Chapter XIX (2)

III. Solon, esteemed as Thales, one of the seven sages of Greece, a noble philosopher, and a lawgiver to the Athenians, was so humble that he refused to be prince of that people, and voluntarily banished himself when Pisastratus usurped the government there;[5] resolving never to outlive the laws and freedom of his country. He would say, that to make a government last the magistrates must obey the laws, and the people the magistrates. It was his judgment, that riches brought luxury, and luxury brought tyranny. Being asked by Croesus, king of Lydia, when seated on his throne richly clothed and magnificently attended, if he had ever seen anything more glorious; he answered, cocks, peacocks, and pheasants; by how much their beauty is natural. These undervaluing expressions of wise Solon, meeting so pat upon the pride and luxury of Croesus, they parted; the one desirous of toys and vanities, the other an example and instructor of true nobility and virtue, that contemned the king's effeminacy. Another time Croesus asked him who was the happiest man in the world; expecting he would have said Croesus,[6] because the most famous for wealth in those parts: he answered, "Tellus, who, though poor, yet was an honest and good man, and contented with what he had: who, after he had served the commonwealth faithfully, and seen his children and grandchildren virtuously educated, died for his country in a good old age, and was carried by his children to his grave." This much displeased Croesus, but he dissembled it. Whilst Solon recommended the happiness of Tellus, Croesus, moved, demanded to whom he assigned the next place; making no question but himself should be named, "Cleobis," saith he, "and Bito, brethren that loved well, had a competency, were of great health and strength; most tender and obedient to their mother, religious of life, who after sacrificing in the temple fell asleep and waked no more." Hereat Croesus growing angry, "Strange!" saith he, "doth our happiness seem so despicable that thou wilt not rank us equal with private persons?" Solon answered, "Dost thou inquire of us about human affairs? Knowest thou not that Divine Providence is severe, and often full of alteration? Do not we in process of time see many things we would not? Aye, and suffer many things we would not? Count man's life at seventy years, which makes[7] twenty-six thousand two hundred and fifty and odd days, there is scarcely one day like another: so that every one, O Croesus! is attended with crosses. Thou appearest to me very rich, and king over many people; but the question thou askest I cannot resolve till I hear thou hast ended thy days happily: for he that hath much wealth is not happier than he that gets his bread from day to day, unless Providence continue those good things, and that he dieth well. Solon, after his discourse, not flattering Croesus, was dismissed, and accounted unwise that he neglected the present good out of regard to the future. Æsop, that wrote the fables, being then at Sardis, sent for thither by Croesus, and much in favour with him, was grieved to see Solon so unthankfully dismissed, and said to him, "Solon, we must either tell kings nothing at all or what may please them:" "No," saith Solon, "either nothing at all, or what is best for them." However it was not long ere Croesus was of another mind; for being taken prisoner by Cyrus, the founder of the Persian monarchy, and by his command fettered and put on a pile of wood to be burned, Croesus sighed deeply,[8] and cried, "O Solon! Solon!" Cyrus bid the interpreter ask on whom he called. He was silent; at last pressing him, answered, "Upon him who I desire above all wealth, would have spoken with all tyrants." This not understood, upon further importunity he told them, "Solon, an Athenian, who long since," says he, "came to me, and seeing my wealth, despised it; besides, what he told me is come to pass; nor did his counsel belong to me alone, but to all mankind, especially those that think themselves happy." Whilst Croesus said thus, the fire began to kindle and the outparts to be seized by the flame: Cyrus, informed of the interpreters what Croesus said, began to be troubled; and knowing himself to be a man, and that to use another, not inferior to himself in wealth, so severely, might one day be retaliated, instantly commanded the fire to be quenched, and Croesus and his friends to be brought off: whom ever after, as long as he lived, Cyrus had in great esteem. Thus Solon gained due praise, that of two kings his advice saved one and instructed the other. And as it was in Solon's time that tragical plays were first invented, so he was most severe against them; foreseeing the inconveniencies that followed upon the people's being affected with the novelty of pleasure. It is reported of him that he went himself to the play, and after it was ended he went to Thespis, the great actor, and asked him if he were not ashamed to tell so many lies in the face of so great an auditory. Thespis answered, as it is now usual, "There is no harm nor shame to act such things in jest." Solon, striking his staff hard upon the ground, replied, "But in a short time we who approve of this kind of jest shall use it in earnest in our common affairs and contracts." In fine, he absolutely forbade him to teach or act plays, conceiving them deceitful and unprofitable; diverting youth and tradesmen from more necessary and virtuous employments. He defined them happy who are competently furnished with their outward callings,[9] that live temperately and honestly: he would say that cities are the common sewer of wickedness. He affirmed that to be the best family which got not unjustly, kept not unfaithfully, spent not with repentance. "Observe," saith he, "honesty in thy conversation more strictly than an oath. Seal words with silence; silence with opportunity. Never lie, but speak the truth. Fly pleasure, for it brings sorrow. Advise not the people what is most pleasant, but what is best. Make not friends in haste, nor hastily part with them. Learn to obey, and thou wilt know how to command. Be arrogant to none; be mild to those about thee. Converse not with wicked persons. Meditate on serious things. Reverence thy parents. Cherish thy friend. Conform to reason, and in all things take counsel of God." In fine, his two short sentences were these:[10] "Of nothing too much;" and "Know thyself."

