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Greek philosopher (c. 371 – c. 287 BC)
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Theophrastus (,/θ//iː//.//ə/'/f//r//æ//s//t//ə//s/; ; c. 371c. 287 BC) was a Greek philosopher and the successor to Aristotle in the Peripatetic school. He was a native of Eresos in Lesbos. His given name was Τύρταμος ; his nickname Θεόφραστος was given by Aristotle, his teacher, for his "divine style of expression". He came to Athens at a young age and initially studied in Plato's school. After Plato's death, he attached himself to Aristotle who took to Theophrastus in his writings. When Aristotle fled Athens, Theophrastus took over as head of the Lyceum. After his death, the Athenians honoured him with a public funeral. His successor as head of the school was Strato of Lampsacus. The interests of Theophrastus were wide ranging, including biology, physics, ethics and metaphysics. His two surviving botanical works, Enquiry into Plants (Historia Plantarum) and On the Causes of Plants, were an important influence on Renaissance science. There are also surviving works On Moral Characters, On Sense Perception, and On Stones, as well as fragments on Physics and Metaphysics. In philosophy, he studied grammar and language and continued Aristotle's work on logic. He also regarded space as the mere arrangement and position of bodies, time as an accident of motion, and motion as a necessary consequence of all activity. In ethics, he regarded happiness as depending on external influences as well as on virtue.

Most of the biographical information about Theophrastus was provided by Diogenes Laërtius' Lives and Opinions of Eminent Philosophers, written more than four hundred years after Theophrastus's time. He was a native of Eresos in Lesbos. His given name was Tyrtamus (Τύρταμος), but he later became known by the nickname "Theophrastus", given to him, it is said, by Aristotle to indicate the grace of his conversation (from Ancient Greek Θεός 'god' and φράζειν 'to phrase', i. e. divine expression). After receiving instruction in philosophy on Lesbos from one Alcippus, he moved to Athens, where he may have studied under Plato. He became friends with Aristotle, and when Plato died (348/7 BC) Theophrastus may have joined Aristotle in his self imposed exile from Athens. When Aristotle moved to Mytilene on Lesbos in 345/4, it is very likely that he did so at the urging of Theophrastus. It seems that it was on Lesbos that Aristotle and Theophrastus began their research into natural science, with Aristotle studying animals and Theophrastus studying plants. Theophrastus probably accompanied Aristotle to Macedonia when Aristotle was appointed tutor to Alexander the Great in 343/2. Around 335 BC, Theophrastus moved with Aristotle to Athens, where Aristotle began teaching in the Lyceum. When, after the death of Alexander, anti Macedonian feeling forced Aristotle to leave Athens, Theophrastus remained behind as head (scholarch) of the Peripatetic school, a position he continued to hold after Aristotle's death in 322/1. Aristotle in his will made him guardian of his children, including Nicomachus, with whom he was close. Aristotle likewise bequeathed to him his library and the originals of his works, and designated him as his successor at the Lyceum. Eudemus of Rhodes also had some claims to this position, and Aristoxenus is said to have resented Aristotle's choice. Theophrastus presided over the Peripatetic school for 35 years, and died at age 85, according to Diogenes. He is said to have remarked, "We die just when we are beginning to live". Under his guidance, the school flourished greatly—there were at one period more than 2,000 students, Diogenes affirms—and at his death, according to the terms of his will preserved by Diogenes, he bequeathed to it his garden with house and colonnades as a permanent seat of instruction. The comic poet Menander was among his pupils. His popularity was shown in the regard paid to him by Philip, Cassander, and Ptolemy, and by the complete failure of a charge of impiety brought against him. He was honored with a public funeral, and "the whole population of Athens, honouring him greatly, followed him to the grave." He was succeeded as head of the Lyceum by Strato of Lampsacus.

