Vitae philosophorum

Aristotle, son of Nicomachus and Phaestis, was a native of Stagira. His father, Nicomachus, as Hermippus relates in his book On Aristotle, traced his descent from Nicomachus who was the son of Machaon and grandson of Asclepius; and he resided with Amyntas, the king of Macedon, in the capacity of physician and friend. Aristotle was Plato’s most genuine disciple; he spoke with a lisp, as we learn from Timotheus the Athenian in his book On Lives; further, his calves were slender (so they say), his eyes small, and he was conspicuous by his attire, his rings, and the cut of his hair. According to Timaeus, he had a son by Herpyllis, his concubine, who was also called Nicomachus.

He seceded from the Academy while Plato was still alive. Hence the remark attributed to the latter: Aristotle spurns me, as colts kick out at the mother who bore them.[*](Cf. Aelian, V.H. iv. 9.) Hermippus in his Lives mentions that he was absent as Athenian envoy at the court of Philip when Xenocrates became head of the Academy, and that on his return, when he saw the school under a new head, he made choice of a public walk in the Lyceum where he would walk

In time the circle about him grew larger; he then sat down to lecture, remarking[*](Eur. Philoct. Frag. 785 Dind., 796 Nauck2.):

It were base to keep silence and let Xenocrates[*](Most authorities put Isocrates here in place of Xenocrates.) speak.

and married her with his consent, and in an excess of delight sacrificed to a weak woman as the Athenians did to Demeter of Eleusis[*](This story comes ultimately from Lyco the Pythagorean; cf. Aristocles. Cf. Euseb. Praep. Ev. xv. 2 § 5 φησὶ γὰρ θύειν Ἀριστοτέλην θυσίαν τετελευτηκυίᾳ τῇ γυναικὶ τοιαύτην ὁποίαν Ἀθηναῖοι τῇ Δήμητρι. This version is irreconcilable with ὑπερχαίρων in D. L.); and that he composed a paean in honour of Hermias, which is given below; next that he stayed in Macedonia at Philip’s court and received from him his son Alexander as his pupil; that he petitioned Alexander to restore his native city which had been destroyed by Philip and obtained his

But when Callisthenes talked with too much freedom to the king and disregarded his own advice, Aristotle is said to have rebuked him by citing the line[*](Hom. Il. xviii. 95.):

Short-lived, I ween, wilt thou be, my child, by what thou sayest.

To return to Aristotle: he came to Athens, was head of his school for thirteen years, and then withdrew to Chalcis because he was indicted for impiety by Eurymedon the hierophant, or, according to Favorinus[*](As in ii. 78, iii. 19 and v. 77, Favorinus is curious to state the names of the accusers of philosophers put upon trial.) in his Miscellaneous History, by Demophilus, the ground of the charge being the hymn he composed to the aforesaid Hermias,

as well as the following inscription for his statue at Delphi[*](Anth. Plan. iii. 48.):

This man in violation of the hallowed law of the immortals was unrighteously slain by the king of the bow-bearing Persians, who overcame him, not openly with a spear in murderous combat, but by treachery with the aid of one in whom he trusted.

At Chalcis he died, according to Eumelus in the

The hymn in question runs as follows:

O virtue, toilsome for the generation of mortals to achieve, the fairest prize that life can win, for thy beauty, O virgin, it were a doom glorious in Hellas even to die and to endure fierce, untiring labours. Such courage dost thou implant in the mind, imperishable, better than gold, dearer than parents or soft-eyed sleep. For thy sake Heracles, son of Zeus, and the sons of Leda endured much in the tasks whereby they pursued thy might.

And yearning after thee came Achilles and Ajax to the house of Hades, and for the sake of thy dear form the nursling of Atarneus too was bereft of the light of the sun. Therefore shall his deeds be sung, and the Muses, the daughters of Memory, shall make him immortal, exalting the majesty of Zeus, guardian of strangers, and the grace of lasting friendship.

There is, too, something of my own upon the philosopher which I will quote[*](Anth. Pal. vii. 107.):

Eurymedon, the priest of Deo’s mysteries, was once about to indict Aristotle for impiety, but he, by a draught of poison, escaped prosecution. This then was an easy way of vanquishing unjust calumnies.