[5] Plut. Herod.

[6] Plut. Laert.

[7] According to the Athenian account.

[8] Herod. Halic.

[9] Stob. Sent. 3.

[10] Clem. Alex. Strom.

IV. Chilon, another of the wise men of Greece, would say, that it was the perfection of a man, to foresee and prevent mischiefs; that herein good people differ from bad ones, their hopes were firm and assured; that God was the great touchstone, or rule of mankind; that men's tongues ought not to outrun their judgment: that we ought not to flatter great men, lest we exalt them above their merit and station; nor to speak hardly of the helpless. They that would govern a state well, must govern their families well. He would say, that a man ought so to behave himself, that he fall neither into hatred nor disgrace. That that commonwealth is happiest where the people mind the law more than the lawyers. Men should not forget the favours they receive, nor remember those they do. Three things, he said, were difficult, yet necessary to be observed: to keep secrets, forgive injuries, and use time well. "Speak not ill," says he, "of thy neighbour. Go slowly to the feast of thy friends, but swiftly to their troubles. Speak well of the dead. Shun busybodies. Prefer loss before covetous gain. Despise not the miserable. If powerful, behave thyself mildly, that thou mayst be loved rather than feared. Order thy house well: bridle thy anger: grasp not at much: make not haste, neither dote upon anything below. A prince," saith he, "must not take up his time about transitory and mortal things; eternal and immortal are fittest for him." To conclude: he was so just in all his actions, that Laertius tells us, he professed in his old age, that he had never done anything contrary to the conscience of an upright man; only, that of one thing he was doubtful, having given sentence against his friend, according to law, he advised his friend to appeal from him his judge, so to preserve both his friend and the law. Thus true and tender was conscience in heathen Chilon.

V. Periander, prince and philosopher too, would say, that pleasures are mortal, but virtues immortal.[11] "In success be moderate, in disappointments, patient and prudent. Be alike to thy friends, in prosperity, and in adversity. Peace is good; rashness dangerous; gain sordid. Betray not secrets: punish the guilty: restrain men from sin. They that would rule safely, must be guarded by love, not arms. To conclude," saith he, "live worthy of praise, so wilt thou die blessed."

[11] Baart. Suid. Protag. Stob. xxviii.

VI. Bias, one of the seven wise men, being in a storm with wicked men, who cried mightily to God; "Hold your tongues,"[12] saith he, "it were better He knew not you were here:" a saying that hath great doctrine in it; the devotion of the wicked doth them no good: it answers to that passage in Scripture, "The prayers of the wicked are an abomination to the Lord." (Prov. xv. 8.) An ungodly man asking him what godliness was, he was silent: but the other murmuring, saith he, "What is that to thee, that is not thy concern?" He was so tender in his nature, that he seldom judged a criminal to death, but he wept; adding, "One part goeth to God, and the other part I must give the law." "That man is unhappy," saith he, "that cannot bear affliction. It is a disease of the mind, to desire that which cannot, or is not fit to be had. It is an ill thing, not to be mindful of other men's miseries." To one that asked what is hard, he answered, "To bear cheerfully a change for the worse." "Those," says he, "who busy themselves in vain knowledge, resemble owls that see by night, and are blind by day; for they are sharp-sighted in vanity, but dark at the approach of true light and knowledge." He adds, "Undertake deliberately; but then go through. Speak not hastily, lest thou sin. Be neither silly nor subtle. Hear much; speak little and seasonably. Make profession of God everywhere; and impute the good thou dost, not to thyself, but to the power of God." His country being invaded, and the people flying with the best of their goods, asked, why he carried none of his; "I," saith he, "carry my goods within me."--Valerius Maximus adds, "in his breast;" not to be seen by the eye, but to be prized by the soul; not to be demolished by mortal hands; present with them that stay, and not forsaking those that fly.

[12] Laert. Stob.

VII. Cleobulus, prince and philosopher of Lyndus:[13] he would say, "That it was man's duty to be always employed upon something that was good." Again, "Be never vain nor ungrateful. Bestow your daughters, virgins in years, but matrons in discretion. Do good to thy friend, to keep him; to thy enemy, to gain him. When any man goeth forth, let him consider what he hath to do; when he returneth, examine what he hath done. Know, that to reverence thy father is thy duty. Hear willingly, but trust not hastily. Obtain by persuasion, not by violence. Being rich, be not exalted: poor, be not dejected. Forego enmity. Instruct thy children. Pray to God, and persevere in godliness."

[13] Laert. Plut. Sympos. Sap. Sep. Stob. Ser.

VIII. Pittacus being asked what was best, he answered, "to do the present thing well."[14] He would say, what thou dost take ill in thy neighbour, do not thyself. Reproach not the unhappy; for the hand of God is upon them. Be true to thy trust. Bear with thy neighbour: love thy neighbour. Reproach not thy friend, though he recede from thee a little. He would say that commonwealth is best ordered where the wicked have no command, and that family, which hath neither ornament nor necessity. To conclude: he advised to acquire honesty; love discipline; observe temperance; gain prudence; mind diligence; and keep truth, faith, and piety. He had a brother, who, dying without issue, left him his estate; so that when Croesus offered him wealth he answered, "I have more by half than I desire." He also affirmed that family the best who got not unjustly, kept not unfaithfully, spent not with repentance; and that happiness consists in a virtuous and honest life: in being content with a competency of outward things, and in using them temperately. And to conclude, he earnestly enjoined all to flee corporeal pleasure; "for," says he, "it certainly brings sorrow: but observe an honest life more strictly than an oath: meditate on serious things."

