which he was wrapped as soon as he was born, was a Getan, and a slave of
Pythagoras at Samos; having been emancipated by his master, he travelled
into Egypt; and on his return to his own country he introduced the ideas
which he had acquired in his travels on the subject of civilisation,
religion, and the immortality of the soul. He was made priest of the
chief deity among the Getæ, and was afterwards himself worshipped as a
divine person. He was said to have lived in a subterraneous cavern for
three years, and after that to have re-appeared among his countrymen.”
Herodotus, however, who records these stories (iv. 95), expresses his
disbelief of them, placing him before the time of Pythagoras by many
years, and seems to incline to the belief that he was an indigenous Getan
deity.
[6] The real time of Zoroaster is, as may be supposed, very uncertain,
but he is said by some eminent writers to have lived in the time of
Darius Hystaspes; though others, apparently on better grounds, place
him at a very far earlier date. He is not mentioned by Herodotus at
all. His native country too is very uncertain. Some writers, among whom
are Ctesias and Ammian, call him a Bactrian, while Porphyry speaks
of him as a Chaldæan, and Pliny as a native of Proconnesus;—Niebuhr
considers him a purely mythical personage. The great and fundamental
article of the system (of the Persian theology) was the celebrated
doctrine of the two principles; a bold and injudicious attempt of Eastern
philosophy to reconcile the existence of moral and physical evil with
the attributes of a beneficent Creator and governor of the world. The
first and original being, in whom, or by whom the universe exists, is
denominated, in the writings of Zoroaster, _Time without bounds_.… From
either the blind or the intelligent operation of this infinite Time,
which bears but too near an affinity to the Chaos of the Greeks, the two
secondary but active principles of the universe were from all eternity
produced; Ormusd and Ahriman, each of them possessed of the powers of
creation, but each disposed by his invariable nature to exercise them
with different designs; the principle of good is eternally absorbed
in light, the principle of evil is eternally buried in darkness. The
wise benevolence of Ormusd formed man capable of virtue, and abundantly
provided his fair habitation with the materials of happiness. By his
vigilant providence the motion of the planets, the order of the seasons,
and the temperate mixture of the elements are preserved. But the maker
of Ahriman has long since pierced _Ormusd’s Egg_, or in other words,
has violated the harmony of his works. Since that fatal irruption, the
most minute articles of good and evil are intimately intermingled and
agitated together; the rankest poisons spring up among the most salutary
plants; deluges, earthquakes, and conflagrations attest the conflict
of nature, and the little world of man is perpetually shaken by vice
and misfortune. While the rest of mankind are led away captives in the
chains of their infernal enemy, the faithful Persian alone reserves his
religious adoration for his friend and protector Ormusd, and fights
under his banner of light, in the full confidence that he shall, in the
last day, share the glory of his triumph. At that decisive period, the
enlightened wisdom of goodness will render the power of Ormusd superior
to the furious malice of his rival; Ahriman and his followers, disarmed
and subdued, will sink into their native darkness, and virtue will
maintain the eternal peace and harmony of the universe.… As a legislator,
Zoroaster “discovered a liberal concern for the public and private
happiness seldom to be found among the visionary schemes of superstition.
Fasting and celibacy, the common means of purchasing the divine favour,
he condemns with abhorrence, as a criminal rejection of the best gifts of
Providence.”—_Gibbon, Decline and Fall of the Roman Empire_, c. viii.
[7] This is the account given by Virgil—
Spretæ Ciconum quo munere matres
Inter sacra Deûm nocturnique orgia Bacchi,
Discerptum latos juvenem sparsere per agros.—GEORG. iv. 520.
Which Dryden translates—
The Thracian matrons who the youth accus’d,
Of love disdain’d and marriage rites refus’d;
With furies and nocturnal orgies fir’d,
At length against his sacred life conspir’d;
Whom ev’n the savage beasts had spar’d they kill’d,
And strew’d his mangled limbs about the field.
[8] This was the temple of the national deity of the Ionians, Neptune
Heliconius, on Mount Mycale.—Vide _Smith, Dict. Gr. and Rom. Antiq._
[9] Vide Thirlwall, Hist. of Greece, ii. p. 34.
[10] One of the Sporades.
[11] An island near Crete.
[12] Hom. Il. 2. 671. Dryden’s Version.
[13] Vide Herod. lib. 1. c. 30-33.
[14] A drachma was something less than ten pence.
[15] “Ἔνη καὶ νέα the last day of the month: elsewhere τριανιὰς. So
called for this reason. The old Greek year was lunar; now the moon’s
monthly orbit is twenty-nine and a half days. So that if the first month
began with the sun and moon together at sunrise, at the month’s end it
would be sunset; and the second month would begin at sunset. To prevent
this irregularity, Solon made the latter half day belong to the first
month; so that this thirtieth day consisted of two halves, one belonging
to the old, the other to the new moon. And when the lunar month fell
into disuse, the last day of the calendar month was still called Ἔνη καὶ
νέα.”—_L. & S. Greek Lexicon_, in v. ἔνος.
[16] Herodotus mentions the case of Periander’s children, iii. 50, and
the death of his wife, and his burning the clothes of all the Corinthian
women, v. 92.
[17] Some propose to read καρπὸν, _fruit_, instead of καπνὸν, _smoke_,
here; others explain this saying as meaning that the Greeks avoided
houses on the hills in order not to be annoyed with the smoke from the
low cottage, and yet did not use coal, but wood, which would make more
smoke.
[18] This refers to the result of the war which Antipater, who became
regent of Macedonia on the death of Alexander the Great, carried on
against the confederacy of Greek states, of which Athens was the head;
and in which, after having defeated them at Cranon, he compelled the
Athenians to abolish the democracy, and to admit a garrison into Munychia.
[19] Φρύγανα, sticks or faggots.
[20] After the battle of Arginusæ.
[21] “This is not quite correct. Socrates believed that the dæmon which
attended him, limited his warnings to his own conduct; preventing him
from doing what was wrong, but not prompting him to do right.”—_See
Grote’s admirable chapter on Socrates. Hist. of Greece_, vol. v.
