. To which Zoroastres afterwards succeeded several other Magis, under the various names of Ostanes, Astrapsychi, Gobryae, and Pazatae, till the total subversion of the Persian Monarchy by Alexander. But they are grossly mistaken, while they attribute to the Barbarians the famous Acts and Inventions of the Grecians, from whom not only Philosophy, but even the Race of Mankind had its first Beginning. For among the Athenians we behold the Ancient Musaeus; among the Thebans, Linus; Ofwhich two, the former, reported to be the Son of Eumolpus, is said to have first made out the Pedigree of the Gods; to have invented the Sphere; and first to have taught the World that All things were created of one Matter, and should again be dissolved into the same. This great Person ended his days at Phalerae, where the following Elegy was engraved upon his Tomb, 
Here in Phalerian Dust, beneath this stone,  
Sleeps loved Musaeus, once Eumolpus Son.   
Also from the Father of Musaeus the Eumolpidae among the Athenians derived their Name. As for Linus, he was the Son of Mercury, and the Muse Urania: He wrote of the Creation of the World; discovered the course of the Sun and Moon, and from whence all Plants and Animals had their first Being. Which lofty Poem of his begins after this manner, 
Once was the time when Nature's God displayed  
All things in Order, and together made.   
Whence Anaxagoras borrowing, affirms that All things appeared at first without shape, together and at the same instant; at what time the high Intelligence coming, embellished and adorned the several Compositions. This Linus ended his Life in Euboea, being shot with an Arrow by Apollo. After which accident, this Epitaph was inscribed upon his Monument: 
Here Theban Linus rests in Sacred Ground,  
Vrania's Son, with honoured Garlands Crowned.   
And thus Philosophy had its Beginning among the Greeks: which is also the more apparent from hence, That in the very name itself there is not the least of barbarous Sound or Etymology. True it is, they who ascribe the Invention of it to the Barbarians, produce the Thracian Orpheus, to make good their Assertion; whom they aver to have been a Philosopher, and of great Antiquity. But for my part, I cannot understand how we can think him to be a Philosopher who utters such things as he does, concerning the Gods; while he asperses the Deities as guilty of all humane Passions, and loads 'em with those Vices which are seldom discoursed of, less frequently committed by the worst of Men. And therefore though the Fable reports him to have perished by the fury of enraged Women, yet the Epigram at Dios in Macedon, speaks him to have been struck with Thunder, in these words, 
With footy Thunder all besineared,  
Here by the Muses lies interred,  
Together with his Golden Lyre,  
The Thracian Orpheus, he whom Jove  
High Heaven commanding, from above  
Struck dead with his Celestial Fire.   
Now they who affirm Philosophy to have derived its Original from the Barbarians, pretend to show us the form and manner of Instruction that every one made use of, together with their Customs and Institutions; declaring that the Gymnosophists and Druids uttered their Philosaphy in Riddles and obscure Problems, exhorting Men to worship the Gods, to do nothing that was Evil, and to practise Fortitude. Clitarchus also in his twelfth Book asserts the first to have been great Contemners of Death: That the Chaldaeans wholly employed themselves in Astronomy and Predictions: That the Magis were attentive altogether upon the Ceremonies of Divine Worship, Sacrifices and Prayers to the Gods, as listening to none but only to themselves: They also discoursed of the Substance and Generation of the Gods; which they affirmed to be Fire, Earth, and Water; condemning all manner of Images and Similitudes; more especially those that asserted the Gods to be Male and Female. They taught also several things in reference to Justice; accounting it impious to burn the Dead, but held it a virtue to lie▪ with a Mother, or a Daughter, as Sotion relates in his Thirteenth Book. More than this, they▪ practised Divination and Fortune-telling, affirming not only that the Gods appeared to 'em, but that the Air was also full of Spectres, through the redundancy of mixed and various Exhalations, forming themselves, and piercing the Optics of those that were sharp sighted. However they forbid external Worship, and the use of Gold. Their Vestment's were white; they lay upon the Ground; their Food was only Herbs, Bread and Cheese. Instead of Wands, they made use of Reeds, with the sharp ends of which they took up their Cheese, and so put it to their mouths. But as for Incantation, or Conjuration, they understood it not, as Aristotle testifies in his Magic, and Dinon in his Fifth Book of History; where the same Author observes that the name of Zoroastres, being interpreted, signifies a Worshipper of the Stars; which Hermodorus also confirms. Moreover Aristotle, in his First Book of Philosophy, declares the Magis to have been more Ancient than the Egyptians; and farther, that they believed there were two Principles of all Things, a Good, and an Evil Daemon; of which they called the first by the name of Jupiter, and Oromasdes; the other Hades and Arimanius; which Hermippus also witnesses in his First Book of the Magis; Eudoxus in his Periodus, and Theopompus likewise in his Eighth Book of Philippics. Which last Author farther declares it to have been the Opinion of the Magis, that Men should rise again and be Immortal, and that all Things subsisted by their Intercessions. Which Eudemus the Rhodian also relates. Hecataeus asserts, That they believed the Gods to be begotten. Clearchus' surnamed Solensis in his Book of Education affirms the Gymnosophists to have sprung from the Magis; and some there are, who derive the Jews from the same Original.  
Moreover, they who write concerning the Magis condemn Herodotus, denying that ever Xerxes darted his Javelins against the Sun, or that he ever offered to fetter the Sea, which by the Magis were both held for Deities; but that their forbidding of Statues and Images might probably be true. However they grant the Philosophy of the Egyptians to be the same, as well in reference to the Gods, as to Justice; and that they held Matter to be the Beginning of All things; out of which they distinguished the four Elements, and allowed the Production of several Creatures: That they worshipped the Sun and Moon for Gods, the first by the name of Osiris, the other by the name of Isis, whose mysterious worship they concealed under the similitudes of Beetles, Dragons, Hawks, and other Creatures, according to Manethus in his Epitome of Natural Things; and Hecataeus in his First Book of the Egyptian Philosophy: And farther, that they erected Temples and Images, because they understood not the Form of the Deity. That they believed the World to have had a Beginning, to be Corruptible and Spherical; that the Stars were of a fiery substance, and that their temperate mixture produced all things upon Earth: That the Moon was Eclipsed by the shadow of the Terrestrial Globe: That the Soul was immortal, and frequently▪ Transmigrated: That Rain was produced by the alteration of the Air; with several other Philosophical Opinions and▪ Conjectures of the same nature, as may be gathered from Hecataeus and Aristagoras. They also constituted several Laws in reference to Justice; the honour of all which they gave to Mercury: Also to several Creatures, that were generally useful to Mankind, they attributed Divine Worship: If we may credit their own Relations, they boast themselves to have been the first inventors of Geometry, Astrology, and Arithmetic. And thus much concerning the first invention of these things.  
But as to the Name of Philosophy▪ Pythagoras was the first that called it so; and assumed to himself the Title of Philosopher, when he disputed at Sicyon with the Tyrant of the Sicyonians, or rather of the Phliasians, according to Heraclides of Pontus; for he would not allow any mortal Man to be truly wise but only God. Before that time, Philosophy was called Sophia, or Wisdom; and he who professed it was dignifyed with the Title of Sophos or Wise, as one that had reached the sublimest virtues of the Soul. Now more modestly he is called Philosophos, an Embracer of Wisdom. Nevertheless Wise Men still retain the name of Sophists; and not only they, but the Poets also. For so Cratinus in Archelochus calls both Homer and Hesiod, as the highest Encomium he could give those famous Authors.  
Now they who particularly obtained the more eminent Title of Wise Men were these that follow; Thales, Solon, Periander, Cleobulus, Chilo, Bias, and Pittacus; in which number there are some that reckn Anacharsis the Scythian, Myso the Chenean, Pherecydes the Syrian, and Epimenides the Cretan; and some others needs will also add Pisistratus the Tyrant. And these ●ere they whom Antiquity reverenced under the Title of Wise Men.  
As for Philosophy, it is said to have had its first Foundations laid by two Persons of equal Fame, Anaximander and Pythagoras; the one the Scholar of Thales, the other the Disciple of Pherecydes. By which means Philosophy being thus divided, that which was founded by Anaximander was called the Ionian Philosophy; in regard that Thales, who was Anaximander's. Master, was a Mylesian of jonia. The other the Italian Philosophy, because that Pythagoras who was the Author, spent most of his time, and published his Philosophical Tenants in Italy.  
The Ionian Philosophy terminates in Clitomachus, Chrysippus and Theophrastus: the Italian with Epicurus. For to Thales succeeded Anaximander; to Anaximander, Anaximenes; Anaxagoras followed Anaximenes; and Archelaus followed Anaxagoras; after whom came Socrates, who was the first that invented Ethics; to whom among the rest of the Socratics, in the first place succeeded Plato, who founded the Ancient Academy. To him succeeded Speusippus and Xenocrates; to them Polemon; to Polemon Crantor and Crates. Then followed Archelaus, the Author of the Middlemost Academy; and his Successor was Lacydes, who instituted the New Academy. After Lacydes flourished Carneades, succeeded by Clitomachus. Thus the Ionian Philosophy terminated with Clitomachus; but with Chrysippus in this manner: To Socrates succeeded Antisthenes; to Antisthenes, Diogenes the Cynic; to him Crates the Theban; to Crates, Zeno the Cittian; after Zeno came Cleanthes, and after him in the rear of all Chrysippus. In Theophrastus it thus concluded. To Plato succeeded Aristotle, to Aristotle Theophrastus. And thus ended the jonic Philosophy.  
The Series of the Italian Philosophy was this: Pythagoras succeeded Pherecydes; to him his Son Telauges, to whom Xenophanes; to him Parmenides, to whom Zeno of Eleate; to Zeno, Leucippus; to Leucippus Democritus. After Democritus followed several, and among the rest Nausiphanes and Naucydes became most Celebrated; and were next in order succeeded by Epicurus.  
Now to distinguish these Philosophers generally into two sorts; some were Dogmatical, who determined of Things, as fully comprehended and understood. Others Ephectic, who doubted of every thing, and pretended to understand nothing. Of the one, the most part have left behind 'em several Monuments of their Ingenuity: others have writ nothing at all. In which number, as some will have it, are Socrates, Stilpo, Philip, Menedemus, Pyrrho, Theodorus, Carneades, and Bryso; and some there are who will allow neither Pythagoras, nor Aristo the Chyan, to have published any more than some few Epistles.  
Others there are famous only for some particular Treatises; as Melissus, Parmenides, and Anaxagoras. Zeno wrote much; more than he Zenophanes: Democritus more than they. Aristotle exceeded him; more than he wrote Epicurus, but most of all Chrysippus.  
Others of these Philosophers were distinguished by their additional Names; of which some were given 'em from the place of their Birth: as of Elia, Megara, Eretricum, Cyrenae. Others from the places where they kept their Exercises, as the Academics and Stoics. Some from Custom and Habit, as the Peripatetics. Others in Derision, as the Cynics. Others from the Effect, as Eudaemonics. Others from their Pride and Vainglory, such were they that called themselves Lovers of Truth, and Eclectici, as pretending only, like Bees, to suck the flowers of Philosophy. Others had their Additions from their Instructors and Teachers, as the Socratics and Epicureans. Some, for that they▪ wrote of the nature of Things, were called Naturalists: Others, because they taught nothing but what concerned Manners and Breeding, were called Ethici: And Dialectici, they who busied themselves only about the Subtleties and Niceties of Words and Arguments.  
The Parts of Philosophy are three; Natural Philosophy, or Physics, Ethics, and Logic. Physics properly treat of the World, and the things therein contained. Ethics discourse of the management of our Lives both in Civil and Political Affairs: And Logic furnishes both with Arguments and Reasons. Till the time of Archelaus, Physics flourished alone. From Socrates' Ethics had their beginning. And Zeno of Elea, was the first that reduced Logic into Form. Of Ethic Philosophers there were no less than ten Sects, the Academic, Cyrenaic, Elean, Megaric, Cynic, Eretric, Dialectical, Peripatetic, Stoic, and Epicurean.  
Of the Ancient Academy Plato was the chief: of the Middlemost, Arcesilaus: and of the New Academy, Lacides. Of the Cyrenean Sect Aristippus of Cyrene was the Head: of the Elean, Phaedon of Elea: of the Megaric, Euclid of Elea: of the Cynic, Antisthenes of Athens: of the Eretric, Menedemus of Eretria: of the Dialecticks, Clitomachus the Chalcedonian: of the Peripatetic, Aristotle the Stagerite: of the Stoic, Zeno the Cittian: and the Epicurean from Epicurus, who was the first Founder. However Hippobotus in his Treatise of the Philosophical Sects, denies there were any more than nine Sects, or Institutions; and places the Megaric first, the Eretric next: the third place he assigns to the Cyrenaic; the fourth to the Epicurean; the fifth to the Annicerean; the sixth to the Theodorean: in the seventh place he ranks the Zenonian; in the eighth the Old Academy; and in the ninth the Peripatetic: Nor does he make any mention of the Cynic, the Elean, or the Dialecticks. As for the Pyrrhonian, it is rejected by most, by reason of its Obscurity. Yet some allow it to be partly a Sect, and partly not; as seeming to be a kind of a Sect. For, say they, we call that a Sect which either follows or pretends to follow some sort of Reason, according to outward appearance. In which sense it may not improperly▪ be called a Sceptic Sect. But if we may call a Sect, a propensity to adhere to Opinions that have some congruency one with another, it cannot be called a Sect, in regard it has no Opinions or Determinations belonging to it. And thus much in few words concerning the Beginning, the Increase, the Parts and Sects of Philosophy. Although it is not long since, that another Sect, which is called the Eclectic, has been started among the learned by Potamo of Alexandria, which pretends to cull the flowers of all the other Sects; and whatever seems most pleasing to their fancies. For, as he says himself in his Rudiments, there ought to be a twofold Examination of Truth; one, from whence we should make our judgement, which is the Principal; and the other by which we should make the same judgement; which consists in the force and exactness of Ratiocination and Fancy. And upon the strength of these scrutinies he asserts Matter, Quality, Action and Place to be the Beginnings of All things; that is, of what, and from what; where and wherein. The End also to which all things are referred he affirms to be a life perfect in all Virtue, not without some natural and external Felicities of the Body. But we are now to give an Account of the Men themselves; and of Thales in the first Place.   

THE LIFE of THALES.  
THALES therefore (as Herodotus, Doris, and Democritus concurringly report) was of a noble Extraction; having for his Father Examius, for his Mother Cleobulina, both of the Family of the Thelidae, the most illustrious among the Phoenicians; being descended from Cadmus and Agenor, as Plato testifies; and he first obtained the Title of Wise, at what time Damasius ruled as Prince in Athens: During whose Government, the rest of the Wise Men were dignified with the same Appellation, as Demetrius Phalareus relates in his Epitome of the Athenian Archontes. He was made free of the City of Miletum, whither he accompanied Neleus, who was expelled his native Country Phoenicia. But as several others affirm, he was a Milesian born, yet still of a noble Descent. Where after he had managed the Public Affairs for some time, he betook himself to the Contemplation of Nature; though most agree, that he never left any Monument of his Industry behind him. For that same Treatise of Naval Astrology, reputed to be his, is more probably averred to be the work of Phocus the Samian. Yet Callimachus makes him so skilful in the Heavens, as to have found out the Lesser Bear, by which means the Phoenicians became such exquisite Saylors. His jambics are these: 
He first descried the Northern Team of Stars,  
That draw the Artic Wain about the Pole,  
By which Phoenician Pilot fearless dares,  
To steer through pathless Seas, without control.   
But, as others say, he only wrote two Treatises concerning the Tropic and the Equinoctial, believing it no difficult thing to apprehend the rest. However most allow, that he was the first that dived into the Mysteries of Astrology, and foretold the Eclipses of the Sun, as Eudemus declares in his History of Astrology; which was the reason that Zenophanes and Herodotus so much admired him; besides that Heraclitus and Democritus testify the same thing. Some there are who affirm him to be the first who held the Immortality of the Soul; of which number is Choerilus the Poet. As others report, he was the first that found out the course of the Sun, from Tropic to Tropic; and comparing the Orb of the Moon with that of the Sun, discovered the one to be no more than the seven hundred and twentieth Part of the other. He was also the first that limited the Month to thirty days. He was likewise the first that discoursed of nature, as some affirm. Moreover Aristotle and Hippias testify, that he was the first who taught, that inanimate Things were endued with Souls, which he proved from the Virtues of the Magnet and Amber. Having learned the Art of Geometry among the Egyptians, he was the first that invented the Rightangled Triangle of a Circle, for which he offered an Ox in Sacrifice; according to the relation of Pamphilus; though others attribute that invention to Pythagoras, and among the rest Apollodorus the Accountant. And if it were true what Callimachus vouches in his jambics, that Euphorbus the Phrygian invented the Scalenum, and Trigonum, with many other things relating to the Speculation of Lines, as certain it is that Thales gave much more light to that sort of Theory by many Additions of his own.  
As to what concerned Affairs of State, apparent it is, that he was a most prudent Counsellor; for when Croesus sent to make a League with the Milesians, he opposed it with all his might; which afterwards, when Cyrus obtained the Victory, proved the preservation of the City. Heraclides reports him greatly addicted to a solitary and private Life. Some there are who say he was married, and that he had a Son, whom he called Cibissus: But others affirm that he persevered a Bachelor, and made his Sister's Son his Heir by Adoption. Insomuch that being demanded why he took no care to leave Offspring behind him? His reply was, because he loved his Children too well. At another time his Mother pressing him to marry, he answered, It was too soon: Afterwards, when he grew in years, his Mother still urged him to Matrimony with greater importunity, he told her, 'twas then too late.  
Hieronymus the Rhodian in his second Book of Memorandums, relates, how that being desirous to show how easy it was to grow rich, foreseeing the great plenty of Oil that would happen the next year, he farmed all the Plantations of Olives round about, and by that means gained a vast sum of money.  
He affirmed that Water was the Beginning of all things, and that the World was a Living Creature full of Spirits and Daemons. He also distinguished the Seasons of the Year, which he divided into three hundred sixty five Days. Nor had he any person to instruct him; only while he continued in Egypt, he held a strict familiarity with the Priests of that Country. The same Hieronymus relates, That he measured the Pyramids, by observing the shadows at what time they seemed not to exceed human Proportion. As Minyes relates, he lived with Thrasybulus, Tyrant of the Milesians. As for what is recorded concerning the Tripos found out by the Fishermen, and sent to the Wise Men by the Milesians, it still remains an undoubted Truth. For they say, that certain Ionian young Gentlemen having bought of the Milesian Fishermen a single Cast of a Net, so soon as the Net was drawn up, and the Tripos appeared, a quarrel arose, which could by no means be pacified, till the Milesians sending to Delphos, had this Answer return▪ d by the Goddess: 
Is't your Desire, Milesian youth, to know  
How you the Golden Tripos must bestow?  
Return, and say what Phoebus here reveals;  
Give it to Him in wisdom that excels.   
They give it therefore to Thales; he to another; the other to a third, until it came to Solon: Who saying that only God excelled in Wisdom, advis▪ d that it should be forthwith sent to the Temple of Delphos. This story Callimachus relates another way, as he had it from Leander the Milesian; how that a certain Arcadian, whose name was Bathycles bequeathed a Bottle of Gold to be given to the chiefest of the Wise Men: Which was accordingly given to Thales, and so from one to another, till it came to Thales▪ again; who thereupon sent it to Didymean Apollo, with this Inscription, according to the words of Callimachus. 
Me Thales sends to Sacred Nilean King,  
Twice to him fell the Grecian Offering.   
But the Prose ran thus. Thales the Milesian, Son of Examius, to Delphinian Apollo, twice receiving the Guerdon of the Greeks. And Eleusis in his Book of Achilles' farther tells us, That the person entrusted to carry the Present from one Wise Man to the other, being the Son of Bathycles, was called by the name of Thyrio, with whom Alexo the Myndian also agrees. However Eudemus the Gnidian, and Evanthes the Milesian, affirm, That it was a certain friend of Croesus, who received a Golden Cup from the King, with a command to present it to the Wisest of the Greeks; who gave it to Thales, and so he went from one to another, till he came to Chilo; to whom, when he sent to inquire of the Oracle, who was wiser than himself, it was answered, Miso; of whom more in due place. Which person Eudemus mistakes for Cleobulus, and Plato will have to be Periander; and concerning whom Apollo made this return to Anacharsis, who was sent to consult the Oracle. 
OEtaean Myso, born in Chenes, I,  
Beyond thy Fame for wisdom magnify.   
On the other side Daedachus the Platonic, and Clearchus affirm, that the Golden Present was sent by Croesus to Pittacus, and so from one to another, till it came to Pittacus again. Moreover, Andron in his Tripos relates, That the Argives made a Tripos to be presented to the Wisest of the Greeks, as the Guerdon of his Virtue; and that Aristodemus the Spartan was adjudged the wisest Person, who nevertheless submitted to Chilo. Alceus also makes mention of Aristodemus, ascribing to him that famous saying among the Spartans', 
Wealth makes the Man, no Poor Man can be good.   
Some there are who relate a Story of a Ship, full freighted, that was sent to Thrasybulus, Tyrant of the Milesians; which Vessel afterwards was Shipwrackt in the Coan Sea, where the Tripos was afterwards found by certain Fishermen, as being part of the Lading. Though Phanodicus averrs the Tripos to have been found in the Attic Sea, and brought to Athens, where after long debate in a full Assembly, it was decreed to be sent to Bias. Others say, That it was the Workmanship of Vulcan himself, by whom it was presented to Pelops on his wedding day: Afterwards it descended to Menelaus, from whom it was violently taken away by Paris, when he made the famous Rape upon Helena, and by him thrown into the Coan Sea, by the advice of a Lacedaemonian Sibyl, who foretold him it would prove the occasion of much Mischief and Contention. Some time after this certain of the Lebedians having bought the Cast of a Net, the Tripos was drawn up; upon which a Quarrel arising between the Purchasers and the Fishermen, both Parties came to a Hearing at Cos; which proving ineffectual, they appealed to Miletum, the Metropolis of the Country. Thereupon Commissioners were sent by the Milesians to compose the Difference, who nevertheless returned without being able to do any good. Upon which, the Milesians resenting the contempt of their Ambassadors, resolved to revenge the Affront upon the Coans by force of Arms: in which contest, after many had lost their lives on both sides, it was decreed by the Oracle, that the Tripos should be presented to the Person most famous at that time for his Wisdom. Immediately both parties agreed upon Thales, who in a short time after consecrated the Present to Didymaean Apollo. The answer given to the Coans was this, 
Between th' jonians and the Meropes,  
The baneful waist of War shall never cease,  
Till they the Tripos, all of Massy Gold,  
Into the Sea by Vulcan thrown of old;  
Send from their City to the distant Home  
Of him that knows things past, and things to come.   
The answer to the Milesians has been already recited, and therefore we shall not repeat it again. And this is all that we can find remarkable concerning this same story of the Tripos.  
As to other things, Hermippus in his Lives, ascribes to Thales, what is by others reported to have been the saying of Socrates; That he gave thanks to Fortune chiefly for three things; first, That he was a Man, and not a Beast; secondly, That he was a Man, and not a Woman; and thirdly, That he was a Grecian, not a Barbarian.  
It is farther reported, how that going forth of his House one night to contemplate the Stars, he fell into a Ditch, not minding his way: Which an old Woman perceiving, Thou art like, indeed, Thales, quoth she, to discover what is above at such a distance in the Sky, that canst not see a Ditch just before thy nose. However it were, most certain it is that he was highly industrious in the study of Astronomy, as Timon well knew, who gives him this Encomium in his Silli. 
Such Thales was, of all the wiser seven  
Best skilled in Wisdom, and the Stars of  
Heaven.   
As for his Writings, Lobon of Argos admits of two hundred Verses, and no more; and he adds farther, that this Anagram was ingraved upon his Statue: 
This Thales is, of whom Miletum proud,  
Gave him a Birth above the common Crowd;  
ginger most Ancient He, and then  
In Wisdom far surpassing other Men.   
There are also several celebrated Sentences that are generally said to be his, and pass under his name, without the least control; of which, among the rest, these are a small part: Few words are the sign of a Prudent Judgement. Search after Wisdom, and choose what is most worthy; so shalt thou stop the mouths of Slanderers and Tale-Bearers.  
His Apothegms are reported to be these. That God is the most ancient of Being's, for that he never had beginning. That there is nothing more beautiful than the World; as being made by God. That the widest thing is Place, because it contains all things. That the mind is the swiftest Thing, for it surveys all things in a Moment. The strongest thing Necessity, for it overcomes all things. The wisest thing Time, for it invents and discovers all things. He affirmed, That Death differed nothing from Life. Why then, said one to him, do not you endeavour to die? Because, replied he, there is no difference between either. Being asked, Which was first, the Night or the Day? Night, said he, preceded Day: One day before being asked, Whether the Crimes of bad Men were concealed from the Gods? He replied, No, nor their thoughts neither. To an Adulterer who asked him, Whether he would swear that he never committed Adultery; he made answer, Is not Perjury worse than Adultery? Being asked, What was the most difficult thing in the World? He replied, To know a Man's self. To, What was most easy? he made answer, To admonish another. To, What was most Delectable? He replied, To Enjoy. To, What was God? He answered, That which has neither beginning nor ending. To, What was most rarely to be seen? He replied, To see a Tyrant stricken in years. Being asked, How a Man might most easily brook misfortune? He answered, If he saw his Enemies in a worse condition. To the Question, How to live most justly and honestly? He answered, If we do not act ourselves what we reprehend in others. To the Question, Who was Happy? He replied, He that was healthy in Body, wealthy as to his Fortune, and well furnished with Parts and Learning. He advised all Men to be equally mindful of their absent, as present friends: Not to study the varnishing and beautifying of the Face, but to embellish the mind with Learning and Virtue: not to seek Riches by unlawful Gains; nor to defend an accusation against many Witnesses of equal Credit. It was but reason, he said, for Parents to expect the same Duties from their Children, which they had paid to their Parents. The overflowing of Nile he attributed to the Etesian Winds, which always at that time blow hard against the mouth of the River.  
Apollodorns affirms in his Chronicles, that Thales was born in the first year of the Thirty fifth Olympiad, and that he died in the Seventieth, or rather in the Ninetieth year of his Age, if we may believe Sosicrates, who says that he deceased in the Eight and fiftieth Olympiad. Certain it is however, that he lived in the time of Croesus, to whom he promised, that he should pass the River Halys without a Bridge, by altering the course of the River. Demetrius the Magnesian acknowledges in his Homonymas, that there were five more besides of the same name. The first, a Kalantinian Rhetorician: The second, a Sicyonian Painter: The third, a Person of great Antiquity, contemporary with Homer, Hesiod, and Lycurgus: A fourth mentioned by Doris in his Treatise of Painting: The fifth much more modern, and of less note, of whom Dionysius in his Critics makes mention. But to return to Thales the Wise, we find, as to the manner and cause of his Death, that he died, as he was beholding a Public Wrestling Match, not able through old age to support the inconveniencies of Heat and Thirst. Which occasioned the following Epigram to be engraved upon his Tomb. 
Viewing th' Olympic Wrestlers, stout and strong,  
E●lian Jove withdrew him from the Throng.  
Kind Heaven, to bring him nearer, whose dim Eyes  
Had lost from Earth the prospect of the Skies.   
This same Thales also was the Author of that Golden Sentence, Know thyself, which Antisthenes in his Successions ascribes to Phemonoes', and which Chile also assumed to himself.  
And here it will not be amiss to repeat what were the various and different Opinions of the Ancients concerning the seven Wise Men. For Damon the Cyrenean in the first place, discoursing of the Philosophers, arraigns' 'em All, especially the Seven. Anaximenes avers that they addicted themselves to the study of Poetry. Dicaearchus denys 'em to be either Wise Men, or Philosophers, but only certain Persons of good Natural Parts, and Lawgivers. Archetimus of Syracuse has set down in writing their manner of meeting and discourse with Cypselus, where, he says, he was present himself. And Euphorus relates, how they all attended upon Croesus except only Thales. Some report that they met all together at Panionium, at Corinth, and Delphos, and are so confident as to recite their Sentences, and to distinguish the sayings of the one, from those of the other. As for Example, The Spartan Chilo, say they, was the Wise Man who uttered the Proverb of, Nothing to Excess; and that other, The observance of Season, and Opportunity produces all things Great and Glorious.  
In the next place, they cannot agree about their Number. For Leandrius instead of Myso and Cleobulus inserts Leophantus the Ephesian, and Epimenides of Crect. Plato in his Protagoras, puts Myso for Periander. Euphorus advances Anacharsis instead of Myso: Others add Pythagoras. Moreover Dicaearchus will acknowledge no more than four Wise Men, Thales, Bias, Pittacus and Solon: Then he names six others, out of which he chooses three, Aristodemus, Pamphilus and Chilo the Lacedaemonian, Cleobulus, Anacharsis, and Periander: And some there are who also bring into the number Acusilaus, and Cabas, or Scabras of Argos. But then Hermippus in his History of the Wise Men, musters up no less than Seventeen: out of which number others make choice of what seven they please. Now the whole Seventeen were Solon, Thales, Pittacus, Bias, Chilo, Cleobulus, Periander, Anacharsis, Acusilaus, Epimenides, Leophantus, Pherecycles, Aristodemon, Pythagoras, Lasus the Son of Charmantida, or Sisymbrinus, or Chabrinus, according to Aristoxenus, Hermioneus, and Anaxagoras. Nor must we omit that Hippobatus observes another order in setting down their Names: For he places Orpheus' first, than Linus, than Solon, Periander, Anacharsis, Cleobulus, Myso, Thales, Byas, Pittacus, Epicharmus, and last of all Pythagoras. There are also the following Epistles, which are published abroad under the name of Thales.  
Thales to Pherecydes.  
I Understand thy Design to be the first among the jonians, that ever published to the Greeks the Mysteries of Divinity. Though perhaps it may be more proper upon second thoughts to Communicate thy Writings only to thy Friends, than to expose to the vulgar, what to them will be of no use or advantage. Which advice, if it prove acceptable to thee, I should be willing to confer with thee üpon the subjects of thy discourse. To which purpose, upon the least encouragement I will hasten with all imaginable speed to give thee a visit. For neither Solon, nor myself, would be thought to be so indiscreet or unfriendly, that we who can so easily make Voyages into Crect, and Egypt, to converse with the Priests and Astronomers in those parts, should think it much to visit thee. For Solon also will be my Companion upon the least intimation from thee; well knowing that thou, delighted with the pleasures of thy own abode, little carest to change it for Ionian Air, nor desir'st much the converse of Strangers; only as I am apt to believe, thou mak'st it thy business to study close, and write hard. But as for us that trouble not ourselves with writing, our leisure will more readily permit us to travel abroad and visit both Greece and Asia.  
Farewell.  
Thales to Solon.  
IF thou leavest Athens, I know not where thou canst more conveniently settle thyself than at Miletum, once a Colony of thy own Nation, and where thou may'st be certain to live secure. If it offend thee that we are under a Tyrannical Government (for I know thou art an Enemy to all Tyrannies) yet let not that de●●r thee from believing, that no man shall live more to his satisfaction with us and our friends than thyself: Bias has written to thee to make choice of Prinna; which if thou shalt think more convenient to do, thither also will we hasten to attend thee.   

THE LIFE of SOLON.  
SOLON a Salaminian, the Son of Execestides, was the first that introduced the Seisachthia into Athens. Which Seisachthia was the Redemption of Body and Possessions. For many people constrained by extremity of want, pawned their very Bodies to the Bankers, for which they paid interest. Seeing therefore that his Father had left him in money Seven Thousand Talents, which were owing from several Men, he presently remitted all those Debts, and excited others to do the same by his Example; and this Law was called Seisachthia. Whence it is manifest how it came to pass, that after such a prosperous Beginning, he so easily past his other Laws, which it would be too tedious to recite, besides that they are to be seen, inscribed in the public Tables of Wood But the greatest act of his was this, that when the Athenians and Megareans had fought even to the utter extirpation of each other, about the claim which both laid to his native Country of Salamine, and that after several overthrows of the Athenians, it was generally decreed, that it should be death for any Man to propose another Salaminian War, Solon counterfeiting himself Mad, with a Crown upon his head threw himself into the Marketplace; where the people being assembled together, he caused the Crier to read with a loud Voice certain Heroic Verses, which he had composed in reference to the Grand Affair of Salamine; which so enlivened and animated the courage of the Athenians, that they renewed the War with the Megareans, and became Victorious by Solon's means. Now the Verses which most concerned the Athenians were these, 
Oh that some Pholegandrian I had been,  
Or Sicenite, and never had been seen  
In Athens bred; then Fame had done me right,  
And th' Attic shown, put Megara to flight.   
And soon after, 
Then haste away to Salamine amain,  
With courage warmed, lost honour to regain.   
He also persuaded the Athenians to lay claim to the Thracian Chersonese. And that they might not seem to possess the Island of Salamine by force, but of right, he caused several Graves to be opened, and showed the Athenians the Bodies of the dead lying with their Faces toward the East, according to their custom of Burial; and not only so, but the Graves themselves made looking toward the Rising Sun, and several Characters of names familiar to their Language engraved upon the Tombs, which was another custom no less peculiar to the Athenians; and which plainly evidenced their right by long Possession: And some there are who report, that he added to Homer's Catalogue, after this Verse, 
Twelve Ships from Salamine famed Ajax brought,   
This other Verse. 
Long time before, the brave Cecropian's Lott.   
Which so won the Affection of the People, that they willingly would have submitted to his single Government. But he was so far from accepting it, that when he perceived the design of his Kinsman Pisistratus, he opposed it to the utmost of his Power. To which purpose entering one of their Assemblies completely armed, with his Buckler in his hand, he discovered the Treachery of Pisistratus; and not only so, but offered the People his Assistance. Men of Athens, said he, I am wiser than some, and more courageous than others: Wiser than they who understand not the falsehood of Pisistratus; more courageous than they who know it, yet never open their Lips. Whereupon the Senate, who were all of Pisistratus' Party, cried out he was mad. Which put him into such a Passion, that, as it were, in a Poetic Rapture, he uttered these Lines, 
In a short time my madness will appear,  
When Truth discovers what ye will not hear.   
Soon after upon the Tyranny of Pisistratus he composed the following Elegiacs. 
The dusky Clouds pour down the Hail and Snow,  
Through brightest flames the rattling Thunder breaks,  
But Potent Men great Commonwealth's overthrow,  
While Fools to Tyrant's Feet submit their Necks.   
And now Pisistratus, having obtained the Sovereign Power, disdaining to yield him Obedience, he went and hung up his useless Armour in the Palace of the chief Commander; and after he had vented his indignation in this short Expression, O Country, I did my utmost to assist thee both in word and deed, he sailed into Egypt, then to Cyprus, and lastly went to visit the Court of Croesus; who putting the Question to him, Whom he deemed to be happy? He replied, Tellus the Athenian, Biton and Cleobis, and several others that were among the number of the dead. Some report, That when Croesus sitting upon his Throne in all his Royal Robes, demanded of him, Whether he ever saw a more splendid sight, he should make Answer, Yes, Cocks, Pheasants, and Peacocks; as being adorned with the Beauty and Gallantry of Nature itself. Taking his leave of Croesus, he travelled into Cilicia, where he built a City, which he called by his own name Soli, and peopled with several Athenians, who in process of time corrupting their Native Language, were from thence said to soloecise; and their corruptions of pronunciation were called Soloecisms. Afterwards understanding that Pisistratus persisted in his Tyrannical Government, he wrote to the Athenians the following Lines. 
If for your folly ye have severely paid;  
ne'er with your sufferings the just Gods upbraid;  
Yourselves abetted and assistance gave  
To those that now a sordid Race enslave.  
Fox's you'd be, and Foxes counterfeit,  
And yet among ye not one Man of Wit.  
The Man's fair Tongue, and flattering speech you mind,  
But ne'er discern what's by the Man designed.   
On the other side Pisistratus understanding he was fled, sent him this Epistle.  
Pisistratus to Solon.  
NEither am I the only Person that have taken upon me Sovereignty among the Greeks; nor have I invaded the Government, as not belonging to me, since I am descended from the Codrian Line. Therefore I only reassumed what the Athenians swearing to confirm to Codrus and his Race, unjustly afterwards despoiled 'em of: Otherwise than thus I have not offended either the Gods or Men. But as thou thyself didst establish Laws among the Athenians, I suffer 'em still to be in force. And I question not but that they will be better observed than in a Democracy. For I suffer no injury to be done to any Man. Nor do I, the Sovereign, differ from the common sort, but only in Dignity and Honour: Content with those Revenues only that were paid to my Predecessors. Every one divides the Tenth of his Lot, not for my share, but for the public Sacrifices and Expenses. Nor am I angry with thee, for detecting my design, which I know thou didst, rather out of kindness to the City, than hatred of me; and besides, not understanding after what manner I intended to govern. Which hadst thou understood, I question whether thou wouldst have opposed me, or have fled from hence. Return therefore to thy home, out of an assurance from me, though injured, that Solon can have no cause to fear Pisistratus. Since thou canst not but know, that none of all my other Enemies have suffered. So that if thou deemest my friendship worth thy acceptance, I promise thee the chiefest place in my affection, (for I observe nothing in thee false or perfidious) or if otherwise thou desirest to live a private life in Athens, thou shalt have free leave: for 'tis not my desire thou shouldst live an Exile for my sake. Thus Pisistratus.  
This was that great Solon, who limited the bounds of Humane Life to Eighty years; and who appears to have been a most famous and prudent Lawgiver. For he most nobly enacted, That whoever refused to provide for his Parents, should be accounted ignoble and worthless. The same was the punishment of those that wasted their Patrimony. Idle persons were liable to the prosecution of any one that would Indict 'em. Which Law was written by Draco, as Lysias declares in his Oration against Nicias, but enacted by Solon. Persons notoriously debauched and wicked, he would not suffer to come near the Tribunal, and expelled out of all Assemblies. He moderated the rewards of the Wrestlers, allowing no more than five hundred Drachmas to him that won at the Olympic, and a hundred for the Victor at the Isthmian Games. For though he thought it not amiss to abate their rewards, yet he did not think that only they who were slain in Battle were to be recompensed; whose Children however he ordered to be provided for, and brought up at the public Charge. Which encouraged others to behave themselves bravely and courageously in the Wars. As did Polyzelus, Cynaegyrus, and all that fought at the Battle of Marathon. As also Harmodius, Aristogiton, Miltiades, and others innumerable. But these Wrestlers in their Exercises were extremely expensive, and being Victors no less noxious to the Public, and were Crowned rather as vanquishers of their Country, than the Public Enemy: and when they grew old, according to Euripides, 
They crept about the Streets in Threadbare clothes.   
Which Solon foreseeing, paid 'em more sparingly. Most prudently also he ordained, that the Guardians of Orphans should not cohabit with their Mothers; and that no person should be a Guardian, to whom the Estate descended, upon the Orphan's decease. That no Seal-Graver should keep the Seal of a Ring that was sold: That if any Man put out the Eye of him that had but one, he should lose both his: That where a Man never planted, he should never take away; if he did, the Crime to be punished with death. That it should be death for a Magistrate to be taken in drink. Homer's Poems he ordained to be transcribed in such a Contexture, that where the first verse ended, the next should begin. So that Solon illustrated Homer beyond Pisistratus, as Diochidas testifies in his fifth Book of Megaries. He was the first that called the Thirtieth day of the Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Old and the New: And first ordained the number of nine principal Magistrates to pronounce Sentence; as Apollodorus relates in his Second Book of Legislators. In a certain Sedition that happened, he would neither side with the Citizens, nor the Country People, nor the Seamen. Among the rest of his Apothegms he was wont to say, That Speech was the Image of Deeds: That he was a true King, who was strongest in Power; and that the Laws were like to Spider's Webs, which held whatever was light and weak, but were easily snapped asunder by what was big and ponderous. That Speech was sealed up by Silence, and Silence by Opportunity. He compared the Favourites of Tyrants to Counters; for that as they sometimes made the number greater, sometimes lesser, so were Favourites advanced or disgraced by the Tyrant at his pleasure. Being asked, Why he made no Law against Parricides? He replied, Because he despaired of meeting any such Criminals. To the Question, Which was the best way for a Man to preserve himself from doing injury? He answered, If they who were unprovok'd, had the same sense of the injustice, as they who were injured. He was also wont to say, That Plenty sprang from Wealth, and that Plenty begat Contempt.  
He advised the Athenians to regulate the days according to the course of the Moon: And forbid Thespis to Act or Teach the making of Tragedies, as an unprofitable and fabulous sort of Learning. So that when Pisistratus wounded himself, he cried out, I know his Instructors. Among the public Admonitions which he scattered among Men, according to Apollodorus in his Treatise of the Sects of Philosophers, these were the Principal; To look upon Virtue and Probity to be more faithful than an Oath: Not to tell a Lie: To follow noble and generous Studies: Not hastily to enter into friendship, but the choice made, not rashly to break it: Then to govern, when a Man has learned to be governed: To give Counsel, not the most acceptable, but most wholesome: To be guided by Reason and Judgement: Not to converse with bad Society: To honour the Gods: And reverence our Parents. They report also, that upon Mimnormus' writing the following lines, 
Unhappy Man; who, free from cares and pain,  
And Maladies that seek for cure in vain,  
To sixty years of age can seldom reach,  
Ere death the swift Career of Age impeach.   
gave him this smart Reprimand, 
I hear thy sad complaint, but leave it out,  
Nor take it ill, that we advised thee to't.  
Or else enlarge, and write, That cannot reach  
To eighty years, ere Death his course impeach.   
Other Admonitions also he gave in Verse, of which these are recorded to be part. 
Beware (for wicked Man must still be watched)  
Lest secret mischief in his heart be hatched,  
When smooth he speaks, and with a smile as fair  
As new blown flowers, exhaling fragrant Air.  
Man's double Tongue can flatter, or can howl.  
When prompted by a black corrupted Soul.   
Moreover most certain it is, that he wrote partly Laws, partly Speeches, partly Admonitions to himself, as also concerning the Commonwealths of Salamine and Athens, above five thousand Heroic Verses, besides jambics, and Epodes: And at length upon his Statue this Epigram was engraved. 
She that the pride of unjust Medians tamed,  
Fair Salamis for Naval Combat famed.  
More famous she for Solon's Birth hecame,  
Whose Sacred Laws immortalised his Name.   
He was in the flower of his Age much about the forty sixth Olympiad, in the third year of which, he was Prince of the Athenians, as Sosicrates affirms; at what time also he made his Laws. He died in Cyprus, aged fourscore years, with this Command, that his Bones should be translated to Salamine, and being burnt to Ashes, should be sowed over the Island. For which reason Cratinus in Chiron, introduces him, speaking after this manner, 
This Island I possess (so fame resounds)  
Sown o'er the fertile Telamonian Bounds.   
There is also extant an Epigram of our own in our Book of Epigrams, which we formerly Consecrated to the Memories of all the Wise and Learned Men deceased. 
Famed Solon's Body Cyprian fire did burn,  
His Bones at Salamis are turned to Corn.  
His Soul, into a nimble Chariot made,  
The Tables of his Law to Heaven conveyed.  
Not to be wondered at, for well they might,  
The weight of all his Laws was then so light.   
He is also reported to have been the first who uttered that Apothegm, Nothing to Excess. And Dioscorides in his Commentaries relates, that as he was weeping and wailing for the death of his Son, (whose name we could never yet understand) to a friend of his that reproved him, saying, What does this avail thee? He replied, Therefore I weep, because it avails me nothing.  
More than this we find nothing in his Life remarkable, but only that the following Epistles are said to be his.  
Solon to Periander.  THou writest me word, of several that lie in wait for thy Life, I must tell thee, that shouldst thou resolve to put'em all to death, 'twould nothing avail thee. For it may be one of those persons that conspires against thee, is one of whom thou hast the least suspicion; either jealous of his own Life, or condemning thee, and resolving thy destruction, not only for thy pusillanimous fear, which renders thy suspicions dangerous to all Men; but to gratify his fellow Citizens▪ Therefore 'tis thy best way to forbear, to avoid the cause of thy fears. But if thou art resolved upon violence; consider which is strongest, whether thy own foreign Guards, or the Trained Force of thy own Subjects. For then having no Body to fear, there will be no need of Rigour, or Exilement. 
Solon to Epimenides.  
NEither had my Laws been of much advantage to the Athenians, neither hadst thou by repealing 'em, done the City any good. For neither God, nor the Lawgiver alone can be profitable to a Common-weal, but they who govern the Multitude as they please themselves. Who, if they sway the People as they ought, than God and the Laws may do good; but if wrong, they will be but of little use. 'Tis true perhaps my Laws were not better than others, yet they that refused to observe 'em, did a great injury to the Commonwealth: And such were they who would not oppose Pisistratus in his design to invade the Government. They would not believe me, when I foretold the Truth: but more credit was given to them that flattered the Athenians, than to me that dealt sincerely. And therefore after I had hung up my Arms in the Portico before the Senate House, I told 'em plainly, that I was wiser than they that were not sensible of Pisistratus' design, and stouter than they who durst not resist him. Who presently cried out that Solon was mad. Thereupon, upbraiding my Country, O Country, said I, this Solon that once was ready to have lent thee the utmost assistance of his Arms, and Eloquence, is now taken for a Madman: Therefore leaving thee to thy own ruin, I'll go seek another habitation, the only Enemy of Pisistratus. Thou knewest the Man, dear friend, how shrewdly and craftily he carried on his design. He began with his compliments to the People; then, after he had stabbed himself, he ran wounded into the Eliaean Piazza, crying, That he had been set upon by his Enemies, and therefore desired a Guard of four hundred Men only for the security of his Person. Presently the People, notwithstanding all the opposition I could make, granted him his request: And then he set up for himself, after he had dissolved the Government. And thus they who in vain endeavoured to free their Poor from serving for Hire, are now all the Slaves of Pisistratus.  
Solon to Pisistratus.  
I Do not believe thou wilt do me any injury: For before thou were't a Tyrant, I was thy Friend; and now no more thy Enemy than any other of the Athenians, who always hated a Tyrannical Government. But whether Monarchy or Democracy be best, let every one think as he pleases; certainly I must acknowledge thee to be one of the best of Tyrants. But I do not think it convenient for me to return to Athens; since it would ill become the Person who set up Popular Government himself, and refused the Tyrannic when offered, to approve thy actions by a penitent submission to thy Rule.  
Solon to Croesus.  
I Must gratefully acknowledge thy Benevolence and Bounty towards Us: And by Minerva, were it not but that I am so great an admirer of Democracy, I would rather choose to make my abode in thy Kingdom than at Athens, under the Tyranny of Pisistratus. However, since we cannot but think it a pleasure to live where Equity and Justice Reigns, I shall hasten to attend thy Commands, not a little covetous to be thy Guest.   

THE Life of CHILO.  
CHILO the Lacaedemonian was the Son of Demagetus. He wrote several Elegies to the number of about two Hundred Verses; and taught, that Foreknowledge was attained by Ratiocination, according to the Virtue of the Person. To his Brother, who took it ill, he was not made an Ephorus, or one of the Grand Council of Lacedaemon as well as He, I know, said He, how to put up Injuries, which thou dost not do. He was made one of the Ephori, in the fifty Sixth Olympiad; and the first Ephorus in the Reign of Euthydemus, according to Sosicrates: and the first who caused it to be decreed, that the Ephori should be joined in Authority with the Kings of Lacedaemon; tho' Satyrus ascribes that Honour to Lycurgus. This was he, as Herodotus relates, who advised Hypocrates offering Sacrifice at Olympia, when the Caldrons boiled without Fire, either not to Marry, or if he had a Wife already, to renounce his Children. It is farther reported, that when Aesopus asked him what Jupiter was doing? He made answer, Humbling the lofty, and exalting the lowly. He was won to say, that the Learned differed from the unlearned, in good hopes. To the Question what was difficult? he replied, To keep a Secret, to spend a Man's leisure-time well, and being wronged to brook the Injury.  
His Precepts were these. For a Man to govern his Tongue, especially at Festivals, not to speak evil of our Neighbours, not to use threatening Language, for it was Effeminate: sooner to visit our Friends in their Misfortunes, than in their Prosperity; to choose a Wife with a moderate Dowry: Not to speak Evil of the Dead, to reverence old Age, to put a Guard upon himself: to prefer loss, before sordid Gain; for by the one, a Man suffers but once, by the other, always: never to deride the Unfortunate, being strong and valiant, to be meek and humble; it being much better to be beloved than feared: to govern his family soberly and discreetly: not to let his Tongue run before his Wit: to master his Passion: not to despise Divination: not to desire Impossibilities: in the Street not to make so much haste, as if a Man were always going upon Life and Death: in familiar discourse, not to use so much motion of the Hands; for it denotes a kind of Frenzy, to be obedient to the Law, and to study Peace and Quiet.  
Among the rest of his Apothegms, one of the most approved was this; That Gold was tried by the Touchstone, but the Trial of Men, whether good or bad, was by Gold. It is reported of him, that when he was very old he should say, that he was no way conscious to himself of having done an ill or unjust act. One thing only troubled him, as doubting whether he had done well or no. For that being to determine a difference between two Friends, he advised 'em to appeal from him to the Law, to the end he might act legally, and not lose his Friend. His Prophecy concerning the Island of Cythera, gained him a high Renown among the Grecians. For when he understood the Nature and Situation of it; I wish, said he, it never had been; or else that when it first appeared, it had been swallowed up in the Abyss: and he was right in his Judgement. For Demaratus, a Lacedaemonian Renegade, advised Xerxes to keep a Navy always in that Island, which had been the ruin of Greece, had Xerxes followed his Counsel. Afterwards during the Poloponnesian War, Nicias, having laid the Island desolate, placed a Garrison of Athenians therein, which proved a continual Plague to the Lacedæmonians.  
He was a Person of few words; for which reason Aristagoras the Milesian, gives to Brevity of Speech, the Epithet of Chilonean.  
He was an old Man in the fifty Second Olympiad, at what time Aesopus the Orator was in his Prime. He died as Hermippus reports at Pissa, embracing his Son, returning victorious from the Olympic Games, himself o'ercome with Joy, and the infirmity of his Years. And he was no sooner dead, but all Men strove to celebrate his Obsequies with all the Honours and Encomiums they could devise befitting his Renown. Among the rest, the following Offering was our own. 
Thy Praises mighty Pollux we resound,  
For Chilo's Son, by thee so fairly Crowned.  
What, tho' his Father then for joy expired?  
A Fate like his, should be by me desired.   
Upon his Statue was Engraved this Anagram. 
Chilo the Great did armed Sparta breed;  
Of all the Greeks, the wisest Man decreed.   
There is also extant a short Epistle of his to Periander.  
Chilo to Periander.  
THOU commandest us to leave the Wars, and betake ourselves to Exilement, as if that would be more safe for thee. However 'tis my opinion that a Monarch is not always safe at home; and therefore I account him to be the most happy Tyrant that escapes the stab of Conspiracy, and dies at last in his own Bed.   

THE LIFE of PITTACUS.  
PIttacus, born at Mitylene, was the Son of Hyrrhadius; yet Doris asserts his Father to have been a Thracian. This was he, who together with the Brothers of Alcanus, utterly ruined Melancher the Tyrant of Lesbos. And in the Contest between the Athenians and Mityleneans about the Territory of Achillitis, he being General of the Mityleneans, challenged Phryno the Athenian Chieftain, to fight with him Hand to Hand; at what time carrying a Net under his Buckler, he threw it over Phryno's Shoulders, when he least dreamt of any such thing; and by that means having slain his Antagonist, he recovered the Land to the Mityleneans. Afterwards according to the relation of Apollodorus in his Chronicle, another dispute happening between the Mityleneans and Athenians about the same Land, Periander, who was made Judge of the Controversy, gave it for the Athenians.  
But than it was that the Mityleneans held Pittacus in high Esteem, and surrendered the Supreme Government into his Hands, which after he had managed for ten Years, and established those Orders and Regulations that he thought convenient, he again resigned into the Hands of the People, and lived ten Years after that. For these great Benefits done to his Country, the Mityleneans conferred on him a quantity of Land, which he towards his latter End consecrated to Pious Uses. Sosicrates writes, that he restored back the one half of the Land, saying at the same time, That the half was more than the whole. Sometime after, when Croesus sent him a Sum of Money, he refused to accept it, saying that he had twice as much more as he desired. For his Brother dying without Issue, the Estate fell to him. Pamphilus in his first Book of Memorandums relates that he had a Son, whose name was Pyrrhaeus, who was killed as he was sitting in a Barber's Chair at Cumae, by a Smith that threw a Hatchet into the Shop, for which the Murderer was sent in Fetters by the Cumans to Pittaeus, that he might punish him as he pleased himself. But Pittacus after he had fully examined the Matter, released and pardoned the Prisoner, with this Saying, that Indulgence was to be preferred before Repentance. Heraclitus also relates that when he had taken Alcaeus Prisoner, he let him go, saying, that Pardon was to be preferred before Punishment. He ordained that Drunkards offending in their Drink, should be doubly Punished, to make Men the more wary how they got tipsy; for the Island abounds in Wine.  
Among his Apothegms, these were some of the choicest. That it was a difficult thing to be Virtuous. Of which Simonides and Plato in Protagoras make mention. That the Gods could not withstand Necessity. That Command and Rule declare the Genius of the Man. Being demanded what was best? he answered, To do well what a Man is about. To Croesus' Question, which was the largest Dominion? he answered That of the Varie-coloured Wood; meaning the Laws written upon wooden Tables. He applauded those Victories that were obtained without Bloodshed.  
To Phocaicus, who told him they wanted a diligent frugal Man; We may seek said he, long enough before we find one. To them that asked him what was most desirable? He answered, Time. To what was most obscure? Futurity. To what was most Faithful? The Earth. To what was most Faithless? The Sea. He was wont to say, that it was the Duty of Prudent Men, before Misfortunes happened, to foresee, and prevent 'em. Of Stout and Courageous Men, to bear their adversity Patiently. Never, said he, talk of thy designs beforehand; lest thy miscarriage be derided: never to upbraid the misfortunes of any Man, for fear of just Reprehension: always to restore a Trust committed to thy Care: never to backbite an Enemy, much less a Friend: to practise Piety, and honour Temperance, to love Truth, Fidelity, Experience, Urbanity, Friendship and Diligence.  
His Axioms were chiefly these: to encounter a wicked Man with a Bow and Quiver full of Arrows; for that there was no truth to be expected from a loquacious Tongue, where the Breast concealed a double Heart.  
He composed about six hundred Elegiac Verses, and several Laws in Prose for the Benefit of his Fellow-Citizens.  
He flourished in the forty second Olympiad; and died in the third Year of the fifty second Olympiad, during the Reign of Aristomenes, after he had lived above seventy Years, worn out and broken with old Age, and being buried in Lesbos, this Epitaph was engraved upon his Monument. 
Here lies the far famed Pittacus for whom  
The mournful Lesbians made this sacred Tomb.   
This was he whose general Admonition it was, To observe the Season.  
There was also another Pittacus, a Legislator likewise (according to Favorinus in his first Book of Commentaries, and Demetrius in his Homonymas) who was surnamed the Little. But as for the Great Pittacus, who was also the Wise Pittacus, he is reported, when a young Gentleman came to take his Advice about Marriage, to have returned the same answer, which we find recorded by Callimachus, in the following Epigram. 
Hyrrhadius Son, the far famed Pittacus,  
An Atarnaean once demanded thus:  
My Friends, said he, a double match propose;  
The one a noble and Wealthy Spouse;  
In both my equal t'other; now advise  
My Youth what Choice to make; for thou art Wise.  
The Weapons of old Age, the Ancient Seer  
His Staff then raising, go said he and hear,  
What yonder Children say; for as he spoke  
The Children in the Street with nimble stroke  
Their Tops were scourging round: to them he goes:  
Go see your Match cries one for equal Blows.  
Which when he heard, the Stranger went his way,  
Left Birth and Wealth, resolving to obey  
The Sportive Documents of children's Play.   
But this Council he seems to have given from woeful Experience. For he himself had married a noble Dame, the Sister of Draco, the Son of Penthelus, who was a Woman of an insufferable Pride.  
This Pittacus was variously nicknamed by Alcaeus, who sometimes called him Splay-Foot, and Flatfooted, sometimes Cloven-footed, because of the Clefts in his Feet, sometimes Gauric, as being perhaps too much affected in his Gate. Sometimes Physcon and Gastron, by reason of his prominent Belly. Sometimes Bat-Eyed, because he was dim-sighted; and sometimes Agasyrtus, as one that was nasty and careless in his Habit.  
His usual Exercise was grinding of Wheat with a Hand-Mill.  
There is also extant a short Epistle of his to Croesus.  
Pittacus to Croesus.  
THOU send'st for me into Lydia to behold thy vast Wealth, but altho'I never yet beheld it, I am contented to believe the Son of Alyattis to be the richest of Monarches, without desiring to be ever the better for coming to Sardis. For we want no Gold; as having sufficient both for ourselves and Friends. Nevertheless I intent to visit thee, were it only to be acquainted 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 redeemed 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 money. Soon after the Golden Tripos being found, as we have already declared, 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, declared Apollo to be wiser than himself, and so refused 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 drove 'em into the Enemies Camp. Which Alyattes seeing, began to be amazed to see the pampered Beasts so plump and smooth: However before he raised his Siege, he resolved 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 caused several heaps of Sand to be covered with Wheat, led the Messenger about to satisfy 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 used 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 happened after this manner. He had in his old Age pleaded a Cause for a friend of his. After he had done, being tired with declaiming, 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 caused this Anagram to be inscribed upon his Monument. 
This Marble by the famed Priene reared,  
Iona's Glory covers here interred.   
To which we may add another of our own. 
For Bias this, whom in a gentle Dream  
Hermes conveyed to the Elysian stream.  
Yet not till Age upon his Hair had snowed;  
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 jona, more especially by what means it might preserve itself 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 proved 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 men's miseries. Being asked what was difficult? He answered, 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 invoked the Gods, Peace, said he, lest they come to understand that you are here. Being asked by an irreligious person, what irreligion was? To a second question, why he made no answer? He replied, Because thou askest me that which nothing concerns thee. To the question what was pleasing to Men? He answered Hope. He said, it was more easy 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 answered, To be always gaining. He advised 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 resolved 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 persuading, 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 esteemed 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 excelled the Hero in strength and beauty: That he learned his Philosophy in Egypt; and that he had a Daughter, Cleobuline, who composed several Enigmas 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 repaired the Temple of Minerva at Athens, built by Danaus. He also composed 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 stopped, their Streams no more  
Into the dried 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 in his wits can be so impertinent as to applaud Cleobulus the Lindian, for equalling a Statue, in diuturnity, to the course of Rivers, Vernal Flowers, the Beams of the Sun, the Light of the Moon, and Waves of the Sea? For all these things, says he, are inferior to the Gods; but for a Stone, how easily is it broken by mortal hands? So that at last he calls Cleobulus in plain Terms a mere mad Man. Whence it is apparent that it was none of Homer's, who, as they say, was many years before Midas.  
There is likewise extant in Pamphila's Commentaries, an Enigma of his, in these words. 
One Father has twelve Sons, and each of these  
Has thirty various coloured Sons apiece.  
For some are white, and some in black disguise,  
Immortal too, and yet not one but dies.   
By which is meant the year.  
His chiefest and most celebrated Sentences were these. That ignorance and multitude of words predominates in the greatest part of Mankind; whereas Opportunity and Season would suffice. That virtue and honour ought to be our chiefest study; and that we ought to avoid Vanity and Ingratitude. That we ought to give our Daughters that Education, that when they come to be married, they should be Virgins in Age, but Women in Prudence. That we ought to be kind to our Friends, to make 'em more our Friends; and to our Enemies, to gain their Friendship. That we ought to beware being upbraided by our Friends, and ensnared by our Enemies. That when a Man goes abroad he should consider what he has to do, and when he returns home, what he has done. That it was the duty of all Men to be more desirous to hear than speak; and to be lovers of Instruction rather than Illiterate. To restrain the Tongue from Slander and Backbiting; fly injustice, and advise the Public to the best advantage. To refrain voluptuous Pleasure; act nothing violently; give Children good Education, and reconcile Enmity. Neither to flatter nor contend with a Woman in the presence of Strangers; the one being a sign of Folly, the other of Madness. To marry among Equals; for he that marries a Wife superior to himself, must be a slave to her Relations. Not to be puffed up with prosperity, nor to despair in want; and generously to brook the Changes of Fortune.  
He died an old Man in the Seventieth year of his Age, and had this Epitaph engraved upon his Monument. 
Wise Cleobulus was no sooner gone,  
But Sea-girt Lindus did his loss bemoan.   
There is also extant the following short Epistle of his to Solon.  
Cleobulus to Solon.  MAny are thy Friends, and all men's doors are open to receive thee. However I believe that Lindus being under a Democratical Government, can never be inconvenient for Solon, where he may live out of fear of Pisistratus; beside that being a Sea Town, he may be certain of the visits of his Friends from all part.  

THE LIFE of PERIANDER.  
PEriander the Corinthian was the Son of Cypselus, of the Race of the Heraclidae. He married Lysida, whom he himself called by the name of Melissa, the Daughter of Procleus, Tyrant of Epidaurum, and Eristhenea, the Daughter of Aristocrates, and Sister of Aristodemus: Which Procleus, as Heraclides Ponticus witnesses in his Book of Government, extended his Dominion almost over all Arcadia. By her he had two Sons Cypselus and Lycophron; of which the younger became a Wise Man, the elder grew a mere Natural. After some time, in the height of his Passion he threw his Wise under the Stairs, being then big with Child, and spurned her to death, incensed thereto by his Harlots; which afterwards, nevertheless, he flung into the fire and burnt: And then renounced his Son Lycophron, and sent him into Corcyra, for weeping at his Mother's Funeral. However, when he grew in years he sent for him again to invest him in the Tyranny while he lived. Which the Corcyreans understanding, resolved to prevent his design, and so slew the young Prince. At which Periander enraged, sent their Children to Alyattes to be Eunuchized. But when the Ship arrived at Samos, the Children, upon their supplications to Juno, were saved by the Samians. Which when the Tyrant understood, he died for very anguish of mind, being at that time fourscore years of Age. Sosicrates affirms, That he died before Croesus, one and forty years before the forty ninth Olympiad. Heredetus also reports, That he was entertained by Thrasybulus, Tyrant of the Milesians. In like manner Aristippus in his first Book of Antiquities relates thus much farther concerning him, How that his Mother Cratea, being desperately in love with him, privately enjoyed him, nothing scrupulous of the Crime: But that when the Incest came to be discovered, he grew uneasy to all his Subjects, out of mere madness that his insane Amours were brought to light.  
Ephorus, moreover, tells us another Story, That he made a Vow, if he won his Chariot Race at the Olympic Games, to offer up a Golden Statue to the Deity. But when he had won the Victory, he wanted money; and therefore understanding that the Women would be all in their Pomp, upon such a solemn approaching Festival, he sent and despoiled 'em of all their Rings, and Jewels, and by that means supplied himself for the performance of his Vow.  
Some there are who report, That designing to conceal the Place of his Burial, he made use of this Invention. He commanded two young Men (showing 'em a certain Road) to set forth in the night, and to kill and bury him they met first; after them he sent four more, with command to kill and bury them; and after those he sent a greater number, with the same Orders; by which means meeting the first he was slain himself. However the Corinthians would not suffer his supposed Tomb, to go without an Anagram, in memory of so great a Person, in these words. 
For Wealth and Wisdom Periander famed  
Now Corinth holds, the place where once he reigned.  
Close to the Shore he lies, and that same Earth  
Conceals him now, that gave him once his Birth.   
To which we may add another of our own. 
Ne'er grieve because thou art not Rich or Wise:  
But what the Gods bestow, let that suffice.  
For here we see great Periander gone,  
With all his Wealth, and all his high Renown;  
Extinct, and in the Grave laid low; for all  
His Art and Wit could not prevent his Fall.   
It was one of his Admonitions to do nothing for Money's sake, and to Princes that designed to reign securely, to guard themselves with the good Will of their Subjects, not with Arms. Being asked why he persisted to govern singly? He answered, Because 'twas equally dangerous to resign, whether willingly or by Compulsion.  
Some of his Apothegms were these. That Peace was a good thing, Precipitancy dangerous: That Democracy was better than Tyranny: That Pleasure was Corruptible and Transitory; but Honour Immortal. In Prosperity, said he, be moderate, in Adversity Prudent. Be the same to thy Friends, as well in their Misfortunes as in all their Splendour. Be punctual to thy Promises. Beware of betraying a Secret. Punish not only Offenders, but those that design to Offend. He was the first that made use of a Lifeguard, and that changed Democratical Government into Tyranny, nor would he permit every one that desired it, to live in the City, as Euphorus and Aristotle testify.  
He flourished in his Prime, about the thirty third Olympiad, and reigned full Forty Years. Nevertheless Sotion Heraclides, and Pamphila affirm, That there were two Periander's, one a Tyrant, the other a Wise Man, and that the Tyrant was an Ambraciote; however Neanthes of Cyzicum will have 'em to be Cousin Germane. Aristotle also asserts the Corinthian to be the Wise Man; and Plato denies it. Whoever it were he designed it seems to have digged down the Neck of the Isthmus: and his Motto was this, Premeditation does all things. There are also extant several Epistles of his, and among the rest these that follow.  
Periander to the Wise Men.  
IMmortal Thanks to Pythian Apollo, that my Letters found ye all together: And therefore I expect your Coming, assuring you of a welcome befitting the quality of your Persons. For seeing that you were so ready the last Year to visit Sardis in Lydia, I make no question but that you will vouchsafe your Company to the Tyrant of Corinth, nor will the Corinthian be unmindful to congratulate your coming to Periander's Habitation.  
Periander to Procleus.  
I Do not hear the Crime which thy Wise committed was done voluntarily, and therefore thou wilt do ill, if thou shalt act premeditately any thing against thy ungrateful Son. Forbear therefore thy Cruelty toward the Youth, or I will assist and defend him, in regard he has suffered enough already.  
We also find another Letter, written from Thrasybulus to Periander, in these Words.  
Thrasybulus to Periander.  
WE dissembled nothing to thy Heralds, for I led him to the standing Corn, and with my wand in his Presence, struck off the Ears that grew up above the rest: ask him therefore, and he will tell thee what he heard me say, and what he saw me do. Then follow my advice, if it be thy design to establish thy regal Power, cut off the Principal Men of the City, whether Friends or Enemies: For Friends and Foes are to be alike suspected by a Tyrant.   

