Part III.

S 0 C K At E S.
8
Xen. mcm. 4.
plut. de ctnim trunquil.
Laert.
luftrt.
LmU
Laert.
Laert,
Mlian, var. hift. 9.
Stob. 28. Stob. 37.
Stob. 37. Stob. 37.
Stob. 37
Stob. 37. Stob. 40.
Stob. g. 4.
Stob. 87. Stob. 183.
‘ as will not hurt the Mind nor the Body, and are eafie to be gotten.
‘ That only Temperate perfons, that difcern ‘ and choole the bell things^ refraining from the worlf j that by Temperance Men become the ‘ moft Excellent, and moft Happy, fitteft for Difcourfe : is the fuinm of his Difcourfe with ‘ Euthidemus.
Hearing one of his Friends fay, ‘ this Town ‘ is exceeding dear, Chiar Wine cofts a Mina, ‘ Purple three, a pint of Honey five Denaries, he carried him to the Meal-men, here, faith *• he, a pint is fold for an Obolus j it is cheap ‘ living in this Town : then to thofe that fold ‘ Olives, a Chcenix two Farthings •, thence to ‘ the Frippery, a Suit ten Drachms j things are ‘ cheap in this Town.
‘ He faid, the Hungry wanted no Sauce, the ‘ Thirfty no choice of Wines.
‘ He commended Qdietand Leifure above all ‘ things.
‘ He laid, they who buy early fruits at dear ‘ rates, believe they will not come in their due ‘ feafbn.
Being asked what was a young man's Vertue, he anfwered, to do nothing too much.
Seeing one eat Broth' very greedily, he laid, ‘ which of you here prefent ufcth Bread for ‘ Broth, and Broth for Bread ? Of which, fee ‘ more at hrge^Xettophon his Memorah. Lib.
One laying, that it was a great matter to ab- llain from what a Man defires, he anlwered, but it is much a greater not to delire at all.
‘ A clear Fire becomes the Chimney, Sereni- ‘ ty the Mind.
He faid, ‘ We ought not to leek Pleafures in ‘ others, but in our felves,' the Body being ‘ predifpoled according as it ought
He laid, f It is the property of God to need ‘ nothing, to need leaft, nighefl: to God.
Being demanded from what things we ought to refrain moft, he anlwered, from Sordid un- ‘ juft Pleafures.
‘ Contentednels is like a Ihort and plealant way, it hath much Delight, little Toil.
‘ He that would fee Virtue as his Country, ‘ muft pals by Pleafures, as Syrens.
Being demanded whom he thought Richeft, ‘ he anlwered, him who is contented with leaft, ‘ for Content is the Riches of Nature.
Being demanded what Continence is, he an¬ fwered, ‘ Government of Corporeal Plea- ‘ lures.
‘ He faid the Wicked live to Eat, but the ‘ Good Eat to Live.
When a .Woman laith Ihe Loveth thee, take ‘ heed of thofe words, more than when Ihe Re- ‘ vileth thee.
OJ Liberality., Prodigality and Covetounefs.
■
S4*
78.
mem. 1.
He conceived., that they who took Money of any, owned them for their Mafiers in the meanefl degree of Servitude.
Xf/u mem. i. That Wifdom is Projiituted as well as Beauty, 1 by taking Money for it •, that he who meets with an Ingenious P erf on, ought to acquaint him with all the Good hd can, gratist, whereby he acquires
a Friend, and doth the part of a good Member of a Common-wealth is the fumm of this fecond difcourfe with Antipho.
He faid, if a Rich Man fie proud of his^’
Wealth, that be could not Prafe him till he nf '
knew how he would imploy it. •
None can fajely manage a Horfe without a Bitt, nor Riches without Re af on.
He compared Covetous Perfons to Birds, one devoureth whatever it meets till it Choaks it fclf, the ref falling upon what the firfl left, are one after another choaked alfo.
The Wealth of Covetous Perfons is like the ,
Sun after he is Set.^ delights none.
He that gives to a Rich Man, throws Water . . into the Sea. 77.
The Life of a Covetous P erf on is like the stoi Feafs made for the Dead, he hath all, but enjoys nothing.
He compared the Wealth of Prodigals to Fig-^^^^ .. Trees, growgig on a Precipice : for thefe none ‘ ’
are the better, but Kites and Crows for thofe only Harlots andFlatterers.
