The Life of Theophrastus

I. Theophrastus was a native of Eresus, the son of Melantas, a fuller, as we are told by Athenodorus in the eighth book of his Philosophical Conversations.

I. Theophrastus came from Eresus. His father was Melantas, a fuller. Athenodorus tells us this in the eighth book of his Philosophical Conversations.

II. He was originally a pupil of Leucippus, his fellow citizen, in his own country; and subsequently, after having attended the lectures of Plato, he went over to Aristotle. And when he withdrew to Chalcis, he succeeded him as president of his school, in the hundred and fourteenth olympiad.

II. He first studied in his own country under Leucippus, a fellow citizen. After attending Plato’s lectures, he joined Aristotle. When Aristotle withdrew to Chalcis, he succeeded him as head of the school in the hundred and fourteenth olympiad.

III. It is also said that a slave of his, by name Pomphylus, was a philosopher, as we are told by Myronianus of Amastra, in the first book of Similar Historical Chapters.

III. His slave Pomphylus is also said to have been a philosopher. Myronianus of Amastra reports this in the first book of Similar Historical Chapters.

IV. Theophrastus was a man of great acuteness and industry, and, as Pamphila asserts in the thirty-second book of her Commentaries, he was the tutor of Menander, the comic poet. He was also a most benevolent man, and very affable.

IV. Theophrastus was a very sharp and hardworking man. According to Pamphila in the thirty-second book of her Commentaries, he tutored Menander, the comic poet. He was also very kind and approachable.

V. Accordingly Cassander received him as a friend; and Ptolemy sent to invite him to his court. And he was thought so very highly of at Athens, that when Agonides ventured to impeach him on a charge of impiety, he was very nearly fined for his hardihood. And there thronged to his school a crowd of disciples to the number of two thousand. In his letter to Phanias, the Peripatetic, among other subjects he speaks of the court of justice in the following terms: “It is not only out of the question to find an assembly (πανήγυρις), but it is not easy to find even a company (συνέδριον) such as one would like; but yet recitations produce corrections of the judgment. And my age does not allow me to put off everything and to feel indifference on such a subject.” In this letter he speaks of himself as one who devotes his whole leisure to learning.

V. So Cassander welcomed him as a friend, and Ptolemy sent an invitation for him to come to his court. He was held in such high regard at Athens that Agonides was nearly fined for daring to charge him with impiety. A crowd of two thousand disciples flocked to his school. In his letter to Phanias, the Peripatetic, he discusses the court of justice, among other things. He writes: “It is impossible to find an assembly (πανήγυρις) to one’s liking. It is not even easy to find a company (συνέδριον) to one’s liking. Yet recitations help correct one’s judgment. At my age, I cannot put everything off or be indifferent to such a matter.” In this letter, he describes himself as someone who devotes all his leisure time to learning.

And though he was of this disposition, he nevertheless went away for a short time, both he and all the rest of the philosophers, in consequence of Sophocles, the son of Amphiclides, having brought forward and carried a law that no one of the philosophers should preside over a school unless the council and the people had passed a resolution to sanction their doing so; if they did, death was to be the penalty. But they returned again the next year, when Philion had impeached Sophocles for illegal conduct; when the Athenians abrogated his law, and fined Sophocles five talents, and voted that the philosophers should have leave to return, that Theophrastus might return and preside over his school as before.

Although he had this disposition, he and all the other philosophers left for a short time. They left because Sophocles, the son of Amphiclides, had proposed and passed a law restricting philosophers from running schools. Under the law, no philosopher could run a school without the approval of the council and the people. The penalty for doing so was death. But the philosophers returned the next year, after Philion charged Sophocles with acting illegally. The Athenians repealed the law, fined Sophocles five talents, and voted to allow the philosophers to return. This allowed Theophrastus to return and run his school as before.

VI. His name had originally been Tyrtamus, but Aristotle changed it to Theophrastus, from the divine character of his eloquence.⁴⁸

VI. His original name was Tyrtamus, but Aristotle changed it to Theophrastus because his eloquence was divine.⁴⁸

VII. He is said also to have been very much attached to Aristotle’s son, Nicomachus, although he was his master; at least, this is stated by Aristippus in the fourth book of his treatise on the Ancient Luxury.

VII. He is also said to have been very attached to Aristotle’s son Nicomachus, although he was Nicomachus’s teacher. At least, Aristippus says this in the fourth book of his treatise on the Ancient Luxury.