THE LIFE of ANACHARSIS.  
ANACHARSIS, a Scythian, was the Son of Gnurus, and Brother of Cadovidas King of the Scythians; his Mother being a Grecian; by which means he spoke both the Languages.  
He wrote concerning the Laws of the Scythians, the Rites and Solemnities among the Grecians, concerning a Frugal Life, and military affairs, to the Number of nine Hundred Verses. Being bold and resolute in Speaking, he gave occasion to the Proverb, That whoever imitated his resolution, was said to speak like a Scythian.  
Sosicrates affirms that he arrived at Athens about the Forty seventh Olympiad, at what time Eucrates was chief Magistrate of the City. Hermippus relates, That at the same time he went to Solon's House, and bid one of the Servants tell his Master, that Anacharsis was at the Door, desirous of his Acquaintance, and, if it were convenient, to be his Guest; which Message the Servant repeating to Solon, was sent back with this Answer, That Guests were made by those that were in their own Country. Upon which, Anacharsis entered into the House with this Compliment; Now then, said he, I am in my own Country, and it belongs to me to make the Guests. Thereupon Solon admiring the dexterity of the Person, not only gave him admittance, but made him one of his most intimate Friends. Sometime after returning into Scythia, while he endeavoured to alter the Laws of his Country, and to introduce the Grecian Constitutions, he was shot through the Body by his Brother, as he road a Hunting, breathing forth these last words as he expired: For my Learning's sake I was preserved in Greece, but perished, through Envy at Home, and in my Country. Others say that he was slain, as he was offering to the Gods after the Greek manner. However it were, the first report produced this Anagram of ours. 
Through many Regions viewed, and dangers past,  
Great Anacharsis home returns at last;  
And strait by soft Persuasion seeks to draw  
The ruder Scythians to the Grecian Law.  
But ere th' imperfect words he could impart,  
A feathered Arrow pierced his bleeding heart.   
He was wont to say, that the Vine bore three sorts of Clusters: the first of Pleasure; the second of Debauchery; and the third of Discontent and Repentance. He admired how it came to pass, that in the Contentions among the Grecian Artificers, the worst Artists were still made the Judges of the Dispute. Being asked how a Man might best preserve himself Sober? He answered, By setting before the Eyes the evil Behaviour of those that drank to Excess. He wondered why the Grecian Legislators enacting Laws against the Injurious, honoured the Wrestlers, that daily mischiefed one another. When he understood the Planks of a Ship to be but four Fingers thick, he said that was the distance between Death, and those that went by Sea. He called Oil the Provocative of Madness, observing that the Wrestlers being anointed with it, were the more enraged one against another. How comes it to pass, said he, that they who forbid Lying, Lie so frequently in the common Victualling-Houses? He was wont to wonder why the Greeks at the beginning of their Banquets, drank in little Cups; but when their Stomaches were full, still quaffed on in large Bowls? Upon his Statues this admonition is generally engraved, to govern the Tongue, the Belly, and the Privy-Members. Being asked whether there were any Fifes in Scythia, he made answer, No, nor any Vines neither. To the question what sort of Ships were safest? He answered, Those that were come into Harbour.  
Another thing he also admired among the Grecians, that they left the Smoke behind in the Mountains, and brought the Wood into the City. To the question which were most, the Living or the Dead? he replied with another Question, in the number of which they ranked those that ventured by Sea? To an Athenian that upbraided him for being a Scythian, he retorted, My Country indeed is a reproach to me, but thou to thy Country. To the question, What was good or bad in Men? He answered, The Tongue. He used to say, 'twas better to have one good friend, than many that were Men of no worth. He accounted the Market a place appointed for Men to deceive one another, and display their Avarice. Being affronted by a young Man at a Compotation, Young Ma●, said he, if thou caused not bear Wine in thy Youth, thou wilt carry Water when thou art Old. He is said to have invented for the benefit of Mankind, the Anchor, and the Potter's Wheel.  
There is also extant the following Epistle of his to Croesus.  
Anacharsis to Croesus.  I Came into Greece, O King of the Lydians, to learn their Customs, and their Constitutions. I want no Gold, as having sufficient for a better Scythian than myself, to carry me back into my Country. Nevertheless I will attend thee at Sardis, esteeming, as a high honour, thy friendship and familiarity.  

THE LIFE of MYSO.  
MYSO the Son of Strymon (according to Sosicrates, who follows Hermippus) was a Chenean by Birth, so called from a certain OEtaean or Laconian Village, and is reckoned in the number of the Seven Wise Men. Others say that his Father was a Tyrant of some City not mentioned.  
It is reported, That when Anacharsis enquired of the Oracle, whether any one were wiser than himself, the Prophetess returned that Answer already recited in the Life of Thales. 
OEtaean Myso, born in Chenes, I  
For Wisdom far before thee magnify.   
Thereupon Anacharsis, to satisfy his curiosity, came to the Village, where he found Myso in the Summertime fitting the handle to his Plough, To whom, O Myso, said he, 'tis not now the Season for Ploughing: No, replied Myso, but 'tis time to prepare.  
Others report, that the Oracle did not answer OEtaean, but Eteian; and they are very diligent in their inquiries who that Eteian should be? Parmenides asserts it to be the Village of Laconia, where Myso was born. Sosicrates affirms him to have been an Eteian by the Father's side, but a Chenean by the Mother's side. Euthyphron the Son of Heraclides Ponticus, asserts him to have been a Cretan, for that Eteia was a City of Crect. Anaxilaus will have him an Arcadian. Hipponax also makes mention of him, in these words, And Myso, whom Apollo preferred for the wisest of Men. Lastly, Aristoxenus in his Medleys relates, That he differed little in his Disposition and Manners from Apemas and Timon; as being a Man-hater, and once found laughing by himself in a Solitary Place. And when he was asked by him that had so discovered him, why he laughed by himself? He answered, At that very Accident. Aristoxenus' therefore calls him ignoble, as not being born in a City, but in a Village, and that an obscure one too. Which obscurity of his Birth was the reason that many of his sayings are attributed to the Tyrant Pisistratus, by most Authors, except Plato; for he makes mention of him in his Protagoras in the stead of Periander.  
He was wont to say that things were not to be examined by words, but words by things; for that actions were not performed for the sake of words, but tha● words were framed to set forth action● He died in the ninety seventh year of hi● Age.   

THE LIFE of EPIMENIDES.  
EPimenides (according to Theopompus and several others) was the Son of Phaestius: Of Dosiades, as some say; as others, of Agesarchus: However it were, he was by Birth a Cretan, born in Gnossus, where according to the nature of the Village, he is said to have changed his shape.  
It is reported of him, that when he was young, his Father sent him a field to fetch home a Weather; but that he in the heat of the day, turning aside out of the way entered into a Cave, and there falling a sleep, slept on for fifty seven years together. When he awaked, he went to seek the Weather, as one that believed he had slept not above an hour or two; but not finding it, he returned to the Village. Where when he saw an unexpected change of unknown Faces, and found the Land in the possession of a stranger, he hastened to the City. At what time when he entered his own House, he was asked who he was, and what he would have? He began to be in a deep amaze, till being with much ado known by his younger Brother, who was now grown into years, from him he understood the whole Truth. Upon which his fame flying over all Greece, he was looked upon as one beloved of the Gods. Whence it came to pass, that the Athenians being afterwards infected with a sore Pestilence, upon the answer which they received from the Oracle, that their City was to be purified, they sent Nicias, the Son of Niceratus, into Crect to bring away Epimenides. Who coming in the forty seventh Olympiad, purified the City, and so the Plague ceased. To which purpose he took certain black and white Sheep, and driving 'em to the next Village, let 'em go which way they pleased of their own accord, ordering those that followed 'em, to kill 'em in the place where they rested, and then to Sacrifice 'em to the peculiar Deity. Insomuch that to this day there are to be seen several Altars in several of the Athenian Villages, erected to an unknown Deity, in memory of this Expiation. But by others, the cause of that Pestilence is attributed to the Cylonian Fact, for which two young Men Cratinus and Ctesibius died, and so the City was freed from the present Calamity. Thereupon the Athenians ordered a Talon to Epimenides, and provided him a Ship to carry him back to Crect. But he refusing the money, desired only to make a League of Friendship between the Athenians and the Gnossians; and so returning home, within a short time after he died, in the hundred fifty seventh year of his Age, according to Phasgo, in his History of long Livers: As the Cretans relate, in his two hundred ninety ninth year: But, as Xenophanes the Colophonian testifies that he heard by report, in his hundred fifty fourth.  
He wrote the History of the Curetes, and Corybants, and the Pedigree of the Gods, to the number of six thousand Verses. Also concerning the building and furniture of the Ship Argos, and Jason's Voyage to Colchos to the number of six thousand five hundred Verses. In Prose he wrote of the Sacrifices and Commonwealth of the Cretans; and of Minos and Rhadamanthus, to the number of four thousand Verses. He also erected among the Athenians a Temple to the Venerable Gods, as Lobon testifies in his Treatise of the Poets. He is also said to be the first that erected Temples, and purified Houses and Fields by Processions and Sacrifices.  
Some there are, who assert that he never slept, but only retired himself out of the way, busily employed about the cutting of Roots. There is also an Epistle of his to Solon, concerning the Republic which Minos erected among the Cretans. But Demetrius the Magnesian, in his Treatise of the Poets, denies the Epistle to be Legitimate, as not being written in the Cretan, but Attic Language, and that not very ancient neither. However I found another Epistle of his in these words.  
Epimenides to Solon.  
BE of good courage, my dear Friend. For had the Athenians been accustomed to servitude, and wanted good Laws, when Pisistratus erected his Tyranny, he had established himself for ever. But now he has not enslaved a sordid People; but such as remembering Solon's Laws, bemoan themselves out of mere shame, and will no longer brook his severity. But though Pisistratus have invaded the Liberty of the City, yet I hope the Tyranny will not descend to his Successors. And therefore I would not have thee wander about too far, but come into Crect, where there is no single Monarch to trouble thee. And beware that none of his friends do light upon thee by the way, lest mischief befall thee.  
Some there are, by the report of Demetrius, who affirm, that he received his Food from the Nymphs, which he preserved in the Hoof of an Ox; of which he took a little at Times, never needing Evacuation; but that he was never seen to Eat. Timaeus also makes mention of him in his Second Book.  
Others there are who say, that the Cretans offered Sacrifices to him, as a God; for they aver him to have been most skilful in Divination. And therefore observing the Munictrian Port among the Athenians, he told 'em, that if they knew what Calamities that place would bring upon their City, they would tear it up with their Teeth. He is said to be the first who called himself Aeacus, and foretold the Lacedæmonians the Bondage which they should endure under the Arcadians, often pretending that he rose from death to life. Theopompus also relates, That when he was laying the Foundations of a Temple to the Nymphs, a voice was heard from Heaven, Not to the Nymphs, but to Jove himself. He likewise foretold the Cretans the issue of the War between the Lacedæmonians and Arcadians; in which War being deserted by the Orchomenians, they fell into the power of their Enemies.  
There are not wanting some who affirm▪ That he waxed old in so many days as he slept years, which Theopompus also testifies: And Murianus asserts, That he was by the Cretans called Curetes. The Lacedæmonians preserved his Body within their City, being advised so to do by a certain Oracle, as Sosibius the Lacedaemonian reports.  
There were two more of the same name besides, the one a writer of Genealogies; and the second, one that writ the History of Rhodes in the Doric Dialect.   

THE LIFE of PHERECYDES.  
THE Syrian Pherecydes was the Son of Badys, as Alexander in his Successions reports, and a Hearer of Pittacus. He was the first, as Theopompus testifies, that wrote among the Greeks, concerning Nature and the Gods; more than that, he is famous for many wonderful things; for as he was walking near the Seashore upon the Sand, seeing a Ship under Sail right afore the Wind, he foretold, that the Vessel would sink in a short time; which soon after happened in his sight. Another time, after he had drank a draught of Water drawn out of a Well, he foretold an Earthquake within three days, which fell out, as he said. Travelling through Messana to Olympia, he advised his Friend and Host Perilaus to depart from thence with all his Family; which he neglecting to do, Messana was soon after taken by the Enemy. He was wont to tell the Lacedæmonians, that neither Gold or Silver were to be valued or admired. And the same night that Hercules commanded the Kings to obey Pherecydes, the Deity gave him notice of it in a Dream. However, some there are do ascribe these things to Pythagoras.  
But Hermippus hath this further of Pherecydes; that in the War between the Magnesians and Ephesians, he being desirous that the Ephesians should have the better, demanded of one that travelled upon the Road, of what place he was? who answering of Ephesus, Then draw me, said he, by the Legs, and lay me in the Territory of the Magnesians, and bid thy fellow Citizens, after they have obtained the Victory, take care to bury me in that place; adding withal that he was Pherecydes: which when the Passenger had related to his Neighbours, they were in great hopes of victory. The next day they overthrew the Magnesians, and being Victors found Pherecydes dead, whom they not only honourably interred, but held in great veneration afterwards.  
Some say that going to Delphos from Corycium, he threw himself from the top of a Mountain. But Aristoxenus writing of Pythagoras, and his familiar Acquaintance, affirms, that he died of a sickness, and was buried by Pythagoras. Some say that he ended his days of the Lousy Disease, and that when Pythagoras coming to visit him, asked him how he felt himself; he answered, thrusting his finger through the door, my skin will tell thee. Whence the Expression was ever afterwards taken by the Philosophers in a bad sense.  
Andro the Ephesian asserts that there were two of the same name, both Syrians. One, an ginger; the other a Theologist, whom Pythagoras admired. On the other side Eratosthenes denies that there was any more than one Syrian; but that the other was an Athenian, and a writer of Genealogies. Moreover there is yet extant a little Treatise written by Pherecydes the Syrian, concerning the first Principle of all things, which begins thus.  
Jupiter and Time are the same, and the Earth was always.  
Upon his Tomb, as Doris testifies, this Epigram was inscribed. 
In me all Wisdom ends, if there be more,  
And that Pythagoras enjoys this store;  
Tell him the Truth that Pherecydes speaks,  
It springs again in him among the Greeks.   
jon the Chiote writes also thus concerning him. 
How sweetly lives his incorrupted Soul?  
Who all the Virtues did himself control?  
Credit the wise Pythagoras who had seen  
The Customs and the Manners of most Men.   
To which we may add that which follows, being one of our own, in Pherecratian Measure. 
The Learned Pherecyde,  
Whom Syria boasts her own,  
So Fame reports it, died  
By Vermin overrun.  
To the Ephesians kind,  
His Body to Magnesian Land  
He willingly resigned,  
The Pledge of Glory gained,  
By Victory next day:  
'Twas th'Oracles Command,  
Which he that only knew,  
Resolved to obey.  
And thus to friendship true  
He died to save his friends.  
So sure it is that where  
The Wise Men have their Ends,  
They no less useful dye,  
Than when they living were.   
This happened about the fifty ninth Olympiad; leaving behind this Letter to Thales.  
Pherecydes to Thales.  
MAyest thou die well when thy fatal day approaches. I was taken desperately ill, when I received thy Letters; I was covered over with Vermin, and a Quotidian Ague shook my Bones besides. However I left it in charge with some of my Servants, that so soon as they had interred me, they should convey the enclosed to thee. Which if thou dost approve, show it to the rest of the Wise Men; if not, conceal it: for my part I cannot say it pleased me very much. I cannot commend it for infallibility, for I neither promised it, neither do I profess to know the Truth of all things. Something perhaps of the Theology thou may'st make use of, the rest must be considered. For I rather chose to propose obscurely, than to determine. But my Distemper every day increasing, I am unwilling to lose either any of my Physicians, or any of my Friends: And to those that ask me how I do, I show my finger through the Door, to let 'em see my condition, and bid 'em all be sure to come next day to Pherecydes' Funeral.  
And these are they who were called the Wise Men, to the number of which there are some who add Pisistratus the Tyrant. Now we come to the Philosophers, and therefore first let us begin with the jonick Philosophy, of which we have already declared 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 Centre, 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 inventor of the Gnomen, which he fixed in the Dial's 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 marked 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' embodied both those Elements. Which done, he set down in writing a short Exposition of such things as occurred 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 died not long after; but he flourished 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 laughed 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 jonic 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 affirmed 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 jonic Dialect, affecting a plain and concise Style. He was born in the sixty third Olympiad, as Apollodorus testifies, and died 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 famed Achievements.  
There are likewise extant two Epistles of Anaximenes the Philosopher to Pythagoras, of which the first ●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 ginger. 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 didst consult our Advantage more than ourselves, 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 jonians seem readily resolved to fight with the Medes both for their own, and the Liberty of their Neighbours. But the Enemy so surrounds, and overpowers 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; honoured 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 composed, All things at the beginning sprung together; then came the World's Intelligence, and shaped and embellished every individual Species; whereas it was called the Great Intelligence. Of which thus Timon in his Silli. 
For thus famed Anaxagoras profoundly taught,  
That the vast Mind like some great Hero fought  
Rebellious Chaos, that disdained control;  
And than it was, that the World's mighty Soul  
Millions of ranging formless Bodies fixed;  
Rammassed, Compacted, here conjoined, there mixed;  
Until at length the vanquished Mass gave o'er,  
And all agreed, that was confused before.   
This Person was not only eminent for his Birth and Riches, but for the Grandeur of his aspiring Mind. For he surrendered his Patrimony to his Relations; at what time being by them taxed 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 retired himself to the Contemplation of Nature, not minding public or private Affairs. Insomuch that to one who thus accosted him; What! than takest thou no care of thy Country? Yes, said he, no Man more, pointing to the heavens.  
He is said to have been twenty years of Age when Xerxes invaded Greece, and to have lived seventy two. But Apollodorus in his Chronicle, affirms him to have flourished 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 continued thirty years.  
He affirmed 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 Valleys; and that the Principles of all things were endued with similitude of Parts. For that as the dust and filings of Gold might be embodied into a Mass; so was the Universe composed of little Bodies consisting of similar Particles. That heavy Bodies possessed the lowermost place, as the Earth; Light things the uppermost, as Fire; and the Middlemost he assigned to Air and Water. That the Sea lay below the Earth, which was broad; the moisture being exhaled by the Sun. That the motions of the Stars were at first disorderly and confused, as it were over the Top of the Earth, or the Pole which always appears: but that afterwards, the change of Inclination happened: That the Milky-way was only the Reflection of the Sun, where none of the Stars could cast their Light. That Comets were only the Meeting together, or Conjunctions of all the Planets sending forth flames of Fire, which danced to and fro according to the Motion of the Air. That the Rarifying the Air by the Sun was the occasion of Winds. That Thunder was a compression of the Clouds; lightning a brushing of the Clouds one against another. That an Earthquake was the return of the Air from the Subterraneal Parts. That all Living Creatures sprung at first from a mixture of Moist, Hot and Earthy; and then begat each other. That Males were generated in the right, Females in the left side of the Womb.  
It is reported that he foretold the fall of the Stone, near the River of Aegos, called Aegos-Potamos, which he said would fall from the Sun. Whence Euripides, who was his Disciple, in his fable of Phaeton, calls the Sun a Golden Mass, or Clod of Gold. Coming to Olympia, he sat himself down, covered with a Leathern Hide, as if it had been going to rain; and being asked, whether he thought the Sea would ever overflow the Mountains of Lampsacus? Yes; said he, unless it want time. To the question, to what purpose he was Born? He replied▪ To contemplate the Sun, the Moon, and the Heavens. To one that told him, he had lost the Athenians. Not so, said he; but they me. Beholding Mausolus' Tomb, Asumptuous Monument, said he, is a great Estate Metamorphosed into Stone. To one who grieved that he should die in a foreign Country, The Descent, said he, to the Infernal Shades is every where alike. He was the first, as Phavorinus relates in his Universal History, who affirmed that Homer's Poem was composed of Virtue and Justice. To which Opinion of his Metrodorus of Lampsacus, his intimate Friend, is said to have contributed very much, who was the first that essayed to write of Natural things in Poetry. However Anaxagoras was the first who ever published any Treatise written upon that Subject.  
Silenus' also farther reports, in his first Book of History, that a Stone fell from Heaven in the time that Dimylus Ruled; at what time Anaxagoras averred, that the whole Heaven was Composed of Stones; only that the Swiftness of the Circumrotation fixed 'em in their Places, which otherwise would suddenly loosen and fall down.  
But as to his being called in Question, there are various Reports. For Sotion in his Succession of the Philosophers, asserts that he was accused of Irreligion by Cleo, because he held the Sun to be a Red-hot Mass of Iron: for which, when Pericles his Scholar defended him, he was fined fifty Talents, and exiled his Country.  
Satyrus also in his Lives, reports that he was accused by Thucydides, who always opposed Pericles, not only of Impiety, but Treason; and in his absence was Condemned to Death. At what time when he received the News, both of the Sentence pronounced against him, and the Death of his Sons; as to his Condemnation, he answered, That it was no more than what Nature had long before decreed, that both he and they should Die. As to the Death of his Sons, he replied, That he well knew▪ he had not begotten 'em to be Immortal. Yet some there are, who attribute these Sayings to Salon, others to Zenophon. However Demetrius Pha●areus records in his Treatise of old Age, that he buried his Sons with his own Hands. On the other side Hermippus relates, that he was imprisoned, in order to his Execution. But then Pericles coming into the Assembly, asked the Rulers, whether they could accuse him of anything that reached his Life? who returning no answer; Why then said he, I am his Disciple, and therefore beware how ye destroy a Man impeached only by Malice and Calumny, but rather take my Advice, and let him go. Which was accordingly done. However he took the affront so heinously, that he would not stay in the City.  
In opposition to this, Jerome in his second Book of Commentaries, asserts, That Pericles caused him to be brought into Court, tottering every Step he went, as being spent with Age and long Sickness; and that he was acquitted rather through the Compassion of the Judges, than that he was found innocent of what was laid to his Charge. So strangely do Authors vary in their Reports concerning his Condemnation.  
He was also thought to have born Democritus a grudge, for refusing him a Conference which he desired. At length retiring to Lampsacus, he there ended his days. And being asked by the Magistrates of the City whether he had any particular Command to lay upon 'em, he desired that the Boys might have Liberty to Play, every Year during the Month wherein he died, which Custom is observed to this Day. He was honourably interred by the Lampsacenses, who caused this Epigram to be engraved upon his Monument. 
Here he, who th' utmost bounds of Earth and Skies,  
For Truth and Knowledge ranged, entombed lies.   
To which we shall add this other of our own. 
For saying that the Sun was but a Mass  
Of Iron Red-hot, doomed Anaxagoras  
To Death great Pericles saved; which danger past,  
Another Error was his End at last.   
There are also three more of the same Name. The first an Orator and Scholar of Isocrates. The Second a Statuary, of whom Antigonus makes mention; and the third a Grammarian, the Disciple of Zenodorus.   

The LIFE of ARCHELAUS.  
ARchelaus, an Athenian, or Milesian, was the Son of Apollodorus, or of Mido as others affirm, the Disciple of Anaxagoras, and Socrates' Master. He was the first that introduced natural Philosophy out of jonia into Athens, and was therefore called the Naturalist. However he was the last Professor of natural Philosophy, Socrates soon after advancing the Study of Ethics, of which nevertheless, he himself, in his Life-time, did not seem to have been utterly Ignorant; for he made several of his public Readins, upon the Subjects of Law, of Morality and Justice. Which being borrowed from him, and propagated by Socrates, he was therefore looked upon as the first Inventor of Ethics. He asserted two Principles of Generation, Heat and Cold; and that Living Animals were first created out of Mud; and that Good and Evil did not proceed from Nature, but from the Law. For all which he gave these particular Reasons; First, that the Water being melted and dissolved by the Heat, when it came to be thickened by the fiery Mixture, made the Earth; but being fluid, produced the Air: whence it came to pass, that the one was kerbed by the circular Motion of the Air, the other by that of the Fire. Then, that living Animals were begotten out of the hot Earth, which dissolved the Mud into a Substance, almost like Milk, for their Nourishment: and that after the same manner Men were produced. He was the first who defined the Voice of Man to be the Repercussion of the Air; and affirmed that the Sea was a vast Body of Water, strained through the Earth, into the Cavities of the terrestrial Globe, that the Sun was the bigger of the Stars, and the whole was infinite.  
Besides this Archelaus there were three others of the same Name. The one Chorographer, who made a distinct Map of that part of the World, over which Alexander had marched. Another, who wrote of natural Productions: the third an Orator, who also wrote of the Art of Rhetoric.   

The LIFE of SOCRATES.  
Socrates' was the Son of Sophroniscus a Stone-cutter, and Phaenareta, a Midwife, as Plato witnesses in his Theaetetus; however he challenged Athens for his Country, as being born in Halopex, a little Village in the Athenian Territory.  
He is said to have assisted Euripides in composing his Tragedies. Which occasioned the following Verses of Mnesilochus. 
New from the Mint, the Phrygians here behold,  
Made by Euripides, as we are told;  
But whispers run that Socrates was he  
Who gave perfection to the Tragedy.   
In another place he calls him Socrates' Wedge: And Callias in his Pedaetae, thus retorts upon Euripides. 
And why not I look great? O Sir, you may;  
For Socrates assists your Verse, they say.   
Nor is Aristophanes less severe in his Clouds. 
This is the great Euripides, whose Plays  
Are full of Wisdom, but who bears the praise?   
He was a Hearer of Anaxagoras as some report, but of Damon, as Alexander asserts in his Successions, who being condemned to death, he followed Archelaus the Naturalist, by whom he was beloved in the worst Sense, as Aristoxenus relates. But Doris affirms, That he served as an Apprentice, and then working at his Trade of a Stone-Cutter, made the Statues of the Graces in their Habits, which are to be seen in the Acropolis, or Castle of Athens. Which occasioned the following lines of Timon in his Silli. 
From These a shabby Stone-Cutter, for sooth,  
A babbler about Law, to tell ye truth,  
His Learning boasts; the Grecian's Prophet he,  
If you'll believe him, acquaint in Sophistry,  
A scoffing Droll, a Sub-Athenian; more,  
The cursed'st Flatterer, e'er known before.   
For as Idomeneus relates, he was a very smart, and ready Orator; only the thirty Tyrants forbid all teaching or practising the Art of Rhetoric, as Zenophon testifies: And he is severely censured by Aristophanes, as one that could make a good Cause of a bad one. Moreover, as Phavorinus writes in his General History, he was the first who, together with Aeschines, his Scholar, taught Rhetoric in his Public School. Which Idomeneus also testifies in his Life of Socrates. He was also the first who discoursed of the Government to be observed in Humane Life and Conversation, and the first of the Philosophers who was publicly Executed after Condemnation. And Aristoxenus also the Son of Spintharus reports him to have been the first that demanded money for teaching. But Demetrius of Byzantium relates, that Crito brought him off from that Mercenary Trade of begging, and growing in love with his great Parts, and the perfections of his Mind, became his bountiful Scholar. After he had cried down Natural Philosophy, as neither beneficial nor profitable to Mankind, he introduced Ethics, which he publicly taught in the Work-Houses, and Market-places; exhorting the People only to study that, which according to the Verse in Homer, 
In civil Converse and each Family  
Might civil most, or most destructive be.   
And such was his vehemency in discourse, that he would frequently bend his fists, knock his knuckles one against another, and twitch the hairs of his Beard from his Chin, after such a strange manner, that the People contemning his antic Gestures, would laugh at him, and offer him twenty affronts; which nevertheless he bore with an extraordinary Patience. Insomuch that once being spurned and kicked by a certain Person, to another that admired at his forbearance, he made answer, What if an Ass had kicked me, should I have presently sued him for it? Thus much Demetrius. He never thought it necessary to travel, unless, when any occasion called him to the Wars. All the rest of his time he stayed at home, and spent it wholly in conversing and disputing with his familiar Friends; not so much to convince them of their own Opinions, as to find out the Truth himself. To Euripides, who asked him what he thought of a Treatise of Heraclitus', which he had given him to read, he replied, Those things that I understand are Genuine and Masculine; and so perhaps may they be likewise which I do not understand; yet they want a Delian Diver.  
He was very careful to exercise his Body, and therefore he enjoyed a most healthy and strong Constitution: Insomuch that in the Expedition against Amphipolis, at the Battle of Deli●s, he saved Xenophon that was fallen from his Horse, and mounted him again. And when all the rest of the Athenians fled, he retreated fair and softly, and frequently looked back without the least disturbance, resolved to have defended himself, had any one adventured to assail him. He also served in the War against Potidaea by Sea; in which Expedition he is reported to have stood a whole night in one Posture. More than that, after a single Victory obtained by his own Valour, he yielded the honour of the action to Alcibiades, by whom he was highly esteemed, as Aristippus relates, in his fourth Book of Ancient Delights. I● the Ch●●●e reports him to have travelled with Archelaus into Samos. Aristotle also affirms, that he visited Pytho; and Phavorinus in his first Book of Remembrances, that he surveyed the Isthmus.  
He was a person resolved and obstinate in his Opinions, and a great Champion of Democracy, which is apparent from hence, that he withstood both Critias, and his Faction, who commanded Leontes the Salaminian, a rich Man, to be sent for, that he might be put to death; and was the sole Person that adventured to pronounce judgement, contrary to the ten most powerful Captains; and when the Prison doors were set open to him, to go where he pleased, refused; severely chid those that wept for him; and when fettered, mollified the fury of his Enemies with his soft and smooth Language. He was a person contented with his present condition, and Majestic. So that, as Pamphila relates, when Alcibiades had given him a large piece of ground whereon to build him a House; said he to his Benefactor, Hadst thou given me a pair of Shoes, and a Hide to make 'em myself, would it not appear very ridiculous in me to accept it? And when he saw the vast variety of Commodities that were put to sale among the Multitude, he was wont to say to himself, How many things are there in the World of which I have no need! And it was his custom frequently to repeat the following Tambicks. 
Silver and Purple, breeding so much strife,  
Fit for Tragedians, not for Humane Life.   
He despised Archelaus the Macedonian, Scopas the Crannonian, and Eurylochus the Larissaean, refusing the money which they sent him, nor vouchsafing so much as to give 'em a visit. So orderly and temperate in his Diet, that in all the Contagions which happened at Athens in his time, he never was sick.  
Aristotle tells us, that he married two Wives; the first Xantippe, by whom he had a Son called Lamprocles. The second Myrto, Daughter of Aristides the Just; whom he married without any Portion; and by whom he had Sophroniscus, and Menexenus. Some there are who affirm, That Myrto was his first Wife; though others report that he was married to both at the same time; and among the rest Satyrus, and Hieronymus the Rhodian. For it is said, that the Athenians finding a decay of Men, and that there was a necessity of propagation, made a Decree, that any Man might marry one Town-born Wife, and get Children of another; which Socrates did.  
He had a loftiness of mind that scorned all those who ridiculed him. He gloried in his frugality, and was frequently wont to say, That he who eat with an Appetite, had the least need of variety of Food. And he that drank with a Gusto, least desired change of Liquor: And that he who wanted least, came nearest to the Gods. And this we may learn from the Comedians, not aware of the Encomiums which they give him, while they labour to vilisie him. As for Example in Aristophanes▪ 
In Wisdom justly aspiring to excel,  
How sweetly 'mong th' Athenians dost thou dwell!   
And then again, 
Serious and Musing though we know thee well,  
For Toil attends on Quest of knowledge still,  
Yet thou Eternal Drudge, or sit, or walk,  
Art never tired with pondering, nor with talk▪  
Cold ne'er molests thee, nor the fond desire  
Of sumptuous Food, or Wine, which Fools admire.   
Moreover, Amipsias introducing him in a long Threadbare Cloak, thus bespeaks him: O Socrates, of a few Men the best, of many the vainest, and art thou at last come amongst us with thy wont patience? How camest thou by this Winter Cloak? Certainly this misfortune befell thee through the Villainy of the Leather-Dresser.  
But we must say this of him, that he would never flatter any Man for a Meals Meat. And Aristophanes does but acknowledge the Grandeur and Loftiness of his mind, where he says, 
With pompous Gate he struts along the streets,  
And frowns and scowles on every one he meets.  
And though no Shoes upon his Feet he wears,  
Yet still his haughty Countenance nothing fears.   
However sometimes, to humour the occasion, you should see him appear in splendid and modest Habit: as when he went to visit Agatho, in Plato's Symposium. And such was his Eloquence, that it was equally prevalent whether to persuade or dissuade the same thing. Insomuch that when he disputed with Theaetetus, concerning Knowledge, he sent him away like one that thought himself inspired. And with Euthyphron who prosecuted his Father, and had summoned him for Trial at such a day, discoursing concerning Justice and Piety, he diverted him from his purpose, and made him let fall his Suit. Convincing Lysis also, he made him a most Moral Man. For he had a peculiar faculty to adapt his words to his matter. And Lamprocles, so undutiful and cruel to his Mother, as Xenophon relates, by soft persuasion he overcame, and brought to respect and reverence her. The same Xenophon also testifies, that he diverted Glauco, the Brother of Plato, from meddling with State Affairs, by convincing him of his Ignorance, and want of Experience. On the other side, he admonished and over-persuaded Charmides to apply himself to public business, as being fit for it. He also encouraged the great Captain Iphicrates, by showing him the Cocks of Midas the Barber, and Callias, fight together. Wherefore Glauconides thought him fit to walk about the City, but no otherwise than a Pheasant or a Peacock.  
He was wont to say, 'twas to him a wonder, that every Man should be able to utter those things which he has in his mind; but could not be able to tell how many Friends he had: So negligent we were in the observance of our Benefactors.  
To Euclides that applied himself with a more than ordinary diligence to cavilling Disputes, O Euclides, said he, thou knowest how to make use of Sophisters, but not of Men. For he looked upon it as an idle study for a Man to mind those things, as Plato records in his Euthydemus.  
He refused the Servants that Charmides offered him, to attend him when he went abroad; and some there are who report, that he despised the beauty of Alcibiades. Only he extolled Leisure, as the best thing which a Man could enjoy, as Xenophon witnesses, in his Symposium.  
He farther held, that there was but one Chief Good, which was Knowledge: And one thing Evil above all the rest, and that was Ignorance. Riches and Nobility of Birth, he said, were so far from deserving to be valued or esteemed, that they were rather the Fountain of all mischief. Therefore to one who told him that the Mother of Antisthenes was a Thracian, Why, couldst thou believe, said he, that such a Noble Person could have been born of two Athenians? He ordered Crito to redeem Phaedo, whom Captivity had reduced to ply at the Brothel-Houses for a Livelihood, and made him a great Philosopher. At his leisure hours he learned to sing to the Harp; affirming it was no shame for a Man to learn what he knew not before. He accustomed himself very much to dancing, esteeming that sort of Exercise, as very much conducing to Health. He affirmed, That the Deity had endued him with the gift of Foreknowledge: And it was one of his Maxims, That to begin well was not only no small thing, but the chiefest thing of all; and that he only knew this, that he knew Nothing.  
Being asked, What was the Virtue of a young Man? He answered, Nothing to Excess. Then for Geometry, he said, it behoved Men to study it so long, till they were able to give and take Land.  
When Euripides in his Auga repeated this Expression concerning Virtue,' 'twas best to let her go at Random; He rose up and left the Stage, saying as he went off, That it was a ridiculous thing to deem a lost Slave worthy to be sought after and found out again, but to suffer virtue to perish. To the Question, whether best to marry or not, he answered, Let a Man do which he pleases, he will repent.  
It was a saying that he wondered at Stone-Cutters, who endeavoured to make the Stones as like to Men as they could, but never took care to prevent their being like Stones themselves.  
He would be always exhorting young Men to view themselves in their Looking-Glasses; that if they saw themselves fair and comely, they might render themselves worthy of their Beauty: But if deformed, that they might hide the defects of the Body, by improvements of the Mind.  
Having invited certain wealthy Persons to Supper, and perceiving Xantippe ashamed of his short Commons, Come, come, said he, never let it trouble thee; If they be moderate and thrifty Men, they will bear with me: If they be proud and luxurious, we shall have no occasion to mind 'em.  
He was wont to say, That other Men lived, that they might eat; but that he eat only that he might live. Concerning the vulgar Multitude, he said, they were like a vast sum of Money, where a Man refuses to take the pieces one by one, but never scruples to carry away the whole Heap. When Aeschines told him he was poor, and had nothing else to give him but himself; How! said he, and art thou not sensible that thou givest me the greatest gift thou canst e'er expect to be Master of in this World?  
To one that murmured to find himself despised, when the thirty Tyrants came into Power, Oh, said he, d'ye repent at length? To another, who brought him the news that the Athenians had condemned him to die; Very good, said he, and Nature has condemned them. Which saying is ascribed by others to Anaxagoras. To his Wife, that cried to him, Thou diest unjustly: Dost wish, said he, it had been justly?  
Dreaming that he heard a Person recite this Verse to him in his sleep, 
On the third day come thou to Phthia's Plains.   
He told Aeschines that he should die within three days.  
Upon the day that he was to drink the Hemlock draught, when Apollodorus offered him a sumptuous upper Garment to cover him expiring, What! said he, my own Cloak sufficed me while I lived, and will it not serve me to die in? To one who brought him word, that a certain Person cursed and railed at him, It may be so, said he, for he never learned to speak any better. When Antisthenes held up his upper Garment, and showed it full of holes to the light, I see, said Socrates, thy vanity through the Rents of my Cloak. To one that cried to him, Does not such a one abuse thee? No, said he, for his words concern me not. He said, 'twas expedient for him to expose himself on purpose to the Comedians. For if they tell us our faults, we ought to correct 'em in ourselves; if not, their Scoffs are nothing to Us. To Xantippe, that first read him a Curtain Lecture, and then threw a Bowl of Water in his Face. Did I not tell ye, said he, that when Xantippe thundered, she would rain soon after. To Alcibiades telling him, That Xantippe's Billingsgate Language was not to be endured; Oh! said he, I have accustomed myself to it, and it troubles me no more than the noise of the Mill offends the Miller: And then adding, Dost not thou bear with the cackling of thy Geese? To which Alcibiades replying, that they brought him Eggs and Goslins: And Xantippe, said he, has brought me Children. Another time, when she pulled his Cloak from his back, and his familiar Friends advised him to chastise her with his fists, Well advised, by Jove, said he, for you, while we are together by the Ears, to laugh at us, and cry, well done Socrates, bravely done Xantippe. Therefore, he said, that a Man must use himself to a morose ill humoured Wife, as Jockeys order their high mettled Horses. For by breaking Them of their Jades tricks, they learn to ride others with pleasure. So I, said he, being accustomed to Xantippe's bawling, can the more easily brook the indignities of Men when I come abroad. These, and such like Sentences and Admonitions, when he had both uttered and practised every day, he was applauded by the Pythian Priests, who returned that Answer to Chaerephon, which is in every Body's Mouth. 
Of all Men living, Socrates the Wisest.   
This drew upon him the envy of several, especially those, who having a proud and impertinent conceit of themselves, he always despised for Fools and Nonsensical fellows; of which number was Anytus, as Plato relates in his Memnon. This Anytus therefore not brooking the Jokes and Sarcasms that Socrates daily put upon him, first embittered Aristophanes; after that he incensed Melitus to draw up an Indictment against him, laying Impiety, and corrupting of Youth to his Charge. Thereupon Melitus drew up the Bill, and Polyeuretus took upon him the Prosecution, as Phavorinus relates in his Universal History. Polycrates the Sophister compiled the Declamation against him, as Hermippus reports; though others will have Anytus himself to be the Person; and Lyco the Orator managed the Trial. But Antisthenes in his Successions of the Philosophers, and Plato in his Apologies, relate him to have had three Accusers, Anytus, Lyco, and Melitus. Anytus took the Citizens, and Tradesmens part; Lyco appeared for the Orators, and Melitus stood for the Poets, who had every one felt the lash of Socrates' Reprimands. But Phavorinus in his first Book of Remembrances, tells us, that the Oration fixed upon Polycrates could not be his, for that there is mention made therein of the Walls that were repaired by Conan; which was not done till six years after the death of Socrates. Now the form of the Process ran thus: For it still remains to be seen, says Phavorinus in the Metroum; Melitus of Pithea, the Son of Melitus, accuses Socrates the Alopecian, the Son of Sophroniscus, of the following Crimes. Socrates does impiously, not believing those to be Gods, which the City believes to be so, but introducing other strange Deities. He does impiously in Corrupting and Seducing the Youth of the City. Wherefore his punishment ought to be Death.  
Soon after, when Lysias had read the Apology which he had made for him, 'Tis an exceeding Eloquent, and Polite Oration. Lysias, said the Philosopher, yet it nothing concerns me; for it was more like a judicial piece of Pleading than was proper for a Philosopher to own. But then Lysias demanding, if the Oration were good, and liked him, wherefore it were not convenient for him? May not, said he, my Garments and Shoes be very splendid and fashionable, yet not fit me?  
At the time of the Trial, Justus of Tiberias in his Stemma relates, that Plato ascended into the Pulpit, and thus beginning his Harangue, Though the youngest in years, O Men of Athens, of any that ever yet ascended into this Place: He was presently interrupted by the Judges, who cried out, Come down then. Thereupon he was cast by two hundred eighty and one Voices. After which the Judges debating whether to punish his Body or his Purse, he told 'em, he was ready to pay twenty five Drachmas, though Eubulides affirms, that he promised a hundred. Upon which the Judges being divided in their Opinions, I should have thought, said he, for what I have done I might rather have been rewarded, and allowed the Public Maintenance of the Prytaneum. But that put 'em into such a Heat, that they presently condemned him to death, with a new access of fourscore Voices more. Thereupon he was thrown into Irons. Nor was it many days after that, before he drank the poisonous Juice; uttering at his death those Raptures of Morality & Philosophy, which Plato has recorded in his Phaedo. There are some who affirm that he wrote that Hymn to Apollo and Diana, which begins, 
Diana, Hail, and Thou bright Delian Youth,  
Apollo, Hail; renowned Offspring Both.   
Though Dionysodorus will not allow it to be his. He also wrote an Aesopian Fable, highly significant, and to the purpose, which thus began, 
The wise Aesopus his Corinthians taught,  
Not to trust Virtue with the common Rout.   
This was the Exit which Socrates made out of the World. But soon after the Athenians so sorely repent of what they had done, that they shut up for a time all their Places of Public Sports and Exercises: And for his Judges, some they Exiled, and condemned Melitus to Death: But the Memory of Socrates they honoured with a Brazen Statue, the Workmanship of Lysippus, which they erected in the chiefest Street of the City. Anytus also, being then beyond the Seas, the Heracleots exterminated the same day. Nor were the Athenians thus unkind to Socrates alone, but to several other Illustrious Persons also. For, as Heraclides reports, they Fined Homer fifty Drachmas, as being a mad Man; and condemned Tyrtaeus for a Fool; though they honoured Astydamas the first of Aeschylus' Scholars with a Brazen Statue. Which Euripides throws upon 'em as a reproach, in his Palamedes. 
Y'have slain, y'have slain the Wise sweet-singing Muse.  
That lived among ye free from all abuse.   
However Philochorus affirms that Enripides died before Socrates.  
He was born, as Apollodorus relates in his Chronicle, under the Government of Aphsephion, in the fourth year of the 77th. Olympiad, upon the sixth day of the Month Thargelion, or April, when the Athenians purify their City with a Solemn Procession, the very same day that the Delians affirm Diana to have been born.  
He died in the first year of the ninety fifth Olympiad; in the seventieth year of his Age: Which Demetrius Phalereus also testifies, in opposition to others, who will not allow him to have lived above sixty. However they were Disciples of Anaxagoras, both he, and Euripides, who was born in the first year of the seventy fifth Olympiad under the Government of Callias.  
Now it seems to me that Socrates applied himself also to Natural Philosophy; which appears by his Discourses of Providence, mentioned by Xenophon, though he never made any set Orations, but such as concerned Morality, and the well ordering of Humane Life. And Plato in his Apology, making mention of Anaxagoras and other Philosophers, discourses of those things which Socrates is said not to have denied, as attributing all to Socrates. Aristotle also reports, that a certain Magician, coming out of Syria to Athens, reprehended Socrates for many things, and foretold his violent Death. As for any Epigrams that were made upon him, we find no other, but this of our own. 
Now Nectar sip among the Gods, for thee  
Great Socrates, the Delphian Deity,  
Pronounced the Man (and sure the God was wise)  
Whom he for wisdom above all did prize.  
Ingrateful Athens in a poisoned Bowl;  
To Starry Mansions sent thy swimming Soul;  
The more ingrateful they, and vile much more,  
That drank such Wisdom from thy Lips before:   
Aristotle tells us in his Poetics that Antiochus of Lemnos, and Antiopho, an expounder of Prodigies, laboured highly to be his Emulaters; as Onatas and Kydo vied with Pythagoras, Sagaris with Homer living, and Xenophanes after his death: Cecrops with Hesiod; Pindar with Amphimenes the Coan; Thales with Pherecydes; Bias with Salarus of Priene; Pittacus with Antimenides, and Alceus; Sosibius with Anaxagoras; Simonides with Timocreon. Now of those that succeeded Socrates, and were called Socratics, the most eminent were Plato; Xenophon and Antisthenes. Of those that were called the Ten, the most famous were Aesthines, Phaedo, Euclid, and Aristippus.  
There was also another Socrates, who was an Historian, and wrote the History of Argos; another a Bithynian, and a Peripatetic; a third, a writer of Epigrams, and a fourth, a Coan, who set down several Forms of Supplications to the Gods.   

The LIFE of XENOPHON.  
XEnophon, an Athenian, was the Son of Gryllus, Born in the Village of Argeus: modest to Excess, and the most lovely Person living.  
It is reported, that meeting Socrates in a narrow Passage, he held up his Stick, and having stopped him from going forward, asked him where he might purchase such and such things, that were necessary for humane Use: to which, when Socrates had returned him an Answer; Socrates asked him again, where good and virtuous Men were to be found; which sudden question putting Xenophon to a nonplus, Follow me then, said Socrates, and Learn: and so from thenceforth, Xenophon became a Hearer of Socrates: and was the first, who taking Notes of what he heard, afterwards made his Observations public in writing to all the World; being also the first that wrote the History of the Philosophers. He was in Love with Clinics, as Aristippus relates in his fourth Book of the delights of the Ancients, to whom he is said to have used these Expressions. And now Clinias, I behold thee with more delight, than all things else whatever, that are accounted Beautiful among Men. Nor would I value my being Blind as to all other Objects, so I might enjoy the Sight of Clinias only. But I am perplexed all Night, and disquieted in my Dreams, because I see not Him. But I return the choicest of my Thanks to Day and to the Su●, because they show me Clinias again. As for his Friendship with Cyrus, he gained it in this manner. There was then in the Persian Court, a familiar Friend of his, Proxenus by Name, by Birth a Boeotian, the Disciple of Gorgius Leontinus, well known to Cyrus, and by him highly beloved. He remaining at Sardis with Cyrus sent an Epistle to Xenophon and then at Athens, inviting him to an Acquaintance with the Prince, Xenophon, showed the Letter to Socrates, and asked his Advice; who sent him to Delphos to consult the Oracle. Thither Xenophon went, in obedience to Socrates, and inquires of the Deity, not whether he should go to Cyrus, but after what manner. For which, tho' Socrates modestly blamed him, yet he advised him to go. Thereupon he went, and ingratiated himself in such a manner with the young Prince, that he became no less his Friend than Proxenus. As for what happened in the ascent of Cyrus, and the return of the Greeks, he himself has given us a perfect account with his own Pen. But he hated Meno, the Pharsalian, at the time of the Ascent, Commander of the Foreign Troops, who among other Reproaches, upbraided him with his Excess of Male-Venery. Moreover he was wont to scoff at Apollonides, and tell him, that his Ears were bored.  
After the Ascent, his misfortunes in Pontus, and the violation of the Leagues he had made with Seuthus, King of the Odrysians, he marched into Asia, and joined with Agesilaus, King of the Lacedæmonians, and listing under his Command the Soldiers that he brought along with him, he became his familiar Acquaintance; at what time because he seemed to take part with the Lacedæmonians, he was Condemned and Exiled by the Athenians. Marching then to Ephesus, and being full of Money, he delivered the one half of his Gold to Megabyztes, the Priest of Diana, to keep till his Return; but if he never came back, for the consecration of a Statue to the Goddess. Of the other half he sent a good part in Presents and Offerings to Delphos. From thence he accompanied Agesilaus into Greece, being called home to command in the Theban War; at what time the Lacedæmonians kindly entertained him, and afforded him all necessary Accommodations. After that, taking his leave of Agesilaus, who retired to Scilluntes, in the Territory of Elea, not far distant from the City; whither a certain ordinary Woman, called Philesia, as Dentetrius the Magnesian relates, together with two Children, Gryllus and Diodorus, which were also said to be Twins, as Dinarchus reports in his Book of Divorce against Xenophon. Soon after Megabyzus, coming to attend the public Solemnities of the Place, he received his Money, with which he purchased a piece of Land, and consecrated the same to the Goddess, lying upon the River Selenus, which bore the same name, with that which ran by the Walls of Eph●sus. There he spent his time in Hunting, feasting his Friends, and writing Histories: Though Dinarchus affirms, that his House and Lands were the free gift of the Lacedæmonians. Philopidas also the Spartan, sent him several Dardanian Captives, of which he disposed as he thought fit himself: At what time the Eleans marching against Scilluntes, while the Lacedæmonians delayed their assistance, took the Country. But then the Sons of Xenophon privately withdrew themselves with a small retinue, and came to Lepreum. Xenophon himself also first retired to Elis, then to Lepreum, to his Sons, and thence all together getting safe to Corinth, there settled themselves. At the same time the Athenians having resolved to assist the Lacedæmonians, he sent his Sons to Athens to serve in the Wars. For they had been both bred up at Sparta, as Diocles relates in his Lives of the Philosophers. As for Diodorus, he escaped out of the Battle, without performing any remarkable Atchieument. But Gryllus, serving among the Cavalry (for it was at the Battle of Mantinaea) after he had behaved himself with a more than ordinary courage, died valiantly in the Throng of his Enemies, as Euphorus relates in the five and twentieth Book of his History, Ctephisodotus then leading the Horse, and Agesilaus commanding the Foot: And the same Fate befalling the Theban General; for Epaminondas was slain in the same fight.  
It is reported, That when the news of the defeat was brought to Xenophon, he was then offering Sacrifices with a Crown upon his Head; at what time, when he heard that his Son Gryllus was slain, he laid aside his Crown; but afterwards, finding by the continuance of the Relation that he had bravely fought, and died honourably, he put on his Crown again. Some report; that he did not so much as shed a Tear, only sighed out these words, I know that my Son was not Immortal. Aristotle also tells us, That an infinite number of Persons wrote the Praises of Gryllus, and bestowed Epitaphs upon him, partly to celebrate his Name, and partly to gratify his Father. Hermippus moreover asserts, That Socrates wrote an Encomium of Gryllus, which Timon thus derides; 
A sorry Duad, or a Leash, perhaps,  
Of Doggrel Distiches he together scrapes,  
To claw kind Xenophon, or else to please  
His Friend and Scholar, bawling Aeschines.   
Xenophon flourished in the fourth year of the ninety fourth Olympiad; and he accompanied Cyrus in his Expedition at what time Xenaretus governed Athens, a year before the death of Socrates. He died (according to Stesiclides in his Epitome of the Archontes and Olympiaes) in the first year of the hundred and fifth Olympiad, during the Government of Callidemides, at what time Philip the Son of Amyntas reigned in Macedon. And Demetrius the Magnesian affirms, That he was far stricken in years at the time of his decease: A person of great Virtue, and among his other Excellencies, a great Lover of Horsemanship, Hunting, and Warlike Discipline, as is manifest by his Writings.  
He was very Religious, a constant Offerer of Sacrifices; one who was able to judge of Religion, and an exact Emulator of Socrates in every thing. He wrote about forty several Treatises; the Ascent of Cyrus; annexing a Prologue to every particular Book, but not any to the Whole; the Education of Cyrus; the Transactions of the Greeks, and several Commentaries; his Symposium, and Oeconomics. He wrote also of Horsemanship, and of Hunting; an Apology for Socrates; of Seeds; Hiero, or the Tyrant; Agesilaus; the Commonwealth of Athens, and Lacedaemon: Which latter Demetrius the Magnesian denies to be Xenophon's. It is reported also, that when it was in his power to have stifled the Works of Thucydides, he was the first who made 'em public to the World, for the honour of the Author. He was called the Athenian Muse, for the sweetness of his Style. For which he was envied by Plato, as we shall declare in his Life. Nor could we ourselves refrain his commendations in the following Epigrams. 
By Cyrus called to assist his bold Ascent,  
The valiant Xenophon not only went;  
But back returning he so bravely fought,  
As one that for Immortal honour sought:  
Then writing his bold acts, he plainly showed  
How much to Socrates his Valour owed.   
Then this upon his Death. 
Tho' Thee, Great Xenophon, thy Native Soil  
For Cyrus' sake condemned to long Exile,  
More kindly far by Corinth entertained,  
A happy life thou leadest, where mildness reigned.   
In some other Authors I have read, that he flourished about the Eighty ninth Olympiad, together with the rest of the Socraetics. On the other side, Ister asserts, that he was banished by the Decree of Eubulus, but that afterwards the same person gave his Voice for his return home.  
Of his name there were seven in all: Himself the first: The second an Athenian, the Brother of Pythostratus, who wrote a Poem, entitled Theseis; as also the Life of Epaminondas, and Pelopidas. The third was a Physician of Coos; A fourth, who compiled the History of Hannibal: The fifth, a Collector of Fabulous Prodigies: The sixth a Parian, and a famous Statuary: The seventh, a writer of Comedies, after the Ancient strain.   

The LIFE of AESCHINES.  
Aeschines an Athenian, as some say, was the Son of Charinus, whose Trade it was to make Sawcidges; as others assert of Lysanias; industrious from his Infancy: And therefore he never forsook Socrates: Which occasioned that saying of his Master, The Sawcidge-makers Son is the only person that ever knew how to give us respect.  
This was he, as Idomeneus relates, and not Crito, who advised Socrates to make his escape out of Prison; though Plato, more a friend to Aristippus, will have Crito to be the Author of that good Counsel. However Aeschines was questioned for it, and eagerly prosecuted by Menedemus the Eretrian, because he had divulged several Dialogues under Socrates' name, and which he pretended to have received from Xantippe. Of which, those that bear the Title of Acephali, are very loose and extravagant, not savouring in the least of Socratic reservedness. And therefore Pisistratus the Ephesian denies 'em to have been composed by Aeschines. To which Perseus adds, That seven of those Dialogues, being the greatest part, were written by Pasipho of Eretrium, and by him foisted into the Works of Aeschines. On the other side, that Antisthenes, the lesser Cyrus, the lesser Hercules, Alcibiades and the Lives of several others were all written by Him. Now the Dialogues of Aeschines, describing the Life and Conversation of Socrates were seven; under the names of Miltiades, Callias, Axiochus, Aspasia, Alcibiades, Telauges, and Rhino.  
Some there are who report, that being reduced to great want, he took a Voyage into Sicily, hoping to taste of Dionysius' bounty; and that being there despised by Plato, but recommended to the Tyrant by Aristippus, he produced his Dialogues, and was liberally rewarded by the generous Sicilian. From thence he returned back with his Presents to Athens, but durst not spread his Philosophy, by reason of the high esteem which the Athenians had of Plato and Aristippus. Thereupon he gave money to certain persons to come to him and be his Hearers; and undertook to Plead at the Bar, for such as would fee him in their Causes. Which occasioned that Sarcasm of Timon upon him. 
— And more officious to indite,  
Than ever needy Aeschines to write.   
And it is reported, that in the extremity of his Poverty, Socrates merrily advised him to demand interest of himself for the Victuals he owed his Belly.  
Neither had Aristippus a good opinion of his Dialogues; for as he was reading 'em at Megara, he cried out in a kind of a Passion, Cursed Rogue, what put thee into this humour?  
Polycritus the Mendesian, in his first Book of the Acts of Dionysius, affirms, that he lived with the Tyrant, till he was expelled his Country, and till the return of Dion to Syracuse; adding also that Carcinus the Comedian was his associate all the time; and there is also extant an Epistle of his to Dionysius.  
However it were, most certain it is, that he was an exact and exquisite Orator, as appears by the Oration which he made in defence of the Father of Phaeax, who was General of the Horse; and for that he strove to imitate Gorgias Leontinus, not without good Success. Nevertheless Lysias wrote an Oration against him, which he entitled the Sycophant. Whence it is manifest, that he was a great Orator: Though it seems it was his hap to have but one familiar Friend, that we hear of, whose name was Aristotle, Surnamed Mythus.  
Yet Panaetius could not be his Enemy, for he is the only person of all the Socratics, who will allow so much as those Dialogues to be Legitimate, where the discourse is framed under the names of Plato, Xenophon, Antisthenes, and Aeschines; but very much questions those that go under the names of Phaedo, and Euclid; and for all the rest, he utterly rejects 'em.  
Of this name there were eight in all: The first himself: Another, who wrote the Art of Rhetoric: The third an Orator, that opposed Demosthenes: The fourth an Arcadian, and Disciple of Isocrates: The fifth, a Mitylenaean, who was called the Scourge of Orators: The sixth, a Neapolitan, an Academic Philosopher; and both the Scholar, and Male-Delight of Melanthus the Rhodian. The seventh, a Milesian, and writer of Politics: The eighth, a Statuary.   