Being demanded who were Covetous, he an- fwered, fuch as feek after Sordid Gain, and ' negleSt their neceffary Friends.
Wine changeth with the Veffel, Riches follow the Manners of the Owner. '
Of Magnanimity and Pride.
TO one angry for having Saluted a Man that Xen. mm. L returned nf his Salutation -, it is Ridicu¬ lous faith he, if you are ^not angry with every one you meet of worfe Shape or Form than your felf, to be angiy with any for having lefs Man¬ ners.
Pride, like an ill Potter, or Statuary, repre- „ fonts the Forms of things inverted. ^5*
Wind pufs up empty Bladders, Opinion Fools, stob 42 '
To be exalted with good Fortune, is to run in stob.- a f ippery wiy.
Of Patience,
THere is lefi danger in drinking i'ntempe- j,-, rately of Troubled Water, than with a qui fero a vm. Troubled Mind full of Wrath, befote it be al- layed and Purified, to fatisfie thy Anger in the Punilhment ofaKinfman or Coutry-man.
" If every one Ihould bring his Misfortunes in; to the Publick Stock to be lhafd alike amount Z %oiion. ' " all men, the greater part of thofe that now complain fo much, would be contented and and glad to keep their, own.
‘ It is all one if a Man being overcome in any stob. 85^. gymnick Sports Ihould fue his Adverfary, as for a Man over-mafter’d by Fortune to acpule her i not knowing upon what conditions lye entred into the contefts of Life.
Of Veracity and Flattery. v .
‘ ^T^Here is no better way to Glory than to„
JL ‘ endeavour to be good, as well as to leem ‘ fuch.
‘ The kindnefs of Flatterers is chalcd away ‘ byAdverlity.
\
L
Hunters
8
^ ■
Stob.
64.
Stob.
64.
Stob.
64.
Stob.
^9.
Stob.
71-
Stob.
X14.
SOCRATES.
Part. III.
, let their own Grounds lie Fallow to till ano-
*■ thers. f
‘ Fear not a Friend in Adverfity. stob.
‘ We efteem not that Corn beft which grows
2i:
‘ Hunters take Hares with Hounds, many take]
‘ Fools with their own Prailes.
‘ Wolves referable Dogs,and Flatterers Friends, |
‘ but their aims are quite contrary. . r- • n. ^ ,1 , , • . -
Flattery is like a painted Armour, only for on the tairelt Ground, but that which nou- stob. 218. ^ ^ ‘ rilheth beft, nor him a good Perfon or Friend
• who is of higheft Birth, but moft noble in ‘ Qualities.
‘Phyficians muft relieve the Sick, Friends the 2.58.
‘fhew, not ule.
‘ Think not thofe Faithful who Praife all thy ‘ Words and Aftions, but thofe who Reprove
thy Faults,
Suffer not a Talker and Slanderer.for he tellsj‘ Aiflifted.
tint, de fanit. tncnd.
Stob.
Stob.
Stob.
Stob.
37.
67.
134-
2ij6.
Xen, mem. 4.
Stob. 52,
‘ not thee any thing out of good will •, but as ‘ he dilcourfeth the fecrets of others fo will be ‘ thine to others.
‘ Good Men muft let the World fee that their ‘ Manners are more firm than an Oath.
0/ Urbanity and Converfation.
A Little Hall will lerve to dance in, and ‘ every place and pofture to/peak.
‘ Wind kindles Fire, Converfation, Love.
‘ Freedom of Difcourfe like thelealbns of the ‘ year, is beft in its proper time.
‘ It is Arrogance to fpeak all, and to be un- ‘ willing to hear any thing.
‘ Converfe at diftance, and foftly with thofe ‘ that are in Authority.
Of yajike.
THat the Gods preftribe juft things by Law, and that Juft and Lawful is to them the ‘ fame thing, is the fumm of Iris Difcourfe with ‘ Hippjas.
‘ TH^ who convert goods ill gotten to good ufes in a Common wealth, do like thole who ‘ 'who make Religious ufe of Sacriledge.
■ Of Friendfhip.
mm. 3.
‘ It is plealant to grow Old with a good Friend ^tob. 263.
‘ and found Senfe.
SeQ. 3. Oeconomicks.