[14] Plutarch. Stob. xxviii.

IX. Hippias, a philosopher: it is recorded of him[15] that he would have every one provide his own necessaries; and, that he might do what he taught, he was his own tradesman. He was singular in all such arts and employments, insomuch as he made the very buskins he wore. A better life than Alexander's.

[15] Cic. lib. de Orat.

X. The Bambycatii[16] were a certain great people that inhabited about the river Tigris, in Asia, who, observing the great influence gold, silver, and precious jewels had upon their minds, agreed to bury all in the earth to prevent the corruption of their manners.--They used inferior metals, and lived with very ordinary accommodation; wearing mostly but one very grave and plain robe to cover nakedness. It were well if Christians would mortify their insatiable appetites after wealth and vanity any way, for heathens judge their excess.

[16] Plin.

XI. The Athenians had two distinct numbers of men, called the Gynæcosmi and Gynæconomi.[17] These were appointed by the magistrates to overlook the actions of the people: the first were to see that they apparelled and behaved themselves gravely; especially that women were of modest behaviour; and the other were to be present at their treats and festivals, to see that there was no excess, nor disorderly carriage; and in case any were found criminal, they had full power to punish them. When, alas! when shall this care and wisdom be seen amongst the Christians of these times, that so intemperance might be prevented? But it is too evident they love the power and the profits, but despise the virtue of government, making it an end instead of a means to that happy end, viz. the well ordering the manners and conversation of the people, and equally distributing rewards and punishments.

[17] Vid. Suid.

XII. Anacharsis, a Scythian, was a great philosopher;[18] Croesus offered him large sums of money, but he refused them. Hanno did the like, to whom he answered, "My apparel is a Scythian rug; my shoes, the hardness of my feet; my bed, the earth; my sauce, hunger: you may come to me as one that is contented; but those gifts which you so much esteem, bestow on your citizens."

[18] Cic. Tusc. Quest. 5; Clem. Alex. Strom.

XIII. Anaxagoras, a nobleman, but true philosopher,[19] left his great patrimony to seek out wisdom; and being reproved by his friends for the little care he had of his estate, answered, "It is enough that you care for it." One asked him why he had no more love for his country than to leave it; "Wrong me not," saith he, "my greatest care is my country," pointing his finger towards heaven. Returning home, and taking a view of his great possessions, "If I had not disregarded them," saith he, "I had perished." He was a great clearer and improver of the doctrine of One Eternal God, denying divinity to sun, moon, and stars, saying, "God was infinite, not confined to place; the eternal wisdom and efficient cause of all things; the divine mind and understanding; who, when matter was confused, came and reduced it to order, which is the world we see." He suffered much from some magistrates for his opinion; yet dying, was admired by them.

[19] Plut. contra Usur. Lysand. Cic. Tusc. Quest. 5.

XIV. Heraclitus was invited by king Darius, for his great virtue and learning, to this effect: "Come as soon as thou canst to my presence and royal palace; for the Greeks, for the most part, are not obsequious to wise men, but despise the good things which they deliver. With me thou shalt have the first place, and daily honour and titles: thy way of living shall be as noble as thy instructions." But Heraclitus, refusing his offer, returned this answer: "Heraclitus to Darius the king, health. Most men refrain from justice and truth to pursue insatiableness and vain glory, by reason of their folly: but I, having forgotten all evil, and shunning the society of inbred envy and pride, will never come to the kingdom of Persia, being contented with a little according to my own mind." He also slighted the Athenians. He had great and clear apprehensions of the nature and power of God, maintaining his divinity against the idolatry in fashion. This definition he gives of God: "He is not made with hands. The whole world, adorned with his creatures, is his mansion. Where is God? Shut up in temples? Impious men! who place their God in the dark. It is a reproach to a man to tell him he is a stone, yet the god you profess is born of a rock: you ignorant people! you know not God: his works bear witness of him." Of himself he saith, "O ye men, will ye not learn why I never laugh? It is not that I hate men, but their wickedness. If you would not have me weep, live in peace: you carry swords in your tongues; you plunder wealth, poison friends, betray the trust the people repose in you: shall I laugh when I see men do these things? Their garments, beards, and heads adorned with unnecessary care; a mother deserted by a wicked son; or young men consuming their patrimony; others filling their bellies at feasts more with poison than with dainties. Virtue would strike me blind if I should laugh at your wars. By music, pipes, and stripes you are excited to things contrary to all harmony. Iron, a metal more proper for ploughs and tillage, is fitted for slaughter and death; men raising armies of men, covet to kill one another, and punish them that quit the field for not staying to murder men. They honour as valiants such as are drunk with blood; but lions, horses, eagles, and other creatures, use not swords, bucklers, and instruments of war: their limbs are their weapons,--some their horns, some their bills, some their wings; to one is given swiftness, to another bigness, to a third swimming. No irrational creature useth a sword, but keeps itself within the laws of its creation, except man, that doth not so, which brings the heavier blame, because he hath the greatest understanding.--You must leave your wars, and your wickedness, which you ratify by a law, if you would have me leave my severity. I have overcome pleasure, I have overcome riches, I have overcome ambition, I have mastered flattery: fear hath nothing to object against me, drunkenness hath nothing to charge upon me, anger is afraid of me: I have won the garland in fighting against these enemies."--This, and much more, did he write in his epistles to Hermodorus, of his complaints against the great degeneracy of the Ephesians. And in an epistle to Aphidamus he writes, "I am fallen sick, Aphidamus, of a dropsy; whatsoever is of us, if it get the dominion, it becomes a disease. Excess of heat is a fever; excess of cold, a palsy; excess of wind a cholic: my disease cometh from excess of moisture. The soul is something divine, which keeps all these in a due proportion. I know the nature of the world; I know that of man; I know diseases; I know health: but if my body be overpressed, it must descend to the place ordained; however, my soul shall not descend; but being a thing immortal, I shall ascend on high, where a heavenly mansion shall receive me."

