logues. He remained in Sicily till the expulsion of the tyrant, and then returned to Athens. Here, not daring to become a public rival of Plato or Aristippus, he taught philosophy in private, and received payment for his instructions. Afterwards, in order to provide himself with a more plentiful subsistence, he appeared as a public orator; and Demosthenes, probably because he was jealous of his abilities (for he excelled in eloquence) became his opponent. Besides orations and epistles, Eschines wrote seven Socratic dialogues in the true spirit of his master, on temperance, moderation, humanity, integrity, and other virtues. Of these only three are extant.74 Simon, another disciple of Socrates, was by occupation a leather-dresser in Athens. His shop being frequently visited by Socrates and his friends, he wrote down many conversations which passed in his hearing, and afterwards made them public. He is said to have been the first who published Socratic dialogues; but none of his pieces are extant. So much value did this man set upon freedom of inquiry, that when Pericles invited him to reside with him, under the promise of an ample recompense, he refused, saying, that he would not sell the liberty of speaking his mind at any price.75 The name of Cebes, a Theban, deserves to be mentioned, on account of his beautiful allegory, entitled, A Picture of Human Life. This piece, which is still extant, in its moral spirit and character is truly Socratic, but contains some sentiments, which appear to have been borrowed from the Pythagorean school.76 About this time flourished Timon of Athens, so famous for the whimsical severity of his temper, and his hatred of mankind. His character has given birth to many humourous pieces.78 74 Ed. Clerici Amstelod. 1711. Fabr. Bibl. Gr. v. i. p. 785. 75 Laert. I. ii. §. 122. Fabric. Bib. Gr. v. i. p. 734. 76 Laert. ii. § 125. Suidas. Plato in Phæd. 77 Laert. l. ix. §. 112. Suidas. Plut. in Anton. et Alcib. Cic. Tusc Q. I. iv. c. 2. Plin. Hist. N. 1. vii. c. 19. Lucian in Timonę. 78 Vidend. Jons. de Script. Hist. Ph. 1. i. c. 2. 14. 18. Clerici Sylva Phil. c. 3. Boerner Menzer Diss. de Socrate. La Vie de Socr. par M. Charpentier. Cooper's Life of Socrates. Fraquier. Diss. de Socr. ap. Mem. Acad. Inscrip. t. vi. Potter's Arch. 1. i. c. 9. Petav. Rat. Temp. CHAP. V. OF THE CYRENAIC SECT. FROM the school of Socrates many sects arose, who, though they held opinions essentially different from each other, and though most of them deviated widely from the simplicity of their master's doctrine, nevertheless affected to call themselves Socratic philosophers.1 Of these some were of short duration and little note; others obtained great distinction and permanency, and afterwards spread into new branches. The inferior sects in the IONIC succession were the Cyrenaic, the Megaric, and the Eliac or Eretriac. Those of higher celebrity were the Academic, and the Cynic, from which latter arose the Peripatetic, and the Stoic. The Cyrenaic Sect was founded by Aristippus, and derived its name from his native city, Cyrene in Africa. Of the descent and early education of Aristippus little is known: but, that his father was a man of some distinction, may be conjectured from his having sent his son to the Olympic games, and supported him at Athens, as a pupil of Socrates. This would also be confirmed by the incident to which Horace alludes, when he says:3 2 Quid simile isti Græcus Aristippus? qui servos projicere aurum p. i. l. iii. c. 8. Salv. de Gub. Dei. 1. vij. Cleric. Log. p. iv. c. 9. des Mod. t. iv. p. 139. Eschenbach. de Sympos. Sap. Diss. Ac. v. Prideaux Hist. v. i. p. 511. Theodoret. Therapeut. I. xii. Tertull. Apol. Le Clerc. Bib. Ch. t. 22. p. 426. Crouz. p. iv. c. 7. Perraltii Parall. des Anc. et Heuman. Act. Ph. v. i. p. 473. Murat. Orat. p. 381. Lipsii. Manud. Stoic. Diss. 18. Parker de Deo. Disp. 4. Casaubon de Enthus. Heinsii Orat. de Socr. Huet. de la Foiblesse, &c. l. i. c. 4. Reiman. Hist. Ath. c. 21. Cudworth. c. iv. § 23. Zimmerm. Amoen. Lit. t. xi. p. 122. Rep. des Lett. t. vi. p. 186. Vavasor de Ludic. Dict. Op. p. 8. Basnage Hist. des Juifs, t. iii. c. 20. Olearius de Genio. Soc. apud Stanley. Hist. Phil. Aug. de Civ. Dei. 1. viii. c. 14. Naudai Apol. Mag. c. 13. N. Kreigh Diss. de Elog. Soph. Jen. 1702. Mornæus de Ver. Rel. c. 33. Voss. de Hist. Gr. I.i. c. 5. Stollii Hist. Ph. Mor. Gent. § 48. Mascardi Diss. Mor. in Cebetis Tab. Dc Timon. Misc. Lips. t. iii. Obs. 57. Cic. de Oratore, I. iii, c. 16. 3 Sat, 2. iii. 99. 2· Laert. 1. ii. § 65, &c. In media jussit Lybia, quia tardius irent Were it credible, that a man who was always fond of wealth and splendour, should order his servant, on a journey, to throw away his money, in order to lighten his burden. Whilst Aristippus was attending the Olympic games, he heard the reports concerning the wisdom of Socrates,5 which inspired him with an impatient desire of becoming one of his disciples, and immediately took up his residence in Athens. On his first arrival, he made Socrates an offer of money, as a gratuity for the privilege of attending his instructions; but the philosopher, after his usual manner, refused it. Admitted among the number of his followers, Aristippus discovered such marks of ability, and made so rapid a progress in knowledge, that he was, for some time, esteemed one of the chief ornaments of the Socratic school, and raised no small degree of envy among his