IN the fecond refpefit are his Oeconomicks, ’ which he learned of lfchomachm.fY Xenophon exprelly delivered in a Treatife upon that Sub- jeQ, to which add thele few Sentences.
‘ So contrive the Building of your Houle, as xen. ,
‘ that thofe parts which are towards the South ‘ may be higheft, that the Winter Sun be not ‘ excluded : thofe toward the North loweft 3 ‘ that they may be lefs lubjeH: to the Wind 3 In ‘ fine, fo order it that a Man may live in every ‘ Charter thereof with moft Delight and Safety :
‘ Pidutes and Colours take away more Pleafant- ‘ nels than they afford.
To one who beat his Servant for being Glut- ■
tonous. Covetous, and Idle, he faid, did yon at p, j, ss. /el* aty time conftder whether you deferve not more more there to be beaten your felf? Laert.
To one that asked his advice about taking z^tob. 183.' Wife, whether you do or not., faith he, you will repent it.
To otlrers that asked his Opinion concerning - , 5, Marriage, he laid, AsYifhes in alXet would fain “ * * 3* get out, and thofe without would get in, take heed young Men it be not fo with you.
Men mufl obey the haws of their Countrey, Stob. ipg. Wives their Husbands.
Xcn. mem. 2. ’
Xpt. mm. 2.
Xen. mem. 2.
y.en. mem. 2.
pint, de frat. anioxe.
hxert.
*. .
Stob. 213. Stob. 213.
THat 3 Difcreet Vertuous Friend is of all *• Poffeflions the moft Fertile, and ought ‘ chiefly to be regarded, is the fcope of his di- ‘ Icourfe^ de amicitia.
f That every Man Ihould examine himfelf of what valtie he is to his friend, and endeavour ‘ to be of the moft worth he can to him, is the ‘ effe£l of his Difeourfe with Antifhenes.
‘ That Wicked Men cannot be Friends, either ‘ arnongft themlHvesi or with the good : That ‘ the vvay to procure friends is firft, to endea- \?our to be good, wherein he would feem good •, that all vertpes may be augmented by ‘ Study, and. Learning, is the fcope of his di- ‘ fcourfe.vyjth Critobulus.
\ ‘ Jli^twe ought to our atmoft Abilities to ‘relieve the Neceffities of our Friends, is the ef- ‘ feO: of liis Difcourfe with Ariftarchus.
‘ He faid, he had rather have Darius to his ‘ Friend, than his Dariks, a Coyn fo named ‘ from him.
‘ He wondred that every Man kept an inven- ‘ tory of his Goods, none of his Friends.
‘They who violate Friendihip, though they ‘ efcape the Puniftiment of their Friends, ftiall ‘ not efcape the Vengeance of God. ■ , •
‘They who forlake their own Brethren ‘ to fe^k out other Friends, are like thofe who
SeH:. 4. DoUtickf.
IN the 3d. Refpefl are his Politicks, which Hefychius I/luJinus makes to be the lame which Plato hath delivered under this name, where you may have them though dilguifed with the Language and Additions of Plato, to which may be annexed thofe Sentences of his in that kind out of Xenophon, Stobaus, and others,
‘ They who cannot upon occalion be ufe- ‘ ful either to an Army, a City, or a Common- ‘ wealth 3 yet have Confidence of themfelves,
‘ ought, though never fo Rich, to be under re- ‘ ftraint.
‘ Antipho demanding how he might make ‘ others skilful in Politicks whilft himfelf med- ‘ led not therein, altho’ he knew that he could ‘ manage them, which way laith he?* Antipho.
‘ I do moft adl the bufinels of the Common- ‘ wealth, if I practife it only, or if I endeavour ‘ to make many able to act therein.
‘ That place is fitteft for Temples and Altars jfen. j.‘ which is moft open, and yet retired •, for it is I ‘ fitting that they who pray, fee, and no left fit- I ‘ ting that they come thither pur^.
mem, 1.
mm. X.
we/w.j.
They
Par
y'cn. mem. 3.
77 >
Xen. mem. 4, ?i3-
Xen. mem, 4.
Lmt.
Clem. Alex, firom. 4. Stob. 141.
Stob. 14 1,
Stob. 1 4 1.
Stob. 141.
Stob. 141.
} Sup. cap. 2i
% kpud. Athe- Mum.
T)e divinat.
lib. I
' Pluti de Gen. Soar,
T- HI.