[22] Grote gives good reasons for disbelieving this.
[23] The Greek is, ἐν τῷ πρὸς Ξενοφῶντα ἀποστασίου—“ἀποστασίου δίκη,
an action against a freedman for having forsaken or slighted his
προστάτης.”—_L. & S._
[24] This is exactly the character that Horace gives of him:—
Omnis Aristippum decuit color et status et res;
Tentantem majora, fere præsentibus æequum.—
_Ep._ i. 23, 24.
[25] Plutarch, in his life of Pompey, attributes these lines to
Sophocles, but does not mention the play in which they occurred.
[26] The French translator gives the following examples, to show what is
meant by these several kinds of quibbling arguments:—
The _lying_ one is this:—Is the man a liar who says that he tells lies.
If he is, then he does not tell lies; and if he does not tell lies, is he
a liar?
The _concealed_ one:—Do you know this man who is concealed? If you do
not, you do not know your own father; for he it is who is concealed.
The _veiled_ one is much the same as the preceding.
The _electra_ is a quibble of the same kind as the two preceding ones:
Electra sees Orestes: she knows that Orestes is her brother, but does not
know that the man she sees is Orestes; therefore she does know, and does
not know, her brother at the same time.
The _Sorites_ is universally known.
The _bald_ one is a kind of Sorites; pulling one hair out of a man’s head
will not make him bald, nor two, nor three, and so on till every hair in
his head is pulled out.
The _horned_ one:—You have what you have not lost. You have not lost
horns, therefore you have horns.
[27] From ἐλέγχω, to confute.
[28] Κρόνος, take away Κ. ρ., leaves ὄνος, an ass.
[29] The quibble here is that θεὸς is properly only masculine, though it
is sometimes used as feminine.
[30] The Greek is a parody on the descriptions of Tantalus and Sisyphus.
Hom. Od. ii. 581, 592. See also, Dryden’s Version, B. ii. 719.
[31] The Greek is τοῦ μιμογράφου. “A _mime_ was a kind of prose drama,
intended as a familiar representation of life and character, without any
distinct plot. It was divided into μῖμιοι ἀνδρεῖοι and γυναικεῖοι, also
into μῖμοι σπουδαίων and γελοίων.”—_L. &. S. in voc._ μῖμος.
[32] The Greek is, ὡς ἀνέπλαττε Πλάτων πεπλασμένα θαύματα εἰδώς.
[33] This figure was like a barbed arrow, according to Zevort.
[34] Herophilus was one of the most celebrated physicians of antiquity,
who founded the Medical School at Alexandria, in the time of the first
Ptolemy.
[35] Hom. Od. x. 387. Pope’s Version, 450.
[36] Perhaps there is a pun here; ἀστράγαλος means not only a knout
composed of small bones strung together, but also a die.
[37] This is a quotation from some lost play of Euripides, slightly
altered, the line, as printed in the Variorum Edition, vol. vii., Mc.
Trag. cxxx. is—
ἀκόλαστα πάντα γίνεται, δούλων τέκνα.
[38] There is a pun here which is untranslateable. The Greek is πλὴν ὅταν
τόκος παρῇ, meaning usury, and also offspring or delivery.
[39] Hom. Od. x. 335. Pope’s Version, 387.
[40] Hom. Il. vi. 211. Pope’s Version, 254.
[41] This is a quotation from the Hippolytus of Euripides, v. 424.
[42] I doubt if the wit of these parodies will be appreciated by the
modern reader. The lines of Homer, which they are intended to parody,
are:—
Ὦ μάκαρ Ατρεΐδη, μοιρηγενὲς, ὀλβιοδαίμων.—_Il._ 3, 182.
ἠέ συ Πηλεΐδη, πάντων ἐκπαγλότατ’ ἀνδρῶν.—_Il._ v. 146.
The first of which is translated by Pope:—
Oh, blest Atrides, born of prosperous fate,
Successful monarch of a mighty state!
The Greek parody in the text is:—
Ὦ πέπον Ἀρχύτα, ψαλληγενὲς, ὀλβιότυφε
Τῆς ὑπάτης ἔριδος πάντων ἐμπειρότατ’ ἀνδρῶν.
[43] From λύω, _solvo_, to relax or weaken the limbs.
[44] From περιπατέω, “to walk about.”
[45] Il. 18, 95.
[46] This very spirited version I owe to the kindness of my brother, the
Rev. J. E. Yonge, of Eton College.
[47] “ἐντελέχεια, the actuality of a thing, as opposed to simple
capability or potentiality (δύναμις); a philosophic word invented by
Aristotle.— … quite distinct from ἐνδελέχεια, though Cicero (Tusc. i.
10,) confounded them.”—_L. & S. in voc._
[48] From θεῖος divine, and φράσις diction.
[49] This was a temple of the Muses which he had built for a school.
[50] So as to make it appear connected with γλυκὺς, sweet.
[51] στάμνος, means an earthenware jar for wine.
[52] The foregoing account hardly does justice to Demetrius, who was a
man of real ability, and of a very different class to the generality
of those whom the ancients dignified with the title of philosophers.
He was called Phalereus, to distinguish him from his contemporary
Demetrius Poliorcetes. His administration of the affairs of Athens was
so successful, that Cicero gives him the praise of having re-established
the sinking and almost prostrate power of the republic. (Cic. de Rep. ii.
1.) As an orator, he is spoken of by the same great authority with the
highest admiration. Cicero calls him “a subtle disputer, not vehement,
but very sweet, as a pupil of Theophrastus might be expected to be.”
(de Off. i. 3.) In another place he praises him as possessed of great
learning, and as one who “rather delighted than inflamed the Athenians.”
(de Clav. Orat. § 37.) And says, “that he was the first person who
endeavoured to soften eloquence, and who made it tender and gentle;
preferring to appear sweet, as indeed he was, rather than vehement.”