VIII. It is also related that Aristotle used the same expression about him and Callisthenes, which Plato, as I have previously mentioned, employed about Xenocrates and Aristotle himself. For he is reported to have said, since Theophrastus was a man of extraordinary acuteness, who could both comprehend and explain everything, and as the other was somewhat slow in his natural character, that Theophrastus required a bridle, and Callisthenes a spur.

VIII. Aristotle is also said to have used the same expression about Theophrastus and Callisthenes that Plato used about Xenocrates and Aristotle himself, as I mentioned earlier. Theophrastus was exceptionally quick-minded and could understand and explain everything. Callisthenes, by contrast, was somewhat slow by nature. So Aristotle reportedly said that Theophrastus needed a bridle, while Callisthenes needed a spur.

IX. It is said, too, that he had a garden of his own after the death of Aristotle, by the assistance of Demetrius Phalereus, who was an intimate friend of his.

IX. It is also said that he acquired a garden of his own after Aristotle died. Demetrius Phalereus, a close friend of his, helped him acquire it.

X. The following very practical apophthegms of his are quoted. He used to say that it was better to trust to a horse without a bridle than to a discourse without arrangement. And once, when a man preserved a strict silence during the whole of a banquet, he said to him, “If you are an ignorant man, you are acting wisely; but if you have had any education, you are behaving like a fool.” And a very favourite expression of his was, that time was the most valuable thing that a man could spend.

X. The following practical sayings of his are often quoted. He used to say that it was better to trust a horse without a bridle than a speech without structure. Once, a man remained completely silent throughout a banquet. He said to the man, “If you are ignorant, you are acting wisely. But if you have had any education, you are behaving like a fool.” He was also fond of saying that time was the most valuable thing a person could spend.

XI. He died when he was of a great age, having lived eighty-five years, when he had only rested from his labours a short time. And we have composed the following epigram on him:—

XI. He died at the age of eighty-five, only a short time after he had stopped working. We have composed the following epigram about him:

They say that on one occasion, when dying, he was asked by his disciples whether he had any charge to give them; and he replied, that he had none but that they should “remember that life holds out many pleasing deceits to us by the vanity of glory; for that when we are beginning to live, then we are dying. There is, therefore, nothing more profitless than ambition. But may you all be fortunate, and either abandon philosophy (for it is a great labour), or else cling to it diligently, for then the credit of it is great; but the vanities of life exceed the advantage of it. However, it is not requisite for me now to advise you what you should do; but do you yourselves consider what line of conduct to adopt.” And when he had said this, as report goes, he expired. And the Athenians accompanied him to the grave, on foot, with the whole population of the city, as it is related, honouring the man greatly.

They say that once, as he was dying, his disciples asked whether he had any instructions for them. He replied that he had only this to say: “Remember that life offers us many pleasing illusions through the emptiness of glory. Just as we begin to live, we are dying. So nothing is more pointless than ambition. But may you all be fortunate. Either give up philosophy, because it is hard work, or pursue it diligently, because it brings great honor. Yet the vanities of life outweigh its benefits. However, I do not need to advise you now on what to do. Consider for yourselves what course to take.” After saying this, he reportedly died. The Athenians accompanied him to the grave on foot. As the story goes, the whole population of the city joined them, showing him great honor.

XII. But Phavorinus says, that when he was very old he used to go about in a litter; and that Hermippus states this, quoting Arcesilaus, the Pitanæan, and the account which he sent to Lacydes of Cyrene.

XII. But Phavorinus says that when he was very old, he traveled in a litter. Phavorinus says that Hermippus reports this, citing Arcesilaus of Pitanæ and the account Arcesilaus sent to Lacydes of Cyrene.