SOCRATES.
85
‘ They are not Kings, who are in Pofleffion of ‘ a Throne, or come unjuftly by it, but they ‘ who know how to Govern.
• ‘ A King is a Ruler of willing Subje£l:s ac-
‘ cording to the Laws, a Tyrant is a Ruler of Sub- ‘ jeffs againft their Will, not according to the ‘Laws, but Arbitrary •, an Ariltocracy is that ‘ Government wherein the Magiltrates are.
‘ The Offices of a good Citi7.en are in Peace, ‘ to enrich the Common- wealth, in War to ‘ Subdue the Enemies thereof^ in Erabaffie to ‘ make Eriends of Foes, in Sedition to appeale ‘ the People by Eloquence.
‘ Of Common People he laid, they w^ere as ‘ if a Man fliould except againlt one piece ot ‘ bad Money, and accept a great fumm of the ‘ lame.
He laid, ‘ the Law was not made for the good.
‘ Delerving Perlbns ought to be lharers in the ‘ good Fortujies of the Common wealth.
Being oemanded What City is ftrongejl ? he laid, that which hath good Met?.
Being demanded what City is bej} Ordered? he faid,//7/7/- wherein the Magijir acts friendly agree.
Being demanded what City was beft? belaid, that wherein are propofedmojl Rewards of Virtue.
Being demanded what City lives beji ? he laid, that which liveth according to Law^ and punifheth the unjuji.
T
C H A P. VI.
Of his Daemon.
Hat Socrates had an attendant Spirit (meant as Rlutarch conceives by the * Oracles anlwer to his- Father) which diverted him from Dangers, is impugned by Athenecus.^ not without much prejudice, which the bitternels of the Difcourle Betrays. Souls that are not candid, and think ill cf the Bell, faith Origen., never refrain from Calumny, feeing that they mock even the Genius of Socrates as a feigned thing. On the contrary, we have the Teftimo- ny cW.RlatofK.enophon and >’ Antijihenes conterri- porary with him, confirmed by Laertius., Flu- tarch., Maximus ^yrius., Dion., Chryfofomus, Cice- ro,'Apuleius by Fathers, Lertullian.,Origen,Cle- meas Alexandrinus and others, whereof a great many inltances (as €icero faith) were Colledled by Antipater ; thefe only preferv’d by other Au-' thors.
‘ Theocritus going to confult Euthyphron a ‘ Sooth-layer, found him .with much Company ‘ walking in the Streets, amongft whom were Si- ‘ mius and Socrates., who was very bufie, asking ‘ him many quellions. In the midft of his Di- ‘ Icourle he made a Hidden Ifop, and after lome ‘ paufe, turned back and went down another ‘ Street, calling out to the reft of the Company " to return and follow him, as being warned by ‘ the Damon. The greater part did lb, the reft ‘ went forward, on purpofe to confute the Da- ‘ mon, and drew along with them one Cbarillus I that played on the Rute •, but in the way, which ‘ was fo narrow, as not to give them room to
• pafs by, they were niet, and overturned in the
• Dirt by a great herd of Swine •, by repetition
• of which accident, Charillus often afterwards ‘ defended the Deemon,
PLxto', Theog.
Nor did theadvice of this Spiritual Attendant only refpefl the good of Socrates, but’ extended to luch friends as converled with him, whereof himfelf gives thefe inftances.
Charmides ^'on of Glauco, going to Exercile ‘ in the ihemean Race,as he waS dilcourfing with ^Unn.vxf.
‘ Socrates, was by him upon notice of the Voice *
‘ diflwaded from going, to which heanlwered,
‘ that perhaps the Voice meant that he Ihould ‘ not getthe Viflory, bnt, faith he, however, I fhall advantage my lelf by exerdfing at this time-,
‘ which faid, he went to the Games; where he ‘ met with lome accident, which.tho’ it be not re- ‘ fated, is acknowledged to have juftifi’d thecoun- ‘ fel given him by the Damon.