The LIFE of ARISTIPPUS.  
Aristippus' was by Birth a Cyrenaean, but came to Athens, drawn thither by the far-spread Fame of Socrates, as Aeschines relates.  
He was the first of all the Socratics, who setting up a Rhetoric-School, demanded money from his Scholars, of which he sent a part to his Master. But the first Present he made him, his Master refused it, with this Expression, That Socratés' Daemon would not permit him to take it. This mercenary humour of his displeased Socrates. Nor could Xenophon brook it, who for that reason wrote 〈…〉 Treatise against Pleasure, in opposition to Aristippus, and maintains the Dispute in the person of Socrates. And not only so, but Theodorus in his Treatise of Sects, calls him a hundred Knaves and Fools, nor i● Plato more kind to him in his Book of the Soul.  
However he was a person of a soft temper, and could comply with all Places, Times, and Persons, as one that understood the whole Art of Complacency. And therefore he lived in greater reputation with Dionysius than all the rest, as being one that knew how to demean himself, whatever happened. For as he gladly reaped the pleasures of present enjoyments, so never was he greedily solicitous after absent delights. For which reason Diogenes called him a Cur for a King. And Timon censures him for his Effeminacy in these lines. 
Then Aristippus far more Coy and Nice,  
Who Virtue by the touch could feel from Vice.   
It is reported, That he ordered fifty Drachmas to be given for a Partridge; at what time a certain Person reproving his Prodigality, Why, said he, wouldst not thou have bought the Fowl, couldst thou have had it for a Farthing? To which the other assenting: Well then, added he, fifty Drachmas are no more to me than thy Farthing. Another time Dionysius giving him his choice of three handsome Courtesans, he led away with him all the three, saying as he went off, That the Ruin of Paris was his preferring one before another; and then handing 'em to the Door, dismissed 'em all together. To show that he could either enjoy, or scorn, with the same indifferency; which was the reason, that Strato, or as others say, Plato told him, that he was the only person that cared not whether he went in Purple or in Tatters. Another time the Tyrant spitting in his Face, he took it patiently. For which, when another reproved him, The Fishermen, said he, will endure to be washed by the Sea, in hopes to take a Sturgeon, and shall not I endure to be sprinkled with a little Wine, to catch a Fool?  
Another time, Diogenes, as he was washing of a few Potherbs, joqued upon him, and told him, That if he had but learned to dress such a Dish as That, he never needed to have held a Trencher to a Tyrant: To whom, Nor thou, said he, hadst thou known how to converse with Men, hadst ever been necessitated to wash Potherbs.  
To one that asked him, what he had gained by Philosophy? He replied, A confidence to discourse with any Man. Being upbraided with his expensive way of living: Certainly, said he, if this were such a heinous thing, the Gods would never be so lavish at their Banquets.  
To one that asked him, wherein the Philosophers excelled others? He replied, In this, that they could live uprightly and justly, were there no Laws in the World.  
To Dionysius who asked him, why Philosophers haunted the Tables of rich Men, Because, said he, they know their own necessities better than the others do.  
To one that asked him, what was the difference between the Learned and the Ignorant, he made answer, The same that there is between a wild Horse, and one that is broken.  
Entering one time into a Curtizan's Lodging, and perceiving one of the young Men that were with him to be ashamed, Ne'er blush, said he, the shame does not lie in going in, but in not being able to get out again.  
To one that proposed a hard question to him, and cried; Unfold me this Riddle, Fool, said he, wherefore dost thou desire us to unfold that, which the words themselves present us so mysteriously wrapped up?  
He was wont to say, 'twas better to be a Beggar than Illiterate. For the one wanted nothing but Money, the other Humanity.  
Another time being scurrilously railed at, he left the Room; at what time, the other pursuing him, and ask why he made such haste to be gone? Because, said he, thou hast got a Patent for railing, but I have no Patent to hear thee.  
To one that was offended at the Philosophers, for frequenting the Houses of the Wealthy; Why, said he, the Physicians frequent the Chambers of the Sick; yet that is no reason, that a Man should rather choose to lie sick, than be cured.  
As he was going to Corinth by Sea, a sudden Tempest put him into some disorder; at what time, to one that insulted over his fears, and cried, We illiterate People fear nothing, what are you Philosophers afraid of? O friends, said he, we are not both alike concerned for the loss of the same Soul.  
To one that boasted of his great reading, As they, said he, who feed and Exercise most, are not always more healthy, than they who only eat and exercise to supply Nature; so neither they who read much, but they who read no more than is useful and beneficial, are the most Learned.  
To his Lawyer, who having pleaded his cause, and got the day, asked him, What good Socrates had done him? Very much, said he, For he made all thy words good, that thou hast spoken in my behalf.  
His Daughter Arete, among all the wholesome instructions that he gave her, he chiefly admonished to contemn superfluity.  
To one who asked him, what his Son would be the better, by being a Scholar? If for nothing else, said he, yet for this alone, that when he comes into the Theatre, one Stone will not sit upon another.  
When a certain Person recommended his Son to him, he demanded five hundred Drachmas: To which when the Father replied, that he could buy a Slave for so much money— Do so, said he, and then thou wilt be Master of a Couple—  
He was wont to say, That he took money of his friends, not so much for his own use, as that they might know what money was good for, and how to bestow it.  
Being upbraided another time, for that having a Suit of Law depending, he feed a Lawyer to plead for him; Just so, said he, when I have a great Supper to make, I always hire a Cook.  
Another time being commanded by Dionysius to discourse upon a Point of Philosophy, 'Tis irrational, said he, that thou as a learner, shouldst desire me to speak, and yet teach me when I should speak: At which when Dionysius was offended, and commanded him to the lower end of the Table, I perceive thy design, said he, to make it a Plate of Honour.  
To one that extolled himself to the Skies for his excellent skill and activity in swimming, Art not ashamed, said he, to boast of that, which every Dolphin can better do?  
To one that put the question, wherein a Wise Man differed from a Fool? Send both together naked, said he, to those that are acquainted with neither, and then thou shalt know.  
To one that boasted his ability to drink, and yet never be drunk, 'tis no more, said he, than a Mule can do.  
To one that reproved him for living with a Courtesan, Why, said he, is it not better to live in a House where many have dwelled, than in one that was never before inhabited? Which the other affirming; And is it not safer to venture in a Ship where thousands have sailed, than in one that never was at Sea before? To which when the other replied, Yes: Very good then, said he, why should it not be more convenient to live with a Woman that many Men have made use of, than with one that never was tried in'is World?  
To one that reproved him, for that being a Scholar of Socrates, he took money: So much the rather, said he, for Socrates, when they sent him Provision and Wine, took what he wanted, and returned the rest; and good reason why, for the chiefest of the Athenians were his Stewards; but I have none but Eutichides, a Servant bought with my money.  
He frequented the company of Lais, the famous Courtesan, as Sotio relates, in his Second Book of the Successions of the Philosophers. For which being reproved by several: 'Tis very true, said he, I enjoy Lais, but she does not enjoy me. For Pleasure, added he, is no Crime; but the Crime is, for a Man to be a Slave to his Pleasures.  
To one that taxed him for his costly and voluptuous feeding, I warrant, said he, thou wouldst not have bestowed three farthings upon such a Dinner: Which the other confessing; Why then, said he, I find myself less indulgent to my Palate, than thou art to thy covetous humour. Or thus, Why then, said he, I find that I love my Belly, and thou lov'st thy money.  
When Simus, Treasurer to Dionysius, showed him his House sumptuously furnished, and paved with costly Marble (for he was a Phrygian, and consequently profuse) after he had hawked up a sufficient Morsel, he spit full in the Treasurer's Face, at which, when the other began to be in Wrath, Why truly, said he, I could not find a fitter place.  
To Charonidas, or as others say, to Phado, who asked him who it was that was so bedaubed with precious Ointments? E'en unhappy am I, said he, and the Persian King, more miserable than myself. But prithee take Care, proceeded he, since ●● other Creature loses by this, lest any Man be the worse for it. Shame take take those Cursed Ganymeds', that grudge us a little sweet Ointment.  
To Plato that reproved him for his Prodigal manner of Living. Why, said he, Does it not show Dionysius to be a very good Man? Which the other acknowledging, And yet, replied Aristippus, he lives far more profusely than I do.  
Being asked how Socrates died? I wish said he, that I may but die as he did.  
It happened one time, that Polyxenus came to give him a Visit, but seeing a Company of Ladies richly dressed, and great preparations for a Banquet, he began a long Sermon against Luxury; which when Aristippus had patiently listened to for some time, D'ye hear me, said he, will you stay and Dine with me today? To which, when the other agreed, Why then so angry, said he. For now I perceive you do not find fault with the delicacy of the Viands, but with the Cost.  
Another time, his Servant carrying after him a great weight of Money, and ready to sink upon the Road, under his Burden, he bid him pour out the overplus i'th' highway, and carry as much as he could.  
Having taken Shipping in a Vessel, which when he was out at Sea, he understood to be Man'd with Pirates, he pulled out his money, and after he had told it before their Faces, let it drop into the Water, and then, as if he had done it against his will, fell into a strange Agony of grief for his loss. Some report, that he should use these expressions at the same time: Better it is, that this should be thrown away by Aristippus, than that Aristippus should perish for the sake of his money.  
To Dionysius demanding of him, wherefore he came thither? To give, said he, what I have, and to receive what I have not. Though others report his answer to be thus. When I wanted wisdom I went to Socrates, but now wanting money I come to thee.  
He condemned Mankind for prying and searching, and viewing the Vessels and Pots which they bought in the Market, but never making any Inspection into their Lives and Conversations: Which others attribute to Diogenes.  
It is reported that at another time, when Dionysius after a great Feast commanded all his Guests to dance in the women's Purple Habits, and Plato refused the command, reciting these Lines, 
I cannot in Effeminate array,  
Disgrace my Manhood, nor my Sex betray.   
Aristippus putting on the Garment allotted for him, and going to dance, on a sudden made this Repartee. 
At Bacchanalian Feasts, where mirth is free,  
A sober mind could ne'er corrupted be.   
At another time, interceding to Dionysius in the behalf of a Friend, but not prevailing, he fell at his feet: For which being reproved,' 'twas not I, said he, was the cause of that submission, but Dionysius.  
Sojourning in Asia, he was taken Prisoner by Artaphernes; at what time a certain person coming to him, and ask him, How, d'ye find your confidence now? Fool, said he, when had I more occasion to be confident than now that I am to discourse with Artaphernes?  
Those that had had a generous Education, and neglected the study of Philosophy, he compared to Penelope'● Suitors. For they, though they might have free liberty to court Melantho, Polydora, and the rest of her Wairing-Gentlewomen, yet they could never hope to marry the Mistress. Something like to this, Aristo is reported to have spoken. For Ulysses descending into Hell, is said to have seen almost all the Dead, and to have discoursed with several, but the Queen herself he could never see?  
Moreover, the question being put to Aristippus, what those things were which Children generously Educated aught chiefly to learn? He made answer, All those things, which might be useful to 'em, when they came to be Men.  
To one that upbraided him for going from Socrates to Dionysius, No, said he, I went to Socrates, wanting serious Education; to Dionysius for Pastime and Recreation.  
When Socrates asked him, being then flush of money, How cam'st thou to be so rich? He replied, How cam'st thou to be so poor?  
To a Courtesan that told him, she was with Child by him, Thou canst no more tell that, said he, than if thou shouldst say, such a Thorn pricks me, walking through a field of Brambles.  
To a certain Person that reproved him for not owning his Son, as if none of his begetting: We know, said he, that Phlegm and Lice are generated in our Bodies, but being useless, we dispose of both as far from ut as we can.  
Having received money of Dionysius, at the same time that Plato accepted a Book only, and being taxed for it, The reason's plain, said he, I want money, and Plato wants Books.  
Being asked, wherefore Dionysius was angry with him? For the same reason, said he, that other Men are angry.  
Having made his application to Dionysius for money, and the Tyrant seeming to wonder, in regard he had so often told him, a Wise Man could never want, Oh Sir, said he, grant me my suit, and let us dispute of those things afterwards: But then the King satisfying his desires: Now, said he, thou see'st a Wise Man does not want.  
Another time, Dionysius reciting these Verses to him, 
He that with Tyrants seeks for bare support,  
Enslaves himself, though free he came to Court.   
He presently replied, He is no Slave, if he be free to come. This Diocles relates in his Lives of the Philosophers, though others ascribe the saying to Plato.  
Being offended with Aeschines, in a short time, Shall we not be Friends? said he, shall we never cease Fooling? But stay, till we become the talk of Scullions in their Cups. To which when the other answered, Most willingly: Remember then, said Aristippus, that I being the Elder Person, made the first Motion. Then Aeschines, Very right by Juno; I must acknowledge thee to be much better natured than I am; for I am the Prince of Enmity, thou of Friendship. And this is that which is reported of him most remarkable.  
Besides himself there were three more of the same name; one that wrote the History of Arcadia; another that was Grandchild to the first, as being his Daughter's Son, and Surnamed Metrodidactus, because he had no other Learning but what his Mother taught him. And the last a Member of the New Academy.  
But as for the Cyrenaean Philosopher, he is said to have compiled several Treatises upon that subject: Three Books of the Lybian History, which he dedicated to Dionysius. Twenty five Dialogues, some in the Doric, some in the Attic Dialect, under these several Titles: Artabazus; To the Shipwrackt; To the Fugitives; To the Beggar; To Lais; To Porus; To Lais cona●e●ing her Looking-Glass; Hermias; The Dream; To the Yeoman of the Bottles; Philomelus; To his Servants; To him that chid him for enjoying Old Wine and Harlots; To them that found fault with his costly Fare: An Epistle to Arete his Daughter: To him that exercised himself at the Olympic Games; A Question put; Another Question put; An Epistle entitled, Chreia to Dionysius; Another upon a Statue; Another to Dionysius' Daughter; To one who thought himself disgraced; To one that endeavoured to advise him. Some there are who assert that he wrote six Books of Disputations; Others, that he never wrote any thing at all, of which number was Sosicrates the Rhodian. But Sotio, and Panaetius allow him to have been the Author of the following Dialogues, under the following Titles: Concerning Education; Of Virtue; Exhortations; Artabazus; The Shipwrackt; The Fugitives; Six Books of Disputations; Three Books of Proverbs; To Lais; To Porus; To Socrates; Of Fortune. And among other things he defined the End to be a soft Motion closing in Perceptibility.  
And now having thus given an account of his own Life; let us briefly run over in their order the Cyrenaies' that succeeded him; of which some called themselves Hegesiacs, others Anecerians, and others Theodorians. And not only them, but such as followed Phaedo, of which the chiefest were called Eretrici. Now then let us number 'em all in their order.  
The Hearers of Aristippus were Arete his Daughter, Ptolemy the Aethiopian, Antipater the Cyrenean. Arete's Disciple was her Son Apristippus, Sur-named Metrodidactus; whose Scholar was Theodorus, first Surnamed the Atheist, than the Deist. Antipater's Disciple was Epitimedes the Cyrenean; whose Hearer was Paraebates; and his Disciple Hegesias, Surnamed Pisithanatus, and Aniceris, by whom Plato was redeemed.  
Now they who embrace the Doctrine of Aristippus, and are from him called Cyrenaics, hold these following Opinions. In the first place they assert two perturbations of the Mind, Pain and Pleasure; the one a smooth, the other a rough Motion. That there is no difference between Pleasure and Pleasure; and that no Pleasure has any thing more peculiar to it than another, as being that which all living Creatures desire: The other, which is Pain, they all endeavour to avoid. As for the pleasure of the Body, which they assert to be a sort of End, as Panaetius relates in his Treatise of the Sects, they do not allow it to be that sedate Pleasure occasioned by the privation of Pain, and cessation of Trouble, which Epicurus defends, and maintains to be the End. For they hold that there is a difference between the End and Felicity: For the End is only pleasure in part; but Felicity is a composed Body consisting of all the parts of Pleasure, into which number are to be reckoned both past and present, Moreover that Pleasure in part is to be desired for itself; happiness, not for itself, but for the sake of all the pleasures divided. Now for proof that the End is Pleasure, we find ourselves all accustomed to it from Children, not of our own choice, but by the Impulse of Nature, and that when we enjoy it, we seek nothing farther. On the other side, that there is nothing which we seek more to avoid than its contrary, Pain. Moreover that Pleasure is a Good, though proceeding from the vilest Actions, as Hipp●ba●us relates in his Treatise of Sects. For though the act be Evil, yet the Pleasure that proceeds from it, is desirable and good. But the removal of Pain, is not by them, as by Epicurus, taken for Pleasure; nor is the cessation of Pleasure by them accounted Pain; for that both consist in Motion; but neither cessation of Pain, nor privation of Pleasure are Motions; seeing that cessation of Pain, is no more than as it were the condition of him that sleeps. Moreover they affirm that perverseness of Mind can make no choice of Pleasure, nor do they believe that all the Pleasures and Pains of the Mind proceed from the Pains and Pleasures of the Body. For that in the Soul, there is a joy for the Prosperity of our Country, besides the pleasure we take in our own private happiness. Nor do they believe the remembrance of past, or the expectance of future enjoyments to be Pleasure, which was the Opinion of Epicurus: for time puts a stop to the motion of the Soul. Nor will they allow Pleasure to consist in seeing or hearing only: For we hear with delight those that feign a Lamentation, but a real Mourning is displeasing to our Ears. Moreover they call the privation of Pain or Pleasure the Middle Condition between Both. However they hold the Pleasures of the Body far to excel those of the Mind, and that therefore the pains of the Body are more grievous; and whence it happens that offenders are more tormented with corporeal Punishment. For pain is more grievous to endure, pleasure more familiar and grateful; which was the reason that some took greater care of their Bodies than of their Souls. And therefore, seeing pleasure is to be desired for the sake of this Pleasure, the efficient causes of some pleasures many times are troublesome; and a crowd of pleasures becomes most irksome, as not creating any true Felicity.  
They would not have a Wise Man to live always in pleasure, nor a Fool always in pain; but for the most part: And they think it sufficient for a Man to enjoy the satisfaction of one Pleasure at a time.  
As for Wisdom, they hold it to be a Blessing, but not to be desired of itself, but for the sake of those things that proceed from it.  
That a Friend is to be loved for the use we make of him, for that he is a part of the Body, so long as he continues a Friend.  
That some Virtues are common to Fools, as well as Wise Men.  
That Bodily exercise conduces to the attaining of Virtue.  
That a Wise Man will never give way to Envy, Incontinency, nor Superstition for they proceed from want of Judgement. But they allow him to grieve and fear, as being natural to Mankind.  
That Wealth is an efficient cause of Pleasure, but not to be desired for itself.  
That the affections were also to be included, but they did not pretend to tell us from whence they proceeded.  
They made little inquiry into Natural Philosophy, by reason of its difficulty and obscurity: But for Logic they had a kindness, as being so singularly useful. Yet Meleager in his Second Book of Opinions, and Clitomachus in his First Book of Sects, both deny that they minded, at all, either Natural Philosophy or Logic. For they thought that he who rightly understood the nature of Good and Evil, might be able both to argue and speak well; that he was out of the danger of superstition, and had no reason to be afraid of Death.  
That there was nothing just, honest, or dishonest by Nature; but only by Law and Custom. However a good Man forbears to act any thing absurd or wicked by reason of the Censures of the World and Punishments to which Offenders are liable.  
That to be wise, was to make a progress in Philosophy and other things, wherein a Man was deficient before.  
They held that one Man was more affected with grief than another, and that the Senses did not always give true Information.  
They also, that called themselves Hegesiacs, had the same prospects of Pleasure and Pain. Besides they held, that there was nothing of Kindness, nothing of Friendship or Beneficence; because they do not desire these things for their own, but for the sake of benefit and necessity; and for the sake of those occasions which give them Life and Being.  
That for a Man to enjoy a Life of perfect Felicity, was absolutely impossible; for that the Body was subject to a thousand Distempers; and the Soul sympathised with the Body; besides that fortune frustrated our expectations in many things.  
That Life and Death were both to be desired, and that nothing was either pleasant or unpleasant by Nature; but that through Scarcity, Novelty and Satiety, some things were delightful, others distasteful.  
That Wealth and Poverty had no relation to Pleasure; for that the Peasures of the Rich, and the Pleasures of the Poor were still the same.  
That there was no difference between Servitude and Freedom, Nobility and meanness of Extraction, Honour and Dishonour, according to the Standard of Pleasure. That it was expedient for a Fool to live, but indifferent to a Wise Man.  
That a Wise Man in all his actions had a regard to himself, not believing any other sort of Men to be his equals.  
They also denied the Senses, because they are so uncertain in their Information, and seem to act without any care or circumspection.  
They were of opinion, That the Transgressions of Men were to be pardoned, for that no Man committed a voluntary sin, but by the Impulse of some natural passion or other.  
That it became Men to instruct, and not to bear Enmity one to another. That a wise Man ought to be more sedulous in avoiding Evils, than in the choice of delightful Enjoyments; proposing to himself, as his chiefest End, to live a Life the freest that may be from Trouble and Pain: which happens to them who are not over eager in the Chase of Pleasure.  
The Annicerians in other things differ nothing from the former. Only they uphold Friendship, Benevolence and Affection towards Parents, and acting bravely for the honour of our Country. In the performance of which Duties if any misfortune should befall a Wise Man, they account him never a jot the less happy, though he miss a few Pleasures that he covets.  
That the felicity of a Friend is not desirable in itself; for though near it, we do not rightly apprehend it; nor have we reason sufficient to be confident, and advance ourselves above the opinion of others.  
That it behoves us to habituate ourselves to Virtue, by reason of that evil disposition with which we are born into the World. And therefore we ought to embrace a Friend, not only for profits sake, which if it fail, our affection vanishes, but out of that inbred kindness, which carries us to undergo all manner of hardships, still proposing pleasure for our End. For while we propose pleasure for the End, and are sorry to be deprived of it, yet we willingly undergo the trouble out of our affection for our Friend, because our service is a Pleasure.  
As for Theodorus, he denied all Opinions concerning the Gods; and we met with a Book of his Entitled, Concerning the Gods, no way to be contemned, out of which, they say, Epicurus borrowed the greatest part of what he wrote upon that subject.  
This Theodorus was a Hearer of Annicerides and Dionysius the Logician, as Antisthenes testifies in his Successions of the Philosophers. He held the End to be Joy and Grief; the one consisting in Prudence, the other in Folly. That Prudence and Justice were good things; the contrary Habits, evil: And for Pleasure and Pain, he placed 'em in the middle. He denied Friendship, as really appearing neither in Fools nor Wise Men. For in the first, as soon as the benefit ceased, their friendship died. And for Wise Men, they trusting to their own abilities, stood in need of none.  
He did not think it rational, That a Virtuous Man should hazard himself for his Country, for it was not fit that he should throw away his prudence for the folly and miscarriages of others; besides that, the whole World was his Country; and that it was lawful for a Wise Man to Steal, commit Adultery and Sacrilege when opportunity offered. For that none of those actions were naturally evil, setting but aside the vulgar Opinion which was introduced into the World by silly and illiterate People.  
That a Wise Man might publicly, without shame or scandal, keep company with common Harlots, if his inclinations led him to it. For, said he, shall a learned Woman be of no use, because she is learned? Or a Boy, or a Youth be laid aside, because he has been well Educated? Surely, No— Then again, may not a, beautiful Woman be made use of, because she is fair? Or a Boy, or a Youth, because he is lovely? Most certainly they may— Now then you will allow that a lovely Boy or Youth is useful for that end for which he was born lovely. If so, then to be enjoyed. Whence he inferred, That if any one made use of that enjoyment, when it was requisite for him, it was no Transgression. Neither is he also guilty of any Crime, if he makes use of beauty, when it is for his Advantage. And these were the Sophisms which he imposed upon his Hearers.  
Now the reason why he was Nicknamed Theos, or God, was this: For that when Stilpo put the Question to him, Whether he thought himself to be the same that he was called? And he was so vain as not to deny it: Why then, said Stilpo, Thou art God. At which when he seemed to be highly pleased, the other with a smile replied, Alas poor miserable wretch as thou art, by the same reason thou mightst as well assert thyself to be a Jack-Daw.  
Another time, as he was sitting by Euclid, whose business it was to instruct the young Probationers in the holy Mysteries of their Order, Tell me, said he, who of all those that belong to the Sacred Ceremonies are the most wicked? To which when the other answered, They who divulge 'em to those that are not initiated: Why then, said he, thou art an Impious person who teachest 'em to those that are not initiated, thyself. For which he had like to have been dragged to the Areopagus, had not Demetrius Phalereus rescued him.  
Sojourning with Ptolemy, the Son of Lagus, he was by him sent, as his Ambassador, to Lysimachus. At what time Lysimachus boldly ask him, Whether he were not banished Athens? 'Tis very true, said he, for the City no longer able to bear me, cast me forth, as Semele did Bacchus. To which Lysimachus replying, Beware how thou comest any more hither. Never fear it, said he, unless Ptolemy send me. At the same time Mythrus, the King's High Steward was present; who offended at his haughty carriage, Thou seem●…t, said he, to be as ignorant of the Majesty of Kings, as of the Gods: How oan that be, replied the other, when I know thee to be an Enemy of the Gods?  
It is reported, that when he came to Corinth, he was presently surrounded with a great Crowd of his Disciples. Which Metrocles the Cynic observing as he was washing of wild Potherbs, Hark ye, said he▪ as he passed by, wouldst not thou, as great a Sophister as thou art, want Scholars▪ should they see thee washing Potherbs▪ To whom the other, I know not that, friend▪ but this I know, Thou needest not now have been washing wild Roots, hadst thou be learned how to converse with Men. But this Repartee is fathered as well upon Diogenes and Aristippus, as upon him. And th●● much for the Life and Tenants of Theodorus. At length retiring to Cyrene, he was there a long time, highly honoured by M●rias. From whence being at length also expelled, at his departure, Ye do very ill, said he, O Cyreneans, to banish me out of Africa into Greece.  
Of this name there were nineteen more. The first a Samian, the Son of Rhoecus, who advised the laying of Charcoals under the Foundation of the Temple of Ephesus, for he affirmed, That the place being very moist, the Charcoal would dissolve, and then consolidate again into a most firm and durable substance, The second was a Geometrician of Cyrene, and Plato's Master. The third, the Author of a Treatise Concerning the Exercise of the Voice. The fourth, he that wrote the Lives of the Legislators, beginning from Terpander. The fifth a Stoic. The sixth, he that wrote the Roman History. The seventh a Syracusian, that wrote of Military Discipline. The eighth of Byzantium, a famous writer of Politics. The ninth mentioned by Aristotle in his Epitome of the Rhetoricians. The tenth, a Theban Statuary. The eleventh a Painter, of which one Polemo makes mention. The twelfth an Athenian Painter, mentioned by Menodotus. The thirteenth an Ephosian Painter, of whom Theophrastus speaks, in his Treatise of Painting. The fourteenth, an Epigrammatist. The fifteenth wrote the Lives of the Poets. The sixteenth a Physician, and Disciple of Athenaeus. The seventeenth a Chiote, and a Stoic Philosopher. The eighteenth a Milesian and a Stoic likewise. The nineteenth a Tragedian: and our own Philosopher makes the twentieth.   

The LIFE of PHAEDO.  
PHaedo, an Elean, born of a noble Family, being taken in the general Sack of his Country, was constrained for a livelihood to keep a small Victualing-House, to which, after he had got him a little Door, he enjoyed Socrates for his Bed-fellow and Master, till Alcibiades or Crito, by the persuasion of Socrates, redeemed him from that Penury; and from that time forward he applied himself with great diligence to the study of Philosophy. He wrote several Dialogues, which are undoubtedly acknowledged to be his. But his Zopyrus, Simo, and Nicias are called in question. His Medus is said to have been written by Aeschines, or as some will have it, by Polyaenus: His Antimachus is controverted: And his Scythian Proverbs are attributed to Aeschines. His Successor was Plistinus of Eleia, and after him the Disciples of Menedemus of Eretricum, and Asclepiades the Phthiasian, Successor to Stilpo, till their time called Eliaci, but then again from Menedemus, Eretrici. But of him more hereafter, in regard he was the head and founder of that Sect.   

The LIFE of EUCLIDES.  
EVclides, born at Megara, adjoining to the Isthmus, as some assert, or in Gelo, as Alexander affirms in his Successions, is reported to have been a great admirer of Parmenides, whose writings he continually studied. From him the Megarici took their denomination, afterwards called Eretrici, and after that Dialectici: So named by Dionysius the Carthaginian, because they always wrote by way of Question and Answer.  
To this great Man, says Hermodotus, repaired Plato and all the rest of the Philosophers, after the death of Socrates, fearing the cruelty of the thirty Tyrants.  
He allowed but one Supreme Good, tho' he gave it several Names. For sometimes he called it Prudence; sometimes God, and at other times, the Great Intelligence. He denied whatever was contrary to the Supreme Good, affirming there was no such thing. For which he brought his Proofs, not by way of Assumption, but by way of Inference and Conclusion.  
He also condemned the use of Allegories in Disputations. For, said he, they consist either of Similitudes or Dissimilitudes. If of Similitudes, than it behoves the Disputant to insist upon the Similitude, rather than upon those things for which the Illustration is intended. If of Dissimilitudes, than the Comparison is to no purpose. Timon therefore derides him, together with the rest of the Socratics in the following Lines. 
Phaedo be hanged, with all his Rakeshame Crew,  
I neither mind 'em, nor their Trifles view.  
Nor their famed Euclid neither; famed! for what?  
For plaguing Megara with brawling Chat.   
He wrote six Dialogues, entitled Lamprias, Aeschines, Phoenix, Crito, Alcibiades, and Eroticum. To Euclid succeeded Eubulides the Milesian, who formed in writing several Moods and Figures in Logic, by way of Interrogation, under the names of the Fallacious, the Latent, the Electra, the Involved, the Sorite, the Horned, and the Bald; of which Timon, 
Contentious Euclid with his Horned Queries,  
And ranting Bombast his admirers wearies;  
Yet after all his babbling thus by rote  
Demosthenes' R sticks in his Throat.   
For Demosthenes seems to have been once his hearer, but because he pronounced the Letter R worse than his Master, he forsook his Master that could not remedy his impediment. As for Eubulides, it is manifest that he was a great Enemy to Aristotle, in whose writings he finds a thousand faults. Now among the rest that succeeded Eubulides, Alexinus was one; famous for a Brangler, and a Man of strong parts; for which reason he was called Alexinus; but against no Man so much embittered as against Zeno.  
This Alexinus, as Hermippus relates, travelling from Elis to Olympia, there divulged his Philosophy; at what time, being asked by his Scholars, why he tarried there? He replied, That he intended to set up a new Sect, and give it the Title of Olympiac. Thereupon his Scholars finding their Provision spent, and the place very unhealthy, left Alexinus to shift for himself, with one Servant only. Afterwards, as he was swimming in the River Alpheus, the sharp end of a Reed ran into his Body, of which wound he died. Which occasioned this Epigram of our own. 
'Twas then no story, that a Nail should lame  
The Foot of one that in a River swum;  
For Alexinus in Alpheus found  
The cursed Reed that gave him his death's wound.   
He not only wrote against Zeno and Ephorus the Historian, but several other Treatises. Euphantus also the Olynthian, was another admirer and follower of Eubulides, who wrote the Story of his own Times, and several Tragedies, which won him great Reputation at the Public Exercises. He was also Tutor to King Antigonus, to whom he wrote a Treatise of Regality, and Kingly Government, very much applauded among the Learned, and died merely of old Age. Eubulides had also several other Scholars, and among the rest Apollonius, Surnamed Cronus.   

The LIFE of DIODORUS.  
DIodorus was the Son of Amenias, an jassian, Surnamed also Cronos, of whom Callimachus seems to have been a bitter Enemy, and writes in derision: 
Yet Momus is so kind upon the Wall  
To write his Name in Letters Capital,  
Cronos the Wise; Oh! never then despise  
The Man whom Momus has Surnamed the Wise.   
He was a Logician, and the first who is reported to have found out the Involved and Horned Enthymemes. While he Sojourned with Ptolemy Soter, Stilpo put several Logical Questions to him, which when he was not able readily to resolve, the King laughed at him, and called him Cronos in derision. Thereupon he retired from the Banquet, and after he had written a whole Treatise upon the Question propounded to him, he died for mere Grief: Which occasioned this Epigram of ours. 
Poor Diodorus Cronus! which of All  
The Daemons was it, owed thee so much Gall,  
So to besot thy Brains, thou couldst not speak,  
And then with silly Grief thy heart to break?  
Alas! thou couldst not Stilpo's knot untie,  
'Twas knit too fast, and that's the reason why?  
'Twas that took P and K from thy Name,  
So Kronos, Onos, or an Ass became.   
In Euclid's School were also bred the famous Ichthyas, the Son of Metallus, Clinomachus the Thurian, who wrote a Treatise of Logical Axioms and Predicaments. And Stilpo, a most renowned Philosopher, whose Life we are next to write.   

The LIFE of STILPO.  
STilpo, born in Megara of Greece, was the Disciple of some of Euclid's Scholars; as also of Thrasymachus the Corinthian, a familiar acquaintance of Ichthyas'. But he so far surpassed his Teachers, and all others for Invention and Eloquence, that he wanted but little of drawing all Greece after him to Megara. Philip the Megaric gives this account of him:  
He forsook Theophrastus to follow Metrodorus, who was altogether addicted to Contemplation, and Timagoras of Gelos: And at the same time Clitarchus and Simmi●s left Aristotle the Cyrenaean for the same reason.  
Among the Dialectics, Paeonins forsaking Aristides, Diphilus of Bosphorus the Son of Euphantus, and Myrmex the Son of Exenaetus, studious of Disputation, became his Admirers. He also won Phrasidemus the Peripatetic, a great Naturalist, and Alcinous, the most eminent Orator of all who then flourished in Greece, to be his Hearers; together with Crates, Phoenix, Zeno, and several others, who all flocked to him.  
He was a Man deeply Politic; and besides his Wife Nicarete, kept a Mistress in his House, as Onetor testifies. His Daughter, who proved none of the chastest, he married to Simmias of Syracuse, his Kinsman: Of whose Incontinency when Stilpo was informed, and told moreover, that she was a disgrace to her Parents, She is not, said he, so great a shame to me, but that I am a greater Ornament to her. Ptolemy Soter kindly entertained him, when the victorious Enemy had subdued his Native Country; and giving him a round Sum of Money, requested his Company into Egypt: Thereupon he returned the best part of the Money, refusing the Voyage, and retired to Aegina, till Ptolomy's return. Nor was Demetrius less kind; for after he had taken Megara, he took particular care to save the Philosopher's House, and that the Plunder taken out of it should be restored him. But when the Victor demanded an Inventory of his Goods, to see whether he missed nothing, he made answer, that every thing was safe, for no Man could deprive him of his Eloquence, and his Learning: And after this discoursing to the Conqueror concerning Humane Beneficence, he did it with that force of Eloquence, that the vanquished Victor became not only his Admirer but his Hearer.  
It is reported of him, That he put this Question to a certain person concerning the Statue of Minerva made by Phydias, Is Minerva the Daughter of Jove a God? To which the other answering Yes. But this Minerva, said he, is the Daughter of Phydias, not of Jupiter: Which the other acknowledging; Then this, said he, can be no God. For which, when he was cited to the Areopagus, he disdained to eat his words, but rather affirmed that he had spoken nothing but what was true; for that she was no God, but a Goddess, in regard the Gods were all Masculine: However the Areopagites, never a jot the more pacified for that, commanded him to depart the City. At which time Theodorus, nicknamed the God, is reported to have drolled upon him, ask him, How he came to be so knowing; or whether he took up her Coats and looked? For he was a person of a daring confidence; but Stilpo a Man very reserved, yet extremely facetious. And therefore when Crates asked him whether the Gods were pleased with the Prayers of Mortals, and the Divine Honours continually paid 'em? Fool, said he, never ask Questions concerning these things in the Street, but when thou art private in thy Study.  
Which very answer is reported to have been given by Bion to one that asked him, whether there were any Gods? 
Wretched Old Man, canst thou the Crowd remove,  
That I may loudly speak of things above.   
Moreover Stilpo was a plain dealing person, without fraud or guile, and one that would not despise the most ignorant person alive. And therefore when Crates the Cynic would not answer to a question propounded to him, only let a fart; I knew, said he, thou wouldst speak any thing rather than what it behoved thee to do.  
Another time, a certain person presenting him a dry Figg, and then propounding a question to him; he presently eat the Fig; upon which the other crying out, that he had lost his Fig: Yes, and the question too, replied Stilpo, which thou gav'st me in Earnest for question.  
Another time beholding Crates scorched and burnt in the Winter time, Truly Crates, said he, in my opinion thou want'st a new Cloak; meaning, as well to hide his knavery, as to keep him warm: To whom the old Man, being at present somewhat dashed out of countenance presently retorted, 
Time was when I at Megara have seen  
Stilpo in rags, that scarce would hide his skin,  
Shivering and shaking, tho' so near the rocks  
Where Typhon's Cavern still with Sulphur smokes,  
At length for a new Coat to warm his Breech,  
I'th'open streets he needs would Virtue teach,  
Till all his friends so thick about him got,  
That tattered Virtue had like t'ha' gone to pot.   
He is reported, so to have bewitched the Ears of the People at Athens, that the very Slaves flocked out of the Public Bridewells to see him; at what time, to a certain Person saying to him, Look— how they wonder at thee, as if thou were't some strange wild Beast,— He replied, No, no, 'tis because they never saw a true Man before.  
Being a most sharp and quick Disputant, he denied all manner of Species; and affirmed, That he who said he was a Man, was no Man. For he must be either this, or that Man. But why rather this Man, than that Woman? Therefore, no Man. And again: This Potherb which here we see is no Potherb: For Potherbs were a thousand years ago; therefore, this is no Potherb.  
It is reported, that as he was talking with Crates, he broke off abruptly in the middle of his Speech, to go to the Fishmongers. At what time, when the other pulled him back, and told him, he left his discourse behind him: No, said he, I keep my discourse to myself, but I leave thee. For my discourse can tarry, but the Fish will be gone.  
He is said to have been the Author of nine insipid Dialogues, entitled, Moschus, Aristippus or Callias, Ptolemy, Chaerecrates, Metrocles, Anaximenes, Epigenes, To his Daughter, and Aristotle.  
Heraclides asserts that Zeno, the Founder of the Stoic Philosophy, was one of his Followers. And Hermippus assures us, that he was very old when he died, and that he drank a lusty draught of Wine, to the end he might the sooner expire. Thereupon we made him this Epigram. 
Stilpo of Megara perhaps thou knowst,  
Him up and down by various fortune tossed,  
The sad Distempers of old Age o'ertook.  
At last, quite weary of the ponderous yoke,  
A nimbler Charioteer he found to drive  
The lingering Chariot of his Irksome life;  
Calls for two juggs of Wine, and those poured down,  
The Curtain draws, and Coachman, cries, drive on.   
Sophilus also the Comic Poet, was very severe upon him, in his Play called the Wedding. 
Stilpo, to hasten death, what so provoked thee?  
But 'twas Charinus Plaguy Problem choked thee.    

The LIFE of CRITO.  
CRito was an Athenian, who above all others, had such a singular affection for Socrates, that he made it his business continually to supply his wants. His Sons Critobulus, Hermogenes, Ctesippus and Epigenes, were all the Disciples of Socrates. Crito himself likewise was the Author of seventeen Dialogues, all comprehended in one Volume, and thus entitled, That Learning does not make good Men. Of Plentiful Living. Of what is sufficient. Of Honesty and Virtue. Of God. What it is to do evil. Of Fertility. Of the Law. Of Arts. Concerning Conversation. Of Wisdom. Of Protagoras, or the Politician. Of the Letters. Of Poetry. Of Generosity. Concerning Education. Of Knowledge. What it is to know.   

The LIFE of SIMO.  
SIMO was an Athenian Stone-Cutter, who when Socrates came into his Workhouse, and discoursed upon any subject, set down in writing whatever he could remember: For which reason his Dialogues are called Socratici; of which there are three and thirty, upon various subjects, all bound together in one Volume, with these running Titles. Concerning the Gods. Of Honesty. What is Honourable and Honest. Of Justice, in two Parts. Concerning Virtue, that it is not to be taught. Of Fortitude, in three Dialogues. Of Love. Concerning Popularity. Of Honour. Of Poetry. Concerning Health. Of Love, Philosophy, Knowledge, and Music. What is Honourable. Of Education. Of Labour. Of Judgement. Of Entity. Of Number. Of Industry. Concerning the Love of Gain. Of Vain-glory. Of Virtue. Other Treatises he also wrote, Concerning giving Counsel. Of Reason and Dexterity. Of Evil doing. He is also reputed to be the first that made use of Socrates' Arguments. And this was he, who when Pericles promised him, that if he would live with him, he should want for nothing, made him answer, That he had no mind to part with his Liberty. There was also another Simo, who wrote a Treatise of Rhetoric. A third, who was a Physician, and Kinsman to Seleucus and Nicanor; and a fourth, who was a Carver in Stone.   

The LIFE of GLAUCO.  
GLauco an Athenian, was the Author of nine Dialogues, all comprehended likewise in one Volume, under these Titles, Phydilus, Euripides, Amyntichus, Euthias, Lysichides, Aristophanes, Shafalus, Anaxiphemus, Menexeus. There are also thirty two more that go abroad under his name, but not allowed to be his.   

The LIFE of SIMMIAS.  
SImmias was a Theban, and said to have wrote twenty three Dialogues under these Heads. Of Wisdom, Truth, Music. Of Epic Verses, Fortitude, Philosophy, Ratiocination, Truth, Letters, Education, Arts and Sciences: How to govern: Of Decency: What to choose; what to avoid: Of Friendship, Knowledge, well living: Of Possibility: Of Money: Concerning Life: What is Honest: Of Diligence and Love.   

The LIFE of CEBES.  
CEbes, a Theban likewise, is reported to be the Author of three Dialogues entitled, His Table, Hebdome, and Phrynichus.   

The LIFE of MENEDEMUS.  
MEnedemus, the Son of Phaedo, the Son of Clisthenes, of the Family of the Theopropidae, was a person of a Noble Extraction, but a Carpenter, and poor. Others report him to have been a Tentmaker, and that he learned both Trades. Which was the reason, that when he had made a certain Decree, he was reproved by one Alexinus, who told him, that it did not become a Wise Man to make either a Tent or a Decree. Afterwards being sent by the Eretrici to Garrison Megara, he took a Journey to the Academy to visit Plato, by whose persuasions, not unwillingly enticed, he left off his being a Soldier. But being invited by Asclepias the Phthiasian, he lived at Megara with Stilpo, whose followers they both became. From whence going by Sea to Elis, they fell into the company of Archipalus, and Moschus, and so till now, they were called Eretrici, from the Country where Menedemus was born.  
Certainly it is that Menedemus was a Person highly esteemed for his Virtue and Gravity. For which reason Crates in his morose humour calls him,  
The Eretric Bull.  
Nor is Timon less Satirical in deriding his composed Demeanour. 
Then rising up, he knits his beetle Brows,  
And gravely humms a lesson through his Nose.   
However he was a person so awful, that when Eurylochus the Cassandraan was sent for by Antigonus, together with Clippides, a young Gentleman of Cyzicum, he refused to go, for fear Menedemus should know it, for he was quick and severe in his Reprimands. Insomuch that when a young Man behaved himself with an unbeseeming Insolence before him, he said nothing, but with a Reed upon the Pavement he described the Posture of a Boy suffering under male Agitation, till the young Man perceiving himself to be abused in the presence of all the standers by, sneaked out of the Room, ashamed of what he had done. Another time, when Hierocles fell most severely foul upon him in the Pyraeum about Amphiaraus, and told him several Stories concerning the taking of Eretria: Menedemus said no more, but only asked him, Wherefore it was that Antigonus so highly extolled him?  
To one that boasted of his Adultery, Dost thou not know, said he, That Radishes contain as good a juice as Coleworts? To a young Man, that bawled and yauled after him, Have a care, said he, lest thou forget for haste what thou hast left behind thee. To Antigonus in a quandary, whether he should go to a Feast, where he knew there would be hard drinking, He said no more than this, Remember thou art the Son of a King.  
To a stupid fellow that talked impertinently to him, Hast thou any Lands? said he: Who answering, that he had several Farms: Go then, said he, and look after 'em, lest thou lose thy wealth, and comest to be a poor Fool.  
To one that asked his advice, whether he should marry: Dost thou not, said he, take me for a Wise Man? Who not denying but that he was so, Why then, said he, I am married. To one that affirmed, there were many Good Things, he put the Question, How many, and whether he thought there were above a hundred?  
Being invited to a sumptuous Feast, which was a sort of Riot he could never abide, he said nothing, but by his silence reprehended the person, while he was observed to take only a few Olives for his own share.  
This liberty of speech which he used had like to have cost him and his Friend Asclepias their lives at Cyprus, where he offended Nicocreon: For the King having invited both them, and several other Philosophers to a monthly Festival, Menedemus could not forbear, but with his wont freedom publicly at the Table, If there be any benefit, said he, in such Society, these Feasts ought to be kept every day: If not, this is now superfluous. To which the Tyrant answering, That he set apart such leisure Holidays to hear the Philosophers: Menedemus more sharply insisted, That it behoved him to hear the Philosophers at all times: Insomuch that they had both died for it, had not one of the Musicians given 'em private intelligence of the mischief designed, and sent 'em privately away. Thereupon they presently took shipping, which gave occasion to Asclepias, in the midst of a violent Storm that rose as soon as they were out at Sea, to complain, That the Musicians skill had saved him, but Menedemus' s over boldness had lost him.  
He was a person that little regarded any▪ order in his School; where there were no Benches fixed round the Room as in a Theatre, but every one sat or stood as they could find a Place or Seat convenient. Otherwise timorous, and jealous of his Reputation, so that when Asclepias and he both wrought with a Bricklayer, and Asclepias never scrupled to be seen in his Shirt, carrying Mortar in a Hodd to the top of the Tiles, he would always hide himself when any Passenger came by.  
When he took upon him the management of Public Affairs, he was so timorous, that being to put the Incense into the Censor, he let it fall beside.  
Much about the same time when Crates reproached him for meddling with the Government, he ordered him to be carried to Prison. Where Crates nevertheless would still watch him as he passed to and again, and taunt him with the Nicknames of Agamemnon, and Alderman Menedemus: For, to speak the Truth, he was somewhat addicted to Superstition.  
Another time, Asclepias and he having dined in an Inn upon a Dish of flesh, as the Proverb is, of Goda'mighty's Killing, when Menedemus came to understand it, he began to grow pale, and fall a puking, till Asclepias, rebuking him severely, convinced him, that 'twas not the flesh, but his own squeamish conceit that caused his illness. But setting these humours aside, he was both Magnanimous and Liberal.  
His habit and condition of Body was the same in his Old Age and in his Youth, strong and lusty as a Wrestler; of a swarthy Complexion; fat and smooth; of a middle Stature, as appears by his Statue in the Street called the old Stadium in Eretria. For it is carved for the nonce, half naked, discovering the chiefest parts of his Body. He was a most courteous entertainer of his Friends; and because Eretria was an unhealthy place, he was wont to feast often. He was a great admirer of Aratus Lycophron the Tragic Poet, and Antagoras the Rhodian. But Homer was his chiefest delight. The Lyrics he loved, as also Sophocles and Achaeus, among the Satirists; but he preferred Aeschylus above all the rest. Therefore to those that opposed him at the Council Table, he would always repeat these lines: 
The swiftest foot in time th' infirm and weak,  
And Tortoises may Eagles overtake.   
Which was a Sentence of Achaeus, taken out of his satire entitled Omphale. So that they were foully mistaken, who affirmed that he never read any other Books but Euripides' Medea, which is said by some to have been written by Neophron the Sicyonian. But he slighted his Masters Plato, Xenocrates, and Parecbates the Cyrenaic. However he was an admirer of Stilpo; concerning whom the question being once put to him, what his Conditions were, he only answered, He is liberal.  
Moreover he was a person not easily to be understood; and in Disputations an Adversary troublesome to be encountered. He was ready upon all subjects, and furnished with a copious Elegancy of words. Much addicted to Syllogisms, and therefore he was wont to argue thus. Is one thing different from another? Yes. Does Profitable differ from Good? Yes. Therefore that which is good, is not that which is Profitable. He rejected all Negatives, making use of Affirmatives only; and those simple, not compound, which he said were intricate and complexed.  
Heraclides asserts that in his Doctrine and Opinions he was a Platonic, but that he sported with Logic. So that Alexinus ask him whether he had left off beating his Father: He answered, I have neither struck him, nor have I left off. Upon which the other desiring him to explain himself by saying I, or No. 'Tis a ridiculous thing, said he, to obey your Laws, that will permit a Man to brawl and wrangle in the open Market-places.  
He complained that Bion murdered the dead, when he exclaimed so industriously against the Soothsayers.  
Hearing another maintain, that there could be no greater good than for a Man to enjoy whatever he desired: Yes, said he, a much greater, for a Man to desire no more than is needful.  
Antigonus the Caristyan positively asserts, that he never wrote or composed any. Treatise in his life, nor that he ever set up any Opinion, as a fundamental Truth: But that he was so obstinate and quarrelsome in his Questions and Interrogatories, that he would never give over till the Blood started out of his Eyes. Yet though he were so passionate in words, his actions bespoke him the meekest Man i'the World. And therefore though Alexinus laughed at him, and abused him wherever he met him, yet he was always kind to him, and accompanied his Wife from Delphos to Chalcis, because she was afraid of being robbed upon the Road. He was also a true and constant friend, as appears by his strict League with Asclepias, almost as signal as that between Pylades and Orestes. But Asclepias being the Elder, they likened him to the Poet, and Menedemus to the Actor. And it is reported, that when Archeopolis had once told 'em out three thousand pieces of Money, because there was a friendly dispute who should take first, neither would touch it.  
They were both married, Asclepias to the Daughter, and Menedemus to the Mother: Moreover they tell us, that when Asclepias' Wife died, he took his friend Menedemus'; for that he being advanced to preferment, had married another more Noble and Wealthy: However, because they kept House together, Menedemus gave his first Wife leave to manage the Family.  
Now as Asclepias was the Elder, so he died long before him in Eretria, being far stricken in years, after they had lived long and happily together, and with so much love; that when, sometime after, a young Lad that had been Asclepias' Minion, coming to Menedemus' House to a Feast, was shut out of Doors by his Servants, he bid 'em let him in, for that Asclepias though dead, had still the power to open his Doors.  
There were also those that supported both, Hipponicus the Macedonian, and Agetor the Lamian. Of which the one presented 'em with thirty Minas apiece; and Hipponicus gave two thousand Drachmas to Menedemus' Daughters upon their Marriage, of which he had three by his Wife Oropia, as Heraclides witnesses.  
His Feasts he ordered after this manner, first he sat down himself with two or three Friends, till it grew to be Evening. Then the rest of the Guests were called in, though they had already supped: And therefore if any one came too soon, they would ask the Servants what was upon the Table, and how long it had stood there? If only Roots and Salads, away they went again; but if either Roast or Boiled, they went in. The Guests in the Summer lay upon Mats; in the Winter upon Sheepskins, with the woolly part upwards; and every one had his Pillow brought him. The Cup that went about, contained something more than half a Pint. The junkets were Beans and Lupins. Sometimes Pears or Pomegranates, or dry Figgs. Of all which Lycophron makes mention in his satire called Menedemus, where he writes in praise of the Philosopher thus much in part. 
The Banquet short, the Cup that went about,  
Of moderate size, was filled again, when out.  
But the chief junkets that adorn these Feasts,  
Were learning's sweet Preserves and harmless Jests.   
He was at first very much contemned and slighted, and by the Eretrians frequently abused, who called him Cur and mad Man: But afterwards he was so highly admired, that he was solely entrusted with the Government of the City. He performed three Embassies to Ptolemy, to Lysimachus, and Demetrius, highly honoured wherever he came. And when the City allowed him two hundred Talents a year, he remitted fifty. Being accused to Demetrius for designing to betray the City to Ptolemy, he justified himself in an Epistle, of which this was the beginning.  
Menedemus to Demetrius, Happiness.  
I Hear that several stories have been told thee concerning Us, etc.  
By this Letter he admonishes Demetrius to have a watchful Eye upon Aeschylus, who was one of the contrary Faction. He seems to have been sent to Demetrius in the behalf of Oropus, which Embassy was by him managed with singular Gravity, as Euphantus in his History records. Antigonus also had a particular esteem for him, and owned himself to be his Disciple, and when he had vanquished the Barbarians about Lysimachia, Menedemus sent him a Decree written in a plain Style, and free from any flattery, which thus began.  
The Captains and chief Counsellors to Antigonus. Seeing that King Antigonus, victorious over the Barbarians, is now advanced to Elia, prosperous in all things else according to his wishes, therefore the Senate and People have thought fit, etc.  
This Decree, and his intimate familiarity with the King were the Reasons that he was suspected for having a design to betray the City. And being accused by Aristodemus, he retired privately to the Temple of Amphiaraus, in Oropus, from whence after the loss of the Golden Cups, as Hermippus relates, he was by the general Decree of the Boeotians, commanded to depart. Removing therefore from thence with a heavy heart, he privately returned into his Country, sent for his Wife and Children, and retiring to Antigonus, under his Protection ended his Days, for grief and anguish of mind. On the other side Heraclides tells us a story quite contrary; how that being made Precedent of the Senate, he freed the Eretrians several times from the attempts of those that affected the Tyranny, by calling in Demetrius to his assistance. And that therefore it was not likely he should have any design to betray the City to Antigonus, which was a mere Calumny thrown upon him: But that he went to Antigonus with another design, was true; for when he could not prevail with him to set his Country at liberty, he abstained from all manner of Food for seven days together, and so ended his life. And this is also testified by Antigonus the Carystian. Only against Persaeus he professed an inexorable hatred; for when Antigonus would have restored to the Eretrians, their former Republican Government, for the sake of Menedemus, he was the only Person that dissuaded him. For which reason Menedemus bitterly incensed against him, in the hearing of a full Assembly, at a great Feast. 'Tis true, said he, he is a Philosopher, but of all Men that are, or ever were, or ever will be, assuredly the most vile and wicked.  
He died (according to Heraclides) in the seventy third year of his Age. Nor could we choose but dedicate this Epigram to his memory. 
When first (Great Menedemus) loudest Fame  
Did to our Ears thy sudden End proclaim;  
How thou morose, and sternly obstinate,  
By Abstinence didst hasten on thy Fate,  
It was no more, 'tis true, than what thy Sect  
Allowed; however 'twas a weak Defect  
Of Noble Courage in a Man so rare,  
Not to be able to withstand Despair.   
And thus much for the Socratics, and those that descended from them. We come now to Plato, who founded the Academy, and to those of his Followers, who were most transcendent in Learning and Eloquence.  
The End of the Second Book.    

Diogenes Laertius, Containing the Lives, Opinions, and Sayings Of the most Famous PHILOSOPHERS.  
The Third Book,  Translated from the Greek by E. Smith, M. A. 