From the lists of Diogenes, giving 227 titles, it appears that the activity of Theophrastus extended over the whole field of contemporary knowledge. His writing probably differed little from Aristotle's treatment of the same themes, though supplementary in details. Like Aristotle, most of his writings are lost works. Thus Theophrastus, like Aristotle, had composed a first and second Analytic (Ἀναλυτικῶν προτέρων and Ἀναλυτικῶν ὑστέρων). He had also written books on Topics (Ἀνηγμένων τόπων, Τοπικῶν and Τὰ πρὸ τῶν τόπων); on the Analysis of Syllogisms (Περὶ ἀναλύσεως συλλογισμῶν and Περὶ συλλογισμῶν λύσεως), on Sophisms (Σοφισμάτων) and on Affirmation and Denial (Περὶ καταφάσεως καὶ ἀποφάσεως) as well as on the Natural Philosophy (Περὶ φύσεως, Περὶ φυσικῶν, Φυσικῶν and others), on Heaven (Περὶ οὐρανοῦ), and on Meteorological Phenomena (Τῆς μεταρσιολεσχίας and Μεταρσιολογικῶν). In addition, Theophrastus wrote on the Warm and the Cold (Περὶ θερμοῦ καὶ ψυχροῦ), on Water (Περὶ ὕδατος), Fire (Περὶ πυρóς), the Sea (Περὶ θαλάττης), on Coagulation and Melting (Περὶ πήξεων καὶ τήξεων), on various phenomena of organic and spiritual life, and on the Soul (Περὶ ψυχῆς), on Experience (Περὶ ἐμπειρίας) and On Sense Perception (also known as On the Senses; Περὶ αἰσθήσεων). Likewise, we find mention of monographs of Theophrastus on the early Greek philosophers Anaximenes, Anaxagoras, Empedocles, Archelaus, Diogenes of Apollonia, Democritus, which were made use of by Simplicius; and also on Xenocrates, against the Academics, and a sketch of the political doctrine of Plato. He studied general history, as we know from Plutarch's lives of Lycurgus, Solon, Aristides, Pericles, Nicias, Alcibiades, Lysander, Agesilaus, and Demosthenes, which were probably borrowed from the work on Lives (Περὶ βίων). But his main efforts were to continue the labours of Aristotle in natural history. This is testified to not only by a number of treatises on individual subjects of zoology, of which, besides the titles, only fragments remain, but also by his books On Stones, his Enquiry into Plants, and On the Causes of Plants (see below), which have come down to us entire. In politics, also, he seems to have trodden in the footsteps of Aristotle. Besides his books on the State (Πολιτικῶν and Πολιτικοῦ), we find quoted various treatises on Education (Περὶ παιδείας βασιλέως and Περὶ παιδείας), on Royalty (Περὶ βασιλείας, Περὶ παιδείας βασιλέως and Πρὸς Κάσανδρον περὶ βασιλείας), on the Best State (Περὶ τῆς ἀρίστης πολιτείας), on Political Morals (Πολιτικῶν ἐθῶν), and particularly his works on the Laws (Νόμων κατὰ στοιχεῖον, Νόμων ἐπιτομῆς and Περὶ νόμων), one of which, containing a recapitulation of the laws of various barbarian as well as Greek states, was intended to be a companion to Aristotle's outline of Politics, and must have been similar to it. He also wrote on oratory and poetry. Theophrastus, without doubt, departed further from Aristotle in his ethical writings, as also in his metaphysical investigations of motion, the soul, and God. Besides these writings, Theophrastus wrote several collections of problems, out of which some things at least have passed into the Problems that have come down to us under the name of Aristotle, and commentaries, partly dialogue, to which probably belonged the Erotikos (Ἐρωτικός), Megacles (Μεγακλῆς), Callisthenes (Καλλισθένης), and Megarikos (Μεγαρικός), and letters, partly books on mathematical sciences and their history. Many of his surviving works exist only in fragmentary form. "The style of these works, as of the botanical books, suggests that, as in the case of Aristotle, what we possess consists of notes for lectures or notes taken of lectures," his translator Arthur F. Hort remarks.

The most important of his books are two large botanical treatises, Enquiry into Plants (Περὶ φυτῶν ἱστορία, generally known as Historia Plantarum), and On the Causes of Plants (Greek: Περὶ αἰτιῶν φυτικῶν, Latin: De causis plantarum), which constitute the most important contribution to botanical science during antiquity and the Middle Ages, the first systemization of the botanical world; on the strength of these works some, following Linnaeus, call him the "father of botany". The Enquiry into Plants was originally ten books, of which nine survive. The work is arranged into a system whereby plants are classified according to their modes of generation, their localities, their sizes, and according to their practical uses such as foods, juices, herbs, etc. The first book deals with the parts of plants; the second book with the reproduction of plants and the times and manner of sowing; the third, fourth, and fifth books are devoted to trees, their types, their locations, and their practical applications; the sixth book deals with shrubs and spiny plants; the seventh book deals with herbs; the eighth book deals with plants that produce edible seeds; and the ninth book deals with plants that produce useful juices, gums, resins, etc. Although these works contain many absurd and fabulous statements, they include valuable observations concerning the functions and properties of plants. Various smaller scientific fragments have been collected in the editions of Johann Gottlob Schneider (1818–21) and Friedrich Wimmer (1842–62) and in Hermann Usener's Analecta Theophrastea.