Timarchus WPhilemon Son of Pllilemonides ^ ^lat. Tke^g. having Flatted together toMurtherV^{a2.%,Son of Hircofeomander, were at the fame time drinking with Socrates. Timarchus tmih intention to exe¬ cute what they had determined, of'er'd to rife from the Table, faying /i? Socrates, voellSociates, drink you on, 1 will but jiep a little way and return im-^ mediately. Rife not, yihi/ Socrates, {hearing the Damon as foon as he fpake) for the Damon hath given me the accitfiomed Sign whereupon he fate fill, prefently after he offered again to be gone Socrates hearing the Voice, withheld him. At lafl, •
Socrates was diverted by fame thing, and did not mind him, he Jiole away, and committed the Alur- t her, for which being brought to Execution, hislafl words to his Brother Clitomachus were,thajA)e was eome to that untimely end for not obeying^Shrates.
Another time, feeing his friend Crito's Eye tfd Cc.dt divinat, up, he askdhim the reafon, who anfwering, that as 3. he walk'd in the field, one pulling aBough,it gave a jerk back, and hit him in the eye-, then you did not take my advice, repUesSocraXQS. for 1 call'd you back making ufe,as I have accufiomed,of divine pref age.
That it had likewife a great influence upon the Souls of thofe who converled with him, and lived with him, d he alledgeah as Examples Arifiides'Sow of Lyfimachus, and Thucydides Son of Aleliffus. The hfft leaving Soerates to go to the Wars, loft, vvith his Company, the habit of Learning, which he acknowledged to have gain¬ ed, not by any verbal inftruSlions, of which he had none from him, but by being near him, fee¬ ing him, and fitting in the fame Room with him. The lecond as eafily, by the fame iheanS attained the fame habit.
And not only to particular perfons, but to general Affairs did thele Prediffions extend.*
He foretold fome Friends the defeat of the Athe¬ nian Army in Sicily, as is attefted by Flutarch, and rhentioned by himfelf in Flato, where he gives another fair Example, or rather Trial of the Truth of the, Damon's Frediffions, Ipeaking of a bufinefs, whereof the event was at that tirne doubtful; e Tou will hear, fajth be, from many in ^
Sicily, to whom it is known what 1 foretold con¬ cerning the deftrubfion of the Army, and we may now have an experiment iftheDxrbon fpeaktrue. Samionus, the fign came to me : he goes with Thralylus to War again [i Ephefus andlonh : Opinion is, that
he will either be flain, or at leaf: in much danger, I greatly fear the whole defign. Thefe are his W'ords in Flato, deliver’d before the event of that A£lion, which fell out according to his prediSfion -, g for g xenopb. hiff. Thrafilus was repuls’d and beaten by the Ephefi- Gr&c. ^ ■
L 2 ans
Plat. ThiO£.
Pl(tt. Tbtoi:
l;
c
85
so CR At ES.
APvT
III
the Athenians put to flight with the lofs of four hundred Men ^ of which Vi£f ory the Ephefuins ere£led two Trophies : This was in the one and twentieth year of the Feloponnefian War.
We have alledged the Universal Confent of Authors, that Socrates had fuch a Spiritual at¬ tendant j yet is there fome difagreement concern¬ ing the name, more concerning the nature of it.
It is commonly named his Damon^ by which Title, he himfelf owned it: Flato fomerimes , . calls it his Guardian^ Apuleius his God, hecaufe
g ( faith Saint ^ Augujline) the name oj Daemon at
*But we muft obferve, that he did not account it a God, but fent from God, and in that fenfe affirmed the Signs to ,corne from God, to wit, by Mediation of this Spirit. This, befides other places, we may argue from his lirft Epirtle, where he fpeaks of the Sign it felfj he ufeth the wordAmw/, when of the advice, whereof that fign was the inftru- ment, he names God. Thus are we to under- Ifand thele, and all other places of the fame nature in Flato^ where Socrates Ipeaking of the Damon ^ faith, if it pleafe God^ you Jhall learn much^ and the Sign from God did not offer to jiay me.
As for the Sign or manner of the Prediflion, ^ FlHtArch.de t fome affirm it was ^ either of him-
gen. socr. felf or others ^ if any chanced to Sneeze Jlanding
before him, behind him, or on his right hand, he went immediately about that which he intended ^ if on tmleft hand, he refrained or defified : if he Jneezed himfelf before the enterprize, it wot applaufive, if in the Aldion, diffwafive. There needs not much Argument to prove this Opini¬ on. If this flernutation proceeded either from Chance, or his natural Conftitution, it could not have that provident fupernatural effeQ: ^ if it proceeded from fome more excellent outward caufe, we recur to the Genius.