The LIFE of PLATO.  
PLATO, the Son of Aristo, and Perictione, or Potona, was Born at Athens, his Mother being descended from the Race of Solon. For the Brother of Solon was Dropides, from whom Critias, the Father of Calaeschrus, whose Son was Critias also, one of the thirty Tyrants, the Father of Glauco, from whom Charmides and Perictione, of whom and Aristo, Plato was the Son, being the sixth from Solon, who derived his Pedigree from Neleus and Neptune. His Father also is said to have deduced his Original from Codrus the Son of Melanthus, who in like manner boasted his Descent from Neptune, as Thrasylus testifies.  
Speusippus also, in Plato's Book entitled Th● Supper; Clearchus in praise of Plato; and Anaxilides in his Lives of the Philosophers tell us how the story went, that Aristo inflamed with Perictione's Beauty▪ would have ravished her. But finding too great a Resistance, and warned by Apollo in his sleep, he then courted her to the chaste embraces of Wedlock. So that Plato was born, according to Apollodorus in his Chronicle, in the eighty eighth Olympiad, in the Month of April, the same day that Apollo came into the World, by the supputation of the Delians: And died, as Hermippus reports, in the first year of the hundred and eighth Olympiad, being at that time fourscore and one years of Age, and designing to marry another Wife. Though Neauthes affirms him to have been fourscore and four years old at the time of his decease. So that he was six years younger than Isocrates. For that he was born under Lysimachus, but Plato under the Government of Aminias, about which time Pericles also died. Then for his most familiar and intimate Acquaintance, Collyteus' is numbered among the chiefest by Antileo, in his second Book, De Temporibus.  
Others there are, who report him to have been born in Aegina, in the House of Phidiaedes, who was the Son of Thales (as Phavorinus records in his Various History) his Father being sent, with others, about the Division of certain Lands, and returning to Athens, when they were expelled by the Lacedæmonians, who assisted the Aeginenses. He is also said to have gratified the People of Athens with several pompous Shows and Interludes, at the expenses of Dio, as Athenodorus relates. He had two Brothers Adimantus and Glaucus, and a Sister named Pot●ma, the Mother of Speusippus, and was taught his first Rudiments of Learning by Dionysius, of whom he makes mention in his Anterastae; and he performed his Wrestling Exercises under Aristo of Argos, by whom for his lovely Shape and Proportion, he was called Plato, whereas before he had been named Aristocles, from the name of his Grandfather, as Alexander relates in his Successions. Though others will have him to be so called from his broad manner of Pronunciation; or else from the breadth of his forehead▪ according to Neanthes. Others report him to have been a great Wrestler at the Isthmian Games; among whom was Dicaearchus in his Book of Lives; also that he was addicted to Painting and Poetry; and that first he wrote Dithyrambies, afterwards Odes and Tragedies. His voice was but shrill, and somewhat effeminate, as Timotheus the Athenian relates of him in his Book of Lives.  
It is reported that Socrates should dream, that a Cygnet newly hatched came and sat down upon his knees; and that the wings of the Bird growing out of a sudden, she flew away, sweetly singing in her flight: The next day, Plato being brought to him by his Father, he cried out, This is the Bird which I dreamt of.  
He began to divulge his Philosophy first in the Academy▪ then in the Garden adjoining to Colonus, as Alexander relates from the Testimony of Heraclitus. Then resolving a contest in Tragedy, before the Dionysian Theatre, after he had heard Socrates, he threw his Poems in the fire, crying out,  
Hast, Vulcan, hither, Plato wants thy aid.  
And from that time forward, being then twenty years of age, he became a Hearer of Socrates. After whose decease he stuck to Cratylus, the Disciple of Heraclitus, and Hermogenes, who maintained the Philosophy of Parmenides.  
When he arrived at eight and twenty years of age, according to Hermodorus, together with some other Socratics, he betook himself to Megara, where he admired and followed Euclid; from whence he departed for Cyrene, to hear Theodorus the Mathematician, and from thence he travelled into Italy, to the Pythagoreans, Philolaus and Eurytus: Thence into Egypt, where he associated with the Priests and Prophets, whither it is also reported, that Enripides accompanied him, and falling sick, was by the Priests cured with a Salt-water Medicine, which occasioned that verse of his, 
— The briny Ocean scours away  
All the Distempers that on Mortals prey.   
Moreover, with Homer▪ he affirmed, that all the Egyptians were Physicians. Plato had also designed to have visited the Magis, but the Wars, breaking forth in Asia, forced him to desist from his purpose. Returning therefore to Athens, he continued in the Academy. This was a pleasant place in the Suburbs shaded with Trees, and so called from a certain Hero, whose name was Academus, of whom Eupolis makes mention in his Astrateuti. 
In those delightful shades, the sweet abode  
Of Academus, now a Semi-God.   
And Timon also, speaking of Plato, thus writes. 
But above all, was Plato, still allowed  
To be the Captain of the Charming Crowd;  
Upon his Lips the Charms of Eloquence  
In Clusters hung, sweet words, and sublime Sense.  
More tuneful notes ne'er chirped the Grass-hoppers  
In Hecademian Groves, to listening Ears.  
For in those Groves was Plato wont to sing,  
Out-charming all the Music of the Spring.   
For formerly the same place was called Hecademia, with an Epsilon.  
That our Philosopher was a friend to Isocrates, appears also from hence, for that Polyxenus has committed to writing a certain discourse concerning the Poets, that happened while Isocrates continued with Plato at his Countryhouse. And Aristoxenus' farther asserts that he was three times a Soldier, once in the Expedition to Tanagra, a second time in the War with Corinth, and lastly at the Delian Conflict, when he won the Victory.  
He made a mixture of the Opinions of the Heraclitans, the Pythagoreans, and the Socratics, and as to those things which appertained to the sense, he held with Heraclitus; where the understanding was concerned, he adhered to Pythagoras; but in Ethics and Politics he followed Socrates. Some there are, and among the rest Satyrus, who affirm, that he sent into Sicily, to Dio, a hundred Minas to purchase of Philolaus three Pythagorical Books for his own use. For he was then full of money, having received from Dionysius above fourscore Talents, as Onetor testifies in his Treatise entitled, Whether a Wise Man should be Rich. For many other things he was also beholding to Epicharmus the Comedian, most of whose Writings he transcribed, as Alcimus assures us in his Books that he wrote to Amyntas, which are four in number: In the first of which he runs on in these words, It is apparent, says he, that Plato took many things out of Epicharmus. As for Example, Sensible, says Plato, is that which never continues permanent either in Quality or Quantity, but is also perpetually flowing, and liable to the inconstancy of Change. As if we should subtract Number out of those things which are neither equal nor such, nor subjected to Quantity or Quality. And these are such things, of which there is a continual Generation; but never any Substance. Intelligible is that which neither increases or diminishes. And this is the nature of things Sempiternal, as being always alike, and ever the same.  
That the Soul did apprehend some things by the Help of the Body, as it happened in Seeing and Hearing; but that for the understanding of other things, she needed no assistance of Corporeal Organs, as being endued with a sufficient Penetration of herself. Which is the reason that Plato, from Epicharmus affirms, That they who have a desire to collect the Beginnings and Principles of the Whole, must first make a distribution of the several Ideas by themselves; as Likeness, Unity, Multitude, Magnitude, Rest and Motion. In the next place he ought to consider Honest, Good and Just, every one by themselves.  
Thirdly, It behoves him to compare the Ideas one with another, and observe which have the truest Agreement and Correspondence one with another; as Knowledge, Magnitude, and Dominion ● As likewise, whether those things which are existing in ourselves, in regard that we partake of their Qualities, are Homonymous to those other things? For example, just things are those that partake of Justice: honest, that partake of Honesty. Now every Species is Eternal, and the understanding in reference to these things, is void of all Perturbation: And therefore the Ideas subsist in Nature, like so many Exemplars. But as for those other things which are like to these, they subsist according to their nearest resemblance to the other. And therefore Epicharmus discourses of Good and of Ideas, in this manner. Can playing on the Flute be said to be any thing? Most surely. Why then, playing upon the Flute is a Man. Not so neither. Go too then: Dost not thou think a player upon a Flute to be a Man? Most certainly. And does not the same Argument hold concerning Good? This is Good; that is the Thing; which he who studies by itself shall become Good. For as he that pipes is called a Piper, he that dances, a Dancer; so whoever he be that learns any other Art or Mystery, is not called the Art itself, but the Artificer that professes it.  
Plato in his Treatise of Ideas thus reasons: If there be such a thing as Memory, the Ideas have their Being in the several Entities; in regard the memory relates to something that is sedate and permanent. For how, adds he, could living Creatures be preserved, had they not annexed to themselves their several Ideas, or if they were not endued with the Natural Intelligence. Now they carry in their memories their Similitude, and the nourishment, whatever it be, which is proper to every one. Which shows that the Contemplation of Similitude is inherent to all Creatures by Natural Instinct: By which means they understand themselves to be of the same kind.  
Moreover Epicharmus asserts, That wisdom does not predominate altogether in one kind, but that all living Creatures have a certain Sense and Notion of themselves. And thus, if we first observe the Hen, she does not bring forth live Chick'ns, but first she lays the Eggs, then sits and enlivens her young ones with her natural Heat. Now this is a sort of Wisdom which only nature infuses and teaches. Therefore it is no wonder that all Creatures associate with their Like, and think their Productions fairest. For a Dog is to a Dog most beautiful, the Cow to the Cow, the Ass to the Ass, and Swineherd together, as admiring their own kind above all others.  
These, and several other Passages of this nature are recited by Alcimus in his four Books, to show how much Plato was indebted to Epicharmus. Now that Epicharmus was not ignorant of Plato's ingenuity, may be conjectured from hence, that he does as it were prophesy, that he would be his Emulator, in these words: I am of opinion, says he, nay more, I am well confirmed, such will be the remembrance of my Words and Sentences, that some one person or other will entertain 'em in this rude dress, and attiring 'em in more pompous Colours, will himself, insuperable, become a Victor over many others.  
Moreover there is good reason to believe, that Plato was the first who brought the writings of Sophron the Mimic into Athens, and framed his own Gestures and Postures from thence; for that the Books were found under his Pillow.  
He made three Voyages into Sicily; the first only to see the Island, and the Rarities that made it famous; when Dionysius the Tyrant, and Son of Hermocrates, compelled him to a Conference. At what time, when he discoursed concerning Tyranny, and alleged, That what was profitable to him alone, made little or nothing for his advantage, unless he excelled in virtue; the Tyrant growing angry, Thou talk'st, said he, like an old doting Fool: To whom Plato, And thou like a Tyrant. Which so enraged the Potentate, that he was about to have put him to Death; but altering his resolution, at the Intercession of Dio, and Aristomenes, he gave him to Polis, than Ambassador from the Lacedæmonians, to sell him for a Slave; who carried him to Aegina, and there sold him. At what time Charmander, the Son of Charmandrides, prosecuted him for his Life, having indicted him upon a Statute in force among the Islanders, That the first Athenian that landed in the Island should die without mercy. But upon the saying of some body, though by way of a jeer, that he was a Philosopher, he was dismissed.  
Others affirm, that he was brought into Court; where being observed not to speak a word in his own defence, but stand as one courageously resolved to suffer whatever happened, they determined not to kill him, but to sell him as a Captive taken in War. When by good fortune Aniceris the Cyrenean, being then in the City, redeemed him for twenty, as others say, thirty Minas, and sent him back to Athens among his Friends, who immedintely remitted the Money back to Aniceris. But he refused to take it, saying withal, That they were not the only persons that were worthy to take care of Plato. Others say, that Dio sent the money to Aniceris, which he refused to make any other use of, than for the purchase of a little Garden for himself in the Academy. As for Polis he was overthrown by Chabrias, and afterwards drowned in the River Helice, at what time a certain Daemon appeared to him, and told him, he suffered those misfortunes for the Philosopher's sake; as Phavorinus reports in his Commentaries. Nor could Dionysius be at rest, but understanding what had befallen him, he wrote to Plato, desiring him not to reproach him with what he had done: To whom Plato returned for answer, That he had not so much leisure, as to think of Dionysius.  
His second Voyage was to the younger Dionysius; of whom he requested a parcel of Land, and a certain number of People to live under such a Commonwealth as he should Erect. Which though Dionysius promised him, he never was so good as his word. More than that, as some say, he had like to have run the hazard of his life for tampering with Dio and Theotas to recover the former liberty of the Island; at what time, Archytas the Pythagorean, in an Epistle to Dionysius, clearing him of that suspicion, saved him from the danger; so that he was sent back to Athens. The purport of which Epistle was this.  
Archytas to Dionysius.  
ALl of us here, who are Plato's friends, have sent to thee Lamiscus and Photidas, desiring thee to restore his Person to us, for the sake of that Ancient friendship that is between us. Suffer him therefore to return, for thou wilt do well to call to mind, how earnestly thou didst invite him to thy Court; which was the reason that we importuned him to take the Voyage, upon thy promise that he should have free liberty to come and go. Remember therefore, how much thou didst desire his coming, and the high esteem thou then hadst of him. If there have been any Error or Mistake committed, show thy humanity and restore him to us untouched. So shalt thou do justly, and gratify thy Friends.  
The third Voyage he made was to reconcile Dionysius to Dio. But not prevailing, he returned home again; where he refused to meddle with public business, though a great Statesman, as his writings declare. Of which the main reason was, because he found the People had been long accustomed to Laws and Constitutions that did not correspond with his frame of Government. Pamphile also relates, that the Arcadians and Thebans built a large City; which when they had finished, they sent for Plato to be their Lawgiver, and to prescribe 'em a Form of a Commonwealth; but then understanding that they hated Equality, he refused to go.  
It is reported that he followed Chabrias the General, when he fled from Condemnation, at what time all the rest of his fellow Citizens declined his adversity: And when Cobryas the Sycophant upbraided him as he accompanied the General up into the Castle, telling him, That he should not be so forward to help others, but do well to mind the tother of Socrates' Draughts, that was preparing for him; He made answer, When I fought for my Country, I ventured my Life; and now again for my Friend's sake, I care as little what befalls me.  
He was the first, as Phavorinus reports, who introduced the manner of writing by way of Question and Answer: The first that by way of Analysis expounded the Question to Leodamus the Thasian: And the first that in Philosophy named the Antipodes; illustrated Logic and Poetry; Progression in Number, and the Plane Superficies of the Extremes; and discoursed of the Providence of God. The first also of the Philosophers who contradicted the Oration of Lysias the Son of Shafalus, expounding it word for word in his Phaedrus; and the first that contemplated the force of Grammar. And being the first also that opposed almost all that went before him, it was by many wondered why he made no mention of Democritus.  
Neanthes of Cyzicum reports, that as he was travelling to the Olympics, he drew the Eyes of all the Greeks upon him, at what time he had a long Conference with Dio, then designing a War with Dionysius.  
Moreover Phavorinus in his first Book of Commentaries relates, that Mithridates the Persian, erected the Statue of Plato in the Academy, with this Inscription,` Mithridates' the Son of Rhadobatus, the Persian, consecrated to the Muses this Statue of Plato, made by Silanio.  
Heraclides reports him to have been so modest and reserved in his Youth, that he was never seen to laugh but with great moderation. Yet notwithstanding all his virtues, he could not escape the Lashes and Scoffs of the Comedians; and among the rest of Theopompus, in his Autochares. 
One is not one, so strangely weare deceived,  
Nay two are hardly One, let Plato be believed.   
And Anaxandrides in his Theseus, 
When th' Olives he more greedily devoured  
Than Plato for his Learning so adored.   
But Timon is more severe, for cries he, 
How finely does th' Impostor Plato gull us,  
Feigning a thousand Miracles to fool us.   
Then Alexis in his Merops. 
Thou comest in time, but still my anxious mind  
No ease nor quiet high or low can find;  
Like Plato's Pate, my turmoiled Brains will give  
My limbs tired out with labour no Reprieve.   
And again, in his Ancilio. 
Thou talk'st of things unto thyself unknown▪  
Like busy Plato, trotting up and down.   
Amphis in his Amphicrates thus derides him; 
But I must tell ye, for the good you aim,  
Or benefit to get by this proud Dame,  
Troth, Sir, by me 'tis no more understood,  
Than that Chimaera ye call Plato's Good.   
Another time in his Dexidemides he cries out, 
No, no, fond Plato, th' art a doting fool  
To prise thyself for a sour look or scowl;  
Yet canst thou not that cursed trick for bear,  
The formal Fop of all the Town t'appear;  
Withforehead all ploughed up in surly wrinkles,  
And furrowed like the shells of Periwinkles.   
And Cratinus in his Counterfeit. 
Thou art a Man I think, and hast a Soul:  
But stay, for Plato must our thoughts control,  
I'll go and ask him, if thou hast or no?  
For I profess, till then, I do not know.   
And Alexis in Olympiodorus. 
My mortal part lies dry, I know not where;  
But the immortal vanished into Air:  
Whimsies like these, and all not worth a Groat,  
In Plato's School most learnedly are taught.   
And in his Parasite. 
Or else, like Plato, by thyself an Hour  
Go rave and twattle, till thy Lungs are sore.   
Anaxilas also drolls upon him in his Botrylio, his Cercus, and his Plusiae.  
Aristippus also affirms him to have been wantonly in love with a young Lad▪ whose name was Asterus, that went to study Astrology with him: as also with Dio already mentioned; and some there are who believe Phaedrus to have been one of his Minions. Besides that the Epigrams, which he made, were no small convictions of his roving Appetite toward the Male Sex. First upon Aster●s. 
My brightest Star! that for thy sake I were  
The Heaven itself, in one embodied Sphere!  
So might I view thy Beauties with more Eyes  
Than Stars of Heaven adorn the gloomy skies.   
And then again, 
He that so lately like the Morning Star,  
When living, did such Orient brightness wear,  
The lovely Hesperus is now become  
That shines more bright in blessed Elysium.   
Then upon Dio thus. 
That Tears for Trojan Damsels should be shed,  
Tho' newly born, fair Hecuba decreed.  
But in the full Career of all thy hopes,  
Thy sullen Fate thy valour's progress stops.  
Nobly however interred thou liest, and all,  
Th' Achievements of thy Prowess will extol:  
Only my raging love no cure can find,  
To ease the Torments of a restless▪ mind.   
As for his love of Alexis and Phaedrus, he discovers it in the following Lines. 
With Cheeks bedewed the young Alexis cried,  
Where in the World so fair a one beside  
As Phaedrus was? And must we Phaedrus lose?  
What can my losses equal but my woes?   
More than all this, he kept company also with a Colophonian Courtesan, whose name was Archeanassa, upon whom he made the following Lines. 
Archeanassa, famed in Colophon,  
My Mistress was, that yielded once to none:  
For tho' before my courtship 'twere so late,  
In fading beauty Love, commanding, sat.  
Then thrice unhappy they, whose Amorous flames,  
In burning hearts were kindled by those beams  
Her youthful Glances shot, where e'er they whirled,  
When in her Prime she vanquished all the World.   
These also upon Agatho, 
When I on my beloved Agatho  
My soft and tender kisses did bestow,  
My Soul sat on my Lips, loath to depart,  
When one kiss more returned it to my heart.   
The other, this. 
Tossed to thy hand, catch me this mellow Pear,  
And if thou lov'st me uncompelled, my Dear,  
Accept it too; but grant my other suit,  
In kind exchange to crop thy Virgin fruit.  
If not; yet on the Pear still cast an Eye,  
And then consider how the Seasons fly.  
The Pear I threw, but whoever kisses thee,  
More to my damage throws the Pear at me.  
For now the mellow Pear is in its prime,  
But if I stay, we both shall waste in time.   
He is also said to have made the following Epigram upon the Eretrians, who were surprised by an Ambuscado. 
Bred in Eretrum, of Eretrian Race,  
Fertile Euboea once our Country was;  
But now, the more severe our Destiny,  
Near Persian Susa, here interred we lie:  
Unhappy they that after so much Toil,  
Lie so far distant from their native Soyl.   
The two following Epigrams were also fathered upon him. 
Thus to the Muses Venus▪ Fear, said she,  
Disdainful Nymphs, my angered Deity.  
Who to your mischief else most surely arms  
The God of Love with all his subtle charms.  
To whom as quick the Muses straight replied,  
Fair Cyprian Queen we still are so employed,  
And that the Boy in his discretion knows,  
That he ne'er minds to trouble our repose.   
The other thus. 
The Man that found the Gold, laid by the Rope,  
Two troubles having past Despair and Hope:  
But when he could not find his Gold; what then?  
Why he was forced to take the Rope again.   
Such things as these were heaped up against him to display his Incontinence and Hypocrisy. And Molon, among the rest of his ill-willers, said of him, That it was not so much to be wondered that Dionysius should be permitted to live at Corinth, as that Plato should be suffered to live in Sicily. Nor did Xenophon seem to have any great kindness for him: and therefore as two persons, between whom there was a perfect Emulation, they still wrote upon the same Subjects, and under the same Titles, as the Symposium, and the Defence. Then Plato wrote of his Commonwealth, and Xenophon his Cyropaedia, which Plato affirms to be a feigned Story, for that Cyrus was no such Man. And though both have Socrates continually in their mouths, yet they never speak a word one of another, only that Xenophon makes mention of Plato once in his third Book of Commentaries.  
It is also reported, that Antisthenes' having a desire to repeat something that he had written, requested Plato to be present at the rehearsal, who ask Antisthenes, what was the subject of the Manuscript, and he replying, That it was to prove, There was something which was not to be contradicted: Plato demanded how he could write upon that subject; and then going about to show him his Error, he so offended Antisthenes, that he wrote a Dialogue against Plato, under the Title of Satho, a nickname in derision, denoting him to be well Armed against the Combats of Venus. From what time they had a continual Grudge one against the other.  
'Tis said, that Socrates, when he heard Plato's Lysis repeated by the Author himself, should cry out, Heavens bless me, what a company of Fables has the young Man invented▪ about me! For he had written several things that Socrates never spoke.  
The like Animosity there was between Plato and Aristippus. And therefore in his Dialogue concerning the Soul, he objects against him, that he was not present with Socrates when he died; though he were then at Aegina, which was not far distant.  
Aeschines also bore him a particular spleen; for that when he came to Dionysius, who had a peculiar respect for him, and▪ that expected relief in his poor and low condition, Plato despised him, and he had lost his labour but for the recommendation of Aristippus.  
As for the Speeches which he introduces Crito speaking, when Socrates was advised to make his escape, Idomeneus affirms 'em to have been made by Aeschines; only by Plato attributed to Crito, out of the unkindness between 'em. Nor is Plato found to have made any mention of him in any of his Books, unless it be in his Immortality of the Soul, and his defence of Socrates, and that very slightly too. Moreover Aristotle asserts, that all the Writings which may be said to be properly his, run in a Style between Verse and Prose; who was the only person, as Phavorinus relates, that stayed with him, when he repeated his Immortality of the Soul, when all the rest rose up and departed. Many are of opinion, that Philip the Opuntine transcribed all his Laws that were written in the Tables of Wax, which were comprehended in his Epinomis. Euphorion also, and Panaetius affirm, that the beginning of his Commonwealth was frequently found with several Blurrings, Alterations and Emendations. More than this, Aristoxenus' asserts, that the whole, or the chiefest part of the whole Treatise was to be read word for word in the Contradictories of Protagoras. His Phaedrus is said to have been the first piece that ever he composed, and indeed the whole Problem suvours of Juvenility; besides that Dicearchus has bequeathed an ill name to all that manner of writing, as being both troublesome and insipid.  
It happened once that Plato seeing a certain person playing at Dice, reproved him for it, who answering, that it was a slight matter; Dost thou take custom, said he, to be a slight matter?  
Being asked whether he intended for himself a Monument like that of his Ancestors; he replied, First let me get myself a Name, than perhaps I may want many Monuments.  
Another time Xenocrates coming to give him a visit: Pray, said he, chastise this Boy for me, for I am angry, and therefore cannot. And to another of his Servants, Sirrah, said he, I had certainly banged thy bones, had I not been in a passion.  
Being on Horseback, he presently alighted; fearing, as he said, lest the pride of the Horse should infect him.  
He was wont to advise those that were given to drink, diligently to survey themselves in their Looking-Glasses, for that certainly they would then beware of the shame which they brought upon themselves. Nor would he allow any Man to drink to a pitch, unless it were upon the solemn Festivals of the God that was the giver of Wine.  
He was also an Enemy to immoderate sheep; and therefore in his Laws he pronounces all those that are given to sleep to be persons of no worth.  
He held, that there was nothing so delightful to the hearing, as Truth; or, as others say, to speak Truth. For thus he writes of Truth, in his Laws: Truth, noble Guest, is a most sublime and durable thing; but it is a hard matter to persuade Men to it.  
He wished he might leave a Monument behind him either in Friends or Books.  
He died in the same manner as we have already declared, in the thirteenth year of King Philip's Reign, as Phavorinus relates in his third Book of Commentaries; and Theopompus tells us, that the same Prince gave him once a very tart and severe Reprimand. On the other side Myronianus in his Likenesses testifies, that Philo makes mention of a Proverb concerning Plato's Lice; as if he should die of that Disease.  
He was buried in the Academy, where he had spent the greatest part of his time in the study and profession of Philosophy; from whence the Sect which he founded was called the Academic.  
He was accompanied to his Grave by an honourable Train of the whole City, that flocked to his Funeral. And for his Estate, he disposed of it by his Will, which he made after this manner.  
These things Plato left behind, and has thus disposed of.  
A Farm in the Lordship of the Ephestiadae; bounded to the North, by the Highway that leads from the Temple of the Cephisiades; to the South, by the Heracleum, in the same Lordship; butting to the East, upon the Lands of Archestratus Phlearius; and Westward, upon the Lands of Philip the Cholidian. Let not this Farm be sold or alienated to any Person, but let it come to Adimantus my Son.  
Another Farm also I leave behind, which I purchased of Callimachus, adjoining Northward to the Lands of Eurymedon the Myrinnusian; Southward to the Lands of Demostratus Eupetero; Eastward to the Lands of the foresaid Eurymedon, and Westward to the Lands of the foresaid Cephisus.  
Item, In money three Minas.  
Item, A Silver Bottle weighing one hundred sixty five Drachmas.  
Item, A Silver Boat, weighing forty five Drachmas.  
Item, A Gold Ring, and an Ear-ring both together, weighing four Drachmas and six halfpennies.  
Item, Euclid the Stone-Cutter owes me three Minas.  
Item, I give Diana her Freedom.  
Item, I leave behind me Servants Tycho, Bicta, Apollonius and Dionysius.  
Item, Householdstuff, and Vessels, of which Demetrius has an Inventory.  
I owe not a farthing to any Body.  
His Executors were Sosthenes, Speusippus, Demetrius, Higias, Eurymedon, Callimachus, and Thrasippus. This was the Copy of his Will.  
His Monument was adorned with several Epigrams and Encomiums, of which this was the first. 
If Modesty and Justice ever shined  
Conspicuously bright in mortal mind,  
Here lies the Man, Divine Aristocles;  
Of all Men, He, if wisdom e'er could raise  
To Fame Immortal, most deserves that Fame  
Which Malice ne'er could reach, nor Envy blame.   
Another thus. 
Entombed in Earth, here Plato's Body lies,  
Whose happy Soul Immortal Bliss enjoys.  
Him, honoured all good Men, no less desired  
In distant Regions, than at home admired;  
And well might he deserve most high applause,  
That lived so truly up to Nature's Laws.   
And this other of somewhat a later date. 
Say Queen of Birds, when soaring starry height,  
Whose Tomb it was o'er which thou took'st thy flight?  
Or didst thou soar so high, to take a view  
What blessed Immortals in their Mansions do?  
I was the Soul of Plato, once below;  
But now, to answer your Inquiry, know,  
The Soul of Plato to Olympus flies,  
Whose Body here in native Athens lies.   
To which we shall add another of our own. 
Had not Apollo, to the Grecians kind,  
To Plato's Wit his Godlike Art resigned,  
Where had we found a cure for Human Souls?  
For as Asclepius by his skill controls  
The various pains invading humane kind,  
'Tis only Plato who can heal the Mind.   
Together with this upon his Death: 
Phoebus, on Mortal's happiness intent,  
To Mortals Plato and Asclepius sent.  
The one in health our Bodies to assure,  
The other, our diseased minds to cure.  
At last, upon the confines of his life,  
Designing the brisk pleasures of a Wife,  
To Jove's own consecrated ground he came,  
And City reared of old to Phoebus' Name,  
Where to his Master he his Art resigned,  
But left his Physic of the Soul behind.   
His Disciples and Followers were Speusippus the Athenian, Xenocrates the Chalcedonian, Aristotle the Stagarite, Philip of Opus, Hestiaeus the Printhian, Dio of Syracuse, Amyclus the Heracleote, Erastus, and Coriscus both Skepsians; Timolaus of Cyzicum, Enaeon of Lampsacus, Pytho and Heraclides, both of Aenea, calippus the Athenian, Demetrius of Amphipolis, Heraclides of Pontus, and several others. Together with these he had also two Female Disciples, Lesthenia of Mantinaea, and Axiothea a Phthiasian, which latter, as Dicearchus relates, always went in Man's Apparel. Theophrastus' also is said to have been one of his Hearers, together with Hyperides the Rhetorician. Chamaeleon adds Lycurgus; and Polemo, Lycurgus. Sabinus also in his fourth Book of the subject of Meditation, affirms Menesistratus the Thasian, to have been another of his Admirers, which is very probable.  
Now then being well assured of thy great affection for Plato, not undeservedly bestowed; and with what a zealous enquiry thou seekest to make a complete Collection of all the Opinions of this famous Philosopher, I thought it expedient to set 'em down, according to the nature of the Discoutses, the order of the Dialogues, and the method of Exposition, as it were reduced under several Heads and Chapters, to the end there may be nothing omitted materially conducing to the story of his Life. Otherwise, knowing to whom I write, to be more curious and particular than is requisite, would be only according to the Proverb, To carry an Owl to Athens.  
Now therefore Zeno of Elea is reported to have been the first Composer of Dialogues. Though Aristotle in his first Book of the Poets, asserts Alexamenus the Styrean, or according to Phavorinus the Teian, to have been the first that wrote in that manner. However in my judgements Plato was the first who polished that way of writing, and brought it to perfection: So that not only the adorning part, but the invention itself may be justly attributed to him.  
A Dialogue than is a discourse by way of Question and Answer, upon the subjects either of Politics, or Philosophy, consisting of decent and apt expressions of the Persons introduced, and a Methodical Composition of the whole.  
Logic is the Art of Ratiocination, by which we refute or confirm by Questions and Answers between the persons that dispute. Now then there are two sorts of Platonic Ratiocination, the one for Instruction, the other for Enquiry. The first of which is again divided into Speculative and Practical; and the Speculative into Physical, or Natural, and Logical; and the Practical into Ethical and Political.  
Of inquisitive Ratiocination, there are also two sorts, the one Gymnastic, which consists in Exercise; the other Agonistic, which consists in Contest and Dispute. Gymnastic is also twofold, Maieutic, which nurses and fosters the first Rudiments of Science; the other, when it begins to feel its own strength, and is called Peirastic, as attempting upon the score of its own ability. Agonistic also is distinguished into Demonstrative and Persuasive.  
True it is, there are others who make a quite different division of Plato's Dialogues; for some they call Dramatic; others Diegematic, and others Mixt. But that distinction is more proper for a Stage than a Philosopher's School.  
More particularly therefore there are some of Plato's Dialogues that treat of Physics, as Timaeus; others of Logic, as Politicus, Cratylus, Parmenides, and the Sophist. Others of Morality, as the Apology, Crito, Phaedo, Phaedias, the Symposium; Menexenus, Clitophon, his Epistles, Philelebus, Hipparchus, and Anterastae; others of Politics, as his Commonwealth, his Laws, Minos, Epinomis, and his Atlanticus. Of the Rudiments of Learning. The two Alcibiades, Theages, Lysis, Laches. Of the first Attempts to Practise, Euthyphron, Menon, jon, Charmides, Thetaetus. Of Demonstration, Protagoras; of Persuasion, Ethydemus, the two Hippiae and Gorgias.  
Now because there is a very hot Contention among Writers, while some affirm Plato to be the Author of new Opinions, others deny it, let us a little consider how it stands. A Dogmatist is properly said to be such a Person who starts a new Opinion, as he is said to be a Legislator that introduces new Laws. Now the Dogma is said to indifferently, either the thing about which the Opinion is raised, or the Opinion itself. The thing about which the Opinion is raised, is called the Proposition, But the opinion, is called the Supposition. Plato therefore, whatever he apprehends to be true; those things he expounds, and refutes what he believes to be false. Concerning his own Sentiments, he discourses under the Persons of Socrates, Timaeus, His Athenian Guest, and the Stranger of Elea. Which Strangers were not as some Conjecture, Plato and Parmenides; but fictitious and anonymous Persons. When he quotes the words of Socrates and Timaus, than he Dogmatizes, or asserts some new Opinion of his own. When he refutes those things which he believes to be false, he introduces Thrasymachus, Callicles, Polus, Gorgias, Protagoras, Hippias, Euthydemus and some others. When he demonstrates, he makes use of Induction for the most part, and that not only single, but twosold. For Induction is an Argument inferring from certain undeniable Truths, that whatever is like to one of those Truths, must be True. Of which there are two sorts. The one proceeding from Contrariety, the other from Consequence.  
Induction from Contrariety, when through the whole Question the contrary follows to what is asked. As for Example, My Father is either the same Man with mine, or another. If then thy Father be a different Person from my Father, seeing he is another Man than your Father, he is no Father. But if he be the same with my Father, being the same with my Father, he must be my Father. Again, if Man were not a living Creature, he would be either a piece of Wood, or a Stone. But he is neither Stone nor a Piece of Wood, for he has Life and moves of himself; therefore he is a Creature. If then he be a Creature, and that a Creature be a Dog, or a Bull, Man being a Creature is either a Dog or a Bull. And this is that sort of contention by Contrariety, where there is an Opportunity to Cavil, which Plato makes use of, not to assert any Opinions, but to refute those of other Men.  
Induction by Consequence is twofold, the one demonstrating in part the question that is propounded in part. The other proving generally by the particular; the first is Rhetorical, the second Logical.  
For example, the Question is, whether such a Person slew such a Man. The demonstration is, that he was apprehended with his clothes all Bloody about such a time. But the Rhetorical manner of Induction is this. For that Rhetoric is employed in Particulars, not in Universals. For it does not inquire into Justice itself, but into the parts of Justice, or what things are particularly just. The other is Logical, and proves the General by the Particulars. As when the Question is whether the Soul be immortal, and whether there be any of the Deceased that are living? Which in his Book of the Soul is proved by a certain General, that Contraries are produced by Contraries, and the Universal is composed of certain Particulars, as when Sleep is composed out of Waking, or quite the contrary. Or the greater out of the less; or the less out of the greater; which sort of Argument he made use of to assert his own Sentiments. For as formerly in Tragedies the Chorus acted alone; afterwards Thespis brought in one more Actor, to give the Chorus some respite; after whom Eschylus added a Second, Sophocles a third, and so Tragedy was brought to Perfection. So Physical Arguments and discourses were employed at first about one single sort of Natural Philosophy; when Socrates came and made an Addition of Ethics, to which Plato added a third, which was Logic, and by that means brought Philosophy to its full perfection. However▪ Thrasylus asserts, that he made use of the Quadriloquie of the Tragedians in most of his Dialogues. For there were four manners of Representation among the Tragedians, the Dionysian, Lenaean, Pan-Athenaean and Chytrian, of which the fourth was Satyrical, and these four sorts of Representation were called the Quadriloquie, or the four sorts of Interlocution.  
As for the number of Dialogues, which are acknowledged to be his, they are in all fifty six. His Commonwealth, is divided into ten Books, which is to be found almost entire in the Contradictions of Protagoras, as Phavorinus relates in his second Book of Universal History.  
His Laws are divided into twelve Books, and his Quadriloquys are nine in number, his Commonwealth, making one Volume, and his Laws another. Now than his first Quadroloquy is that which comprehends the common Hypothesis, showing what manner of Life, the Life of a Philosopher ought to be. Moreover he puts two Titles to every one of his Books, the one from the Name, the other from the Subject. And thus the first in this Quadriloquie is called Euthyphron, or of Sanctity; being a Dialogue written to try what he could do. The next is the defence of Socrates; the third Crito, concerning what is to be practised, a moral Dialogue, the fourth▪ Phaedo, or concerning the Soul, a moral Dialogue also.  
In the second Quadriloquie, the first is Cratylus, or concerning the truth of Words, a Logical Dialogue. The Politician. Of Kingly Government, Logical.  
In the third Quadiloquie, precedes Parmenides, of Ideas, Logical; in the next place, Philebus, of Pleasure, Moral. Then the Symposium, Of Love, Moral. Lastly, Phaedrus, of Good, Moral.  
In the fourth Quadriloquy, Alcibiades is the first, Of the nature of Man, Maieutic. The second Alcibiades, of Prayer, Maieutic. Hippar●hus, of the Love of Gain, Moral. Anterastie, or Philosophy, Moral.  
The fifth Division begins with Theages, or of Wisdom Maieutic, or for young Beginners; Charmides, of Frugality, for trial of Parts. Laches of Fortitude, for young Beginners. Lysis of Friendship, the same.  
The sixth Division begins with Euthydemus, or the Contentious, Persuasive; Protagoras, or the Sophister, Demonstrative. Gorgias, of Rhetoric, Persuasive. Meto, of Virtue. Peirastic, for trial of Skill.  
In the seventh the two Hippiae first appear, the first of Honesty, the second of Lying, both exhortative. jon of the Iliad Peirastic. Menexenus or the Epitaph-writer, Moral.  
In the eighth Division Clitophon shows itself first or the Exhorter, Moral. The The Commonwealth, or of Justice, Civil. Timaeus, or of Nature, Philosophical. Critias or Atlanticus, Moral.  
In the ninth, Minos precedes, or of Law, Civil. The Laws, or of making Laws, Civil. Epinomis, or the Philosopher, Civil. Thirteen Epistles, all Moral: The one to Aristodemus; to Archytas two; to Dionysius four, to Hermius, Erastus, and Coriscus one: to Dio one, to Perdiccas one, to Leodamus one, to the Relations of Dio, one.  
This is the division of Plato's Writings, according to Thrasylus, which is agreed to by most. But others there are, among the rest, Aristophanes the Grammarian, who divides his Dialogues into Triloquys, after this manner; placing in the first his Commonwealth, Timaeus and Critias. In the second his Politician Sophister, and Cratylus. In the third, his Laws, Minos and Epinomis. In the fourth, Theaetetus, Euthymon, and his Defence. In the fifth, Phaedo, Crito, and his Epistles. The rest they put by themselves, and without any order, some beginning with his Commonwealth, as we have said. Others from his Elder Alcibiades, some from his Theages, some from his Euthyphron, others from his Clitophon; some from his Timaeus; many from his Phaedrus, some from his Theaetetus, and some from his Defence.  
As for the Dialogues which are attributed to Plato, but are beyond all Controversy none of his, they go about under the Inscriptions of Mido or Hippostrophus, Erycias, or Erasistratus, Halcyon, Acephalus, or Sisyphus, Axiochus, Phaeaces, Demodocus, Chelidon, Hebdome, and Epimenides. Of these, that which bears the title of Halcyon is said to have been written by a certain Person whose name was Leon, as Phavorinus testifies in his fifth Book of Commentaries. He made use of various Names to preserve his Writings from being thumbed by rude and illiterate Readers. For he said that Wisdom was properly the knowledge of those things which were apprehended by the Understanding, and were truly existent, which was separated from the Body in the Contemplation of God and the Soul. Moreover he defined Wisdom and Philosophy to be an inbred desire of Divine or Heavenly Wisdom. But generally he took it for all sort of Skill and Knowledge; as when we call an Artificer a Knowing Man. He also makes use of the same words to signify several things. Thus he makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Plain or Simple, as in Euripides, thus speaking of Hercules in his Lysimnius. 
Careless and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Plain, but for the most part honest,  
Who measured Wisdom still by Deeds, not words,  
What e'er he said he meant—   
The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato frequently uses sometimes for Honest, sometimes for Small: tho' at other times he makes use of different words to signify one and the same thing. Thus he calls Idea sometimes Genus, sometimes Species▪ as also the Beginning, the Exemplar, and the Cause. Sometimes he expresses the same thing by contrary words. Thus he give● the Names of Entity and Non Entity to Sensible. Entity, because it is generated: Non Entity, because of its being subject to continual Change. Moreover he calls Idea that which never is moved, nor is permanent; the same, one, and many. And this he uses to do in several other things. As for his works, they require a threefold Exposition. First, what every one of the Subjects are that are discoursed of,. Then the end of the Discourse; whether according to the first Intention, or in lieu of an Example, whether to assert or 〈◊〉 fute: and thirdly, whether rightly and truly said.  
In the next place, in regard there are several marks and Characters affixed tohis Books, let us take some account of Them also. The Letter X. is affixed to Sentences and Figures, altogether according to the Platonic Custom. Double XX. to his peculiar Opinions, and Tenants. X′ accented to his more polite and elegant Flourishes. Double accented X″ to the Emendations of others. A little Dagger † accented, for the rejecting ridiculous Confutations. An Antisigma to show the double use and transpositions of Writing. A small Half-Moon to show the Context of the Philosophy. An Astcrisk * to show the Concurrently of Opinions. A Dagger, to denote a Confutation.  
And thus much for the Notes and particular Marks, which he that desired to understand gave s much Money to his instructor, as Antigonus the Carystian relates in his Treatise concerning Zeno, late put forth.  
As for his Opinions which he most fancied they were these. That the Soul was Immortal, and transmigrated into several Bodies, having its beginning from Number; but that the Beginning of the Body was Geometrical. He defined it to be the Idea of a Spirit altogether separate, moving itself, and consisting of three parts. That the Rational part was seated in the Head. That part which was subject to Passion and Anger in the Heart; and the Part which brought forth Desire and Concupiscence, in the Navel and Liver. That it encompassed the one half of the Body all over in a circular Form, consisting of the Elements; and that being divided according to Harmonical Intervals, made two Semicircles joined togethers the innermost of which being divided into six Parts, made all the other seven Circles; and lay Diametrically to the Left side within: the other close to the side, upon the Right: and therefore it was most predominant, as being but one. For the other was divided within; of which the one was of the same; and the rest of the Other: alleging this to be motion of the Soul; that of the Universe, and of the Planets; and that by means of the middle Segments holding Proportion with the Extremes, she comprehends all Being's, and adapt● 'em together, as having the Principles of all things in her▪ self according to Harmony. That Opinion arises from the Elevation of the Circle of the Other: Knowledge from the Elevation of the Circle of the same.  
That there were two Beginnings of all Things, God and Matter; which he calls Intelligence, and nominates to be the Cause. That Matter is without form and immense; from the coalition and conjunction of Forms. That this Matter at first being hurried up and down without order, was at length rammassed together into one Place, by the wise God, who deemed Ordel more seemly than Disorder. That this existent Matter is divided into four Elements, Fire, Water, Air and Earth. Out of which, the World, and all things therein were Created; only that the Earth is immutable; believing it to be the cause of that Diversity of Forms, whereof it consists: for that the Forms of all other things are of the same kind, being all composed of one Oblong Triangle, tho' the Figure of the Earth be peculiar to itself: seeing the Figure of Fire is Pyramidical: the Air resembles an Octaedron, the Water an Icosaedron, but the Form of the Earth is Cubical. Which is the reason that the Earth never changes into Them, nor they into the Earth. However he denies every Element to be confined to its proper place: for that the Circular Motion by constraining and depressing to the Centre, congregates the smaller, but separates the more bulky things; which is the reason that when they change their forms, they also change their Places.  
That the World was Created single and one, and was made a sensible Being by the Creator; as being for its greater Excellency endued with Life; and as the most glorious of Fabrics proceeding from the best of Causes, and therefore but one, though not Infinite, because the Exemplar, by which it was Created, is but one.  
That it is of a Spherical Figure, as being the Form of the Creator. For he encompasses the whole Creation, and the World contains all other Forms of all things. Moreover that it is smooth, without any other Circular Organ, as having no need of any such thing; farther, that the World is Immortal, because it cannot be dissolved again into God. But that Cod was the cause of the whole Creation, since only that which was good, could do good.  
That the best of causes was also the cause of the Creation of Heaven. For that there could be no other cause of the most lovely part of the Creation than the best and most excellent of intelligible Being's; which it being certain that God himself is, and that the Heaven is also likest to him, as being the next that transcends in Beauty, there can be no Creature that it can resemble but only God.  
That the World consists of Fire, Water, Air and Earth. Of Fire, to the end it might be visible. Of Earth, that it might be solid; of Air and Water, that it might not want Proportion. For solid things derive their Solidity from two Mediums, to the end the whole may be made One. But than it takes its proportion from all things, that so it may become perfect and incorruptible.  
That time is the Image of Sempiternity, which always endures; but that time is the Circumrotation of the Heavens. For that Nights, and Days, and Months, etc. are but parts of Time: and therefore there could be no time without the nature of the World. That after the Creation of Time, were also Created the Sun, the Moon, and Planets; and that God kindled the Light of the Sun, that the number of the Hours might be manifest and certain, and that the Creatures might be capable to understand Number.  
That the Moon moves above the Circle of the Earth, next to her the Sun, and over them the Planets. That they are all endued with Life, as being all consolidated by a Lively Motion.  
That for the greater Perfection of the World being made like to the Intelligible Life▪ the nature of all Creatures was made, which the Earth enjoying, the Heavens also must of Necessity enjoy.  
That the Gods were for the most part of a fiery Substance.  
That the various sorts of Living Creatures were divided into three distinct Kind's; such as lived in the Air, such as the Water nourished, and such as bred upon the Earth. But that the Earth was the Eldest of all the Deities in Heaven. The Structure of which was reared for the variation of Day and Night, and that the Earth being in the Centre, is moved about the Centre.  
Now in regard he asserted two Causes, therefore he said some things were Diuturnal, others proceeded from the necessary Cause, those were Fire, Water, Earth and Air, not Elements exactly neither, but capable of Impression; which consisted of Triangles joined together, and would be resolved again into the same; and that the Elements from which they sprang, were the oblong Triangle, and the Isosoeles. And these were the Beginnings and twofold Causes of all things, whose Exemplar and Pattern were God and Matter; which of Necessity must be void of Form, as all other Substances, capable of Impression. That the cause of these things was a necessary cause, which receiving the Ideas, begat the Substances, and was moved by the dissimilitude of its Power, and by its own Motion compelled those things that were moved by it, to move contrary to it.  
That these Causes at first moved without any Order, but when the World began to be embellished, and adorned, they received their Symmetry and Order from God. For there were also two Causes before the Creation of Heaven, though very obscure and irregular, till the World was brought to Perfection: and then the Heaven was made of a Mixture, and Materials chosen out of all Existences then Created.  
He held that God and the Soul were Immaterial; for that as being such and no otherwise, it could be free from Corruption and Perturbation. And for Ideas he supposes 'em to be certain Principles and Causes that such and such things are by Nature what they are.  
Concerning Good and Evil, his Tenants were these, that the End was to be like God. That virtue was sufficient to render Life happy; though it wanted these Utensils of the Body, as Health, Strength, quickness of the Senses, and the like; or the exterior advantages of Wealth, Nobility, Honour, etc. For that without these, a wise and virtuous Man might be happy; moreover he may be admitted to the Government, he may Marry, and he will be sure to observe the Laws; besides he will make as wholesome Laws for the Benefit of his Country, according to the utmost of his Ability, unless the perverseness of the People frustrate his good Intentions.  
He held that the Gods took Care of human Affairs, and that there were also Daemons or Spirits.  
He first designed the Notion of Honest to be that which is contiguous to laudable, rational, profitable and seemly, as they are imprinted by Nature, and taken so to be.  
He also discoursed of the truth of Words; and may be said to have been the first that had the true Art of putting and answering Questions, as being his continual Practice.  
Moreover in his Dialogues, he allowed the Justice of God to be a Law; to the end he might render his Persuasions to Justice the more prevalent, and prevent the Punishment of Evil-Doers after Death. Which was the Reason that he was looked upon as fabulous and trivial by some Persons, while he intermixed in his Works such Stories as those, as if the uncertainty of what should happen after Death, would be a means to deter Men from injustice and injury.  
His distribution of things, as Aristotle affirms, was after this manner.  
Of Blessings, said he, or enjoyments, some are of the Mind, others of the Body, others extrinsical.  
Justice, Prudence, Frugality, etc. he placed in the Mind: Beauty, Health, and Strength, in the Body. Riches, Friends, and Prosperity of our Country, he numbered among external Happinesses; and thus he asserted three sorts of Blessings.  
He also divided Friendship into three sorts, Natural, Sociable, and Hospitable. Natural, the Friendship of Parents to their Children, and Kindred one to another, of which also other Living Creatures participate.  
Sociable, is that which Custom and Converse begets, where there is no tye of Consanguinity, such as that between Pylades and Orestes.  
Hospitable, is that which we show to Strangers, being induced thereto either by Letters of Recommendation, or some secret Sympathy of Disposition; to which some add a fourth, which is Amorous Friendship.  
As for the Forms of Civil Government, he allowed five sorts, Democratical, Aristocratical, Oligarchical, Regal, and Tyrannical.  
Democratical is where the Multitude have the Power in their hands, and choose Magistrate●, and make their own Laws.  
Aristocracy, where neither the Rich, nor the Poor, nor the Noble, but they who are the most Just and Virtuous, and consequently the Best.  
Oligarchy is where the Magistrates are Elected by their Estates; for the Rich are fewer by much than the Poor.  
Regal Government is either according to the Law, or by Succession. The Kingdom of the Carthaginians is a Kingdom according to Law, (for it is Political) but that of the Lacedæmonians by Succession.  
Tyranny is that when the People a●● governed by force and constraint of one single Person against their wills.  
He asserted also three sorts of Justice. The one that related to the Gods, the other to Men, the third to the Deceased.  
For they that Sacrifice according to the Law▪ and are careful in observance of Religious Ceremonies are Just and Pious toward the Gods.  
They who pay their Debts, and deliver up their Trusts, are just toward Men: And they that take care of the Monuments of their Predecessors, and pay their Funeral Duties to their Friends, are just to the Deceased.  
He also asserted three sorts of Knowledge. The one relating to Trade and Manufacture, the other Speculative, the other Practical. In the first are included Carpenter●, Shipwrights, and the like, professing a Craft or Trade.  
To Practical he referred the Art of well governing, neat piping or playing upon the Har●▪ which all consist in practice, their labour producing nothing to the Eye, of any piece of workmanship wrought to perfection and shape: Only the one Pipes, the other plays on the Harp, and the other manages the Government. But Geometry, Music, Astrology, etc. are contemplative Sciences: For they neither act nor practise, but the Geometrician contemplates the Proportion of Lines one to another. The Musician contemplates Sounds: And the Astronomer contemplates the Stars and the Heavens.  
Physic he divided into five sorts. Pharmaceutic, Chirurgioal, Di●tetio, Nosognemonic, and Boethetic.  
The Pharmaceutic employs itself in the study of Drugs, and composition of Medic●ments.  
The Chirurgioal cures by manual Operation, as cutting, cupping and burning.  
The Diaetetic, prescribes the Laws of Diet.  
The Nosogn●monic inquires into the nature of Diseases.  
And the B●●thetic, because it gives present ease, is that which by powerful Remedies speedily expels the Distemper.  
He makes the Law to be twofold, the one written, the other not written: That Laws by which we govern in Commonwealths, are committed to writing. The other is imprinted in our hearts by Custom and Nature, as that we ought not to walk naked in the Marketplace, not wear women's Apparel. For no writte● Law prohibits these things; only they are Undecencies which the Law of nature forbids.  
Orations he divided into five sorts: Of which the one was named Political, and made use of in public Assemblies by those that managed the public Affairs. The next were those that were studied by Rhetoricians, in Demonstrations, Encomiums, Accusations, to Commend or Vilify; which was called Oratory. The third which private Persons used in their discourses one among another. A fourth which was known by the name of Logical, used in short Disputes by way of Questions and Answers. And the fifth was that, whereby Tradesmen and Artists expressed themselves one to another.  
Music he divided into three kinds, Vocal, Vocal and Instrumental together, and Instrumental alone.  
Nobility, he divided into four kinds. In the first place he called those Noble who were descended from Parents Illustrious, Just and Virtuous. In the next, those that were the Offspring of Princes and Potentates. In the third place such as sprung from Parents ennobled by their Achievements in War, or other famous Acts. The fourth sort, and those the most Illustrious and Noble above all the rest, that rendered themselves famous by their Courage, their Virtue, Magnanimity, and their perfect Probity and Integrity.  
Beauty, he said, was threefold: The one laudable in itself, as the Symmetry of Lineaments and Loveliness of Aspect: A second for use, which appeared in the Ornamental part of Building and Furniture of a House, not only graceful to the Eye, but proper for Accommodation. The third had reference to the Laws, and the Studies to which we applied ourselves: For in either there was both Majesty, and Benefit.  
The Soul he also asserted to consist of three parts, Reason, Appetite, and Passion. The one was the Seat of Counsel, Thought, Consultation, etc. The second was the came of Concupiscence, Hunger, Thirst, and desire of Generation. The third was the fountain of Confidence, Pleasure, Grief, Anger, etc.  
Of perfect Virtue he described four sorts. The first Prudence, the second, Justice, the next Fortitude, the Fourth Temperance.  
Prudence taught us the true Management of all our actions.  
Justice instructed us to be upright and sincerce in our dealings and converse.  
Fortitude inspired into us the scorn and contempt of danger.  
Temperance preserv'd us from being overcome by our desires, and enslaved to our pleasures, teaching us to lead our lives according to the Dictates of Modesty and Sobriety.  
Magistracy he divides into five sorts, Lawful, Natural, Customary, Successive and Violent.  
Magistrates that bear sway in Commonweals, if they be chosen by the People, rule according to Law. According to Nature, where only the Male Sex is admitted to Govern; and that is to be seen not only among Men, but among Beasts, that are guided only by Nature's Instinct▪ Customary Rule is the Government of Schoolmasters and Tutors over Children and Pupils. Successive is like that of the Lacedaemonian Kings, who claim their Right to the Crown as being descended from such a Line. And such is the Supreme Magistracy among the Macedoni●… who are governed by King's that derive their Pedigree from such an Original. But a Violent Magistracy is that which forces the People to subjection against their Wills.  
He divided Rhetoric into six parts. For when an Orator urges the undertaking a War, or the assisting of a Confederate, this is called Exhortation.  
When they admonish us not to go to War, but to live at peace and quiet, that is called a Dehortation.  
When he complains that such a person has received an injury from another, and shows the Aggressors to have been the occasion of many mischiefs, this is called Accusation.  
When he apologises for a Man, and sets forth that he never did any act of injustice, or any other ill thing, this is called making, a Defence.  
When he declares a Man to be a Person of Integrity, and commends him for his Virtue, This is called an Encomium.  
Lastly, when he demonstrates and displays the Vices and Lewdness of another▪ Person, this is Discommendation or Dispraise.  
In speaking Truth, he said four things were to be considered: What it behoves us to speak; how much; to whom, and when.  
What it behoves us to speak, is only that which we think may be profitable, and useful, as well to the Speaker as the Hearer.  
As to how much; not more than was requisite, nor less than was sufficient.  
As to whom we were to speak; if it were to our Seniors that had been tardy, such words became us as were proper to be spoken to persons of their Age: If to our Juniors, we might be bold to take a greater liberty.  
As to the Season when? neither too soon, nor too late; in regard there was nothing more ridiculous than to speak out of Season.  
Beneficence he said, was fourfold: for that kindnesses were to be done either with our money, with our Bodies, with our Skill, or with our Words.  
With our Money, when we relieve the pinching necessities of those that are in want.  
With our Bodies, when we protect and defend the less able from violence and mischiefs offered to their Persons.  
With our Skill, when we instruct the Ignorant, cure the Sick, or put a Man in a way to get a Livelihood.  
With our Words, when a Man is questioned for his life, and another procures his pardon by speaking in his behalf; or gets him▪ acquitted by the force of his Eloquence.  
He affirmed, That business was brought to an end four ways; either Legally, as when a Decree is confirmed and established by Law:  
Or according to Nature, and thus the days, the hours, and years come to an end:  
Or Artificially, as when an Architect has finished a House; or a Shipwright has done building a Ship:  
Or Accidentally; as when a thing comes to pass, otherwise than we expected.  
Power he divided also into four kinds; of which one had relation to the Mind, as ability to Think, to Meditate, to Invent, etc.  
The second in reference to the strength of Body; as a power to walk, to strike, to give and receive, etc.  
The third, when we are Potent in Military Forces, and wealthy in Money, which enables us for great undertake. And therefore he that abounds with Men and Riches, is called a Potent Prince.  
The fourth sort of Power, is to be able to do or suffer well or ill: And thus we have a power to live in health, to be taught, to sing or play, and the like.  
He made Humanity to be threefold: The first consisting in Salutation and Compliments, as when a Man meeting another salutes him kindly, and freely give● him his right hand.  
The second sort is, when we compassionately relieve the distressed in their Afflictions.  
The third sort consists in Feasting and Invitations, and cordial Entertainments.  
He numbered five sorts of Felicity. The first happiness and success in Counsel.  
The second, vigour of Mind and Body, found judgement and strength of Body.  
The third, Success and Prosperity in our Undertake.  
The fourth, Precedency in Glory, Honour and Authority among Men.  
The fifth, Affluence of Wealth, and all other accommodations of Life.  
That sound and wholesome counsel sprang from Learning and Experience: Vigour of Mind and Body from a sound constitution of health, and perfection in the members, as sharpness of Sight, quickness of Hearing, etc.  
Prosperity proceeds from hence, That a wise Man considers what he has to do, before he puts his designs in Execution.  
That Fame and Glory flowed from the Opinion of Men.  
That Plenty consisted in the abundance of all things useful and requisite for Human Life, so as to be able to entertain his Friends, and to be magnificent and liberal in all his Actions: And these Felicities whoever enjoyed, might be said to be perfectly happy.  
The Arts he divided into three sorts; of which some were employed in the working of Metals, and squaring of Timber, and generally in the preparation of Materials.  
The second sort of Arts are such as frame and shape these Materials; as the Smith forges Arms out of Iron; and the Musical Artist, Pipes and Harps out of Wood The third sort of Arts, are proper to those that have learned the use of what the others make; Thus the Art of Horsemanship, makes use of Bridles; the Art of War, of Arms; and Music of Pipes and Harps.  
He reckoned that the signification of Good might be applied four ways.  
First, We call him a good Man, who is endued with Virtue.  
In the next place we deem Virtue itself, and Justice to be good things.  
Thirdly, We account Food, Exercise, and Physic, to be good things.  
In the fourth place, as when we say a good Actor, a good Lutinist, a good Singer.  
Many things he affirmed to be good, others to be evil; and other things to be sometimes good, sometimes bad.  
Evil things were such as were absolutely hurtful, as Intemperance, Madness, Iniquity, and the like. Things to be desired were such as were contrary to these. Things good or bad were Walking, Sitting, Feeding, which sometimes did good, sometimes harm.  
Equity and moderation in the Law he alleged to be threefold. For first if the Laws were just, they were to be deemed equal. Secondly, when the People were careful to observe the Laws as they were established. Thirdly, if the Commonwealth were rightly governed, without written Laws, according to the Customs and Manners of the People.  
Irregularity also he distinguished in the same manner, first, if such Laws were established as were prejudicial both to the Natives and Foreigners. Secondly, if the People refused to obey the settled Constitutions. And thirdly, where there was no Law at all.  
Contraries he made to be threefold: First, good things are said to be contrary to evil, as Justice to Injustice, Prudence to Folly.  
In the second place; when bad is contrary to evil. Thus Prodigality is contrary to Penuriousness; and unjust Punishment, to unjust Impunity.  
Thirdly, when there is a contrariety between things neither good nor bad. As Poverty and Riches; for neither are good in themselves, yet contrary one to another. In like manner, Ponderosity and Levity, swift and slow, black and white, which are all neither good nor bad, yet contrary to each other.  
Of good things he averred three sorts; of which some were to be acquired; some of which we might partake; and others existent.  
The good things which might be acquired were Justice, Health, etc.  
The second sort were such things as could not be acquired, yet of which we might be made partakers. Thus it was impossible to attain the real Good itself, yet was it not impossible to enjoy the Communication of Good.  
The third sort were such things as were exislent; which we could neither possess▪ nor participate, and yet the thing ought to be. Thus a Man ought to be Just, to be Honest, etc. Which are things that a Man can neither enjoy nor communicate; only it is sufficient for a Man to be Honest, and Just.  
Counsel also he alleged to be threefold, as being taken from the time past, the time present, and the time to come.  
The time Past affords us Examples, when we consider what the Lacedæmonians suffered through their over Confidence: what they bravely acted, for our Imitation.  
The Present Time admonishes us to consider the Decay of the City Walls; the faint-heartedness and present dismay of the People, and the scarcity of Provisions.  
The Future puts us in mind to beware of violating the Privileges of Ambassadors to the dishonour of Greece.  
The Voice he said was either Animate, or Inanimate.  
Animate, were the several Cries, Bellow, and Howl of living Creatures.  
Inanimate were the various sounds of things Inanimate, thumping and knocking one against the other.  
Animate he divided into Articulate, such as was the Speech of Men; and Inarticulate, such as were the several noises of Mute Creatures.  
Of all Being's, some he said were subject to division, others were not to be divided. And of those things that might be divided some consisted of similar, some of dissimilar parts.  
As for those things that do not admit of division, they are simple, unmixed, without any composition at all; as an Unite, a Point, a Sound.  
But those things which are subject to be divided, are compounded, as Syllables, Consonants, Animals, Water and Gold.  
Similar things are such as are composed of like Parts, and of which the Whole differs not from the Part, but in Bulk or Quantity: As Water and Gold.  
Dissimilars are such as consist of Parts that are unlike, as a House, etc.  
Some things also he defined to be such things as needed no farther interpretation, than only the bare naming, to make us understand what they were, as a Man, a Horse, and so of all other Creatures.  
Other things there were that could not be understood without an Additional Interpretation; as Better than, Bigger than, Fairer than; For Better is Better than that which is Worse. Bigger, is Bigger than that which is Less, and so of the rest. And thus he divided the first Genus' of things according to Aristotle.  
There were also besides our famous Plato, several others of the same name.  
One that was a Philosopher likewise, and born at Rhodes, the Disciple of Panatius, as Seleucus the Grammarian records in his Treatise of Philosophy; another that was a Peripatetic, and the Disciple of Aristotle: And one more, the Son of Praxiphanes, a Comic Poet, that wrote after the Ancient manner of freedom without respect of Persons, in imitation of Aristophanes.  
The End of the Third Book.    

Diogenes Laertius, Containing the Lives, Opinions, and Apothegms Of the most Famous PHILOSOPHERS.  
The Fourth Book,  Translated from the Greek by J. Philip's, Gent. 

The LIFE of SPEUSIPPUS.  
THUS have we, to the utmost of our power, made a true and faithful Collection of whatever has occurred to our Enquiry concerning the Life of Plato.  
To him succeeded Speusippus an Athenian, the Son of Eurymedon, and Potone the Sister of Plato, born in the Village of Myrchinusium. He governed Plato's School for eight years together, beginning from the hundred and eighth Olympiad. He placed the Statues of the Graces also in the School, which was erected by Plato in the Academy. He likewise persevered in the same Opinions with Plato, but differed in his Manners. For he was hasty, and addicted to pleasure: Therefore it is reported of him, that in his Passion he threw a little whelp into a Well, and that to indulge his pleasure, he made a Journey into Macedonia, to be present at the Nuptials of Cassander. He is also said to have been a hearer of Plato's she Disciples Lasthenia the Prophetess, and Axiothea the Phliasian. Whence it happened that Dionysius thus derides him; And we may learn Philosophy from thy Female Arcadian Disciple. And in another place, Plato taught for nothing all that came to his house, but thou exactest pay, and scrap'st as well from the unwilling as the willing. He was the first, according to Diodorus in his first Book of Commentaries, who first sought out for what was common in all Arts and Sciences, and as far as could be done, joined 'em together, and made 'em agree one with another. He likewise first divulged those things called Mysteries by Isocrates, as Caenous affirms: And was the first that invented the way of making Wicker Baskets, and such like hollow Utensils composed of Twigs. At length finding his Body consumed by a Palsy, he sent for Xenocrates, desiring him to come and succeed him in his School. While he was in this condition, it is reported that being carried in a little Chariot to the Academy, he met Diogenes, whom after he had saluted with the usual compliment, of, I am glad to see you well. The other replied, But I won't wish you well, that can endure a life so miserable. At last wasted with old age, such was his despair and discontent, that of his own accord he put an end to his irksome Life. However Plutarch, in his Life of Lysander and Sylla, reports that he was all overrun with Lice: for he was of an infirm and loose Constitution, according to the Report of Timotheus in his Book of Lives.  
To a rich Man that loved a deformed Woman, he is said to have given this rebuke: What need hast thou of such a Dowdy as this? For I'll procure thee a far handsomer for ten Talents.  
He left behind him a great number of Commentaries, and several Dialogues; among which is that of Aristippus the Cyrenaean. Of Riches, one; Of Pleasure, one; Of Justice, one; Of Philosophy, one: Of Friendship, one: Of the Gods, one: The Philosopher, one: To Shafalus, one: Cleinomachus, or Lysias, one: The Citizen, one: Of the Soul, one: To Gryllus, one: Aristippus, one: The Probation of Arts, one: Dialogues by way of Commentary, one: Ten Dialogues relating to things alike in business. Divisions and Propositions relating to things alike. Concerning the Kind's and Forms of Examples: To Amartyrus: The Eucomium of Plato: Epistles to Die, Dionysius, and Philip: Concerning the making of Laws, Mathematicus, Mandryboulus, Lysias: Definitions: The Order of Commentaries: Of Verses an infinite number. To all which Simonides adds some Histories, wherein he has set down the Lives of Bion, and Dio. And Phavorinus reports in his Second Book of Commentaries, how that Aristotle bought all his Books for three Talents. There was also another Speusippus, a Physician, Herophilius of Alexandria.   

The LIFE of XENOCRATES.  
XEnocrates, the Son of Agathenor, a Chalcedonian, from his very youth was a great admirer and hearer of Plato; nor would he leave him when he traveled into Sicily. He was naturally dull, and blockish; insomuch that Plato was wont to say, when he compared him with Aristotle, That the one wanted a Spur, and the other a Bridle: And at other times, To what a Horse what an Ass do I join! As to other things, Xenocrates was very grave in his gate, and sowre-looked; insomuch that Plato would several times cry out to him, Xenocrates, go and sacrifice to the Graces.  
He lived in the Academy for the most part: But if at any time he went into the City, the Rabble of loose and Harlotry People would still gather about him, to molest and affront him as he passed along. Phryne also, the famous Courtesan, having a mind to try her temptations upon him, to that purpose pretended to be pursued, and flying to his little house for shelter, was by him let in, merely in compassion: After that, perceiving there was but one little Bed, she desired him to let her have part of it, which he readily granted: But after she made use of all her allurements, she was forced to return as she came, telling those that asked her how she had sped, that she h●d lain with a Statue, not with a Man. Some there are who report▪ that certain of his Scholars put Lais to Bed to him; but that he was so chaste that he would suffer himself to be cut and burnt about the Privities, to prevent venereal Insurrections.  
He was faithful of his word, even to admiration; so that the Athenians gave him alone that liberty of delivering hi● testimony unsworn, which was not allowed to any other of what degree o● quality soever.  
He was also a person of great Frugality; so that when Alexander gave him a large sum of Money, he only accepted of three thousand Atticks, and returned the rest, with these words, That he had need of more, who had more to maintain. And as for another Sum, sent him by Antipater, he would not so much as touch it, as Myronianus witnesses in his Similes. Another time, being presented with a Crown of Gold by some of Dionysius' Favourites, for bearing up briskly at a Drinking Match; when he was gone out of doors, he laid it before the Statue of Mercury, where he was wont only to deposit Garlands of Flowers before.  
It is also reported of him, that being sent with others on an Embassy to Philip, when all the rest, suffering themselves to be mollified by the King's Presents, both accepted of his Invitation, and held private Conferences with him, he would neither do one, nor t'other: Neither indeed was it for Philip's interest to admit him. Wherefore when the Ambassadors returned to Athens, they complained Xenocrates had done 'em no Service, upon which the Senate was ready to have Fined him. But being informed by himself, when he came to plead in his own justification, how much it behoved 'em at that time, more than ever, to take care of the City, in regard that Philip had corrupted his Accusers already, but could never bring him over to his Designs; then they gave him double honour. And Philip himself afterwards confessed, that of all the Ambassadors that were sent to his Court, only Xenocrates was the Person whom no Gold could dazzle.  
Another time being sent Ambassador to Antipater for the Redemption of the Athenian Captives, taken in the Lamiac War, and invited by the Prince to a Banquet, he returned him these Verses in answer, 
O Circe, thy allurements tempt in vain  
The Man whose Virtue prudent thoughts sustain;  
For who can come with pleasure to a Feast,  
Before he see his Captive Friends released.   
Which was so well taken by the Prince; that he presently ordered all the Captives their liberty.  
Another time a Sparrow being pursued by a Hawk, flew into his Bosom, where he secured the Bird, saying withal, That it was not generous to betray a Suppliant.  
Being sharply reprimanded by Bion, he would make him no return, saying, That Tragedy when injured by Comedy, never vouchsafed her any answer.  
To one, who neither understanding Music, Geometry, nor Astronomy, would yet frequent his School, Be gone, (said he) for thou want'st the supports of Philosophy. Others report that he thus reproved him, For this is no place to hatchel Wool in.  
Dionysius threatening Plato in these words, Some body will take off thy head; Xenocrates being present, and showing his own, No body (said he) before he take off this.  
Farther they report of him, that Antipater coming to Athens, and saluting him, he returned no answer to the Prince, until he had finished the discourse which he had begun.  
Lastly, being a great contemner of Pomp, and Vainglory, many times he spent the day time in Contemplation, and dedicated one hour particularly to Silence.  
The most of the Commentaries, proverbial Verses, and Exhortations which he left behind him were these. Of Nature, six Books: Of Philosophy, six: Of Riches, one: Arcas, one: Of Infinity, one: Of a Boy, one: Of Continency, one: Of Profitable, one: Of a Freeman, One: Of Death, one: Of Voluntary Acts, one: Of Friendship, two: Of Writing one: Of Memory, one: Of Modesty, one: Of Contrary, two: Of Felicity, two: Of a Lie, one: One inscribed, Callicles: Of Prudence, two: One Oeconomic: Of Frugality, one: Of the Power of the Law, one: Of a Commonwealth, one: Of Sanctity, one: That Virtue is subject to Treachery, one: Of that which is, one: Of Fate, one: Of Perturbations, one: Of Lives, one: Of Concord, one: Of Disciples, one: Of Justice, one: Of Virtue, two: Of Specios, one: Of Pleasure, two: Of Life, one: Of Knowledge, one: One Political: Of Fortitude, one: Of the Number, one: Of Ideas, one: Of Art, one: Of the Gods, two: Of the Soul, two: Of Skill, one: One called Parmenides: Archedemus, or of Justice, one: Of Good, one: Of those things that belong to the mind, eight. A solution of those things that happen to discourse, one: Of Natural Hearing, six: One entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Head: Of Kind's and Species, one: Pythagories, one: Solution, two: Divisions, eight: Books of Positions, thirty three: Of the study and practice of Discourse, fourteen. After this, fifteen Books, and sixteen more. Of Logical Instructions concerning reading, six: Of things relating to the Mind, other two Books: Of Geometricians, five Books: Of Commentaries, one: Of Contraries, one: Of Numbers, one: Of the Theory of Numbers, one: Of Intervals, one: Of those things that belong to Astrology, six: Elements to Alexander concerning Rule, four: To Arybas: To Ephestion: Of Geometry, 345 Verses.  
Nevertheless, as great a person as he was, the Athenians sold him once, thinking to break his heart by Exilement. He was bought by Demetrius Phalereus, who salved up the matter between both, to their satisfaction, by restoring Xenocrates to his liberty, and ordering the Athenians to receive their Exile. This is recorded by Myronianus the Amastrian, in the first of his Historical similar Chapters.  
He succeeded Speusippus, and governed his School five and twenty years; beginning, under Lysimachus, in the second year of the 110th. Olympiad.  
He died in the nighttime, stumbling at a Platter, in the fourscore and second year of his age: Whose death produced these following Lines of ours. 
Xenocrates, so learned and so grave,  
Mark what a strange Fate brought him to his Grave,  
'Twas late and dark, and in his way a Platter:  
Now whether toapt or sober, 'tis no matter,  
But, stumbling, down he fell, and broke his forehead;  
And what was yet far more to be deplored,  
Deprived of time to speak, he only groaned,  
His Soul abhorring such a Scullion wound.   
There were five others of the same name; the first very ancient, and both a Kinsman to the forementioned Philosopher, and his Fellow-Citizen. There goes about in public a Poem of his Entitled Arsinoetica, upon Arsinoe deceased. Another a Philosopher, and a writer of Elegies, but little taken notice of. For so it happens that Poets endeavouring to write in Prose, fortunately succeed; but writers of Prose when they give themselves to Poetry, unhappily falter. And the reason is, because the one is the Gift of Nature, the other the Toil of Art The other was a Statuary; and the last, by the testimony of Aristoxenes, a Writer of Odes.   

The LIFE of POLEMO.  
POlemo, an Athenian, the Son of Philostratus, and born in the Village called Oeta, when he was a young Man, was so dissolute and profuse, that it was his custom to carry sums of Money along with him wherever he went, that he might be provided still with sufficient supplies for the satisfaction of his pleasures. Nay, he would hide his money up and down in holes and corners of the streets; in so much that some of his Cash was found in the Academy, near a certain Pillar, laid there to be ready when he had occasion to fetch it for his private uses. Now it happened that one time among the rest, as had been agreed between him and his companions, in the height of their Carousing, that in a drunken frolic, with his Garland upon his head, he broke into Xenocrates' School: Who nothing disturbed at the rudeness of such Roisters, pursued his discourse, which then fell out to be concerning Temperance, the more vigorously. And this Oration it was, which so prevailed at first upon the listening Debauchees, that stopping the Career of his Extravagance; at length he became quite reclaimed. And such were the effects of his laborious and industrious studies, that he surpassed all others, and himself succeeded in the School, beginning from the hundred and sixteenth Olympiad.  
Antigonus Carysthius, in his Lives, reports, That his Father was one of the chief Men of the City, and one that bred up Horses for the Chariot: And that Polemo fled from the severe Sentence of Justice, being prosecuted by his Wife for his addiction to Male-Venery.  
In the first years that he fell to his studies, he acquired such a constancy of Habit and Aspect, that it became unalterable; neither did he ever change his voice. Which were the reasons that Crantor so highly admired him. Hence it was that being bit in the Heel by a mad Dog, he never so much as changed colour: And that at another time, a great uproar happening in the City, and understanding what was the matter, he stood undaunted like one that had been unconcerned; nor could the Theatre at any time move him to Joy, Anger, or Compassion. So that when Nicostratus, surnamed Clytaemnestra, told a lamentable story to him and Crates; that which moved the latter, nothing affected him, who all the while persevered in an equal temper, as though he had not heard him. And indeed he was altogether just such another, as Melanthius the Painter describes in his Treatise of Painting. For he says that there is a certain Pride and Moroseness that ought to accompany a Man's Actions as well as his Manner. And it was the saying of Polemo, that i● behoved Men to exercise themselves i● Things, and not in Logical Speculations; which is but labouring, and as it were drinking up some little pleasing Science whereby they become admired for the subtlety of some particular questions, but show themselves most opposite in their affections. And therefore as he was civi● and affable, so was he no less resolutely constant; and he avoided that which Aristophanes writes concerning Euripides, when he gives him the Nicknames of Oxotes, and Stilpho, who no doubt were two cross-grained, stingy, vinegar-conditioned fellows, well known at that time. For he never sat when he returned his Answers to the Questions that were propounded to him, but always walking.  
Polemo therefore for his extraordinary generosity was highly honoured in his City. Nor did he wander out of the way neither, but remained in the Garden, where his Pupils making up little sheds, lodged near the Musaeum, and the Cloister.  
Indeed Polemo seems in every thing to emulate Xenocrates, and to have had a great love for him, as Aristippus witnesses in his fourth Book of the Ancient Delights. For which reason he always took an occasion to talk of his Innocency and Sincerity, and had appropriated to himself his resolution and gravity, affecting, as it were, a kind of Doric Government of himself.  
He was a great admirer of Sophocles, especially in those places where some surly Mastiff (according to the Taunts of the Comedian) seemed to have assisted him in the composition of his Verses, and where (according to the relation of Phrynicus) he did not tower in lofty swelling Language, but flowed in a smooth and placid Style. And therefore he was wont to call Homer, Epic Sophocles, and Sophocles, Tragic Homer.  
He died, well stricken in years, of ● Consumption, leaving not a few Writing● and Commentaries behind him. Upon whom we made the following Lines. 
knowst thou not, Passenger, already?— no.  
Then sickness here has hid famed Polemo—  
For my part I believe ye, Sir,— for why?  
Diseases never spare Philosophy—  
'Tis true— but this I'll tell ye for your comfort,  
Though his dry Bones lie here, his Soul is run for't;  
And whither think'st thou? To the starry Spheres:  
Let Death and Sickness now go shake their Ears.    

The LIFE of CRATES.  
CRATES, the Son of Antigenes, of the Thriasian Tribe, was both a Hearer, and Lover of Polemo, and succeeded him in his School, and profited in such a manner mutually together, so that living, they not only followed the same studies, but to their very last gasps they lived alike one to another, and being dead were buried in the same Tomb. Whence Antagoras made the following lines upon both. 
Stranger, who e'er thou art, that passest by,  
Within this Tomb a noble pair doth lie;  
The Holy Crates, and Great Polemo;  
From whose sweet Lips such Sacred Love did flow:  
Whose Lives in Wisdom so serenely bright,  
Shone forth to give succeeding Ages light.  
Both equal in their praise, both equal friends,  
Both lived alike, and both had equal ends.   
Hence it was, that Arcesilaus when he left Theophrastus to associate with them, is reported to have said, that they were either certain Deities, or the remainders of the Golden Age. For they were neither of 'em lovers of Popularity, nor did they covet vulgar Applause; but rather it might be said of them, as Dionysiodoru● the Musician was wont to boast of himself▪ That never any of his Composition were to be heard at your public Meetings like those of Ismenius.  
Antigonus' reports that he was wont often to Sup at Crantor's House; Aroesilaus and they two being all three inseparable Cronies. Farther he adds, that Arcesilaus and Crantor lived together; and that Polemo lived with Crates and Lysiclides, another of their Countrymen; Crates being particularly beloved by Polemo, and Arcesilaus having a peculiar friendship for Crantor.  
As for Crates, when he died (as Apollodorus relates in his third Book of Chronicles) he left several Books behind him▪ some Philosophical, some concerning Comedy; also several popular Orations, and some in relation to Embassies. He had also several Disciples of great note: Of which number was Arcesilaus; of whom more hereafter; together with Bio, and Borysthenites; and lastly Theodorus, the Author of the Theodoric Sect. Of whom next after Arcesilaus.  
There were in all ten that carried the name of Crates. The first a writer of Ancient Comedy: The second, a Trallian Rhetorician, of the family of Isocrates. The third, an Engineer that served under Alexander in his Wars. The fourth, a Cynic. The fifth, a Peripatetic. The sixth an Academic, of whom already. The seventh a Grammarian. The eighth, a Geometrician. The ninth an Epigrammatist. The tenth, of Tarsus, an Academic Philosopher also.   

The LIFE of CRANTOR.  
CRANTOR, of the City of Soli, being in great honour among his own Citizens, went to Athens, and there became a hearer of Xenocrates, and a follow Student with Polemo.  
He left behind him Verses amounting to thirty thousand; of which there are some who ascribe a good number to Arcesilaus.  
It is reported, that being asked wherefore he was so strangely addicted to Polemo, he should answer, because he never heard any Man speak more acutely, nor more gravely.  
Finding himself not well, he retired to the Asclepianum, and there resided for his health. At what time there flocked to him Disciples from all parts, believing that sickness was not the cause of his retirement, but that he did it out of a resolution to set up a School there. Among the rest came Arcesilaus, desirous to be by him recommended to Polemo, though no man more his friend than Crantor himself. Which request he was so far from taking ill, that when he recovered, he became Polemo's Hearer himself; which won him great honour and applause.  
It is reported that he left all his Estate to Arcesilaus, to the value of twelve Talents: And being by him requested to tell him where he intended to be interred; he answered, 
Within the kind recesses of the Earth,  
There let me lie, whence all things have their Birth.   
He is said to have written Poems, and to have laid 'em, sealed up, in the Temple of Minerva: Of whom the Poet Theaetetes thus writes. 
Grateful to Men, but yet much more,  
The Muse's sweet delight;  
Such Crantor was, whom we deplore,  
Snatched from the World before his hairs grw whte.  
Gently, O Earth, the Bard embrace  
Within thy tender Arms;  
And from the common harms,  
By Worms and Pick-axes increase,  
Defend his quiet rest.   
This Crantor, among all the Poets most admired Homer and Euripides, saying, that it was a work of great labour, to observe propriety, and at the same time to write Tragically, and with a true sense of commiseration, and fellow-feeling of the sufferings he describes; and he vould often repeat that Verse in Belleropho●, 
Ay me! But why Ay me? Foyes▪ we no more  
Endure, than mortals have endured before.   
It is also reported that Antagoras, the Poet, would have the following Verses upon Love to have been made by Crantor. 
Assist me, Thoughts and Mind, those heights to soar,  
Meet for the heavenly Race all Men adore.  
Then, mighty Love, will I in praise of thee  
●●gin, of all the Immortal Progeny  
The first, whom ancient Erebus begot,  
O Night brought forth, in Regions far remo●e:  
Beneath the Sea's Foundations, dark and vast,  
Tree, Son of Venus, without blemish, chaste.  
Or whether of the Earth, or of the Winds  
The wondrous Offspring, since so many kinds  
Ofinterw●v'n Good and ill, each hour,  
Oblige weak Mortals to confess thy power.  
This double power of thine would I display,  
And teach the World thy Sceptre to obey.   
He had a shrewd faculty at giving shrewd and proper Epithets and Characters, both to Men and things. Thus he was wont to say, that it behoved a Tragedian to have a strong Voice, which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ not to be smoothed with a Plainer, but full of Bark, that is to say rugged and uneven: and of a certain Poet, that his Verses were full of Prickles; and of Thee-phrastus, that his Tenants were written upon Oysters.  
Among all his Works, his Treatise of Mourning is most admired: And though the time of his death be uncertain, yet this is sure that he died of a Dropsy before Crates and Polemo; which gave occasion to these Lines of ours. 
Ah Crantor, there's no mortal sickness-proof,  
But thee the worst distemper carried off:  
For tho' no water touched thy outward skin,  
Alas! Thy Bowels lay all drowned within.  
In thy own Styx thy Soul to Pluto floats,  
As th' hadst designed to cozen Charon's Boats.  
But that we can't believe, conjecturing rather  
Thou thought'st to lay thy Low-lands under water,  
Meaning thereby to hinder Death's approaches,  
But death no colours fears, so Buenas Noches.    

