Aelian, Varia Historia

ToposText · Aelian · 465 sections

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§ 1.1 The octopodes are so ravenous that they devour all they light on; so that many times they abstain not even from one another. The lesser taken by the greater, and falling into his stronger nets, (which are usually called the hairs or grasps of the fish) becomes his prey. They also betray fishes in this manner; lurking under the rocks they change themselves to their colour, and seem to be all one with the rock itself. When therefore the fishes swim to the rocks, and so to the octopus, they entangle them in their nets, or grasps.
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§ 1.2 The art of weaving and the gifts of the goddess Ergane, spiders neither know nor require: for what should such a creature do with woven garments? The web is only spread as a net for such things as fall into it, whilst she standing still, immovable, keeps watch: whatsoever falls in she eats; it being as much as the web can hold, is enough to satisfy her hunger.
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§ 1.3 The Egyptian kind of frogs hath a peculiar wisdom, and far excells all other: For if a frog meets a serpent bred in Nilus, she bits off a piece of reed and holds it as fast as she can cross-wise, and will not let it go. The serpent is not able to swallow the reed, because his mouth is not so wide as the reed. Thus the frog by wisdom overcomes and masters the strength of the serpents.
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§ 1.4 This also is wise in the Egyptian dogs: they drink of the river not greedily or freely, stooping and lapping till they have at the same time satisfied their thirst, for they are afraid of the creatures in it; but run along the bank, and catch up drink by stealth at times, till at last they have allayed their thirst by snatches without receiving harm.
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§ 1.5 The fox, not only the land-beast is wily, but the sea- fox very cunning: for she scruples not the bait, neither, being greedy, refrains from it, but contemns the hook; for before the fisher can pluck up the reed, she leaps up, and gnawing the line asunder, swims away. So that many times she swallows two or three hooks, yet the fisherman cannot get her for his supper.
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§ 1.6 The sea-tortoises lay upon land, and having laid, they immediately bury their eggs in the ground, and returning to their usual abode, swim there: They are so good accomptants, that having reckoned forty days, (in which time the eggs are hardened and become living creatures) they returning to the place where they hid what they laid, and digging up the earth which they had cast upon them, lead their young away, now able to follow them.
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§ 1.7 Wild swine are not wholly ignorant of physick and medicine; for if unwittingly they have eaten henbane, whereby their hinder parts are contracted with a kind of palsy, though thus shrunk up, they make to the waters, where they get crabs and eat them with all haste. These afford remedy of their ill, and make them sound again.
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§ 1.8 The phalangium is as hurtful to deer as to men: If they bite the deer, they are in danger of dying quickly after it; yet if they taste ivy, the bite will not harm them. But it must be wild ivy.
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§ 1.9 When a lion is sick, nothing will cure him but to eat an ape.
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§ 1.10 The Cretans are excellent archers; they shoot the goats which feed on the tops of mountains, which being hurt, immediately eat of the herb dittany, which as soon as they have tasted, the arrow drops out.
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§ 1.11 Mice also are to be reckoned among creatures of greatest prescience; for when a house decays and is ready to fall, they first perceive it, and leaving their holes and former dwellings, run away as fast as they can, and remove to new.
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§ 1.12 Pismires also, as I am informed, have some kind of prescience; for when there shall be a famine, they take pains extraordinarily to carry in provision, and lay up corn and other grain on which they feed.
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§ 1.13 Gelon the Syracusian dreaming that he was thunder-struck, cried out, not with a soft or low voice, as is usual in dreams, but aloud, being exceedingly affrighted. The dog which lay asleep by him, wakened with the cry, went round about him, and fell a barking fiercely and eagerly: By which means Gelon was at once delivered from sleep and fear.
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§ 1.14 Aristotle saith that the swan begets a fair and numerous offspring; but that they are prone to anger, fighting and killing one another. He also affirms the swans warre with the eagles, but so as that they resist only, not begin the assault. It is commonly reported they sing sweetly, but I never heard a swan sing, nor perhaps any man else: yet it is believed she sings, and then especially (as is said) she sings most sweetly and pleasantly when she draws near her end. They cross the sea and fly too over it, yet their wings never are tired.
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§ 1.15 They report that pigeons (the male and the female) sit upon their eggs by turns; which being hatched, the male bedews them with a kind of spittle to avert envy, and (as it is said) that they may not be liable to fascination. The female lays two eggs, of which the first always proveth a male, the second a female. They lay all the year long, so that they bring forth young ten times in the year. Of Egypt it is reported, that pigeons lay twelve times [a year ] in that country. Aristotle asserts that wood-pigeons are different from house-pigeons, these being bigger, those lesser: besides, house-pigeons are tame, wood-pigeons wild. He also affirms that the male couples not with the female till he hath kissed her, for she will not admit his society without a kiss. [] But if we credit Callimachus, the phassa, the pyrallis, the house-pigeon and the turtle are nothing alike. The Indian Relations tell us that in India there are yellowish pigeons: Charon of Lampsacus affirms that about Athos there were seen white pigeons when the Persian gallies coasting about Athos were defeated there. At Eryx in Sicily is the renowned and sacred temple of Aphrodite; where when the Erycinians celebrate the [Feast ] Anagogia, (at which time they say Aphrodite removes from Sicily to Libya ) all the pigeons disappear, as if they went along with the goddess. At all times else it is certain that a great number of these birds are about the temple. Moreover the Achaeans report that Zeus falling in love with a virgin named Phthia, turned himself to a pigeon: Phthia lived at Aegium.
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§ 1.16 When the ship returned from Delos, and Socrates was now to die, Apollodorus (a friend of Socrates ) coming to him in prison brought him a vest of fine cloth and rich, with a gown of the same, desiring him that he would put on that vest and gown when he was to drink the poison; since he should not fail of handsome funeral robes if he died in them. “For it is not unfit that a dead body should be covered with decent ornaments.” Thus Apollodorus to Socrates. But he would not permit it, saying to Crito, Simmias and Phaedo, “How high an opinion hath Apollodorus of us, if he believe that after I have pledged the Athenians, and taken the potion, he shall see Socrates any more? For if he thinks that he which shall shortly lie at your feet extended on the ground is Socrates, it is certain he knows me not.”
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§ 1.17 The admired little works of Myrmecides a Milesian, and Callicrates a Lacedemonian. They made chariots with four horses which a fly might cover; They writ an elegiac Distich in golden letters in a sesammum: Neither of which a wise man (I think) will praise; for what are these but a vain waste of time?
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§ 1.18 Were not many women [among the ancients ] luxurious in apparel? They wore on their heads a high coronet, on their feet chiappines: They had also long ear-rings hanging at their ears. That part of their gowns which reacheth from the shoulder to the hand was not sowed together, but fastned all along with buttons of gold and silver. Thus did the women among the ancients: The vanity of Athenian women let Aristophanes relate.
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§ 1.19 It is a common saying and known to all, that to the Sybarites and the city Sybaris the cause of destruction was their great luxury. But I will relate what is not commonly known: They say that the Colophonians also were ruined by excessive luxury; for they also went proudly attired, were lavish at their tables far beyond need, and apt to affront others. Likewise the reign of the Bacchiadae at Corinth (when they had arrived to great power) was destroyed by immoderate luxury.
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§ 1.20 Dionysius plundered all the temples of Syracuse of their treasure. From the statue of Zeus he took the robe and ornaments, valued at fourscore and five talents of gold. The public artificers not being able to touch the statue, he first laid hands upon it. He likewise robbed Apollo's image of a golden periwig, which he commanded to be cut off. Sailing thence to Troezene, he impiously took away all the treasure of Apollo and Leucothea. He also having drank a grace-cup, commanded a silver table which stood by Apollo to be taken away.
