Such was the life of the philosopher.
We have also met with his will, which is couched in the following terms: “May things turn out well; but if anything happens to him, in that case Aristotle has made the following disposition of his affairs. That Antipater shall be the general and universal executor. And until Nicanor marries my daughter, I appoint Aristomedes, Timarchus, Hipparchus, Dioteles, and Theophrastus, if he will consent and accept the charge, to be the guardians of my children and of Herpyllis, and the trustees of all the property I leave behind me; and I desire them, when my daughter is old enough, to give her in marriage to Nicanor; but if anything should happen to the girl, which may God forbid, either before or after she is married, but before she has any children, then I will that Nicanor shall have the absolute disposal of my son, and of all other things, in the full confidence that he will arrange them in a manner worthy of me and of himself. Let him also be the guardian of my daughter and son Nicomachus, to act as he pleases with respect to them, as if he were their father or brother. But if anything should happen to Nicanor, which may God forbid, either before he receives my daughter in marriage, or after he is married to her, or before he has any children by her, then any arrangements which he may make by will shall stand. But if Theophrastus, in this case, should choose to take my daughter in marriage, then he is to stand exactly in the same position as Nicanor. And if not, then I will that my trustees, consulting with Antipater concerning both the boy and girl, shall arrange everything respecting them as they shall think fit; and that my trustees and Nicanor, remembering both me and Herpyllis, and how well she has behaved to me, shall take care, if she be inclined to take a husband, that one be found for her who shall not be unworthy of us; and shall give her, in addition to all that has been already given her, a talent of silver, and three maidservants if she please to accept them, and the handmaid whom she has now, and the boy Pyrrhaeus. And if she likes to dwell at Chalcis, she shall have the house which joins the garden; but if she likes to dwell in Stagira, then she shall have my father’s house. And whichever of these houses she elects to take, I will that my executors do furnish it with all necessary furniture, in such manner as shall seem to them and to Herpyllis to be sufficient. And let Nicanor be the guardian of the child Myrmex, so that he shall be conducted to his friends in a manner worthy of us, with all his property which I received. I also will that Ambracis shall have her liberty, and that there shall be given to her when her daughter is married, five hundred drachmas and the handmaid whom she now has. And I will that there be given to Thales, besides the handmaiden whom she now has, who was bought for her, a thousand drachmas and another handmaid. And to Timon, in addition to the money that has been given to him before for another boy, an additional slave, or a sum of money which shall be equivalent. I also will that Tychon shall have his liberty when his daughter is married, and Philon, and Olympius, and his son. Moreover, of those boys who wait upon me, I will that none shall be sold, but my executors may use them, and when they are grown up then they shall emancipate them if they deserve it. I desire too, that my executors will take under their care the statues which it has been entrusted to Gryllion to make, that when they are made they may be erected in their proper places; and so too shall the statues of Nicanor, and of Proxenus, which I was intending to give him a commission for, and also that of the mother of Nicanor. I wish them also to erect in its proper place the statue of Arimnestus which is already made, that it may be a memorial of her, since she has died childless. I wish them also to dedicate a statue of my mother to Ceres at Nemea, or wherever else they think fit. And wherever they bury me, there I desire that they shall also place the bones of Pythias, having taken them up from the place where they now lie, as she herself enjoined. And I desire that Nicanor, as he has been preserved, will perform the vow which I made on his behalf, and dedicate some figures of animals in stone, four cubits high, to Jupiter the saviour and Minerva the saviour, in Stagira.”
These are the provisions of his will.
And it is said that a great many dishes were found in his house; and that Lycon stated that he used to bathe in a bath of warm oil, and afterwards to sell the oil. But some say that he used to place a leather bag of warm oil on his stomach. And whenever he went to bed, he used to take a brazen ball in his hand, having arranged a brazen dish below it; so that, when the ball fell into the dish, he might be awakened by the noise.
The following admirable apothegms are attributed to him.
He was once asked what those who tell lies gain by it. “They gain this,” said he, “that when they speak truth they are not believed.”
On one occasion he was blamed for giving alms to a worthless man, and he replied: “I did not pity the man, but his condition.”
He was accustomed continually to say to his friends and pupils wherever he happened to be: “That sight receives the light from the air which surrounds it, and in like manner the soul receives the light from the science.”
Very often, when he was inveighing against the Athenians, he would say that they had invented both wheat and laws, but that they used only the wheat and neglected the laws.
It was a saying of his that the roots of education were bitter, but the fruit sweet.
Once he was asked what grew old most speedily, and he replied: “Gratitude.”
On another occasion the question was put to him, what hope is? and his answer was: “The dream of a waking man.”
Diogenes once offered him a dry fig, and as he conjectured that if he did not take it the cynic had a witticism ready prepared, he accepted it, and then said that Diogenes had lost his joke and his fig too; and another time when he took one from him as he offered it, he held it up as a child does, and said, “O great Diogenes;” and then he gave it to him back again.
He used to say that there were three things necessary to education: natural qualifications, instruction, and practice.
Having heard that he was abused by someone, he said: “He may beat me too, if he likes, in my absence.”
He used to say that beauty is the best of all recommendations, but others say that it was Diogenes who gave this description of it; and that Aristotle called beauty “The gift of a fair appearance,” that Socrates called it “A short-lived tyranny;” Plato, “The privilege of nature;” Theophrastus, “A silent deceit;” Theocritus, “An ivory mischief;” Carneades, “A sovereignty which stood in need of no guards.”
On one occasion he was asked how much educated men were superior to those uneducated. “As much,” said he, “as the living are to the dead.”
It was a saying of his that education was an ornament in prosperity, and a refuge in adversity. And that those parents who gave their children a good education deserved more honor than those who merely beget them: for that the latter only enabled their children to live, but the former gave them the power of living well.
When a man boasted in his presence that he was a native of an illustrious city, he said: “That is not what one ought to look at, but whether one is worthy of a great city.”
He was once asked what a friend is; and his answer was: “One soul abiding in two bodies.”
It was a saying of his that some men were as stingy as if they expected to live forever, and some as extravagant as if they expected to die immediately.
When he was asked why people like to spend a great deal of their time with handsome people: “That,” said he, “is a question fit for a blind man to ask.”
The question was once put to him, what he had gained by philosophy; and the answer he made was this: “That I do without being commanded, what others do from fear of the laws.”
He was once asked what his disciples ought to do to get on; and he replied: “Press on upon those who are in front of them, and not wait for those who are behind to catch them.”
A chattering fellow, who had been abusing him, said to him: “Have not I been jeering you properly?”—“Not that I know of,” said he, “for I have not been listening to you.”