A most weighty and pathetical discourse: they that know anything of God may savour something divine in it. O that the degenerate Christians of these times would but take a view of the virtue, temperance, zeal, piety, and faith of this heathen, who notwithstanding that he lived five hundred years before the coming of Christ in the flesh, had these excellent sentences! Yet again, he taught that God punisheth not by taking away riches; he rather alloweth them to the wicked to discover them; for poverty may be a veil. Speaking of God, "How can that light which never sets be ever hidden or obscured?" "Justice," saith he, "shall seize one day upon defrauders and witnesses of false things." Unless a man hope to the end for that which is to be hoped for, he shall not find that which is unsearchable; which Clemens, an ancient father, applied to Isaiah vi. "Unless you believe, you shall not understand." Heraclitus lived solitarily in the mountains; had a sight of his end; and as he was prepared for it, so he rejoiced in it. These certainly were the men who, having not a law, without them, became a law unto themselves, showing forth the work of the law written in their hearts; (Rom. ii. 14;) and who for that reason shall judge the circumcision, and receive the reward of "Well done," by him who is Judge of quick and dead.

XV. Democritus would say, that he had lived to an extraordinary age by keeping himself from luxury and excess. That a little estate went a great way with men that were neither covetous nor prodigal. That luxury furnished great tables with variety: and temperance furnished little ones. That riches do not consist in the possession, but right use of wealth. He was a man of great retirement, avoiding public honours and employments; bewailed by the people of Abdera as mad, whilst indeed he only smiled at the madness of the world.

XVI. Socrates, the most religious and learned philosopher of his time, and of whom it is reported Apollo gave this character, that he was the wisest man on earth,[20] was a man of a severe life, and instructed people gratis in just, grave, and virtuous manners; for which, being envied by Aristophanes, the vain, comical wit of that age, as one spoiling the trade of plays, and exercising the generality of the people with more noble and virtuous things,[21] was represented by him in a play, in which he rendered Socrates so ridiculous, that the vulgar would rather part with Socrates in earnest than Socrates in jest; which made way for their impeaching him as an enemy to their gods; for which they put him to death. But in a short space his eighty judges and the whole people so deeply resented the loss, that they slew many of his accusers: some hanged themselves; none would trade with them nor answer them a question. They erected several statues to his praise; they forbad his name to be mentioned, that they might forget their injustice: they called home his banished friends and scholars; and by the most wise and learned men of that age it is observed, that famous city Athens was punished with the most dreadful plagues that ever raged amongst them, and all Greece with it never prospered in any considerable undertaking, but from that time always decayed. Amongst many of his sober and religious maxims upon which he was accustomed to discourse with his disciples, these are some:

He taught everywhere that an upright man and a happy man are all one. They that do good are employed; they that spend their time in recreations are idle.[22] To do good is the best course of life; he only is idle who might be better employed. A horse is not known by his furniture, but qualities; so men are to be esteemed for virtue, not wealth. Being asked who lived without trouble, he answered, "Those who are conscious to themselves of no evil thing."[23] To one who demanded what was nobility, he answered, "A good temper and disposition of soul and body. They who know what they ought to do, and do it not, are not wise and temperate, but fools and stupid." To one that complained he had not been benefited by his travels, "Not without reason," says Socrates, "thou didst travel with thyself:" intimating, he knew not the eternal mind of God to direct and inform him. Being demanded what wisdom was, said, "A virtuous composure of the soul." And being asked who were wise, answered, "Those that sin not." Seeing a young man rich, but ignorant of heavenly things, and pursuing earthly pleasures; "Behold," says he, "a golden slave.[24] Soft ways of living beget neither a good constitution of body nor mind. Fine and rich clothes are only for comedians." Being demanded from what things men and women ought to refrain, he answered, "Pleasure." Being asked what continence and temperance were, said, "Government of corporeal desires and pleasures. The wicked live to eat, &c. but the good eat to live. Temperate persons become the most excellent: eat that which neither hurts the body nor mind, and which is easy to be gotten." One saying it was a great matter to abstain from what one desires; "But," says he, "it is better not to desire at all." This is deep religion, even very hard to professed Christians. "It is the property of God to need nothing;[25] and they that need and are contented with least come nearest to God. The only and best way to worship God is to mind and obey whatsoever he commands. That the souls of men and women partake of the divine nature: that God is seen of the virtuous mind: that by waiting upon him they are united unto him in an accessible place of purity and happiness; which God he asserted always to be near him."