XIII. He also left behind him a very great number of works, of which I have thought it proper to give a list on account of their being full of every sort of excellence. They are as follows:—

XIII. He also left a great many works. I have decided to list them because they are full of every kind of excellence. They are as follows:

Three books of the First Analytics; seven of the Second Analytics; one book of the Analysis of Syllogisms; one book, an Epitome of Analytics; two books, Topics for referring things to First Principles; one book, an Examination of Speculative Questions about Discussions; one on Sensations; one addressed to Anaxagoras; one on the Doctrines of Anaxagoras; one on the Doctrines of Anaximenes; one on the Doctrines of Archelaus; one on Salt, Nitre, and Alum; two on Petrifactions; one on Indivisible Lines; two on Hearing; one on Words; one on the Differences between Virtues; one on Kingly Power; one on the Education of a King; three on Lives; one on Old Age; one on the Astronomical System of Democritus; one on Meteorology; one on Images or Phantoms; one on Juices, Complexions, and Flesh; one on the Description of the World; one on Men; one, a Collection of the Sayings of Diogenes; three books of Definitions; one treatise on Love; another treatise on Love; one book on Happiness; two books on Species; on Epilepsy, one; on Enthusiasm, one; on Empedocles, one; eighteen books of Epicheiremes; three books of Objections; one book on the Voluntary; two books, being an Abridgment of Plato’s Polity; one on the Difference of the Voices of Similar Animals; one on Sudden Appearances; one on Animals which Bite or Sting; one on such Animals as are said to be Jealous; one on those which live on Dry Land; one on those which Change their Colour; one on those which live in Holes; seven on Animals in General; one on Pleasure according to the Definition of Aristotle; seventy-four books of Propositions; one treatise on Hot and Cold; one essay on Giddiness and Vertigo and Sudden Dimness of Sight; one on Perspiration; one on Affirmation and Denial; the Callisthenes, or an essay on Mourning, one; on Labours, one; on Motion, three; on Stones, one; on Pestilences, one; on Fainting Fits, one; the Megaric Philosopher, one; on Melancholy, one; on Mines, two; on Honey, one; a collection of the Doctrines of Metrodorus, one; two books on those Philosophers who have treated of Meteorology; on Drunkenness, one; twenty-four books of Laws, in alphabetical order; ten books, being an Abridgment of Laws; one on Definitions; one on Smells; one on Wine and Oil; eighteen books of Primary Propositions; three books on Lawgivers; six books of Political Disquisitions; a treatise on Politicals, with reference to occasions as they arise, four books; four books of Political Customs; on the best Constitution, one; five books of a Collection of Problems; on Proverbs, one; on Concretion and Liquefaction, one; on Fire, two; on Spirits, one; on Paralysis, one; on Suffocation, one; on Aberration of Intellect, one; on the Passions, one; on Signs, one; two books of Sophisms; one on the Solution of Syllogisms; two books of Topics; two on Punishment; one on Hair; one on Tyranny; three on Water; one on Sleep and Dreams; three on Friendship; two on Liberality; three on Nature; eighteen on Questions of Natural Philosophy; two books, being an Abridgment of Natural Philosophy; eight more books on Natural Philosophy; one treatise addressed to Natural Philosophers; two books on the History of Plants; eight books on the Causes of Plants; five on Juices; one