[27] The testimony of Porphyry in respect to Andronikus, and to the real service performed by Andronikus, is highly valuable. Porphyry was the devoted disciple and friend, as well as the literary executor, of Plotinus; whose writings were left in an incorrect and disorderly condition. Porphyry undertook to put them in order and publish them; and he tells us that, in fulfilling this promise, he followed the example of what Andronikus had done for the works of Aristotle and Theophrastus. Ἐπεὶ δὲ αὐτὸς (Plotinus) τὴν διόρθωσιν καὶ τὴν διάταξιν τῶν βιβλίων ποιεῖσθαι ἡμῖν ἐπέτρεψεν, ἐγὼ δὲ ἐκείνῳ ζῶντι ὑπεσχόμην καὶ τοῖς ἄλλοις ἑταίροις ἐπηγγειλάμην ποιῆσαι τοῦτο, πρῶτον μὲν τὰ βίβλια οὐ κατὰ χρόνους ἐᾶσαι φύρδην ἐκδεδομένα ἐδικαίωσα, μιμησάμενος δ’ Ἀπολλόδωρον τὸν Ἀθηναῖον καὶ Ἀνδρόνικον τὸν Περιπατητικόν, ὧν ὁ μὲν Ἐπίχαρμον τὸν κωμῳδιογράφον εἰς δέκα τόμους φέρων συνήγαγεν, ὁ δὲ τὰ Ἀριστοτέλους καὶ Θεοφράστου εἰς πραγματείας διεῖλε, τὰς οἰκείας ὑποθέσεις εἰς ταὐτὸν συναγαγών, οὕτω δὴ καὶ ἐγὼ πεντήκοντα τέσσαραὔντα ἔχων τὰ τοῦ Πλωτίνου βίβλια διεῖλον μὲν εἰς ἓξ ἐννεάδας, τῇ τελειότητι τοῦ ἓξ ἀριθμοῦ καὶ ταῖς ἐννεάσιν ἀσμένως ἐπιτυχών, ἑκάστῃ δὲ ἐννεάδι τὰ οἰκεῖα φέρων συνεφόρησα, δοὺς καὶ τάξιν πρώτην τοῖς ἐλαφροτέροις προβλήμασιν. (Porphyry, Vita Plotini, p. 117, Didot.) Porphyry here distinctly affirms that Andronikus rendered this valuable service not merely to the works of Aristotle, but also to those of Theophrastus. This is important, as connecting him with the library conveyed by Sylla to Rome; which library we know to have contained the manuscripts of both these philosophers. And in the Scholion appended to the Metaphysica of Theophrastus (p. 323, Brandis) we are told that Andronikus and Hermippus had made a catalogue of the works of Theophrastus, in which the Metaphysics was not included.
[28] Strabo, xiii. 609: βιβλιοπῶλαί τινες γραφεῦσι φαύλοις χρώμενοι καὶ οὐκ ἀντιβάλλοντες, &c.