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§ 1.21 I cannot omit the wise and truly Grecian action of Ismenias a Theban: Being by his country sent ambassador to the King of Persia, he went thither, and would have spoken himself to the Persian about his business; but the captain whose office it was to report business to the king, and to conduct such as were admitted to his presence, told him, " Theban, (he spake this merrily[] by an interpreter, the captain's name Tithraustes ) “the law of the Persians is, that he who cometh into the King's presence, shall not speak with him till he hath first adored him. If therefore you will go in person to him, you must do what the law requires; otherwise your business may be done by us, though you adore not.” “Conduct me,” said Ismenias. When he came into the King's presence, he pluckt off a ring which he had upon his finger, and letting it secretly drop, stooped down as if he had adored, and took it up again, making the King believe that he adored; yet he did nothing that might dishonour the Greeks. By this means he obtained all that he requested, and was not denied any thing by the Persian.
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§ 1.22 The gifts which the King gave to ambassadors who came to him either from Greece or elsewhere were these: To every one a Babylonian talent of finest silver; two silver cups, each weighing a talent. The Babylonian talent makes seventy two Attic minas. He gave them also a scimitar and bracelets, and a chain, all which were valued at a thousand darics. Likewise a Median vest which they called a dorophoric.
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§ 1.23 Among the ancient Greeks, Gorgias the Leontine son of Philolaus, and Protagoras son of Democritus, were famous as to rhetorical opinion; yet were they as far short of others in wisdom as boys are of men. For opinion neither hears nor sees clearly: whence it oftentimes erres, overprizing some things, undervaluing others.
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§ 1.24 Glaucon [or Caucon ] son of Poseidon had by Astydamia, daughter of Phorbas, a son named Lepreas, who counselled Augeas to cast Hercules in bonds, when he came to demand the reward of his labours. Hereupon, as it seems, Lepreas was hated by Hercules for this advice. Afterwards the son of Zeus [ Hercules ] went to Caucon; but at the intercession of Astydamia laid aside all enmity towards Lepreas. Then there happened a youthful emulation between them, and they challenged one another at the discus, and to draw water, and which of them could first eat an ox. In all which Lepreas was overcome. Hereupon another contention arose, which of them could drink most, in which also Lepreas was worsted. At last, moved with anger and indignation, he challenged Hercules to single combat. Thus he received punishment for his counsel to Augeas, for he was slain in the fight.
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§ 1.25 Alexander the son of Philip, (or, if any one likes it better, of Zeus, for to me it is all one) to Phocion the Athenian captain only began his letters with the usual form of salutation, hail, so much had Phocion won upon the Macedonian. He also sent him a hundred talents of silver, and named four cities, of which he might chuse any one to receive the revenues and profits thereof for his own use. These cities were Cius, Elaea, Mylasa, Patara: thus did Alexander liberally and magnificently. But Phocion far more, who accepted neither the city nor the silver; yet that he might not seem to dis-esteem and contemn the offers of Alexander, he expressed his respect to him thus: He requested that they who were kept prisoners in the tower of Sardis might be set at liberty; Echecratides the Sophist, Athenodorus of Himera, Demaratus and Sparto: these two were brethren and Rhodians.
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§ 1.26 I have heard of a woman that could sound a trumpet, which art was her way of living, by name Aglais, daughter of Megacles; she wore a periwig and a plume on her head, as Posidippus relates. At one meal she did devour twelve pounds of flesh, and four choenixes of bread, and drank a congius of wine.
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§ 1.27 These are reported to have been extraordinary great eaters: Pityreus a Phrygian, Cambletes a Libyan, Thius a Paphlagonian, Charidas, Cleonymus, Pisander, Charippus, Mithridates of Pontus, Calamodorus of Cyzicus, Timocreon a Rhodian, both a wrestler and poet, Cantibaris a Persian, Erysichthon son of Myrmidon, who for that reason was nick-named Aethon. It is said also that there is a temple in Sicily dedicated to Gluttony, and an image of Ceres the corn-giver.[] Likewise Alcman the poet attests of himself that he was a great eater. And Anaxilas the comic poet saith that there was one Ctesias an extraordinary Glutton.
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§ 1.28 I will tell you a Rhodian opinion. In Rhodes, they say that if a man looks upon fish with a great liking, and loves fish above all other meat, they esteem him an extraordinary person: But such as like the diet of flesh better are reproched by the Rhodians as clownish and gluttonous, whether justly or wrongfully, I not examine.
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§ 1.29 The Coans report than an ewe in the pastures of Nicippus the tyrant did bear not a lamb, but a lion. By which sign it was portended to Nicippus (as yet but a private person) that he should be king.
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§ 1.30 King Ptolemy loved a youth named Galetes: he was very beautiful, but of a mind transcending his form; which Ptolemy frequently testified of him, saying, “Oh thou sweet of disposition, thou never wert author of harm to any, but on the contrary, hast done several good offices to many.” On a time this youth rode forth with the king, and beholding far off some malefactors led to execution, he readily said, (speaking to Ptolemy ) “O King, since it is our chance to be on horse-back according to some good genius of those wretches, come, if you please, let us spur on and overtake them, that we may appear to the unhappy men as the Dioscuri, preservers and succourers”: (so those gods are called.) Ptolemy much pleased with his sweet disposition and proneness to mercy, embraced him, and not only saved the malefactors, but confirmed and increased the affection he bare him.
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§ 1.31 The Persians have a custom which they observe most strictly; When the King rides abroad in Persia, all the Persians make him presents according to their several abilities. They who live by the labour of their hands in husbandry and tillage, give one neither too mean, nor too rich or too magnificent, but either oxen or sheep; some also corn or wine. These are presented to him by every one as he rides along, and are called presents, by which name he also accepts them. The poorer sort bring milk, palms, cheese, ripe fruits, and other delicacies which grow in that country.
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§ 1.32 This also is a Persian story. They report that a Persian called Sinetes, being far from home, met Artaxerxes surnamed Mnemon; being thus surprised, he was much perplexed with fear of the law and respect of the King. Having nothing at that time to give him, and being much troubled to be exceeded in duty by the rest of the Persians, unwilling that he alone should be infamous for not making a present, they say that with all speed he ran to the river hard by, which was named Cyrus, and hastily lying down took up water in both his hands. “O King Artaxerxes, (said he) reign for ever. I make you at this time such a present as I can get, and in such a manner as I can, that as far as lies in me you may not pass by unpresented. I pay you homage in the water of Cyrus. But when you shall come at night to your station, I will bring from my house, and present you, the best and richest things that I have, according to my ability: I shall not come behind any of those who now offer you gifts.” Artaxerxes was much pleased herewith. “Man, (saith he) I accept thy present kindly, and reckon it amongst the most precious, declaring that it is of equal value with them; first, because water is the best of all things; next, because it bears the name of Cyrus: And I will that you come to me where I shall lodge to night.” This said, he commanded the eunuchs to take the gift from him; who instantly running to him, received the water out of his hand into a golden cup. The King, as soon as he came to his lodging, sent him a Persian vest, a golden cup, and a thousand daricks; withal, gave the bearer order to say thus; “The King commands you to delight your mind with this, because you have delighted his, in not suffering him to pass by unpresented and without homage, but paid him such respect as necessity would then allow. He wills also that you drink water from that river in this cup.”