The Metaphysics (anachronistic Greek title: Θεοφράστου τῶν μετὰ τὰ φυσικά), in nine chapters (also known as On First Principles), was considered a fragment of a larger work by Usener in his edition (Theophrastos, Metaphysica, Bonn, 1890), but according to Ross and Fobes in their edition (Theophrastus, Metaphysica, Oxford, 1929), the treatise is complete (p. X) and this opinion is now widely accepted. There is no reason for assigning this work to some other author because it is not noticed in Hermippus and Andronicus, especially as Nicolaus of Damascus had already mentioned it. Theophrastus describes different marbles; mentions coal, which he says is used for heating by metal workers; describes the various metal ores; and knew that pumice stones had a volcanic origin. He also deals with precious stones, emeralds, amethysts, onyx, jasper, etc., and describes a variety of "sapphire" that was blue with veins of gold, and thus was presumably lapis lazuli. Lyngurium is described in the work of Theophrastus as being similar to amber, capable of attracting "straws and bits of wood", but without specifying any pyroelectric properties.

The extent to which Theophrastus followed Aristotle's doctrines, or defined them more accurately, or conceived them in a different form, and what additional structures of thought he placed upon them, can only be partially determined because of the loss of so many of his writings.

Theophrastus seems to have carried out still further the grammatical foundation of logic and rhetoric, since in his book on the elements of speech, he distinguished the main parts of speech from the subordinate parts, and also direct expressions (κυρία λέξις ) from metaphorical expressions, and dealt with the emotions (πάθη ) of speech. He further distinguished a twofold reference of speech (σχίσις ) to things (πράγματα ) and to the hearers, and referred poetry and rhetoric to the latter. He wrote at length on the unity of judgment, on the different kinds of negation, and on the difference between unconditional and conditional necessity. In his doctrine of syllogisms he brought forward the proof for the conversion of universal affirmative judgments, differed from Aristotle here and there in the laying down and arranging the modi of the syllogisms, partly in the proof of them, partly in the doctrine of mixture, i. e. of the influence of the modality of the premises upon the modality of the conclusion. Then, in two separate works, he dealt with the reduction of arguments to the syllogistic form and on the resolution of them; and further, with hypothetical conclusions. For the doctrine of proof, Galen quotes the second Analytic of Theophrastus, in conjunction with that of Aristotle, as the best treatises on that doctrine. In different monographs he seems to have tried to expand it into a general theory of science. To this, too, may have belonged the proposition quoted from his Topics, that the principles of opposites are themselves opposed, and cannot be deduced from one and the same higher genus. For the rest, some minor deviations from the Aristotelian definitions are quoted from the Topica of Theophrastus. Closely connected with this treatise was that upon ambiguous words or ideas, which, without doubt, corresponded to book Ε of Aristotle's Metaphysics. and first and foremost, motion, as the basis of all change. Denying the substance of space, he seems to have regarded it, in opposition to Aristotle, as the mere arrangement and position ( and ) of bodies. Time he called an accident of motion, without, it seems, viewing it, with Aristotle, as the numerical determinant of motion. He attacked the doctrine of the four classical elements and challenged whether fire could be called a primary element when it appears to be compound, requiring, as it does, another material for its own nutriment. He departed more widely from Aristotle in his doctrine of motion, since on the one hand he extended it over all categories, and did not limit it to those laid down by Aristotle. He viewed motion, with Aristotle, as an activity, not carrying its own goal in itself , of that which only potentially exists, but he opposed Aristotle's view that motion required a special explanation, and he regarded it as something proper both to nature in general and the celestial system in particular:

He recognised no activity without motion, and so referred all activities of the soul to motion: the desires and emotions to corporeal motion, judgment and contemplation to spiritual motion. The idea of a spirit entirely independent of organic activity, must therefore have appeared to him very doubtful; yet he appears to have contented himself with developing his doubts and difficulties on the point, without positively rejecting it. Other Peripatetics, like Dicaearchus, Aristoxenus, and especially Strato, developed further this naturalism in Aristotelian doctrine. Theophrastus seems, generally speaking, where the investigation overstepped the limits of experience, to have preferred to develop the difficulties rather than solve them, as is especially apparent in his Metaphysics.