[20] Plat. Apolog. Diog. Laert. Helvic.; Cic. Tusc. Quest. 1;
Xenoph. Brut. Cic. Orat. Liban.

[21] Apol. Varro. Hist. Schol. Artist.

[22] Clem. Alex. Strom. ii. 417; Xen. Mem. iii. pp. 720, 778, 779,
780. Stob. Ech. Strom. i. 11.

[23] Stob. iv. 6; Ibid. ii. 18; Xenoph. Mem. 3; Seneca Epist. i.
104; Stob. 28; Ibid. 32; Xen. Mem. 1; Ælian. 9; Stob. 37.

[24] Stob. 37; Ibid. 87; Xen. Mem. 34; Ælian. Ver. Hist. 9.

[25] Stob. 37; Xen. Mem. iv. 802.; Plat. Phæd.

Many more are the excellent sayings of this great man, who was not less famous for his sayings than his example, with the greatest nations; yet died he a sacrifice to the sottish fury of the vain world. The history of his life reports that his father was told[26] he should have the guide of his life within him, which should be more to him than five hundred masters; which proved true. Instructing his scholars herein, charging them not to neglect these divine affairs which chiefly concern man, to mind or inquire after such things as are without in the visible world. He taught the use of outward things[27] only as they were necessary to life and commerce; forbidding superfluities and curiosities. He was martyred for his doctrine, after having lived seventy years, the most admired, followed, and visited of all men in his time by kings and commonwealths; and than whom antiquity mentions none with more reverence and honour. Well were it for poor England if her conceited Christians were true Socrateses; whose strict, just, and self-denying life doth not bespeak him more famous than it will Christians infamous at the revelation of the righteous judgment, where heathens' virtue shall aggravate Christians' intemperance; and their humility, the others' excessive pride: and justly too, since a greater than Socrates is come, whose name they profess, but they will not obey his law.

[26] Xen. Mem. i. p. 710.

[27] Xen. Mem. 4.; Plat. de Legib.

XVII. Plato, that famous philosopher and scholar to Socrates,[28] was so grave and devoted to divine things, nay, so discreetly politic, that in his commonwealth he would not so much as harbour poetical fancies, much less upon stages, as being too effeminate, and apt to withdraw the minds of youth from more noble, more manly, as well as more heavenly exercises. Plato seeing a young man play at dice, reproved him sharply; the other answered, "What, for so small a matter?" "Custom," saith Plato, "is no small thing:[29] let idle hours be spent more usefully. Let youth," said he, "take delight in good things; for pleasures are the baits of evil. Observe, the momentary sweetness of a delicious life is followed with eternal sorrow; the short pain of the contrary, with eternal pleasure." Being commanded to put on a purple garment by the king of Sicily, he refused, saying he was a man, and scorned such effeminacies. Inviting Timothy, the Athenian general to supper, he treated him with herbs, water, and such spare diet as he was accustomed to eat. Timothy's friends next day, laughing, asked how he was entertained, he answered,[30] "Never better in life; for he slept all night after his supper:" thereby commending his temperance. He addicted himself to religious contemplations: and is said to have lived a virtuous and single life, always eyeing and obeying the mind, which he sometimes called, "God, the Father of all things;" affirming, "Who lived so should become like him, and so be related to, and joined with the Divinity itself." This same Plato, upon his dying bed, sent for his friends about him, and told them the whole world was out of the way, in that they understood not, nor regarded the mind, assuring them, those men died most comfortably that lived most conformably to right reason, and sought and adored the First Cause, meaning God.

[28] Plato de Rep.

[29] Diog. Laert. in vit.

[30] Xen. Crat. Stob. Ælian.