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§ 1.33 Nisus presented an extraordinary great pomegranate in a basket to Artaxerxes as he was riding in Persia. The King admiring the largeness of it, “From what Paradise, (said he) did you take this gift which you bring me?” He answered, out of his own grounds, and that it was of his own grafting. The King was exceedingly pleased, and sent him royal gifts, saying, “By Mithra, this man by like care and diligence might also in my opinion make a little city great.” This speech implies, that by continual industry and labour all things may be made better then nature hath produced them.
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§ 1.34 A certain man, by country Mardian, by name Rhacoces, had seven sons, the youngest of which, named Cartomes, did many harms to the Magi. His father first tried to reform his madness by admonition and instruction: but he not obeying, and the judges coming to the place where this young man's father lived, he taking his son, and binding his hands behind him, brought him before the judges, where he accused his son of all the several outrages which he had committed, and desired the judges to put the young man to death. They amazed hereat, would not condemn him, but brought them both before Artaxerxes; where the Mardian persisting in his plea, the King interrupting him said, “Then you can endure that your son should be put to death before your eyes.” He answered, “Most willingly: For when in my garden I prune and cut off the lower branches which grow about the lettuce, the mother and root of them is so far from being grieved thereat, that she flourishes the better, and becometh both fairer and sweeter. In like manner, O King, when I shall see him who wronged my family, and consumeth the means of his brothers, lose his life, and be prevented from doing them farther injury, I shall thrive the better, and behold the rest of my family thrive with myself.” Which Artaxerxes hearing, praised Rhacoces, and made him one of the Royal Judges, saying to those who were present, that he who had determined so justly concerning his own children, would towards all others be an upright judge. He dismissed the young man without punishment, threatening to put him to a most cruel death if he should offend again for the time to come.
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§ 2.1 SOCRATES discoursed thus to Alcibiades. The young man was much perplexed and abashed, being to appear before a public assembly. But Socrates encouraging and exciting him, do you not despise (saith he) that shoe-maker? (naming him.) Alcibiades assenting: and so likewise (continueth Socrates ) that public crier? and that tent-maker? [ Alcibiades ] the son of Clinias granting this; And doth not, said Socrates, the Athenian commonwealth consist of these? If you contemn them single, fear them not in an assembly. Thus [ Socrates ] son of Sophroniscus and Phenareta prudently instructed [ Alcibiades ] son of Clinias and Dinomache.
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§ 2.2 Megabyzus highly commending some pictures that were meanly and ignorantly painted, and finding fault with others that were made with great art, the boys of Zeuxis that were grinding colours laughed at him; whereupon Zeuxis said, when you hold your peace, Megabyzus, these boys admire you, for they look on your rich garments and attendants; but as soon as you say any thing concerning this art, they laugh at you: therefore preserve your self in esteem by holding your peace, and censure not the work or skill of any which is not in your way.
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§ 2.3 Alexander beholding his own picture at Ephesus drawn by Apelles, did not give it such praise as it deserved; but a horse which was brought in neighed to the painted horse, as if it had been a true one. King, said Apelles, this horse seems to understand painting much better than you.
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§ 2.4 I will relate to you an action of Phalaris not agreeing with his disposition: for it expresseth a great humanity, and therefore seemeth not to suit with him. Chariton an Agrigentine loved Melanippus passionately, who was also an Agrigentine, of a sweet disposition and excellent form. Phalaris had injured this Melanippus in a certain business; for he having brought an action against a favourite of Phalaris, the tyrant commanded him to surcease the suit: He not obeying, the tyrant threatned him with death unless he submitted. So being compelled he gave over the cause, and the judges under Phalaris nulled the proceedings; which the young man taking ill, said he was wronged, and discovered his resentment thereof to his friend, praying him to join with him in a plot against the tyrant, intending also to ingage some other young men, whom he knew proper and ready for such an attempt. Chariton seeing him inraged and inflamed with fury, and knowing that none of the citizens would joyn in the design through fear of the tyrant, said that he also had formerly the same intention, and should ever be ready above all things to free his country from slavery; but it was dangerous to communicate such things to many persons: wherefore he intreated Melanippus to consider it more deliberately, and to permit him to find out an opportunity proper for the attempt. The young man yielded. Chariton thereupon undertook the whole business himself, not willing to engage his friend in it; that if he were taken and discovered, he alone might bear the punishment, and his friend not share in the danger. He provided himself of a falchion to assault the tyrant when he should see a fit occasion. This could not be carried so privately, but that he was apprehended by the guard, watchful of such things. Being carried to prison, and tortured to make discovery of his complices, he couragiously endured the torment. But this continuing a long time, Melanippus went to Phalaris, and confessed that he was not only a conspirator, but author of the treason. The King demanding the cause that moved him to it, he declared the whole business from the beginning; how he was obstructed in his suit, and that this was it which provoked him. The tyrant wondering hereat set them both at liberty; but commanded them immediately to depart, not only out of all cities belonging to the Agrigentines, but quite out of Sicily. Yet he allowed them to receive the full benefit of their estates. These and their friendships Pythia afterwards commended in these verses: To men, true patterns of celestial love Blest Chariton and Melanippus prove. The God calling this love of theirs a divine friendship.
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§ 2.5 The Lacedemonians conceived that time above all things ought to be husbanded, employing it diligently in serious business, not allowing any of the citizens to wast it in idleness or play; that it might not be thrown away upon things of no virtue. A testimony hereof amongst the rest is this: The Lacedemonian ephori hearing that they who had taken Decelia used to walk in the afternoon, sent this command to them, walk not: (As if they did it for recreation rather then exercise of the body). It behoveth the Lacedemonians to get and preserve health not by walking, but by exercise.
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§ 2.6 Hippomachus, (they say,) one that taught to wrestle, when the people that stood about as one of his scholars was wrastling gave a great shout, struck him with a wand, saying, “You did amiss and not as you ought, it should have been done better. For if you had done according to art, these men would not have applauded you.” Implying, that they who perform every thing well and handsomely, must not please the multitude, but those who are understanding in the art. Socrates also seems to contemn the common people in his discourse with Crito, who came to him in the prison, and counselled him to make an escape, and avoid the sentence of the Athenians against him.
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§ 2.7 This is a Theban law most just and humane; that no Theban might expose his child or leave it in a wilderness, upon pain of death. But if the father were extremely poor, whether it were male or female, the law requires that as soon as it is born it be brought in the swadling-clouts to the magistrate, who receiving it, delivers it to some other for some small reward, conditioning with him that he shall bring up the child, and when it is grown up take it into his service, man or maid, and have the benefit of its labour in requital for its education.
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§ 2.8 In the ninety first Olympiad, wherein Exenetus won the race, Xenocles and Euripides contended. Xenocles (whosoever he was) got the first victory by these tragedies, Oedipus, Lycaon, Bacchae, and Athamas a Satyre. It is ridiculous that Xenocles should not be worsted, and Euripides get the better, especially in those tragedies. One of these two must have been the reason, either that they who gave the votes were ignorant and void of clear judgement, or corrupt. But both are dishonourable, and unworthy the Athenians.
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§ 2.9 What decrees did the Athenians make, and those in a democracy? That every one of the Aeginetans should have his thumb cut off from his right hand, so that he might for ever after be disabled from holding a spear, yet might handle an oar. That all the young men of Mitylene should be put to death: Which decree was made at the instigation of Cleon son of Cleaenetus. That such as had been taken prisoners of the Samians should be branded in the face with the mark of an owl. This also was an Athenian decree. I wish, O Athena Polias, Guardian of the city, and Zeus Eleutherius, and all the gods of the Grecians, that the Athenians had never done these things, and that it might never have been said of them.