This interesting narrative — delivered by Strabo, the junior contemporary of Andronikus, and probably derived by him either from Tyrannion his preceptor or from the Sidonian Boêthus[29] and other philosophical companions jointly, with whom he had prosecuted the study of Aristotle — appears fully worthy of trust. The proceedings both of Apellikon and of Sylla prove, what indeed we might have presumed without proof, that the recovery of these long-lost original manuscripts of Aristotle and Theophrastus excited great sensation in the philosophical world of Athens and of Rome. With such newly-acquired materials, a new epoch began for the study of these authors. The more abstruse philosophical works of Aristotle now came into the foreground under the auspices of a new Scholarch; whereas Aristotle had hitherto been chiefly known by his more popular and readable compositions. Of these last, probably, copies may have been acquired to a certain extent by the previous Peripatetic Scholarchs or School at Athens; but the School had been irreparably impoverished, so far as regarded the deeper speculations of philosophy, by the loss of those original manuscripts which had been transported from Athens to Skêpsis. What Aristotelian Scholarchs, prior to Andronikus, chiefly possessed and studied, of the productions of their illustrious founder, were chiefly the exoteric or extra-philosophical and comparatively popular:— such as the dialogues; the legendary and historical collections; the facts respecting constitutional history of various Hellenic cities; the variety of miscellaneous problems respecting Homer and a number of diverse matters; the treatises on animals and on anatomy, &c.[30] In the Alexandrine library (as we see by the Catalogue of Diogenes) there existed all these and several philosophical works also; but that library was not easily available for the use of the Scholarchs at Athens, who worked upon their own stock, confining themselves mainly to smooth and elegant discourses on particular questions, and especially to discussions, with the Platonists, Stoics, and Epikureans, on the principia of Ethics, without any attempt either to follow up or to elucidate the more profound speculations (logical, physical, metaphysical, cosmical) of Aristotle himself. A material change took place when the library of Apellikon came to be laid open and studied, not merely by lecturers in the professorial chair at Athens, but also by critics like Tyrannion and Andronikus at Rome. These critics found therein the most profound and difficult philosophical works of Aristotle in the handwriting of the philosopher himself; some probably, of which copies may have already existed in the Alexandrine library, but some also as yet unpublished. The purpose of Andronikus, who is described as Peripatetic Scholarch, eleventh in succession from Aristotle, was not simply to make a Catalogue (as Hermippus had made at Alexandria), but to render a much greater service, which no critic could render without having access to original MSS., namely, to obtain a correct text of the books actually before him, to arrange these books in proper order, and then to publish and explain them,[31] but to take no account of other Aristotelian works in the Alexandrine library or elsewhere. The Aristotelian philosophy thus passed into a new phase. Our editions of Aristotle may be considered as taking their date from this critical effort of Andronikus, with or without subsequent modifications by others, as the case may be.
[29] Strabo, xvi. 757. Stahr, in his minor work, Aristoteles unter den Römern, p. 32, considers that this circumstance lessens the credibility of Strabo. I think the contrary. No one was so likely to have studied the previous history of the MSS. as the editors of a new edition.
[30] Strabo, xiii. 609: συνέβη δὲ τοῖς ἐκ τῶν περιπάτων τοῖς μὲν πάλαι τοῖς μετὰ Θεόφραστον, ὅλως οὐκ ἔχουσι τὰ βίβλια πλὴν ὀλίγων καὶ μάλιστα τῶν ἐξωτερικῶν, μηδὲν ἔχειν φιλοσοφεῖν πραγματικῶς, ἀλλὰ θέσεις ληκυθίζειν· τοῖς δ’ ὕστερον, ἀφ’ οὖ τὰ βίβλια ταῦτα προῆλθεν, ἄμεινον μὲν ἐκείνων φιλοσοφεῖν καὶ ἀριστοτελίζειν, ἀναγκάζεσθαι μέντοι τὰ πολλὰ εἰκότα λέγειν διὰ τὸ πλῆθος τῶν ἁμαρτιῶν. Also Plutarch, Sylla, c. xxvi.
The passage of Strabo is so perspicuous and detailed, that it has all the air of having been derived from the best critics who frequented the library at Rome, where Strabo was when he wrote (καὶ ἔνθαδε καὶ ἐν Ἀλεξανδρείᾳ, xiii. 609). The Peripatetic Andronikus, whom he names among the celebrated Rhodians (xiv. 655), may have been among his informants. His statements about the bad state of the manuscripts; the unskilful emendations of Apellikon; the contrast between the vein of Peripatetic study, as it had stood before the revelation of the manuscripts, and as it came to stand afterwards; the uncertain evidences upon which careful students, even with the manuscripts before them, were compelled to proceed; the tone of depreciation in which he speaks of the carelessness of booksellers who sought only for profit, — all these points of information appear to me to indicate that Strabo’s informants were acute and diligent critics, familiar with the library, and anxious both for the real understanding of these documents, and for philosophy as an end.