The LIFE of ARCESILAUS.  
ARcesilaus was the Son of Seuthus, or Scythus, (as Apollodorus relates in his third Book of Chronicles) a Pytanean of Eolia. This was he who first set up the Middle Academy, restraining negations through contrariety of words. He was the first that disputed pro and con: The first also that renewed Plato's manner of discourse, which Plato introduced, and rendered it more Argumentative by way of Question and Answer.  
He came acquainted with Crantor after this manner. He was the fourth and youngest of all his Brothers; of which two were by the Father's, and two by the Mother's side. Of these, the eldest by the Father's side was called Pylades, and the eldest by the Mother's side Moereas, who was also his Guardian. First of all he heard Autolycus the Mathematician, and his fellow Citizen, before he went to Athens, with whom he also travelled to Sardis. After that he was a Scholar under Xanthus, an Athenian Musician; and there he became Theophrastus' Scholar: And lastly, he betook himself to the Academy under Crantor. For Moereas his Brother advised him to learn Rhetoric; but he had a greater kindness for Philosophy. Crantor therefore having an amorous Affection for him, courted him with the following Verse out of Euripides' Andromeda, 
O Virgin, if I save thee, thou wilt thank me.   
To which he presently reparteeed, 
Take me for which thou likest best,  
Thy Handmaid or thy Wife.   
And so from that time forward they both lived together. Thereupon Theophrastus being disgusted, is reported to have gi●ded him with this expression, How ingenious and tractable a Lad he went▪ from School! Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or easy to be managed, seems to be taken in an ill sense. For he was at that time not only a grave and discreet Speaker, and a great lover of Learning, but much addicted to Poetry. In so much that it is said he wrote the following Epigrams, the first to Attalus. 
Not only potent once in Arms  
Did Pergamus advance her Head;  
She boasted too with equal Pride,  
Her warlike Steeds on flowery Pissa bred.  
But yet if Mortals may pronounce  
The high Decrees of ruling Fate;  
Succeeding Ages shall behold  
Her ancient Fame renewed, and far more great.   
The second was upon Menodorus, a lover of Eudamus, one of his fellow Students. 
Though Phrygia distant lies in space,  
And Thyatim as remote a place;  
Nor Menodorus, if survay'd,  
Less far thy native Cadenade:  
Yet to the dark Infernal Court  
The way is plain, the journey short;  
Where by experience thou canst tell  
The best conveniencies of Hell:  
Where soon or late all Motals go,  
And centre in the shades below;  
Yet Eudamus with curious Art,  
From a large Purse, but larger Heart,  
A Marble Monument does give,  
And spite of Fate still makes thee live;  
Poor tho' thou wert, as all Men know,  
(And most adore the gaudy show)  
His friendship from such dross refined,  
Valued the Treasures of thy mind.   
Above all the Poets he chiefly admired Homer, of whose works, when going to his rest, he always read some few pages. And when he rose in the morning, being asked when he would go to his beloved youth, his answer was, when the Lad was ready to read. Of Pindar he was wont to say, That he filled the mouth with a noble sound, and afforded a plentiful variety of names and words. When he was a young man he affected the jonic Dialect. He was also a Hearer of Hipponicus the Geometrician, whom he was wont to joque upon, as being in other things dull and heavy, but skilful in his Art, saying, That Geometry flew into his mouth, when he gaped. He also kept him for some time at home, being mad, and took a continual care of him, till he recovered his senses. When Crates died, he succeeded him in his School, by the consent of one Socratides, who would by no means contest the superiority with him. He is not known ever to have wrote any Treatise, or Discourse himself▪ as being a severe censurer of other men's Works: Though others say it was, because he was surprised while he was mending what others had written; which emendations, as some say, he published; but as others report he committed to the fire. He held Plato in high esteem, and diligently studied his Writings. Some there are also who affirm, that he was a great imitator of Pyrrho; and moreover, that he was well skilled in Logic, and greatly versed in the Sentences and Arguments of the Eret●ics. Whence it was said of him by Aristo. 
Plato before, while Pyrrho put behind,  
For Diodore the middle leaves assigned.   
And Timon says thus of him. 
Let Menedemus have the grace  
With Breast of Lead, the next to place  
The Lubber Pyrrho, or if not,  
Dull Diodore, no less a Sot.   
After which he brings him in th●● speaking. 
I'll swim to Pyrrho from the Stygian shore,  
Or else to find the Booby Diodore.   
He was very full of Sentences, and concise; besides that, he was very curio●● in the explanation of words; nevertheless he could not refrain his Gibes, and Jests, and was very free in his Expressions; for which reason Timon says th●● of him. 
And while thou dost with Joques and Gibes  
On others loosely play,  
Forgettest thy youthful years, that then  
As much obnoxious lay.   
And therefore it was, that once to a young man who spoke more insolently than became him: Is there no body here, (quoth he) to play at Trap with this Boy? To one who concluded erroneously, that he could not perceive This to be bigger than That.— It may be so, (said he) because you do not believe ten fingers length to exceed six.  
To one Emon a Chiote, who was very deformed, yet thought himself to be very fair, and always went richly apparelled, that put him this question, Whether he seemed wise enough to him to be beloved: Yes (said he) if thou canst meet with any one so lovely as thyself, and so richly habited. To one addicted to Male-pleasure, yet offended at Arcesilaus' gravity, who therefore put this Verse to him, 
Is't lawful to love chastely, or be mute?   
He thus returned, 
Woman speak out, and put me no hard Questions.   
Being importuned by a prating fellow of mean Birth: 
The Sons of Slaves can never rule their Tongues.   
To another that talked him almost to death, and made a din of words about his Ears: In good truth, (said he) tho● hadst a very bad Nurse: But to several he would never answer at all. However to a talkative Usurer, who told him, there was something which he did not understand: He made this reply, 
The Female Bird forgets a stormy blast,  
Until it shake her young ones in the Nest.   
Which words were taken out of Sophocles' Oenomaus. To a certain Rhetorician, whose name was Alexinus, who was not able to expound certain Sentences of Alexinus, he gave this admonition, to remember how Philoxenus served the Brick-maker; for he overhearing some of the Brick-makers spoiling his Songs, while they sung without skill, and out of Tune, fell a breaking their Bricks, saying withal, You spoil my Songs, and I'll break your▪ Bricks. He was offended with all those that had not learned the liberal Sciences in due time. Naturally in discourse he was wont to make use of this expression, I say, and Such a one will not agree to this. Which many of his Scholars imitated, as they did also his Rhetorical Manner, and the Form of his Elocution. He was also very happy in the invention of proper words, and to fit the periods of his Orations to the subject; and to accommodate his Sentences to all Times and Seasons. He was also endued with a most admirable gift of persuasion upon any Argument whatever. For which reason great numbers of Scholars flocked to his School, that condemned his Acuteness; and yet for all that they willingly bore with him: For he was very honest, and filled his Hearers with good hopes. In his life also he was very communicative, and ready to do kindnesses, scorning to boast of his courtesies which he endeavoured to conceal as much as in him lay. So that going to visit Ktesibus in a fit of sickness, and finding him distressed with Poverty, he privately conveyed a Purse of Money under his Pillow; which the other finding, cried out, this is one of Arcesilaus' childish tricks. And by his recommendation of Archias the Arcadian to Eumenes, he got him into great preferment. Being also very liberal, and one that contemned Money, he loved to show his Grandeur in Silver Plate, wherein, while he laboured to outvie Archecrates and Callicrates, he would not be at quiet till he was served in Gold; and lent his Plate to many with whom he frequently Supped and Feasted. Among the rest there was one who had borrowed his Plate, to entertain his Friends, never sent it again; nor did he ever ask for it, or lay claim to it more. Others say, he purposely lent him the Plate, and perceiving him to be poor, freely afterwards gave it him. For he had an Estate in Pitana, a Town of Laconia, from whence his Brother Pylades furnished him with Money. Besides that Eumenes the Son of Philetaerus allowed him plentifully. And therefore of all the other Kings he devoted himself to th●● Prince alone. So that when many flocked to Antigonus, courting his favour, he only forbore, as unwilling to thrust himself into his acquaintance. However he was a great friend of Hierocles who possessed Mynichia, and the Piraeum. And therefore upon holidays he was always wont to go and visit him: And being by him persuaded to wait upon Antigonu●, he would not absolutely refuse him, but when he came to the Door, he turned back and would not go in. Moreover, after the Naval fight fought by Antigonus, when several wrote to him conslatory Epistles, he only kept himself silent. And therefore being sent by his Country upon an Embassy to Antigonus, as far as Demetriades, he returned without being able to effect what he went for. And therefore he always spent his time in the Academy, avoiding the trouble of State Affairs; and sometimes exercised his Wit in the Piraeum, discoursing upon Arguments Extempore. For he was very familiar, as we have said, with Hierocles; for which he was taxed by several. And being very magnificent in his Expenses, (for what was he other than a second Aristippus?) he not only made great entertainments for those of his own humour, but also accepted of their entertainments: besides that he openly frequented the two Elean Courtesans Theodota and Philaet●; and to those that reproved him, he still quoted the Apothegms of Aristippus: He was also very much addicted to Male-Incontinency, and therefore Aristo the Chiote, and his Scholars, called him corrupter of youth; and Eloquent and Audacious Buggerer. And therefore he is said to have been greatly in love with Demetrius, in his Voyage for Cyreone, and with Leocharus the Myrleanian, of whom he was wont to say among his Compotators, That he himself would fain have opened, but the other would not let him. On the other side he was beloved by Demochares, the Son of Laches, and Pythocles the Son of Bugelus; whom, when he admitted, he was wont to say, he only gave way for patience sake.  
More than this, his Backbiters before mentioned, severely taxed him for his vain affectation of Glory, and vulgar Admiration. But he was chiefly set upon by Hieronymus the Peripatetic, when he invited his friends to celebrate the Birthday of Alcyoneus the Son of Antigonus, upon which day Antigonus sent him a considerable ●●●m of Money to bear his Expenses. At what time refusing to enter into any formal discourse, yet being by Aridelus importuned to speak to a Theorem which he proposed:' 'tis the chief Quality of Philosophy, said he, to teach the Scholars the Time and Season for every thing. Now that he affected popular Applause, Timo● among other things declares after his Satirical manner. 
This said, obstreperously loud  
He rushed i'th' thickest of the Crowd:  
Where had you seen him act the part  
Of Fool by chance, but Knave by Art:  
You'd thought the Rabble, silly Fowl,  
Struck mute at sight of Monstrous Owl;  
But never boast to gain the Prize  
From those that see with others Eyes.  
For though like Oil thou swim'st a top,  
` Th' art ne'er the less conceited Fop.   
Yet for all this he was so far from Pride and Vainglory, that he would often exhort his Scholars to hear other Men. So that when a certain young man, more addicted to the forementioned Hieronymus than to him, he took the Scholar by the hand, and carrying him along recommended him to the Philosopher, to whom he exhorted him withal to be observant and obedient. Pleasant also is that which is reported of him, when being asked by a certain Person, Why the Scholars of other Sects frequently betook themselves to the Epicurean, but never the Epicureans forsook their own Masters; made answer, Because that many times Men were made Capons, but Capons could never be made Men.  
At length when he drew near his end, he left his whole Estate to Pylades his Brother. For which purpose he brought him to Chios, without the knowledge of Moirea, and thence to Athens. For in his life time he never married a Wife, nor had any Children. However he made three Wills, of which he deposited one with Amphicritus in Eretria; another, with some of his friends in Athens, and the third he sent home to Thaumasias, a certain kinsman of his, desiring him to keep it, and to whom he also sent the following Epistle.  
Arcesilaus to Thaumasias, Greeting.  
I Have given Diogenes my Will to convey to thee; for by reason I am frequently ill, and very weak in Body, so that if any sudden change should happen, I may not be said to have dealt dishonestly by thee, to whom among all my friends I have been most beholding in my life time: And therefore seeing thou hast always hitherto been so faithful to me, I desire thee to keep it for me, as well for the sake of thy Age, as of our familiarity together. Be therefore just to us, remembering why it is that I entrust thy so nearly allied fidelity, to the end that what I leave behind may be decently and truly disposed of. Other two Wills there are, the one at Athens with some of my acquaintance, and the other in Eretria with Amphicritus.  
He died, as Hermippus reports, after he had drank a great quantity of pure, unmixed Wine, and getting a fall upon it, being in the seventy fifth year of his Age; being honoured by the Athenians above all before him: Upon whom we also made this joquing Epigram. 
Arcesilaus! What didst thou think,  
Hadst nothing else to do but drink?  
While night and day thou spard'st no pains  
To bring a Deluge o'er thy Brains:  
The generous Wine why didst abuse,  
Which might have served for better use,  
Then thus to murder such a Sot,  
Whose shameful death I pity not?  
But th' injured Muses I deplore,  
By thee disgraced still more and more;  
That notwithstanding pregnant parts,  
And other helps of liberal Arts,  
Thy Wit and Wisdom dost confound,  
In Brimmers, Brushers, Facers drowned.   
There were three other Arcesilaus': The one a writer of ancient Comedy: the other a Composer of Elegies: The third a Statuary: Upon whom Simonides made this Epigram. 
Arcesilaus, Aristodicus Son,  
This noble Statue finished and begun;  
Diana's Portraiture, made to the life,  
The only Goddess, that would ne'er be Wife;  
Three hundred Parian Drachmas was the price  
Of famous Artist for this Masterpiece;  
In money paid, to which Aratus face  
Gave both the value and the outward grace.   
But the abovesaid Philosopher flourished (according to Apollodorus, in his Chronicles) about the hundred and twentieth Olympiad.   

The LIFE of BION.  
BION, as to his Country and Nation, was a Borysthenite; but who were his Parents, and by what means he attained to Philosophy, we know no more than what he himself made known to Antigonus; for thus it was that he was by him interrogated; 
Say in what Country, or what City born,  
Hither thou cam'st, thy betters thus to scorn?   
To which he answered (finding himself touched to the quick by the King's Interrogation, upon the report of some of his ill-willers) my Father was a Borysthenite, who wore in his disfigured forehead the engraven marks of his cruel Master; afterwards being free from Bondage, he learned to wipe his mouth with his Sleeve, (intimating that he sold Bacon and Suet) and he took my Mother out of a Brothel House, such a one as was suitable to his condition, and he could ask to have him. Afterwards being behind hand in his payments to the Toll-gatherers, he was sold with all his family. In that place there lived an Orator, who seeing me to be young, and a very handsome youth, bought me for a Sum of Money, and at his death left me his whole Estate. Whereupon I, taking all his Pictures and Writings, tore the one half, and set fire to the other, with a resolution to come to Athens, where I studied Philosophy ever since. 
And thus you have, in short, the story,  
Which I account my chiefest glory.   
This is all that I can say, in few words, concerning myself: And therefore there was no need for Perseus and Philonides to break their Brains about inserting my Genealogy into their History: If thou hast any more to say to me, look upon me, and let my Ancestors alone.  
Bion was a very subtle Man, full of wiles and tricks, and one that for niceties and evasions had not his Equal among the Sophisters: For he began, when he was but very young, to challenge the field of dispute with any that would exercise their gifts in Philosophy. Nevertheless in several other things he knew well how to confine his humour, and was extremely civil and pleasing in his behaviour.  
He has left to Posterity several remarkable Tracts, and an infinite number of Sentences very grave and profitable, as for example: He was upbraided by a certain person, That he had not detained a certain young man at his House: To whom returning this answer, 'Tis not an easy thing, said he, to hang a green Chees● upon a Hook. Another time he was asked who were the least troubled with care? They, said he, that give themselves the least trouble to spend the day in quiet. He was also asked whether it were good to marry a Wife? (for this Repartee is also ascribed to him) If thou marriest a deformed Woman, said he, thou wilt always be in discontent; and if thou marriest a beautiful Woman, she will be common. He called old Age the Haven of all Diseases (for that all our miseries and sufferings seem to be unladen, and put there ashore.) That Honour was the Mother of Years, Beauty a good Passenger, and Riches the Sinew● of Business. To one that had spent his Estate in Lands, The Earth, said he, formerly swallowed Amphiaraus, but thou hast devoured the Earth. He was wont to say, 'twas a great evil not to be able to suffer Evil. He reprehended those that buried the Bodies of the dead, as if there remained no feeling after death. He was used to say, that 'twas better to pleasure others with his Beauty, than to seek the satisfaction of his own Lust, for that he who did otherwise, wasted both his Body and his Understanding. He argued against Socrates in this manner; Either he might make use of Alcibiades, or he might not: If he could and would not, he was a Fool: If he had a mind and could not, 'twas no Virtue in him. He said, that certainly the way to Hell was easy to find, because all men went thither blindfold. He blamed Alcibiades, saying, that in his Youth he had debauched Men from their Wives, but that when he came to be a Man, he debauched Women from their Husbands.  
Thus, as some of the Athenians with whom he met at Rhodes, professed the Art of Oratory, he taught Philosophy; and being asked why he did so, Because, said he, I brought Wheat hither, but I sell Barley. He was wont to say, that 'twas a greater pain to the damned to carry water in sound Vessels, than in such as were bored through.  
To a certain talkative person that desired him to lend him his assistance in some business he had to do: Yes, said he, I will, provided thou wilt stay at home, and send me i'thy stead. Another time as he was going to Sea, very meanly habited, he fell into Pirates hands; at what time, the rest whispering among themselves, We are lost, if we should be known: And I, replied he, am lost on the other side, if we are not known. He was wont to say that Arrogance was a great hindrance to a Man in the attaining of Knowledge. And talking of a Covetous Man, he is not Master of his Wealth, but his Wealth is Master of him: That covetous Men were careful of their Riches, as belonging to 'em; but made use of their Wealth as if it were none of their own. That prudence is as far different from the other virtues, as the sight from the rest of the Senses: That we make use of our Strength in our Youth, of our Prudence in our old Age; and that we ought not to upbraid old Age, as being that to which we all aspire. To a certain envious person that looked with a sour and pensive Aspect; The question is, said he, whether thy misfortune be greater than the others good luck. He was also wont to say, that Impiety was an ill companion for Fidelity. For, 
'Twill gain the Man, how stout so ere he be.   
And that a Man ought to preserve his friends, in whatsoever condition they are, that we may not give people an occasion that we eat the good, because they will not humour our bad Manners; or if they be bad, that wicked familiarity cannot last long.  
At first he contemned the Statutes of the Academy, at the same time that he was a Hearer of Crates; afterwards he made choice of the Stoics manner of living, walking with a stick in his Hand, and a Wallet about his Neck. But who could have persuaded him to that Constancy of Courage, but Crates? Then he would needs understand the Doctrine of the Theodorians, upon which consideration he frequented the disputing Place of profane Theodorus, being alured thither by the floridness of his Language: for he enriched, and embellished it with all manner of Figures. And lastly, he went to hear Theophrastus' the Peripatetic.  
But now he was ambitious of Spectators himself, whom he entertained with lively and pleasant Proposals, so as to move the Auditory to Laughter; for he discoursed of every thing in extravagant Terms. But in regard he interlarded his Discourses partly with Philosophical Simplicity, partly with Rhetorical Gaiety; 'tis reported that Eratosthenes said of him, that Bion was the first that had accoutered Philosophy in a Garment, embroidered with several Flowers plucked from the Garden of Oratory. His natural Genius inclined him to make Verses, as you may see by this short sketch of his Wit. 
My pretty Archytas Spruce Fidle-faddle,  
Wealth-boasting Fop, and Songster from thy Cradle:  
Who dares dispute, or sing with thee for Praise?  
Not I, beshrew my Heart, I love my Ease.   
As for Music and Geometry, his Exercises were but Pastimes to him. He was also greatly delighted to be in good Company, especially where there was Mirth and good Cheer; which was the Reason that he frequently traveled from City to City. Sometimes he would strive to delude his Spectators with some genteel Illusion; as when at Rhodes, he persuaded the Seamen to put on long Garments, and go along with him to the College, that he might seem to appear in State among a train of Philosophers. His custom also was to adopt young men, that he might make use of their Bodies for his Kindness, and be Protected by their favour.  
As to what remains, he was a person that did all for the love of himself, and who had this Expression frequently in his Mouth, That all things ought to be common among Friends. And this was the Reason, that among so great a number of Scholars, there was not one that would acknowledge himself to be his Disciple, because he was noted for debauching several, and tempting 'em to Impudence. For it is reported, that Bution one of his familiar Acquaintance could not forbear saying one day to Menedemus, every Night I am linked to Bion, and yet I cannot think I act any thing that unbeseems me. Moreover he entertained those that went to visit him, with lewd Discourses, full of Impiety; which he had learned at Profane Theodorus' School.  
At length falling sick at Chal●is, for there he died, he was persuaded, as they say that were about him, to implore the Mercy of the Gods, and to repent of his Transgressions against the Celestial Powers, and at length to make use of certain Charms and Invocations. And at last he fell into great want of all things necessary for the Comfort of the Sick, until Antigonus sent two of his own Servants to attend him. But as Phavorinus reports in his various History, he died in a Litter upon the Road, where Antigonus himself was coming to meet him, and bear him Company. However after his Death we displayed him to the World in these nipping Verses of our own. 
Bion, the Man whom Soythian Earth  
On Borysthenian Banks gave Birth,  
When he all herds of Sects had tried,  
The Gods themselves at last denied;  
In which, if fixed, I would presage  
Him Virtuoso of his Age.  
But long he could not thus persist,  
An Accident dispersed the Mist,  
And made him surcease to pursue  
Thoughts surely false, tho' seeming true.  
A lingering Sickness on him seized,  
And neither Drink, nor Diet pleased;  
His Sight grown dim, and short his Breath,  
(sure Symptoms of approaching Death.)  
He that the Gods called Sons of Whores,  
with Prayers and Tears their aid implores.  
He, that at sight of Temples smiled,  
And scornfully their Rites reviled;  
With Superstition now oregrown,  
No Zeal can please him like his own.  
Their Altars oft by him despised,  
With adoration now are prized;  
With far-fetched Gums, and rich Perfumes,  
To expiate his Gild presumes.  
Such strange Effects works Big ot Fear,  
Now, God● can Smell as well as Hear.  
His Neck stoops down to bear whole loads  
Of Old Wives Charms, and parched Toads,  
His wrists the Philtered Bracelet binds,  
And strong Persuasion Reason Blinds.  
White-Thorn and Laurel deck his Gates,  
Uncertain Spells for certain Fates.  
A thousand Tricks he'd gladly try,  
Rather than once submit to die.  
Confounded Sot to take such Pain,  
To fashion Gods for thine own Gain.  
As if that Gods must then be made,  
Only when Bion wants their Aid.  
All this too late, when parched to Cole,  
And nothing left but only Soul:  
Nothing remains for thee to do,  
But the Infernal God to woe;  
And he no doubt will make thee room,  
When thou shalt cry, Great Bion's come.   
We find that there were ten Bions in all; the first was a Proconnesian, in the time of Pherecydes the Syrian, of whose Writing we have ten Treatises. The second was a Syracusian, who wrote a tract of Rhetoric. The third was he whose Life we have exposed. The fourth was an Abderite, a follower of Democritus, who wrote of the Mathematics in the Attic and jonic Dialect, and the first who affirmed that there were Regions, where there was six Months of Day, and six months' Night together. The fifth was a Native of Soli, who wrote the Ethiopic History. The sixth was a Rhetorician, of whose Writings we have nine Books, every one under the name of a particular Muse. The seventh was a Lyric Poet. The eighth, a Statuary of Miletum; of whom Polemo makes mention, the ninth a Tragic Poet, of the number of those whom we call Tarsicks. And the tenth a Statuary of Clazomenia, or Chio, of whom Hipponax makes mention.   

THE LIFE OF LACYDES.  
LACYDES, a Native of Cyrene, was the Son of Alexander; Head of the new Academy, succeeding Arcesilaus; a Person certainly of an exquisite severity, and one that had a number of Scholars that followed his Precepts. From his Youth he was much addicted to study, but very Poor, which made him the more complaisant, and delightful in Conversation.  
'Tis reported that he had a custom to fix his Seal upon the Keyhole of his Buttery, and then threw the Ring into the Buttery again, through a small slit in the Door, that no Body might get to his Victuals but himself. Which his Servants observing, did the same as he did; for they took off the Seal, stole his Meat, then fixing the Impression of his Seal upon the Lock, threw the Key into the Buttery again; which little Theft, though they frequently practised, yet could they never be caught.  
But now Lacydes, being Head of the new Academy, retired to the Garden, which King Attalus caused to be made, where he set up his School, and called it Lacydion, from his own Name. He was the only Person, who in his Life surrendered the Charge of his School to another: for they report that he turned it over to two Phoceans, Teleclus, and Evander, to whom succeeded Hegesinus a Pergamenian, and from Hegesinus, Carneades.  
The chiefest of his Repartees were these. Attalus sent for him one day to come to him; to whom he returned for answer, That Images were to be viewed afar off. To one that checked another for studying Geometry in his old Age, and crying to him, Is this a time to be learning? Lacydes replied, When wouldst thou have him learn then? after he is Dead?  
As to his death, he ended his days presently after he was made chief of the School, which was in the fourth Year of the Hundred thirty fourth Olympiad; after he had spent six and twenty Years in the Schools. He died of a Palsy, which he got with excessive Drinking. Which was the reason we gave him the following Epigram. 
All the report about the Country goes,  
Friend Lacydes, how Bacchus bound thy toes,  
And hauled thee bound to Hell's infernal Gate,  
Where then he left thee overcharged in Pate.  
What Riddle's this? for Riddle it must be,  
When cheerful Wine sets all the Members free.  
That's the Mistake; for Bacchus did not bind him;  
He only found him bound, and so resigned him.    

The LIFE of CARNEADES.  
CARNEADES the Son of Epicomus, or according to Alexander, in his Book of Successions, the Son of Philocomus, was a native of Cyrene.  
He diligently employed his time in reading the Books of Speusippus and other Stoics; which having done, he was not readily drawn to consent to their opinions, though if he were constrained to oppose 'em; he did it with all the Modesty imaginable, as he that was wont to say, unless Chrysippus were, I could not be. He was wonderfully studious, more especially in moral Philosophy; for of natural Philosophy he made no great reckoning. Nay he was so intent at his Study, that he would not allow himself leisure to Comb his hair, and pair his Nails. So that at length his Discourses were so Sinewy in matters of Philosophy, that the Orators flocked from all parts to his School, on purpose to hear him. Besides he had a very strong and sonorous Voice, insomuch that the head of the College sent to him, not to speak so loud: to whom he sent word, that he should send him a Measure for his Voice; upon which the Principal replied, that Carneades had answered wisely, and to the purpose. For that the Auditory was the measure that set Bounds to the Voice.  
However he was a violent Man, and almost insupportable in his Disputes, and therefore never cared to appear at great Meetings and Festivals.  
It happened that Mentor a Bithynian fell in Love with his Concubine (as Phavorinus in his Miscellanies reports) which made him so angry, that he could not refrain to give him a sharp Reprimand in the following Verses. 
Within these Walls, I see a Lecherous Knave,  
An old decripit, fornicating Slave;  
So like to Mentor, both in Speech and Chins,  
That they who saw 'em both, would swear 'em Twins.  
Him, good for nothing but to play the Fool,  
Do I intent to banish from my School.   
To which Mentor rising up immediately, made this sudden Repartee. 
This having heard, the other briskly rose,  
Disdains the Speaker, and away he goes.   
He seems to have born impatiently the approach of his last End: as one that had this Expression frequently in his Mouth: 
Nature that forms, dissolves the frame as soon,  
And thus we die, ere Life is well begun.   
Now hearing that Antipater had killed himself, by taking a draught of Poison, his Example encouraged him to do the like, to the end he might anticipate the hour of his Death; and to that purpose turning toward those that had told him the Story: Give me a Potion too, said he. What Potion? answered they. A draught of Honeyed Wine, cried he. 'Tis reported that there happened a great Eclipse of the Moon after his Death; as if the most beautiful of all the Celestial Luminaries next the Sun, had seemed to sympathise with Men for his Loss.  
Apollodorus relates in his Chronicles, that he departed this Life in the fourth Year of the Hundred seventy second Olympiad.  
We find some Epistles of his to Ariarathes, King of Cappadocia. Whatever else was attributed to him, was written by some of his Scholars; for there is nothing of his own Writing extant. Moreover we made him the following Epigram in Logadic, and Archebulian Measure. 
Tell me my Muse, why dost thou teaz  
Me thus to chide Carneades?  
Such an illiterate Fop as yet,  
He understood not Nature's Debt:  
Nor could find out the Reason why  
Men Rational should fear to die.  
An Ulcer in his Lungs begun,  
Made him a walking Skeleton,  
Whose putrid Fumes affect the Brain,  
And down descend in slimy Rain.  
A constant Fever, and a siow,  
Retards death's smart, and sudden Blow;  
Yet at these Symptoms he ne'er starts,  
But damns Physicians and their Arts.  
Mean time Antipater had quaffed  
In great distress a poisoned Draught,  
Which having heard, t' himself he laughed.  
Then jocund, to his Friends, said he,  
Give me a Dose too, such another,  
With equal swiftness Life to smother.  
Dull Nature, why so phlegmatic,  
That I must for Assistance seek;  
When thou beginnest, thou shouldst be quick.  
Poor silly Nature, thus in vain,  
Building and pulling down again.  
While we have so short time to strive,  
'Tis hardly worth our time to live.  
Thus Bantring Nature, ere he went,  
To Staygian Shades himself he bent.   
It is reported, that being intent upon his Meditations, he took so little notice of a dimness in his Sight, to which he was very subject, that one day not being able to see, and having commanded the Boy to bring him a Candle; so soon as he had brought it, and told him it was upon the Table, he bid him read on then, as if it had been Night.  
We find that he had several Disciples, among whom was Clitomachus, the most excellent of all the rest; of whom we shall speak the very next in order. There was also one more, Carneades an Elegiac Poet; who nevertheless was a Person little valued, by reason of the meanness of his Style.   

The LIFE of CLITOMACHUS.  
CLITOMACHUS, a Carthaginan, was called in the Language of his Country, Asdrubal, and was wont to argue Philosophically in his own Language among his Countrymen.  
He traveled to Athens at forty years of Age, and became a Hearer of Carneades, who observing his Industry and Sedulity, caused him to be instructed in Learning, and took particular Care of him. Wherein he attained to such a degree of Knowledge, that he wrote above four Hundred Volumes, and succeeded Carneades, upon whose Sayings he greatly enlarged in his Writings. He principally embraced the Doctrine of the three chief Sects, viz. The Academics, the Peripateties, and the Stoics. But Timon was an inveterate Enemy to the Academics, and therefore takes all occasions sharply to inveigh against 'em, so that Clitomachus could not escape him; as for Example, 
Nor must I here omit that prating Fool,  
Chief of the stupid Academic School.   
And thus we have hitherto spoken of the Philosophers descended from Plate; let us now come to the Peripatetics descended from Plato, of whom Aristotle was the Chief.  
The End of the fourth Book.    

Diogenes Laertius: Containing the Lives, Opinions, and Apophthegms Of those that were most Famous in PHILOSOPHY.  
The Fifth Book.  Translated from the Greek by R. Kippax, M. A. 

The LIFE of ARISTOTLE.  
ARISTOTLE, the Son of Nicomachus, and Phaestras; was a Native of the City of Stagyra, now called Liba Nova. As for Nicomachus, he derived himself from one of the same Name, Nicomachus the Son of Machaon, the Son of Esculapius, as Hermippus reports in his Treatise of Aristotle.  
He spent a good part of his Years with Amyntas King of Macedon, with whom he lived, partly as a Physician, partly, upon the Score of that Friendship and Kindness which the Prince had for him. This is he, who, among all the vast number of Plato's Disciples, arrived to the most eminent degree of Honour. He was of a moderate Stature, a shrill squeaking Voice, slender Legs, and Pink-eyed, as Timotheus recounts in his Book of Lives. He always went very decently clad, wearing Rings upon his Fingers, his Garments of fine Materials, and his Hair trimmed. He had a Son called Nicomachus by Herpilis his Concubine, as the same Timotheus relates. He withdrew himself in Plato's Life-time from the Academy. Which was the Reason that Plato said of him, Aristotle has done by us, like young Colts that lift up their heels and kick against their dams.  
Hermippus relates, That Xenocrates was head of the Academic School, when Aristotle was deputed by the Athenians, Ambassador to Philip; but returning home and finding that the School was still in other hands than his own, he made choice of a Place to walk in, in the Lycaeum, where he accustomed himself so much to walk to and fro, while he instructed his Disciples, that he was from thence called the Peripatetic, or the Walker. Others report the original of this Name to have proceeded from hence, For that Aristotle attending upon Alexander, who had been a long time Sick, and upon his Recovery was wont to walk up and down, that he might have an opportunity to exercise himself, made it his business to observe the motion of the young Prince, to whom he discoursed all the while. But as soon as the number of his Hearers increased, than he sat down when he taught, saying of Xenocrates. 
'Twould be a shame that I should silent walk,  
And suffer still Xenocrates to talk.   
After that he propounded some Proposition in Philosophy, upon which he exercised their Wits, not forgetting at the same time to instruct 'em in the Art of Oratory.  
Not long after he took a Journey to visit the Eunuch Hermias, Tyrant of the Atamensians, with whom, as some say, he went to sport himself in his Male Amours: others, That he was nearly related to him by the Marriage of his Daughter, or at least of his Niece, as Demetrius the Magnesian reports in his Book of the Poets and equivocal Writers. The same Author writes▪ that Hermias was a Bithynian, who killed his Master, and then ●surped his Authority. However Aristippus relates this otherwise in his Treatise of the Delights of the Ancients; saying, That Aristotle was in Love with Pythais, Hermias' Concubine, whom, when Hermias had surrendered to his Embraces, he married to her, and for Joy, offered Sacrifice to the Woman, as the Athenians did to Ceres of Elensina; and, That he wrote a Paean or Hymn in her Praise, entitled the Inside.  
From thence he retired into Macedon to King Philip, where he made his abode after he had received his Son Alexander into his Tuition. Which gave him an opportunity to request 'em, that they would be pleased to restore his Native Country to its former Liberty and Splendour, as having been ruined by the Wars of Philip, the Father of Alexander. Which when he had obtained, he framed Laws for his City, under the form of a Commonwealth. He also ordained certain Rules and Constitutions for the Government of his School, in Imitation of Xenocrates, of which, one among the rest was to elect a Head-Master, once every ten Years.  
At length finding that Alexander had acquired no small Benefit by his Precepts, and that he had made him greatly beholding to him, he resolved to return to Athens, after he had recommended his Nephew calisthenes the Olynthian to Alexander's Favour. Of whom they report, that upon his presuming to speak more peremptorily to the Prince than became him, and little regarding his Obedience to his Commands, he was reproved by him in the words of a little Distich, admonishing him to take Care how he behaved himself; for that if he did not change his manners, it might chance to cost him his Life. The Distich was this: 
The words thou speakest, no Mortal can endure;  
I fear thy Life's not in this World secure.   
Which happened to be a true Prophecy; for being discovered to have been in the Conspiracy of Hermolaus, against Alexander's Life, he was carried about in an Iron Cage, wherein being at length overrun with Nastiness and Lice. he was thrown to a hungry Lion, and so ended his miserable days.  
Now after Aristotle was come to Athens and had taught in that City thirteen Years, he went, without disclosing his intentions, to Chalcis, for that he was accused of Impiety by Eurymedon, the Inquisitor, or rather Overseer of the sacred Mysteries; tho' Phavorinus in his Historical Oglio, reports him to have been summoned by Demophilus, because he had made a Hymn in Praise of Hermias, and caused this following Epigram to be engraved upon one of the Statues in the Temple of Delphos. 
This Man the Impious Persian Tyrant slew,  
Impious indeed, since to the Gods untrue,  
Not with his Lance in lawful Combat slain,  
But by the treacherous Hand of Friendship feigned.   
So that being almost out of hopes to save himself, as Eumolus says in his fifth Book of Histories, he poisoned himself at Chalcis, and died in the seventieth Year of his Age. The same Author avers, That he was not Plato's Hearer till he was thirty Years of Age, whereas it is certain that he was his Disciple at seventeen. Now the Hymn for which he was questioned was this. 
Tho' difficult are Virtues ways,  
And few find Clews to trace the Maze;  
Yet once overcome this tedious strife  
A Relish gives to human Life.  
This made the Grecians for thy sake,  
The greatest hardships undertake.  
Their Courage led them to outface  
A thousand Deaths, for thine Embrace.  
Not glittering Gold that stands the Test,  
Or Love of Parents, or of Rest,  
Can equal that Immortal Fruit,  
By thee produced from Heavenly Root.  
For thee that mighty Son of Jove  
In Blooming Youth expressed his Love:  
Made Monsters feel his Conquering Hand,  
And wearied Juno to Command.  
Nor did fair Leda's Twins give place,  
Whose valiant acts confirmed their Race.  
Achilles, Ajax forced their Fates,  
And stormed Hell's Adamantine Gates.  
Atarnians for thy Radiant Light,  
Brave Hermias deprived of Sight,  
To set his Contemplation free,  
And raise his Soul to Ecstasy.  
Things Poets feigned, or Fools believed,  
Were not so great as he achieved.  
But could my Muse describe his Mind,  
My verse with Jove might favour find:  
For constant Friendship, he alone  
A model to the World was known.  
With Love like his I'll sing his Praise,  
And Altars to his Friendship raise,  
Time Marble Monuments may waste,  
But Verse and Friendship ever last.   
This was Aristotle's Hymn in Praise of Hermias; for which his Accusation, Flight, and Poisoning himself, produced the following Epigram of our own. 
Eurymedon the Priest, deeming his Grief, assailed  
By Traitor Aristotle; for that reason,  
Against the Gods accused him of High▪ Treason;  
Th' Offender knew the Crime could not be Bailed,  
And therefore saves himself by speedy Flight,  
To what Intent? For he could but have died.  
Not so; for Hangmen he could not abide;  
So Drowned Life in deadly Aconite.  
So strange a way he found, and thought it best,  
To vanquish so th' unjust officious Priest.   
Nevertheless Phavorinus in his Historical Oglio replied, That finding himself accused of Impiety, he wrote a Rhetorical Defence for himself, and that he uttered this Distich in Athens. 
From Pear-trees Pears, and Figs from Figtrees shoot,  
Athens the Tree, th' Athenians are the Fruit.   
Apollodorus relates in his Chronicle, that he was born in the first year of the Ninety ninth Olympiad; that he came to Plato in the Seventeenth year of his Age, and lived with him twenty Years, without ever budging out of the School. Then he traveled to Mytelene, at what time Eubulus was Archon, or chief Magistrate of Athens: which was in the fourth Year of the Hundred and eighth Olympiad. But Plato dying in the first Year of the same Olympiad, under the Government of Theophilus, he went to Hermias, with whom he remained three Years; when Pythagoras was Archon, he went to Philip, at what time Alexander was not above fifteen Years of Age, in the second Year of the Hundred and ninth Olympiad. After which he returned to Athens in the second year of the hundred and Eleventh Olympiad: where, for thirteen years together, he taught in the Lycaeum. Lastly he withdrew himself from thence into Chalcis, in the third year of the hundred and fourteenth Olympiad; where he fell sick, and died at the Age of sixty three Years, or very near it: at the same time that Demosthenes died in Calabria, and that Philocles was Governor in Athens.  
It is reported that he fell under Alexander's displeasure, by reason of the Conspiracy of calisthenes against him, and that to vex him he preferred Anaximenos, and sent Presents to Xenocrates. Not was it possible for him, as well as it was for other Men, to avoid the Quipps and Girds of envious Men, and among the rest, of Theocritus the Shiot, who speaks of him after the following manner. 
To Hermias a noble Tomb he raised,  
And with another dead Eubulus graced.  
But what was in 'em? Why, to tell ye Troth,  
As empty as his empty Noddle both.   
Nor is Timon less severe in the following Lines. 
Nor can I pass the prating Stagyrite,  
Whose Tongue so often runs before his Wit.   
Thus much concerning the Life of this Philosopher, only we shall here insert his Will, which we met with much after the ensuing form.  
My Will shall be well and duly performed, if, when I come to die, it shall be so Executed, as I Aristotle ordain by this my last Testament. First I appoint and make Antipater my Executor, and Overseer of all my Legacies, and hereby order, That Aristomanes, Timarchus, Hipparchus, and Diocles be joined, together with Theophrastus, if he please to take upon him the Tutelage of my Children, and of Herpilis, and of my Estate, till my adopted Son Nicanor become of Age to ease him of the Trouble. I also order, That so soon as my Daughter Pythais be of Years to Marry, that she be married to Nicanor. But if my said Daughter happen to die, which God forbid, either before her said Marriage, or before she have any Children, my Will is, That Nicanor shall inherit her Dowry; and, That he take Care of Nicomachus my natural Son, and of all that belongs to me, to the end it may be disposed of as becomes both his and my Quality: giving him in Charge withal, so to provide for my Son and Daughter that they may want nothing, he doing the duty both of a Father and a Brother. Or if it happen that he die, which God defend, before he marry my Daughter, or if without Issue by her, my Will is, That all disposals by him made, shall stand good in Law. But if he will not accept the offer which I have made him, I desire Theophrastus to take charge of my Daughter; which if he refuses to do, I desire Antipater, with the rest of my Executors to take charge of my Son and Daughter. My Will is also, That Nicanor, and the rest of the Guardians and Executors be mindful of me and my affairs, especially of Herpilis, who has been careful of me, and to take such Care of her, that if she has a desire to Marry, she may not be matched beneath her Quality. I desire that they would give her, besides what she has already received, a talon of Silver, and Servant Maids besides her own, if she desires them, together with a Lackey, by name Pyrrheus. As for her Dwelling, she has Liberty to make her Choice, either to live at Chalcis in our House next the Garden, or else at Stagyra in our Paternal Mansion; to the end that Herpilis may have no reason to complain; the whole being sufficient to maintain her decently and handsomely. Let Nicanor send Myrmex home to his Parents, with the Legacy that I have given him. My Will is, That Ambraces be enfranchised, and that fifty Drachmas be given her, together with a Servant Maid, so soon as she shall marry. I Will and Bequeath also to Thales, a thousand Drachmas and a Servant Maid, besides the Maid we have already bought her, and Simos for her Lackey without Money, or any other to be bought, or the value of another in Money. Let Tychon also be Enfranchised, when the Boy shall Marry, and Philo likewise, together with Olympia and her little Son. My Will is also, That nine of my Boys be sold, but that they remain to my Heirs, till they come of Age to redeem themselves by their good Service. Let Care be taken also to finish the Statues, which are sent to Grylleo to cut, that being finished, they may be set up every one in their Places. Let the same Care be taken of the Statues of Nicanor and Proxenus his Father, and of his Mother, which I intent the same Person shall cut. As for that of Arimnestus, which is finished, let it be set up in its proper place in memory of him, because he died without Children. Let my Mother's Statue be set up in the Temple of Ceres, at Nemea, or where they shall think more convenient; and let the Bones of my Mother Pythais be gathered together and laid in my Sepulchre, as she ordered before her Decease. Also I desire that my Vow may be performed, which I vowed for the welfare of Nicanor, that is, Four Beasts in Stone, four Cubits in length, to Jupiter Servator, and Minerva Servatrix, at Stagyra. This was the purport of his last Will and Testament.  
It is reported that after his decease, several earthen Pitchers were found in his House, and that Lyco should affirm that he was wont to bathe himself in a large Vessel of Lukewarm Oil; which afterwards he sold. Others say, that he laid a Bladder of warm Oil▪ upon his Stomach, and that when he composed himself to Rest, he lay with his Hand out of Bed, holding a Bullet of Brass over a Basin of the same Metal, that the noise of the Bullet falling into the Basin, might awake him out of his Sleep.  
The most remarkable of his Sayings were these. Being asked, what Liars got by their Babbling; Never to be believed▪ said he, when they speak Truth. In like manner, when he was reproved for taking Pity upon a vicious Person, and giving him Alms; I did not pity his evil manners, said he, but I pitied him as a Man. He was wont to say, wherever he was, either among his Friends, or among his Scholars, That the Eye received the Light by means of the Medium Air that environed it, and that the Soul received Wisdom by means of the Liberal Arts. Being often offended against the Athenians, he was wont to say, That the Athenians were the inventors of Laws and Wheat; and that they made good use of their Wheat, but not of their Laws. Farther he was wont to say, That the root of Learning was bitter, but the fruit was sweet. Being asked what soon grew old; The kindness, said he, which is done to others. Being asked what hope was▪ The dream, said he, of one that awakes. When Diogenes presented him a Fig, as the Reward if he unfolded some hard question▪ believing he would not receive it without uttering some notable Sentence; Aristotle taking the Fig, told Diogenes he had lost his Fig, and his Expectation. Another time, when Diogenes presented him another Fig upon the same Condition, he took the Fig, hugged it in his Arms, as they do little Children, and then crying out, O brave Diogenes, gave it him again. He was wont to say, That three things were necessary for Children, Wit, Exercise and Learning. Being told that an idle Person was always abusing him; let him beat me too, said he, when I'm out of the way. He held, That Beauty had more Power to recommend any Person, than all the Epistles in the World. Others attribute this Sentence to Diogenes: But that he preferred the gift of Form; Socrates, a Tyranny of short Continuance; Plato, the privilege of Nature; Theophrastus, a concealed piece of Knavery▪ Theo●ritus, a well contrived piece of Mischief; Carneades, a solitary Kingdom.  
Being asked what was the difference between learned and ignorant Men; The same, said he, as between living Beasts and dead Beasts. He was wont to say. That Learning was an Ornament to Prosperity, and a Refuge in Adversity. That Parents who bred up their Children in Learning, deserved more honour than those who had only begot begot. For the one gives them only a Being, the other not only a Being, but a means to live well.  
To one that vaunted himself to be a Citizen of a great City: Let that alone, said he, and rather boast of something that renders thee worthy of a noble and illustrious Country.  
To one that asked him what a Friend was; One Soul, said he, abiding in two Bodies.  
He was wont to say, there were some Men so Covetous as if they were to live always▪ and others so Prodigal, as if they were to die the next Hour.  
To one that asked him why he tarried l●●●●r in the Company of fair Women than others. That's a question said he for ●●lindman.  
Being asked what Benefit he got by the study of Philosophy, he readily made answer. The same that others get by the fear of the Law.  
Being asked which was the best way for the studious to acquire Learning; Let the riper witted, said he, still go on, and the less apprehensive never stand at a stay.  
To a prating Fellow, that pursued him with railing and abusive Language, and at length asked him▪ Whether he would have any more. By Jove, said he, I never ●●●ded what thou saidst before.  
Being asked how we should behave ourselves to our Friends; As we would said he, that our Friends should behave themselves towards us. He was wont to say, that Justice was a virtue of the Soul, that rendered to every one according to his Merit. Moreover that Learning was a good Pastport to bring a Man to old Age. Phavorinus also in his second Book of Commentaries, recites a Saying of his, which he had always in his Mouth. Oh Friends, there is no Friend. And thus much for his Sentences and Repartees.  
He wrote a vast number of Books, of which I think it requisite to set down a Catalogue, to the end the vigour of his Judgement, and his indefatigable Industry in all manner of Learning, may appear.  
In the first place, three Books of the Philosophy of Anchytas; one of the Philosophy of Spensippus, and Antipas; one of that which is drawn from the Doctrine of Archytas and Timaus; one against the decrees of Melissus; one against the Constitutions of Alcmaeon; one against the Pythagoreans; one against Gorgias; one against Zenocrates; one against the Opinions of Zeno; one against the Constitutions of the Pythagoreans; one entitled Pythicus; one Merinthus, and another Menexenus.  
Then three Books of Philosophy: one of Science; two more of the Sciences; one of Doctrine; two of the Introduction to Arts; one of Art; then two more of Art, and two more of the liberal Arts; one Entitled Methodic.  
Phisics. One of Unity; one of a Prince: one of the Idea; one of Physic; three of Nature; one of Motion; three of the Elements; Thirty eight of things Natural▪ according to the Elements. Of Plato's Laws three; his Banquet one; of Good three; Alexander, or of Colonies one; two of Plato's Commonwealth; Oeconomy one; one of Friendship; of Stones one; of the Soul one▪ questions concerning the Soul one; two of Plants; one of Animal Compounded; one of Animals Fabulous; nine of Animals; eight of their Dissection; one of the Election of things Anatomic; one of things that belong to the Memory; one of Physiognomy; one of the Signs of Tempests; one of Physic; two concerning Problems to things that belong to the Sight; six of Problems drawn from Democritus.  
Mathematics. One of Mathematics; one of Magnitude; one of the speculation of Astronomical things; one of Music, and one more of Pythionic Music.  
Poetry. One of Poesy; two of the Art of Poetry; three of Poets; of Words one; of Similitudes one; one of Tragedies; one of the Victory of Dionysius; six of Homeric ambiguities. Some Verses to Democritus that begin, O venerable Angel of the Gods. His Eulogies that begin, Daughter of fairest Mother. In a word all his Poems containing forty five Thousand, three Hundred and thirty Verses.  
Rhetoric. A Book of Rhetoric, entitled Gryllus. One of Art for the Introduction of Theodectes; one of a Sophister; one of the division of Enthymemes; one of Proverbs; one of Exhortations; Rhetorical Enthymemes.  
Logic. One of Species and Genus; one of Proper; one of Contraries; one of Predicaments; one of a Proposition▪ two of Syllogisms; one more of Syllogisms and Definitions; two of Collections; two of Epicheremes; Twenty five Epicheremic Questions; three Books of Comments upon Epicheremes; nine of the first Analyticss; two of the latter large Analyticss; one of divisible things; Seventeen of Divisions; two of Topics for Definitions; one of things that are before the Places; seven of the terms of Topic; two of Questions to be demanded; one of Solutions of the same Questions; one of things that are spoken several ways, or according to the same Proposition; two of Question and Answer; one of Questions appertaining to Learning; four of Sophistioal Divisions; four of contentious Divisions; one of Pythionic Arguments.  
Ethics. One of honest; one of good; one of better; one of what is to be chosen, and of its Accidents; one of voluntary; one of the Passions; one of Pleasure; four of moral Virtues; three concerning oppositions of Virtue; one of Love; one of Friendship; two containing questions of Friendship; four of Justice; two of just things; two of just Actions; one of Anger; one of Patience.  
Oeconomics. One of Oeconomy; one of Prayer; one called the Banquet; one of Riches; one of Nobility.  
Politics. One of Calumnies to Alexander; one of a Kingdom; two of a Commonwealth; eight of Political Hearing, as well as Theophrastus; of a Hundred and eight sorts of Commonwealths; of Democracy, Oligarchy, Aristocracy, and Tyranny; two concerning Plato's Commonwealth; four of Laws; one of the Laws of Recommendation; one of Right; one of Counsel; one of Olimpionics; one of Mechanic Arts.  
His Epistles are very numerous; some of which are written to Philip; four to Alexander; nine to Antipater; one to Mentor; one to Ariston; one to Olympias: one to Ep●estion; and one to Themistagoras; lastly one to Philoxenus.  
In short, we also find twelve Books of things without order, and fourteen of those things that have been briefly summed up. And this is the number of his Writings, amounting in all to Forty five Thousand, three Hundred and thirty Verses; of which we are now briefly to sum up the Matter and Doctrine therein contained; which may be called an Epitome of Aristotle's Philosophy.  
He held, That Philosophy was to be divided into two Principal Members; of which the one was Practical, and the other Theoretical. That Practical Philosophy was to be divided into Oeconomical and Political, to which all the business of this World, both private and public may be referred; and that the other Division into Physical and Logical, belonged to Speculation.  
As for Logic, he proposes it as an exact Instrument for the handling of all the other Sciences; and will have it to have a double End, that is to say, Truth and Probability: Each of which is of some principal use to the two faculties: For the use of Rhetoric and Logic tends to Probability, Philosophy and Analyticss, to Truth. Moreover he has omitted nothing of that which appertains either to Invention or Judgement, or to the use of either; for he sets before Invention a great number of Propositions, from whence, by way of Method and common Places an infinite number of probable Arguments may he drawn for every Question. In reference to Judgement he has wrote his first and▪ second Analyticss. The first to show how to make a right Judgement of the Agreement of one Proposition with another; and the latter to examine the Consequences of them, by collecting what went before, and what followed after. As to the use of things which are in Controversy, and under dispute, either among the Logicians, or the Sophisters, he has shown how to satisfy the Arguments, as well of the one as the other.  
He holds that Sense is the Rule upon which the Judgement of Truth relies, as to actions that are in the Imagination. But that the Judgement is the rule of Truth, in reference to the Moral Virtues, whether in relation to public or domestic affairs, or in the Composition and making of Laws. He proposes the use of Virtue in a perfect Life, to be the end of all men's Living.  
He holds Felicity to be an Assemblage of three things really beneficial; of that which depends upon the Soul, which is the best and most powerful; of that which proceeds from the Body, as Health, Strength, Beauty, and the like; and lastly upon that which is grounded upon outward Conveniences; as Riches, Nobility, Reputatation, and the like, which depend upon Fortune. But that Vice is sufficient of itself to render Life miserable, though accompanied with all outward and Corporeal Conveniences. That a wi●● Man might be miserable, being afflicted sometimes with Pain, sometimes with Poverty, and sometimes with other Inconveniences. That the Virtues do not depend one upon another. For it may happen, says he, that a Man may be Prudent and Just, and yet addicted to Intemperance and Incontinency. That a wise Man can never be wholly exempt from Passions, but only he may be able to govern 'em with more Moderation than another. That Friendship is the Reciprocal Justice of goodwill, of which he makes three sorts; of Parents, of Lovers, of Hospitality. That Love does not only concern the Conversation of other Men, but of Philosophers; for says he, a Wise Man may love as well as another, mind the public affairs, marry a Wife, and live with a King. And lastly having established three several manners of Living, the first in Contemplation, the second in Action, and the third in Pleasure, he always preferred Contemplation before the rest. He held that the Knowledge of the liberal Arts was of little Importance toward the attaining of Virtue.  
There never was any Philosopher, who 〈…〉 diligently enquired into the causes of Natural things than he; so that he was able to give a Reason for the smallest thing that could be asked him: and hence it was that he wrote so many Commentaries concerning natural Things. He asserted, with Plat●, that God was incorporeal and immovable; whose providence did not pass beyond the limits of the Colestial Bodies, with which all terre●… things agreed, and were disposed by Sy●●p●●hy. That there was a fifth Element, which gives being to the Heavenly Bodies, whose Motion i● different from that of the other four Elements, of which the inferior World was composed. For that the Motion of this Element was circular, ●●d theirs in a right ●ine. Also, that the Soul is incorporeal, and the first Entelechy of an Organic Natural Body having Life in P●…. Now you are to understand that he calls Entelechy, an incorporeal Nature; which imparts to the Corporeal power to move itself; of which he makes two sorts, the one Potential, the other in Effect. That which is in Potenti●, is manifest in a thing that is not, but may be; a● a piece of Wax, or a great lingot of Copper, of which there may be made an Image or Statue of Marble, by shaping the Wax, or giving Lineaments to the Brass. But that which is in the Effect, is manifest in the thing itself; which is already finished and perfected: as Wax or Copper when wrought or cast into a Statue.  
He adds Natural Bodies, because there are some Bodies that are either wrought by the Hand, as are all the Manufactures of Artisans, as a Tower or a Ship: or else others that are produced from the Earth▪ as Plants and Animals. Farther he adds Organic, that is designed and prepared for some design, as the Eye to see, the Ear to hear. Lastly he adds, having Life▪ in Potentia. For Potentiality being less than the Effect, always precedes Action in every thing; but the Effect cannot be without Action. As for Example, a Man that sleeps is enlivened with a Soul in Po●tentia; but he that wakes is animated with a Soul in Act; for he sees and understands such and such things, which he that is a sleep does not do, though he has a power so to do.  
Such were his Philosophical Reasonings concerning these and many other things, which would be here too long to recite. For he was so Laborious and Industrious in all things, and so acute in finding out Arguments for his Discourses, that it was a thing almost incredible: as may be seen by the great number of Volumes, which we have already numbered up; exceeding in all four hundred Volumes: together with several others, and an infinite Number of Sentences; though I question whether all that are ascribed to him be his own.  
In the last place we find that there were eight Aristotle's; The first the Great Philosopher himself. A second formerly chief Magistrate of Athens. Several of whose Orations or Judicial Plead very neat and elegant, are extant to this day. A third who Transcribed Homer's Iliads. A fourth a Sicilian Orator, who wrote an Answer to the Panegyric of Isocrates. The fifth Surnamed Mythus, a Companion of Eschines the Socratic. The sixth of Cyrene, who wrote a Book of Poetry. The seventh a Pedagogue, of whom Aristoxenus makes mention in Plato's Life. The last a Grammarian of little Esteem: Of whose writing there is extant a small Treatise of Pleonasm.  
But as for the Stagyrian Philosopher, he had several Disciples, among whom Theophrastus was the chiefest; and whose Life we are therefore next to write.   

The LIFE of THEOPHRASTUS.  
THEOPHRASTUS an Etesian, was the Son of Metant●s, a Fuller, as Artemidorus reports in his Eighteenth Book of Deambulations. He was first a Hearer of Le●cipp●s his Countryman, and in the same City; afterwards he went to Athens, and heard Plato: and at length ranged himself in the number of Aristotle's Scholars, to whom he succeeded in the Government of his School▪ after he had withdrawn himself to Chalc●●, which was about the 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 Judgement, 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. Cassander held him in High Esteem, and Ptolemy also sent him several Presents. He was so extremely Popular, and so greatly reverenced 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 ●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 disobeyed 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 ● brogated that Law, the Philosophers were restored to their Employments, and The●phrastus presided as he did before in his School.  
He was called before Tyrtamus, but Aristotle taking notice of the sublimity 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 showed him a more particular friendship, than 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 calisthenes, and Theophrastus, as Plato had uttered concerning him and Xenocrates; as we have mentioned 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-sculled and dull, that the one required a Bridle, and the other Spurs. 'tis 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 'twas 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, 'tis thy Folly makes thee silent. He was always w●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 he died; 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. 
Th●● vainly talk, that cry, unbend your Bow,  
L●●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 ●●pire upon his Deathbed, asked him, as t●● 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 p●●t●●ce of Glory, but when 〈◊〉 th●●● to live, Death comes and snatches us away: So that there is nothing more vain th●n the lo● of Honour. My Dear friends live happi●● and ●ear my words in mind: and either forget the saying (for the labour i● gre●●) 〈◊〉 steadfastly apply 〈◊〉 minds to it; for g●●●● is the Glory that attends it. Hireus' will not have undertake to advise 〈◊〉 〈◊〉 of the two ●o Elect, but consider among 〈◊〉 solves, what ●e have to do. And with these words in his mouth he expired, 〈◊〉 was honourably attended at his Funeral by all the Athenians, who followed him 〈◊〉 his Grave. ●●av●●in●● reports, That wh●● he was very old, he was wont to 〈◊〉 ●●ry'd about in a Litter: and after hi● Hermippus testifies the same thing, acknowledging that he had taken his Inf●●mation out of the History of Arces●●●● the tytanoys.  
He left behind to Posterity several monuments 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 Treatiser under the na●● of the Persons to whom they are dedicated. A Book to Anaxagoras; an●●her to the same; one to Anaximenes; one to Archel●us; one to those that belonged to the Academy, entitled▪ Acicar●us; one to E●pedocles; one entitled Eviades; one of Democritus; one entitled Megacles; another entitled Megarica. An Epitome of Aristotle's Works; one Book of Commentaries; one of Natural, Moral, and Civil Problems, and of Love; Seven of Aristotle's Commentaries or Theophrastics.  
Of Nature. Three Books of the Gods; one of Enthusiasm; an Epitome of Natural Things; A tract against naturalists; one Book of Nature; three more of Nature; two Abridgements 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 putrify; 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 fortuitous Animals; 1182 Verses comprehending all sorts of Fruits and Animals; A question concerning the Soul; one of Sleeping and Waking; one of Labours; one of old Age; one of Thoughts; four of the Sight one of things that change their Colour one of Tears entitled calisthenes; two of hearing; one of the Diversity of the volces of Animals of the same sort; one of Odours; two of Torment; one of Folly; one of the Palsy; one of the Epilepsy; one of the Vertigo, and dazzling of the Sight; one of the fainting of the Heart; one of Suffocation; one of Sweat; one of the Pestilence.  
Mathematics. A Book of Numbers; one of Indivisible Lines; one of Measures; one of Harmony; three of Music; another of Music; one of Great and Small; one of Images; one of Twi-lights and Meridionals; one of Seasons; one of ●●thmetical Histories, according to Augmentation; four of Geometrical Histories; ●●● Astrological Histories; one of Democritus' Astrology.  
Discourse. A Book of the Art of Rhetoric; one of Precepts for the Art of Rhetoric; seven sorts of the Art of Rhetoric; one of the Art of Poetry; one of Solo●cisins; one of a Word; one of proper Orations; of judicial Orations; one of Proposition and Narration; one of the Exemplar; one of the Collection of Words; one of Proverbs; one of Sentences; one of Favour; one of Provocation to Laughter; one of Beauty; of Praise; of Injuries; of Flattery; of Tumult; of Comedy; one of History; six Books of the History of things spoken of God; of the Praises of the Gods; three of Lives; one of Solemnities; one of Confabulations; a Collection of Diogenes' Propositions; one of Calumny; two of things invented.  
Of Reason. One how many ways a a Man may understand; one of true and false; three of false; two of terms; one of differences; one of Signs; five containing a Collection of Problems; one of the Judgement upon Syllogisms; one of the solution of Syllogisms; one of Enthymemes; two of Epicheremes; Eighteen Epicheremes; one of Affirmation and Negation; one of Occasions or Contradictions; an Epitome of Definitions; two of Divisions; one of Causes; an Epitome of Analyticss; three of the first Analyticss; seven of the latter; a Preamble of Topics; two of the deducation of Places; one of the Speculation of things that belong to contentious Discourse; two of Sophisms; one of Solutions; one of simple doubts; three of Controversies; three Questions; Twenty four other Questions; one of the Collections of Metrodorus; one of Zenocratic Questions.  
Of Manners. Of divine Felicity; another of human Felicity; of Voluntary; of the Passions; of Virtue; of the differences of the Virtues; one of Pleasure, as well as Aristotle; of Choice; of Counsel; of Wise Men; of Faith reposed without cunning; three of Friendship; one entitled Amatorious; another of Love; two of Liberality; one of Pleasure Men take in Lying; of Dissimulation; of Moral Figures; of Moral Schools.  
Of Otconomics. Of Piety; of the means to instruct Children; of Virtue; of Discipline: of Frugality: of what it is to give: of Experience: three Books of Epistles: more Epistles to Astycreon, Ph●●ias and Nicanor.  
Of Commonwealths. Two Abstracts of Pla●●'s Commonwealth: of the Condition of a good Republic: three Books of Civil things: four of Civil Customs: two of Government: four of Politics for the time: three of Legislators: An Epitome of the Laws in ten Books: one of Laws: twenty four. of Laws disposed according to Order and Alphabet: one of unjust Laws: one of an Oath: one to show how Cities may be peopled. Of Kingdoms. One of a Kingdom: two more of a Kingdom: one of the Education of a King: one of Tyranny: one of Kingdom to Cassander: one of Riches. All these Books and Treatises were composed by Theophrastus.  
I also met with his Will in these words. My will shall be well and duly performed, ●● I hope, if when I come to die, it be no otherwise executed, than I have enjoined it by this my Testament. First, I give to Melanthus and Pancreon, the Sons of Leo, all my Movables that belong to ●ly House. For what Hipparchus obliged me withal, I would have it expended upon the Reparations of the School, and for adorning the Theatre much be●… it be possible than it was before: and ●et the Statue of Aristotle be set up in the Oratory of the said School, with all the sacred Jewels that were there before. I would have also rebuilt the Portico adjoining to the same School, in the same condition it was before, or better if possible; and that the Map of the World be set up a● the lower End: and that an Altar be ● rected not far from it, the same in form●… the other, whether for Decency or Perfection. Moreover my Will is, That the Statue of Nicomachus be finished, a●… gave order to Praxiteles: but as for the Expenses of setting it up, let him defray that charge himself, and let it be set up where my Executors shall think mo●… Convenient, whom I have for that purpose named in my Will. Thus much in reference to the Oratory, and its sacred Jewels. Moreover I bequeath to my friends who are specially nominated in this my Will, and to those that will spend their time with them in Learning and Philosophy, my Garden, Walk, and H●●ses adjoining: upon condition however that none of them shall claim any particular property therein, nor go about to alienate 'em from their proper use: but that they shall be enjoyed in Common by 'em all, as a sacred place where they may similiarily visit one another; and discourse together like good friends. And these are they to whom I bequeath this Common Possession; viz. Hipparchus, Nel●●●, Callio, Demoticus, Demaratus, Calli●th●ues, Melantus, Pan●reo●, and▪ Ni●●ppus; to whom I add Aristotle the Son of Midias and Pythias; who if he please to addict himself to Philosophy, may enjoy equal Privileges with the rest. I recommend him to his most ancient Friends, to take care that he be instructed in Philosophy. For my part I desire to be buried in any part of the Garden, where they shall think most convenient, charging them not to be at any superfluous Expense, either upon my Funeral, or upon my Tomb. Which being done, my Will is, That Pompylus, who lives in the House, take care of every thing, as he did before. To which purpose I recommend him to all that shall enjoy the forementioned Privileges, and that it be as much to his profit as may be. Moreover it is my Will, as I have formerly testified to Melantus and Pancreon, That there be an Assignation of two thousand Drachmas to Pompylus and Threptes my freed Bondmen, who have served me faithfully; and, That this Assignation be made upon Hipparchus; besides those other Emoluments which they have received at my hands; and that the said Assignation be made over to them firmly in their own Names. Moreover I give them Sotomales, and a Servant Maid. As for my Boys, it is my Will that Molo, Cymo, and Parmeno be forthwith set at Liberty. As for Manes and Callias, I will not have them enfranchised till they have laboured four years longer in the Garden, so that there be no fault found with their Labour and Diligence: but then let them have their Freedom. Let my household Goods be appraised, and sold for the Benefit of those to whom I have bequeathed them, with this proviso, That Pompylus may have enough for his own use, as the Executors shall think reasonable. I give Canon to Demotimus, and Donax to Neleus. As for E●bius▪ I would have him sold, and that Hipparchus give three thousand Drachmas to Callio. Had I not a respect for Hipparchus, as to a Man to whom I have been greatly beholding, and who is now perplexed in business of his own, I had joined him with Melantus and Pancreon in the Execution of this my Will. But I thought it better to assign a sum of Money upon Hipparchus, than to put him to that trouble. Therefore let Hipparchus pay Melantus and Pancreon two Talents each; being also bound by that means to furnish the ●●d Executors, as occasion shall require, with Money to defray the Expenses in Execution of this my last Will and Testament. Which being done, I discharge him from all farther trouble, according to the Covenants and Articles between us. Moreover my will is▪ That all the Profit which Hipparchus receives from Chalcis in my Name, shall be entirely his own. Now for the Executors whom I desire to be Executors of this my last Will, let them be Hipparchus first, than Neleus, Strato, Callio, Demotimus, calisthenes and Cresarchus.  
This was Theophrastus' Will, of which a Copy being sealed with his Seal, was put into the hands of Hegesias, the Son of Hipparchus, Witnesses to it were Calippus the Pelanean, Philomelus Euonymus, Lysander▪ Hybeus, and Philo of Alopeca.  
Olympiodorus also received another Duplicate of the same Will, in the presence of the same Witnesse●… Adimanthes another from Andrusthenes his Son, to which were other Witnesses, Acimuestes the Son of Cleobulus, Lysistratus the Son of Phido the Thracian, Strato the Son of Arcesilaus of Lampsacum, Thesippus the Son of Thesippus one of the Potters; and Dioscorides the Son of Dionysius the E●icop●….  
Some there are who affirm. That Er●…stratus the Physician was one of his Hearers; which I will not contradict. However Strato succeeded him in his School.   

The LIFE of STRATO.  
STRATO, of whom Theophrastus makes mention in his Will, was a Native of Lampsacum, the Son of one Arcesilaus; a Man certainly of great Eloquence, and who formerly assumed the Title of a Physician; as being by reason of his great Industry superior to other in those kinds of Speculations. But among other Employments that he had, he was tutor to Ptolemy Philadelphus; from whom they say he received a present of four and twenty Talents.  
He began to precide in the forementioned School, as Ap●ll●derus testifies in his Chronicles, in the hundred thirty third Olympiad, and held it eighteen years.  
He wrote several Volumes, of which these were the chiefest: An Extract of Royal Philosophy; three Books of Enthusiasm; of Causes; of Vacuum; of Time; of Light and Heavy; of the Heaven; of the Generation of Animals; of Coition; of the Faculties; of the Wit; of Growth and Nourishment; of Dreams; of the Sight; of Colds; of the Nature of Man; of Sickness; of Crises'; of Hunger; of dimness of Sight; of Animals whose Original was uncertain.  
Of Discourse. Of Accident; of more and less; of Antecedent and Consequent; of a Definition; of the Principles of Places; some Solutions of Doubts.  
As to Manners. Of Felicity; three Books of Good; of Pleasure; of Strength; three of Justice; and a single Tract of Injustice.  
As to Civils. Three Books of a Kingdom; two or three of a Magistrate; A Tract of Judgements; another of Metallic Engines. He also wrote some Lives, and some Commentaries: but it is questioned whether they were his or no.  
There are also extant about 450 of his Epistles that begin, Strato to Arsinoe, Health.  
He is reported to have been of so thin and exhausted a Constitution, that he was not sensible of his Death, as we have described him in the following Epigram. 
At length reduced to Skin and Bone,  
Strato was quite transparent grown.  
A Candle set in Mouth upright  
Would through his Cheeks have given ye light.  
His Soul perceived it, and afraid  
Of catching cold, so thinly clad,  
Away she stole, as Nurses creep  
From Beds of sick Men, when asleep;  
Or as they steal from drinking Trade  
That leave the Reckoning to be paid;  
So parted Strato and his Soul,  
For whom all Athens did condole.   
We meet with eight Strato's in all among the Writings of other Authors. The first, a hearer of Isocrates. The second our Philosopher himself. The third a Physician, the Disciple, or as others say, the Foster-Child of Erasistratus. The fourth was a Historian, who wrote the Wars of Philip and Perseus, who headed two Armies against the Romans. The sixth a writer of Epigrams. The seventh an Ancient Physician as Aristotle testifies. The eighth a Peripapetic, who lived in Alexandra.  
His Will is also Extant in this Form. Seeing that according to the Frail Condition of other Men, I must be laid in my Grave, I dispose before my Death of my Affairs. First my Will is, that Lampyrion and Arcesilaus, be possessors of all that I have in my House. Moreover I assign the Expense of my Funeral upon the Money, which I have lying at Athens, charging my Executors that it be performed with all solemn Decency imaginable, but not superfluous. My Executors shall be Olympicus, Aristides, Mnesigenes, Hypocrates, Epicrates, Gorgylus, Diocles, Lyco, and Athanes. I leave Lyco Head of the School, as being not so full of business as the rest; besides that he has a Body able enough to undergo the Trouble. I also leave him all my Books, except those that I have written myself, with all the Vessels, Pots, and Carpets which I made use of when I entertained my Friends. My Will also is, That my Executors shall give to Epicrates, five hundred Drachmas and a Boy; such a one as Arcesilaus shall judge most convenient. Moreover my Will is, That Lampyrion and Arcesilaus shall cancel the Bonds which Daippus made for Hireus', that he may be discharged from them and their Heirs, of all deuce and demands whatever. And in regard of the Kindnesses and Benefits which we have received from him, We order our Executors to pay him five hundred Drachmas and a Boy, such a one as Arcesilans shall think fit, that he may live handsomely. I set free Diophantes, Dioctes, Ab●● and Dromo: but as for Simmias, I leave him to Arcesilans. It is also my Will, that till. Arcesilaus shall return, that Hir●● shall give up his Accounts to Olympicus, in the presence of Epicrates and the Re●● of the Executors, deducting my Funeral Expenses, and other necessary Ceremonies. As for the rest of the Money remaining after the stating of the Accounts in the hands of Olympicus, let Arcesilaus take it to his own use, exacting nothing from him for Time or interest. Lastly, I desire Arcesilaus to cancel the Writings between me and Amimas, and the said Olympicus, which lie in the hands of Philocrates, the Son of Tisame●es. And the let them make me such a Monument ●● Arcesilaus, Olympicus and Lyco shall thi●●● fitting. Thus you may see by what we have already said, he was a person of Note and for the Beauty, Variety and Grace of his discourse, worthy the Admiration of Posterity. Nevertheless he was more addicted to the Study of the Natural Sciences than any other, as being the most Ancient, and that wherein the Greatest Wits had exercised their Ingenuities.   