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§ 2.10 I have heard that Timotheus (son of Conon ) general of the Athenians, when he was in height of felicity, and took cities with great ease, so as the Athenians knew not how they should honour him sufficiently, met accidentally with Plato son of Aristo, as he was walking with some scholars without the city wall, and seeing his reverend presence, his proper person and graceful aspect, hearing him also discourse, not of contributions, gallies, naval affairs, supplies, reliefs, confederates, islanders, and the like matters, but of those things which he professed, and in which he employed his studies, said, “O this life and true felicity!” Whence it appears, that Timotheus did not conceive himself absolutely happy, as not enjoying this, though otherwise in highest honour and esteem with the Athenians.
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§ 2.11 Socrates seeing that the Thirty Tyrants put many eminent persons to death, and betrayed the rich to excessive punishments, said to Antisthenes, “Doth it repent thee that we have done nothing in our whole lives great and remarkable, as those monarchs who are described in tragedies, Atreus's, Thyestes's, Agamemnons, and Aegisthus's? They are in those plays beheaded, feasted with their own flesh, and generally destroyed: But no poet was ever so bold or impudent as to represent a poor man killed upon the stage. ”
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§ 2.12 I know not whether this speech of Themistocles son of Neocles be commendable or not. After that his father had cast him off, giving over prodigality, he began to live temperately, and to refrain from courtesans, being taken with another affection, that of governing the Athenian state; and contested eagerly with the magistrates, endeavouring to make himself the chief. He said (as is reported) to his friends, “What will you give me, who never yet was envied?” He that loves to be envied, hastens, according to Euripides, to harm himself: But that this is folly, Euripides himself declares.
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§ 2.13 Anytus and his companions studied to do Socrates a mischief, for those reasons which are related by many; but feared the Athenians, doubting, if they should accuse Socrates, how they would take it, his name being in high esteem for many respects, but chiefly for opposing the sophists, who neither taught nor knew any solid learning. Wherefore they began, by making trial in less things, to sound how the Athenians would entertain a charge against his life: for to have accused him upon the very first, he conceived unsafe, as well as for the reason already mentioned, as lest the friends and followers of Socrates should divert the anger of the judges upon them, for falsly accusing a person so far from being guilty of any wrong to the state, that he was the only ornament of Athens. What then do they contrive? They suborn Aristophanes a comic poet, whose only business was to raise mirth, to bring Socrates upon the stage, taxing him with crimes which most men knew him free from impertinent discourse, making an ill cause by argument seem good, introducing new and strange deities, whilst himself believed and reverenced none: hereby to insinuate an ill opinion of him even into those who most frequented him. Aristophanes taking this theme, interweaves it with much abusive mirth and pleasant verses; taking for his subject the best man of the Grecians. The argument of his play was not against Cleon; he did not abuse the Lacedemonians, the Thebans, or Pericles himself; but a person dear to all the Gods, especially to Apollo. At first (by reason of the novelty of the thing, the unusual personating of Socrates upon the stage) the Athenians, who expected nothing less, were struck with wonder: Then (being naturally envious, apt to detract from the best persons, not only such as bore office in the commonwealth, but any that were eminent for learning or virtue) they begun to be taken with the CLOUDS,[so was the play named] and cried up the poet with more applause then ever any before, giving him with many shouts the victory, and sending word to the judges to set the name of Aristophanes in the highest place. Socrates came seldom to the theatre, unless when Euripides the Tragic poet contested with any new tragedian, then he used to go: And when Euripides contended in the Piraeus, he went thither also, for he loved the man as well for his wisdom, as the sweetness of his verse. Sometimes Alcibiades son of Clinias and Critias son of Callaeschrus would invite him to a comedy, and in a manner compell him: for he was so far from esteeming, that he did greatly condemn those persons that were abusive and scurrilous in their language, (being himself a temperate, just, good and discreet person) which hugely troubled the comedians. And this was the ground (as well as other things suggested by Antyus and Melitus ) of Aristophanes his comedy; who, it is likely too, got a great sum of money by it, they being eager in prosecution of their design, and he prepared by want and malice to receive their impression: But this he best knows. In fine, the play got extraordinary credit, that of Cratinus being verified, The theatre was then filled with malicious men. It being at that time the feast of Dionysus, a multitude of Grecians went to see the play. Socrates being personated on the stage, and often named, (nor was it much the players should represent him, for the potters frequently did it upon their stone jugs) the strangers that were present (not knowing whom the comedy abused) raised a hum and whisper, every one asking who that Socrates was. Which he observing, (for he came not thither by chance, but because he knew himself should be abused in the play, had chosen the most conspicuous seat in the theatre) to put the strangers out of doubt, he rose up, and all the while the play lasted continued in that posture. So much did Socrates despise the comedy and the Athenians themselves.
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§ 2.14 Xerxes deserves justly to be laughed at, who after he had contemned the works of Zeus, and made himself new ways to travel by land and water, fell in love with a plane, and doted upon the tree: for seeing (as it is reported) in Lydia a tall plane-tree, there he stayed a whole day, no necessity requiring, and pitched his tents in the wilderness about the plane-tree: he also hung upon it many rich ornaments, honouring the boughs with chains and bracelets, and left it a keeper, as the guardian and protectour of a mistress. But what did this profit the tree? the apposititious ornament nothing suiting with it, hung there in vain, not adding any thing to the beauty of the tree. For to the beauty of a tree are requisite fair branches, leaves thick, a body strong, roots deep and pliant, yielding to the winds, wideness of shadow, the successive seasons of the year, the nourishment of the water by chanels and rains. But the robes of Xerxes, the gold of the barbarian, and his other gifts, contribute nothing to the plane, or any other tree.
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§ 2.15 Certain Clazomenians coming to Sparta, through abuse and insolence besmeared with soot the seats of the ephori, in which they used to give judgement, and determine public affairs. This being known, the ephori were not incensed, but calling the public crier, commanded him to make this strange proclamation openly throughout the City, “Let it be lawful for the Clazomenians to do unhandsome things.”
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§ 2.16 I esteem this action of Phocion (the son of Phocus ) commendable also. Coming before a public assembly of Athenians, after he had reproved them for some ingratitude, he said, both wisely and sharply, “I had rather receive ill from you, then do ill to you.”
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§ 2.17 The wisdom of the Persian magi was (besides other things proper to them) conversant in prediction: They foretold the cruelty of Ochus towards his subjects, and his bloody disposition, which they collected from some secret signs. For when Ochus, upon the death of his father Artaxerxes, came to the crown, the Magi charged one of the eunuchs that were next him to observe upon what things, when the table was set before him, he first laid hands; who watching intentively, Ochus reached forth both his hands, and with his right laid hold of a knife that lay by, with the other took a great loaf, which he laid upon the meat, and did cut and eat greedily. The Magi, hearing this, foretold that there would be plenty during his reign, and much blood shed. In which they erred not.
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§ 2.18 Timotheus (son of Conon ) general of the Athenians, on a time retiring from magnificent suppers and military entertainments, was invited by Plato to a treat in the Academy; where being entertained with a frugal supper and with music, when he returned to his friends, he said, “they who sup with Plato are better for the next day also.” From thence forward Timotheus dispraised sumptuous and chargeable suppers, of which there is no benefit the next day. There is a speech much to the same purpose reported of him, that Timotheus meeting Plato on the morrow said to him, “You, O Plato, sup better the next morning then over night.”
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§ 2.19 Alexander, when he had vanquished Darius, and was possessed of the Persian Empire, being high-conceited of himself, and puffed up with his success, writ to the Grecians, that they should decree him to be a god: Ridiculously; what he had not by nature, he thought to obtain by requiring it of men. Hereupon several people made several decrees; the Lacedemonians this; “Forasmuch as Alexander would be a god, let him be a god.” Thus with Laconic brevity, according to the manner of their country, the Lacedemonians reprehended the pride of Alexander.