Others confine this Prefcience within the Soul of Socrates himfelf, that he laid, his Ge¬ nius advifed him, they interpret it, as we ufual- ly lay, his mind gave him, or fo inclined him : In this Senfe indeed Damon is not feldom ta¬ ken ^ but this is inconfiftent with the Deferipti- on which Socrates gives of a Voice and Signs lib exteriore, befides, this Knowledge is not a- bove Humane Nature.
Flutarch having exploded the Opinion of Terpfion concerning Sneezing, conjeffured firft, that it might be fome' Apparition ; but at laft concludes, that it was his Obfervation of fome inarticulate unaccuftomed found, (or voice) conveighed to him by fome extraordinary way, as w'e fee in Dreams. This avoids not the in¬ convenience of, the former-, if did. firft
of himfelf interpret this Sound, it is the fame with the laft Opinion, that his Soul had a Pro- phetick Infpiration, if by any help, it will come at laft to the Genius.
Some conceive it to be one of thofe Spirits which have a particular care of Men -, which Maximus Fyriifs, and Apuleius delcribe in fuch manner, that they want only the name of a I good Angel.
But there want not thole who give it thatap- • D^ Ong, er- pellation : DaUantius having proved that
ror. 2. 15. God fends Angels to Guard Mankind, adds, and Socrates affirmed that there loas a Dxmon
conjiantly near him, which kept him company from a Child, by whofe Beck and Inftrutlion he guided h/s Lfje. Kufebius upon thele words of the Pfalmilt,^ hath given his Angels chaige in pfAbn ci. over thee, th'at they fboutd keep thee in all ihy ways. We learn out of Scripture (laith he) that every Alan hath a Guardian appointed him from above and Plato doubt eih not to write in this manner : All Souls having chofen a condition of Diving, they proceeddn order thereto, being mo¬ ved by the Dtemon, which is proper to every one, and is fent along with them to preferve them in this Life, and to perfell thofe things whereof they have made choice. And immediately af ter •,
Tou may believe, faith he, that Socrates meant this, when Joe open affirmed that Joe was Govern¬ ed by Daemon. More plainly t hiugubinus, the Daemon of Socrates, faith he, mcniioned Joj^htilffsf often by Plato {feeing iJoat Socrates was a good Man, and exJoorted all Alen to Vert^p, and by the 'Daemon teas always excited to that which loof good) may perhaps not unjujily be iloought his Angel, as that wJjich appeared to Baalam the Fro- phet,iind diverted Joim from Jois wickednefs. But* Argum. ai Ficinus exprefly j if you are not pleafed, faith Apd, -c. he, fpeaking of this Spirit, to call the familiar Guide of a Alan his Spirit, call it if you pleafe.
Ins good Angel. .
The chiefeft Argument of ^ Collius, who op- • De anm.fA- pofeth this Opinion, and endeavours to prove 5- 1 4- it was an evil Spirit, is, that the Damon never diffwaded or diverted from Vice, but only from outward Danger, whereas the contrary is evident enough irorn the foregoing Story of Timarchus and Fhllemon. ,
True it is, that the advice of the Damon was always diffwafive, never, ^ as Cicero faith, * imnat. impulfive, often coercive. Apuleius flatters So- crates with this Reafon -, Socrates, faith he, as being a Man Abfolute and FerfeS of himfelf, rea¬ dy in all Offices that concernedhim, never needed any exhorter, but fometimes a proJnbitor, if it hapned there were any danger in that ivhich he went about, that being f orewarned Joe migJn take Jjeed, and decline the undertaking for that time vohich afterwards he migJot re-affume, or at- attempt fome other way.
CHAP.. VII.
His Military Affions.
t TT is obferved by many, that Socrates little .
JL affeffed Travel, his Life being wholly fpent at home, faving when he went out in Mi¬ litary Service.
In the lecond year of the eighty fixth Olym¬ piad broke forth a War, the greateft that ever hapned amongft the betwixt the La¬
cedemonians ' and the Athenians, the Occafians and Pretexts of it arifing from the Controver- . fies of the Athenians with the Corinthians, con¬ cerning Corcyra, and Folydea, both which be¬ ing Revolted from the Athenians, to whon« they had been Tributary, fought for Aid from the Lacedemonians, who fent Forces to the Re¬ lief 'of Folydea.
h