Joan. Damasc. ii. 13, 145 (that Aristippus is meant here appears from 146; conf. Diog. ii. 68). Also Xen. Mem. i. 2, 60, appears to have an eye on him. The amount of these fees is estimated at 1000 drachmæ by Plutarch, at 500 by Diog. 72.

He says of himself in Xen. Mem. ii. 1, 13: oùd' eis toxiteiav ἐμαυτὸν κατακλείω, ἀλλὰ ξένος πανταχοῦ εἰμί. In Plut. Virt. Doc. p. 2, p. 439, some one asks him: πανταχοῦ σὺ ἆρα εἶ; to which he replies with a bad joke. He is mentioned by later writers, often no doubt bad authorities, as having been in different places: in Megara, where he met with Eschines (Diog. ii. 62; conf. Ep. Socr. 29) in Asia Minor, where he was imprisoned by the Persians, (Diog. ii. 79): in Corinth, where he revelled with Lais (Hermesianax in Ath. xiii. 599, b; Diog. ii. 71): in Ægina, where he not only lived for a time after the death of Socrates, but where, according to Athen. xiii. 588, e; conf. xii. 544, d, he every year took up his residence in company with Lais and at Scillus, where Xenophon read to him his Memorabilia, Ep. Socr. 18. Much in particular is told of his stay at the court of Syracuse, of his hostile encounter with Plato, and of many other adventures, which he there experienced. But in these notices there is great confusion, since at one

time the elder Dionysius, at another the younger Dionysius, at another simply Dionysius, is spoken of. Conf. Stein., p. 57. It is asserted by the Scholiast on Lucian, Men. 13, that Aristippus was at Syracuse under the elder Dionysius. This statement is borne out by Hegesander in Athen. xii. 544, c; for the Antiphon there mentioned was (according to Plut. De Adulat. 27, p. 68) executed by command of the elder Dionysius. The anecdote of his shipwreck in Galen. Exhort. c. 5, must be referred to the same time. It can only belong to his first visit to Sicily, but by Vitruv. vi. Præfat. was transferred to the island of Rhodes. On this point see Stein. 61. On the other hand, Plut. Dio. 19, brings him into contact with Plato on Plato's third journey to Sicily, 361 B.C., in the time of the younger Dionysius. The notices in Athen. xi. 507, b; Diog. ii. 66-69, 73, 75, 77-82, are indefinite, although the stories there told harmonise better with the court of the younger Dionysius than with that of his father. Nothing can however be laid down with certainty respecting the visits of Aristippus to Sicily. That he visited Sicily may be believed on tradition. That he there met Plato is not impossible, though it is also possible that the account of this meet

ing was invented in order to bring out the contrast between both philosophers. In fact, Plato's journeys to Sicily were a favourite topic for later anecdote mongers. But any one of the above stories, taken by itself alone, must be accepted with caution; nor is it even certain that he visited both the Dionysiuses. When the younger one came to the throne (368 B.C.) he was at least 60 years of age, and yet most of the stories which are told appear to have reference to him. On the other hand, Aristippus there appears in a character better suited to his years of travel than to his later years. The supposed accidents of meeting between Aristippus and Plato probably went the round as anecdotes, without any attention having been paid to their historical connection; and when this was done by subsequent biographers, it became impossible to find out what was fact.

Whether this stay was shortened by frequent travels, whether Aristippus died in Cyrene or elsewhere, and how long he lived, are points unknown. For the journey to Sicily in 361 B.C. is, as we

have seen,

uncertain. The twenty-ninth letter, which Socrates is supposed to have addressed to his daughter from Lipara after his return, and in expectation of death, is valueless as a historical testimony, nor does it even render the existence of a corresponding tradition probable; and the bypothesis based on Diog. ii. 62, that Aristippus flourished at Athens in 356 has been with justice refuted by Stein., p. 82. Steinhart, Plat. Leben, 305, 33, proposes to read 'ApioToTéλn for AplσTITTOV in Diog. ii. 62, but the chronology is against this correction. Σπεύσιππον would be better.

2 Generally called Cyrenaics, more rarely Hedonists, as in Athen. vii. 312, f; xiii. 588, a. 3 Who was thence called unτροδίδακτος.