fellow disciples. But his mind was too frivolous, and probably his education had been too luxurious to permit him heartily to adopt the principles, and imbibe the spirit of his master, After a long period of restraint, his natural temper, or early habits, prevailed, and he discovered a fondness for exterior ornament, and effeminate indulgence, which gave much offence to Socrates and his friends. This propensity in Aristippus, and his master's earnest desire to correct it, are illustrated in a beautiful dialogue reserved by Xenophon. The freedom of his manners, at length became so displeasing to the sect with which he was connected, that he was obliged to withdraw from Athens. Aristippus now visited the island of Egina, and there met with the celebrated Lais, whom he accompanied to Corinth. A storm arising on his passage thither, which somewhat disconcerted him, one of the crew said to him, Why are you philosophers afraid, when we illiterate seamen fear nothing?" "Because," replied Aristippus, "we 66 + When Aristippus on the Lybian waste Commands his slaves, because it stay'd their haste, To throw away his gold, &c. 5 Plut. de Curiositate. 6 Mem. 1. ii. 7 Cic. Ep. Fam. ix. 26. Athæn. 1. v. p. 216. xii. p. 554. xiii. p. 599. have more to lose." In his way from Corinth to Asia, he was shipwrecked upon the island of Rhodes. Accidentally observing, as he came on shore, a geometrical diagram drawn upon the sand, he said to his companions, “Take courage, I see the footsteps of men." When they arrived at the principal town of the island, the philosopher soon found means to engage the attention of the inhabitants, and procured an hospitable reception for himself and his fellow travellers: a fact which confirms one of this philosopher's aphorisms-If you ask what advantage a man of learning has above one who is illiterate, send them together among strangers, and you will see. After some interval, we find Aristippus in the court of Dionysius, tyrant of Sicily. Here he incurred much odium from Plato and other philosophers, by countenancing the luxury and vanity of the prince. He possessed a versatility of disposition, and politeness of manners, which, whilst they enabled him to accommodate himself to every situation Omnis Aristippum decuit color, et status, et res- 10 * eminently qualified him for the easy gaiety of a court. Perfectly free from the reserve and haughtiness of the preceptorial chair, he ridiculed the singularities which were affected by other philosophers, particularly the stately gravity of Plato, and the rigid abstinence of Diogenes." On a public festival he appeared in a rich and splendid dress, and conversed and danced like a courtier. These captivating manners, united with a wonderful power of managing the humours of the tyrant, gave him the command of the royal favour. The rest of the philosophers, who found themselves counteracted in their attempts to subdue the stubborn mind of Dionysius to the severity of their discipline, and who were, perhaps secretly mortified by neglect, 8 Aul. Gell. 1. xix. c. 1, Ælian Hist. Var. 1. ix. 20. 9 Laert. Vitruv. Archit. 1. vi. Galen in Protrept. c. 5. Diod. Sic. I. xiv. p. 298. 10 Plut. in Dione. Suidas. Hor. Ep. 1. xvii. 23. * Yet Aristippus every dress became, Laert. 1. ii. § 62. 7. beheld this rising favourite with envy. Although it is impossible wholly to exculpate Aristippus from the charge of libertinism, it seems not unreasonable to impute to the jealousy of rivalship many of those tales, to the discredit of this philosopher, which have been so industriously propagated both by ancient and modern writers. There can be little doubt, that before the expulsion of Dionysius, Aristippus, with the rest of the philosophers, left Syracuse. Eschines, who had remained in Sicily till after the exile of the tyrant, upon his return to Athens, found him teaching in this seat of the muses.12 But how long he remained in Greece; whether he ever returned into his own country, in what manner, and when he died, are circumstances concerning which we have, at this day, no certain information. The particulars, which have been related, may suffice to afford us some idea of the character of Aristippus. If his natural disposition leaned more strongly towards pleasure than was consistent with the strictness of Socratic morals, he must nevertheless be allowed the credit of elegant manners, a thirst after knowledge, ready wit, and an ingenuous temper. Of this latter quality we have an example, in the manner in which he reconciled himself to his friend Eschines, who had offended him. In the midst of a dispute between them, which was growing violent, "Let us give over," said he, "and be friends, before we make ourselves the talk of servants: we have quarrelled, it is true; but I, as your senior, have a right to claim the precedency in the reconciliation." Eschines accepted the generous proposal, and acknowledged his superior merit. The following repartees may deserve to be selected from many others, as specimens of this philosopher's ingenuity. In reply to the inquiry of Dionysius, why he visited his court, Aristippus said, "To give what I have, and to receive what I have not." His friend Polyxenus happening to call upon him when great preparations were making for an entertainment, entered into a long discourse against luxury: Aristippus grew tired with his harangue, and invited him to stay and sup with him, Polyxenus accepted |