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§ 2.20 It is reported that King Antigonus was popular and meek. He that hath leisure to make enquiry after him and his actions, may satisfie himself elsewhere. I shall relate only one act of his full of clemency and void of pride. This Antigonus, perceiving that his son behaved himself rigidly and severely towards his subjects, “Do you not know, son, said he, that our reign is but a glorious servitude?” This speech of Antigonus to his son expressed much mildness and humanity. He who conceiveth otherwise of it, seems in my opinion not to understand either what belonged to a king or a subject, but rather to have lived under some tyrant.
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§ 2.21 There was great friendship betwixt Pausanias a Ceramean and Agatho the poet: This is generally known; but I will relate what is less common. On a time the two friends came before Archelaus: he oberving the frequent differences betwixt Pausanias and Agatho, and thinking that one friend despited the other, asked Agatho what was the reason that he had such frequent quarrels with him who loved him so well. He answered, “O King, I will tell you: It is not that I am froward towards him, neither do I this through rusticity; but if I understand any thing of behaviour, as well by poetry as other things, I find that the greatest pleasure of friends is, after some falling out to be reconciled and I am of opinion that nothing can happen to them more delightful: Therefore I make him partake often of this pleasure, by falling out with him frequently. For he is over-joyed when I end the difference and am reconciled; whereas if I should use him always alike, he would not understand the difference.” Archelaus (as they say) commended this answer. It is reported that Euripides also the poet exceedingly loved this Agatho, and in favour of him composed his tragedy intituled Chrysippus. But this I cannot certainly affirm, yet know it to be attested by many.
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§ 2.22 I am told that the Mantineans were just law-givers, no less then the Locrians and Cretans, and the Lacedemonians themselves, and the Athenians. For though the laws of Solon were most excellent, yet the Athenians soon after his death abrogated the laws which they received from him.
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§ 2.23 Nicodorus, an excellent and famous wrestler among the Mantineans, in his later years giving over wrestling, became a law-giver to them, benefitting his country far more in civil affairs, then when he was publicly proclaimed victor in the lists. Some say that Diagoras the Melian, who loved him much, composed those laws for him. I have more to say of Nicodorus, but lest I should seem to intermix any commendations of Diagoras, let this suffice: For Diagoras was a hater of the gods; neither do I take any pleasure in making farther mention of him.
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§ 2.24 Some have undervalued the famed strength of Milo the Crotonian, relating thus of him; None of Milo's antagonists were able to force away a pomegranate which he held in his hand; but his mistress, with whom he had frequent differences, was too hard for him. Whence it is manifest, that Milo was of a strong body, but an effeminate mind.
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§ 2.25 It is observed, that on the sixth day of the month Thargelion many good fortunes have befallen not only the Athenians, but divers others. Socrates was born on this day, the Persians vanquished on this day; and the Athenians sacrifice three hundred goats to Agrotera upon this day in accordance with the vow of Miltiades. On the same day of this month was the fight of Plataeae, in which the Grecians had the better: (for the former fight which I mentioned was at Artemisium ) neither was the victory which the Greeks obtained at Mycale on any other day; seeing that the victory at Plataeae and Mycale happened on the self-same day. Likewise Alexander the Macedonian, son of Philip, vanquished many myriads of the barbarians on the sixth day, when he took Darius prisoner. All which is observed to have happened on this month. It is likewise reported that Alexander was born and died on the same day.
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§ 2.26 Aristotle saith that Pythagoras was called by the Crotonians Hyperborean Apollo. The son of Nicomachus [ Aristotle ] further says, that he was at the same hour of the same day seen by many at Metapontium and at Croton, where he stood up at the games. There also he shewed one of his thighs, which was of gold. The same author says, that as he was passing over the river Kosa [or Nessos?] it called him, and that many heard the call.
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§ 2.27 Anniceris the Cyrenian was proud of his horseman-ship and chariot-driving. He on a time desired to let Plato see his skill: wherefore having made ready his chariot, he drove many courses round the Academy, keeping his track so exactly, that the wheels never went out of it. All who were present admired it much. But Plato reprehended his too much industry, saying, That it was impossible that he who employed so much pains about things of no value, could bend his study to things of greater concernment. For being wholly taken up with those things, he must necessarily neglect such as are truly worth admiration.
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§ 2.28 After their victory over the Persians, the Athenians made a law that cocks should one day in the year be brought to fight in the theatre. The occasion of which law was this: When Themistocles went forth with an army of the citizens against the barbarians, he saw some cocks fighting; neither did he behold it slightly, but turning to the whole army, “These (saith he) undertake this danger, neither for their homeland, nor for their ancestral gods, nor for the monuments of their ancestors, nor for fame, liberty, or children; but that they may not be worsted, or yield one to the other.” With which words he encouraged the Athenians. This therefore was at that time an occasion of inciting them to valour, he would have to be ever after had in remembrance.
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§ 2.29 Pittacus at Mitylene constructed ladders in the sanctuaries, which served for no use, but as a dedicated gift; hereby signifying the ascent and descent of Fortune: those whom Fortune favours ascending, the unfortunate descending.
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§ 2.30 Plato son of Aristo was at first extremely addicted to poetry, and wrote heroical verses; which afterwards he burnt, perceiving them to be far inferiour to Homer's. Then he betook himself to writing tragedies, composing a tetralogy; which poems he gave to the players, intending to contest at the games. But before the Dionysia he heard Socrates discourse, and was so much taken with that Siren, that he not only forbore his design of contending, but from thence forward wholly gave off writing tragedies, and addicted himself to philosophy.
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§ 2.31 And who extolls not the wisdom of the barbarians, since none of them have fallen into any atheism, or question whether there are gods or not, and whether they take care of us or not? None of them ever held such opinions as Euemerus the Messenian, or Diogenes the Phrygian, or Hippo, or Diagoras, or Sosias, or Epicurus; not any Indian, Celt, or Egyptian. For these barbarians which I have named attest that there are gods, and that they have a providential care of us, and that they pre-signify events by birds, omens, entrails, and by other observations and rules, which do teach men the providence of the Gods towards them. They say also that many things are signified before-hand by dreams and by the stars. Being firmly setled in this belief, they sacrifice purely, live holily, perform divine rites, observe the rules of the orgia and all the rest: whence it must be acknowledged that they worship and reverence the Gods firmly.
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§ 2.32 Some Pythian relations affirm that Hercules, son of Zeus and Alcmena, was at his birth named Heraclides; but that afterwards coming to Delphi to consult the oracle about some business, he obtained that for which he came, and received farther privately from the God this oracle concerning himself, Thee Hercules doth Phoebus name, For thou shalt gain immortal fame.
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§ 2.33 We behold the nature of rivers, and their channels; but they who worship them and make images of them give some the shape of men, others of oxen. In the shape of oxen the Stymphalians represented Erasinus and Metopus; the Lacedemonians, Eurotas; the Sicyonians and Phliasians, Asopus; the Argives, Cephissus: but in the shape of men the Psophidians represented Erymanthus; the Heraeans, Alpheus; so likewise the Cherronesians that came from Cnidus, represent the river Cnidus. The Athenians worship Cephissus as a horned man. In Sicily the Syracusans represent Anapus in the shape of a man, and Cyane a fountain as a woman. The Aegestaeans worship Porpax, Crimissus and Telmissus under the figures of men. The Agrigentines represent the river which beareth the same name with their city by the image of a beautiful boy, to which they sacrifice. They likewise dedicated an ivory statue at Delphi, and inscribed the name of the river upon it, which statue was of a boy.