(Ibid. § 38.) In another place he says, “Demetrius Phalereus the most
polished of all those orators” (he has been mentioning Demosthenes,
Hyperides, Lycurgus, Æschines, and Dinarchus) “in my opinion.” (de
Orat. ii. 23.) And he praises him for not confining his learning to the
schools, but for bringing it into daily use, and employing it as one
of his ordinary weapons. (de Leg. iii. 14.) And asks who can be found
besides him who excelled in both ways, so as to be pre-eminent at the
same time as a scholar, and a governor of a state. (Ibid.) He mentions
his death in the oration for Rabirius Postumus, § 9. He appears to have
died about B.C. 282.
[53] From πομπὴ, a procession.
[54] There is a play on the similarity of the two sounds, κοινὴ, common,
and ποίνη, punishment.
[55] The Greek is, ἐς κόρακας, which was a proverb for utter destruction.
[56] The passage is not free from difficulty; but the thing which misled
Diogenes appears to have been that νόμισμα, the word here used, meant
both “a coin, or coinage,” and “a custom.”
[57] This line is from Euripides, Medea, 411.
[58] The saperda was the coracinus (a kind of fish) when salted.
[59] This is probably an allusion to a prosecution instituted by
Demosthenes against Midias, which was afterwards compromised by Midias
paying Demosthenes thirty minæ, or three thousand drachmæ. See Dem. Or.
cont. Midias.
[60] This is a pun upon the similarity of Athlias’s name to the Greek
adjective ἄθλιος, which signifies miserable.
[61] The ἱερομνήμονες were the sacred secretaries or recorders sent by
each Amphictyonic state to the council along with their πυλαγόρας, (the
actual deputy or minister). _L. & S._ Gr. & Eng. Lex., _in voc._
[62] There is a pun here. Χείρων is the word used for worse. Chiron was
also the most celebrated of the Centaurs, the tutor of Achilles.
[63] There is a pun intended here; as Diogenes proposed Didymus a fate
somewhat similar to that of the beaver.
Cupiens evadere damno
Testiculorum.
[64] This is taken from Homer, Il. κ. 387. Pope’s Version, 455.
[65] This is also from Homer, Il. θ. 95. Pope’s Version, 120.
[66] This is a parody on Homer, Il. ξ. 95, where the line ends οἷ’
ἀγορεύεις—“if such is your language,” which Diogenes here changes to οἷ’
ἀγοράζεις, if you buy such things.
[67] This is a line of the Phœnissæ of Euripides, v. 40.
[68] The pun here is on the similarity of the noun ἐλάαν, an olive, to
the verb ἐλαᾶν, to drive; the words μάστιξεν δ’ ἐλαᾶν are of frequent
occurrence in Homer.
[69] This line occurs, Hom. Il. ε. 83.
[70] The Samothracian Gods were Gods of the sea, and it was customary for
those who had been saved from shipwreck to make them an offering of some
part of what they had saved; and of their hair, if they had saved nothing
but their lives.
[71] Eurytion was another of the Centaurs, who was killed by Hercules.
[72] This is a pun on the similarity of the sound, Tegea, to τέγος, a
brothel.
[73] The Greek is ἔρανον αἰτούμενος πρὸς τὸν ἐρανάρχην ἔφη,—ἔρανος was
not only a subscription or contribution for the support of the poor, but
also a club or society of subscribers to a common fund for any purpose,
social, commercial, or charitable, or especially political.… On the
various ἔρανοι, v. Böckh, P. E. i. 328. Att. Process. p. 540, s. 99. _L.
& S. in voc._ ἔρανος.
[74] Hom. Il. Γ. 65.
[75] There is a pun here; κόρη means both “a girl” and “the pupil of the
eye.” And φθείρω, “to destroy,” is also especially used for “to seduce.”
[76] This is a parody on Homer. Il. 591. Pope’s Version, 760.
[77] Hom. Il. Σ. 395. Pope’s version, 460.
[78] This line is from the Bacchæ of Euripides, v. 1228.
[79] From this last paragraph it is inferred by some critics, that
originally the preceding memoirs of Crates, Metrocles, and Hipparchia
formed only one chapter or book.
[80] This a parody on two lines in the Antiope of Euripides:
Γνώμῃ γὰρ ἀνδρὸς εὖ μὲν οἰκοῦνται πόλεις,
Εὖ δ’ οἶκος εἴς τ’ αὖ πόλεμον ἰσχύει μέγα.
Which may be translated:—
Wisdom it is which regulates both cities,
And private citizens, and makes their lot
Secure and happy; nor is her influence
Of less account in war.
[81] A sort of guitar or violin.
[82] The Greek is, ἐν τῷ θερίζοντι λόγῳ, a species of argument so called,
because he who used it mowed or knocked down his adversaries.—Aldob.
[83] The Greek in the text is:—
Κεῖνος μὲν πανάριστος ὃς εὖ εἰπόντι πίθηται,
Ἐσθλὸς δ’ αὖ κἀκεῖνος ὃς αὐτὸς πάντα νοήσῃ.
The lines in Hesiod are:—
Κεῖνος μὲν πανάριστος ὃς αὐτὸς πάντα νοήσῃ
Ἐσθλὸς δ’ αὖ κἀκεῖνος ὃς εὖ εἰπόντι πίθηται.—Op. E. Di. 293.
That man is best, whose unassisted wit
Perceives at once what in each case is fit.
And next to him, he surely is most wise,
Who willingly submits to good advice.
[84] Huerner thinks (as indeed is evident) that something is lost here;
and proposes to read the sentence thus:—Τῶν δὲ κατηγορημάτων τὰ μέν ἐστι
συμβάματα ὡς τὸ πλεῖν, οἷον Σωκράτης πλεῖ, τὰ δὲ παρασυμβάματα ὡς τὸ
διὰ πέτρας πλεῖν. With reference to which passage, Liddell and Scott,
Gr. Eng. Lex. _voc._ σύμβαμα, thus speak: “σύμβαμα … as a philosophical
term of the Stoics = κατηγόρημα, a complete predicament such as is an
intransitive verb: _e.g._ Σωκράτης περιπατεῖ; while an imperfect verb was
regarded as an incomplete predicament; _e.g._ Σωκράτει μέλει, and called
παρασύμβαμα, or παρακατηγόρημα.”