If,

4 Strabo, xvii. 3, 22, p. 837; Clemens, Strom. iv. 523, A.; Eus. Pr. Ev. xiv. 18, 32; Theod. Cur. Gr. Aff. xi. 1; Diog. ii. 72, 84, 86; Suid. 'Aploτinnos; Themist. Or. xxi. 244, therefore, Elian, H. Anim. iii. 40, calls Arete the sister of Aristippus, it must be through an oversight. Besides this daughter he is said to have had another son, whom he did not

own, Diog. 81; Stob. Floril. 76, 14. Most likely this was only the child of an eraîpa, although Stobæus calls his mother a wife.

Diog. ii. 86. We know further from Cic. Tusc. v. 38, 112, that Antipater bore the loss of sight with resignation. Cicero tells a somewhat tame joke.

2 Diog. 86. This Theodorus appears to have belonged to the Optimates, who were driven from Cyrene in the party quarrels immediately after the death of Alexander, and took refuge with the Egyptian sovereigns. Thrige, Res. Cyren. 206. We hear of him as an exile in the last years of the fourth century (Plut. De Exil. 16, p. 606; Diog. 103; Philo, Qu. Omn. Pr. Lib. 884, C.), in Greece, and particularly at Athens (Diog. ii. 100, 116; iv. 52; vi. 97), where a friend of Ptolemy's, Demetrius Phalereus, helped him, between 316 and 306 B.C., and subsequently at the court of Ptolemy, on whose behalf he undertook an embassy to Lysimachus (Diog. 102; Cic. Tusc. i. 43, 102; Valer. vi. 2, 3; Philo, 1. c., Plut. An. Vittos. 3, p. 499; Stob. Floril. 2, 33). At last he returned to his own country, and was there held in great honour by Magus, the Egyptian

governor, Diog. 103. What made him particularly notorious was his atheism. Indicted on this account at Athens, he was rescued by Demetrius, but obliged to leave the city (Diog. 101; Philo.). The assertion of Amphicrates (in Diog. and Athen. xiii. 611, a), that he was put to death by a hemlockdraught, is contradictory to all we know of him. According to Antisth. in Diog. 98, he was a pupil not only of Aristippus the younger, but also of Anniceris and of the dialectician Dionysius. It is however difficult to see how he can have been younger than Anniceris. Suid. eod. makes Zeno, Pyrrho, and Bryso (see p. 255, 1) his teachers, the first one probably with reason, the two others quite by mistake. Under Zúкpат. he makes him a pupil of Socrates, at the same time confounding him with a mathematician from Cyrene of the same name (see p. 338, 4), who is known to us through Plato. In Diog. ii. 102, iv. 52, he is called a Sophist, i. e., one who took pay for his instruction.

According to Diog. 86, through Epitimides of Cyrene and his pupil Paræbates, the latter of whom is said to have studied under Aristippus. Suid. 'Avvikepis.

A cotemporary of Ptolemy Lagi, who is said to have prohibited him from lecturing, because he described the ills of life so graphically that many were led to commit suicide. Cic. Tusc. i. 34, 83; Valer. Max. viii. 9, 3; Plut. Am. Prol. 5, p. 497. Suicide was also the subject of his book 'AπокаpTEρwv, Cic. 1. c. Hence his name Пobávaтos, Diog. 86, Suid. Αρίστ.

2 Probably also under Ptolemy I., although Suidas, 'Avvik., places him in the time of Alexander. Conf. Antisth. in Diog. ii. 88.

3 For the codúpelo and their teaching see Diog. 97; Callimachus in Athen. vi. 252, c; for the 'Hynolakol, Diog. 93; for the 'Avviképeio, ibid. 96; Strabo, xvii. 3, 22, p. 837; Clemens, Strom. ii. 417, B.; Suid. 'Avvík. Strabo calls Anniceris & dок@v ἐπανορθῶσαι τὴν Κυρηναϊκὴν αἵρεσιν καὶ παραγαγεῖν αὐτ' αὐτῆς τὴν 'Avvikepeίav. To the Annicereans belonged Posidonius the pupil, and probably also Nicoteles, the brother of Anniceris. Suid. 1. c.

