And he left behind him a great number of writings, and books of recommendation, and verses, which are these—six books on Natural Philosophy; six on Wisdom; one on Riches, the Arcadian; one volume on the Indefinite; one on a Child; one on Temperance; one on the Useful; one on the Free; one on Death; one on the Voluntary; two on Friendship; one on Courtesy; two on Contraries; two on Happiness; one on Writing; one on Memory; one on Falsehood; the Callicles one; two on Prudence; one on Economy; one on Temperance; one on the Power of Law; one on Political Constitutions; one on Piety; one to show that Virtue may be transmitted; one about the Existent; one on Fate; one on the Passions; one on Lives; one on Unanimity; two on Pupils; one on Justice; two on Virtue; one on Species; two on Pleasure; one on Life; one on Manly Courage; one on The One; one on Ideas; one on Art; two on the Gods; two on the Soul; one on Knowledge; one on the Statesman; one on Science; one on Philosophy; one on the School of Parmenides; one the Archedemus, or an essay on Justice; one on the Good; eight of those things which concern the Intellect; ten essays in solution of the difficulties which occur respecting Orations; six books on the study of Natural Philosophy; the Principal, one; one treatise on Genus and Species; one on the doctrines of the Pythagoreans; two books of Solutions; seven of Divisions; several volumes of Propositions; several also about the method of conducting Discussions. Besides all this, there are one set of fifteen volumes, and another of sixteen, on the subject of those studies which relate to Speaking; nine more which treat of Ratiocination; six books on Mathematics; two more books on subjects connected with the Intellect; five books on Geometry; one book of Reminiscences; one of Contraries; one on Arithmetic; one on the Contemplation of Numbers; one on Intervals; six on Astronomy; four of elementary suggestions to Alexander, on the subject of Royal Power; one addressed to Arybas; one addressed to Hephaestion; two on Geometry; seven books of Verses.
But the Athenians, though he was such a great man, once sold him, because he was unable to pay the tax to which the metics were liable. And Demetrius Phalereus purchased him, and so assisted both parties: Xenocrates by giving him his freedom, and the Athenians in respect of the tax upon metics. This circumstance is mentioned by Myronianus of Amastra, in the first book of his chapters of Historical Coincidences.
He succeeded Speusippus, and presided over the school for twenty-five years, beginning at the archonship of Lysimachides, in the second year of the hundred and tenth olympiad.
And he died in consequence of stumbling by night against a dish, being more than eighty-two years of age. And in one of our epigrams we speak thus of him:
He struck against a brazen pot, And cut his forehead deep, And crying cruel is my lot, In death he fell asleep. So thus Xenocrates did fall, The universal friend of all.
And there were five other people of the name of Xenocrates. One was an ancient tactician, a fellow citizen, and very near relation of the philosopher of whom we have been speaking; and there is extant an oration of his which is scribed, On Arsinoe, and which was written on the death of Arsinoe. A third was a philosopher who wrote some very indifferent elegiac poetry; and that is not strange, for when poets take to writing in prose, they succeed pretty well; but when prose writers try their hand at poetry, they fail; from which it is plain, that the one is a gift of nature, and the other a work of art. The fourth was a statuary; the fifth a writer of songs, as we are told by Aristoxenus.
Polemo was the son of Philostratus, an Athenian, of the burgh of Oea. And when he was young, he was so very intemperate and profligate, that he used always to carry money about with him, to procure the instant gratification of his passions; and he used also to hide money in the narrow alleys, for this purpose. And once there was found in the Academy a piece of three obols, hidden against one of the columns, which he had put there for some purpose like that which I have indicated; and on one occasion he arranged beforehand with some young men, and rushed, adorned with a garland and drunk, into the school of Xenocrates. But he took no notice of him, and continued his discourse as he had begun it, and it was in praise of temperance; and the young man, hearing it, was gradually charmed, and became so industrious, that he surpassed all the rest of the disciples, and himself became the successor of Xenocrates, in his school beginning in the hundred and sixteenth olympiad.
And Antigonus of Carystus says in his Lives, that his father had been the chief man of the city, and had kept chariots for the Olympic games.