Favorinus in his Miscellaneous History affirms that Aristotle was the first to compose a forensic speech in his own defence written for this very suit; and he cites him as saying that at Athens[*](Hom. Od. vii. 120.)

Pear upon pear grows old and fig upon fig.[*](There must have been a chapter in Favorinus dealing with inventions.)

According to Apollodorus in his Chronology he was born in the first year of the 99th Olympiad.[*](384-383 b.c.) He attached himself to Plato and resided with him twenty years, having become his pupil at the age of seventeen. He went to Mitylene in the archonship of Eubulus in the fourth year of the 108th Olympiad.[*](345-344 b.c.) When Plato died in the first year of that Olympiad,[*](347-346 b.c.) during the archonship of Theophilus, he went to Hermias and stayed with him three years.

In the archonship of Pythodotus, in the second year of the 109th Olympiad,[*](342-341 b.c.) he went to the court of Philip, Alexander being then in his fifteenth year. His arrival at Athens was in the second year of the 111th Olympiad,[*](335-334 b.c.) and he lectured in the Lyceum for thirteen years; then he retired to Chalcis in the third year of the 114th Olympiad[*](322-321 b.c.) and died a natural death, at the age of about sixty-three, in the archonship of Philocles, in the same year in which Demosthenes died at Calauria. It is said that he incurred the king’s displeasure because he had introduced Callisthenes to him, and that Alexander, in order to cause him annoyance, honoured Anaximenes [*](No doubt Anaximenes of Lampsacus (cf. supra, ii. § 3), to whom is attributed the Rhetorica ad Alexandrum, which has come down to us in the Aristotelian Corpus.) and sent presents to Xenocrates.

Theocritus of Chios, according to Ambryon in his

To Hermias the eunuch, the slave withal of Eubulus, an empty monument was raised by empty-witted Aristotle, who by constraint of a lawless appetite chose to dwell at the mouth of the Borborus [muddy stream] rather than in the Academy.

No, nor yet Aristotle’s painful futility.[*](Cf. Hom. Il. xxiii. 701.)

Such then was the life of the philosopher. I have also come across his will, which is worded thus:

All will be well; but, in case anything should happen, Aristotle has made these dispositions. Antipater is to be executor in all matters and in general;

but, until Nicanor shall arrive, Aristomenes, Timarchus, Hipparchus, Dioteles and (if he consent and if circumstances permit him) Theophrastus shall take charge as well of Herpyllis and the children as of the property. And when the girl shall be grown up she shall be given in marriage to Nicanor; but if anything happen to the girl (which heaven forbid and no such thing will happen) before her marriage, or when she is married but before there are children, Nicanor shall have full powers, both with regard to the child and with regard to everything else, to administer in a manner worthy both of himself and of us. Nicanor shall take charge of the girl and of the boy Nicomachus as he shall think fit in all that concerns them as if he were father and brother. And if anything should happen to Nicanor (which heaven forbid!) either before he marries the girl, or

And if Theophrastus is willing to live with her, he shall have the same rights as Nicanor. Otherwise the executors in consultation with Antipater shall administer as regards the daughter and the boy as seems to them to be best. The executors and Nicanor, in memory of me and of the steady affection which Herpyllis has borne towards me, shall take care of her in every other respect and, if she desires to be married, shall see that she be given to one not unworthy; and besides what she has already received they shall give her a talent of silver out of the estate and three handmaids whomsoever she shall choose besides the maid she has at present and the man-servant Pyrrhaeus;

and if she chooses to remain at Chalcis, the lodge by the garden, if in Stagira, my father’s house. Whichever of these two houses she chooses, the executors shall furnish with such furniture as they think proper and as Herpyllis herself may approve. Nicanor shall take charge of the boy Myrmex, that he be taken to his own friends in a manner worthy of me with the property of his which we received. Ambracis shall be given her freedom, and on my daughter’s marriage shall receive 500 drachmas and the maid whom she now has. And to Thale shall be given, in addition to the maid whom she has and who was bought, a thousand drachmas and a maid.