4 This individual lived at Athens and other places (Diog. iv. 46, 49, 53; ii. 135). According to Diog. iv. 10, where, however, the Borysthenite appears to be meant, he was acquainted with Xenocrates. In Diog. iv. 46, 54, ii. 35; Athen. iv. 162, d,

he appears as a cotemporary of Menedemus (see p. 281), and the

Stoic Perseus (Zeller's Stoics, &c.). He appears, therefore, to have lived to the middle of the third century. According to Diog. iv. 51, he left the Academy, which he first frequented, and joined the Cynics (which reads in our text of Diogenes as if he had deserted the Academician Crates, in order to become a Cynic, but this is not possible in point of time; perhaps the original text meant that by the agency of Crates he was brought over from the Academy to Cynicism). He then turned to Theodore, and at last to Theophrastus, Diog. iv. 151. His free thought and the instability of his moral principles (Diog. iv. 49, 53) recall the School of Theodore, in which Numenius in Eus. Pr. Ev. xiv. 6, 5, actually places him. In other respects he is rather a literary wit than a philosopher. See Diog. iv. 46-57, various sayings of his in Plutarch.

5 Euemerus of Messene, according to the most numerous and approved authorities; according to others, of Agrigentum, Cos, or Tegea (see Sieroka, De Euhemero. Königsbg. 1869, p. 27), is often mentioned in connection with Theodorus, Diagoras, and other Atheists (Sieroka, 19, 31). The

at

notion that Theodore was his teacher rests solely on hypothesis. For we have no business to write Einuepov in Diog. ii. 97 instead of 'Enthupov (with Nietzsche, Rhein. Mus. N. F. xxv. 231). Epicurus derived his views respecting the Gods mostly from Theodorus' treatise περὶ θεῶν. A connection with the Cyrenaic School is not in itself probable, since this was the only School which at that time busied itself with combating the popular belief. Doubtless, too, that tame resolution of the myths into history, for which Euemerus is known, is also quite after their taste; indeed, the Cynics who, together with the Cyrenaics, were that time the representatives of free thought, did not resort to natural explanations, but to allegory. In point of time Euemerus may easily have been a pupil of Theodorus. He lived under the Macedonian Cassander (311 to 298 B.C.), the latter having sent him on that journey on which he visited the fabulous island of Panchæa, and pretended to have discovered in a temple there the history of the Gods, the account of which is given in his iepà avaypaph. Diodor. in Eus. Pr. Ev. ii. 2, 55; Plut. De Is. 23, p. 360. Copious extracts from this work are found in Diodorus, v. 41-46, and fragments of the translation

2

undertaken by Ennius, or of a revision of this translation in Lactant. Inst. i. 11, 13 (see Vahlen, Ennian. Poës. Reliq., p. xciii. f); 17, 22, 1. c. 169. Shorter notices of the contents of his treatise in Cic. N. D. i. 42, 119, followed by Minuc. Fel. Octav. 21, 2; also in Strabo, ii. 3, 5; 4, 2; p. 102, 104; vii. 3, 6, p. 299; Plut. 1. c.; Athen. xiv. 658, e; Sext. Math. ix. 171, 34; Aug. C. D. vii. 26; Ep. 18; Serm. 273, 3; Higgin. Poet. Astron. ii. 12, 13, 42, D. See also Sieroka and Steinhart, Allg. Encykl. Ersch. d. Gr. i. vol. 39, 50; Müller, Frag. Hist. Graec. ii. 100.

V.

1 According to Diog. ii. 113, president of a philosophical School in the time of Stilpo, apparently at Athens. Diogenes there calls him Κυρηναϊκós. Elian, however, V. H. x. 3, in recording a saying of his, calls him Kupηvaîos. He is probably the Cyrenaic, who, according to Diog. v. 35, wrote a treatise περὶ ποιητικῶν. A saying in Stob. Floril. 63, 32, belongs to him according to some MSS., but to Aristippus according to Cod. B.

2 The thing is not altogether undisputed. Eus. Pr. Ev. xiv. 18, 31, f, says of the elder Aristippus, without doubt on the authority of Aristocles : ἀλλ' οὐδὲι μὲν οὕτως ἐν τῷ φανερῷ περὶ τέλους διελέξατο, δυνάμει δὲ