He also asserts that Polemo was prosecuted by his wife, on the charge of ill-treatment, because he indulged in illicit pleasures, and despised her.
But that when he began to devote himself to philosophy, he adopted such a rigorous system of morals, that he for the future always continued the same in appearance, and never even changed his voice, on which account Crantor was charmed by him. Accordingly, on one occasion, when a dog was mad and had bitten his leg, he was the only person who did not turn pale; and once, when there was a great confusion in the city, he, having heard the cause, remained where he was without fleeing. In the theatres too he was quite immoveable; accordingly, when Nicostratus the poet, who was surnamed Clytaemnestra, was once reading something to him and Crates, the latter was excited to sympathy, he behaved as though he heard nothing. And altogether, he was such as Melanthius the painter describes in his treatise on Painting; for he says that some kind of obstinacy and harshness ought to exist in works of art as in morals.
And Polemo used to say that a man ought to exercise himself in action, and not in dialectic speculations, as if one had drunk in and dwelt upon a harmonious kind of system of art, so as to be admired for one’s shrewdness in putting questions, but to be inconsistent with oneself in character. He was, then, a well-bred and high-spirited man, avoiding what Aristophanes says of Euripides, speeches of vinegar and asafoetida, such as he says himself:
Are base delights compared with better things?
And he did not use to lecture on the propositions before him while sitting down, but he would walk about, it is said, and so discuss them. And he was much honored in the city because of his noble sentiments; and after he had been walking about, he would rest in his garden, and his pupils erected little cabins near it, and dwelt near his school and corridor.
And as it seems, Polemo imitated Xenocrates in everything; and Aristippus, in the fourth book of his treatise on Ancient Luxury, says that Xenocrates loved him; at all events, Polemo used to be always speaking of him, and praising his guileless nature and his rigorous virtues and his chaste severity, like that of a Doric building.
He was also very fond of Sophocles, and especially of those passages where, according to one of the comic poets, he seemed to have had a Molossian hound for his colleague in composing his poems; and when there was, to use the expression of Phrynichus:
No sweet or washy liquor, but purest Pramnian wine.
And he used to say that Homer was an epic Sophocles, and Sophocles a tragic Homer.
And he died when he was very old, of decline, having left behind him a great number of writings. And there is this epigram of ours upon him:
Do you not hear, we’ve buried Polemo, Whom sickness, worst affliction of mankind Attacked, and bore off to the shades below; Yet Polemo lies not here, but Polemo’s body And that he did himself place here on earth, Prepared in soul to mount up to the skies.
Crates was the son of Antigenes, and of the Thriasian burgh, and a pupil and attached friend of Polemo. He was also his successor as president of his school.
And they benefited one another so much that not only did they delight while alive in the same pursuits, but almost to their latest breath did they resemble one another, and even after they were both dead they shared the same tomb. In reference to which circumstance Antagoras has written an epigram on the pair, in which he expresses himself thus:
Stranger, who passest by, relate that here The Godlike Crates lies, and Polemo; Two men of kindred nobleness of mind; Out of whose holy mouths pure wisdom flowed, And they with upright lives did well display, The strength of all their principles and teaching.
And they say too that it was in reference to this that Arcesilaus, when he came over to them from Theophrastus, said that they were some gods or else a remnant of the golden race; for they were not very fond of courting the people, but had a disposition in accordance with the saying of Dionysodorus the flute player, who is reported to have said with great exultation and pride that no one had ever heard his music in a trireme or at a fountain as they had heard Ismenius.
Antigonus relates that he used to be a messmate of Crantor, and that these philosophers and Arcesilaus lived together; and that Arcesilaus lived in Crantor’s house, but that Polemo and Crates lived in the house of one of the citizens, named Lysicles; and he says that Crates was, as I have already mentioned, greatly attached to Polemo, and so was Arcesilaus to Crantor.
But when Crates died, as Apollodorus relates in the third book of his Chronicles, he left behind him compositions, some on philosophical subjects and some on comedy, and some which were speeches addressed to assemblies of the people, or delivered on the occasion of embassies.