on Mistaken Pleasures; one, Investigation of a proposition concerning the Soul; one on Unskilfully Adduced Proofs; one on Simple Doubts; one on Harmonics; one on Virtue; one entitled Occasions or Contradictions; one on Denial; one on Opinion; one on the Ridiculous; two called Soirees; two books of Divisions; one on Differences; one on Acts of Injustice; one on Calumny; one on Praise; one on Skill; three books of Epistles; one on Self-produced Animals; one on Selection; one entitled the Praises of the Gods; one on Festivals; one on Good Fortune; one on Enthymemes; one on Inventions; one on Moral Schools; one book of Moral Characters; one treatise on Tumult; one on History; one on the Judgment Concerning Syllogisms; one on Flattery; one on the Sea; one essay, addressed to Cassander, Concerning Kingly Power; one on Comedy; one on Meteors; one on Style; one book called a Collection of Sayings; one book of Solutions; three books on Music; one on Metres; the Megades, one; on Laws, one; on Violations of Law, one; a collection of the Sayings and Doctrines of Xenocrates, one; one book of Conversations; on an Oath, one; one of Oratorical Precepts; one on Riches; one on Poetry; one being a collection of Political, Ethical, Physical, and amatory Problems; one book of Proverbs; one book, being a Collection of General Problems; one on Problems in Natural Philosophy; one on Example; one on Proposition and Exposition; a second treatise on Poetry; one on the Wise Men; one on Counsel; one on Solecisms; one on Rhetorical Art, a collection of sixty-one figures of Oratorical Art; one book on Hypocrisy; six books of a Commentary of Aristotle or Theophrastus; sixteen books of Opinions on Natural Philosophy; one book, being an Abridgment of Opinions on Natural Philosophy; one on Gratitude; one called Moral Characters; one on Truth and Falsehood; six on the History of Divine Things; three on the Gods; four on the History of Geometry; six books, being an Abridgment of the work of Aristotle on Animals; two books of Epicheiremes; three books of Propositions; two on Kingly Power; one on Causes; one on Democritus; one on Calumny; one on Generation; one on the Intellect and Moral Character of Animals; two on Motion; four on Sight; two on Definitions; one on being given in Marriage; one on the Greater and the Less; one on Music; one on Divine Happiness; one addressed to the Philosophers of the Academy; one Exhortatory Treatise; one discussing how a City may be best Governed; one called Commentaries; one on the Crater of Mount Etna in Sicily; one on Admitted Facts; one on Problems in Natural History; one, What are the Different Manners of Acquiring Knowledge; three on Telling Lies; one book, which is a preface to the Topics; one addressed to Æschylus; six books of a History of Astronomy; one book of the History of Arithmetic relating to Increasing Numbers; one called the Acicharus; one on Judicial Discourses; one on Calumny; one volume of Letters to Astycreon, Phanias, and Nicanor; one book on Piety; one called the Evias; one on Circumstances; one volume entitled Familiar Conversations; one on the Education of Children; another on the same subject, discussed in a different manner; one on Education, called also, a treatise on Virtue, or on Temperance; one book of Exhortations; one on Numbers; one consisting of Definitions referring to the Enunciation of Syllogisms; one on Heaven; two on Politics; two on Nature, on Fruits, and on Animals. And these works contain in all two hundred and thirty-two thousand nine hundred and eight lines.