[85] This line is from the Inachus of Sophocles (one of his lost plays).
[86] Homer, Iliad II. 484.
[87] This line is from the Citharista of Menander.
[88] It would appear that there is a considerable hiatus here; for
the instance following is a sorites, and not a specimen of the veiled
argument. And there is no instance given of the concealed, or of the
horned one. Still, the mere fact of the text being unintelligible,
is far from proving that we have not got it as Diogenes wrote it; as
though in the language of the writer in Smith’s Biographical Dictionary,
vol. i. pp. 1022, 1023, “the work contains a rich store of living
features, which serve to illustrate the private life of the Greeks,” it
is equally clear that the author “was unequal to writing a history of
Greek philosophy. His work in reality is nothing but a compilation of
the most heterogeneous and often contradictory accounts.… The traces
of carelessness and mistakes are very numerous; much in the work is
confused, and there is also much that is quite absurd. And as far
as philosophy itself is concerned, Diogenes very frequently did not
know what he was talking about when he abridged the theories of the
philosophers.”
[89] The third point of view is wanting; and those that are given appear
to be ill selected. The French translator, following the hint of Huebner,
gives the following passage from Sextus Empiricus (a physician of the
Sceptic school, about B.C. 250), in his work against the Philosophers,
which he says may serve to rectify and complete the statement of
Diogenes Laërtius. “Good is said in one sense of that which produces
the useful, or from which the useful results; that is, the good _par
excellence_, virtue. For virtue is as it were the source from which all
utility naturally flows. In another sense it is said of that which is
accidentally the cause of utility; under this point of view we call good
not only virtue, but also those actions which are conformable to virtue,
for they are accidentally useful. In the third and last place, we call
good everything that possibly can be useful, comprehending under this
definition virtue, virtuous actions, friends, good men, the Gods, &c.,
&c.”
[90] Hom. Il. I. 81. Pope’s Version, l. 105.
[91] It is hardly necessary to remark that Ἀθηνᾶ is the name of Minerva,
not of Jupiter; Ἥρα, of Juno; Ἥφαιστος, of Vulcan; Ποσειδῶν, of Neptune,
and Δημήτηρ, of Ceres. Ἥφαιστος is properly derived from φαίνω, to
shine; Ποσειδῶν has some affinity with πόω, to drink. Δημήτηρ is only a
dialectic variation of Τῆ μητὴρ.
[92] There is a hiatus in the text here. Casaubon supplies the meaning by
a reference to Plutarch’s Treatise on the opinions of the Philosophers,
iii. 7, “that the winds are a flowing of the air, and that they have
various names with reference to the countries from which they flow.”
[93] Something is evidently wanting here; probably some mention of an
earthquake.
[94] This is similar to Virgil’s description.
Quinque tenent cœlum zonæ, quarum una corusco
Semper Sole rubens, et torrida semper ab igni:
Quam circum extremæ dextrà lævàque trahuntur.
Cœruleâ glacie concretæ atque imbribus atris.
Has inter mediamque duæ mortalibus ægris
Munere concessæ Divûm, et via secta per ambas,
Obliquus qua se signorum verteret ordo.—GEORG. I. 233.
There is no part of Dryden’s translation superior to that of this passage.
Five girdles bind the skies; the torrid zone
Glows with the passing and repassing sun;
Far on the right and left, th’ extremes of heaven,
To frosts, and snows, and bitter blasts are given;
Betwixt the midst. And there the Gods assigned
Four habitable seats for human kind,
And, cross their limits cut a sloping way,
Which the twelve signs in beauteous order sway. l. 322.
[95] “Ὑποτελὶς, a name given by Herillus in Diogenes Laërtius to a man’s
natural talents, &c., which ought all to be subordinate to the attainment
of the chief good.”—L. & S. _in voc._
[96] From φρέαρ, a well, and ἀντλέω to draw water.
[97] The Greek used is ἀποφορὰ; which was a term especially applied to
the money which slaves let out to hire paid to their master.
[98] This is a parody on Hom. Il. iii. 196. Pope’s version, i. 260. The
word ὅλμος means the mouth piece of a flute.
[99] Taken from the Orestes of Euripides, i. 140.
[100] This is parodied from Hom. Od. iv. 611. Pope’s version, l. 831.
[101] This is referring to the Stoic doctrine ridiculed by Horace:
Si dives qui sapiens est,
Et sutor bonus, et solus formosus, et est Rex
Cur optas quod habes?—Hor. Sat. i. 130.
Which may be translated:—
If every man is rich who’s wise,
A cobbler too beyond all price;
A handsome man, and eke a king;
Why thus your vows at random fling?
[102] From κρύπτω, to hide, and ἵππος, a horse.
[103] These lines are from the Erestes of Euripides, v. 247.
[104] This is a quotation from Homer, Od. x. 495. Pope’s Version, 586.
The Greek here is, οἷος πέπνυται. The line in Homer stands:
οἵῳ πέπνυσθαι,—sc: πόρε περσεφόνεια.
[105] The argument by progression is the sorites. “The arrest” is the
method of encountering the sorites, by taking some particular point at
which to stop the admissions required by the sorites.
[106] The remainder of the life of Chrysippus is lost.
[107] See Herod. iv. 93.
[108] This resembles the account which Ovid puts into the mouth of
Pythagoras, in the last book of his Metamorphoses, where he makes him
say:—
Morte carent animæ, semperque priore relicta
Sede, novis domibus habitant vivuntque receptæ;
Ipse ego, nam memini, Trojani tempora belli,
Panthorides Euphorbus eram, cui pectore quondam
Hæsit in adverso gravis hasta minoris Atridæ:
Agnovi Clypeum lævæ gestamina nostræ
Nuper Abanteïs templo Junonis in Argis.
Which may be translated:—
Death has no pow’r th’ immortal soul to slay;
That, when its present body turns to clay,
Seeks a fresh home, and with unminish’d might
Inspires another frame with life and light.