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§ 2.34 They say that Epicharmus being very old, sitting and discoursing with some of like age, and every one of them saying, one, I could be content to live but five years longer; another, three years; a third, four; he interposing said, “O good men, why do you contest and wrangle about a few days? All we that are here met tend by some fate or other to our end. Therefore it is time for us all to die with the soonest, before we feel any of the miseries which attend old age.”
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§ 2.35 Gorgias the Leontine being at his latter end, and being of a great age and surprised by sickness, fell by degrees asleep: and when one of his friend coming to visit him asked him how he did; “Just now, saith he, sleep is going to deliver me up to his brother.”
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§ 2.36 Socrates being very old fell sick; and one asking him how he did, “Well, saith he, both ways: for if I live longer, I shall have more emulators; if I die, more praisers.”
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§ 2.37 Zaleucus the Locrian made many excellent and convenient laws, of which this was not the worst. If any of the Epizephyrian Locrians, being sick, drank pure wine, unless by prescription of the physician, though he returned to his former health, yet he was to be put to death for drinking it without leave.
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§ 2.38 This was also a law of the Massilians, that no women should tast wine, but of what age soever they should drink water. Theophrastus affirms that this law was of force also among the Milesians, which not only the Ionian but Milesian wives observed. But why should we not speak of the law of the Romans? Or how can I avoid being reprochd of neglect, if having mentioned the Locrians, Massilians and Milesians, I omit to speak of my own country? Amongst the Romans this law was strictly observed, that no free woman or she slave should drink wine; nor any of noble birth, from their childhood till five and thirty years of age.
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§ 2.39 The Cretans commanded all free-born children to learn the laws with a kind of melody, that their minds might be inticed by their music, and they get them by heart the more easily: so that if they committed any thing contrary to law, they could not plead ignorance. The second thing which they were appointed was, to learn the hymns of the Gods: The third, encomiums of good men.
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§ 2.40 Every irrational creature naturally abhorreth wine, especially those who being over-fed with grapes become drunk. Crows if they eat the herb oenutta, as also dogs, run mad. If the ape and the elephant drink wine, the one forgets his strength, the other his subtilty, and both are eaily taken.
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§ 2.41 Lovers of drink were Dionysius in Sicily, and Nisaeus a tyrant also, Apollocrates son of Dionysius the tyrant, Hipparinus kinsman of Dionysius, Timolaus a Theban, Charidemus of Oreus, Arcadion, Erasixenus, Alcetas a Macedonian, and Diotimus an Athenian. This last was called a funnel, because putting a funnel into his mouth, he could drink wine poured into it without taking breath. They relate of Cleomenes the Lacedemonian, that he was not only a great drinker, but that he also used the ill custom of the Scythians to drink wine unallayed. They say also that Ion of Chios, the poet, was an immoderate drinker of wine. Likewise Alexander the Macedonian, in honour of Calanus the Brahman, an Indian sophist, that burned himself, instituting games of music, horse-racing and wrestling; to gratifie the Indians, he added another part proper to that country, which was drinking. To him that should be the victor he appointed a talent for his reward, to the next thirty minae, to the third ten. Promachus got the victory. Moreover Dionysius, at the feast which they call Choae, proposed a golden crown as a reward to him that drank most. Xenocrates the Chalcedonian was victor, and taking the crown when he went away after supper, put it upon a statue of Mercury which stood at the door, according to his custom: for he used to lay there garlands of flowers, myrrhe, ivy, and laurel, and leave them. Also Anacharsis, as it is said, drank much at Periander's house. He brought this custom from his own country, for it is proper for the Scythians to drink pure wine. Lacydes and Timon, philosophers, are said to have drank much. Likewise Mycerinus an Egyptian, a prophecy being brought him from Buta, foretelling that he should live but a little while, to delude the oracle by doubling the time, turning nights into days, watched and drank continually. To these add Amasis the Egyptian, of whom Herodotus attests enough. And Nicoteles a Corinthian must not be severed from these. And they say also that Scopas the son of Creon and Antiochus the King were much addicted to wine: for which reason he put the whole government of his kingdom into the hands of Aristaeus and Themisto, Cyprians, whilest he, given over to drunkenness, bare only the title of king. Likewise Antiochus Epiphanes, delivered as pledge to the Romans, used to drink wine immoderately. As also his name-sake Antiochus, who waging war with the Medians against Arsaces, was a slave to drunkenness. Amongst these may be reckoned Antiochus the great. Immoderate drinking cast Agro King of the Illyrians into a pleurisie, and killed him. Likewise Gentius another King of the Illyrians was a great drinker. What shall we say of Orophernes King of Cappadocia, who was also a great drinker? And if we must mention women, (in whom to love drink is a great vice, to drink much a greater) Clio, as they say, contended in drinking, not with women only, but with men; for she was a great drinker, and had the better of every one, carrying in my opinion a shameful victory.
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§ 2.42 The fame of Plato and renown of his virtue came to the Arcadians and Thebans, who thereupon sent ambassadors earnestly to request him to come over to them, not only to instruct their young men in philosophy, but, which was a higher concernment, to ordain laws. They were ready to have obtained what they desired of him; for the son of Aristo was pleased with the invitation, and intended to yield to them. He asked the ambassadors how they stood affected to equality of estates: when understanding by them that they were so averse from it, as not to be by any means induced thereto, he refused to goe.
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§ 2.43 There were most excellent persons among the Grecians who lived in extreme poverty. Aristides son of Nicomachus, and Phocion son of Phocus, Epaminondas son of Polymatis, Pelopidas a Theban, Lamachus an Athenian, Socrates son of Sophroniscus, and Ephialtes son of Sophonides.
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§ 2.44 Amongst other things which witness the excellent art of Theon the painter was this picture: An armed man ready to charge the enemy, who had made an incursion and wasted the country. The young man seemed ready to fall on with sprightliness and courage: you would have said he were transported with rage and the fury of Mars. His eyes seemed to sparkle fiercely. Having taken up his arms he appeared snatching, as if eager to assault the enemy with all speed. He held forth his shield, and waved as it were his sword, as ready to fight, with a killing look, his posture expressing that he meant not to spare any. Theon painted not any thing more, no common soldier, no centurion, no company, no horseman, no archer; this armed man only being sufficient to compleat the excellence of the piece. But before he would discover this picture to public view, he got a trumpeter, and bade him to sound a charge as loudly and fiercely as he could, and to give it all possible spirit of encouragement to fight. Assoon as this shrill and dreadful noise was heard, the trumpet sounding as if there were a sudden incursion of the enemy, he discovered his picture, and the armed man appeared, after that the sound of the trumpet had excited the fancy of the beholders.