Three books of the First Analytics. Seven of the Second Analytics. One on the Analysis of Syllogisms. One Summary of the Analytics. Two on Topics for Tracing Things to First Principles. One Examination of Theoretical Questions about Discussions. One on Sensations. One addressed to Anaxagoras. One on the Doctrines of Anaxagoras. One on the Doctrines of Anaximenes. One on the Doctrines of Archelaus. One on Salt, Nitre, and Alum. Two on Petrifactions. One on Indivisible Lines. Two on Hearing. One on Words. One on the Differences between Virtues. One on Royal Power. One on the Education of a King. Three on Lives. One on Old Age. One on the Astronomical System of Democritus. One on Meteorology. One on Images or Apparitions. One on Juices, Complexions, and Flesh. One on the Description of the World. One on Men. One Collection of the Sayings of Diogenes. Three books of Definitions. One treatise on Love. Another treatise on Love. One on Happiness. Two on Species. One on Epilepsy. One on Enthusiasm. One on Empedocles. Eighteen books of Epicheiremes. Three books of Objections. One on the Voluntary. Two summarizing Plato’s Republic. One on the Differences between the Voices of Similar Animals. One on Sudden Appearances. One on Animals That Bite or Sting. One on Animals Said to Be Jealous. One on Animals That Live on Dry Land. One on Animals That Change Color. One on Animals That Live in Holes. Seven on Animals in General. One on Pleasure as Defined by Aristotle. Seventy-four books of Propositions. One treatise on Heat and Cold. One essay on Dizziness, Vertigo, and Sudden Dimming of Sight. One on Perspiration. One on Affirmation and Denial. One called Callisthenes, or an Essay on Mourning. One on Labors. Three on Motion. One on Stones. One on Epidemics. One on Fainting. One called the Megaric Philosopher. One on Melancholy. Two on Mines. One on Honey. One collection of the Doctrines of Metrodorus. Two books on Philosophers Who Have Written about Meteorology. One on Drunkenness. Twenty-four books of Laws, in alphabetical order. Ten books summarizing the Laws. One on Definitions. One on Smells. One on Wine and Oil. Eighteen books of Primary Propositions. Three on Lawgivers. Six books of Political Discussions. Four books of a treatise on Political Affairs as Occasions Arise. Four books of Political Customs. One on the Best Constitution. Five books of a Collection of Problems. One on Proverbs. One on Solidification and Liquefaction. Two on Fire. One on Spirits. One on Paralysis. One on Suffocation. One on Disturbances of the Mind. One on the Passions. One on Signs. Two books of Sophisms. One on the Solution of Syllogisms. Two books of Topics. Two on Punishment. One on Hair. One on Tyranny. Three on Water. One on Sleep and Dreams. Three on Friendship. Two on Generosity. Three on Nature. Eighteen on Questions of Natural Philosophy. Two summarizing Natural Philosophy. Eight more on Natural Philosophy. One treatise addressed to Natural Philosophers. Two on the History of Plants. Eight on the Causes of Plants. Five on Juices. One on Mistaken Pleasures. One Investigation of a Proposition about the Soul. One on Poorly Presented Proofs. One on Simple Doubts. One on Harmonics. One on Virtue. One called Occasions or Contradictions. One on Denial. One on Opinion. One on the Ridiculous. Two called Soirees. Two books of Divisions. One on Differences. One on Acts of Injustice. One on Slander. One on Praise. One on Skill. Three books of Letters. One on Self-produced Animals. One on Selection. One called the Praises of the Gods. One on Festivals. One on Good Fortune. One on Enthymemes. One on Inventions. One on Moral Schools. One book of Moral Characters. One treatise on Tumult. One on History. One on Judgment concerning Syllogisms. One on Flattery. One on the Sea. One essay addressed to Cassander on Royal Power. One on Comedy. One on Meteors. One on Style. One book called a Collection of Sayings. One book of Solutions. Three on Music. One on Metres. One called the Megades. One on Laws. One on Violations of Law. One collection of the Sayings and Doctrines of Xenocrates. One book of Conversations. One on an Oath. One of Rules for Public Speaking. One on Riches. One on Poetry. One collection of Political, Ethical, Physical, and Love-related Problems. One book of Proverbs. One Collection of General Problems. One on Problems in Natural Philosophy. One on Example. One on Proposition and Exposition. A second treatise on Poetry. One on the Wise Men. One on Counsel. One on Solecisms. One on Rhetoric, a collection of sixty-one figures of speech. One on Hypocrisy. Six books of a Commentary by Aristotle or Theophrastus. Sixteen books of Opinions on Natural Philosophy. One summary of Opinions on Natural Philosophy. One on Gratitude. One called Moral Characters. One on Truth and Falsehood. Six on the History of Divine Things. Three on the Gods. Four on the History of Geometry. Six summarizing Aristotle’s work on Animals. Two books of Epicheiremes. Three books of Propositions. Two on Royal Power. One on Causes. One on Democritus. One on Slander. One on Generation. One on the Intellect and Moral Character of Animals. Two on Motion. Four on Sight. Two on Definitions. One on Being Given in Marriage. One on the Greater and the Less. One on Music. One on Divine Happiness. One addressed to the Philosophers of the Academy. One Exhortatory Treatise. One discussing How a City May Be Best Governed. One called Commentaries. One on the Crater of Mount Etna in Sicily. One on Accepted Facts. One on Problems in Natural History. One called What Are the Different Ways of Acquiring Knowledge. Three on Telling Lies. One book serving as a preface to the Topics. One addressed to Æschylus. Six books of a History of Astronomy. One book on the History of Arithmetic concerning Increasing Numbers. One called the Acicharus. One on Courtroom Speeches. One on Slander. One volume of Letters to Astycreon, Phanias, and Nicanor. One on Piety. One called the Evias. One on Circumstances. One volume called Familiar Conversations. One on the Education of Children. Another on the same subject, approached differently. One on Education, also called a treatise on Virtue or on Temperance. One book of Exhortations. One on Numbers. One consisting of Definitions Relating to the Statement of Syllogisms. One on Heaven. Two on Politics. Two on Nature, Fruits, and Animals. These works contain a total of 232,908 lines.