So I myself, (well I the past recall)
When the fierce Greeks begirt Troy’s holy wall,
Was brave Euphorbus; and in conflict drear,
Poured forth my blood beneath Atrides’ spear:
The shield this arm did bear I lately saw
In Juno’s shrine, a trophy of that war.
[109] This passage has been interpreted in more ways than one. Casaubon
thinks with great probability that there is a hiatus in the text. I have
endeavoured to extract a meaning out of what remains. Compare Samuel ii.
16, 23. “And the counsel of Ahitophel, which he counselled in those days,
was as if a man had enquired at the oracle of God; so was all the counsel
of Ahitophel both with David and with Absalom.”
[110] Zaleucus was the celebrated lawgiver of the Epizephyrian Locrians,
and is said to have been originally a slave employed by a shepherd, and
to have been set free and appointed lawgiver by the direction of an
oracle, in consequence of his announcing some excellent laws, which he
represented Minerva as having communicated to him in a dream. Diogenes,
is wrong however, in calling him a disciple of Pythagoras (see Bentley on
Phalaris), as he lived about a hundred years before his time; his true
date being 660 B.C. The code of Zaleucus is stated to have been the first
collection of written laws that the Greeks possessed. Their character
was that of great severity. They have not come down to us. His death is
said to have occurred thus. Among his laws was one forbidding any citizen
to enter the senate house in arms, under the penalty of death. But in
a sudden emergency, Zaleucus himself, in a moment of forgetfulness,
transgressed his own law: on which he slew himself, declaring that he
would vindicate his law. (Eustath. ad. Il. i. p. 60). Diodorus, however,
tells the same story of Charondas.
[111] Charondas was a lawgiver of Catana, who legislated for his own city
and the other towns of Chalcidian origin in Magna Grecia, such as Zancle,
Naxos, Leontini, Eubœa, Mylæ, Himera, Callipolis, and Rhegium. His laws
have not been preserved to us, with the exception of a few judgments.
They were probably in verse, for Athenæus says that they were sung in
Athens at banquets. Aristotle tells us that they were adapted to an
aristocracy. It is much doubted whether it is really true that he was a
disciple of Pythagoras, though we are not sure of his exact time, so that
we cannot pronounce it as impossible as in the preceding case. He must
have lived before the time of Anaxilaus, tyrant of Rhegium, who reigned
from B.C. 494 to B.C. 476, because he abolished the laws of Charondas,
which had previously been in force in that city. Diodorus gives a code of
laws which he states that Charondas gave to the city of Thurii, which was
not founded till B.C. 443, when he must certainly have been dead a long
time. There is one law of his preserved by Stobæus, which is probably
authentic, since it is found in a fragment of Theophrastus; enacting that
all buying and selling shall be transacted by ready money only.
[112] This doctrine is alluded to doubtfully by Virgil, Georg. i. 247.
Illic, ut perhibent, aut intempesta silet nox
Semper, et obductâ densantur nocte tenebræ;
Aut redit a nobis Aurora, diemque reducit;
Nosque ubi primus equis oriens afflavit anhelis,
Illic sera rubens accendit lumina Vesper.
Thus translated by Dryden, l. 338:—
There, as they say, perpetual night is found,
In silence brooding o’er th’ unhappy ground.
Or when Aurora leaves our northern sphere,
She lights the downward heav’n and rises there;
And when on us she breathes the living light
Red Vesper kindles there the tapers of the night.
[113] νοῦς appears, in a division like this, to be the deliberative part
of the mind; φρὴν, the rational part of the intellect: θυμὸς, that part
with which the passions are concerned.
[114] There is a great variety of suggestions as to the proper reading
here. There is evidently some corruption in the text.
[115] From παύω, to cause to cease, ἀνία, sorrow.
[116] It is impossible to give the force of this epigram in any other
language. It is a pun on Ἄκρων, Ἀκράγας and ἄκρος. The last word meaning
not only _high_, _lofty_, but also _eminent_, _very skilful_. The plain
English would be:—“The lofty height of a most eminent country conceals
Acron, a skilful physician of Acragas, the son of a skilful father.” The
variation would be:—“A high tomb on a very high summit, conceals,” &c.
[117] This story is mentioned by Horace:—
Siculique poetæ,
Narrabo interitum; deus immortalis haberi,
Dum cupit Empedocles ardentem frigidus Ætnam,
Insiluit. A. P. 466.
[118] This is slightly parodied from Homer. Od. xi. 278. Pope’s Version,
337.
[119] There were three festivals of Bacchus at Athens at which dramatic
contests took place, the Διονύσια κατ’ ἄγρους, or, “in the fields;” the
Ληναῖα or τὰ ἐν Λίμναις, or “the marshes,” a part of the city near the
Acropolis, in which was situated the Λήναιον, an enclosure dedicated to
Bacchus; and the τὰ ἐν ἄστει, “in the city,” or τὰ μέγαλα Διονύσια. The
comic contests usually took place at the second or Lenæan festivals.
Sometimes also at the Great Dionysia.
[120] ἔνδοξος, glorious.
[121] According to Strabo, the descendants of Androclus, the founder of
Ephesus (of which family Heraclitus came), bore the title of king, and
had certain prerogatives and privileges attached to the title.
[122] There is probably some corruption in the text here.
[123] There is great obscurity and uncertainty of the text here. The
reading translated is that of Huebner, πεφωρᾶσθαι. Some read πεπρᾶσθαι,
_he_ seems to have abandoned the Pythagoreans. Others propose πεπρᾶχθαι.
The French translator renders,—He had for enemies the Pythagoreans.
[124] See the account of Zeno the Cittiæan.
[125] See the life of Parmenides.
[126] There is evidently a considerable gap in the text here.
[127] As there is no such passage in Herodotus, Valckenær conjectures
that we ought here to read Metrodorus.