And Simon, in addition to the money before paid to him towards another servant, shall either have a servant purchased for him or receive a further sum of money. And Tycho, Philo, Olympius and his child shall have their freedom when my daughter is married. None of

and shall dedicate my mother’s statue to Demeter at Nemea or wherever they think best. And wherever they bury me, there the bones of Pythias shall be laid, in accordance with her own instructions. And to commemorate Nicanor’s safe return, as I vowed on his behalf, they shall set up in Stagira stone statues of life size to Zeus and Athena the Saviours.[*](The last clause was curiously misunderstood by three eminent authorities on Aristotle, namely Grant, Grote and Zeller, who took ζῷα τετραπήχη to mean four animal figures, instead of figures four cubits high; see Journ. of Phil. vol. xxxii. 303. The article Verify your quotations, although modestly followed by two asterisks, was written, I believe, by the late Ingram Bywater, then one of the editors of the journal. This concession by Aristotle to the popular faith (for the statues from their size seem those of deities) some critics regard with suspicion, because they see in it a resemblance to the last words of Socrates (Plato, Phaedo, 118). Accordingly they are disposed to doubt the genuineness of the will. But see C. G. Bruns, Kl. Schrift. ii. 192 sqq.; H. Diels, Philos. Aufsätze, 231 sqq.; B. Laum, Stiftungen in der griech. u. röm. Antike.)

Such is the tenor of Aristotle’s will. It is said that a very large number of dishes belonging to him were found, and that Lyco mentioned his bathing in a bath of warm oil and then selling the oil. Some relate that he placed a skin of warm oil on his stomach, and that, when he went to sleep, a bronze ball was placed in his hand with a vessel under it, in order that, when the ball dropped from his hand into the vessel, he might be waked up by the sound.[*](Next come (a) the sayings of Aristotle (§§ 17-21); (b) the catalogue of his writings (§§ 21-27); (c) his tenets (§§ 28-34).)

Some exceedingly happy sayings are attributed to him, which I proceed to quote. To the question, What do people gain by telling lies? his answer was, Just this, that when they speak the truth they are not believed. Being once reproached for giving alms to a bad man, he rejoined, It was the man and not his character that I pitied. [*](Cf. infra,§ 21.) He used constantly to say to his friends and pupils, whenever or wherever he happened to be lecturing, As sight takes in light from the surrounding air, so does the soul from mathematics. Frequently and at some length he would say that the Athenians were the discoverers of wheat and of laws; but, though they used wheat, they had no use for laws.

The roots of education, he said, are bitter, but the fruit is sweet. Being asked, What is it that soon grows old? he answered, Gratitude. He was asked to define hope, and he replied, It is a waking dream. When Diogenes offered him dried figs, he saw that he had prepared something caustic to say if he did not take them; so he took them and said Diogenes had lost his figs and his jest into the bargain. And on another occasion he took them when they were offered, lifted them up aloft, as you do babies, and returned them with the exclamation, Great is Diogenes. Three things he declared to be indispensable for education: natural endowment, study, and constant practice. On hearing that some one abused him, he rejoined, He may even scourge me so it be in my absence. Beauty he declared to be a greater recommendation than any letter of introduction.

Others attribute this definition to Diogenes; Aristotle, they say, defined good looks as the gift of god, Socrates as a short-lived reign,

To the query, What is a friend? his reply was, A single soul dwelling in two bodies. Mankind, he used to say, were divided into those who were as thrifty as if they would live for ever, and those who were as extravagant as if they were going to die the next day. When some one inquired why we spend much time with the beautiful, That, he said, is a blind man’s question. When asked what advantage he had ever gained from philosophy, he replied, This, that I do without being ordered what some are constrained to do by their fear of the law.[*](Cicero ascribed a similar reply to Xenocrates: ut id sua sponte facerent, quod cogerentur facere legibus (Cic. De rep. i. § 3).) The question being put, how can students make progress, he replied, By pressing hard on those in front and not waiting for those behind. To the chatterbox who poured out a flood of talk upon him and then inquired, Have I bored you to death with my chatter? he replied, No, indeed; for I was not attending to you.