In the language of the inhabitants of Yonân [Greece] the word Aristo means ‘excellent, perfect,’ and Miqomahos means ‘a disputant, a victor,’ who was a celebrated physician in the service of the grandfather of Eskandar. When Aristo had attained the age of eight years his father took him from Astaghira to Atheniah, which was called the city of sages, to study grammar and eloquence. He was thus engaged during nine years in the study of language, which the Yonânians called the ocean, because every person stands in need of it. When he had attained proficiency in that science he studied moral, political, physical, and theological sciences under the guidance of Aflatûn, whose disciple he became. In course of time his teacher conceived so high an opinion of the acquirements of Aristo, that if the latter happened to be absent when a question was being discussed, he used to say to his disciples, ‘Wait till Aristo comes,’ and not to continue the lecture till the latter made his appearance. After the decease of Aflatûn, Aristo went to the country of sages, and established a school of philosophy, which he maintained till Filqûs invited him to Mâqdûn [Macedonia], where he remained till Eskandar succeeded to the throne. When the latter departed on a distant journey, Aristo returned to the country of Atheniah, more especially because the climate of Mâqdûn did not agree with his constitution. He remained ten years in that city; but an idol-priest named Mâdûn excited the populace against him, because he was inimical to image-worship. This circumstance reminded him of the fate of Soqrât, to escape which he returned to his birthplace, where he applied himself to the rebuilding of various edifices, to the admonition of the people, and to the protection of orphans, as well as to scientific discussion with learned men. He was esteemed by great personages, who honoured him with presents; but he died suddenly while preparing for a visit to an adjacent island, to which he intended to retire in order to compose a treatise. He was buried by his disciples in an appropriate spot, which became a place of pilgrimage, visited by sages for the purpose of discussing any difficult question in which they happened to be engaged, and remaining on the spot till they had solved it, because they were under the impression that a visit to the sepulchre purified and enlightened the mind.
He counted among his disciples royal princes, kings, and even Eskandar. He wrote one hundred and twenty works, and attained the age of sixty-eight years. He was a man of full stature, with great bones; his complexion was fair, his moustache thick, eyes large, mouth small, and chest broad. His walk was quick when alone, but slow in company. He was scarcely ever disengaged from reading books and discussions. He was fond of strolling about on the banks of rivers and in prairies, of listening to chants, and associating with pious men. In disputations he espoused the cause of justice, and acknowledged himself to be in the wrong whenever there was an occasion to do so. In his dress, diet, and sexual intercourse he never transgressed the bounds of propriety.
The following are some of his sayings: ‘A learned may know an ignorant man, because he was once himself in that state; but an ignorant person is unable to know a learned one, because he was himself never learned.—Be contented, and you will be independent of the world.—To covet the society of a man who shuns you is mean, and to shun the society of a man who covets yours is cowardly.’ Having been reproached by a man that he had defamed him, Aristo replied: ‘I do not esteem you so highly as to neglect my philosophical occupations and to think of you.’ To Eskandar he said: ‘People are astonished in two matters concerning you: they are amazed at the greatness of your kingdom and at your courage; and people love you on account of two things: namely, for your humility and liberality.’ When he was told that it is improper for philosophers to accumulate riches, he replied: ‘They do so in order not to fall into the power of mean persons.’ When he had terminated the education of Eskandar, he produced him in a public assembly, where he examined him on various theoretical and practical subjects, concerning all of which Eskandar gave replies; nevertheless, Aristo, instead of praising or flattering, only insulted him, so that all present accused Aristo of tyranny and of not acting in accordance with the maxims of wisdom; he replied, however: ‘As Eskandar had been brought up among the caresses of his father and mother, I desired to make him taste the food of oppression, that the bitterness of my reproofs may restrain him from persecuting his subjects. ‘The tranquillity ensuing after joy or pain is entirely the same.’ Once he sent the following maxims in writing to Eskandar: ‘People are of two kinds, ignoble and noble; the former are kept in subjection by fear, and the latter by shame. Accordingly you must display your strength to the former and your kindness to the latter. Be not overpowered by anger, because it is a quality of wild animals; nor by weakness, because it is a quality of children. Be aware that the duties of kings are of three kinds: namely, to keep up good laws, to subjugate realms, and to colonize deserted places.’ It is related that on a certain occasion Aristo put the following question to one of the royal princes under his tuition: ‘How will you reward my services when you become king?’ He replied: ‘I shall consult you in all affairs.’ Another prince gave the following answer: ‘I shall make you my partner in the kingdom.’ When the turn of Eskandar arrived, he replied: ‘O my teacher, do not ask me, because I shall not attain the royal dignity.’ The philosopher replied: ‘From your disposition and actions I can with certainty predict that you will attain dominion over the whole world.’