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§ 3.1 LET US NOW describe and paint out in discourse the Thessalian Tempe: for it is acknowledged that speech, where the faculty is free, can represent whatsoever it pleaseth as fully to the life, as men that are excellent in handy-work. It is a place situated betwixt Olympus and Ossa. These are mountains of extraordinary height, and disjoyned as it were by providence. They include a plain whose length extends to forty stadia; its breadth in some places is a plethrum, in others somewhat more. Through the middle runs the river Peneus, into which other rivers flow, and by communicating their water make Peneus great. It affords various places of delight of all kinds, not wrought by the hand of man, but spontaneous works of nature, which contributed much to the beauty and glory of the place from its first beginning. For ivy full of down abounds and flourisheth there, which like generous vines creepeth up the high trees and groweth with them. There is also plenty of smallage, which climbing up the hill shadoweth the rock, so that it lies hid under it, nothing being seen but the green herb, which yields a pleasant entertainment to the eye. In this plain there are divers groves and large cupbords, which in the summer afford grateful shelter to travellers and refreshment. It is full of little brooks and springs of water, cool and pleasant to the tast. These waters, they say, benefit such as wash in them, and conduce much to health. Birds are dispersed about every-where, especially the musical, which yield extraordinary pleasure to the ear, and by continual warbling invite and delight the very passenger. On each side of the river are those pleasantnesses which I mentioned before, and places fit for repose and diversion. Through the middle of the Tempe runneth the river Peneus gently and smoothly like oil. This is much shaded by the thick branches of the adjoining trees, which for the greatest part of the day keep off the sun's beams, and afford to those that sail a cool passage. All the neighbouring people meet with one another there, and offer sacrifice, converse, and feast. Whence there being many that sacrifice and perform divine rites continually, it happeneth that such as travel thither either on foot or by water perceive very sweet odours. This unintermitted worship of the gods makes the place sacred. Here the Thessalians say that Apollo Pythius, having slain Pytho with his arrows at that time possessed of Delphi when the goddess Earth held the oracles, was by Zeus's command purified; and that then the son of Zeus and Latona crowned with this Tempian laurel, and bearing a branch thereof in his hand, came to Delphi and took possession of the oracle. There is also an altar in that place where he was crowned, and took away the branch. Whereupon even to this time the Delphians every ninth year send youths of noble birth with an Architheorus, who is one of their own. These coming to Tempe sacrifice magnificently, and having made garlands of that laurel which the god then so loved as to crown himself with it, depart. They pass that way which is called Pythias, and goeth through Thessaly, Pelagonia, Oeta, and the countries of the Aenians, Melians, Dorians, and Hesperian Locrians. They carry these youths thither with no less respect and reverence, then those who with sacred presents from the Hyperboreans pay homage to the same God. Likewise at the Pythian games the victors are presented with a crown of the same laurel. Thus much concerning the Thessalian Tempe.
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§ 3.2 When one coming to Anaxagoras the Clazomenian (as he was discoursing with his friends) told him that his two only sons were dead; He nothing troubled or disordered at the news, answered, “I knew that they were born mortal.”
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§ 3.3 A messenger from Mantinea told Xenophon (as he was sacrificing) that his son Grillus was slain. He taking only his garland off, continued to sacrifice. But when the messenger added that he died victoriously, he took again the garland to put it on his head. This is generally known.
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§ 3.4 As Dion son of Hipparinus, a disciple of Plato, was treating about public affairs, his son was killed with a fall from the house top into the court. Dion was nothing troubled at it, but proceeded in what he was about before.
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§ 3.5 They say that Antigonus the second, when his son [ Halcyoneus?] was brought home slain in battle, did behold him without changing colour, or shedding a tear: but having commended him for dying as a stout soldier, gave order that he should be buried.
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§ 3.6 Crates the Theban is known to have been a magnanimous person, as well by other things, as by his despising what the vulgar admire, as also his wealth and country. That he gave the Thebans his estate is generally known. But this other action perhaps is less notorious. He quitted Thebes newly restored, saying, “I have no need of a city which Alexander or some other may subvert.”
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§ 3.7 Demochares nephew to Demosthenes, to shew that he nothing valued the dispraises of the vulgar, seeing certain detractors together sitting in a physician's shop, and wholly bent upon calumniating others, “What do you say (said he) you Dysmenidae?” discovering their disposition by that compellation.
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§ 3.8 The Athenians made Phrynichus General, not out of favour, nor for nobleness of birth, or for being rich; for which men are commonly esteemed at Athens, and preferred above others: But he having in a certain tragedy composed verses suitable to armed dancers, did win so much upon the theatre, and please the spectators, that they immediately chose him general; believing that he would behave himself excellently and advantageously in martial affairs, who had in a play composed verses and songs so proper for armed men.
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§ 3.9 Who is able to fight with a lover, that is not a lover himself, when the business is to be decided by the sword? For he who loves not, always shunneth and declineth a lover, as being himself prophane and uninitiated with the god: he dares as much as the courage of his soul and strength of his body will bear; yet fears the other as one transported with divine fury; animated not by Mars only, which is common to both, but likewise by Love. For they who are excited with other of the gods, whereof one (as Homer saith) raged equal with Mars; they, I say, which are possessed only with one, fight with as much courage as one God inspireth: But the servants of Love being inflamed with Mars and Love, serving both deities, have according to the opinion of the Cretans a double share of courage. But none therefore find fault if a soldier who fights only by instigation of one God, refuse to encounter with him who is assisted both by Mars and Love.
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§ 3.10 Of the Lacedemonian ephori I could relate many excellent things said and done; at present I shall only tell you you this: If amongst them any man preferred in friendship a rich man before another that was poor and virtuous, they fined him, punishing his avarice with loss of money. If any other that were a virtuous person profest particular friendship to none, they fined him also, beause being virtuous he would not make choice of a friend; whereas he might render him he loved like himself, and perhaps divers; for affection of friends conduceth much to the advancement of virtue in those whom they love, if they be temperate and virtuous. There was also this law among the Lacedemonians; If any young man transgressed, they pardoned him, imputing it to want of years and experience; yet punished his friend, as conscious and overseer of his actions.
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§ 3.11 The Peripatetics assert that the Soul in the day-time is inslaved and involved in the body, so that she cannot behold Truth; but in the night, being freed from this servitude, and gathered together, as it were, in a round about the parts that are in the breast, she is more prophetick, whence proceed Dreams.
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§ 3.12 Friendship among the Spartans was truly innocent: if any thing unlawful happened, both persons must either forsake their country or their lives.
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§ 3.13 The nation of the Tapyrians is so addicted to wine, that they live in wine, and bestow the greatest part of their life and conversation upon it. Neither do they abuse it by drinking only, but by anointing themselves therewith, as others do with oil.
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§ 3.14 The Byzantines (as is reported) live in taverns, quitting their own houses, and letting them to strangers. Nor leave they their houses only to them, but their wives also. Thus they by one act are guilty of two crimes, drunkenness and prostitution. Moreover, flowing in wine and drunkenness, they delight to hear the pipe, and make piping their chiefest business. But they cannot endure to hear the least sound of a trumpet; whence it is manifest that the Byzantines are wholly averse from Arms and war. Wherefore Leonides their general, in a strict siege, seeing that when the enemy was assaulting the walls they left the works, and went to their usual entertainments, commanded that taverns should be set up for them upon the walls. This Damon relates of them, which Menander seems to confirm, saying Byzantium makes the merchants drunkards; they drank all night long.
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§ 3.15 The Argives also and Corinthians have been reproched in Comedies for being intemperately addicted to wine. Of the Thracians it is at this time reported for certain, that they are great drinkers. Neither are the Illyrians at present free from this vice. To which they add another dishonesty, inasmuch as at a Feast they permit the Guests to drink to their wives, every one as he pleaseth, though nothing related to them.
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§ 3.16 Which of these two was the better general, Demetrius Poliorcetes, or Timotheus the Athenian? I will tell you the nature of both, and then you may judge which deserves to be preferred. Demetrius by force and avarice, and oppressing many, and committing injustice, took cities, battering their walls with engines, and undermining them: but Timotheus by discourse, persuading them it was most to their advantage to obey the Athenians.
