A R I 
had, and to receive what he had not;” or, as others re- 
prefent it, “ That vvlien he wanted wifdom, he went to 
Socrates; but now he wanted money, he was come to him.” 
He very Toon infinuatcd himfelf into the favour of Diony¬ 
fius; for, being a man of a pliant temper, lie conformed 
himfelf exactly to every place, time, and perfon, and was 
a complete mailer of the art of complaifance. 
We have feveral remarkable palfages concerning him 
during his refidence at that court. Dionyfius, at a feafl, 
commanded that all fiiould put on women’s purple habits, 
and dance in them. But Plato refufed, repeating thefe lines: 
-I cannot in this gay effeminate drefs 
Difgrace my manhood, or my fex betray. 
But Ariftippus readily fubmitted to the command, and 
made this reply immediately: 
-At feafts, where mirth is free, 
A fober mind can never be corrupted. 
At another time, interceding with Dionyfius in behalf of a 
friend, but not prevailing, he call himfelf at his feet. Be- 
ing reproved by one for that excefs of humility, he replied, 
“ That it was not he who was the caufe of that fubmiffion, 
but Dionyfius, whofe ears were in his feet.” From this 
circtimftance, however, he was ftigmatized with the name 
of the courtfpaniel. Dionylius fliewed him three beautiful 
courtezans, and ordered him to take his choice. Upon 
which he took them all three, alleging that Paris was pu- 
niflied for preferring one to the other two : but, when he 
had brought them to his door, he difmiffed them, in order 
to fliew that he could either enjoy or rejedt with the fame 
indifference. Having afked money of Dionyfius, the lat¬ 
ter faid, he had before allured him a wife man wanted no¬ 
thing. “ Give me but what I afk, (faid Ariftippus,) and 
we will talk of that afterwards.” When Dionyfius had 
given it him, “ Now (fays he) you fee I do not want.” 
By this pleafantry he gained fo much on Dionyfius, that 
he had a greater regard for him than for all the reft of the 
philofophers, though he fometimes fpoke with fuch free¬ 
dom that he incurred his difpleafure. When Dionyfius 
afked, Why philofophers haunted the gates of rich men, 
but not rich men thofe of philofophers ? he replied, “ Be- 
eaufe the latter know what they want, and the others not.” 
Suidas obferves, that Ariftippus furpaffed all the philofo¬ 
phers in the acutenefs of his apophthegms. Being once 
railed at, he left the room ; and the perfon who abufed him, 
following, afked w hy he went away ? heanfwered, “ Becaufe 
it is in your power to rail, but it is not in my power not 
to hear you.” A perfon obferving, that the philofophers 
frequented the houfes of rich men; “ Why (fays he) the 
phyficians frequent the chambers of the fick, yet that is no 
reafon why a man fhould rather choofe to lie fick than be 
cured.” To one who boafted of his great reading, he faid, 
“ That as they who feed and exercife moft are not always 
more healthy than they who only eat and exercife to fa- 
tisfy nature; fo neither they who read much, but they who 
read no more than is ufeful, are tridy learned.” Among 
other inftructions which he gave to his daughter Arete, he 
advifed her particularly to defpife fuperfluity. To one who 
afked him what his fon would be the better for being a 
fcholar ? “ If for nothing elfe, (faid he,) yet for this alone, 
that, when he comes into the theatre, one ftone will not fit 
upon another.” When a certain perfon recommended his 
fon to him, he demanded 500 drachmas ; and, upon the 
father’s replying, that he could buy a (lave for that fum ; 
Do fo, (faid he,) and then you will be mafter of a cou- 
le.” Being reproached, becaufe, having a fuit of law 
epending, he fee’d a lawyer to plead for him, “ Juft fo, 
(faid he,) when I have a great lupper.to make, I always 
hire a cook.” Being afked what was the difference between 
a wife man and a fool, he replied, “ Send both away naked 
to thofe who are acquainted with neither of them, and then 
you’ll know.” Being reproved by a certain perfon for his 
coftly and voluptuous feafl, “ I warrant, (faid he,) that 
you would not have beftowed three farthings upon fuch a 
Vol. II. No. 63. 