[31] Plutarch, Sylla, c. xxvi. Spengel (“Ueber die Reihenfolge der naturwissenschaftlichen Schriften des Aristoteles,� München. philol. Abhandl. 1848,) remarks justly that the critical arrangement of Aristotle’s writings, for collective publication, begins from the library of Apellikon at Rome, not from that of Alexandria. See p. 146: “Mehr als zweihundert Jahre lang fehlt uns alle nähere Kunde über die peripatetische Schule. Erst mit der viel besprochenen Auffindung der Bibliothek des Aristoteles in Athen und deren Wegführung nach Rom durch Sulla wird ein regeres Studium für die Schriften des Philosophen bemerkbar — und zwar jetzt eigentlich der Schriften, weniger der Lehre und Philosophie im Allgemeinen, welche früher allein beachtet worden ist. Wir möchten sagen, von jetzt an beginne das philologische Studium mit den Werken des Aristoteles, die kritische und exegetische Behandlung dieser durch Tyrannion, Andronikus, Adrastus und viele andre nachlfolgende,� &c.
The explanation just given, coinciding on many points with Brandis and Heitz, affords the most probable elucidation of that obscurity which arises about the Aristotelian Canon, when we compare our Aristotle with the Catalogue of Diogenes — the partial likeness, but still greater discrepancy, between the two. It is certain that neither Cicero[32] nor the great Alexandrine literati, anterior to and contemporary with him, knew Aristotle from most of the works which we now possess. They knew him chiefly from the dialogues, the matters of history and legend, some zoological books, and the problems; the dialogues, and the historical collections respecting the constitutions of Hellenic cities,[33] being more popular and better known than any other works. While the Republic of Plato is familiar to them, they exhibit no knowledge of our Aristotelian Politica, in which treatise the criticism upon the Platonic Republic is among the most interesting parts. When we look through the contents of our editions of Aristotle the style and manner of handling is indeed pretty much the same throughout, but the subjects will appear extremely diverse and multifarious; and the encyclopedical character of the author, as to science and its applications, will strike us forcibly. The entire and real Aristotle, however, was not only more encyclopedical as to subjects handled, but also more variable as to style and manner of handling; passing from the smooth, sweet, and flowing style — which Cicero extols as characterizing the Aristotelian dialogues — to the elliptical brevity and obscurity which we now find so puzzling in the De Animâ and the Metaphysica.[34]
[32] This is certain, from the remarks addressed by Cicero to Trebatius at the beginning of the Ciceronian Topica, that in his time Aristotle was little known and little studied at Rome, even by philosophical students. Trebatius knew nothing of the Topica, until he saw the work by chance in Cicero’s library, and asked information about the contents. The reply of Cicero illustrates the little notice taken of Aristotle by Roman readers. “Cum autem ego te, non tam vitandi laboris mei causâ, quam quia tua id interesse arbitrarer, vel ut eos per te ipse legeres, vel ut totam rationem a doctissimo quodam rhetore acciperes, hortatus essem, utrumque ut ex te audiebam, es expertus. Sed a libris te obscuritas rejecit: rhetor autem ille magnus, ut opinor, Aristotelia se ignorare respondit. Quod quidem minime sum admiratus, eum philosophum rhetori non esse cognitum, qui ab ipsis philosophis, præter admodum paucos, ignoraretur.� Compare also Cicero, Academ. Post. i. 3, 10.
[33] Even the philosophical commentators on Aristotle, such as David the Armenian, seem to have known the lost work of Aristotle called Πολιτεῖαι (the history of the constitutions of 250 Hellenic cities), better than the theoretical work which we possess, called the Politica; though they doubtless knew both. (See Scholia ad Categorias, Brandis, p. 16, b. 20; p. 24, a. 25; p. 25, b. 5.) — We read in Schneider’s Preface to the Aristotelian Politica (p. x.): “Altum et mirabile silentium est apud antiquitatem Græcam et Romanam de novâ Aristotelis Republicâ, cum omnes ferè scriptores Græci et Romani, mentione Reipublicæ Platonicæ pleni, vel laudibus vel vituperiis ejus abundant.â€� — There is no clear reference to the Aristotelian Politica earlier than Alexander of Aphrodisias. Both Hildenbrand (Geschichte der Staats- und Rechts-Philosophen, t. i. pp. 358-361), and Oncken (Staatslehre des Aristot. pp. 65-66), think that the Aristotelian Politica was not published until after the purchase of the library by Apellikon.