These, then, are the books which Theophrastus composed.

These, then, are the books Theophrastus wrote.

XIV. I have also found his will, which is drawn up in the following terms:—

XIV. I have also found his will, which reads as follows:

May things turn out well, but if anything should happen to me, I make the following disposition of my property. I give everything that I have in my house to Melantes and Pancreon, the sons of Leon. And those things which have been given to me by Hipparchus, I wish to be disposed of in the following manner:—First of all, I wish everything about the Museum⁴⁹ and the statue of the goddesses to be made perfect, and to be adorned in a still more beautiful manner than at present, wherein there is room for improvement. Then I desire the statue of Aristotle to be placed in the temple, and all the other offerings which were in the temple before. Then I desire the colonnade which used to be near the Museum to be rebuilt in a manner not inferior to the previous one. I also enjoin my executors to put up the tablets on which the maps of the earth are drawn, in the lower colonnade, and to take care that an altar is finished in such a manner that nothing may be wanting to its perfectness or its beauty. I also direct a statue of Nicomachus, of equal size, to be erected at the same time; and the price for making the statue has been already paid to Praxiteles; and he is to contribute what is wanting for the expense. And I desire that it shall be placed wherever it shall seem best to those who have the charge of providing for the execution of the other injunctions contained in this will. And these are my orders respecting the temple and the offerings. The estate which I have at Stagira, I give to Callinus, and all my books I bequeath to Neleus. My garden, and my promenade, and my houses which join the garden, I give all of them to any of the friends whose names I set down below, who choose to hold a school in them and to devote themselves to the study of philosophy, since it is not possible for any one to be always travelling, but I give them on condition that they are not to alienate them, and that no one is to claim them as his own private property; but they are to use them in common as if they were sacred ground, sharing them with one another in a kindred and friendly spirit, as is reasonable and just. And those who are to have this joint property in them are Hipparchus, Neleus, Strato, Callinus, Demotimus, Demaratus, Callisthenes, Melantes, Pancreon, and Nicippus. And Aristotle, the son of Metrodorus and Pythias, shall also be entitled to a share in this property, if he like to join these men in the study of philosophy. And I beg the older men to pay great attention to his education that he may be led on to philosophy as much as possible. I also desire my executors to bury me in whatever part of the garden shall appear most suitable, incurring no superfluous expense about my funeral or monument. And, as has been said before, after the proper honours have been paid to me, and after provision has been made for the execution of my will as far as relates to the temple, and the monument, and the garden, and the promenade, then I enjoin that Pamphylus, who dwells in the garden, shall keep it and everything else in the condition as it has been in hitherto. And those who are in possession of these things are to take care of his interests. I further bequeath to Pamphylus and Threptes, who have been some time emancipated, and who have been of great service to me, besides all that they have previously received from me, and all that they may have earned for themselves, and all that I have provided for being given them by Hipparchus, two thousand drachmas, and I enjoin that they should have them in firm and secure possession, as I have often said to them, and to Melantes and Pancreon, and they have agreed to provide for this my will taking effect. I also give them the little handmaid Somatale; and of my slaves, I ratify the emancipation of Molon, and Cimon, and Parmenon which I have already given them. And I hereby give their liberty to Manes and Callias, who have remained four years in the garden, and have worked in it, and have conducted themselves in an unimpeachable manner. And I direct that my executors shall give Pamphylus as much of my household furniture as may seem to them to be proper, and shall sell the rest. And I give Carion to Demotimus, and Donax to Neleus. I order Eubius to be sold, and I request Hipparchus to give Callinus three thousand drachmas. And if I had not seen the great service that Hipparchus has been to me in former times, and the embarrassed state of his affairs at present, I should have associated Melantes and Pancreon with him in these gifts. But as I see that it would not be easy for them to arrange to manage the property together, I have thought it likely to be more advantageous for them to receive a fixed sum from Hipparchus. Therefore, let Hipparchus pay to Melantes and to Pancreon a talent a-piece; and let him also pay to my executors the money necessary for the expenses which I have here set down in my will, as it shall require to be expended. And when he has done this, then I will that he shall be discharged of all debts due from him to me or to my estate. And if any profit shall accrue to him in Chalcis, from property belonging to me, it shall be all his own. My executors, for all the duties provided for in this will, shall be Hipparchus, Neleus, Strato, Callinus, Demotimus, Callisthenes, and Ctesarchus. And this my will is copied out, and all the copies are sealed with the seal-ring of me, Theophrastus; one copy is in the hands of Hegesias the son of Hipparchus; the witnesses thereto are Callippus of Pallene, Philomelus of Euonymus, Lysander of Hybas, and Philion of Alopece. Another copy is deposited with Olympiodorus, and the witnesses are the same. A third copy is under the care of Adimantus, and it was conveyed to him by Androsthenes, his son. The witnesses to that copy are Arimnestus the son of Cleobulus, Lysistratus of Thasos, the son of Phidon; Strato of Lampsacus, the son of Arcesilaus; Thesippus of Cerami, the son of Thesippus; Dioscorides of the banks of the Cephisus, the son of Dionysius.—This was his will.