The LIFE of LYCO.  
LYCO the Son of Astyanax of Troas, was a person of great Eloquence, and one that was every way fit to form and fashion the manners of young Men; for he was wont to say, That Shame and Praise were as requisite for Youth, as the Bridle and Spur for Horses.  
You may understand by some Touches, what a great Person he was, whether it were for Discourse, or for the Interpretation of his own Conceptions. For happening to speak of a Poor Virgin, he said thus, That a Poor Virgin who being arrived to ripe. Years, and in the Flower of her Age, ●●d lies at home in her Father's House, for ●●●● of a Portion to marry her, is an intolerable Burden. And therefore 'tis reported that Antigonus speaking of him, compared the Nature of Men to the Nature of Pears, saying that it was impossible to transport the Beauty and sweet Scent of one Pear into another, or to exchange the Graces of this, for the Endowments of that Man. And therefore in my Opinion we must seek for the true faculty of well expressing every thing, in several Men, as we do for the sweetness and goodness of Pears, not all from one Tree▪ Which was the Reason that some Men considering the sweetness of his Discourse, put a G before the L, and called him Glyco, which signifies: as much▪ ● sweet. Besides he was a Man that alwa●● wrote different from himself; such a Plenty of words he had at his command.  
He often laughed at those that repented themselves, for having idled away the●e Youth, without ever learning or improving their knowledge, with a Resolution by their diligence for the future, to repair the losses of their misspent time. For said he, They go about a thing which is almost impossible: for that the one had too late repent their folly, to think by wishes to repair the defects of their Negligence: and they that betook themselves to Study in their old Age, though they were not quite out of their wits, yet they were next door by; and resembled those that sought to see their faces i● troubled Waters, or to find the Nature of a Right in a Crooked Line. He was wont to say, There were many that strove to outdo one another at pleading and wrangling, but few that ventured for the Olympic Crown. And as for his Counsels, the Athenians found Benefit of 'em, more than once or twice.  
There was never any Man more neat and curious in his Apparel than himself. For as Hermippus reports, he was wont to wear the most fashionable and the richest Stuffs he could buy; so that his Effeminacy in that particular was almost Incredible. However he was very much given to Exercise, and preferred Wrestling before all others: by which means he was very strong, vigorous, and lusty. Antigonus the Carystian reports, that in his younger days he was very feeble and tender of Body. But having Convenience in his Country of Wrestling, and hurling the Ball, he omitted no means that might render a Man active and lusty.  
He was always welcome to Attalus and Eumenes, who with some few others held him in high Esteem, and many times gave him signal Testimonies of their Royal Munificence. Antigonus laboured by all ways imaginable to have had him in his House; but all his Hopes and Contrivances failed him. But he had such an Antipathy against Jerome the Peripatetic, that he of all the Philosophers was the only Person who absented himself from the annual Solemnity to which they were invited, because he would not come into his Enemy's Company. He governed the School forty two years from the day that Lyco surrendered up the Employment to him, by his Will, which was in the Hundred twenty seventh Olympiad▪ Nor must I here forget to tell you, that he was a hearer of Panthoedes the Logician.  
He died in the Seventy fourth year of his Age, being strangely tormented with the Gout; as we have described him in the following Epigram. 
Fettered in Oily Rag and Clo●t,  
Lyco long lay▪ tormented with the Gout;  
Till Death his Pain to ease,  
Cured him at once of Life and his Disease  
But here's the Wonder;  
He that alive could hardly Crawl,  
But still in danger of a Fall;  
When dead and stiff, ne'er stood to blunder▪  
But in the twinkling of an Eye,  
To Pluto's Mansions in a Night could fly▪   
There were also several other Lycoes. The first a Pythagorean: the second himself: the third a Writer of Verses; and the fourth a Maker of Epigrams.  
We have also recovered his last Will, after much toil and diligent Search▪ which was to this Effect. My Will is, if I cannot overcome the force of my present Distemper, that my Estate shall be disposed as I hereby ordain. First, I give to Astyanax and Lyco, my two Nephews, all the Goods in my House; unless what I have borrowed or taken upon Mortgage in Athens, and what shall be expended upon the Solemnities of my Funeral. As for what I have in the City, and at Aegina, I give it particularly to Lyco, because he bears my Name, and because we have lived long in great Friendship together, as it was his duty to do, because I have always looked upon him as my Son. I ● leave my walking place to my Friends and Familiars, Bulo, Callio, Aristo, Amphio, Lyco, Pytho, Aristomachus, Heroclius, Lycomedes, and to Lyco beforementioned, my Brothers Son. Moreover I desire Bulo and Callio, and my other Friends to take Care that there be no want, nor superfluity at my Funeral. As for my part in Aegina, let Lyco see it distributed after my Decease to the young men to buy 'em Oil for their Exercises, and that they may have an occasion to remember their Benefactor. I would have him advise with Diophantes, and Heraclides the Son of Demetrius, where to set up my Statue. As for my Estate in the City, I desire Lyco to pay every Man his due, and what Bulo and Callio shall have laid out upon my Funeral; but for that Money let him charge it upon my Household Goods. Let him satisfy my Physicians, Pasithemis and Midas, Persons highly deserving by reason of their great Skill, and for the pains they took about me in my Sickness. I give to Callinus' Son, two fair Cups, and to his Wife two precious Stones, and two Carpets, the one Shagged, the other smooth; a Jacket and two Pillows, that they may see we have not forgot 'em, as far as it stood with our Honour. I forgive Demetrins, made free long since, the Price of his Redemption, and order him a Legacy of four Mina's beside. I give Micros his Freedom, and recommend him to Lyco to instruct him for six Years. I also give Chares his Freedom, and order him his Being with Lyco, two Mina's in Silver, and all the rest of my Books, except those which I never yet made public, which I recommend to Callinus to publish. Moreover, let Syrus my freed Man have four Mina's, and Menodora for his Servant-Maid, and if he owe me any more I freely discharge him. I give also five Mina's to Hilaras, a s●●ag Carpet, two Pillows, a figured Coverlet, and a Bed, such a one as she shall make choice of.  
I also enfranchise the Mother of Micros, Noemo, Dio, The●, Euphrano and Hermyas. As for Agatho, I do not think it fit that he have his Freedom these two Years. And as for my Litter-Carriers, Ophelio, and Possidonius, let them stay four Years longer before they be set at Liberty. Moreover my Will is, That Demetrius, Crito, and Syrus have each of them a Bed, and one of my old Suits, such as Lyco shall think most Convenient. As for the place of my Burial, let Lyco consider whether he will bury me here, or in my House; for I am assured that he knows what is decent and comely as well as myself. And thus let him execute the Contents of my Will, and all the rest is his own. The witnesses to this Will, were Callinus the Hermionean, Aristo of Chios, and Euphronius the Peanian.  
He showed himself in all his Actions that appertained either to Learning or the Study of Human Things, so wise, that his Prudence did not only extend itself to what was before his Eyes, but also to provide so well by his Will for all his Affairs, that he deserves to be a Pattern for every one to imitate.   

The LIFE of DEMETRIUS  
DEMETRIUS the Son of Ph●nostratus was a Native of Phalera, and Hearer of Theophrastus. But being a great pleader of Causes at Atheni▪ he got into that Credit by means of his Parts, that he was called to the Government of the City; where he continued in the first rank of Dignity for ten whole Years, during which time, there were erected three Hundred and sixty Statues in his Honour, the most part of which were on Horseback, or drawn by Chariots, with two Horse's abreast, and all finished in ten Months.  
He began to be engaged in public Business, as Demetrius the Magnesian testifies in his Equivocals, at what time Harpalus came to Athens, flying the sight of Alexander. He discharged the Trust reposed in him to a wonder, and held it a long time, to the great advantage of his Fellow-Citizens. For tho' at the beginning of his Government, he was not overmuch advanced in Honour and Wealth, however he left his City much wealthier in Revenue, and adorned▪ with sumptuous Buildings. He was descended, as Phavorinus reports, from one of the most noble Families in the City, that is to say, from that of the Canons, and as the same Author asserts in the second of his Commentaries, he had a she Friend, whose name was Lamia, that was at his Service; but that he had suffered under Cleo, that which was neither for his▪ Honour nor Modesty.  
Moreover Didymus recounts, that a certain Courtesan called him Charito-Ble●●arus, that is to say, Charmer of Ladies, and that another called him▪ Lampetes▪ as a great boaster of his Abilities to please Women. 'Tis reported that he fell blind at Alexandria; but that Serapis restored him his Sight, in praise of whom he wrote several Hymns, such as they sing now at this time.  
However being in so much Credit among the Athenians, he could not avoid the assaults of Envy, to which all Men in high Degree are obnoxious. So that after he had escaped the Snares of some of his Maligners, he was at length in his absence condemned to Death. Nevertheless as Providence had ordered it, they could not seize his Person, and therefore like Madmen exercised their Rage upon his Statues, some of which they threw in the Dirt, sold others, and buried several in the Sea, besides a great number that were broken and spoiled, except one that was overlooked in the Castle.  
This the Athenians did by the Command of King Demetrius, as Phavorinus testifies in his various History. Nor was this all▪ for us the same Phavorinus relates, they accused him of Irreligion in the Administration of the Government.  
Moreover Hermippus relates, that he withdrew himself, after Cassander was put to Death, and sheltered himself with Ptolemy Soter for fear of Antigonus; and that after he had continued there a long time, he advised the King among other things to declare his Children, by his Wife eurydice, his Successors; but the King rejecting his Counsel, bequeathed his Diadem to a Son that he had by Berenice; which was the Reason, that after his Father's Death, he kept Demetrius close in the Province, where he spent the remainder of his days in a miserable Condition.  
He died as it were in his Sleep, being bit in the hand by an Asp as he lay slumbering, and was buried in the Province of Busiritis, near Diospolis, and we made him the following Epigram. 
As wise Demetrius slumbering lay,  
An Aspi● to his Hand made way:  
The Venom flew: and thus by ●apping  
One little Vein, Death caught him napping.   
As for the Counsel, which he gave the King in his Epitome of the successions of Sotion, it diverted Ptolemy from his design of leaving the Kingdom to Philadelphus; upon this account; for, said he, If thou giv'st it the other, thou wilt never enjoy it thyself. However it were, this is certain, that Monander the Comic Poet was accused at Atheus upon this particular Point, so that he narrowly escaped his being Condemned to Death, for no other Reason, but because he had been Demetrius' Friend. But Telesphorus, Son in Law to Demetrius, made it his Business to clear him of that Imputation.  
He exceeded in number of Books and Verses, all the Peripatetics of his Age. Which Works of his were part Poetry, part History, partly of Government, and partly concerning Rhetoric. To which we may add his Speeches and Orations, as well at the Council-Table, as when employed in foreign Embassies. To give ye then a Catalogue of his Writings, They were these; Five Books of Laws; two of the Citizens of Athens; one of Laws; two of Rhetoric; two of military Discipline; two of the Iliads; four of the Odysseys; one of a Republic; one of an Employment for ten Years; one of the jonians; one of Embassies; one of Fidelity; one of Favour; one of Fortune; one of Magnificence; one of Laws; one of Marriage; one of Obstacles; one of Peace; one of Studies; one of time; one of Antiphanes; one of Time; Topics one; one of Sentences. Several others entitled Medon, Cleon, Socrates, Erotics. Phaedonides, Ptolemy, Artaxerxes, Aristomachus. Homerics. Aristides; Exhortatorius; Dionysius the Chalcidian; the incursion of the Athenians; the Proem of History; the sworn Harangue; Right. His Epistles making one Book: his Style is Philosophical, sometimes intermixed with Rhetorical vigour, and force of Eloquence.  
Understanding that the Athenians had pulled down his Images: However, said he, they have not overturned that Virtue for which they were set up.  
He was wont to say, that the Eyebrows were Members, which were not to be despised because of their smallness; for that by them we might understand the whole course of our Lives; that Riches were not only blind, but Fortune their Mistress. That Eloquence had as much power in Republics, as the Sword in War. One day beholding a young Debauch, that lived a desolute Life; Look there said he, a perfect Mercury, with a Belly, Beard, and Privy-Parts. When he saw Men puffed up with Honour, he was wont to say, That the growing height should be taken down, and only the understanding left behind. He held it for a Maxim, That young Men were to pay Reverence to their Parents at Home, and in the Streets, and when they were alone, to respect themselves. Moreover that it was not proper for a Man to visit his Friends in Prosperity, without being called.  
We meet with twenty more of the same Name: all Persons of note, and worthy to be remmembred. The first Orator of Chalcedon; the second our Philosopher; the third a Peripatetic of Constantinople; the fourth surnamed Graphicus, a Person ready in Discourse, and a Painter withal; the fifth an Aspadian, and Disciple of of Apollodorus the Solensian; the sixth a Calatinian, who wrote twenty Books of Asia and Europe, and eight more of the acts of Antiochus and Ptolemy, and of the Government of Africa, under their Reigns; the eighth a Sophister, who wrote of the Art of Rhetoric, while he lived at Alexandria; the ninth a Grammarian of Adramytum, Surnamed Ixion, because he was thought to have put some affront upon Juno; the tenth a Grammarian of Cyrene, surnamed Stannus, a Person of great Reputation; the eleventh a Sceptian, rich, noble, and a Lover of all learned Men, who left his Estate to Metrodorus; the twelfth a Grammarian of Erythraea, registered among the Citizens of Temna; the thirteenth a Bithynian, the Son of Diphylus a Stoic, and Disciple of Panaetius the Rhodian; the fourteenth an Orator of Smyrna. All these wrote in Prose.  
The Poets of this name: the first was a Comedian, the second an Epic Poet, of whose Writings we find nothing extant but these Verses against Envious Persons. 
The Man whom lately Envious Fend  
So hotly to the Grave pursued,  
How do they now his Aid implore,  
That wrought his Bane but just before;  
They who contemned the vigorous Life,  
Are for the Tombstone now at strife.  
The Man was scorned, who Shadows claimed,  
And Potent Cities are inflamed;  
To War they go, and slaughter make,  
As if the Idol were awake.  
And saw, well pleased, how bloody War  
Revenged his causeless Massacre.   
The third of Trasus, and a writer of Satyrs. The fourth, a troublesome Scribbler of jambics. The fifth a Statuary, of whom Polemo makes mention. The sixth and last an Erythraean, both a Historian and a Rhetorician.   

The LIFE of HERACLIDES.  
HERACLIDES, an Heracleote, the Son of Euthyphron, was a Person of a great Estate. He came from Pontus to Athens, where he made it his Business to hear the Philosophers, and among the rest Spensippus, to whom he first became a Scholar; after that he went among the Pythagoreans, in imitation of Plato; and lastly was a Hearer of Aristotle, as Sotio testifies in his Book of Successions. He was very gorgeous in his Apparel. He was shaped squat, and with his Belly strutting out; so that they gave him the nickname of Pompic, as one that made a great Show in the Streets, instead of Pontic; otherwise he was a Man grave, and of a graceful Deportment.  
His Works also demonstrate the Excellency and soundness of his Judgement. And first his Dialogues about the institution of evil Manners and Behaviour: One of Justice; one of Temperance; one of Piety; one of Strength; one of Virtue; one of Virtue so generally taken; of Felicity; of a Prince; of Laws and things that are agreeable with them; of Words; of Bargains; of forced Love, otherwise entitled Clinias; of the Understanding; of the Soul; of the Soul and Nature; of Images; against Democritus; of Heaven; of things in Hell; two Books of Lives; of the Causes of Sickness; of Good; against Leno; against Metto; of the age of Homer, and Hesiod, and Archilochus in two Books; a tract of Music; of things written by Sophocles and Euripides; of Music in two Books; one entitled Theorematic; of the three Tragic Poets; Characters; four enarrations of Heraclitus; an Enarration to Democritus; two Books of Solutions; advertisements to Dionysius; of Rhetoric in two Books; the Duty of an Orator, Entitled Protagoras; the History of the Pythagoreans; of Inventions.  
Here we are to understand that he handles some of these Subjects under Comical Fictions, as Pleasure and Chastity; others under Tragical Fictions, as Piety, Power, and those things that are in Hell. He also keeps close to the Character of the Persons whom he introduces in his Dialogues, so that still a Philosopher speaks like a Philosopher, a Captain like a Captain, a Citizen like a Citizen. And besides those Dialogues already mentioned, we meet with others that are of his Composition, concerning Geometry and Logic. In short he was a Man to whom nothing came amiss; as being furnished both with Matter, Phrases, and Words for all manner of Subjects and Discourses.  
Some report, that he set his Country free from the yoke of Tyranny, after he had put to death the Tyrant that held it in Subjection; and among the rest, Demetrius the Magnesian in his Homonymia's not only asserts this for Truth, but recites another Story of him; how that he charged one of his Familiar Friend▪ to hide his Body after his Decease, where it might not be found, and that he should lay in his Bed a certain Snake, which he had privately fostered in his House from a young one, on purpose that they might think he was taken by the Gods up into Heaven: That his Friend did as he was ordered, but that the Imposture wa● discovered. For his Fellow-Citizens flocking from all Parts to deisy him with their Encomiums, the silly Snake terrified with the noise, came hissing from under the Bed-cloths, and frighted all the Company out of the Room. By which means the Cheat being discovered, Heraclides wa● adjudged quite another sort of a Man than he designed to have been, which was the Reason we made him this Epigram. 
Great Heraclides thought to cheat the World,  
To leave between his Sheets a Serpent furled;  
As if the Gods had ravished their Delight,  
To taste Ambrosial Food with them that Night.  
'tis true the Dragon might be called a Beast,  
But yet more Beast was he with Heaven to jest▪  
For which, with a swift Palsy struck, his End  
Showed us how vainly Men with Gods contend.   
Hippobotus avers the same. But Hermippus tells the Story of his Death quite another way. For he says, that the Hera●…es seeing their Country laid waste by Famine, deputed certain Persons to consult the Oracle of Apollo, about the redress of their Calamity. Whereupon Heraclides bribed the Pythian Priestess and the Deputies, to the end, that at their return they might say, that their Country would not be relieved, till they had honoured Heraclides, the Son of Euthypron, yet living, with a Crown of Gold, and placed him after his Death among the Hero's and Semigods. Which was done accordingly: Nevertheless, they who were Actors in this Tragedy, got little by it; for just as Heraclides was crowned in the Theatre, he was struck with an Apoplexy, and the Commissioners with an Epilepsy, with such a giddiness in their Heads, which never left 'em till they breathed out their Souls. And as for the Pythian Priestess, she died at the same instant; being bit by a venomous Snake in the Vestry.  
Aristoxenus' the Musician reports, That he wrote several Tragedies under the Title of Thespis.  
Cameleo also relates, That he stole the choicest of his Writings from Homer and Hesiod. Moreover Autodorus an Epicurean Philosopher reproves him for m●● things which he writ in his Treatises of Justice. But Dyonisius the Mathematics an, or as others will have it, Spintha●… attributes those Writings to Sophocles, in his Parthenopea; which Autodorus believing to be false, when he comes to ●●● the same Verses in certain Commentaries of his, he quotes 'em as made by Heraclides. Dyonisius thereupon signified to Autodorus his mistake; but the other still mistrusting the Truth, he sent him the Verses transeribed out of the Original Copy, conformable to Pancalus' Copy which Pancalus was Dyonisius' Friend But Autodorus still persisting in his Obstinacy, and affirming he could prove the contrary, Dionysius sent him the following Verses. 
Thou must not think the wary Ape to noose,  
And therefore seek out Cullies to abuse;  
For Senseless Heraclide's a Man well known,  
T'have eaten Shame, and drank to wash it down.   
Besides this Heraclides, there were thirteen others. The first a native of the same Country, and a writer of Pyrrich Fancies. The second a Cumaean, who wrote five Books of the Persian Story. The third a Cumaean, who wrote concerning the Art of Rhetoric. The fourth a Calatinian, or Alexandrian, who set forth his Successions in six Books, and a Lembeatic Oration, entitled Lembas. The fifth of Alexandria, a Writer of the Persian Proprieties. The sixth a Bargyleitan Logician, who wrote against Epicurus. The seventh a Nicesian Physician. The eighth a Tarentine Empiric. The ninth a writer of Precepts in Verse. The tenth a Phocian Statuary. The eleventh a smart Epigrammatist. The twelfth a Magnesian, who wrote a Poem, entitled Mithridatics. The thirteenth an ginger, and our Philosopher makes the fourteenth.  
The End of the fifth Book.    

Diogenes Laertius: Containing the Lives, Opinions, and Apophthegms Of those that were most Famous in PHILOSOPHY.  
The Sixth Book.  Translated from the Greek by William Baxter, Gent. 

The LIFE of ANTISTHENES.  
ANTISTHENES' was the Son of Antisthenes, and an Athenian by birth: but he was thought not to be rightly descended. Whence it is that once he said to one that twitted him with it, Even the Mother of the Gods is a Phrygian. For his Mother was looked upon as a 
* Strange Women were as infamous at Athens as the● were in Judaea, and it was as unlawful to marry with them▪  Thracian. Whence it was, that having▪ signalised himself in the Battle of Tanagra, he gave occasion to Socrates to say of him, So brave a man as he could not be an Athenian by both sides: And himself once reflecting upon the Athenians, for valuing themselves upon their being Earth-sprung, said, That could make them no better Gentlemen than Snails and Caterpillars. He was first a hearer of Gorgias the Orator: whence it is that he expresses an haranguing kind of style in his Dialogues; and especially in his Truth and Persuasives. And Hermippus saith, That at the Isthmian Games he looked upon him to praise and discommend the Athenians, Thebans and Lacedæmonians: but seeing a very great Concourse coming in from those Cities, he left it off. Afterwards he struck in with Socrates, and improved so much by him, that he persuade his Scholars to go with him to School to Socrates. And though he dwelled at the Pireaeum, yet went he up every day forty Stadia to hear Socrates. Of whom when he had got the Art of Patience, and had affected a sedateness of Mind, he became the first Founder of the Cynic Philosophy. He would make out that Labour was good, by the great Hercules and Cyrus, borrowing the one Example from the Greeks, and the other from the barbarous People. He was also the first man that ever defined a Definition, saying. A Definition is that which declares what any thing is whereby it is. He used often to say, I had much rather be mad than sensually delighted: and, That a man should accompany with no woman that would not acknowledge the kindness. And to a young Youth of Pontus that purposed to be his Scholar, and therefore asked him what things he should have occasion to use; he replied, A new Writing-Book, a new Writing-Pen, and a new Writing Table; intending in it his Mind. To one that asked him what kind of woman he should marry, he said, If thou hast a handsome woman thou wil● have a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Common woman; but if an ugly one, thou wilt have a 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tormentor. Hearing upon a time that Plato spoke ill of him, he said, It is like a Prince to do well, and be ill spoken of. Being admitted to the Mysteries of Orpheus, and the Priest telling him that such as were initiated into those Rites should participate of many good things in the World beneath, he said▪ And why then dost not thou die? Being on a time upbraided, as not being descended of Parents that were both free, he said, I am not descended of Parents that were both Wrestlers, and yet I can wrestle. Being asked why he had so few Scholars, he said, Because 
* I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I don't keep them out with a silver Staff. Being a●k● why he did chide his Scholars so severely▪ he said, Doctors were wont to do the like to their Patients. Seeing upon a time an Adulterer making his Escape, he said, Unhappy Fellow! what a danger mightest tho● have escaped for one Obolus? He used to say (as Hecato in his Sayings informs us) It was far better to light among 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ravens than among 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Flatterers: for those would e●● but dead men, but these these the living. Being asked what he thought the happiest thing among men, he said, To die in a prosperous Condition. As one of his Followers was bewailing the loss of his Memoirs, he said, You ought to have written them on your Mind, and not upon Parchments. As Iron is fretted by rust, so (he said) were envious persons by their own ill nature. He said, They that would be immortal should live piously and justly. He said, Commonwealths were then destroyed, when they lost the distinction betwixt good men and bad. Being once commended by wicked Fellows, he said, I am mightily afraid I have done some mischief. The Cohabitation of Brothers living in Amity, he said, was stronger than any Wall. He said, A Traveller should make such Provisions for his Journey, ●● would swim out with him in time of Shipwreck. Being once upbraided with keeping Company with wicked Fellows, he said, Physicians keep company with sick people, and yet have no Fever. He would say, It was an absurd thing to pick Darnell out of Wheat, and useless persons out of a Compagne, and yet to let envious persons live in a Civil Society. Being asked what advantage he reaped by Philosophy, he said, To be able to keep myself Company. When one said to him at a Banquet, Pray Sir sing; he replied, Pray, good Sir, pipe to me. When Diogenes asked him for a Gown, he bid him fold in his Mantle. Being asked which of the Sciences was the most necessary, he said, To unlearn bad things. He advised such as heard themselves ill spoken of, to bear it a little better than a man that had Stones flung at him. He would rally Plato as too inflate: As therefore he beheld once at a public Show a snorting Horse, he said to Plato, I fancy thou wouldst have made a gallant Prancer thyself. This he said, because Plato would never leave off commending the Horse. And as he once made him a Visit when he was sick, and saw the Basin where Plato had vomited, he said, Here is Choler, but I see no pride. He gave Counsel to the Athenians to elect their Asses to be Horses: But they looking upon that as very ridiculous; Why (said he) you make men Leaders of your Army's th●● have nothing to recommend them but you Votes. To one that said to him, There are a great many that speak very honourably of you; he said, What her no have I done? As he was turning the ragged part of his Mantle outward, Socrates espied him, and said, I see thy Vanity through thy M●…le. Being asked by one (as we are told by Phanias in his Socratics) What he should do to become a worthy good man; he said, If thou wilt learn of such as know it, that the evils that are in thee should be avoided by thee. To one that spoke well of Sensuality, he said, I pray God my Enemy's Children may have their fill of it. To a young man that presented himself in a finical posture to a Carver, he said, Prethes tell me, if that Copper had but speech, what thou wouldst have to beast of? And when he had made answer, My Beauty; he said, art thou not then ashamed to be so pleased with being like a dumb thing? A young man of Pontus promising to take great care of him as soon as his Ship with Saltfish should arrive, he took him along with him with an empty bag, and went to a Meal-woman, and loaded himself with Meal, and went his way: But the Woman demanding of him her Money, he replied, This young man will pay thee when his Ship with Saltfish shall come home. He seems to have occasioned the Exile of Anytus, and the Death of Melitus: For as certain young men from Pontus, moved with the Fame of Socrates, came to converse with him; he falling by chance into their Company, brought them to Anytus, affirming him to be a greater Moralist than Socrates. At which such as stood about him being much enraged, drove him into Banishment. If he chanced to see a married Woman in fine Clothes, he would go to her house, and bid her husband bring forth his Horse and Arms: With which if he were provided, he would say, he might let her wear her Finery, (for those would be his Defence;) but if not, he would advise him to strip her of them. These also were his Tenets. He taught that Virtue might be acquired: That it was the same thing to be a Gentleman, and to be a Man of Virtue: For that Virtue alone was sufficient for happiness; and that nothing more was requisite, except it were the bodily strength of Socrates. And that Virtue consisted in Actions, and needed not many Discourses nor Sciences: And that a wise man did not live by the Laws of the State, but by those of Virtue. That if he designed to have Children, he would accompany with the best humoured Women, that so he might be loved: for that the Philosopher only understood how to love. These things also are ascribed to him by Diocles. To a wise man there is nothing strange or foreign. A good man merits Love. Honest men are all Friends. To take those for ones Confederates who are brave and just. Virtue is a Weapon that one cannot be disarmed of. It is better to engage with a few brave men against all Cowards, than with many Cowards against a few brave men. We should give great heed to our Enemies, for they are the first that observe our Faults. That we should much more esteem a worthy man than a Kinsman. Virtue is the same in a Woman that it is in a Man. Good things are amiable, and bad things deformed. Account all ill things strange to you. Prudence is the securest wall; for it will neither dilapidate, nor be betrayed. We should erect us walls in our own impregnable Thoughts. He held his Discourses in the place of Exercises, called Kynosarges, a little way without the City Gates: whence some suppose the Cynic Philosophy to have had its Name. Himself was called Haplokyon, (which is, Simple Dog): And he was the first (as Diocles tells us) 
* Here was the beginning of Doublets and Jerkins.  that folded in the Mantle, and used it as his only Garment; and that carried about a Staff and a Scrip. Neanthes also writes that he was the first that 
† I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with Salmasius in his Treatise de Pallio.  folded in the Mantle. But Sosicrates in the third Book of his Successions, saith, That Diodorus the Aspendian was the first that let down his Beard, and used a Staff and Scrip. This was the only man of all the Socratics that Theopompus speaks honourably of; and he saith, he was a very sharp Man, and that he could by the charms of his Conversation draw in whom he pleased; which indeed is very evident as well by his own Writings, as by Xenophon's Barquet. And he seems to me, to have been the first Author of the most Masculine Sect of the Stoics. Whence it is that Athenans the Epigram-writer speaks thus of them. 
O you who have in Stoic Learning Skill,  
Whose sacred Pages worthiest Maxims fill;  
That virtue's the sole Blessing of the Mind,  
For she alone can save and bless Mankind.  
The tickling joys of Flesh that others Choose,  
Are but the Raveries of 
* Epicurus.  one freakish Muse.   
It was he that lead Diogenes the way to Sedateness, Crates to Abstinence, and Zeno to Patience; and it was he that laid the Foundations of the Government of his Native City. Xenophon saith he was indeed exceeding gay in Conversation, but in other respects most temperate and grave. There go about ten Tomes of his Writings. The first in which he crean of Phrase or Forms of Style: Ajax, ●● Ajax's Speech: Ulysses, or Vlysses': Orestes's Defence, or of Drawers of Indictments. † Isographe, or Desias, or Isocrates; 
He played upon the name of Isocrates.  it being against Isocrates' Speec● called Amartyros, (or without Testimonies.) The second Tome in which he discourses of the nature of Animals; of Propagation, or of Marriage; a Love Discourse; of the Sophists; a Phystognomical Discourse; of Justice and V●lour, being his first, second, and third Persuasives; of Theognis, being his fourth and fifth. The third Tome, in which he treats of Goodness; of Valour, of Law or of Government; of Law, or of ●●● and just; of Liberty and Slavery; of Trust; of a Steward, of Confiding and of Victory; an Oeconomical discourse. The fourth Tome, wherein is ●●● Cyrus'; his Hercules the Elder, or of Strength. Tom the Fifth, wherein is his Cyrus, or of Monarchy; and his Aspasi●. Tom the sixth, in which is his Truth; of Disputing, a Contradictory Discourse: S●thon, Of Contradiction, First, Second and Third: Of Discourse. Tom the seventh, in which is his Treatise of the Institution of Youth, or of Terms, First, Second, Third, Fourth and Fifth: Of Dying: Of Life and Death: Of things in the nether World: Of the use of Terms, or of Wrangling: Of Questioning and Answering: Of Opinion and Science, First, Second, Third, Fourth: Of Nature, First, Second: A Question about Nature, in two Tracts: Opinions, or of Wrangling: Of learning Problems. Tom the eighth, wherein is his Discourse of Music: Of Commentators: Of Homer: Of Injustice and Impiety: Of Calchas: Of a Spy: Of Pleasure. Tom the ninth, in which is his Discourse of the Odyssea: Of Minerva's Rod: Of Telemachus: Of Helena and Penelope: Of Proteus: His Cyclops, or of Ulysses: Of the use of Wine, or of Drunkenness, or of the Cyelops: Of Circe: Of Amphiaraus: Of Ulysses and Penelope: And of Vlysses' Dog. The tenth Tome, wherein is Hercules, or Midas: Hercules, or of Prudence, or of Strength: The Master, or the Lover: The Masters, or the Spies: Menexenus, or of Government: Alcibiades: Archelaus, or of Monarchy. And these are the things he wrote of. Timon therefore rallying him for the great number of his Books, calls him the Universal Tatler. He died of a wasting Consumption: At which time Diogenes coming in to visit him, said to him, Hast thou any need of a Friend? And once he came to see him with a little Dagger about him, and when he said, Who will deliver me from these pains? Diogenes pointed to the Dagger, and said, This will. But he replied, I said from my pains, not from my life. For he was thought to be over effeminate under his Distemper, through excessive love of Life. And I made myself the following Epigram upon him. 
Thou wast a Cur, in life, Antisthenes;  
Words were thy teeth; black choler thy disease:  
Now dead, thou'lt scare the Ghosts, thou'●t look so fell:  
There should be one to lead thee down to Hell.   
There were besides him three other Antistheneses: One a Heraclitist: The other a● Ephesian: And a third an Historian of Rhodes. And now we have dispatched the Successors of Aristippus and Phaedo●, we will bring in next the Cynics and Stoics, the Followers of Antisthenes; and that in the ensuing Order.   

The LIFE of DIOGENES.  
DIOGENES was the Son of Ikesias, a Banker, and by Birth a Sinopeses. Diocles saith, that his Father keeping a public Goldsmith's Shop, and stamping false Money, was condemned to Banishment: But Eubulides in his Treatise of Diogenes, saith, Diogenes himself was guilty of it, and therefore wandered abroad with his Father. Yea himself speaks in his 
* I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See in the Names of his Books.  Leopard, as if he had coined Money. Some will have it, that being made Overseer of the Goldsmith's Work, and being over-persuaded by the Workmen, he went to Delphi, or else to the Temple at Delos, and asked Apollo whether he might do what he was persuaded to in his own Country; and he saying he might, and understanding the Oracle to mean the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for Law, or public Opinion as well as for Money.  public Money, he Counterfeited the Change-Money, and was catched at it; and (as some say) condemned to Banishment; but (as others) he went of himself to Banishment out of fear. There are others that say, that his  
Father found the Money, and himself adulterated it; and that his Father was committed to Prison for it, and there died, but himself fled and came to Delphi, and there enquiring not whether he should turn Coiner, but what he should do to make himself most famous, and that thereupon he received 
* That is, Stamp fall: Coin, or maintain Paradoxical Opinions.  this Answer.  
And being at Athens he sought Acquaintance with Antisthenes; but he shoving him from him, because he would entertain no Body, he forced himself upon him at last with long assiduity. And as one time he held his Staff at him, he stooped high Head to him, and said, strike, for you will never find a Stick hard enough to keep me from you, as long as I find you discoursing of any thing. From that time forward he became his Hearer; and being an Exile from his Country, he betook himself to a mean way of Living. Seeing a Mouse running over a Room (as Theophrastus tells us in his Megarick) and considering with himself, that it neither sought for a Bed, nor was afraid to be alone in the dark, nor desired any of our esteemed Dainties, he contrived a way to relieve his own Exigencies; being the first, as some think, that folded in the Mantle, because his Necessity obliged him to sleep in it: He also carried with him a Scrip, which held his Victuals, and he made use of all places indifferently to eat, sleep, and discourse in. Once he pointed with his Fingers at Jupiter's Portico, and said, The Athenians have built me here a brave Palace to dine in. He used a Staff at first to lean on in the time of his Sickness; but afterwards he always carried it with him; yet not in the City, but as he walked in the Country, together with his Scrip, as Olympiodorus, Prince of Athens, tells us, and Polyeuctus the Orator, and Lysanias Son of Aeschrion. Having written to one to provide him a a Cottage, and he delaying, he made use of a Tub he found in the Metroon, instead of a House, as even himself reletes to us in his Letters. In Summer ●ime he would roll himself in hot Sand, and in the Winter he would embrace Statues clad with Snow; thus every way exercising himself to hardship. He was very good at ridiculing other Men. He would call Euclid's School, his 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Pun.  Chole, (that is, his Choler;) and Plato's Diatribe (or Exercise) his Catatribe (or Time-wasting.) The Bacchanalian Spectacles he would call the Fools Wonders; and the popular Orators, the Waiting Men of the Rabble. As often as he saw Commanders of Ships, Physicians, and Philosophers, he would say, Man was the most intelligent of all Animals; but when again he saw Expounders of Dreams, Diviners, and those that gave Ear to them, or such as were puffed up by reason of Honour or Wealth, he would say, he thought no Creature on Earth more fond. He was used often to say, He thought a Man ought to provide himself either with Sense or with a Halter. And once observing Plato at a great Feast lightly touching an Olive, he said to him; Learned Man, what made you sail to Sicily for the sake of these Messes, and will not now enjoy them when they are before you? to which he replied; By the Gods; Diogenes, I have cloyed myself with Olives, and such kind of things, when I was there. What need had you then (said he) to sail to Sicily? Did not Attica then bear Olives? But Favorinus in his Various History saith, this was spoken by Aristippus. Another time as he was eating of dried Figs he met with Plato, and said to him; You may take part with me if you please: but he taking some and eating them, he said, I said thou mightest take part with me, not, that thou mightest Eat.  
As on a time he trod upon his Carpets, when he had invited his Friends that were come from King Dionys to see him, he said, I tread upon Plato's Vanity: He replied, How great a Pride dost thou discover Diogenes, while thou strivest to appear humble! Others say, Diogenes said, I tread upon Plato's Pride; and that he answered again; But with another Pride, Diogenes. But Sotion in his fourth Book saith, the Cur said this to Plato. Diogenes once begged a little Wine of him, and also a few dried Figs, and he sent him a whole Cask. Upon which he said to him, if one ask thee how much two and two is, thou wilt say twenty; and thus thou wilt neither give what one begs of thee, nor answer what one asks thee. This he spoke Drolling upon him for his endless way of talking. Being asked in what part of Greece he had seen brave Men, he answered, I saw at Lacedaemon brave Boys; but brave Men no where. He being one time discoursing upon a weighty Subject, and no body coming near him, he fell a tooting an idle tune. And as there were gathered a great Crowd about him, he upbraided them with their haste in coming to hear Impertinencies, and their unconcerned Slackness in matters of Importance. He was wont to say, Men will strive for the Mastery in hunching and kicking; but not a Man in true Worth and Goodness▪ He wondered at the Critics, that could so anxiously inquire into the Disasters of Ulysses, and were ignorant of their own▪ He would say also, that Musicians could tune the strings of a Lyre, but left the Habits of their own Minds untuned▪ And that the Mathematicians pored upon the Sun and Moon, but overlooked the common things that were at their Feet▪ Likewise that the Lawyers kept a great deal of Pother about talking of Justice, but never did it. Nay he said, the Lover▪ of Money would speak much against it, and yet loved it still entirely. He would often blame those that would commend honest Men for being above Money, but would, notwithstanding, themselves emulate the moneyed Men. He would be very much moved to see Men offer Sacrifice to the Gods for their Health, and yet would in time of Sacrifice eat contrary to their Health. He would say he much admired those Servants that looked on their Masters while they Gormandized, and yet snatched none of their Victuals from them. He would commend those that would talk of Marrying, and never Married; those that would talk of going to Sea, and never went to Sea; those that would talk of serving public Offices, and never served them; those that would talk of keeping handsome Boys, and never kept any; and those that made Preparations to go to live with great Men, and never came near them. He would also say, A Man should reach out his Hand to his Friend with his Fingers unclaspt. Hermippus in his Sale of Diogenes saith, How that being taken Captive and Sold, and being asked what he could do; he said, I can govern Men. And he said to the Crier, make an O yes, and ask if any one will buy him a Master. Being forbidden to sit down, he said, Now I think on it, it is no great matter, for they buy Fish in what posture soever they lie. He said he much wondered that when we buy a Pot and a Lid, we try them with our Fingers; but when we buy a Man, we are content with only seeing him. He told Xeniades, that bought him, he ought to be obedient to him, though he was his Servant; for that a Pilot or Physician, though many times but Servants were yet obeyed. And 
* So I read for Eubulus.  Eubulides saith in his Book entitled the Sale of Diogenes, that accordingly he instructed the Sons of Xeniades after the other Sciences in Horsemanship, Archery, Slinging, and Casting of Darts. And being at the place of the Games, he would not suffer the Master of the Exercises to exercise them for the Games as was usual, but he himself would do it, only to get them a Colour, and to preserve their Health. These Children also got by Heart many things out of the Poets and Historians, and some things out of Diogenes' own Writings. And he was used to reduce every thing to an Abridgement for the ease of their Memories. He taught them within doors to be served with a slender Diet, and to drink Water. He caused them also to be polled to the Skin, and to go very plain in Habit, without either Gown or Sandals, and to be silent, and to look only upon themselves as they went along. He also took them out a Hunting. And they took great Care of Diogenes, and would often beg of their Parents for him. The same Author tells us, that he lived with Xeniades until he was an old Man, And that when he died, he was buried by his Sons; where Xeniades ask him how he would be buried; he answered, With my Face downward: And when he asked him why so? Because shortly (said he) the lower side will be uppermost. This he said, because the Macedonian Interest was already grown great, or because mean People were then advanced to great Places. When one brought him to a brave House, and bid him not Spit after he had perceived him to hawk, he spit full in his face, saying in his own Excuse, he could find ne'er a worse place to spit in. But some ascribe this to Aristippus. On a certain time he called out aloud, Ho! you Men; and when they were come together, he struck at them with his Staff; saying, it was Men I called for, not Rogues. This we are told by Hecato in his first Book of Sayings. They say, that Alexander said; If he had not been Alexander, he would have been Diogenes. He was used to say; Those were not * Anaperoi (that is maimed People) that were deaf and blind, but 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Pun.  that had no Pera (that is a Scrip.) He came once half trimmed into the young men's Club (as Metrocles in his Sayings informs us) and was there beaten by them. But afterwards he wrote down the Names of them that beat him, upon a white Table, and went about the Streets exposing it to public View; and thus he exposed them to Contempt, making them to be Condemned, and much blamed of all. He would say, he was the commended man's dog, but that none of the Commenders durst 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 catched Demosthenes dining at a public house, and as he went to steal away, he said to him; Thou wilt be so much the more in a public house. Certain Strangers being once desirous to see Demosthenes, he reached out his 
* The Digitus infamis.  middle Finger and said, This is the Athenians 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rabble Guide. As one threw out a piece of Bread and was ashamed to take it up again, he willing to reprove his Folly, tied a string to the Neck of an Earthen Pot, and drew it after him across the 
* Or Keramicon.  Potter's 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 used 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 Forefinger, 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 ●●●● three Thousand Silver Drachmas, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●● 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, laughed 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 outdone 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 God's Friends, and Friends have all things common; therefore all things are wise men's. Seeing on a time a Woman Prostrating herself 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, lest 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 Pre-eminence 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 ini●ated, be in the Islands of the Happy▪ As he saw Mice creeping upon his Table, he said, Look you here, Diogo●es also feeds Parasites. When Plato called him Dog, he said, Very right, for 
* He noted Plato's return to Dionsiyus.  I am returned to those that sold me. When o●● asked him as he was coming out of ●●e Bagnio, Whether there were many M●● a Bathing, he answered, No: But to another that asked, whether there was a great Crowd, he said, Yes. Plato having desired a Man to be an Animal with two Legs, without Feathers, and having gain great applause thereby, he stripped a C●…, 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 p●●● Man, when he can get Meat. Seeing among the Megaricks their 
* The Ancients Clothed their Sheep to save theirWool. See Varro de re Rustica.  Sheep clad with Skins, and their Children nak●● he said, It is better to be a M●g●… Ram, than his Son. To one that hi● 〈…〉 with a piece of Timber, and afterward said have a Care; he said, Dost thou ●●tend to strike me again? He called ●● Orators the Waiting-men of the Rabb●● and Garlands, the 
* Exanthomata, signify also Pimples or Breaking's out. a Pun.  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 pitied him, Plato being there also, said, If you design him any Kindness, go from him, intimating his Vain-glory. As one gave him a ●low on the head with his Knuckle, Hercules (said he) What a thing have I been all this while ignorant of, that one should walk about with a Helmet on? But when Midias struck him on the head with his Knuckle, and said, There is three Thousand Drachmas upon the Table for thee. The next day he took the 
* Called Co●stus.  Gamesters Strapping Leathers, and threshed him sound, and then said, there is three Thousand Drachmas upon the Table for thee. Lysi●● the Apothecary ask him, whether he thought there were any Gods or no; he answered, How can I do otherwise, when I believe thee to be their Enemy? but there are some that say, Theodorus said this. When he saw one besprinkling himself with Water, he said unto him, Miserable Wretch! Dost thou not know, that as thou canst not by sprinkling free myself from the Errors of Grammar, no more canst thou from the Errors of Life. He was used to blame Men about their* Prayers, saying, they 
I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with M. Casaubon.  asked for the good things, that seemed shed to them, and not for those that were such indeed. To such as were frighted with dreams, he would say, They took no notice of what they did when awake; but busied themselves mightily about what they fancied in their Sleep. As the Herald proclaimed at the Olympic Games, Dioxipp●● wins the day of the men, he said he w●● the day of the Slaves, and I of the men. He was very much beloved of the Athenians. Therefore when a young Fellow had broken his Tub, they ordered him to be beaten, and gave him another Tub. Dionysius the Stoic, saith, He was taken after the Battle at Chaeronea, and carried away to King Philip; and being asked what he was, he said, I am a Spyer out of thy unsatiable Covetousness; upon which he was admired, and set free. Alexander once sending a Letter by one Athlias to Antipater at Athens, he being in the Company, said, Athlias, (that is miserable) from Athlias, by Athlias, to Athlias. When Perdicca threatened him, that if he would not come to him, he would kill him; he said, A great piece of Business, a Fly, or a Spider can do that. He would have had him rather to have threatened him with this; Though I must live without thee, I will yet live happily. He would often cry out and say, that the Gods had made the way to live very easy, but that it was hidden from such as ●ought for Comfits and Perfumes, and other such like things; which made him say to one who had his Shoes put on by his Man, Thou art not quite happy yet, if he doth not blow thy Nose for thee too, and that thou mayest have done for thee, if thou wilt but cut off thy Hands. Seeing once the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their Office was to consult the Oracles, and to record their Answers, and to look after the Sacred Treasury, etc.  sacred Remembrancers leading along a Man that had stolen a certain Sacrificing Bowl out of the Repository; he said, Do not the greater Thiefs lead along the lesser. Seeing once a young Fellow casting Stones at a Cross, he said, Well aimed Boy, thou wilt hit the mark at last. When certain young Fellows stood about him and said, We are afraid thou wilt bite us; he said, Never fear it Boys; a Dog won't eat Beets. To one that prided himself in a Lion's Skin; he said, Leave off to disgrace the Cover of Valour. To one that called calisthenes happy Man, and mentioned how nobly he was treated by Alexander; He is therefore an unhappy Man (said he) that can neither dine nor Sup, but when Alexander pleases. When he wanted money, he would say he would go get his Friends to pay him some, not to give him some As once he filthily abused himself in the Public Morket-place; he said, O thee rubbing one's Stomach would keep away Hunger! As be saw a young Man going to Supper with certain great Men, he plucked him from them, and brought him away to his Friends, and charged them to shut him up. To a ●…cal Young man that asked him a Question, he said, He would not tell him, till he took up his clothes, and satisfied him whether he was a Man or a Woman. To a Youth that played at 
* A certain way of making Music by dashing of Wine against the Floor in their Livations.  Cottabus in a Bagnio, he said, The better thou dost it, the worse. Once at supper time some thr●● him Scraps of Bones as to a Dog, and became and pissed upon them like a Dog, and went his ways. The Orators, and all such as sought after Fame, he would 〈…〉 Thrice-Men, instead of Thrice-wretched A rich Man without Earning, he would call a Sheep with a golden Fleece. Seeing written upon a Prodigal's House, TO BE SOLD, He said, I knew thou wouldst easily spew out thy Master, thou wast so full of Surfeits. To a young Man that very much complained of the multitude of such as came to trouble him, he said, Leave off to make signs of an affected uneasiness Of a dirty Bath he said, Where must they wash that wash here? A rude minstrel being discommended by all the Company, he alone commended him, and being demanded his reason, he answered, Because being no better than he is, he yet chooses rather to fiddle than to steal. A Minstrel that was always forsaken by his Company, he saluted thus, Hail Mr. Cock; and when he asked of him the reason of his Salutation, he said, Because when thou tunest, thou raisest every Body up. As many stood gazing upon a young Youth, he stood just before them, and filled his Bosom full of Lupins, and 
* I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fell a eating them. And as the Company stared upon him, he said, He wondered how they came to leave looking on the Youth to stare upon him. When a Man that was excessive superstitious, said unto him, I will cleave thy Head in two at a Blow; he said, But I will 
* Here I read with Menagius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sneeze on the left and make thee tremble. As Hegesius entreated him to lend him some of his Writings, he said, Thou art a Fool, that when thou wilt not choose painted Figs, but real ones, wilt yet neglect a real Exercise, and desire a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  painted one. To one that upbraided him with his Exile, he said, My Exile, wretched man, was the occasion of my being a Philosopher. Again to another that said, The Sinopeses have condemned thee to Banishment; he replied, And I have condemned them to stay at home▪ Seing once an Olympic Victor feeding Sheep; he said, Good sir, you are suddenly passed from the Olympian to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Greek, is to Feed. It is a Pun.  Nemean (that is feeding) Games. Being asked why the Gamesters were men of no Sense, he said, Because they were built up of Beef and Bacon. He was once very importunate to have a Statue set up for him, and being asked his Reason, he said, I study to be disappointed. As he begged something of one (for he used to beg at first by reason of his great Poverty) he said, If thou ever gavest to any other man, give also to me; but if thou never gavest to any, begin with me. Being once asked by a Tyrant, what sort of Copper was the best to make a Statue of, he said, That sort that Harmodius and Aristogeition's were made of. Being asked how King Dionys used his Favourites, he replied, Like bags, for he hanged up the full ones, and threw the empty ones aside. A new married Man having written upon his House. THE SON OF JUPITER, HER CULES, THE GALLANT CONQVEROR LIVES HERE, LET NO BAD THING ENTER; He wrote under it. THE RECRVITS CAME AFTER THE ENGAGEMENT. He would say, The Love of Money was the Metropolis of all Evils. Seeing a Prodigal eating of Olives in a Victualling-House, he said, If thou hadst dined thus, thou wouldst not have supped thus. He would say, Good men were the Images of the Gods: and that Love was idle men's Business. Being asked, what was the most unhappy thing in humane Life, he said, an indigent Old man. Being asked what sort of Beast hit worst, he said of Wild Beasts, a Detractor, and of tame Beasts, a Flatterer. Seeing once a Centaur very ill drawn, he said, Which of these is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Pun.  Chiron (that is the worst?) Smooth Language he would say, was a Sugared Halter. He would say, the Belly was the Charybdis of ones Livelihood. Hearing once that Didymon the Adulterer was apprehended, he said, he deserved to be hanged up 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Testicles. Another Pun.  by his Name. Being asked why Gold looked Pale, he replied, Because it hath many lying in wait to catch it. Seeing a Woman riding in a Sedan, he said, The trap is not big enough for the Beast. Seeing a Fugitive Servant sitting upon a 
* There was. a Judicature at Athens, called Phrear, or the Well. This also is a Pun.  Well, he said, Have a Care young man you do not fall in. When he saw a Cloaths-stealer in a Bagnio, he said, Art thou come for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another Pun.  Aleintation (that is a little Ointment,) or All'heimation (that is some other so●● of Garment?) Seeing on a time a Woman hanging upon an Olive-tree, ●e said, O that all trees bore such Fruit! Seeing one of those that used to strip dead People of their clothes, he said; 
— What dost thou here Friend?  
One of the Dead to strip dost thou intend?   
Being asked by one, whether he had either a Girl or a Boy to his Servant? he said, No. And he saying to him; if he chanced to die, who should bury him? he said, He that should have occasion for the House. When he saw a handsome Boy carelessly Sleeping, he punched him with his finger, and said, arise, Lest as thou sleepest one run thee in the Back  
To one that bought up very costly Provisions, he said, 
Thou'lt quickly die Boy, why dost buy such things?   
As Plato was discoursing 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of abstracted Forms (or Notions) and chanced to name Table-hood and Cup-hood, he said, Good Mr. Plato, I see here a Table and a Cup, but can see no Table-hood nor Cup-hood▪ to which he replied, Thou sayest well, for thou hast indeed Eyes which serve to see a Cup or a Table, but hast not that Intellectualness that must discern Table-hood and Cup-hood. Being asked, which he thought the best time to marry in, he said, Young men should never marry, nor old men ever. Being asked by one what he would take to let him give him a blow on the head with his Knuckle, he said, A Helmet. Seeing a young man finically dressed, he said, If thou dressest thyself for the Men, thou losest thy labour; but if for the Women, thou hast a naughty meaning. Seeing on a time a young man to blush, he said, Take heart my ●●d; for that is the colour 〈…〉 Virtue. Hearing once one Lawyer impreaching the other of Theft, he condemned them both, saying, The one had committed Theft, and the other had lost nothing. Being asked what sort of Wine he loved best, he said, That which I drink at other men's Cost. To one that told him, a great many laughed at him, he said, but I am not laughed at. To one that said Life was an evil thing, he said, It was not Life that was Evil, but an evil Life. To such as counselled him to go look for his Servant that was run away, he said, It would be an absurd thing if Manes could live without Diogenes, and Diogenes could not live without Manes. As he was dining upon Olives, and one presented him with a Cake, hethrew it away, and said,  Stranger be gone out of the way of King's. 
And another time upon the like occasion, he said,  He lashed, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Signifies both driving and Olives. It is a Pun.  drove along.— 
Being asked what sort of Dog he was he said, When I am a hungry, I am a Maltese (or Lap-Dog;) but when my Belly is full, I am a Molossian (or Mastiff) Most men do not Care to go a hunting with the Dogs they most Commend, by reason of the great labour in following them, no more are you able to live with me, because you are afraid of my hardships. Being asked whether Philosophers could eat Cakes, Ay (said he) they can eat any thing like other Men. Being asked why Men gave Alms to Beggars, but nothing to Philosophers, he answered▪ Because they expect to be lame and blind themselves; but have no hopes of becoming Philosophers. He once begged an Alms of a very Covetous Man, and seeing him backward to give him any thing, he said to him, Friend I beg of thee for my Nourishment, and not for my Funeral. Being once twitted with having, coined false Money, he said, Time was when I was such a one as thou art; but thou wilt never be such a one as I now am. And to another that upbraided him with the same thing, he said, I once pissed a Bed too, but I done't now. Coming once to Myndos, and seeing their Gates very large, and their City but small, he said, You Men of Myndos, I advise you to shut up your Gates for fear your Town should run out. Seeing once a Stealer of Purple apprehended in the very Act, he said; 
Strong Fate, and Purple Death hath on thee seized.   
When Craterus once invited him to come to live with him; he said, I had rather lick Salt at Athens, than live on the most delicious Fare with Craterus. As once he accosted Anaximenes the Orator, who was a very fat Man, he said to him, Give us poor folks some of you Belly; for thereby you will both ease yourself, and benefit us. As he was once in the midst of his Harangue, he held out a piece of hanged Meat, and diverted the Audience. At which when Anaximenes was much enraged; he said, An Obolus worth of hanged meat hath spoiled Anaximenes' Speech. Being once upbraided with having eaten his victuals in the Marketplace, he answered, Why, it was in the Marketplace that I was Hungry. Some ascribe this also to him, That Plato seeing him washing of Herbs, came to him, and said softly in his Ear; Hadst thou made thy Court to Dionysius, thou hadst not needed to have washed Herbs and that he answered him again as softly▪ If thou wouldst have washed Herbs, thou wouldst not have made thy Court to Di●nysiu●. To one that told him, that most People laughed at him, he said, Perhaps the Asses laugh at them: But ne●ther do they ●eed the Asses, nor I them when he saw a young Youth addict himself to Philosophy, he said, It is bravely done of thee, to divert the Lovers of thy Body to the Beauty of thy Mind. As on● was admiring the great number of 
They were the Pictures of Men in Shipwreck.  Votive Tables hung up in the Samoth●ac●● Temple, by such as had escaped Shipwreck; he said, There would have been a great many more, if every one that was cast away had hung up one. But there are some that say, this was spoken by Diag●ras the Melian. To a very handsome young Youth that was going to a Banquet, he said, Thou wilt come worse back▪ But when he came back, he said to him the next ●day; I am come back, and am never the 
Chiron is in Greek, Worse, and the name of a Centaur, and Eurytion, the Name of a Man.  worse●●he said, Thou art not become Chiran (that is worse) but Bicycler (that is wider) He once begged of one a thing very difficult to be granted him▪ and the Party said to him; Ay, if you can persuade me to it; he answered, If I could have persuaded thee, I would have bidden thee hang thyself. When he was coming back from L●●●d●●●● to Athens, a certain Man asked him whither he was going and whence he was coming? he answered, I am co●ing from Manland, and going to Womanland●▪ As he was returning from the Olympic Spectacled, and one asked him, Whether there was a great Crowd there; he said, there was a very great Crowd, but a few Men. He compared Prodigals to Fig t●e●s that gr●w upon a steep Precipice, of whose Fruit a Man never tastes, but the Crows and the Vultures eat them. When Phryne the great Courtesan had see up a Golden Ve●●● at D●lph●, he wrote these words upon her. BY THE INTEMPERANCE OF THE GREEKS. As Alexander once stood by him and said, I am Alexander the great King; he replied, And I am Diogen●s the Dog. Being asked what he did to be called Dog; he said, I wa● my tail to those that give me any thing; I bark at those that give me nothing, and I bite those that do me harm. As he was picking of Figgs off a certain Figtree, the Keeper said to him, there was a Man hanged on that Tree two days ago; he replied, Then I will Purify it. Seeing an Olympic Victor often fixing his Eye upon a Courtesan; he said, Do you see how this Ram of 
That is of Mars, who was so called by the Assyrians.  Arimanes hath his Neck twisted about by a poor paltry Wench? He would say, Beautiful Courtesans were like poisoned Mede. As he was eating his Dinner in the Marketplace, those that stood about him often called him Dog; but he said unto them, You are the Dogs that stand about me while I am Eating. When two effeminate Persons went to hide themselves from him; he said, You need not fear me, a Dog won't eat Beets. Being asked about a Boy that had been Debauched, whence he was; he said, From 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a House of Vice, and Tegea an Arcadian City; and so it is a Pun.  Tegea. When he saw an unskillful Gamester practising Physic; he said to him, What dost thou mean? Dost thou design to cast them down now, that formerly won the Field of thee? Seeing a Son of a Common woman throwing a Stone among a Crowd; he said, Have a Care Boy lest thou hit thy Father. When a Beautiful Boy showed him a Sword that had been presented him by his Minion; he said, It is a very ●ine Sword, but it hath a dirty Handle. As some were commending those that had given him something; he said, But you don't commend me, who was worthy to receive it. When one demanded back his Mantle of him: he said, If thou gavedst it to me, I will keep it; but if thou didst but lend it; I will use it. One that had been a supposititious Child telling him he had Gold in his Mantle, he said, Very right, and that is the reason I supposite it (or lay it under me,) when I sleep. Being asked what advantage he had by Philosophy; he answered, If nothing more, yet to be prepared for every Fortune. Being asked whence he was, he said, I am a 
Or a Citizen of the World.  Cosmopolite. When some offered Sacrifice that they might have a Son, he said to them; but you offer no Sacrifice for his Qualifications. As on a certain time he was desired to contribute to an Eranos (or charitable Collection,) he said to the Eranarches (or overseer of the Collection.)  