XVIII. Antisthenes, an Athenian philosopher,[31] had taught in the study of eloquence several years; but upon his hearing Socrates treat of the seriousness of religion, of the divine life, eternal rewards, &c. bid all his scholars seek them a new master, for he had found one for himself: wherefore selling his estate, he distributed it to the poor, and betook himself wholly to the consideration of heavenly things; going cheerfully six miles every day to hear Socrates.--But where are the like preachers and converts amongst the people called Christians? Observe the daily pains of Socrates; surely he did not study a week to read a written sermon; we are assured of the contrary; for it was frequent with him to preach to the people at any time of the day, in the very streets, as occasion served, and his good genius moved him. Neither was he a hireling, or covetous, for he did it gratis: surely then he had not fat benefices, tithes, glebes, &c. And let the self-denial and diligence of Antisthenes be considered, who of a philosopher and master became a scholar, and that a daily one; surely, it was then matter of reproach, as it is now; showing thereby both want of knowledge, though called a philosopher, and his great desire to obtain it of one that could teach him. None of these used to go to plays, balls, treats, &c. They found more serious employments for their minds, and were examples of temperance to the world.--I will repeat some of his grave sentences, as reported by Laertius, and others; namely, "That those are only noble, who are virtuous.[32] That virtue was self-sufficient to happiness: that it consisteth in actions, not requiring many words, nor much learning, and is self-sufficient to wisdom: for that all other things have reference thereunto. That men should not govern by force, nor by laws, unless good, but by justice."[33] To a friend, complaining he had lost his notes, "Thou shouldst have written them upon thy mind," saith he, "and not in a book. Those who would never die, must live justly and piously."--Being asked what learning was best, "That," saith he, "which unlearneth evil."[34] To one that praised a life full of pleasures and delicacies:[35] "Let the sons of my enemies," saith he, "live delicately:" counting it the greatest misery. "We ought," saith he, "to aim at such pleasures as follow honest labour; and not those which go before it."[36] When at any time he saw a woman richly dressed, he would, in a way of reproach, bid her husband bring out his horse and arms: meaning, if he were prepared to justify the injuries such wantonness used to produce, he might the better allow those dangerous freedoms: "Otherwise," saith he, "pluck off her rich and gaudy attire." He is said to exclaim bitterly against pleasures; often saying, "I had rather be mad than addicted to pleasure, and spend my days in decking and feeding my carcase. Those," says he, "who have once learned the way to temperance and virtue, let them not offer to entangle themselves again with fruitless stories and vain learning, nor be addicted to corporeal delicacies, which dull the mind, and will divert and hinder them from the pursuit of those more noble and heavenly virtues." Upon the death of his beloved master, Socrates,[37] he instituted a sect called Cynics, out of whom came the great sect of Stoics; both which had these common principles, which they daily, with great and unwearied diligence, did maintain and instruct people in the knowledge of, viz., "No man is wise and happy but the good and virtuous man.[38] That not much learning nor study of many things was necessary. That a wise man is never drunk nor mad: that he never sinneth; that a wise man is void of passion: that he is sincere, religious, grave: that he only is divine. That such only are priests and prophets that have God in themselves. And that his law is imprinted in their minds, and the minds of all men:[39] that such an one only can pray who is innocent, meek, temperate, ingenuous, noble, a good magistrate, father, son, master, servant, and worthy of praise." On the contrary, "that wicked men can be none of these: that the same belongs to men and women."

[31] Laert. vit. Socr. Ælian.

[32] Laert.

[33] Stob.

[34] Stob. 177.

[35] Diog. Laert.

[36] Agel. lib. c. 5.

[37] Laert. vit. Mem.

[38] Laert. Plut. de Rep. Stoi. Cic. de aut. Deo, lib. ii.

[39] Lactant. de Ira Dei, cap. 10.

Their diet was slender, their food only what would satisfy nature.[40] Their garments exceeding mean. Their habitations solitary and homely. They affirmed, those who lived with fewest things and were contented, most nearly approached God, who wants nothing. They voluntarily despised riches, glory, and nobility, as foolish shows and vain fictions, that had no true and solid worth or happiness in them. They made all things to be good and evil, and flatly denied the idle stories of fortune and chance.

[40] Plat. Pl. Ph. 16. Cic. Tul. Quest. 4. Diog. Laert. vit. Mem.
Stob.

Certainly these were they who, having no external law, became a law unto themselves, and did not abuse the knowledge they had of the invisible God, but to their capacities instructed men in the knowledge of that righteous, serious, solid, and heavenly principle which leads to true and everlasting happiness all those that embrace it.

XIX. Xenocrates refused Alexander's present,[41] yet treated his ambassadors after his temperate and spare manner, saying, "You see I have no need of your master's bounty, that am so well pleased with this." He would say, "that one ought not to carry one's eyes or one's hands into another man's house:" that is, to be a busy-body. That one ought to be most circumspect of one's actions before children, lest by example one's faults should outlive one's self. He said pride was the greatest obstruction to true knowledge. His chastity and integrity were remarkable and reverenced in Athens: Phryne, the famous Athenian courtezan, could not place a temptation upon him, nor Philip, king of Macedon, a bribe, though the rest sent in the embassy were corrupted. And being once brought for a witness, the judges rose up, and cried out, "Tender no oath to Xenocrates, for he will speak the truth." A respect they did not allow to one another. Holding his peace at some detracting discourse, they asked him why he spoke not: "Because," saith he, "I have sometimes repented of speaking, but never of holding my peace."

[41] Laert. Val. Max. 4, 3, 2, 16. Cic. Pro. Fal. Val. Max. 7, 2.

XX. Bion would say, that great men walk in slippery places: that it is a great mischief not to bear affliction; that ungodliness is an enemy to assurance. He said to a covetous man, that he did not possess his wealth, but his wealth possessed him; abstaining from using it, as if it were another man's. In fine, that men ought to pursue a course of virtue, without regard to the praise or reproach of men.

XXI. Demonax seeing the great care that men had of their bodies, more than of their minds; "They deck the house," saith he, "but slight the master." He would say, that many are inquisitive after the make of the world, but are little concerned about their own, which were a science much more worthy of their pains. To a city that would establish the gladiators, or prize-fighters, he said, that they ought first to overthrow the altar of mercy; intimating the cruelty of such practices. One asking him why he turned philosopher; "Because," saith he, "I am a man." He would say of the priests of Greece, if they could better instruct the people, they could not give them too much; but if not, the people could not give them too little. He lamented the unprofitableness of good laws, by being in bad men's hands.