May things turn out well. But if anything should happen to me, I make the following arrangements for my property. I give everything in my house to Melantes and Pancreon, the sons of Leon. I want the things Hipparchus has given me to be dealt with as follows. First, I want everything concerning the Museum⁴⁹ and the statue of the goddesses to be completed. Where improvements are possible, I want them made more beautiful than they are now. I also want the statue of Aristotle and all the other offerings formerly in the temple placed there. Then I want the colonnade that used to stand near the Museum rebuilt, no less well than before. I also instruct my executors to put the tablets showing maps of the earth in the lower colonnade. They must see that an altar is completed, with nothing lacking in perfection or beauty. I also direct that a life-size statue of Nicomachus be erected at the same time. Praxiteles has already been paid to make the statue, and he is to pay any remaining expense. I want the statue placed wherever those responsible for carrying out the other instructions in this will think best. These are my instructions concerning the temple and the offerings. I give my estate at Stagira to Callinus, and I leave all my books to Neleus. I give my garden, my promenade, and my houses adjoining the garden to the friends named below. The gift is for those who choose to hold a school there and devote themselves to philosophy. I make it because no one can always be traveling. But they must not sell or transfer the property, and no one may claim it as private property. They are to use it together as if it were sacred ground. They should share it with one another in a spirit of kinship and friendship, as is reasonable and just. The joint owners are Hipparchus, Neleus, Strato, Callinus, Demotimus, Demaratus, Callisthenes, Melantes, Pancreon, and Nicippus. Aristotle, the son of Metrodorus and Pythias, is also entitled to a share if he wishes to join these men in studying philosophy. I ask the older men to give close attention to his education, so that he may be drawn to philosophy as much as possible. I also want my executors to bury me wherever in the garden seems most suitable. They should spend nothing unnecessary on my funeral or monument. As I have said, proper honors should be paid to me. Arrangements should also be made to carry out my will concerning the temple, the monument, the garden, and the promenade. After that, I instruct Pamphylus, who lives in the garden, to keep it and everything else as they have been until now. Those who possess these things must look after his interests. I also leave two thousand drachmas to Pamphylus and Threptes, who were freed some time ago and have served me greatly. This is in addition to everything they have previously received from me, everything they may have earned themselves, and everything I have arranged for Hipparchus to give them. I direct that they should have secure and undisputed possession of it all. I have often said this to them and to Melantes and Pancreon, who have agreed to see that my wishes are carried out. I also give Pamphylus and Threptes the young handmaid Somatale. Of my slaves, I confirm the freedom I have already given Molon, Cimon, and Parmenon. I now also free Manes and Callias. They have lived and worked in the garden for four years and have behaved without fault. I direct my executors to give Pamphylus as much of my household furniture as they think proper and sell the rest. I give Carion to Demotimus and Donax to Neleus. I order Eubius to be sold, and I ask Hipparchus to give Callinus three thousand drachmas. If I had not seen how greatly Hipparchus served me in the past and how troubled his finances are now, I would have included Melantes and Pancreon with him in these gifts. But I see that it would not be easy for them to manage the property together. I have therefore thought it likely to be better for them to receive a fixed sum from Hipparchus. Let Hipparchus pay Melantes and Pancreon one talent each. He must also pay my executors the money needed for the expenses listed in this will, as those expenses arise. Once he has done this, he will be released from all debts he owes me or my estate. If he makes any profit in Chalcis from property belonging to me, it will be entirely his. My executors for all the duties set out in this will are Hipparchus, Neleus, Strato, Callinus, Demotimus, Callisthenes, and Ctesarchus. This will has been copied, and every copy bears my seal ring, the seal of Theophrastus. One copy is with Hegesias, the son of Hipparchus. Its witnesses are Callippus of Pallene, Philomelus of Euonymus, Lysander of Hybas, and Philion of Alopece. Another copy is deposited with Olympiodorus, and the witnesses are the same. A third copy is in the care of Adimantus, and his son Androsthenes delivered it to him. The witnesses to that copy are Arimnestus, son of Cleobulus, Lysistratus of Thasos, son of Phidon, Strato of Lampsacus, son of Arcesilaus, Thesippus of Cerami, son of Thesippus, and Dioscorides of the banks of the Cephisus, son of Dionysius. This was his will.

XV. Some writers have stated that Erasistratus, the physician, was a pupil of his; and it is very likely.

XV. Some writers say that Erasistratus, the physician, was his student. This is very likely.