[128] The Thesmophoria was a festival in honour of Ceres, celebrated
in various parts of Greece; and only by married women; though girls
might perform some of the ceremonies. Herodotus says, that it was
introduced into Greece from Egypt, by the daughters of Danaus. The Attic
Thesmophoria lasted probably three days, and began on the eleventh day of
the month Pyanession; the first day was called ἄνοδος, or κάθοδος, from
the women going in procession to Eleusis; the second νηστεία, or fasting;
the third was called καλλιγένεια, as on that day Ceres was invoked under
that name, and it was the day of merriment of the festival.
[129] Namely, reasoning well, expressing one’s self well, and acting well.
[130] This is thus embodied by Lucretius:—
Nam nihil e nihilo, in nihilum nîl posse reverti.
[131] Hom. Il. v. 340. Pope’s version, 422.
[132] Il. vi. 146.
[133] Il. xxi. 106. Pope’s version, 115.
[134] Homer, Il. xx. 248. Pope’s version, 294.
[135] There is too remarkable a similarity in this to Campbell’s lines:—
’Tis distance lends enchantment to the view,
And robes the mountains in their azure hue:
to allow one to pass it over without pointing it out.
[136] “Diogenes here appears (though, he gives no intimation of his doing
so,) to be transcribing the reasonings of some one of the Sceptics.”
_French Transl._
[137] That is to say, the harmony between intellect and the senses will
not last long. Attagas and Numenius were two notorious brigands.
[138] That is, “trifler,” from κρίνω, to judge; and λῆρος, nonsensical
talk.
[139] That is, flattering for gifts; from σαίνω, to wag the tail as a
dog, to caress; and δῶρον, a gift.
[140] This sentence is a remark of Diogenes himself. There are several
more of his observations in parentheses as we proceed.
[141] This is the argument in its completed form: “We can only form an
idea of an atom by analogy, and analogy demonstrates to us that it is
not of infinite littleness. In fact, let us compare it to the smallest
particles recognisable by sense, and then let us endeavour to form an
idea of these last. To do this we must take a term of comparison in
complex objects, which are composed of various parts. Abstracting from
these all other characteristics but that of extent, we see that these
objects have dimensions, some greater and some less, measuring an extent
which is greater or less as the case may be. The smallest sensible
particle will then have its dimensions; it will measure the smallest
possible sensible extent, that is to say, it will not be infinitely
small. Applying this analogy to an atom, one comes to conceive it as
measuring the smallest extent possible, but not as having no extent at
all, which was what Epicurus wished to prove.”—_French Translator._
[142] This is a quotation from Theognis.
[143] From the Trachiniæ of Sophocles, 1784.
[144] There is some hopeless corruption in the text here. Nor has any one
succeeded in making it intelligible. The French translator divides it
into two maxims.
[145] There in some great corruption here again. The French translator
takes 19, 20, and 21 all as one.
INDEX.
⁂ The Roman numerals refer to the sections, the Arabic figures to the
pages.
ÆSCHINES, a rhetorician, vii. 80.
calumniated, iii. 79.
lectured at Athens, iv. 80.
son of a sausage seller, i. 79.
ALCMÆON, Crotona, his view of the soul, 371.
ANACHARSIS, inventions of, ii. 48.
letter to Crœsus, 49.
received by Solon, iii. 47.
return to Scythia, iv. 47.
sayings of, v. 47.
one of the wise, 46.
ANAXAGORAS, called MIND, i. 59.
epigrams on, x. 62.
first prose writer, viii. 61.
opinions of, iii. 59.
prosecuted for impiety, ix. 61.
ANAXARCHUS, called HAPPY, iii. 401.
intimate with Alexander, 400.
Nicocreon, his enemy, 401.
ANAXIMANDER, the astronomer, 57.
ANAXIMENES, letters to Pythagoras, 58.
Annicereans, their opinions, x. 92.
ANTISTHENES, doctrines of, v. 220.
founds a manly Stoic school, viii. 221.
love of life, x. 223.
pupil of Gorgias, ii. 217.
sayings of, iv. 218.
writings of, ix. 222.
ARCESILAUS, a favourite of Eumenes and Hierocles, xiv. 168.
an admirer of Plato, viii. 165.
a poet, iv. 164.
axiomatic and free-spoken, x. 165.
death from excess, x. 170.
disliked talkativeness, 166.
founder of the Middle Academy, ii. 163.
goes to Crantor, iii. 163.
letter to Thaumasias, xix. 170.
liberal with money, xiii. 167.
vices of, xvi. 168.
ARCHELAUS, 62.
a natural philosopher, ii. 62.
opinions on heat and cold, &c. iii. 63.
—— production of animals, iii. 63.
ARCHYTAS, general at Tarentum, 369.
letter to Plato and reply, iv. 369.
mathematician, vii. 370.
ARISTIPPUS, a favourite of Dionysius, iii. 81.
opinions of, on pain and pleasure, 90.
retorts, iv. 82.
school of philosophy, viii. 89.
sycophancy, iv. 82.
teaches for money, ii. 81.
wealth, iv. 82.
writings, vi. 88.
ARISTON, the bald, called SIREN, i. 318.
an eloquent philosopher, vi. 319.
his writings, vii. 319.
ARISTOTLE, apophthegms, xi. 187.
death from poison, vii. 182.
hymn to Hermias, 183.
leaves Plato, iv. 181.
lived in Philip’s court, vi. 182.
opinions, criterion of truth, 192.
—— friendship, 192.
—— God, 193.
—— philosophy, 191.
Plato’s most eminent pupil, ii. 181.
peripatetic, why so called, iv. 181.
scheme for early waking, x. 186.
school at Athens, vii. 182.
will of, ix. 185.
writings, many, xii. 189.
BIAS, the wise, 38.
declines the tripod, i. 38.
death of, in court, iv. 39.
eloquent and just as a lawyer, iii. 39.
a poet, v. 39.
sayings of, v. 39.
stratagem to save Priene, his native city, ii. 39.
BION, apophthegms of, iii. 172.
change of schools, iv. 173.
fear of death, x. 175.
fond of theatre, v. 174.
poverty of, i. 171.
selfishness of, ix. 174.
CARNEADES, his letters, viii. 178.
well read in Stoic lore, ii. 177.
industry of, iii. 178.
his fear of death, vii. 178.