XXII. Diogenes was angry with critics that were nice of words and not of their own actions; with musicians, that tune their instruments but could not govern their passions; with astrologers, that have their eyes in the sky, and look not at their own goings; with orators, that study to speak well but not to do well; with covetous men, that take care to get but never use their estates; with those philosophers that despise greatness, and yet court great men; and with those that sacrifice for health, and yet surfeit themselves with eating their sacrifices. One time, discoursing of the nature, pleasure, and reward of virtue, and the people not regarding what he said, he fell a singing, at which every one pressed to hear; whereupon he cried out, in abhorrence of their stupidity, "O God, how much more is the world in love with folly than with wisdom!" Seeing a man sprinkling himself with water after having done some ill thing, "Unhappy man," saith he, "dost thou not know that the errors of life are not to be washed away with water?" To one who said, "Life is an ill thing;" he answered, "Life is not an ill thing, but an ill life is an ill thing." He was very temperate, for his bed and his table he found everywhere. One seeing him wash herbs, said, "If thou hadst followed Dionysius, king of Sicily, thou wouldst not have needed to have washed herbs;" he answered, "If thou hadst washed herbs, thou needest not to have followed Dionysius." He lighted a candle at noon, saying, "I look for a man;" implying that the world was darkened by vice, and men effeminated. To a luxurious person, that had wasted his means, supping upon olives; "If," saith he, "thou hadst used to dine so, thou wouldst not have needed to sup so." To a young man, dressing himself neatly; "If this," saith he, "be for the sake of men, thou art unhappy; if for women, thou art unjust." Another time, seeing an effeminate young man; "Art thou not ashamed," saith he, "to use thyself worse than nature hath made thee? She hath made thee a man, but thou wilt force thyself to be a woman." To one that courted a bad woman; "O wretch!" said he, "what meanest thou to ask for that which is better lost than found?" To one that smelled of sweet unguents, "Have a care," saith he, "that this perfume make not thy life stink." He compared covetous men to such as have the dropsy; those are full of money, yet desire more; these of water, yet thirst for more. Being asked what beasts were the worst; "In the field," saith he, "bears and lions; in the city, usurers and flatterers." At a feast, one giving him a great cup of wine, he threw it away: for which being blamed, "If I had drunk it," saith he, "not only the wine would have been lost, but I also." One asking him how he might order himself best, he said, "By reproving those things in thyself which thou blamest in others." Another demanding what was the hardest, he answered, "To know ourselves; to whom we are partial." An astrologer discoursing to the people of the wandering stars; "No," saith he, "it is not the stars, but these," pointing to the people that heard him. Being asked what men are most noble; "They," saith he, "who contemn wealth, honour, and pleasure, and endure the contraries, to wit, poverty, scorn, pain, and death." To a wicked man, reproaching him for his poverty; "I never knew," saith he, "a man punished for his poverty, but many for their wickedness." To one bewailing himself that he should not die in his own country; "Be of comfort," saith he, "for the way to heaven is alike in every place." One day he went backwards; whereat the people laughing, "Are you not ashamed," saith he, "to do that all your lifetime, which you deride in me?"

XXIII. Crates, a Theban, famous for his self-denial and virtue, descended from the house of Alexander, of great estate, at least two hundred talents, which having mostly distributed amongst the poor citizens, he became a constant professor of the Cynic philosophy. He exceedingly inveighed against common women. Seeing at Delphos a golden image, that Phryne, the courtezan, had set up by the gains of her trade, he cried out, "This is a trophy of the Greeks' intemperance." Seeing a young man highly fed and fat: "Unhappy youth," said he, "do not fortify thy prison." To another, followed by a great many parasites; "Young man," saith he, "I am sorry to see thee so much alone." Walking one day upon the Exchange, where he beheld people mighty busy after their divers callings; "These people," saith he, "think themselves happy; but I am happy that have nothing to do with them; for I place my happiness in poverty, not in riches. Oh! men do not know how much a wallet, a measure of lupins, with security, is worth." Of his wife, Hipparchia, a woman of wealth and extraction, but nobler for her love to true philosophy, and how they came together, there will be occasion to make mention in its place.

XXIV. Aristotle, a scholar to Plato,[42] and the oracle of philosophy to these very times, though not so divinely contemplative as his master, nevertheless follows him in this, "That luxury should by good discipline be exiled human societies."[43] Aristotle seeing a youth finely dressed, said, "Art thou not ashamed, when nature hath made thee a man, to make thyself a woman?"[44] And to another, gazing on his fine cloak; "Why dost thou boast thyself of a sheep's fleece?" He said it was the duty of a good man to live so under laws as he should do if there were none.

[42] Stob. Strom. 45.

[43] Stob. 161.

[44] Ibid. 46.

XXV. Mandanis, a great and famous philosopher of the Gymnosophists, whom Alexander the Great required to come to the feast of Jupiter's son, (meaning himself,) declaring, that if he came he should be rewarded, if not, he should be put to death; the philosopher contemned his message as vain and sordid: he first told them, that he denied him to be Jupiter's son; a mere fiction. Next, that as for his gifts, he esteemed them nothing worth; his own country could furnish him with necessaries; beyond which he coveted nothing. And lastly, as for the death he threatened, he did not fear it; but of the two, he wished it rather, "In that," saith he, "I am sure it is a change to a more blessed and happy state."

