omplete his
education. After a short period, he accepted an invitation from Philip to
superintend the education of Alexander. He remained in Macedonia till B.C.
335, when he returned to Athens, where he found Xenocrates had succeeded
Speusippus as the head of the Academy. Here the Lyceum was appropriated to
him, in the shady walks ({~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}) of which he delivered his lectures to
a number of eminent scholars who flocked around him. From these walks the
name of Peripatetic was given to the School which he subsequently
established. Like several others of the Greek philosophers, he had a
select body of pupils, to whom he delivered his esoteric doctrines; and a
larger, more promiscuous, and less accomplished company, to whom he
delivered his exoteric lectures on less abstruse subjects. When he had
resided thirteen years at Athens, he found himself threatened with a
prosecution for impiety, and fled to Chalcis, in Euboea, and died soon
after, B.C. 322.

His learning was immense, and his most voluminous writings embraced almost
every subject conceivable; but only a very small portion of them has come
down to us. Cicero, however, alludes to him only as a moral philosopher,
and occasionally as a natural historian; so that it may be sufficient here
for us to confine our view of him to his teaching on the Practical
Sciences; his Ethics, too, being one of his works which has come down to
us entire.

God he considered to be the highest and purest energy of eternal
intellect,--an absolute principle,--the highest reason, the object of whose
thought is himself; expanding and declaring, in a more profound manner,
the {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} of Anaxagoras. With respect to man, the object of all action, he
taught, was happiness: and this happiness he defines to be an energy of
the soul (or of life) according to virtue, existing by and for itself.
Virtue, again, he subdivided into moral and intellectual, according to the
distinction between the reasoning faculty and that quality in the soul
which obeys reason. Again, moral virtue is the proper medium between
excess and deficiency, and can on