CEBES, the Theban, 105.
CHARONDAS, account of, _note_, 345.
CHILO, the wise one of, 32.
brief in speech, v. 34.
death of, through joy, v. 34.
letter to Periander, v. 34.
opinion as to Cythera, iv. 33.
saying about suretyship, v. 34.
sayings of, ii. 33.
CHRYSIPPUS, his abilities, ii. 327.
his books, xii. 331.
his industry, iii. 328.
his questions, xi. 330.
a pupil of Cleanthes, i. 327.
his self-esteem, iv. 329.
said to be an indecent writer, xii. 331.
CLEANTHES, a boxer, 322.
books of, ii. 325.
called an ass, iv. 323.
poor and industrious, ii. 322.
slow of intellect, iii. 323.
starved himself, vii. 326.
wrote on oyster shells, &c. for want of paper, iv. 323.
CLEOBULUS, one of the wise men, 41.
apophthegms of, iv. 42.
letter to Solon, vi. 43.
CLITOMACHUS, disciple and successor of Carneades, 179.
CRANTOR, a poet, vi. 162.
a pupil of Polemo, iii. 161.
retires to temple of Æsculapius, iv. 161.
CRATES, a pupil of Polemo, 160.
lived with Crantor, iii. 160.
writings of, and disciples, iv. 161.
CRATES, a Theban cynic, 249.
his disposal of property, iv. 250.
his jesting with death, x. 252.
his indifference to public opinion, viii. 252.
his sayings, ix. 282.
CRITO, the Athenian, 103.
Cynics, doctrines of, iii. 257.
discard liberal studies, 257.
prefer ethics to logic, 257.
simplicity in living, 258.
virtue, the chief good, 258.
—— may be taught, 258.
Cyrenaics, a sect of the school of Aristippus, viii. 89.
DEMETRIUS, governor of Athens, ii. 209.
honoured and envied, viii. 209.
his reported blindness and restoration of sight, vii. 209.
statues erected to him, ii. 209.
sayings of, x. 211.
writings of, ix. 210.
DEMOCRITUS, pupil of the magi, 390.
death, xi. 390.
disregard of glory, v. 391.
—— of wealth, vii. 392.
doctrines of, xii. 394.
lowly life, vii. 392.
Plato’s dislike of him, viii. 393.
sagacity, stories of, x. 394.
writings of, xiii. 395.
Dialectics, the Stoics’ doctrine of, xxxv. 275.
DIOGENES, accounts of his death, xi. 246.
anecdotes of him, vi. 228.
cynical sayings, 226.
lived in a cask, 225.
money changer, 224.
—— corrupted by him, i. 224.
neglect of music, vii. 245.
persuader, a skilful, x. 245.
poverty of, reconciled to, iii. 224.
pride and haughtiness of, iv. 225.
pupil of Antisthenes, ii. 224.
sold as a slave, ix. 245.
writings of, xii. 247.
DIOGENES of Apollonia, 400.
his chief doctrines, ii. 400.
DIONYSIUS, a pupil of Zeno, 321.
writings of, v. 321.
Druids, account of, _note_ 3.
Egyptian philosophy, vii. 9.
EMPEDOCLES, accused of pride, xi. 366.
doctrines of, xii. 368.
inventor of rhetoric, iii. 361.
liberality of, ix. 363.
pacifies the Agrigentines, xi. 366.
political career, ix. 363.
retires to Peloponnesus, x. 364.
story of his wonder working, xi. 365.
why called, wind-forbidder, v. 362.
EPICHARMUS, inscription on his statue, 368.
EPICURUS, an Athenian, 424.
his character, v. 427.
criteria of truth, 435.
said to be debauched, iii. 426.
rejected dialectics, 435.
Diotimus, a Stoic, opposes him, iii. 425.
doctrines, his, on affections, 447.
—— atoms, 439.
—— clouds, thunder, &c. 460.
—— comets, 464.
—— faults among men, 467.
—— forms and attributes, 449.
—— grief, 467.
—— heaven’s phenomena, 452, 458.
—— injuries among men, 466.
—— meteorological, 461.
—— opinion and supposition, 436.
—— passions, pleasure, and pain, 436.
—— pleasure, 471, 473.
—— production of things, 441.
—— self-production, 451.
—— stars, 464.
—— study of philosophy, 468.
—— universe, 439.
flattered Mithras, iii. 425.
fundamental maxims of, xxxi. 474.
letter of, to Herodotus, xxiv. 436.
—— Menœceus, xxvii. 468.
—— Pythocles, xxv. 455.
manner of his death, ix. 429.
plain language, his, viii. 428.
pupils, his, xi. 431.
virtue, why to be chosen, xxx. 473.
voluminous writings, xvii. 483.
will, his last, x. 429.
writings on natural philosophy, iv. 426.
youthful student, a, ix. 429.
EPIMENIDES, one of the wise men, 50.
built a temple at Athens, vi. 52.
honoured as a deity, xi. 53.
letter to Solon, ix. 52.
long life, his, story of, iv. 51.
long sleep, his, story of, ii. 50.
poems, and other writings, v. 51.
stays the plague at Athens, iii. 51.
Ethical philosophy, what, xiii. 12.
subdivisions, xiii. 12.
EUCLIDES, his followers, iv. 97.
opinions, ii. 97.
protector of Socrates, i. 97.
EUDOXUS, astronomer, geometrician, and lawgiver, 373.
inventor of theory of crooked lines, vi. 374.
writings of, iii. 373.
Fate, Stoics’ view of, lxxiv. 318.
Gymnosophistæ, what and who, i. 3.
GOD, Stoics’ view of, lxxii. 312.
Hegesiaci, a sect of the school of Aristippus, their opinions, ix. 91.
HERACLIDES, a Peripatetic, Pythagorean, and Platonist, by turns, ii. 213.
remarkable attempt to deceive at his death, ii. 215.
surnamed Pompicus from his dress and size, iii. 213.
writings of, iv. 213.