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§ 3.17 Some philosophers have governed states, though studying only the good of their own minds they lived privately. Of those who managed public affairs were Zaleucus, who reformed the state of the Locrians, Charandas that of Catana, and of Rhegium when he was banished from Catana. Archytas much benefited the Tarentines, Solon the Athenians; Bias and Thales greatly profited Ionia, Chilon the Lacedemonians, Pittacus the Mitylenaeans, Cleobulus the Rhodians, and Anaximander brought a colony from Miletus to Apollonia. Xenophon also was an excellent soldier, and proved the best general when he went up along with Cyrus, at what time Cyrus and many others with him was slain. Necessity then requiring a person that might bring the Greeks off and conduct them safe home, he was the man. Plato son of Aristo brought Dio back to Sicily, whom he counselled and taught how to subvert the tyranny of Dionysius. But Socrates would not meddle with the Athenian state, because the Democracy of the Athenians did at that time more resemble a tyrannical and monarchic Government. Neither would he join in sentencing the ten commanders to death, nor partake of the injustices committed by the thirty tyrants. But when occasion called him forth, he was a soldier. He fought at Delium, and at Amphipolis and Potidea. Aristotle, when his country was not declining, but quite dejected, raised her up again. Demetrius Phalereus governed the Athenian commonwealth with much honour, until envy, customary with the Athenians, threw him out. In Egypt also, living with Ptolemy, he was chief in making laws. And who will deny that Pericles son of Xanthippus was a philosopher? Or Epaminondas son of Polymnis, and Phocion son of Phocus, and Aristides son of Lysimachus, and Ephialtes son of Sophonidas; and long after these Carneades and Critolaus? For they were sent by the Athenians Ambassadors to Rome, and procured a Peace; so much did they prevail with the Senate, that they said, “The Athenians have sent Ambassadors, that not persuade, but compel us to do what they please.” I must instance also the skill of Perseus in politics, for he taught Antigonus: and of Aristotle, who instructed Alexander son of Philip from his youth in philosophy: And Lysis disciple of Pythagoras taught Epaminondas. Therefore if any shall say philosophers are unpractical, he speaks inconsiderately and ignorantly, though, for my own part, I should much more willingly embrace the contemplative life.
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§ 3.18 Theopompus relates a discourse between Midas the Phrygian and Silenus. This Silenus was son of a Nymph, inferior by nature to the Gods only, superior to men and Death. Amongst other things, Silenus told Midas that Europe, Asia and Africa were Islands surrounded by the Ocean: That there was but one Continent only, which was beyond this world, and that as to magnitude it was infinite: That in it were bred, besides other very great creatures, men twice as big as those here, and they lived double our age: That many great cities are there, and peculiar manners of life; and that they have laws wholly different from those amongst us: That there are two cities far greater then the rest, nothing to like each other; one named Machimus, warlike, the other Eusebes, Pious: That the Pious people live in peace, abounding in wealth, and reap the fruits of the Earth without ploughs or oxen, having no need of tillage or sowing. They live, as he said, free from sickness, and die laughing, and with great pleasure: They are so exactly just, that the Gods many times vouchsafe to converse with them. The inhabitants of the city Machimus are very warlike, continually armed and fighting: They subdue their neighbours, and this one city predominates over many. The inhabitants are not fewer then two hundred myriads: they die sometimes of sickness, but this happens very rarely, for most commonly they are killed in the wars by stones or wood, for they are invulnerable by steel. They have vast plenty of gold and silver, insomuch that gold is of less value with them then iron with us. He said that they once designed a voyage to these our Islands, and sailed upon the Ocean, being in number a thousand myriads of men, till they came to the Hyperboreans; but understanding that they were the happiest men amongst us, they contemned us as persons that led a mean inglorious life, and therefore thought it not worth their going farther. He added what is yet more wonderful, that there are men living amongst them called Meropes, who inhabit many great cities; and that at the farthest end of their country there is a place named Anostus, (from whence there is no return) which resembles a Gulf; it is neither very light nor very dark, the air being dusky intermingled with a kind of red: That there are two rivers in this place, one of pleasure, the other of grief; and that along each river grow trees of the bigness of a plane-tree. Those which grow up by the river of grief bear fruit of this nature; If any one eat of them, he shall spend all the rest of his life in tears and grief, and so die. The other trees which grow by the river of pleasure produce fruit of a contrary nature, for who tasts thereof shall be eased from all his former desires: If he loved any thing, he shall quite forget it; and in a short time shall become younger, and live over again his former years: he shall cast off old age, and return to the prime of his strength, becoming first a young man, then a child, lastly, an infant, and so die. This, if any man think the Chian worthy credit, he may believe. To me he appears an egregious Romancer as well in this as other things.
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§ 3.19 The first dissension betwixt Aristotle and Plato is said to be thus occasioned: Plato did not approve of his life and habit, for Aristotle wore rich garments and shoes, and cut his hair after a manner not used by Plato: He also wore many rings for ornaments; he had a deriding kind of look, and was peremptory in discourse: all which mis-became a philosopher. Plato seeing this rejected him, and preferred before him Xenocrates, Speusippus, Amyclas, and others; to whom he shewed respect, and admitted them to his conversation. On a time, Xenocrates being gone into his country, Aristotle came to Plato, accompanied with a great many of his disciples, of whom was Mnason the Phocian, and the like: Speusippus was then sick and unable to be with Plato: Plato was fourscore years old, and through his age his memory much impaired. Aristotle assaulting and circumventing him by propounding arrogantly some questions, and arguing with him, discovered himself injurious and ungrateful. Hereupon Plato retiring from his outward walk, walked privately with his friends. After three months Xenocrates returned from his journey, and found Aristotle walking where he had left Plato, and seeing that he and his disciples went not from the walk to Plato, but directly to the city, he asked one of the walk where Plato was, doubting that he was sick. He answered, He is not sick, but Aristotle troubling him hath made him quit the walk, and now he teacheth philosophy privately in his own garden. Xenocrates hearing this went presently to Plato, whom he found discoursing with such as were present, who were young men of eminent quality, and some of the noblest. When he had ended his discourse, he saluted Xenocrates kindly, according to his usual manner, and Xenocrates did the like to him. When the company was dismist, Xenocrates, without speaking a word to Plato, or acquainting him with it, got his friends together, and sharply reproved Speusippus for having yielded the walk to Aristotle. Then to his utmost he opposed the Stagirite, and so far proceeded the contention, that at last Aristotle was thrown out, and Plato restored to his former place.
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§ 3.20 To Lysander the Spartan going to Ionia, some of his acquaintance there sent, amongst many other presents, an ox and a cake. He looking upon the cake, asked what dainty it was. To which he that brought it answered, “It was made of honey, cheese, and some other things.” “Give this then, said Lysander, to the Helots, for it is not meat for a free person.” But the ox he commanded to be sacrificed, killed, and drest according to the fashion of his country, and did eat of it with delight.
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§ 3.21 On a time Themistocles, yet a boy, returning from school, his master bade him, meeting Pisistratus the tyrant, to go a little out of the way. Whereto he generously answered, “Is not here way way enough for him?” So much did something ingenious and generous appear in Themistocles at those years.
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§ 3.22 When Troy was taken, the Grecians (as it becomes Greeks) commiserating the condition of the captives, made proclamation by a herald, that every free citizen might carry away with him any one thing he pleased. Hereupon Aeneas, neglecting all other things, carried out his houshold Gods. The Grecians pleased with the piety of the man, gave him leave to take something else. He then took up his father of a very great age upon his shoulders, and bore him away. They not a little astonished hereat, gave him back all that was his; confessing that to such men as were pious towards the gods, and honoured their parents, even those who were by nature their enemies became merciful.

Via ToposText (topostext.org), a project of the Aikaterini Laskaridis Foundation created by Brady Kiesling. Translated by Thomas Stanley (d.1700). Composed ca. 234 CE. Licence: public domain. Source.