Theophrastus did not allow a happiness resting merely upon virtue, or, consequently, to hold fast by the unconditional value of morality. He subordinated moral requirements to the advantage at least of a friend, and had allowed in prosperity the existence of an influence injurious to them. In later times, fault was found with his expression in the Callisthenes, "life is ruled by fortune, not wisdom" (vitam regit fortuna non sapientia). That in the definition of pleasure, likewise, he did not coincide with Aristotle, seems to be indicated by the titles of two of his writings, one of which dealt with pleasure generally, the other with pleasure as Aristotle had defined it. Although, like his teacher, he preferred contemplative (theoretical), to active (practical) life, he preferred to set the latter free from the restraints of family life, etc. in a manner of which Aristotle would not have approved. Theophrastus was opposed to eating meat on the grounds that it robbed animals of life and was therefore unjust. Non human animals, he said, can reason, sense, and feel just as human beings do.

The marble herm figure with the bearded head of philosopher type, bearing the explicit inscription, must be taken as purely conventional. Unidentified portrait heads did not find a ready market in post Renaissance Rome. This bust was formerly in the collection of marchese Pietro Massimi at Palazzo Massimi and belonged to marchese L. Massimi at the time the engraving was made. It is now in the Villa Albani, Rome (inv. 1034). The inscribed bust has often been illustrated in engravings and photographs: a photograph of it forms the frontispiece to the Loeb Classical Library Theophrastus: Enquiry into Plants vol. I, 1916. André Thevet illustrated in his iconographic compendium, Les vraies Pourtrats et vies des Hommes Illustres (Paris, 1584), an alleged portrait plagiarized from the bust, supporting his fraud with the invented tale that he had obtained it from the library of a Greek in Cyprus and that he had seen a confirming bust in the ruins of Antioch.

A world is named Theophrastus in the 2014 Firefly graphic novel Serenity: Leaves on the Wind. Theodor Geisel used the name "Theophrastus" as the given name of his pen name alter ego, Dr. Seuss. A board game named Theophrastus was released in 2001. Players compete through a series of Alchemy experiments in order to become Theophrastus's apprentice.

Theophrastus' Characters: An Ancient Take on Bad Behavior by James Romm (author), Pamela Mensch (translator), and André Carrilho (illustrator), Callaway Arts & Entertainment, 2018.

The International Theophrastus Project started by Brill Publishers in 1992. 1. Theophrastus of Eresus: Sources for His Life, Writings, Thought and Influence (two volumes), edited by William Fortenbaugh et al., Leiden: Brill, 1992. 1.1. Life, Writings, Various Reports, Logic, Physics, Metaphysics, Theology, Mathematics [Texts 1–264]. 1.2. Psychology, Human Physiology, Living Creatures, Botany, Ethics, Religion, Politics, Rhetoric and Poetics, Music, Miscellanea [Texts 265–741]. ff. 9 volumes are planned; the published volumes are:
1. Theophrastus of Eresus: Sources for His Life, Writings, Thought and Influence — Commentary, Leiden: Brill, 1994
2. Logic [Texts 68–136], by Pamela Huby (2007); with contributions on the Arabic material by Dimitri Gutas. 3.1. Sources on Physics (Texts 137–223), by R. W. Sharples (1998). 4. Psychology (Texts 265–327), by Pamela Huby (1999); with contributions on the Arabic material by Dimitri Gutas. 5. Sources on Biology (Human Physiology, Living Creatures, Botany: Texts 328–435), by R. W. Sharples (1994). 6.1. Sources on Ethics [Texts 436–579B], by William W. Fortenbaugh; with contributions on the Arabic material by Dimitri Gutas (2011). 8. Sources on Rhetoric and Poetics (Texts 666–713), by William W. Fortenbaugh (2005); with contributions on the Arabic material by Dimitri Gutas. 9.1. Sources On Music (Texts 714 726C), by Massimo Raffa (2018). 9.2. Sources on Discoveries and Beginnings, Proverbs et al. (Texts 727–741), by William W. Fortenbaugh (2014).