XXVI. Zeno, the great Stoic,[45] and author of that philosophy, had many things admirable in him; who not only said, but practised. He was a man of that integrity, and so reverenced for it by the Athenians, that they deposited the keys of the city in his hands, as the only person fit to be entrusted with their liberties; yet by birth a stranger, being of Citium in Cyprus. Antigonus, king of Macedonia, had a great respect for him, and desired his company, as the following letter expresseth:

"King Antigonus to Zeno the philosopher, health: I think that I exceed thee in fortune and glory; but in learning and discipline, and that perfect felicity which thou hast attained, I am exceeded by thee; wherefore I thought it expedient to write to thee, that thou wilt come to me, assuring myself thou wilt not deny it. Use all means therefore to come to us, and know, thou art not to instruct me only, but all the Macedonians; for he who teacheth the king of Macedonia, and guideth him to virtue, it is evident that he doth likewise instruct all his subjects in virtue; for such as is the prince, such for the most part are those who live under his government."

[45] Stob. Laert.

Zeno answered thus: "To king Antigonus, Zeno wisheth health: I much esteem thy earnest desire of learning, in that thou aimest at philosophy; not popular, which perverteth manners, but that true discipline which conferreth profit; avoiding that generally commended pleasure, which effeminates the souls of men. It is manifest that thou art inclined to generous things, not only by nature but by choice; with indifferent exercise and assistance, thou mayest easily attain to virtue. But I am very infirm of body, being fourscore years of age, and so not well able to come; yet I will send thee some of my chief disciples, who in those things concerning the soul, are nothing inferior to me; and whose instructions, if thou wilt follow them, will conduct thee to perfect blessedness."

Thus Zeno refused Antigonus, but sent Persæus, his countryman, and Philonides, a Theban. He would say, that nothing was more unseemly than pride, especially in youth, which was a time of learning. He therefore recommended to young men modesty in three things; in their walking, in their behaviour, and in their apparel: often repeating those verses of Euripides, in honour of Capaneus:

"He was not puff'd up with his store,
Nor thought himself above the poor."

Seeing a man very finely dressed, stepping lightly over a kennel: "That man," saith he, "doth not care for the dirt, because he could not see his face in it." He also taught, that people should not affect delicacy of diet, no, not in their sickness. To one that smelt with unguents; "Who is it," saith he, "that smells so effeminately?" Seeing a friend of his taken too much up with the business of his land; "Unless thou lose thy land," saith he, "thy land will lose thee." Being demanded, whether a man that doth wrong may conceal it from God: "No," saith he, "nor yet he who thinks it;" which testifies to the omnipresence of God. Being asked, who was his best friend, he answered: "My other self;" intimating the divine part that was in him. He would say, the end of man was not to live, eat, and drink; but to use his life so as to obtain a happy life hereafter. He was so humble that he conversed with mean and ragged persons: whence Timon thus:

"And for companions, gets of servants store,
Of all men the most empty and most poor."

He was patient, and frugal in his household expenses; Laertius saith, he had but one servant; Seneca avers he had none. He was mean in his clothes: in his diet, by Philemon thus described:

"He water drinks, then broth and herbs doth eat;
Teaching his scholars, almost without meat."

His chastity was so eminent, that it became a proverb; "As chaste as Zeno." When the news of his death came to Antigonus, he broke forth into these words, "What an object have I lost!" And being asked, why he admired him so much? "Because," saith he, "though I bestowed many great things upon him, he was never therewith exalted nor dejected." The Athenians, after his death, by a public decree, erected a statue to his memorial; it runs thus: "Whereas Zeno, the son of Mnaseas, a Cittian, has professed philosophy about fifty-eight years in this city, and in all things performed the office of a good man, encouraging those young men who applied themselves to him, to the love of virtue and temperance, leading himself a life suitable to the doctrine which he professed; a pattern to the best to imitate: the people have thought fit to do honour to Zeno, and to crown him with a crown of gold, according to law, in regard of his virtue and temperance, and to build a tomb for him, publicly, in the Ceramick, &c." These two were his epitaphs, one by Antipater:

"Here Zeno lies, who tall Olympus scal'd;
Not heaping Pelion on Ossa's head;
Nor by Herculean labours so prevailed;
But found out virtue's paths, which thither led."

The other by Xenodotus, the Stoic, thus:

"Zeno, thy years to hoary age were spent,
Not with vain riches, but with self-content."

XXVII. Seneca, a great and excellent philosopher, who with Epictetus shall conclude the testimonies of the men of their character, hath so much to our purpose that his works are but a kind of continued evidence for us: he saith, "Nature was not so much an enemy, as to give an easy passage of life to all other creatures, and that man alone should not live without so many arts; she hath commanded us none of these things. We have made all things difficult to us, by disdaining things that are easy: houses, clothes, meats, and nourishment of bodies, and those things which are now the care of life, were easy to come by, freely gotten, and prepared with a light labour: for the measure of these things was necessity, not voluptuousness: but we have made them pernicious and admirable: they must be sought with art and skill. Nature sufficeth to that which she requireth.