I suppose he turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Joke of it.  Spoil whom thou wilt, from Hector keep thy Hands.  
He would say Courtesans were Queens to Princes; for they could beg what they pleased of them. When the Athenians had voted Alexander to be the God Bacchus, he said to them, I pray make me Sarapis. To one that upbraided him for going into unclean places, he said, The Sun goes into lakes, and yet is not defiled. As he supped in the Temple, and had pieces of 
* That is, Course Bread.  foul Bread set before him, he took them up and threw them away, saying, No foul thing should come into the Temple. To one that told him, Thou knowest nothing at all, and yet pretendest to be a Philosopher; he said, If I do but pretend to Wisdom, even that is to Philosophise (or affect Wisdom.) To one that commended his Child to his Tuition; telling him, he had most excellent Parts, and a most towardly Disposition; he said, What need hath he then of me? He said, That those that discoursed well, and acted not accordingly, were nothing better than a Harp. For that had neither Hearing nor Sense. He crowded once into the Theatre as others were coming out, and being asked his Reason for it; he said, Opposition is the Study of my whole Life. Seeing on a time a young Man making himself look like a Woman, he said, Art thou not ashamed to contrive worse for thyself than Nature hath done for thee? For she hath made thee a Man; but thou wouldst force thyself to be a Woman. As he saw a simple Fellow tuning of an Instrument, he said to him, Art thou not ashamed to tune Sounds upon a piece of Wood, and leave thy mind untuned for Life? To one that said to him, I am not fit for the Study of Philosophy; he said, Why dost thou live then, if thou dost not care to live well? To one that despised his own Father, he said, Art thou not ashamed to despise him upon whom thou valuest thyself. Seeing a handsome young man with mean Discourse; he said, Art thou not ashamed to draw a leaden Sword out of an Ivory Scabbard? Being upbraided with having drunk in a Tavern, he said, I am trimmed in the Barber's Shop too. Being twitted with having received a mantle of Antipater; he said, 
The God's famed gifts must not be cast away.   
To one that shoved a piece of Timber upon him, and then said have a Care Sir, he striking him with his Staff, said, Have thou a Care. To one that very earnestly importuned a Courtesan; he said, miserable Fellow! Why wouldst thou obtain that of her, which thou hadst better be without? To one that perfumed himself, he said, Have a Care least the sweet Scent of thy Head make thy Life to stink. He would say, Servants were slaves to their masters, and bad men to their Lusts. Being asked why Slaves were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is as much a● to say, Footmen,) he said, Because they have Feet like Men, but Souls like thine, that askest me that Question. Once he begged of a bad Husband a whole Mina, and he ask him why he begged but an Obolus of other Men, but of him a Mina; he said, Because I hope to receive of others again: But whether I shall receive any more of thee or no, 
— Lies wholly in the Knees o'th' Gods.   
Being told that he begged, but Plato did not; he said, Plato begs too, but, 
Holding his Head near,  
Lest others overhear.   
Seeing once an unskilful Archer Shooting, he sat down just by the Mark, and said, Lest he hit me. He would say, Lovers missed of their Pleasure. Being asked whether Death was an evil thing, he said, How can that be an evil thing, that we cannot feel when it comes? To Alexander standing by him and saying; Dost thou not fear me? What art thou (said he) a good thing or a bad? He replied a good: Who then (said he) would fear a good thing? He was wont to say, That Learning was Sobriety to the young, Consolation to the Old, Riches to the Poor, and an Ornament to the Rich. To Didymon the Whoremaster, as he was medicating of a young Woman's Eye, he said, Have a Care, lest while thou art medicating the Maid's Eye, thou vitiate the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pupilla signify a Virgin as well as the Eyesight. This is therefore a Pun.  Pupil. As one told him that his Friends were Plotting against him, he said, What shall a Man do, if he must use his Friends and his Enemies alike? Being asked what was the most becoming thing among Men? he answered, Assurance in Conversation. Coming once into a Schoolmasters House, and seeing a great many painted Muses, and but a few Scholars; he said: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gods may signify by the help of the Gods, and so it is a Pun.  With the Gods, Mr Schoolmaster, you have a great many Scholars. He was used to do every thing in public view, that related either to Ceres or to Venus. And was wont to form such conclusions as these. If there be no absurdity in eating one's Dinner, neither is there in eating one's Dinner in the Marketplace. But there is no absurdity in eating one's Dinner: There is therefore no absurdity in eating one's Dinner in the Market place. And as he very often 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  polluted himself in the public View, he would say, O that I could assuage my Hunger by rubbing my Stomach! There are several more sayings of the like Tendency, attributed to him, which would be long here to relate, they being so many.  
He said there was a twofold Exercise the one of the Mind, and the other of the Body. That the later of these created in the Mind such quick and agile Pha●●tasies in the time of its Performance, 〈…〉 very much▪ facilitated the acts of Virtue But that the one could not be comple●… without the other, (no more than Health could be without Strength,) whether 〈…〉 regard the Body or the Mind. And he gave Reasons to prove how easy it was to pass from Corporal Exercise to Virtue▪ For that we see what a strange agility of Hand ordinary Artisans attain to by the●… Assiduity, as well in the Mechanic as other common Trades. And what 〈…〉 Pitch both Harpers and Gamesters arrive to by their continual Labour and Application. And he doubted not to say, That if they would have diverted that Exercise to their Mind, their Labour would have proved both profitable and successful. For he said, That as nothing in Human Life could be well done without much Exercise, so that alone was able to master any thing. Those therefore whom want of Knowledge rendered unfortunate (he said) should lay aside useless Labours, and take upon them those that agreed with Nature, that so they might live a happy Life. For that the very Contempt of Pleasure when attained to by long meditation was most delectable. And as those that have been accustomed to live Voluptuously, had great regret in passing over to a contrary Course; so those that had been exercised to the contrary, did with great Pleasure despise Pleasure. Thus he used to Discourse, and thus appeared to have been his Practice: So that he might well be looked upon as a coiner of false Money, while he assigned nothing to Law in comparison of what he did to Nature: Affirming himself to follow the same Form of Life with Hercules, as preferring nothing before Liberty: And saying, All things were wise men's own: Forming such Conclusions as were before mentioned, viz. All things are the Gods own: The Gods are wise men's Friends: Friends have all things common: Therefore all things are wise men's own. As to Law, he said; it was not possible to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  support Gentility and Greatness without it: For (said he) out of a City there is no use of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gentileness: A City is a thing of Gentileness: Without Law there is no use of a City: Therefore Law is a thing of Gentileness. He would Droll upon Families, Great Names and such kind of things, calling them the Varnishes of Vice; and would say there was no rightful Republic, but that of the whole World. He said also that Women ought to be common, affirming that true▪ Marriage was nothing else, but for a Man to get a Woman in the mind to let him lie with her: And that therefore the Children ought to be common also: And that there was nothing amiss in taking a thing out of a Temple, or in tasting the Flesh of certain forbidden Animals: And that there was no impiety in eating even the Flesh of Men, as was evident from the Practice of some foreign Parts. And he affirmed that according to sound Reason, All things were in all things, and for all things: For there was 
* Not● been.  Flesh in Bread, and Bread in Salad: And that the smallest parts are in all things drawn in and exhaled forth by certain insensibly Inlets and Outlets; as he 
* Laercius mas an Epicurean.  fully proves in his Thyestes, (if those Tragedies be his, and not his Disciples, Philiscus of Aegina, or Pasiphon's Son of Lucian, who as Favorinus in his various History relates▪ wrote after his Decease.) Music, Geometry, Astronomy and other such thing he wholly slighted, as but useless and unnecessary Studies.  
His greatest Talon lay in sudden Repartees, as is manifest from what hath been already spoken. He also bore hi● own Sale with great Generosity: For 〈…〉 〈…〉 sailed to Aegina and was taken by cer●…n Pirates commanded by one 
* Tully calls him Harpalus.  Scirpae●…s, he was carried away to Crete and there exposed to Sale. And as the Crier demanded of him what he could do, he replied; I can govern Men: And pointing to a certain Corinthian whom he saw ●o be in good Habit, (he being the above mentioned Xeniades,) he said; Sell me to this man: For he hath need of a Ma●…r. Xeniades then bought him and carried him away to Corinth, and gave him the Charge of his Children, and entrusted him with the care of his whole House. And he demeaned himself so well, ●…at his Master ran about the Town and ●…d: A good Daemon is come to my House! Cleomenes in a Treatise called his ●edagogicon saith, his Followers would ●…in have ransomed him; but he called ●…hem simple Men▪ and said; Lious were ●…ot Servants to those that fed them, but ●…hose that fed them were Servants to them: For that fear was the Property of 〈…〉 Servant, but wild Beasts kept men in ●…ear. He had in him a very strange faculty of persuasion, insomuch that he would take whom he would with his Conversation.  
It is related, how one O●esicritus an Aeginese having two Sons, sent the younger of them by name Androsthenes unto Athens, who when he had heard Diogenes Discourse tarried there with him: And that thereupon he sent his elder Son also (being the before named Philiscus) and that Philiscus also was detained there; And yet in the third place, the Father himself went, and was also joined in Philosophy with his Children: So great ● Charm there was in the Discourses of Diogenes. There heard him also Pho●… Surnamed the Good and Stilpon of Meg●… and many other 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Persons of great Quality. He is said to have died at abo●● ninety years of Age: But there are different accounts of his Death. For s●… say, that upon eating a raw 
* Here read with Menagius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a Neat's foot.  Pour●●●trel he was taken with the Griping of the Guts and so died: But others say, he 〈…〉 in his Breath until he died, of which number is Kerkidas the Megapolitan (or Cr●… as others call him) saying in his Meli●… bicks thus:  
That Sinopeses is no more what he was, Feeding abroad, with Staff and folded P●… He clapped his Lips to's Teeth and bit his Bre●… And flew to Jove: So now 
* His name signifies sprung of Jupiter.  Diogenes Thou art Jove's Son indeed and Heavens D●…  
Others say, that as he went to share a Pourcontrel among the Dogs, they bit him by the Ligament of his Leg, whereof he died. But his familiar followers (as Antisthenes relates in his Successions) were of the opinion that he died by holding in his Breath. For he then passed his time in the Craneon (which is a place for public Exercises before Corinth) where his Disciples according to their Custom, coming unto him found him closely wrapped up in his Mantle, and not believing him to be asleep (for he was not of a sleepy nor drowsy Temper) they opened his Mantle and found him expired. And they believed he had done this from a great desire he had now to steal privately out of the World. Whereupon (they say) there arose a strong Contest among his Followers, who should have the burying of him: Yea, that it went so high as to come to blows: But that at last their Parents and Governors coming in, he was by them interred by the Gate that leads to the Isthmus. They also set a 
* Alterwise: Tomb Stones were Origina Altars.  Pillar upon his Grave, and upon that a Dog of Parian Marble. And afterwards his Citizens honoured him with Statues of Copper, and wrote upon them thus: 
Copper decays with time, but thy Renown,  
Diogenes, no age shall e'er take down:  
For thou alone hast taught us not to need,  
By thinking that we don't: And hast us freed  
From ears; and showed the casy way to Life.   
There is also this of my own upon him in the Prokeleusmatick Measure: 
Diogenes, what made thee take thy flight  
To th' Netherlands: It was a mad Dogs bite.   
But some others say, that as he was dying he gave a great Charge to those about him, to cast him out unburied, that every Beast might have part of him: Or else to throw him into a Ditch and cover him with a little dust: But others that he desired to be flung into the River Ilissus, that he might benefit his Brethren there. Demetrius in his Treatise of Namesakes saith; that Alexander died at Babylon, and Diogenes at Corinth upon the very same day. He was an Old man in the Hundred and 
* So Jo. Meursius amends i●: it was Thirteenth in the Copy.  Fourteenth Olympiad. And there go about these Books of his: His Dialogues: His Kephalion: His Fishes: His Jay: His Leopard: His Commons of Athens: His Republic: His Art of Morality: His Treatise of Riches: His Love Discourse: His Theodore: His Hypsias: His Aristarchus: His Treatise of Death: His Letters: His seven Tragedies, viz. His 
* So I read for Helena out of Athenaeus.  Semele; His Thyestes; His Hercules; His Achilles: His Medea; His Chrysippus; His Oedipus. But Sosicrates in the First Book of his Successions and Satyrus in the Fourth of his Lives say, there is nothing of Diogenes' extant. And Satyrus adds further that those trifling Tragedies were written by Philiscus of Aegina, Diogenes' Follower. But Sotion in his seventh Book, saith that these following were the only things Diogenes ever wrote: Of Virtue: Of Good: A Discourse of Love: The Beggar: Tolmaeus: The Leopard: Cassander: Kephalion: Philiscus: Aristarchus: Sisyphus: Ganymedes: His sayings: His Letters.  
There have been in all five Diogeneses: The First was Diogenes of Apollonia, the Naturalist: His Book began thus; Now I am to begin my whole Discourse, I think it my Duty to render the beginning of it indisputable. The Second was he of Sicyon, who wrote of the Affairs of Peloponnesus. The Third was this Diogenes. The Fourth was a Stoic, born at Selencia, but named the Babylonian by reason of the Vicinity. The Fifth of Tarsus, who wrote about Questions in Poetry which he attempts to resolve. But the Philosopher Diogenes, Athenodorus saith in the eighth Book of his Walks, to have always appeared with a Shining Countenance, by reason he used to anoint himself often.   

The LIFE of MONIMUS.  
MONIMUS was born at Syracuse, he was a Disciple of Diogenes, and a Servant of a certain Banker of Corinth, as 
* So I read for Socrates.  Sosicrates relates. Xeniades, who had bought Diogenes, coming very often to see him, and telling him of his rare Perfections, as well in Conversation as Behaviour, brought Monimus at last to be passionately in Love with the Man. For he presently began to feign himself Mad, and flung about the Change Money, and all the Silver that was on the Board. Insomuch that his Master was glad to part with him. Upon which he presently betook himself to Diogenes. He also often followed Crates the Cynic, and kept much Company with such kind of Men; which helped to confirm his Master in his Opinion, that he was Mad.  
And he afterwards became a Man of good account, insomuch that Menander the famous Comedian made mention of his Name; for in one of his Dramas called Hippocomus, he spoke thus: 
O Philo, Monimus was very wise,  
Although of small esteem, few such can prise:  
Not Master of one Scrip; for he had three,  
(A rich Philosopher indeed!) yet he  
Uttered no Sentence grave like a deep fellow,  
Like KNOW THYSELF, which Vulgar sages bellow;  
But was above such toys: For he said that  
Concoited thoughts begot conceited Chat.   
This Man was of a Genius so ponderous that he slighted Praise, and wholly made after Truth. He composed certain Ludiorous Tracts, in which he privately couched very serious things. He wrote also two Treatises of the Inclinations, and one Persuasive.   

The LIFE of ONESCRITUS.  
SOme say that he was of Aegina: But Demetrius of Magnesia saith, he was an Astypelaecan. He also was one of Diogenes' Prime Disciples. And he seemed to have something in him that made him very much to resemble Xenophon. For Xenophon followed Cyrus into the Wars, and he Alexander. Xenophon wrote the Institution of Cyrus, and he the Education of Alexander. Xenophon wrote the Encomium of Cyrus, and he the Encomium of Alexander. He is very like him also in his Style, and differs not from him, but as the Copy from the Original. Menander also surnamed Drymos the famous Admirer of Homer, was a Disciple of Diogenes, and Hegesaeus surnamed Cloius and Philiscus of Aegina, as we told you before.   

The LIFE of CRATES.  
CRATES was the Son of Ascandes, and a Theban Born: He also was one of the prime Disciples of the Dog. But Hipobotus saith he was not the Disciple of Diogenes, but of Bryson the Achaean. There go about these Verses of his, made after a Travesty fashion. 
I'th' midst o'th' Land of Vana Gloria,  
There is a City called Scrippia:  
A Town it is both fair and fat Sir,  
Well fenced round; but nothing hath Sir.  
Into this doughty Town dare enter,  
Neither sir Fop, nor sir Lick-Trencher.  
Nor yet your Liquorish Fool that barters  
His Coin and Health for Whores hind Quarters.  
It's stored with Onions, Figs, and Garlic,  
With Scraps of Bread, it knows no fare like.  
For these the Neighbours do not swagger,  
Nor huff and ding, and draw the Dagger:  
They have no Cutthroat Sparks to guard 'em,  
Nor Fame, nor Pence for to reward 'em.   
There is also his much talked of Diary, which is as followeth. 
Write paid my Cook ten Mina, very right,  
Item 
* So Casaubon and Menagius: It is ten in the Copy.  five Talents to my Parasite.  
A Drachm to th' prating Doctor, and no more.  
Sirrah! set down a Talon to my Whore.  
Just nothing to my scurvy Counsellor:  
Three Halfpences to my wise Philosopher.   
He was wont to be termed the Door-opener, because he would go into every Body's House, and give them free advice. There are also these Verses of his. 
Those sacred Truths I learned by help Divine▪  
Or my own Toil; those only I call mine.  
Th' Estate I once both fair and large believed,  
I am of that by Vanity bereaved.   
He said also he had got by Philosophy; 
A Peck of Lupins, and to ●are for nought.   
There also goes about this Distich of his. 
Fasting or length of time Loves Fires will i'll;  
If that won't do the work, a Halter will.   
He flourished about the three and thirtieth Olympiad. Antisthenes' saith in his Successions, that upon seeing of Telephus in the Tragedy carrying a little Basket about the Stage, and looking very mean and poor, he had a violent Impulse upon his mind, to turn Cynic Philosopher. And that having converted his whole Patrimony into Silver (for he was a Man of the first rank) and amassed together the Sum of about a Hundred, or two Hundred Talents, he distributed them among his fellow Citizens; and himself became so austere a Philosopher, that Philemon the Comedian had taken notice of him in one of his Plays. For he saith, 
Crates, that he might hardy be, put on  
A Cloak in Summer time, in Winter none.   
But Diocles saith, that Diogenes persuaded him to turn his Lands into Commons, and if he had any Money, to fling it into the Sea, (As to Crates' House, it had been long before demolished 
* I insert here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Menagius.  by Alexander, and his Wife Hipparchia's by Philip.) And as any of his Kindred addressed themselves to him in order to dissuade him from it, he would many times run after them with his Staff; for he was very high mettled. But Demetrius of Magnesia saith, He settled his Money upon a certain Banker in Trust, agreeing with him, That if his Children should provo to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  common Men, he should pay it to them; but if they chanced to be Philosophers, he should distribute it among the Commonalty of the Town: reckoning they would have occasion for nothing if they proved Philosophers. Eratosthenes saith, that he having a Son by Hipparchia (of whom we shall speak more anon) whose Name was Pasicles, assoon as he was arrived to years of Maturity, he brought him to his Servant-maids Apartment and told him: That was his 
* Clement of Alexandria saith, he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Dog-Wedlock. See Menagius' Notes.  Father's way of wedlock: And that the Adulterers in the Tragedies had Exiles and Stabbing for their pains, and the Whoremasters in the Comedies did by their Debauchery and Drunkenness make themselves mad. Crates had also a Brother named Pasicles and a Disciple of Euclid. Favorinus in the second Book of his Memoires relates a pleasant story of him: For he saith, that as he was interceding with the Master of the Games for a certain Person that had committed ● fault, instead of his Knees he touched his Lips: At which he being much enraged▪ What's the matter with thee (said he) are not thy Lips thine as well as thy Knees? He was used to say, it was impossible to find a man without some Fault; But that it was with the best of Men, much as it was with a Pomegranate, in which there would be some Grain or other rotten. Having once quarrelled with Nicodromus the Harper, and he having given him ● Black and Blue Eye, he hung a Scroll of Parchment before his Forehead, having written upon it, 
* As if he had been a Carver or Painter.  NICODROMUS FECIT.  
He would set himself industriously to rail at the common Whores, that he might exercise himself to bad Language. As Demetrius Phalereus had sent him some Bread and Wine, he spoke disdainfully of him, and said; O that the Springs would afford me Bread too! From whence it is plain, that he was used to drink Water. Being reproved by the Athenian Astynomis (or Censors) for wearing linen Garments, he said, I will show you Theophrastus himself clad in Linen. But they not believing him, he brought them into a Barbers-Shop, and showed him to them as he was Trimming. Being once scourged by the Master of the Games at Thebes (some say it was done at Corinth by Euthycrates) and being dragged along by the Heels, he showed his Unconcernedness by repeating over the following Verse. 

It is spoken of Valcan in Homer, who was thrown down from Heaven by Jupiter, and fell in the Island Lemnos.  He hauled him by the Leg are Heavens Sell.   
But Diocles saith▪ he was dragged along by Menedemus of Eretria. For he being a handsome Fellow, and believed by many to be very obliging to Asclepiades of Phli●●s● Crates clapped his hand upon his Buttock, and said, Is Asclepiades within? At which Asclepiades being extremely nettled, dragged him along by the heels, as was above related; upon which he rehearsed the verse above-spoken. Moreover Zeno the Cittiean in his Book of Sayings, tells us, he one while sewed an old Sheep's Skin to his Mantle to render himself the more disfigured. He was also of a very disagreeable Aspect, and therefore was much laughed at when he exercised: But he would often lift up his hands and say, Take Comfort Crates in thy Eyes, and the other Parts of thy Body, and thou shalt one day see these People that now deride thee, shrivelled up with Age and Sickness, and Praising thee, but condemning themselves for their slothfulness. He was used to say, A Man should study Philosophy so long, until Leaders of Armies appeared to him to be but Leaders of As●es. He would say, Those Men that conversed with Flatterers ●ere in as forlorn a condition as Calves in ●e Company of Wolves: For that neither ●f them had their Friends about them, but ●n the contrary such as lay in wait for ●heir Destruction. When he perceived himself to be dying, he chanted this ●ver to himself. 
Dear Hump-back now thou go'st  
Unto the Nether Coast:  
Thou'st lived of the most.   
For he was now grown crooked through Age. To Alexander, ask him ●hether he was desirous he should rebuild ●is Native City or no, he said no, what ●o do? It may be another Alexander will ●ome and destroy it again: He added moreover, that he for his Part had Poverty and Obscurity for his native City, which ●e was sure could never be taken by For●●●e, and that he was a Citizen of Dioge●es▪ that could never be supplanted by ●●vy. Menander makes mention of him 〈…〉 a certain Comedy of his, named the twins, in these words, 
●hou shalt go rambling with me all thy Life,  
Mantled about like Cynic Crates Wife.   
And again the same Author saith this of him. 
He set his Daughter out to hire,  
And gave them thirty days to try her.    

The LIFE of METROCLES  
METROCLES was his Disciple and Brother to Hipparchia; who being formerly a Hearer of Theophrastus the Peripatetic, was of so abashed a Temper, that he happening once in the midst of an Exercise to break Wind backwards, he went home and locked himself up, resolving never to come abroad any more Which when Crates had understood by 〈…〉 Friend, he went at his request to give him a visit, having first filled his Belly with Lentile Pottage for the nonce. He then began to persuade him by many Arguments that he had committed no absurdity at all: For it would have been like a Prodigy, if he had not discharged th● Wind according to its natural Course. And in the close of all he let fly himself, and thereby put him in heart again, comforting him by the Similitude of the two Facts. From that time forward he became his Auditor, and was a very abl● Man in Philosophy. As he was once bu●ting his own Writings (as Hecato tells 〈…〉 in the first Book of his Sayings) he rehearsed over the following Verse. 
These are the Phantomes of my younger Dreams.   
As who should say, they are but mere Whimsies. Some say, that as he was commiting to the Flames the Lectures of Theophrastus, he said over this Verse.  
Vulcan come quick 
* Meric Casaubon thinks Thetis here alludes to the first Syllable of Theophrastus: But I believe he m●●nt Water by Thetis, and that he insivaated the Weakness and insipidness of those Writings he committed to Vulcan's Discipline.  Thetis hath work for thee.  
He was wont to say, there were some things that might be purchased with Mo●y, as a House: and others that must be bought with long time and hard Labour, as Learning? Also that a great Estate was a mischievous thing to one that could not wisely manage it, He died of old Age stifling himself. His Disciples were Theombrotus and Cleomenes: Theombrotus' was Demetrius of Alexandria, and Cleomenes' Timarchus of Alexandria, and Echecles of Ephesus: Of which Echecles was also a Hearer of Theombrotus, and of him Menedemus, of whom we shall treat hereafter. Menippus of Sinope was also a Man of note among them.   

The LIFE of HIPPARCHIA.  
HIPPARCHIA also the Sister of Metrocles was caught by his Discourses: And they were both of them of Maronea. And she fell passionately in Love with Crates, and with his Conversation, and way of Living, not regarding any one of her Suitors, nor either Wealth, Parentage, or Beauty: But Crates was all these to her. Nay she threatened her Parents, she would make away with herself if she might not have him. Crates therefore being earnestly entreated by her Parents to persuade the Girl against it, did all he possibly could. And at last finding he could not persuade her; he stood up, and set down all his Implements before her, and said to her here is your Bridegroom, and here is his Estate. Consider now how you will like these things; for you are no Compation for me, if you cannot follow my course of Life. The Girl chose so to do, and immediately took up the same habit with his, and went about with him, and would both lie with him, and 
* Note, the Grecian Women were not allowed to go to Feasts, or to cat with Men.  go to Suppers with him in open view. She went once to the House of Lysimachus to a Banquet, where she ran down Theodor, surnamed the Atheist, by propounding this Sophism to him. That by doing whereof, Theodor cannot be said to commit Injury; neither can Hipparchia by doing it be said to do Injury; But Theodor by beating of himself, cannot be said to commit Injury. Hipparchia therefore by beating Theodor cannot be said to Commit Injury. But he answered nothing to what she had said, but began to pull up her Coats. But Hipparchia was neither put out of Countenance, nor any way discomposed by it, as in such cases Women are used to be. But on the contrary, when he said to her, 
— Who's this that's hither come,  

* Women in ancient times were the only Weavers.  Leaving her Shuttle in the Loom?   
She presently replied; It is I, Theodor. Dost thou really think I have provided ill for myself, if I have employed the time I should have spent at my Looms in the getting of Knowledge? These and a Thousand more such things are said of this Woman Philosopher.  

* This passage shows that the Lives of Metrocles and Hipparchia are to be included in that of Crates, and therefore Menagius' Corrections may be here spared.  There goes about a little Book of Crates', it being his Epistles, in which he shows himself to be a very excellent Philosopher: His Style is sometimes very like unto that of Plato. He wrote also certain Tragedies, in which he maintains the sublimest Character of a Philosopher. Of which this that follows is an Example. 
One House my Home shan't be;  
Nor one Town my Country;  
But every House my Home,  
My Country where I come.   
He died a very old Man and was buried in Boeotia.   

The LIFE of MENIPPUS.  
MENIPPUS also was a Cynic Philosopher, being by descent a Phoenician, and as Achaicus tells us in his Ethics, a Servant. But Diocles saith, his Master was of Pontus, and that his name was Baton. And his unsatiable Covetousness rendering him a most indefatigable Beggar, he got so much Money at last as to make himself a Freeman of Thebes. There is nothing in him that deserves much remark. But his Books are very well fraught with matter of Laughter, and are in some respects equal to those of Meleager, who was his Contemporary. Hermippus saith, he was called, and really was, a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Day-usurer. For that he was used to lend upon Interest to poor Seamen, and to take their Pledges. Insomuch that he amassed together a very considerable sum of Money. But at last a Plot was laid against him, and he was robbed of it all; upon which he grew so discontented, that he hanged himself. And I have diverted myself with him as followeth. 
Menippus you may know the Cretan Cur,  
But Syrian Born, and the Day-usurer,  
(So was his name,) How Theban Thiefs had broke  
His House by Night, and all his Money took;  
Because he knew not what to Dogs belonged.  
He had not Patience to stay to be hanged.   
But there are some that say his Books are not his own, but Dionysius' and Zopyrus' and the Colophonians, who having written by way of Pastime and Droll, gave their Compositions to him, as one that had skill to put them into Order. There were in all six Menippi: The first was he that wrote of the Lydian Affairs, and made an Abridgement of Xanthus. The Second was this Cynic. The third was a Stratonicean Sophist, and a Carian by Nation. The fourth a Statuary. The Fifth and the Sixth were Painters. Apollodorus makes mention of both these. And the Books of the Cynic are in all Thirteen, viz. His Evocation of Ghosts; his Wills; his Letters, which he embellished with the Names and Persons of the Gods; against the naturalists; against the Mathematicians; against the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Literators. Against the Birth-days of Epicurus and the Twentieth Days celebrated by his Followers; and so the rest in order.   

The LIFE of MENEDEMUS.  
MENEDEMUS was the Scholar 
This is the Epicurean Atheist that Plutarch wrote two Tracts against.  of * Colotes of Lampsacoes. This Man (as we are told by Hippobotus) arrived to that degree of Extravagancy, as to take upon him the habit of a Fury, and to go up and down saying, He was come from the nether World to spy out People's Sins, that so at his return down, he might acquaint the Daemons there with them. And this was the kind of Garb he wore. A dark-coloured Gown down to his Feet, and girt about him with a Purple Girdle; an Arcadian Bonnet on his Head, having the twelve signs of the Zodiac interwoven in it; Tragic Buskins on his Feet; a huge long Beard, and an ashen Stick in his Hand.  
And these are the Lives of each of the Cynic Philosophers; to which we will subjoin what they hold in common among them: For we esteem this as a Sect in Philosophy, and not (as some think it) as only an affected way of Living. Their Opinion therefore is, that Logicks and Physics should be laid aside, (in which they agree with Aristo of Chios) and that we ought to addict ourselves wholly to Morals. And what some ascribe to Socrates, that Diocles attributes to Diogenes, saying he was wont to say, we should make it our Enquiry: 
what's good or bad within our proper Doors.   
They decline also the * ordinary 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Course of Arts. Therefore Antisthenes was used to say, sober Persons should never learn Letters, for fear they should be perverted by other men's Reasonings. They also take away Geometry, Music, and all such kind of things. Diogenes therefore said once to one that showed him a new Sundial, Ay, it is a fine thing, and very useful to prevent one from losing one's Dinner. To one that made Ostentation to him of his Skill in Music, he said, 
Counsels of Men rule Towns and Houses too,  
Which playing on the Fiddle will not do.   
They likewise hold; That a Life agreeable to Virtue is a Man's last Good, as Antisthenes tells us in his Hercules; in which they exactly agree with the Stoics: For there is a kind of Affinity betwixt these two Sects; which hath made some to define Cynicism to be a short Cut unto Virtue. And Zeno the Cittiean lived like them. They are moreover for a very mean way of Living, and for using only a necessary Diet, and wearing nothing but old threadbare Mantles, and contemn Wealth, Honour, and Parentage. And therefore some live altogether upon Herbs and cold Water, and use such places for Shelter as they next meet with, and live in Tubs, as did Diogenes, who would often say; It was the Property of the Gods to need nothing, and of such as were like the Gods, to make use of but few things. They believe also that Virtue may be acquired, as Antisthenes writes in his Hercules. And that a wise Man should never be rejected. And that he merits Love. And that he will never do amiss. And that he is a Friend to his Like. And that he commits nothing to Fortune. But the things in the midst betwixt Virtue and Vice, they term Indifferents, in the same manner with Aristo of Chios. And these are the Cynics; we will next pass to the Stoics, who began in Zeno, who was Disciple to Crates.    

Diogenes Laertius, Containing the Lives, Opinions, and Sayings Of the most Eminent PHILOSOPHERS.  
The Seventh Book.  Translated from the Greek by R. M. 

The LIFE of ZENO.  
ZENO, the Son of Mnaseas, or Demeas, a Cittiean, was born in a City of the Greeks, in the Island of Cyprus, inhabited by the Phoenicians.  
He was wry-necked, with his Head leaning more to one Shoulder than the other; as Timotheus the Athenian relates; in his Lives of the Philosophers. And Apollonius, the Tyrian, reports him to have been very lean and slender of Body, very tall, and of a swarthy Complexion. For which Reason, there were some that Nicknamed him The Egyptian Sprig, or Vine-Branch; as Chrysippus testifies in his first Book of Proverbs. Moreover, his Thighs were always swollen to excess; his Joints ill compacted, and weak. Therefore, as Perseus writes in his Symposiacs, he declined all Invitations to plentiful Feasts; feeding most heartily upon Figs, either green, or dried in the Sun.  
He was a ●●earer of Crates, as already has been said. Afterwards he adhered to Stilpo and Xenocrates, for Ten Years together; as Timocrates asserts in his Dio. At what time, he also very much frequented Polemo's School. Hecaton likewise, and Apollonius the Tyrian, report, that upon his consulting the Oracle, What Course was fittest for a Man to take, that intended to regulate and govern his Life after the best manner? The Deity returned for Answer, That he should keep Consortship with the Dead. Upon which, he fell to reading the Writings of the Ancients.  
As for Crates, he met with him by this Accident: Being bound for Greece, in a Vessel from Phoenicia, which he had laden with Purple, he was cast away not far from the Piraeum. Thereupon, in a deep Melancholy for his Loss, he came to Athens, at that time Thirty years of Age; he sat himself down in a Bookseller's Shop. When, after he had read a while in the Second Book of Xenophon's Commentaries, pleased with the Subject, he enquired where any such Men dwelled? The Words were no sooner out of his Mouth, but Crates accidentally passing by, the Bookseller pointing to him, bid him follow that man. And so from that time forward he became a Hearer of Crates; whose Philosophy, as being that for which he had a great Reverence, he readily and quickly learned; but his Modesty would never permit him to affect the impudent Behaviour of Cynic Moroseness Crates therefore, having a mind to cure him of that same Bashfulness, gave him a Pot of Lentil-Potage to carry through the Street called 
* A Street in Athens, where all the common Courtesans lived.  Keramicum; but perceiving him to be ashamed, & that he hid his Pot under his Garment, with a Slap of his Cane he broke the Pipkin, so that the Liquid Pottage ran down Zeno's Heels of a Colour somewhat ignominious. Upon which Zeno nimbly mending his Pace, Crates cried out, hay— You Merchant of E●lskins, whither away so fast? The Mischance will never spoil thy Marriage. Thus for some time he was a Hearer of Crates; at what time having written his Commonwealth, several joked upon him, and 
Cicero also acknowledges his Commonwealth to have been but a kind of Slovenly Piece.  said, * They were only the F— 'tis of the Dog's Tail.  
Several other Treatises he wrote upon various Subjects, under the following Titles: Of Life according to Nature. Of Instinct, or the Nature of Man. Of the Affections. Of Decency. Of the Sight. Of the Law. Of Grecian Education. Of the Whole. Of Signs. Pythagoricals. Vniversals. Of Words. Five Homerical Problems. Of Poetry. Of the Hearing. He was also the Author of certain Solutions of Questions, relating to several Sciences: Two Books of Confutations, Commentaries, Crates' Morals; which were all his Works.  
At length he left Crates, and for twenty years together heard the Persons beforenamed; at what time he is reported to have used this Expression: 'Twas then that I only sailed with a prosperous Gale, when I suffered Shipwreck. Some assert, that he spoke thus when he sojourned with Crates. But others ascertain us, that he lived at Athens when his Ship was cast away; and that when he heard the News, he cried out, * Thou dost well O 
Pliny recites it thus; Thou dost but command me, O Fortune, to become a Philosopher so much the sooner.  Fortune, thus to compel me to a Thread bare Cloak, and the Stoa, or the Philosopher Portico. Betaking himself therefore to the Poecile, or the Vary-coloured Portico, so called, from the great variety of Painting with which it was ado●●d by the hand of Polygnotus, designing it a Place of Peace and Quiet, that had been a Place of Sedition; he there began to teach his Philosophy, and read upon several Subjects. For in that Place, during the Government of the Thirty Tyrants no less than fourteen hundred of the Athenians had been put to Death.  
Thither a great Number of Disciples flocked to him; and for that reason they were called Stoics, who before from his own Name were called Zenonians▪ as Epicurus testifies in his Epistles. Formerly also the Poets that frequented that Place, were called in like manner by the Name of Stoics, according to Eratosthenes, in his Eighth Book of the Ancient Comedy; by whose means the Name became very numerous.  
By this time the Athenians had a high Esteem for Zeno; insomuch that they entrusted him with the Keys of the City-Gates, and honoured him with a Crown of Gold, and a Brazen Statue. And the same Honours his own Countrymen conferred upon him; believing his Statue to be an Ornament to their City. The Cittians of Sidon paid him the same Respect. Antigonus also was his great Admirer; and when he came to Athen's, always went to hear him, and made him frequent Invitations to his own Court. To which, though he gave modest Denials himself, yet he sent Persaeus, one of his familiar Acquaintance, the Son of Demetrius, a Cittian by Birth, who flourished in the hundred and thirtieth Olympiad; at what time Zeno was far stricken in years. The Epistle sent him by Antigonus, ran in these Words, as it is recited by Apollonius the Tyrian, in his Life of Zeno.  
King Antigonus to Zeno the Philosopher, Greeting.  
I Am apt to believe, that Fortune and Honour have rendered my Life much more remarkable than Thine: But on the other side, for Learning, Knowledge, and perfect Happiness, I cannot but think thee far above myself: Therefore have We sent thee this Invitation to Our Court; deeming thou will not be so unkind, as to deny Our Request. By all means therefore be sure to let Me enjoy thy Society, upon the Recent of This; assuring thee, that thou shalt not be only Mine, but the Instructor of all the Macedonians. For he that is able to teach and conduct to Virtue the Prince of the Macedonians, must of necessity be no less sufficient to instruct his Subjects in the Noble Lessons of Fortitude and Probity. For such as is the Guide and Leader, 'tis most probable, that such will be the Disciples.  
To which Zeno returned the following Answer.  
Zeno, to King Antigonus, Health  
I Applaud thy Desire of Learning, as being really true, and tending altogether to Benefit; not Vulgar, which only drives ●● the Corruption of Manners; for he that applies himself to the Love of Wisdom, decining those common Pleasures of the Cro●● of Mortals, which only effeminate the So●● of Youth, not only shows himself by Nature but by Choice, inclined to Virtue and Gallantry. And such a Person, endued with ● Noble and Generous Mind, with less Practice, so his Teacher not being wanting ●● his Instructions, will readily and easily ●●tain to that Perfection which he aims 〈…〉 Now then, as for myself, I lie fettered with the Distempers of Old Age, in the Eightieth Year of my Age; and therefore the Happiness of attending thy Person, is denied me: But I have sent thee one of my Disciples, for Learning, Instruction, and what concerns the Mind, a Person equal to myself; but far surpassing me in Strength of Body; with whom conversing, Thou wilt not want whatever may conduce to complete thy Felicity.  
With this Epistle he sent away Persaeus and Philonides the Theban; of whose Familiarity with Antigonus, Epicurus makes mention in his Epistle to his Brother Aristobulus.  
To which I thought fit to add the Decree which the Athenians made in his behalf: Of which, this is the Copy.  
The DECREE.  
ARrhenides, than Governor, in the Ward of Acamantis, during the Sitting of the Fifth 
* The Prutany was a Council of 50 Men, of whom 10 made a Court; and governed by Turns in their Months; so that the Fifth Prutany happened to be in August.  Prutany, the Thirteenth Day of August, and the Three and Twentieth of the Sitting of the said Prutany, the Assembly of the Chief Magistrates, Hippo, Gratistoteles, Xynipeteo, Thraso, the Son of Thraso the Anacaean, with the rest of the Court, thus Decreed: Whereas Zeno, the Son of Mnaseus the Cittian, has for many years lived a Philosophical Life in this City, and in all things has behaved himself like a Person of Virtue and Sincerity, exhorting all Men that sought his Instruction, to Honesty and Frugality; as also in his own Person setting a fair Example before their Eyes, by leading a Life altogether conformable to his Precepts; wishing him therefore all good Fortune, the People have thought meet to give a public Mark of their Commendations of Zeno, and to crown him with a Crown of Gold, according to the Laws, as the Reward of his Virtue and Temperance; and further, to erect for him a public Monument in the 
* The Place appointed for the Burial of those that were slain in the Wars.  Ceramicum: Moreover, for making the Crown, and building the Tomb, the People have made choice of five Athenians, who shall also take care that this Decree be engraved by the Public Scribe upon two Pillars; of which one shall be set up in the Academy, the other in the Lycaeum; and the public Treasurer to pay the Charges of the Engraving: to the end all men may know that the People of Athens understand how ●o value good Men, both living, and after their Decease. For Surveyors also, they make Choice of Thraso the Anacaean, Philocles the Pyraean; Phoedrus, the Anaphlystian; Melo, the Acarnean; Mycethus, the Sympelletean; and Dio, the Poeanean.  
Antigonus the Carystian, affirms, That Zeno never denied himself to be a Cittian. For he himself being one who contributed to the Structure of the Bath, and being present when Zeno beheld the Inscription of Zeno the Philosopher, upon the Pillars; he heard him also desire, that the Addition of Cittian might be put in.  
When he followed Crates, he made a Cup with a Cover to it, wherein he carried his Money to supply Crates with Necessaries wherever he went.  
His Estate also was valued at a Thousand Talents when he first came into Greece; and it is said farther, that he used to lend his Money to the Seamen upon Bottomree.  
In his Diet he was very sparing; a short pittance of Bread and ●oney, and a small Draught of sweet Wine satisfying his Hunger.  
He rarely made Use of Boys; and once he took to his Bed an ordinary Maid-Servant, that he might not be thought to hate the Sex.  
He lived in the House of Persaeus; who, thinking to please him, one time among the rest, brought him home a young Minstrel; but so little did he regard his Friend's Kindness, that after he had stripped her, he delivered her back to the Embraces of Persaeus.  
He was of so easy a Nature, that he could comply with all Humours; insomuch that he would drink to a Pitch with Antigonus, who would take him along with him, when he went to be merry with Aristocles the Harper; but then he would hide himself up for a time.  
He avoided all Popularity, refusing to sit in the uppermost Seats, though the Crowd were far more troublesome to him. Nor would he be seen to walk with more than two or three at a time. And to others he gave Money to forbear thrusting upon him, and to keep off the Throng; as Cleanthes reports in his Treatise of Bra●● Coins. At another time, the People being gathered about him, pointing to the Wooden Rails of the Altar, at the upp●● end of the Stoa; This Altar, said he, formerly stood in the middle of the Portico, ●● because it was cumbersome, it was remous where it now stands by itself; in like manner, if you would but stand a little further off, you would be less troublesome to Us. A● another time, Demochares, the Son of Laches, embracing him, and offering, if he desired it, to speak and write to Antigonus, as one that would be sure to supply him with whatever he wanted, he took it so heinously, that he would never come into his Company more.  
It is reported, That after Zeno's Decease, Antigonus should use this Expression; What a Sight have I lost! And therefore he made it his Request, by Thraso, his Ambassador to the Athenians, That he might be buried in the Ceramicum. And being asked, Why he so much admired him? Because, said the King, that after many and great Presents that I made him, he was never the more vainly proud; but still the humblest Person in the World.  
Moreover, he was full of Doubts and Queries; and whatever he heard or read, he weighed it exactly: For which Reason, Timon, in his Silli, gives him this Character; 
Like Rednosed Bawd the Mortal there I saw,  
That in the shady Stoa laid the Law;  
Bedlam Phoenissa, Gammer Prate-apace;  
For you might think him Woman by his Face;  
Her Wicker-Basket all the while ran o'er 〈◊〉  
But empty-headed as an old Bandore.   
He was a diligent Observer of Philo the Logician, with whom he spent much of his Time; for which Reason he was admired by Zeno the younger, no less than his Master Diodorus.  
Timon also derides the Shabbiness of his Attendants; who were all a sort of Needy, Rascally, Nasty Tatterdemallions. 
Close at his Heels a Crowd of Varlets creep,  
Old Hats, Buy any Brooms, and Chimney-Sweep,  
In Tatters, Rags and Jags, see where the Clown  
They follow; the mere Scum of all the Town.   
He had a Morose, Dogged, Surly Look; and his Forehead was all furrowed into Wrinkles. His Habit also was very mean, approaching next to Barbarous Penury, under pretence of Frugality.  
When he reproved any Person, he was very quick and concise, not using many Words; nor would he do it too closely, but expressing himself at a distance; as when he twitted a spruce young Gallant, that passed slowly by him in his Chariot: He does well, said he, to keep his Eyes off the Dirt; for he cannot see himself there, as he does in his Glass.  
Another time, a certain Cynic, telling him, he had no Oil in his Cruse, desired him to bestow some upon him; to whom Zeno made Answer, He would give him none: As he was going away, he bid him take notice which of the two was the more impudent.  
Being wantonly affected toward Chremonides, when the Lad and Cleanthes sat down, he rose up; at which Cleanthes admiring, I have heard, said he, the most skilful Physicians say, that the best Cure for a Swelling is Rest.  
Two Persons at a Banquet, lying upon the same Couch, and Zeno observing, that he who lay uppermost, and next to himself, bobbed the lowermost in the Tail with his Foot, he fell a butting the Bum of the next to him with his Knee. Upon which, the uppermost turning about; What's the Matter, said he, Dost think thy Neighbour felt any Pleasure?  
To a great Lover of Boys, I fear me, said he, those Masters will never have much Wit, that are always conversing with Children.  
He was wont to liken a neat Oration, that was nothing to the purpose, to the Coin of Alexandria, which was pleasing to the Eye, and flourished about with curious Letters, but never a whit the more in value for that; but those that were otherwise, to the Tetradrachmas of Athens, that were rudely and slovenly cut; many times surpassing those Harangues that were more politely writ.  
When his Disciple Aristo recited some things without any Grace of Delivery, other things with a rash and over-confident Vehemence, he said to him, That 'twas impossible that any man should commit such Absurdities, whose Father had not begotten him when he was drunk. Therefore he called him Prater and Babbler. himself being a Person of few Words.  
Observing a large Fish set before a notorious Glutton, that used to leave nothing for his Companions, he took away the Fish, as if he intended to have eaten it. To whom, not knowing well how to take it, How dost thou think, said he, thy Companions should bear with thy greedy Appetite every day, if thou canst not brook my hearty Feeding for once?  
Another time, when a young Stripling began to ask certain Questions, with a Peremptoriness not becoming his Age, he led the young Gentleman to the Looking-Glass, and bidding him take good Notice of his own Face; asked him, Whether be thought such Questions became his years?  
To one who told him, That several of Antisthenes' Works did not please him, for which, he also appealed to the Judgement of Sophoeles; he put the Question, Whether he thought well of any of the same Author's Writings? Who answering, That he had not seen all; Art not thou then ashamed, said he, to cull and remember what Antisthenes has said amiss, and yet to take ●…o Notice of what he has done well.  
To one that found fault with the Brevity of the Philosopher's Sentences, he replied, That their very Syllables ought to be shorter than 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 show, said he, how highly he preferred 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 splayed with his Mouth, or skew-skawed his Lips to and again, as many did, through difficulty of Utterance. Moreover, That they who spoke well, were not to permit their Auditor's Leisure to stare, like Workmen who put their Pieces to show. On the other side, That it became the Hearer to be so intent upon what was delivered, as not to permit himself time to take Notes.  
To a young prating Fool that spoke more than became him; Thy Ears, said he, are run into thy Tongue.  
To a handsome young Man, that said, He did not believe a Philosopher could be in Love; There is nothing, said he, more irksome to us than Beauty.  
He was wont to say; That most Philosophers in many things were mere 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 than 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 handsome, came to him to be his Scholar; 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 accustomed 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 advised 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 than to a mere Smackering in Learning.  
He admonished 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 supplied 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, than Poetry; and that there was nothing which we stood more in need of then Time.  
Being ask'ed, Who was a true Friend? he answered, The tother Myself.  
Having discovered one of his Servants in a piece of Thievery, he chastised him severely; at what time the Servant crying our, What ill Luck had I to steal! And to be banged for thy pains; replied 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 asked 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 asked 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 asked 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 asked what he thought of Detraction and opprobrious Words? He replied, As if an Ambassador should be sent away without an Answer.  
Apollonius Tyrius relates, That when Crates pulled 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 lived with Diodorus, as Hippobatus relates; with whom he studied Logic; wherein, when he came to be a Proficient, he repaired to Polemo, with an intention to abate his Pride: Who, as it is reported, so soon as he saw him coming, O Zeno, (cried 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 asked 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 defined 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, than he that of himself understood all things: For the one was Master of Understanding only; but the other by Obedience put in execution what he understood.  
Being asked, why he was so austere? He replied, That Humour empties when I take off my Cups. Lupins are bitter, but being steeped 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 affirmed, 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 than a very thin Cloak: So that it was said of him, 
Nor could the Winter'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 charmed,  
The Labour of his Mind his Body warmed.   
Nor were the Comic Poets aware of the Encomiums which they gave him, while they bestowed their Jokes and Sarcasms so freely upon him; among whom Philemon was one in his Comedy, called The Philosopher; where he cries, 
A Parsnip serves for Bread, for Meat a Sprat;  
A Draught of Water, and a Mess of Chat:  
And thus our new Philosopher has found  
A way to keep his Wits 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 than the Philosopher: Which perhaps might be borrowed from that of Posidippus, in his Metapherumeni. 
And so may he become in some ten days,  
More abstinent than ever Zeno was.   
And indeed he surpassed all others for Goodliness of Form, and awful Gravity; nay, by the heavens, in Felicity too: For he lived to Fourscore Years of Age, free from all Distempers, in perfect Health.  
As for Persaeus, Famous in the Schools of Morality, he died 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 arrived at that of Age, as he was going out of the School, he stumbled, and broke 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 strangled himself, and so expired. Being dead, the Athenians buried him in the Ceramicum, and honoured him according to the Decree beforementioned, in Testimony of his singular Virtue. Upon whom Antipater the Sidonian, made the●g ram. 
Here Cittium's Glory, Zeno the sublime,  
Now lies; who that he might. Olympus' climb,  
Never Pelion upon Ossa strove to raise;  
No famed Herculean Deeds advanoed 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 lived, till Time did snow  
Majestic reverence on his Aged Brow;  
By Dint of Wit he made the Foe give Ground,  
While for his Weapons Masculine Words he found,  
A Sect with matchless Vigour to defend,  
That Man's beloved Liberty maintained.  
What though Phoenician born; from thence what Shame?  
Was't not from thence the Mighty Cadmus came?  
Who first taught Greece those Letters that have since  
Filled all the World with Grecian Eloquence.   
Then in Commendation of all the Stoics in general, Athenaeus the Epigrammatist, thus expresses himself; 
Oh happy Mortals, skilled in Stoic Lor●,  
How does the World your Documents adore!  
Virtue, they cry, 'tis 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 swayed,  
Are by their Pleasures to Destruction led.  
These were the Monuments of Zeno's Name,  
That Stoic Doctrine reared 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  
Spread through th'inquiring World: Some say, the Flame  
Of Nature dampt, his wasted▪ Fire went out;  
But the Report of being starved 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 sprained.  
And then, as if admonished by the Fall,  
I come, he cried, 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 carried 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 cavilled 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 looked 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 Freemen. So that Parents and Children among the Stoics, 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 Expenses 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 Republic; as Chrysippus testifies. Of Love-Matters, he writes at the Beginning of his Book, Entitled, 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 isidore the Rhetorician of Pergamum; who says, That there were several Opinions and Sayings of the Stoics looked upon as Erroneous, expunged and razed out by Athenodorus the Stoic, who was Keeper of the Library at Pergamum, which were afterwards re-inserted; Athenodorus▪ being discovered, 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 Physician of Herophilis, a Person of a solid Judgement, but no great Writer; the sixth, a Grammarian; whose Epigrams are commonly sold; the seventh, a Sydonian, and an Epicurean Philosopher, Famous both for Sense 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 sacked and plundered by the Enemy: At which, when Persaeus seemed to be somewhat disturbed, and continued in a Melancholy Humour; 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 Indifferency.  
Herillus, the Chalcedonian, who asserted Knowledge to be the End.  
Dionysius of Heraclea, who asserted Pleasure to be the End; for being extremely troubled with sore Eyes, he could not be brought to think Pain indifferent.  
Sphaerus, of Bosphorus; Cleanthes, the Son of Phanius, an Asiatic, who succeeded Zeno in his School. Which Person Zeno was wont to compare to hardened Steel, that was difficult to be engraved; but wherein the Impression once being made, lasted a long time before it was worn out. Moreover, after the Death of Zeno, Sphaerus became his Disciple likewise.  
Next to these, the most Noted Disciples of Zeno, were Athenodorus, of Soli; Philonides, of Thebes; Calippus, of Corinth; Posidonius, of Alexandria; and Zeno, the Sidonian.  
As for his Opinions, they were these; and not only his, but of all the Stoics in general; which we shall set down under several Heads, as it has been our Custom hitherto.  
They divided Philosophy into Three Parts; Natural, Ethical, and Logical. Which Division was first made Use of by Zeno the Cittian, in his Book of Reason; and Chrysippus, in his First Book of Physics; and by Diodorus Ephillus, in his First Book of Introductions to Opinions; Eudromus in his Moral Institutes; Diogenes the Babylonian, and Posidonius.  
Now these divided Parts, Apollodorus calls Places; Chrysippus and Eudemus, Species'; others, Genus': For they affirm Philosophy to be a Creature; comparing Logic to the Bones and Nerves, Ethics, to the Flesh; and Physics, to the Soul: And then again, to be like an Egg; of which they resemble Logic to the Shell; Ethics, to the White; and Physics, to the innermost Yolk. Others there are, who will have Philosophy to be like a fruitful Field; Logic representing the Hedge; Ethics, the Fruit; and Physic, the Soil and Trees. Lastly, others among. 'em, compare it to a Beautiful City, surrounded with stately Walls, and under an excellent Form of Government; not admitting any Part to be preferred before the other; but affirming all Parts to be equally mixed. Some there are who place Logic in the first place; next Physics; and Ethics, last of all. Thus did Zeno, Chrysippus, Archidemus, and Eudemus. For P●olomean Diogenes begins with Ethics. Apollodorus ranks 'em in the second Place: But Panaetius, and Posidonius, begin with Physics; as did also Phanius, the Kinsman of Posidonius, in his Treatise of Schools.  
Cleanthes divides Philosophy into Six Parts; Logical, Rhetorical, Ethical, Political, Physical, and Theological. Others divide Logical into Two Parts; Rhetorical and Logical. Others add the Defining Part, relating to Canons and Judgements. Which they make Use of, either to find out the Truth, and there they correct the Varieties of Fancy; or else, for the Knowledge of the Truth: for that things were understood by the most common Notions.  
Rhetoric they affirm to be the Art of well Speaking and Discoursing of those things which are proper for Explanation. Logic, the Art of well Disputing of those things that are discoursed of by way of Question and Answer: and therefore they define it to be the Art of True and False, and of that which is Neither.  
Now then for Rhetoric, they asserted it to be Threefold; Deliberative, Judicial, and Demonstrative. And then, that it consisted of Three Parts; Invention, Elocution, and Disposition. Next, they divided Rhetorical Oration into Exordium, Relation, Confutation, and Epilogue.  
Logic, they divided into the Places of Things signified, and of the Voice: The Place of Things signified, they subdivide into the Places of Things conceived in the Fancy, and of Axioms, perfect Determinations, Predicaments, Things alike, whether straight or supine, Genus' and Species', consisting of Things fancied; as also of Arguments, Tropes, and Sillogisms, unnatural Sophisms, which are sometimes False, or True, or Negative, Sorites, and the like to them, Defective, Ambiguous, Conclusive, Obscure, Horned Sillogisms, Captious Argumentations, and those other, called Therizontes, or the Reapers.  
But that the proper Place of Logic, already mentioned, related to the Voice, which showed the Sound of the Letter; what the Parts of Speech; and discovered Soloecisms and Barbarisms, discoursed of Poems, Ambiguities, of Harmonious Sounds, of Music, of Terms, Periods, Divisions, and Sentences. Of all which, they accounted the Theory of Sillogisms the most useful; for that it explains the Demonstrative Part, and conduces much to the Reformation of Opinions, as the Assumption shows both Method and Memory: Besides that, it is the readiest way to collect and infer: For a Sillogism is an Argument collective from all things. Demonstration explains what is the least apprehended, by what is best understood. Fancy is the forming of Things in the Mind. Of which, the one is that which easily apprehends; the other with more difficulty, or not at all. That which easily apprehends, is that which they call the Discernment of Things, proceeding from that which is, according as it is, and deeply Charactered and imprinted in the Mind. Where the Fancy cannot apprehend, it happens, that either the Thing is not, or not as it is; according to that which is called Measure and Form; or not as it is conceived in the Soul and Fancy. Therefore of necessity Logic must be a Virtue comprehending many other Virtues: As, Aproptosian; by which we understand what to consent to, and what to decline: Aneicaioteta, a strong Persuasion of the Impertinency of the Thing, so as not to submit our Reason to it: Anelexian, which is said to be such a Force of Persuasion of the Truth of a Thing, as not to be dissuaded from it: and Amataioteta; which is a Resolution not to be persuaded from one Thing to the contrary: For they hold Knowledge to be a certain and sure Apprehension, or Habit in the Reception of Ideas immutable by Argument. And indeed, a wise man may be apt to stumble in his Reason without the help of Logic; for that he is not able to distinguish Truth from Falsehood, but by her Assistance; nor to discern between Probable and Ambiguous; nor is there any putting or answering a Question without it. It extends itself also to Inconsiderateness in Negation; as likewise to things that are existent; so that it causes those whose Fancies are not well exercised, to deviate into Folly and Irregularity. Nor is it otherwise that a wise Man shows his Acuteness, his Perspicacity, and his Shrewdness in Reasoning: For it is the same thing rightly to discourse and argue, or to answer properly to a Question; which are every one requisite for a Person skilled in Logic.  
These were their Opinions in general; and now that we may not omit Particulars, and their Sentiments touching the Art of Institution, which Diocles the Magnesian has set down word for word in his Excursions of the Philosophers, we shall recite his Words. The Stoics (says he) are pleased to give the first place to their Discourse concerning Fancy and Sense, as being that by which we discern and judge how Truth may be known.  
Fancy therefore, as it is thus read generally, the Consideration of Consent, of Apprehension and Understanding, cannot subsist without Fancy, in regard it precedes all other things; and the Mind, whose Duty it is to pronounce, utters forth in Words what it suffers from the Fancy. However, Fancy and Phantasm differ; for Phantasm is the Opinion of the Mind; as it happens when we dream. But Fancy is the Impression of a certain Form in the Mind, that is, a Mutation, as Chrysippus calls it in his Treatise of the Soul. Nevertheless the Form is not imprinted like the Impression of a Seal: For it is impossible that several Figures should be stamped upon one and the same Superficies: For the Fancy receives its Notion from that which exists according as it is, as being imprinted and stamped upon it; not from that which has no Existence, which cannot be done. Now of Fancies, as they say, some are sensible, others not sensible, if they be apprehended by the Sense or Senses. Insensible; such Things as are comprehended in the Mind, as incorporeal Things, and such as are apprehended by Reason. Moreover, Sensible Fancies operate upon Things existent, by Approbation and Consent: Moreover, there are the Evidences of Fancies, if they work upon Things existent. Again, Fancies are some Rational, others Irrational. Rational, those of Rational Creatures. Irrational, those of Creatures destitute of Reason. If Rational, they are said to be Thoughts and Cogitations. But for Irrational, no Name has yet been found. Some Fancies are Artificial, others not. For an Artist fancies a Statue one way, an Ignorant Person another way. Sense, according ●● the Stoics, is a Spirit proceeding from the 
* Cicero renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principatus Animi.  Principality of the Mind, and insinuating itself into the Senses; and it is called The Apprehension, by their means, and the Architecture of the Senses, which is the reason that some are bad; and the Operation or Energy of the Senses. But Apprehension, say they, proceeds from the Sense of Black or White, Rough or Smooth: But those things which are collected by Demonstration, proceed from Reason; as that there are Gods, and that they take care of Humane Affairs: For, of things that are understood, some things are understood by Accident, some by Similitude, others by Proportion; some by Transmutation, others by Composition; and others by Contrariety. By Accident, sensible things are apprehended; by Similitude, as Socrates by his Picture; by Proportion, as Tityus and the Cyclops, by their Bulk; or a Pigmy, by his Smallness. And the Centre of the Earth is distinguished by Proportion, from the Centre of the lesser Orbs. By change of Situation; as, Eyes in the Breast. By Composition, we understand a Hippo-Centaur; and by Contrariety, Life from Death. Naturally, we understand Justice and Goodness; and by Privation, Lameness.  
These are the Sentiments of the Stoics, concerning Fancy, Sense and Intelligence.  
They hold the Apprehensive Faney to be the Judge of Truth; that is to say, of Truth that proceeds from that which is existent, according to the Opinions of Chrysippus, in his Twelfth Book of Physics, Antipater and Apollodorus. For Boethus numbers up several other Judges of it; as, the Mind, the Sense, the Appetite, and Knowledge: But Chrysippus dissenting from him, in his First Book of Reason, makes Sense and Anticipation to be the Judges of it; affirming Anticipation to be a Knowledge by Nature of Vniversals: Though some others of the more ancient Stoics allot that Excellency to right Reason.  
As for Spaculative Logic▪ most do hold, That it ought to be referred to the Place of the Voice. Now the Voice is the Percussion of the Air, and is properly subjected to the Sense of Hearing, according to Diogenes the Babylonian, in his Treatise of the Voice. The Voice of a Beast is a violent Verberation of the Air; but the Voice of Man is articulate, and proceeds from the Mind, as Diogenes asserts; and comes to perfection at Thirteen Years of Age; as Archedemus, in his Ninth Book of the Voice, Diogenes, Antipater, and Chrysippus, in his Third Book of Natural Things, affirm.  
Now whatever acts, is a Body: But the Voice acts, when the Voice of the Speaker strikes the Ear of the Hearer. A Word is a Voice consisting of Letters; as for Example, Day. Speech is a significant Voice, proceeding from the Understanding; as, It is Day. A Dialect is the various Pronunciation of a different Province in the Greek Language; as, in the Attic Dialect, Thalatta; in the jonic, Hemere. The Elements of Words are the Four and Twenty Letters. In the Letter is to be included, the Element, the Character, and the Name; as in α, Alpha. Of the Elements, there are seven Vocal, or Vowels; as, α, ε, η, ι, ο, υ, ω. Alpha, Epsilon, Eta, jota, O-micron, Vpsilon, O-mega; and six Mutes; β, γ, δ, κ, π, τ. Beta, Gamma, Delta, Kappa, Pi, Tau. Now there is a Difference between Voice, and Word: For Voice is no more than a Sound; but a Word is articulate. Then a Word differs from a Sentence; for a Sentence is always significant; a Word frequently without any Signification; as, 
* A made Word, to signify a Bleating Foool; 〈…〉 whence the French Word Belitre, a Ram.  Blitri.  
A Speech also and Pronunciation differ; for Sounds are pronounced, but things are pronounced; which also may be read.  
Of Speech there are five Parts, as Diogenes and Chrysippus assert; Name, Appellation, Word, Conjunction, and Article; to which Antipater adds the Medium.  
Appellation, according to Diogenes, is that Part of Speech, which shows the common Quality; as, a Man, a Horse.  
The Name, is that Part of Speech, which denotes the proper Quality; as, Diogenes, Socrates.  
A Word demonstrates the separate Predicate; as, Diogenes. Or, as others say, a Principle of Speech without a Case, signifying the Act of any Person; as, I write, I speak.  
A Conjunction is a Part of Speech without a Case, binding together the Parts of Sentences.  
An Article is a Part of Speech declined; distinguishing the Genus' of Names; as, He, of This, of That, They, These, Those.  
The Excellencies of Speech are Five; 
* Or Purity of Idiom in any Language whatever:  Graeoism, Perspicuity, Conciseness, Decorum, and Composure.  
Graecism, is a true Pronunciation according to Art, and not according to vulgar Custom.  
Perspicuity, is a manner of Utterance, familiarly expressing the Meaning of the Person.  
Conciseness, is a Speech comprehending only what is necessary for the Explanation of the Matter.  
Decorum, is the Choice of Words proper for the Subject.  
Composure, is the avoiding of Improprieties.  
Barbarism, is the Use of Words, contrary to the Custom of the flourishing Greek.  
Soloecism, is a Speech incongruously uttered.  
A Poem, is a Speech consisting of Number and Measure, more lofty than Prose; as, the vast Earth, and Air sublime.  
Poetry, is a significant Poem, comprehending the Imitation of Things, both Humane and Divine.  
A Definition, is a Speech aptly expressed by way of Explication, according to Antipater, in his Book of Definitions; by Chrysippus called Apodosis.  
Description, is a Speech introducing Matter by way of I igurative Demonstration: or, a Definition, more barely expressing the force of the Definition.  
A Genus, is the Conception of several inseparable Thoughts; as, when we say, a Living Creature; for that this comprehends all Creatures in particular.  
A Thought, is the Phantasm of the Mind, neither any Entity, or Quality; but as it were an Entity, and as it were a Quality; as when a Man thinks of a Horse that is not present.  
Species is comprehended in the Genus, as Man is comprehended under Creature. And the most general Genus is that which being a Genus of itself, has no other Genus. And the most Specifical Species is that, which having no Species of itself, has no other Species; as, Socrates.  
Division, is a dividing of the Genus into all the Species' which it contains; as, when we say, Of Creatures, some are Rational, some Irrational.  
Contrary Division, is a Division of the Genus into the Species, as it were by way of Negation; as, when we say, Of Being's, some are good, some are not good; and of those Things which are not good, some are evil, some are indifferent.  
Partition, is a ranking the Genus in several Places; as, when we say, Of good Things, some relate to the Soul, some to the Body.  
amphiboly, is a Sentence that may be construed two ways; so that several Meanings may be collected from it.  
Logic, is the Knowledge of Truth▪ Falsehood, and that which is neither; and it relates as well to Things that signify, as to things that are signified.  
In the Place of Things signified, they treat of Things Dicible, of perfect Conclusions, Axioms, and Syllogisms; of Defectives, Predicaments, Actives, Passives.  
Things Dicible, are such things as may be spoken according to Logical Fancy.  
Of which, some are by the Stoics said to be perfect, others deficient.  
Deficient, are those things that are imperfectly uttered; as, when we say, He writeth; the Question is, Who writes?  
Perfect, where the Sentence is perfect; as when we say, Socrates writes. The Predicaments therefore are numbered among Things imperfectly said; but in the Number of Perfect Things, Axioms, Syllogisms, Questions and Answers are to be reckoned.  
A Predicate, is that of which something is pronounced; or according to Apollodorus, a Thing coupled to one or more Things; or an imperfect Word coupled with a right Case, to produce a Maxim.  
Of Predicates, some consist of Noun, and Verb; as when we say, To sail by Rocks: Others are Active, others Passive, and others Neutral.  
Active, which are construed with an oblique Case, to produce a Predicate; as, when we say, He hears, he sees, he speaks.  
Passives, which are construed with a Passive Particle; as, I am heard, I am seen.  
Neuters, which are neither Active nor Passive; as, to be wise, to walk.  
Contra-Passives, are such, as in Passive Voices cease to be Passive, as being Actions; as for Example; when we say, He is shaved; for the Word comprehends the Person that is shaved.  
Oblique Cases are the Genitive, the Dative, and the Accusative.  
An 
* Priscian translates the Word Axiomata, Dignities, or Congruities.  Axiom is that which is affirmed to be either True or False; or as Chrysippus defines it, a Perfect Thing to be denied or affirmed, as to what is in itself.  
A Maxim affirms or denies what is in itself; as, It is Day; Dio walks: For he that says, It is Day, seems to affirm that it is Day; for if it be Day, 'tis true what is pronounced; if not, the Maxim is false.  
Now there is a Difference between a Maxim, a Question, and Interrogation; for there is the Imperative, Adjurative, Optative, the Subjunctive, the Vocative, and a Thing like a Maxim.  
An Axiom, is, when in speaking, we pronounce a Thing either to be True or False.  
A Question, is perfectly like an Axiom; but which requires an Answer, Whether it be so or no? as, when we ask, Is it Day? Which is neither true nor false; but when we answer, It is Day; than it becomes an Axiom.  
An Interrogation, is when we cannot answer punctually to the Thing, Yes, or No; but, He dwells in such a Place.  
An Imperative, is when we command in speaking.  
But Thou, repair to Inachus' s Ford.  
A Vocative, When they that speak, call upon some Person or other.  
Renowned King of Men, O Agamemnon▪  
An Enunciate, is when we utter so mething like an Axiom; which being redundant in some Part, or defective, cannot be called an Axiom.  
And is not this a pleasant Abode for Virgins?  
Is this same Shepherd like a Son of Priam?  
Where the Questions are ambiguous, and a Man knows not well what to answer: For Questions and Interrogations are neither true nor false; whereas Enunciates are either true or false.  
Of Enunciates, some are Plain and Simple, or not; as Chrysippus, Archedemus, Antipater, and Crinis affirm.  
Simple, Wherein there is nothing of Ambiguity; as for Example, It is Day.  
Not Simple, Where the Proposition is ambiguous; as, If it be Day; or else consists of more than one Proposition: If it be Day, 'tis Light.  
Among Simple Enunciates, there is the Enunciative, the Negative, the Privative, the Categorical, the Predicamental, and the Indefinite.  
Among the Compound Enunciates, there is the Complex, the Connexed, the Causal, that which proves the most, and that which proves the least, and the Negative; as, when we say, It is not Day; but he affirms, It is Day. Of which, the Superenunciative is a Species; which Superenunciative is the Negative of a Negative; Not that it is not Day; for he asserts, It is Day.  
The Negative consists of the Negative Particle, and the Predioate; as, No Man walks.  
The Privative, is that which consists of the Privative Particle, and the Axiom, or Congruity, according to its Efficacy; Such a one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Inhuman.  
A Praedicative, consists of a right Case, and a Predicate; as, Dio walks.  
An Indefinite consists of an Indefinite Particle, or Indefinite Parts; as, a certain Man walks; He is moved.  
The connexed Enunciate, according to Chrysippus, and Diogenes, which consists of the Conjunction Copulative, If; for the Connexion is plain by the Consequence of the Second to the First; beginning in the Enunciate, and ending in the Enunciate; If it is Day, 'tis Light: For if the First be, the Second must be true.  
A Complex Enunciate, is that which is joined together by certain Complexed Copulatives; It is both Day and Light.  
Disjunctive, is that which is joined together by a Disjunctive Copulative; as, Either it is Day, or it is Night. Which Disjunctive shows, that one of the Maxims must be false. The Causal, is that which is knit together by the Particle Because; as, Because it is Day, it is Light; as if the First were the Cause of the Second.  
That which demonstrates the Greater, is joined together by the Word Rather, placed in the midst of the Enunciate. It is Day, rather than Night.  
That which demonstrates the Less, is quite contrary to the former; as, when we say, It is less Day than Night.  
Other Maxims there are which mutually contradict one another, according to Truth and Falsehood: of which one is the denial of the other: For Example, It is Day, and it is not Day.  
Therefore a true connexed Maxim is, where the Opposition in the End is repugnant to the chief Intention of the Beginning: For example; If it be Day, 'tis Light. Which is true, in regard he that opposes, and says, 'tis not Light, contradicts the Affirmative, It is Day.  
A Connexed Enunciate is either false, where the Opposite in the End, is not repugnant to the Beginning; as, If it be Day, Dio walks: for that Part, Dio walks, is no way repugnant to If it be Day.  
But a true connexed Enunciate, is that which beginning with a Truth, ends with the Consequence, as thus; Because it is Day, the Sun shines upon the Earth.  
But a false Connexed Enunciate either begins with a Falsehood, or does not end in a Consequence: For it does not follow, because it is Day, that Dio walks.  
A true Causal Enunciate, is, where the first Part ends in a Consequence, yet the End is not the Consequence, of the Beginning: For example; Because it is Day, it is Light. For it follows, That because it is Day, it is Light; but it does not follow, that, it is Light because it is Day.  
A false Causal Enunciate, is, where it either begins with a Falsehood, or does not end with a Consequence: For example; Because it is Night, Dio walks.  
A Probable Enunciate, is that which induces to a Consent: As thus; Whatever she be, that brings forth, is the Mother of that Birth. This is false; for no Bird is the Mother of an Egg.  
Moreover, there are some things Possible, others Impossible; some things necessarily must be; others, for which there is no necessity they should be.  
Possible, is that which demonstrates a Thing to be true, so that there is nothing external which opposes that Truth; as thus; Diocles lives.  
Impossible, is that which cannot be proved to be true; as, that the Earth flies.  
Necessary, is that which being true, cannot be proved to be false: Or, may be so proved, but that certain external things convince us to the contrary: as, Virtue is profitable.  
Not Necessary, is that which is true, yet may be false, if external things do not oppose it; as, Dio walks.  
A Likely Enunciate, is that, for which there are several Reasons that it may be true; as, That we shall live till the next Day.  
There are other Distinctions, Transitions and Conversions of Enunciates out of one into another; of which we shall speak more at large.  
But now, an Argument, as Crinis asserts, is that which consists of a Proposition, an Assumption, and an Inference: as thus; If it be Day, 'tis Light: But it is Day; there's the Assumption; therefore it is Light; and that's the Inference.  
A Mood, is, as it were, the Figure of an Argument: as for example; If it be the first, than the second; but it is the first, therefore the second.  
A Hypothetic Argument is composed out of both, as thus; If Plato lives, be breaths; but the first is true; therefore the latter. Which sort of Argument was introduced to avoid Prolixity of Words in the Composition of Arguments, that might otherwise require a long Assumption, and a long Inference; and therefore it is more concise to say, If B. therefore A.  
Again, there are some Syllogisms admit of a Conclusion; others, not.  
They admit no Conclusion, where the Opposite in the Conclusion is repugnant to the Connexion of the Proposition: as thus; If it be Day, 'tis Light; but it is Day; therefore Dio walks.  
Of Conclusive Syllogisms, some are said to be Conclusive equivocally to the Genus; others, collectively.  
Collective Arguments, are such as either need no Demonstration, or leading to Demonstration, by the means of one or more Positions; as, If Dio walks, therefore Dio moves.  
Conclusive Arguments in Specie, are such as do not collect Syllogistically: For example; This is false: 'Tis either Day, or 'tis Night: But it is Day; therefore 'tis not Night.  
Arguments not Syllogistical, are such as resemble Syllogisms, but conclude nothing: For example; If Dio be a Horse▪ Dio is a Creature; therefore Dio is no Creature.  
Arguments are either true or false.  
Those that are True, are collected from true Things: as thus; If Virtue be profitable, Vice is hurtful.  
False, are they that contain something of Falsehood in the Propositions; or else, such as conclude nothing: For example; If it be Day, 'tis Light; but it is Day; therefore Dio walks.  
Arguments, also are either Possible, or Impossible; Necessary, or Unnecessary.  
There are others called Anopodeicti; because they require no Demonstration.  
Other Sorts are enumerated by others; but Chrysippus reduces them to five Sorts; from which all manner of Arguments may be taken.  
The first is Demonstrative; where the whole Argument is composed of Conjoined and Antecedent; and where something conjoined begins, and the Conclusion infers. If the First, the Second; but the First; therefore the Second.  
The Second Mood is, where there being two Opposites in the Proportion, the Conclusion is opposite to the Assumption; as, If it be Day, 'tis Light; but it is Night; therefore it is not Day. Where the Assumption rises from the opposite Consequent, and the Conclusion from the Antecedent consequent.  
The Third Mood, is that which infers from a Negative Complication in the Proposition, and from one of those Suppositions in the Complication, infers something opposite to all the rest. Plato is not dead, and yet living; but Plato is dead; therefore he is not alive.  
The Fourth is, which from a disjunctive Proposition, and something contained in the Disjunctives, concludes in opposition to the rest. Either it is first or second; but it is the first; therefore it is not the second.  
The Fifth is, where the whole Argument being disjunctive, the Conclusion infers from the Disjunctive, and one of those things which are opposite in the Disjunctive: as thus; Either it is Day, or it is Night; but it is not Night; therefore it is Day. For from Truth, Truth follows, according to the Opinion of the Stoics. It is Day, therefore 'tis Light. And Falshood follows Falsehood: as thus; 'Tis false that it is Night, therefore 'tis false that it is dark. Nor do they infer a Truth from what is false. The Earth flies, therefore the Earth is. For when we affirm the Earth to be, it is not necessary that it should fly.  
There are other Arguments, which are called Involved, and Latens; other 'Ounds, or of little Importance.  
The Obscure, or 
* Here Leertius is censusured by Cucius and Casaubon, to have mistaken; for that which he calls Involved, is the Sorites.  Involved: as thus; Two are not a few, nor Three; if not these, than not Four; and so to Ten: But Two are a few; therefore Ten.  
The Otis, is a Conjunctive Argument, consisting of Finite, and Infinite; having both Assumption, and Conclusion: as, If he be not here, he is not at Rhodes.  
This is the Logic of the Stoics; to which they are so bigoted▪ that they believe the Logician to be the only Wise Man; for that all things are to be discerned by the Speculation of Words; and for that all Natural and Moral Studies stand in need of Logical Assistance.  
Thus much of the Rational Part of their Philosophy: Now their Moral Philosophy they divide under several Heads, or Places; under the Titles of Natural Inclination, of Good and Evil Things; of the Affections, of Virtue, of the End, of Primary Dignity, of Actions, and Duties, of Exhortations, and Dehortations: which are the more nice Distinctions of Chrysippus, Archedemus, Zeno of Tarsus, Apollodorus, Diogenes, Antipater, and Possidonius. For Zeno the Cittian, and Cleanthes, as being more ancient, handled these Matters more plainly, and with less Subtlety. However, they divided this Part of Philosophy into Natural and Physical; and held, that Self preservation was the first of all Desires infused into all Creatures, by the Dictates and Instinct of Nature: as Chrysippus' asserts in his First Book De Finibus; alleging, That the first thing which was familiar and inherent to every Creature, was the Notion of that Sympathy and Concord which is between every Creature: which it was not probable, that the Creature could either alienate or create in himself; it remains, that all Creatures accord by Nature. And thus it comes to pass, that they withstand and repel what is hurtful, and embrace what is delightful and beneficial.  
But whereas there are some who affirm▪ That the Desire of Pleasure was the first Appetency infused into the Creatures, the Stoics deny it: For, say they, If there be any such Thing as Pleasure, it is only an additional Thing, which Nature seeking of herself, receives, as pleasing to the Constitution of the Body. And hence it is, that the Creatures become cheerful and vigorous, and that Plants and Trees spread and flourish. Neither has Nature, they say, made any Distinction between Plants and Animals, so as to distribute those Desires into either, without Sense and Appetite; so that we ourselves covet many things after the nature of Plants: But this Desire being augmented in Animals, the Use of which leads 'em to covet things most familiar to their Notions; in them Nature, and a sort of Reason governs this Appetite: for Animals are a sort of Rational Creatures, to whom Reason is bequeathed in a more perfect manner then to Plants; therefore Nature prompts 'em by a kind of Reason, to live the most commodiously they can. And therefore Zeno, in his Treatise of the Nature of Man, affirms the End, to be no more then to live correspondent to the Laws of Nature; which i, to live virtuously: Which was also the Opinion of Cleanthes, Possidonius, and Hecato. Again, That it was the same Thing to live virtuously, as to live according to the Experience of those things that fall out according to Nature. And therefore the End, is to live close up to Nature, that is, according to his own, and the Nature of all Things, acting nothing which the common Law of Nature forbids; which is the true Law diffused through all the Creatures, and the same in Jove, the principal Governor and Upholder of all things. And hence the Virtue of a happy Man, and the Prosperity of Life, when he acts all things according to the Symphony and Agreement of that Daemon in every one, with the Will of the Supreme Governor. Diogenes therefore asserts the End to be no other, then to acquiesce in the Reason of those things which are according to Nature. Archedemus, That it is to live in the Observance of all things that are decent. Chrysippus' also asserts, That we ought to live according to Nature, as well that which is Common, as that which is properly humane. But Cleanthes admits only Common, and not any Particular Nature, to be our Guide; That Virtue is an acknowledged Habit or Disposition, and that it is desirable for its own sake, and not out of Fear, or Hope, or for the sake of any external Thing; and that Happiness consists in it, the Soul being made for the convenience of the whole Life: but that the Rational Creature, is sometimes perverted by the allurements of Outward Things, sometimes by the Persuasions of Education and Friendship; for that Nature infuses innocent Desires.  
There is another sort of Virtue, commonly and every where a Perfection, as that of a Statue: another invisible, as Health: another sort speculative, as Prudence. Hecato also asserts, That there are certain Scientifical and Speculative Virtues, that derive their Being from Contemplation; as Prudence and Justice: others, that come not within the Verge of Speculation; as Health: for that Health may attend upon a Mad Man, who has a kind of defective Speculation; and there may be Strength in the Arches and Buttresses of Buildings: And they are therefore said not to appertain to Contemplation; because they are not admitted by Choice and Consent, but only as they happen; and for that they are common as well to the Bad, as to the Good; as Health and Fortitude. Now that Virtue is substantial, Possidonius draws his Argument from hence; That Socrates, calisthenes, Diogenes, and the rest, made a Progress in Learning, and increased their Knowledge; and that Evil is Substantial, because it is the Contrary to Virtue. Then again, That Virtue is to be taught, appears from hence, That Bad Men are brought to become Good; as Chrysippus, Cleanthes, Possidonius and Hecato affirm.  
Panaetius asserts two sorts of Virtue; Speculative and Active. Others will have three sorts; Rational, Natural and Moral. Possidonius reckons four sorts; Cleanthes, Chrysippus, and Antipater, more. Apollophanes allows no more than one, which is Prudence.  
Then again, of the Virtues, they affirm some to be Primary, others inferior to them: That the Primary Virtues are Prudence, Fortitude, Justice and Temperance; of which, Magnanimity, Continence, Patience, Sagacity, and Dexterity in Advice, are Species'.  
That Prudence is the Knowledge of Good and Evil, and of Things Indifferent.  
That Justice was the Knowledge of what was to be desired of Choice, and what to be shnnned, and of what was in the midst between both.  
That Magnanimity was a Knowledge that raised the Habit above all Contingencies, common as well to the Bad, as to the Good.  
That Continency was an invincible Habit, not to be overcome by Pleasure.  
That Patience was the Knowledge where and when to persevere.  
That Sagacity was an Inventive Habit, and quick Apprehension of our Duty.  
That Dexterity in Advice, was a Knowledge which instructed us, when and what to act for the best advantage.  
In like manner, they held Vices, some to be Cardinal, others of a lower Form: as, Folly, Cowardice, Injustice, Intemperance, Incontinence, Blockishness, and Imprudence in Advice: and that Evil is the Ignorance of those things, of which Virtue is the Knowledge.  
That the General Good was what was Useful and Beneficial: the Particular Good, either the same, or not deviating from it. And therefore they make a threefold Distinction of Virtue, and that Good which partakes of it: Good, from whence; as, in a Virtuous Action: Good, from whom; as, from a sincere Person, delighting in Virtue.  
Another way they define Good, according to the Nature of Rational, or as it were Rational. Such is that Virtue, of which while we partake, we act according to Virtue, and become good. The Accessions to which, were Joy and Gladness. And so it is in Evil Things; Imprudence, Fear, Injustice, etc. Of which they that partake, commit Evil Actions.  
Moreover, of Good Things, some there are that appertain to the Mind; others extrinsical; others, neither appertaining to the Mind, nor extrinsical.  
Of the first sort, are the Virtues, or Virtuous Actions.  
Of the Second, Nobility of Birth, Honest and many Friends, and Prosperity, concomitant with these.  
Of the Third sort, when a Man is virtuous and happy within himself.  
The same is to be said of Vices; for Vices and vicious Actions proceed from the Mind: extrinsical, are Treason to a Man's Country, & Falseness to his Friend; but Evil, that neither concerns the Mind, nor is extrinsical, is that Infelicity, to be a Devil to himself.  
Another Distinction of Good Things, is, into such as relate to the End, Goods of Action, and others relating to both.  
Goods of Action, are Friends, and the Benefits we receive from their Assistance. But Valour, Grandeur of Mind, Liberty, Freeness from Pain, and all Virtuous Actions are Goods that relate to the End: and the same Virtues are both together as well Goods of Action, as relating to the End: For as they complete Happiness, they are Effective Goods; but as they are but Parts of Happiness, they are only Final Goods.  
And the same Distinction is to be made of Evils: For an Enemy, and the Mischiefs that proceed from him, are Effective Evils. But Stupidity, Pusilanimity, Servitude, Vexation, Grief and Sadness, and every evil Action, are Final Evils: For completing Infelicity, they are Effective; but as they are only Parts of Infelicity, they are no more than Final Evils.  
Then again, the Goods of the Mind, are distingnished into Habits and Inclinations, or Affections; and some are said to be neither the one, nor the other.  
The Inclinations are the Virtues themselves: the Habits are our Studies: Common Energies or Actions, are those Things which are neither Habits, nor Inclinations. Those good Things which are said to be Mixed, are Numerous Offspring, and Healthy Old Age. But the single and only Good is Knowledge. Present Goods, are the Virtues themselves; but not always; as, Joy and Walking: Now every Good Thing is Beneficial, Expedient, Profitable, Useful, Commodious, Honourable, Comfortable, Desirable, and Just.  
Beneficial, because we receive Advantage by it.  
Expedient, because it contains what is requisite, and aught to be.  
Profitable, because we gain by it; and for that it dissolves our repining at Expense, by raising the Compensations in Traffic above our Necessities, and readily pay to be rid of it.  
Useful, because it affords us Assistance in our Wants.  
Honourable, because Praiseworthy.  
Comfortable, because it affords us Content and Satisfaction.  
Desirable, because it is to be preferred before other Things: And,  
Just, because according to Law, and for that it begets Society.  
Honesty, they called a Perfect Good; as consisting of all the Numbers sought for by Nature, and Exactness of Symmetry. And of Honesty, they asserted Four Kind's. Just, Stout, Modest, and Scientifical; for that in these all Honest Actions are contained.  
And by the same Reason, they divided Dishonest into Four Parts; Unjust, Cowardly, Immodest, and Senseless.  
But singly, they define Honesty to be that which raises Men to Esteem, as possessing a Good that deserves the general Applause: or otherwise, as truly born to do their own Work; or after another manner, by way of Ornament; as when they pronounce a Wise Man only to be honourably Good. For Hecato and Chrysippus affirm Honesty alone to be the greatest Good; alleging it also to be Virtue, and participant of Virtue: So that it is the same thing for Goodness to be esteemed honest, as for Honesty to be prized for good: For by reason it is good, 'tis honest; and because 'tis honest, it is good.  
Thus they hold all good things to be equal; and that all Good is chiefly to be desired, and that it neither admits of less or more.  
All Being's, they affirm some to be good, some to be bad, and others indifferent.  
Among Being's that are good, they number Wisdom, Justice, Fortitude, Temperance, etc.  
Among Being's that are evil, Imprudence, Injustice, etc.  
In the Number of indifferent Things, they reckon those Things which neither do Hurt, nor Good: as, Life, Health, Pleasure, Strength, Beauty, Wealth, Honour, and Nobility. And the contrary to these: as, Death, Sickness, Labour, Shame, Infirmity, Poverty, Dishonour, and the like to these. Which was the Opinion of Hecato, Chrysippus, and Apollodorus, in their Moral Writings: for that these things are neither good nor evil; but things indifferent specifically 
So Cicero renders the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  produced. For as it is the Property of Heat to warm, not to cool; so it is the Property of Good, to do good, and not harm. But Riches and Health do as much hurt as good; and those things of which we make a good or bad Use, are not good; but we may make either a good or bad Use of Riches or Wealth, therefore neither are perfectly good; though Possidonius be of another Opinion.  
But neither will Hecato nor Chrysippus allow Pleasure to be good; for that there are some filthy and unlawful Pleasures; and nothing that is filthy and unlawful can be good. For the Use of Motion and Strength is only profitable, when virtuously made Use of; but evil, when made instrumental to Mischief.  
Indifferent Things are Twofold; either such as contribute neither to Felicity, or Infelicity: Such are Riches, Honour, Strength, Health, etc. For that a Man may be happy without all these Things, which may bring a Man as well to Infelicity as Happiness.  
In the next Place, they define Indifferent Things, as are endued neither with Desire, or Aversion: as, Whether a Man have an even or odd Number of Hairs, whether much or little Hair, or, whether his Fingers be strait or crooked. For the first, Indifferent Things incite both to Desire and Detestation; and therefore out of those they ●ull out others that are altogether indifferent, whether to be desired, or avoided: Of which sort, they call the one Produced, the other, Rejected. Produced, those Things which deserve Esteem: Rejected, those Things that are of no Value. Worth or Esteem, they define to be a Combination of Virtues to a consentaneous Life, wholly intent upon all that is Good. Then there is another sort of Esteem, which is a middling Efficacy, conducing to a Life according to Nature, which arises from Health and Riches; if they conduce any thing to a Natural Life. Then there is an Esteem in Exchange, which Men that are skilled in Commerce vary as they see occasion; as, in the Exchange of Wheat for Barley. Produced Things have therefore their intrinsic Value: as amongst Things that proceed from the Soul; as, Ingenuity, Art, Advancement in Learning, etc. Among Corporeal Things, Life, Health, Strength, a good Habit of Body, 
* For it is impossible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Place should signify Integrity; and therefore I rendered it Proportion of Limbs, as agreeing with the next Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beautiful.  Proportionate Limbs, Beauty, etc. Among Things External Riches, Honour, Nobility.  
Rejected: Among Things that relate to the Mind, are Ignorance, etc. Among Corporeal Things; Death, Sickness, Infirmity, Shame, and the like. Among External Things; Poverty, Baseness of Birth, and the like.  
Produced Things, are also produced for their own, or for the sake of others; and some both for their own, and the sake of others too. Of the first sor●▪ are Ingenuity, and Advancement in Learning, etc. For the sake of other Things, Riches, Nobility, and the like. For their own, and the sake of other Things, Vigour of Mind, Quickness of Sense, and Security from Danger. And the same is to be said of their Contraries.  
Duty, they define to be that, which being adhered to, a commendable Reason may be given for its being required by Life itself: Which extends also to Plants and Animals; for there are certain Duties to be discerned in them. Which Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zeno first derived from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come; because the Duty comes into all Creatures; and therefore he calls it an Operation proper to all the Structures of Nature: For among those things that are actuated by Desire, some are Duties, others are contrary to Duty.  
Duty therefore, is that which Reason chooses to do; as, to honour our Parents, our Elders our Country, and to assist our Friends. undutiful Acts, which Reason refuses; as, to slight our Parents, neglect our Brethren, to be unkind to our Friends, and to scorn our Country. But what Reason neither commands, nor forbids, those things are neither Duties, nor undutiful Acts▪ as, for a man to take up a Fescue fallen to the Ground, to hold a Pen, 〈…〉 
* Strigile was an Instrument which the Ancients ased to cleanse their Bodies in their Baths: Of which, see the Form and Use in Martial and Petronius Arbiter.  Strigil for another.  
Other Duties there are, which being neglected, do no great harm; as, to be careless of a Man's Health, etc. Others, the Neglect of which proves mischievous; as, when a Man, regardless of himself, maims or wounds his own Body, or wastes his Estate.  
Again, Some Duties are always to be performed; others, not at all times. Of the first sort, are, putting and answering of Questions, Walking, etc. And then there is a Middling Duty; for Children to obey their Teachers.  
They say, the Soul is divided into eight Parts; of which, the Five Senses are five Parts, the Instrument of Voice and Cogitation, which is the Mind, and the Generative Faculty.  
That the Distraction of the Mind was occasioned by Falsehood, that brought forth a thousand Perturbations, which occasioned that inconstant Agitation.  
Now Passion, according to Zen●, is an irrational and preternatural Motion, or inordinate Violence of the Soul.  
They distinguished Perturbations into Four Sorts; Pain, Fear, Conenpiscence, and Pleasure. And it is the Assertion of Chrysippus, That these Perturbations proceed from Opinion. Thus Covetousness arises from a Conceit that Money is a Thing to be desired. In like manner, Drunkenness and Intemperance proceed from an Opinion that those Things are delightful.  
They hold also, That Grief is an irrational Contraction of the Mind. The several Species' of which, they affirm to be, Pity, Envy, Emulation, Jealousy, Trouble, Vexation, Sadness, and Confusion.  
Pity, is a certain Grief for an Injury done to another.  
Envy, a repining at another's Prosperity.  
Emulation, a Grief, that another enjoys what he desires.  
Jealousy, That another enjoys what he possesses.  
Trouble, the Weight of Sorrow.  
Vexation, is a contracting Grief, that proceeds from Distress, and opposing Difficulties.  
Sadness, a painful Sorrow.  
And Confusion, an irrational Sorrow, that preys upon the Spirits, and hinders a man from seeing the Remedies that are before him.  
Fear, they hold to be an Expectance of Misfortune; to which they refer Terror, Sloth, Shame, Consternation, Tumultuary Perplexity, and Agony.  
Terror, is a Fear that causes Quivering, and Trepidation.  
Shame, is the Fear of Ignominy.  
Sloth, The Fear of being put to hard Labour.  
Consternation, is a Fear proceeding from some unwonted and dismal Accident.  
Tumultuary Perplexity, When a Man's Thoughts are at a Nonplus, accompanied with a failing and haesitation of the Speech.  
Agony, The Dread of something that does not appear.  
Concupiscence, they assert, to be an irrational Desire: To which they refer Indigence, Hatred, Contention, Love, Wrath, and Choler.  
Indigency, is a Desire of that we do not enjoy; and which being at a distance from our Possession, we eagerly pant after.  
Hatred, is, when we wish Mischief to another, as it were with Heart and good Will.  
Contention, A Desire to defend and maintain our own Opinions.  
Anger, a Desire to punish those that we believe have undeservedly and unworthily injured us.  
Love, is a Desire not incident to Good Men; for it is only an Industrious Treachery, for Beauty's sake  
Wrath is an inveterate Anger, full of Hatred, and watching Opportunity to satisfy its Rage. 
His Raging Anger for a while  
Within his Breast may seem to boil;  
But yet his Mind will never change,  
Till he has had his full Revenge.   
Choler, is a Passion soon hot, soon cold.  
Pleasure, They define to be an irrational longing after that which seems to be desirable. Of which, they number up these several sorts: Tickling Delight, Insulting Joy, and Excess of Joy.  
Tickling Delight is the Pleasure that comes by the Ear.  
Insulting, is the Rejoicing at another Man's Misfortunes.  
Joy, is the Relaxation of the Mind, alluring to Pleasure.  
Excess of Joy, is the Dissolution of Virtue abandoning itself to forbidden Liberty: For as the Body labours under several Distempers; so are immoderate Desires of Pleasure and Glory, the Diseases of the Mind.  
Sickness, is a Distemper accompanied with infirmities.  
A Disease, is a vehement Longing after that which seems delectable. And as some Diseases happen accidentally in the Body, as Catarrhs and Diarrhaea's; in like manner, there are certain irregular Pronenesses and Inclinations of the Mind; as, the Habit of Envy, Vncompassionateness, Contentions, and the like.  
They assert Three good Qualities; Gladness, Circumspection, and Will.  
Gladness, they say, is contrary to Pleasure, being a laudable Exultation of the Mind.  
Circumspection, is contrary to Fear; being a commendable shunning and prevention of Evil; for a wise Man cannot fear, but may be circumspect.  
The Will, they hold to be contrary to Appetite, as being a lawful and regular Desire.  
To the Will they refer Benevolence, Pleasantness of Humour, Friendly Salutation, and Loving Kindness.  
To Gladness, Jocondry, Cheerfulness, and Tranquillity of Mind▪ For they say, That a wise man always keeps himself in a sedate and quiet Temper, free from Passion. In another Sense also a wicked Man may be free from Passion; which is no more then to say that he is obdurate and immovable in his Resolutions: Nor can a wise Man be vainly puffed up with Pride; for his Esteem of Honour is equal to his Scorn of Ignominy; and it may so happen, that a wicked Man may be as little addicted to arrogant Vanity; as being one to whom Honour and Ignominy are the same Thing.  
Wise Men also, they say, are all morose and rigid, because they never talk of Pleasure themselves, nor admit others to discourse of it to Them. And there is another sort of Austerity, that may be compared to sour Wine, which is used in Physic.  
They also say, That Wise Men ought to be sincere; and to be cautious how they appear to outward show better than they are; for that only Iniquity masks and paints itself; but Honesty always delights to show itself Barefaced. That they should be no great Lovers of Business, which many times draws 'em from their Duty: And that they should beware of Drunkenness, which causes Madness, and the Loss of the Senses for a time. Yet it may happen that they may have extravagant Thoughts, through the Redundancy of Black Melancholy; not that their Reason fails 'em; but because Nature is weak.  
Nor ought a Wise Man to submit himself to Grief; in regard that Passion is a Rational Contraction of the Soul, according to Apollodorus, in his Morals.  
Also, That they ought to be Religious, and well skilled in the Sacred Constitutions; as enjoying a kind of Divinity within themselves. Whereas the Irreligious are without any Divinity as being contrary to the truly Pious.  
Piety, they define to be the Knowledge of Divine Worship: therefore when Wise Men Sacrifice to the Gods, it behoves 'em to be chaste and pure; as detesting all Transgressions against the Gods, by whom they are beloved so long as they remain sincere and holy. More especially, that the Priests should be Wise Men, to whom the Care of the Sacrifices, the Temples, Processions, Purifications, and other Ceremonies due to the Gods, is committed.  
That the next Reverence to that which is due to the Gods, is to be paid to Parents and Brothers.  
That Wise Men are naturally indulgent and affectionate to their Children, which Wicked Men are not.  
They believe all Transgressions to be alike; as Chrysippus, Persaeus, and Zeno acknowledge. For as Truth is not more true than Truth, nor Falsehood then Falsehood; so Fraud cannot be greater than Fraud, nor Sin then Sin: For he that is a hundred Furlongs distant from Canopus, is no more in Canopus, than he that is but one Furlong distant from it; so they that offend more or less, are equally Transgressor's. But,  
Heraclides of Tarsus, an intimate Acquaintance of Antipater, of the same City, together with Athenodorus, are both of a contrary Opinion; That some Offences are more heinous than others.  
Chrysippus' also asserts, That a Wise Man is not so reserved, but that he will undertake the Management of Public Affairs, unless he meet with any Impediment; knowing that he may be a means to prevent the Growth of Vice, and to excite his Fellow-Citizens to Virtuous Actions.  
Also, That it may be lawful for him to marry for the Procreation of Offspring; which Zeno allows in his Commonwealth.  
That a Wise Man will not obstinately uphold a Falsehood, nor assent to a Lie; and that he will embrace the Cynic Sect, as being a near way to Virtue; as Apollodorus confesses in his Morals: That he will taste of Human Flesh, if necessary Chance constrain him: That the wise Man is the only Freeman, all Evil Men being no more than Slaves: For▪ that Liberty is the Power of acting according to a Man's own Will, which Evil Men cannot do: Servitude the Privation of acting freely: Of which there is one sort that consists in Subjection; and another sort, in Possession and Subjection. To which, Lordship and Mastership are Opposites, and evil in themselves.  
That Wise Men are not only Freemen, but Princes; as Governing a Kingdom subject to none; which can be asserted only of Wise Men; according to the Opinion of Chrysippus. For he must be acknowledged to be a Prince of Good and Evil Things, which Power no Wicked Man can assume to himself.  
In like manner, They are the only Persons fit for Magistracy, for Judicature, and to plead at the Bar, and no others.  
For that they cannot well commit an Error, as not being easily corrupted.  
For that they are circumspect, and no less wary of wronging others, as of injuring themselves.  
For that they are not to be guided by false Pity, and so not apt to pardon Offenders, or remit the Punishments ordained by the Law. For neither Severity nor Pity, nor Equity itself begets any Mercy in the Soul in matter of Punishment; nor are they counted the more cruel for the Punishments which they inflict.  
Neither does a Wise Man admire at any of those Things, which to others seem Wonders and Paradoxes, such as are Abysses, the Ebbing and Flowing of the Sea, Hot Springs, or Mountains vomiting Fire.  
Neither would a Wise Man be confined to a Desert: For Nature loves Familiarity, and delights in Action and Exercise, to keep the Body in Health.  
A Good and Wise Man also will pray to the Gods, and crave Blessings at their Hands. So say Possidonius and Hecato: the first, in his Book of Offices; and the latter, in his Treatise of Paradoxes.  
They affirm, That▪ there is no true Friendship, but only among Good Men; which is occasioned by the Sympathy of Dispositions; and therefore Society is a kind of imparting in common the Necessaries of Life, because we make Use of our Friends as of ourselves; for which Reason, they desire Friends, and esteem it a Blessing to have many: But that there can be no Friendship among Evil Men.  
That it is a vain Thing to contend with Evil Men: For that all Fools are mad, or act with a Frenzy equal to Folly.  
That every Wise man does Good; as we say that Ismenius played well upon all manner of Wind-Music.  
Besides that, all Things are in the Power of a Wise man; for the Law has given him an absolute Authority.  
They assert, That the Virtues are lin●● one to another; so that he who enjoys one, possesses all the rest; for that the Speculation of Virtue is in common; as both Chrysippus, Apollodorus, and Hecato severally testify.  
Concomitants to Wisdom, are Prosperity in Counsel, and Perspicacity.  
Upon Temperance, Order and Modesty attend.  
To Justice, Equity and Probity are Handmaids.  
And Fortitude is attended by Resolution and Valour.  
They allow no Medium between Virtue and Vice: For as a Stick may be either straight or crooked, so it may be with Justice or Injustice; yet neither can Just be more Just; nor Unjust, more Unjust.  
Chrysippus' also affirms, That Virtue may be lost; which, on the other side, Cleanthes absolutely denies.  
The former avers, it may be lost through Drunkenness or Melancholy; which the latter will not allow, by reason of the firm footing it has got in the Soul; which is the true Virtue which is to be desired. And therefore we are ashamed when we do ill, because we know there is nothing good, but what is honourably virtuous▪ and this is that which suffices to render us happy, according to the Opinion of Zeno and Chrysippus, in his Treatise of the Virtues; and of Hecato, in his Second Book, De Bonis. For say they, If Magnanimity be sufficient to raise a man's Soul to such a lofty pitch, certainly Virtue must be sufficient to render a man happy, that is able to contemn all Things which can give her any Trouble. However, Panaetius and Possidonius will not allow this prevailing Sufficiency in Virtue; but affirm the Necessity of Health, Riches and Strength, to be assistant. However they assert, That Virtue cannot be lost; contrary to Cleanthes.  
They also affirm, That Justice is Justice by Nature, and not by Constitution of Law; as Love itself, and right Reason are; according to the Opinion of Chrysippus in his Treatise De Honesto.  
They also hold, that Discord itself is not contrary to Philosophy. For if this were not true, there would be a Deficiency in Life itself; 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 Commonwealth, and Chrysippus, in his Lives, and Apollodorus, in his Ethics, declare. For Love, say they, is an 
* For so Cicero, renders the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conatum, and not Insidium.  Endeavour to gain Friendship for the sake of appearing Beauty; nor is it for the sake of Coition, but of Friendship. Therefore 
† There is a confessed Mistake in this Place, not be corrected.  Thraso, having his Mistress wholly at his Command, abstained from her, for fear of being hated. So then Love is a Tie of Friendship not to be blamed; 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 preferred: 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.  
'Tis 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 ordained in their Commonwealths; for that they will all have the same Charity and Affection for their Offspring; and by that means Adultery and Jealousy will be removed 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 Account 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 inquire into the Nature of the wand'ring and fixed 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 inquire, 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 governed 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, called Matter. The Active, God; which is the Reason contained in it: Who being Sempiternal, was the Architect of the whole Structure, and of all things contained 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, turned all Substance into Water; having rarified it first into Ayr. And as the Sperm is contained in the Birth, thus this Spermatic Reason of the World remained in the Water, preparing the Matter for the Generation of external Being's; 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 produced; and into which they are to be dissolved again. That all the Elements together at first composed that motionless Substance, Matter: That Fire is hot; Air cold; Water liquid, and Earth dry; and that the same Part still remains in the Air: That the Fire is uppermost, which they call the Sky; where the Sphere of the Planets was first created; next to that, the Air; 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 adorned 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, composed of Heaven and Earth, and the Nature of the things therein contained. 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 fixed.  
Moreover, That the World was governed by Providence, and the Grand Intelligence; according to Possidonius, in his Treatise of the Gods; and that this Grand Intelligence diffuses itself through the whole, as also into our Souls; but more abundantly into some; into others, less. Into some, as a Habit, through the Bones and Nerves; into others, as the Understanding, through the Principality of the Mind. That the whole World was a Living Creature, and endued with Reason, having the Air for its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Principality of the Mind. Which was the Opinion of Antipater the Tyrian. But Chrysippus and Possidonius affirm the Heaven to be the Principality of the World's Mind, or Intelligence; and Cleanthes, to be the Sun. Soon after, Chrysippus contradicting himself, affirms  
Part of the Air to be that Hegemonicum or Receptacle of the World's Intelligence; which they affirmed to be the first Divine Nature; so apprehensible to Sense, that it was perceived to be diffused, as it were, through the Conduits of the Air, into all Creatures and Plants, and through the World itself, as a Habit.  
That there was but one World, Finite, and of a Spheerical Form; as being a Figure more proper for Motion; as Posidonius and Antipater assert.  
That beyond the World there was an immense and surrounding Vacuum▪ But that it was incorporeal; because it could contain, but not be contained by Bodies. Moreover, That there was no Vacuum in the World; but that all was closed up together in a miraculous Unity. Which happened through the Concord and Congruency of the Celestial with the Earthly Being's.  
Of this Vacuity Chrysippus discourses in his Book, De Inani, and his First Book of Natural Sciences; Apollonius also, and Posidonius in the Second Book of Natural Reason.  
That all Things like to these, were also incorporeal.  
Moreover, they held Time to be incorporeal, being the interval of the World's Motion.  
That the Time past, and to come, were infinite; only the present finite.  
They also maintained the World to be corruptible; as being created by the Reason of those Things which are perceptible by Sense. Of which, the Parts being corruptible, so likewise the Whole. But the Parts of the World were corruptible; for they change reciprocally one into another; therefore the World was corruptible. More especially, that which may be proved to change for the worse, is corruptible; but the World is subject to that sort of Change; therefore corruptible: for it is plain, that the Parts are subject to be dried up, then soaked with Moisture again. Now the World was created by the Change of the Substance into Moisture, being first rarified into Air; afterwards the Water thickened into Earth, while the thinner Part turned to Air again; which being yet more rarified, produced Fire: And lastly, out of a mixture of all these, Plants, Animals, and other Being's were created.  
Of this Generation and Corruption of the World, Zeno discourses in his Treatise of the Universe; Chrysippus, in his Physics; Posidonius, in his Book of the World; Cleanthes and Antipater, in their Works, under the same Title: And besides these, Panaetius affirms the World to be corruptible.  
Now that the World is a Creature endued with Life, Rational and Intelligible, Chrysippus affirms in his First Book of Providence; together with Apollonius, in his Physics; and Posidonius, who asserts, that the World being a Living Creature, is likewise endued. with Sense; for that a Living Creature is much more noble than an inanimate Creature: Moreover, that it is a Living Creature, is manifest from hence, that the Soul of man is as it were, more violently torn out of it.  
But on the other side, B●●thus affirms▪ That the World as not a Living Creature: But that it is but one, Zeno▪ O●ry●ippus, Apollodorus, and Posidonius all agree. And Apollodorus adds, that the World is one way called the Universe; and after another manner, the Vast Systeme, consisting of the World, and the Vacuity beyond it. So that the World is finite; but the surrounding Vacuity infinite.  
As for the Stars, they aff●rm, That the Fixed Stars are whirled about by the Circular Motion of the Heaven; but that the Planets observe their own peculiar Motions. That the Sun makes an oblique Revolution through the Circle of the Zodiac; and so the Moon likewise.  
That the Sun is a most pure sort of Fire; according to Posi●onius, in hi● Seventeenth Book of Meteors; and bigger than the Earth, but Spherical in proportion to the World. That it is made of Fire, because Fire produces all things; and bigger than the Earth, because it enlightens all the Earth; and not only the Earth, but the Heaven: Of which, a farther Proof is this; That the Earth casts a Conical Shadow, and for that the Sun is every where seen, by reason of its Magnitude.  
That the Moon partakes more of the Earth, because it is nearer to it.  
That these Fiery Bodi●● receive continual Nourishment. The Sun, being a sensible Fl●●beau, from the vast Ocean; the Moon from the Potable Rivers, being mi●●▪ d with Air; and near to the Earth, as Pos●doni●● a●●●r ●● in his 6. Book of the R●●son of Nature. The r●st receive their nourishment from the Earth. They believe the S●●●● also to be Spherical, & ● the Earth ●o be immovable. That the Moon doe● not ●hine with her own borrowed Light, but borrow● it from the Sun. That the Sun happens to be eclipsed, when th● Moon interposes h●r self, between the Sun and that part of the Earth which is next us; as Z●no writes in his Book of the Universe.  
That the Moon is eclipsed when she falls into the Shadow of the Earth; so that she is never eclipsed but when she is at the Full, and diametrically opposite to the Sun; which happens on●● in every Month: For moving obliquely contrary to the Sun, she altars her Latitude sometimes more to the North, sometimes more to the South▪ But when her Latitude comes to the Latitude of the Sun, and that which lies between, and so becomes diametrical to the Sun, than she suff●r● an Eclipse. Now she moves in her middle Latitude the Claws of the Crab, the Scorpion, the Ram, and the Bull; as Posidoni●● asserts.  
They affirm God to be an immortal Creature, rational, perfect▪ blessed, void of all Evil, governing by his Providence▪ both the World, and all things contained in it. That he is not only the Architect of the whole, but the Father of all things; but generally that Part of him which penetrates all things, is called by several Names▪ according to the Effects. In the first Place, Jupiter, by whom all things were made; then Zous, from 〈◊〉; because he gives Life to all things; next Athenai; because his Dominion extends into the Sky; which is ●ither in the Greek, Hera; as b●ing Lord of the Air; V●lcan, from the Use of Fire in forging of Iron; N●ptune, from hi● Power over the Sea; Ceres, from his Power over the Earth; with several others; for Reasons altogether as probable.  
As ●or the Divine Substance, Z●no conclude it to be the Wo●ld, an● the Heaven. But Chrysippus, Po●sidonius▪ and Antipa●er affirm it to be the Air. Boethus ass●rts the Globe of the Fixed S●ars to be the Divine Nature.  
Nature, they sometimes define to b● that which comprehends and embraces the World; sometimes that which caus●s the Products of the Earth to gro● and flourish.  
Nature therefore is a Habit deriving motion from itself, according to the Spermatic Rationalities; terminating and putting an end to those things that flow from her, at certain prefixed times, and performing what she was ordained 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 linked together; or else th●t Reason by which the World is administered.  
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 M●t●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 called sometimes Matter, sometimes Substance, or the Ca●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 formed 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 occasioned by the Sun's Departure from us.  
That the Winds are the Flow 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 Rainbow is the Reflection of the Sunbeams 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 showing itself firm and contiguous to the apprehension of Sight, as the Periphery of a Circle fancied in a Looking-Glass.  
That Comets, Bearded Comets, and other Celestial Meteors, are substantial Fires, caused by the thicker Part of the Air drawn up into the Ethereal Region.  
A Sunbeam, 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 turned into Water, when the Moisture exhaled by the Sun, either from the Earth or the Sea, loses its first Operation, and thickens into Ponderosity; which being congealed, is called Frost or Ice.  
Hail is a more solid Cloud, crumbled by the force of the Wind.  
Snow is the Moisture of a compacted Cloud; according to Possidonius.  
Lightning is the kindling of Clouds shattered and broken 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 powdering down upon the Earth, the Clouds being once broken and shivered in pieces.  
A Typho is the smoky Wind of a broken Cloud carried vehemently to the Earth.  
A Prester, or Fiery Whirlwind, is a Cloud surrounded with Fire, carried by the Wind into the Concavities of the Earth; or else a Wind enclosed in the Bowels of the Earth, according to Posidonius. Of which there are several sorts; as, Earth-quak's▪ Y●●nings of the Earth, Burnings, and Ebullitions.  
Now having placed the Earth in the middle, they make it the Centre of the whole; next to which is the Water; which has a Centre 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 Sphere.  
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 called 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 moved. 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 occasioned 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; because their Virtue is exhaled: Moreover, Sphaerus affirms, that this Seed flows from all Parts of the Body; by which means it comes to generate all the Parts of the Body.  
That the Seed of a Woman conduces nothing to Generation, being but small in Quantity, and watery; as Sphaerus asserts.  
That the Hegemonicum is the most principal Part of the Soul; where the Imagination and Desires reside, and from whence the Reason proceeds; which is the Heart.  
And thus much for their Opinions in Natural Philosophy; which is sufficient, considering the Brevity designed in this present Undertaking. We are next to observe wherein they have differed and contradicted one another.   