ART r 57 
dinner ;” which the other confeffing, “ Why, then, (faid 
he,) I find myfelf lefs indulgent to my palate than you are 
to your covetous humour;” or, as it is otherwife repre¬ 
sented, “ I find, that I love my belly, and you love your 
money.” When Simus, treafurer to Dionyfius, ftiewed him 
his houfe magnificently furnillied, and paved wi’h coftly 
marble, (for he was a Phrygian, and confequently pro- 
fa fe;) Ariftippus fpit in his face : upon which the other 
growing angry, “ Why, truly, (laid lie,) I cbuld not find 
a fitter place.” His fervant carrying after him a great 
weight of money, and being ready to fink upon the road 
under his burden, he bade him throw away all that was too 
much for him to carry. Being alked, what things were 
moft proper for children to be inftrudjed in ? heanfwered, 
“ Thofe which might prove of the greateft advantage to 
them when they come to be men.” Being reproached for 
going from Socrates to Dionylius, he replied, “ That he 
went to Socrates when he wanted ferious inftruftion, and 
to Dionyftus for diverlion.” Having received money of 
Dionyfius at the fame time that Plato accepted a book 
only, and being reproached for it, “ The reafon is plain, 
(fays lie;) I want money, and Plato wants books.” Ha¬ 
ving loft a confiderable farm, he faid to one who feemed 
exceflively to compaffionate his lofs, “ You have bu* one 
field ; 1 have three left: why fiiould not I rather grieve 
for you ?” Plutarch, who.relates this, obferves upon it, 
that it is very abfurd to lament for what is loft, and not to 
rejoice for what is left. When a perfon told.him, that 
the land for his fake was loft ; he replied, “ That it was 
better fo, than that he fiiould be loft for the land.” Beino- 
caft by fhipwreck aftiore on the ifiand of Rhodes, and pci? 
ceiving mathematical fchemes and diagrams drawn upon 
the ground, he faid, “ Courage, friends ; for I fee "the 
footfteps of men.” 
After he had lived a long time with Dionyfius, his 
daughter Arete fent to him, to defire his prefence at 
Cyrene; but lie fell fick on his return home, and died at 
Lipara, one of the ./Eolian iflands. With regard to his 
principal opinions, like Socrates, he rejected the fciences 
as they were then taught, and pretended that logic alone 
was fufficient to teach truth and fix its bounds. He allert- 
ed, that pleafure and pain were the criterions by which we 
were to be determined ; that thefe alone made up all our 
paflions; tliat the firft produced all the foft emotions, and 
the latter all the violent ones. The aftemblage of all plea¬ 
fure, he afterted, made true happinefs ; and that the bed 
way to attain this was to enjoy the prefent moments. He 
wrote a great many books : particularly, the Hiftory of 
Libya, dedicated to Dionyfius; feveral Dialogues; and 
four books of the Luxury of the Ancients. There are al- 
fo four epiftles of his extant in the Socratic Colleftion 
publifhed by Leo Allatius. 
Befides Arete his daughter, whom he educated in philo¬ 
fophy, Ariftippus had a fon, whom he difinherited for his 
ftupidity. Arete had a fon, who was named Ariftippus, from 
his grandfather, and had the furname of MyrpoS'iS'x.y.r®', 
from his mother’s inftrufling him in philofophy. Among 
his auditors, befides his daughter Arete, we have an ac¬ 
count of ZEthiops of Ptolemais, and Antipater of Cyrene. 
Arete communicated the philofophy which ftie received 
from her father to her fon Ariftippus, who tranfmitted it 
to Theodoras the Atheift, who inftituted the fe£t called 
Tkeodorean. Antipater communicated the philofophy of 
Ariftippus to Epitimedes his difciple ; Epitimedes to Pa- 
rsebates; Panebates to Hegefias and Anniceris; and thefe 
two laft, improving it by fome additions of their own, ob¬ 
tained each the honour of giving a name to the Hegcfiac 
and Annicerian fedl. Laertius mentions two other perfons 
of the name of Ariftippus; one, who wrote the Hiftory of 
Arcadia; the other, a philofopher of the New Academy.. 
ARIS'TO, a Stoic philofopher, the difciple of Zeno, 
the chief of the Stoics, flouriflied about 290 years before 
the Chriftian era. He differed but little from his mafter 
Zeno. He rejected logic as of no ufe, and natural philo- 
S f fophy * 