The LIFE of ARISTO.  
ARISTO the Chiote, and Phalanthian, Surnamed the Siren, affirmed, that the End and Scope of Mankind, was to live in differently between Virtue and Vice; observing no distinction between 'em, but an equality in every one.  
That a Wise Man was like a Famous Actor; who, whether he acted Thyrsites, or Aganiemnon, did both Parts well. So that he rejected the Places of Natural and Rational; saying, That what was above us, nothing concerned us: That therefore only Morals concerned us.  
He compared the Subtleties of Logic to Spider's Web, which though Artificial to Sight, were yet of no Use.  
He neither introduced many Virtues, like Zeno; neither did he advance any one particularly above the rest, giving to it particular Titles or Names, like the Megarics: And thus professing this kind of Philosophy, and disputing in the 
* A Public Place of Exercise in Athens, so called from a White Dog.  Cynosarges, he gained the Honour to be the Founder of a peculiar Sect. So that Miltiades and Dychilus were called Aristonians; for he had an extraordinary persuasive Eloquence, and very taking among the vulgar sort.  
However, as Diocles reports, he was worsted by Polemo, in a Dispute, at what time Zeno fell into a tedious Fit of Sickness. Yet he was a great Admirer of that Opinion of the Stoics, That a wise man could never doubt. Thereupon, Persaeus brought him two Twins, and ordered the one to deliver him a Trust, with Instructions to the other, to demand it again soon after from him; at what time seeing him in a Doubt which to restore it to, he convinced him of his Error.  
He was an utter Enemy to Artesilaus. So that it being his Chance to see a monstrous Bull that carried a Matrix; Woe is me, said he, to Artesilaus, as an Argument against Evidence. To an Academic, that denied, he apprehended any thing, Why, said he, Dost thou not see that Rich Man sitting by thee? Who answering, No, he retorted upon him this Verse: 
Who struck thee blind, or from thy sight  
Removed the glittering Lamps of Light?   
He is said to have been the Author of all the following Volumes. Of Exhortations, in two Books. Dialogues concerning Zeno's Opinions. Six Dialogues concerning Schools. Seven Discourses upon Wisdom. Amorous Exercises; Commentaries concerning Vainglory; Commentaries upon Fifteen Commentaries, in three Volumes. Eleven Books of Proverbs and Sentences. Against the Orators; against▪ Alexinus; against Logicians, in three Volumes; Four Books of Epistles to Cleanthes.  
But Panatius and Sosicrates will allow no more than the Epistles to be his own.  
The Report is, that being Bald, the Heat of the Sun pierced his Skull; which brought him to his End. 
Old as thou were't and Bald, it was ill done  
T'expose thy Noddle to the Roasting Sun;  
For when thou soughtest for more than needful Heat,  
Thou found'st cold Death and Styx to cool thy Pate.   
There was also another Aristo of Iliete, a Peripatetic; a second, an Athenian, and a Musician: Another, a Tragic Poet; a fourth, who wrote the Art of Rhetoric; and a fifth, a Peripatetic of Alexandria.   

The LIFE of ERILLUS.  
ERillus the Carthaginian, asserts Knowledge to be the End and Scope of Mankind; which is to live for ever: referring all things to a Life of Knowledge; by which means we avoid the Death of Ignorance.  
He defined Knowledge, to be a Habit proceeding from a Crowd of Imaginations, not to be expressed in Words. Sometimes he held there was no End, as being altered and changed, as various Accidents and Businesses altered the Resolutions of Men. As if the same Metal may serve to make a Statue▪ for Alexander or Socrates. But he distinguished between the End, and the thing subjected to the End: For the one, Fools, as well as Wise Men apprehend; the other, only the Wise can conceive.  
He also maintained, that there were things Indifferent between Virtue and Vice. His Treatises are but short; however full of Pith and Sense, and full of Contradictions of Zeno.  
It is reported, that when he was a Boy, he was beloved by several Men; whom Socrates not being willing to admit, caused Erillus to be shaved, and then they ceased to make any farther Addresses.  
He wrote several Dialogues under the following Titles: Of Exercise; of the Affections; of Apprehension, the Legislator; the Midwife; Antiphero; the Schoolmaster; Preparatives; Direction, Mercury, Medea; and Moral Questions.  
But Dionysius, Surnamed Metathemenus, asserted Pleasure to be the End and Aim of all men: For having a Pain in his Eyes, he was so tormented with it, that he cried out, that Pain could not be a thing indifferent.  
His Father's Name was Theophantus, of the City of Heraclea; and when he came of Age, he was first of all, a Hearer of Heraclides, his Fellow-Citizen; after that, of Alexinis, and Menedemus; and lastly, of Zeno▪ 〈…〉 Yet he loved none so clearly as Aratus, whom he laboured to imitate.  
At length, when he left Zeno, he betook himself to the Cyrenaics, frequented the Common Prostitutes, and indulged himself to all manner of Voluptuous Pleasures.  
Several Writings are Fathered upon him, under these Titles, Of Calming the Passions; in two Volumes: Of Exercise, two Volumes: Of Pleasure, four: Of Riches, Favour, and Punishment: Of the Use of Men: Of Happiness: Of the Ancient Kings: Of Things deserving Applause: Of Barbarous Customs.  
These were they that differed from the Stoics: But to Zeno himself succeeded both his Scholar and Admirer, Cleanthes.   

The LIFE of CLEANTHES.  
CLEANTHES, the Son of Phanius, and Asian, as Antisthenes' reports in his Successions, was at first a Fisty-Cuffer; but coming to Athens, with no more than four Drachmas in his Pocket, and meeting with Zeno, he betook himself most sedulously to the Study of Philosophy, and adhered altogether to his Precepts and Opinions.  
It is reported also, that being miserably poor, he hired himself out to draw Water in Gardens in the Night, and followed his Studies by Day; so that they gave him the Nickname of Well-Emptier. For which, they say, he was called in question by the Judges; who demanded of him, Wherefore being such a stout and well made Fellow, he followed such an effeminate Employment? And being cast by the Testimony of the Gardener that set him at Work, and of a Woman whose Ovens he heated, he was acquitted by the Judges; who admiring his Parts, ordered him ten Mina's: which Zeno forbid him to accept: though afterwards, it is reported, that Antigonus sent him three Thousand.  
Another time, as he was carrying certain Children to a Show, the Wind blew off his single Garment, and discovered him quite naked; upon which, the People giving a loud Shout, he was ordered to be new clad; as Demetrius the Magnesian relates, For which, Antigonus admiring him, and becoming his Hearer; asked him, Wherefore he drew Water? To whom, I do not only draw Water, said he; Do I not dig? Do I not endure the bitter hardship of cold Wether, and all for the Love of Philosophy? For Zeno put him to it, and made him bring him a Halfpenny a time out of his Labour; and one time among the rest, fetching out one of his small Pieces, and showing it among his intimate Friends, Well, said he, this Cleanthes is able to maintain another Cleanthes if he would; and yet they who have enough of their own, cannot be content, but they must be begging of others, though not half such diligent Philosophers. For which Reason Cleanthes was called another Hercules; for he was a most indefatigable Student, but very slow and dull; but he surmounted his want of Parts by Labour and Industry; which occasioned Timon to give him a very ill Character. 
What Bell-wether is that, that struts along,  
And fain would seem to head the gazing Throng?  
Fondly conceited of his Eloquence;  
Yet a mere Blockhead, without Wit or Sense?   
And therefore when he was jeered and laughed at by his Fellow-Disciples, who called him Ass and Dolt, he took all patiently; saying no more, but that he was able to bear all Zeno' s Burdens.  
Another time being upbraided for being timorous; Therefore it is, said he, that I so seldom mistake. And preferring his own miserable Life before the Plenty of the wealthy, he said no more than this; They toil at Tennis, and I dig hard for my Living.  
Sometimes as he was digging, he would be chiding himself; which Aristo overhearing, Who's that, said he, thou art scolding withal? An old Fellow, replied the other smiling, that has grey Hairs, but no Wit.  
When it was told him, that Arcesilans neglected to do as became him; Forbear, said he, and do not blame the Man; for though he talk against Duty, yet he upholds it in Deeds.  
To one that asked him what Instructions he should most frequently give his Son? He repeated that Verse in Euripides; 
Softly, there, softly, gently tread—   
To a certain Lacedaemonian, that asserted Labour to be a Felicity, falling into a loud Laughter, he cried out, 
Sure some great Man from high Extraction sprung.   
Discoursing to a Young Man, he asked him, Whether he understood him or no? Who answering Yes: Why then, said he, do not I understand that thou dost understand?  
When Sositheus put the following Sarcasm upon him in the Public Theatre, 
Whom dull Cleanthes Follies drive like Oxen.   
He never altered his Countenance nor his Gesture; which when the whole Pit took notice of, they applauded Cleanthes, and laughed at Sositheus, as one that had spent his Jest in vain. Whereupon, the other begging his Pardon for the Injury he had done him, he made Answer, That 'twould be ill done in him to take notice of a slight Injury, when Hercules and Bacchus were so frequently injured by the Poets.  
He compared the Peripatetics to Harps, which though they yielded ne'er so pleasing a Sound, yet never heard themselves.  
It is reported, That as he was openly maintaining the Opinion of Zeno, that the Disposition and Inclinations might be discovered by the Shape and Form of the Party, certain abusive Young Men brought him an old Catamite, that had been long worn out, and asked him what he thought of his Inclinations? Which he perceiving, after a short Pause, bid the Fellow be gone; but as he was going, he fell a sneezing; whereupon, he cried out, Hold, I smell him now; he's a Rascal.  
To one that upbraided him with his Old Age, Truly, said he, I am willing to depart; but then again, when I consider myself to be perfectly in Health, and that I am still able to write and read, methinks I am as willing to stay yet a little longer.  
It is reported that he wrote down upon Potsherds and Blade-bones of Oxen, the Sayings of Zeno, for want of Money to buy Paper; and by this means he grew so famous, that though Zeno had several other Scholars, Men of great Parts and Learning, yet he was only thought worthy to succeed him in his School.  
He left several most excellent Pieces behind him; as, his Treatises of Time; of Zeno's Physiology, in two Volumes; Expositions of Heraclitus; Four Books of the Senses; of Art; against Democritus; against Aristarchus; against Erillus; of Natural Inclination, two Volumes; Antiquities; of the Gods; of the Giants; of Marriage; of a Poet; of Offices, three Books; of Council; of Favour; of Exhortation; of the Virtues; of the Art of Love; of Honour, of Glory; of Ingenuity; of Gorgippus; of Malevolence; of the Mind; of Liberty; of Politics; of Counsel; of Law; of Judicature; of Education; of the End; of Things Noble; of Actions and Business; of Regal Dominion; Symposiacs; of Friendship; That the Virtue of Men and Women is the same; of Sophistry in Wise Men: of Proverbs, two Books; of Pleasure; of Property; of Ambiguity; of Logic; of the Moods and Predicaments.  
The manner of his Death was thus: It happened that his Gums swelled, and began to putrify; whereupon, the Physicians ordered him to abstain from Meat for two Days; which recovered him so well again, that the Physicians allowed him to eat what he pleased: But he was so far from making Use of that Liberty, that on the other side, he was resolved to eat nothing at all; saying, He was at the End of his Journey, 'twas to no purpose; and so starved himself to Death, after he had lived to Zeno's Years; of which he had been Nineteen his Scholar. The manner of whose Exit occasions the following Epigram of our own. 
Cleanthes I applaud; but Death much more.  
That would not force him to the Stygian Shoar;  
For he was old and weak; nay more than so,  
Death knew th' Old Man knew his own time to go.  
Death therefore let him stay, till he believing  
HE had lived too long, himself gave over living.    

The LIFE of SPHAERUS.  
SPHAERUS the Bosphorian, was a Hearer of Cleanthes after Zeno's Decease; who, after he had made a considerable Progress in his Studies, went to Alexandria; where he made his Addresses to Ptolemy Philopater. At what time a Dispute arising upon the Question; Whether a wise man ever made any doubt of any Thing? and Sphaerus maintaining, That no wise man could be deceived; the King desirous to convince him, caused certain Pomegranates made of Wax, to be set before him; with which when Sphaerus was deluded, taking one upon his Trencher to eat it, the King cried out, That he had been led by the Nose with an idle and false Imagination. To whom Sphaerus made this ready Repartee; That he knew they were no Pomegranates; however 'twas probable they might be Pomegranates.  
Being accused by Mnesistratus, for that he denied Ptolemy to be a King: he acknowledged the Words, with this Proviso, if he were not wise; For, said he, if Ptolemy be such a manner of Person, I shall say he is a King much more,  
He wrote several Pieces under several Titles: Of the World; of the Elements of Seed; of Fortune; of Atoms; against Atoms and Idols; of the Senses; Upon the Discourses of Heraclitus; of Moral Institutions; of Duty; of Natural Inclination; of Perturbations; of Regal Government; of the Lacedaemon; of Lycurgus and Socrates; of Law; of Divination; of Amorous Dialogues; of the Eretriac Philosophers; of Things alike; of Definitions; of Habit: of Contradictions; of Riches, Honour, Death; of the Art of Logic; of Predicaments, Amphibologies, and Epistles.   

The LIFE of CHRYSIPPUS.  
CHRYSIPPUS, the Son of Apollonius, of Soli, or rather Tarsus, (according to Alexander, in his Successions) was the Disciple of Cleanthes.  
At first he taught Gentlemen to handle their Weapons; but after that, became the Disciple of Zeno; or as Diocles reports of Cleanthes rather, whom he also forsook in his Life-time.  
Nor was he a mean Person in Philosophy, as being endued with profound Parts, and a most sharp Wit; so that he differed from Zeno and Cleanthes himself in many things; to whom he would often say, that he only wanted the Doctrinal Part; for the Demonstrative Part, he would find it out himself: Yet when he wrote against Cleanthes, would often check himself, and repeat the following Lines; 
Were it another, I would boast my Art;  
But to oppose Cleanthes, breaks my Heart.   
He was so Famous a Logician, that many said of him, If the Gods wanted Logic, they would make Use of none but his. Nevertheless, though he abounded so much in Matter, yet was he not soready at Expression; but that he was very laborious, his Writings testify, to the Number of Seventy five Treatises. So voluminous in his Invention, that he wrote several times upon the same Subject; setting down whatever came into his Mind, and then making Alterations again; and beside all this, so full of Quotations, that having inserted the whole Tragedy of Medea by Euripides, into one of his Pieces, and another who had the Book in his Hand, was asked what he was reading? He replied, Chrysippus' Medea. Apollodorus the Athenian also going about to prove, that Epicurus, by the strength of his own Parts, had written much more than ever Chrysippus wrote, has this Expression; For, says he, if any one should take out of Chrysippus' s Works that which is none of his own, there would be a world of Blank Paper. However, as Diocles reports, a certain Old Woman, who was either his Governess or his Nurse, assured several of his Friends, that he was wont to write five hundred Verses every Day. To all which Hecato adds, That he than fell to the Study of Philosophy, when he had spent all his Estate in the King's Service.  
He was a little spare-bodyed Man, as appears by his Statue in the Ceramicum, where he is hardly to be seen for the Statue of the Horseman that stands next him. Which was the Reason that Carneades called him 
* Or hidden by the Horse.  Krypsippus, instead of 
† Golden Horse  Chrysippus. And when it was thrown in his Dish, that he did not Exercise with the rest, that were a great many, at Aristo's House; Marry, said he, if I should keep many Company, I should ne re be a Philosopher. To Cleanthes his Logic lying before him, and full of little Sophisms, he used this Expression by way of Prosopopoea, Forbear, said he, to entice a Young Man from more weighty Thoughts. Moreover, if any Person came to ask him a Question, he always endeavoured to satisfy in private the best he could; but when he saw a Crowd coming to him, than he would presently fall a repeating those Verses of Euripides in his Orestes. 
Cousin, I know thouart troubled at the sight;  
Yet lay thy Passion by, while thou art sober.   
When he drank hard, he lay very quiet, but that he would be always moving his Thighs; which the Servant-Maid observing, was wont to say, That never any Part of Chrysippus was fuddled but his Hips.  
On the other side, he had such an invincible high Conceit of himself, that being asked by a certain Person, Whom he should make Use of as a Tutor for his Son? Myself, said he; for if I thought that any other Man excelled me in Philosophy, I would myself become his Scholar. And therefore it was said of him, 
He's the wise Man, but shadows all the rest  
Of that same Thing, for which they so contest.   
And again, 
Were't not but that Chrysippus' Renown  
Upholds it, soon the Stoa would fall▪ down.   
At length, when Arcesilaus and Lacydes came into the Academy, he associated with Them. For which Reason, contrary to Custom, he laboured in Defence of it; and in his Disputes of Magnitude and Multitude, made Use of the Arguments of the Academics.  
At length as he was busily employed in the Odeion, a Public Place in Athens (as Hermippus reports) he was invited by his Scholars, to a Sacrifice; at what time, upon his drinking of new sweet Wine, he was taken with a Dizziness in his Head, and the Fifth day after, expired, in the Twenty third Olympiad, after he had lived Seventy three Years. 
Fuddled Chrysippus a Vertigo took:  
What cared he then for Stoa or his Book?  
For Country or for Soul? All went to rack;  
So, to th' Abyss he paced the common Track.   
Some say, he expired in an excessive Fit of Laughter, for that seeing an ●ss eat Figs, he bid his old Woman give him some new Wine to his Meat: Which when the Ass tippled with that Freedom as he did, it put him into such an extreme Laughter, that he expired in the midst of his Mirth.  
He seemed to have been a great Contemner of other Men; for that of all his numerous Volumes, he never made the least Dedication to any Prince; contenting himself only with the Society of a little Old Woman; as Demetrius records of him in his Homonynia.  
Also when Demetrius sent to Cleanthes an Invitation, either to come to him himself, or send another, Sphaerus was sent; for that Chrysipus refused to go. But associating with himself his Sister's Sons, Aristocreon and Philocrates, with a handsome Train of other Disciples, he was the first that presumed to teach in the Lycaeum in the open Air; as the forementioned Demetrius testifies.  
There was also another Chrysippus, a Gnidian, and a Physician, by whom Erasistratus acknowledges, that he profited very much: And another, who was Son to the former, and Physician to Ptolemy; who upon an Accusation brought against him, was first ignominiously whipped, and then put to Death. Another, that was the Disciple of Erasistratus; and one more that was a Writer of Georgies.  
But now to return to our Philosopher, he was wont to put such Arguments as these upon several Persons.  
He that divulges the Sacred Mysteries to Profane Persons, is himself impious; but Hierophantus discloses the Sacred Mysteries to those that are not initiated; therefore Hierophantus is an impious Person.  
Again, What is not in the City, is neither at home in the House; but there is ne'er a Well in the City; therefore not in the House.  
Again, There is a certain Thing called a Head; but thou hast not that Thing; therefore thou hast ne'er a Head.  
In like manner, He that is at Megara, is not at Athens; but there is a Man at Megara; therefore there is no Man at Athens.  
In like manner; What a man speaks, passes through his Mouth; but he speaks Cart; therefore a Cart passes through his Mouth.  
Lastly, What thou didst never lose, that thou hast; thou never didst lose Horns; therefore thou hast Horns.  
Moreover, there are not wanting some that foully bespatter Chrysippus, and tax him for having written many things obscenely: For that in his History of the Ancient Naturalists, he feigns many scurrilous things of Juno and Jupiter; reciting in six hundred Verses those things which no other than a foul-mouthed Person would have uttered; fitter for a Brothel-House, then to be spoken of the Gods; though he applauds it for a Natural Allegory: For which Reason it was left out by those that collected the Catalogues of Books in those Times; for that neither Polemo, nor Hypsicrates, nor Antigonus make any mention of it.  
That in his Commonwealth he allows a Community between Mothers, Daughters and Sons.  
And that he vents the same Paradoxes in his Treatise of those Things which are to be preferred for their own sakes.  
That in his Book of the Law, he allows and exhorts People to eat their Dead.  
In his Second Book of Livelihood and Trade, endeavouring to find out a way, how a Wise Man might deal in the World, and to what end he might be admitted to seek after Gain. If for the sake of a Livelihood, says he, Life is an indifferent thing. If for Pleasure's sake, that is also an indifferent thing: If for Virtue's sake, that alone is sufficient to render Life happy. Besides, the ways of gaining are very ridiculous; for if a Man be supplied by his Prince, he must creep and cringe for it; if he accept from his Friend, his own Friendship is bought; if he gain by his Wisdom, that also becomes Mercenary: And these are the Extravagancies which they lay to his Charge.  
Now then to give a Catalogue of his Works, which are highly esteemed; among others, we find 'em numbered up in this Order; Logical Topics; Logical Questions; Philosophical Questions; Philosophical Considerations; Logical Terminations; Six Books to Metrodorus; of Logical Names; his Art of Logic against Zeno. To Aristagorus; of conjoined Probabilities, to Dioscorides.  
The first Syntaxis; Of Logical Moods, relating to Things: of Enunciates: of Compound Enunciates: of Connexed Propositions to Athenades: of Negations▪ to Aristagoras: of Predicables, to Athenodorus: of Things according to Privation, to Thearus: of the Best Enunciates, to Dio: of the Difference of Indefinites: of Things spoken according to Time; in Two Books: of Perfect Enunciates, in Two Books: of Truth disjoined, to Gorgippides: of Truth conjoined, to the same Person; in Four Books: of Consequences: of the Number Three: of Possibles▪ to Clitus; in Four Books: of Significations▪ to Philo; one Book: What Things are false; in one Book.  
The Second Syntax: of Precepts; Two Books: of Interrogations; in Two Books: of Answers; in Four Books An Epitome of Answers; in one Book: of Questions again; Two Books: of Answers, in One Book:  
The Third Syntax. Of the Predicaments; to Metrodorus, in Ten Books: of Right and Crooked Lines, to Philanthus: of Conjunctions, to Apollodorus: of the Predicaments, to Pasylus, in Four Books.  
The Fourth Syntax. Of the Five Cases, in one Book: of Enunciates defined according to the Subject; in one Book: of Appellatives: of Explanation, to Stesagoras, in Two Books: A Logical Argument concerning Words; and Speech, which consists of Words.  
The First Syntaxis. Of single and compound Enunciates, in Six Books: of Expressions to Sosigenes and Alexander, in Five Books: of the Inequality of Words, to Dio, in Four Books: of some Questions: of Soloecisms, one Book: Soloecizing Orations, to Dionysius: of Orations contrary to Custom: Readins, to Dionysius.  
The Second Syntax. Of the Elements of Speech; five Books: Of the Order of Words in those things which are spoken: Of the Order and Elements of those things that are spoken; to Philip, in Three Books, Of the Elements, to Nicias; one Book: of what may be said in reference to other things.  
The Third Syntax. Against those that never divide: of Ambiguities, one Book: of the Connexion of Tropic Amphibology: An Answer to Panthoedus concerning Ambiguities: of Introduction to Ambiguities, in Five Books: An Epitome of Ambiguities, to Epicrates: Additions to the Introduction of Ambiguities: Logical Places for Orations and Tropes.  
The First Syntax. The Art of weaving Orations and Tropes, to Dioscorides: of Orations, three Books: Of the Stability of the Moods, in two Books, to Stesagoras: A Comparison between Tropical Enunciates, in one Book: Of reciprocal and conjoined Orations, in one Book, to Agatho: of consequent Problems, in one Book: of Conclusions, to Aristagoras, in one Book: That the same Oration may consist of several Moods. An Answer to them that aver the same Oration may be Syllogistical, and not Syllogistical: An Answer to the Objections against Sillogistical Solutions: An Answer to Philo: Of Tropes, to Timostratus: Logic conjoined, to Timocrates and Philomathes: Of Orationsand Tropics, one Book.  
The Second Syntax. Of concluding Orations, to Zeno, in one Book: of primary Sillogisins wanting Demonstration, to Zeno; one Book: of the Solution of Sillogisms, one Book: of Fallacious Orations, to Pasylus: Of the Speculations of Syllogisms, Of Introductory Sillogisms, in Answer to Zeno, in three Books: Of the false Figures of Sillogisms: Sillogistical Orations by way of Analysis, in such as wanted Demonstration, that is, Tropical Questions, to Zeno & Philomathes.  
The Third Syntax. Of incident Orations, to Athenades: In Answer to the Conjunctives of Amenius.  
The Fourth Syntax. Of Hypotheses, to Meleager: Hypothetical Orations, relating to Introduction; Hypothetical Speculations, falsely superscribed to Alexander: Of Expositions, to Leodamus.  
The Fifth Syntax. Of Introduction to Palshood: of Fallacy, to Aristocreon: In answer to those, who believe True and False to be the same thing, In answer to those that analize a false Oration by way of Division, to Aristocreon: Two Demonstrations that Infinities cannot be divided: An Answer to the Objections to the Divisions of Infinite: of the Solution of false Oration, to Aristocreon: A Solution of Hedyllus Hypotheses's, to Aristocreon and Apellas.  
The Seventh Syntax. In answer to those that affirm a false Oration has false Assertions: of Negation, to Aristocreon: Negative Orations, to Gymnasius: of pitiful Oratory, to Stesagoras: of Orations against Suppositions, and of Quiescents: of Involved, to Aristobulus: of Latent, to Athenades.  
The Eighth Syntax. Of Profitable, to Menacrates: of Orations consisting of Infinite and Finite, to Pasylus: of the Argument called Outis, to Epicrates.  
The Ninth Syntax. Of Sophisms, to Heraclides and polis: of ambiguous Logical Orations, in five Books, to Dioscorides: In answer to the Art of Arcesilaus, to Sphaerus.  
The Tenth Syntax▪ Against Custom, to Metrodorus: of Custom, to Gorgippides: Logical Places, which contain the four Differences, and Logical Questions here▪ & there dispersed, not reduced into one Body: Thirty nine Questions concerning Enunciates: In all, Three Hundred and Ten Logical Treatises.  
His Moral Treatises were reduced under several Syntaxes:  
Of which, the First contained, A De-scription of Reason; Moral Questions; Probable Questions; Definitions of Facetious; Definition of Rusticity and Homliness of Style; Middle Definitions; Generical Definitions; and Definitions in several Arts.  
The Second Syntax contained a Treatise of Similar Things, and of Definitions, to Metrodorus, in seven Books.  
The Third Syntax comprehended an Enumeration of bad Objections against Definitions; Probabilities for Definitions; of Species and Genus; of Divisions of Contraries; of Probables, relating to to Definitions, Genus' and Species'.  
The Fourth Syntax. Of Etymology.  
The Fifth Syntax. Of Proverbs, of Poems; What Use to be made of Poems; Against Critics; Moral Places: For all manner of Oration, Arts and Virtues; of Utterance and Thinking▪ of Thoughts; of Doubting; An Answer to the Assertion, That a Wise Man never doubts; of  
Apprehension, Knowledge and Ignorance; of Speech; of the Use of Speech; of Logic; of the Objections against Logic; of Rhetoric; of Habitude; of Diligence and Sloth; Of the Difference of Virtues; That the Virtues are equal; of the Virtues, to Polis; Moral Places; of Good and 〈…〉; of Honesty, Honour, and Pl●…▪ That Virtue is not the ●nd; 〈…〉 Virtue is not the chiefly sought for Good; Of what Things are fit to be spoken.  
FINIS.