HERACLITUS, book on nature, v. 377.
epigrams on him, xii. 381.
esteemed by Darius Hystaspes, letters between them, ix. 380.
lofty and arrogant, 376.
misanthropic, iii. 376.
HIPPARCHIA, a female philosopher, in love with Crates the Cynic, 254.
Her contest with Theodorus, iii. 255.
HIPPASUS, a disciple of Pythagoras, 371.
Ionian school of philosophy, x. 10.
Italian school of philosophy, x. 10.
“Know thyself,” the apophthegm, xiii. 21.
LACYDES, founder of the New Academy, i. 176.
his death from excess, vi. 177.
his industry, ii. 176.
LEUCIPPUS, his chief doctrines, ii. 388.
pupil of Zeno the Eleatic, 388.
LYCON, an eloquent instructor of youth, i. 205.
delicacy in dress, iii. 206.
favourite of Eumenes and Attalus, iv. 206.
his will, ix. 206.
Magi, what and who, _note_, 3.
MELISSUS, his doctrine of universe, 386.
MENEDEMUS, his banquets, xv. 110.
his character, vi. 107.
his death, xviii. 112.
despised Plato, &c., xi. 109.
disciple of Phædo, 105.
endangered by his free speech, iv. 107.
friend of Antigonus, xvii. 111.
invention and readiness, xii. 109.
regardlessness of appearances, v. 107.
severe and rigid, iii. 106.
sent to Megara, but deserts, ii. 105.
thought highly of by his countrymen, xvi. 111.
MENEDEMUS, a superstitious Cynic, 267.
MENIPPUS, a Cynic, 253.
hangs himself, iii. 256.
writer of low ridicule, ii. 256.
writings, vi. 256.
METROCLES, pupil of Crates the Cynic, 253.
destroys himself, 254.
Mind, Stoics, doctrine of, lxxiii. 299.
MONIMUS, feigned madness, i. 248.
a pupil of Diogenes, 248.
MYSON, one of the wise men, 49.
Natural philosophy, what so called, xiii. 11.
Stoics’ account of, lxvii. 307.
ORPHEUS, not a philosopher, iv. 7.
ONESICRITUS, a pupil of Diogenes, 249.
PARMENIDES, first to speak of the earth as a sphere, ii. 384.
philosophized in poems, iii. 385.
PERIANDER, one of the wise men, his domestic crimes, 43.
his letter to Procles, viii. 46.
—— to the wise men, vii. 45.
—— from Thrasybulus, ix. 46.
sayings of, v. 45.
wish to conceal his grave, iii. 44.
PHÆDO, founder of the Eliac school, 96.
PHERECYDES, one of the wise men, 53.
epigrams on, vii. 55.
first writer on natural philosophy, ii. 54.
grave of, at Ephesus, iv. 54.
letter to Thales, viii. 56.
makes a sun-dial, vi. 55.
PHILOLAUS, a pupil of Pythagoras, 372.
aims at regal power, ii. 372.
book, his one, iv. 372.
first to describe the earth’s movement in a circle, iii. 372.
Philosophers, names of their sects, xii. 11.
who did not write, xi. 11.
Philosophy, arose among Greeks, iii. 6.
divisions of, xiii. 11.
earliest study of, i. 3.
two schools of, x. 10.
various kinds of, xi. 11.
PISISTRATUS, his letter to Solon, vi. 20.
PITTACUS, one of the wise men, 35.
advice about marrying, viii. 37.
death of, vi. 36.
forbearance of, iii. 35.
a general and soldier, i. 35.
honoured by his country, ii. 35.
lameness of, ix. 38.
letter to Crœsus, x. 38.
a poet, v. 36.
sayings of, iv. 36.
PLATO, academy, his, ix. 115.
account of his opinions, by Alcimus, 117.
aided by Epicharmus, a comic poet, xii. 116.
attachments, xxiii. 123.
—— to writings of Sophron, 119.
birth and early abode, ii. 113.
danger from Dionysius, xv. 120.
defends Chabrias, xviii. 121.
descent of, i. 113.
dialogues of, xxxv. 133.
disciples of, xxxi. 129.
disliked Aristippus, 126.
disliked by Xenophon, xxiv. 125.
education, his, v. 114.
epigrams on his tomb, 128.
epistles, his, xxxvi. 134.
marks in his books, xxxix. 136.
method of his argument, xxxii. 129.
opinions on arts, beauty, 144.
beneficence, 146.
contraries, 149.
discourse, 143.
entities divisible and undivisible, 150.
—— independent and relative, 150.
end of affairs, 146.
friendships, 141.
God and matter, 137.
good and evil, 140.
good counsel, 150.
good laws and lawlessness, 148.
the good, 148.
good things, 149.
happiness, 147.
justice, 142.
knowledge, 142.
law, 143.
medical science, 143.
music, 143.
noble birth, 144.
philanthropy, 147.
political constitutions, 141.
power, 147.
rhetoric, 145.
rule, 145.
the soul, 144.
things existing, 148.
virtue perfect, 144.
voice, 150.
opinions on his writings, xxv. 126.
refuses appointments from Arcadia and Thebes, xvii. 121.
ridiculed, xxii. 121.
Socrates’ dream of him, vii. 114.
system, his, made difficult on purpose, xxxviii. 135.
theory of ideas, 118.
valiant soldier, a, x. 115.
visits Sicily, volcanoes, xiv. 119.
what he taught, xix. 122.
where he first taught, viii. 114.
will, his last, xxx. 127.
POLEMO, his calmness, iv. 158.
epigram, viii. 160.
fond, of Sophocles, vii. 159.
imitated Xenocrates, vi. 159.
intemperate and profligate, 158.
much honoured, iv. 158.
rigorous system of morals, iv. 158.
POTAMO and his school, xiv. 13.
Potter’s wheel, invented by Anacharsis, viii. 48.
PROTAGORAS, method of arguing, his, iii. 397.
taught at a fixed price, 398.
works, his, v. 398.
wrecked in his way to Sicily, vii. 399.
PYRRHO, originally a painter, 402.
account of him, by Antigonus, 402.
arguing, ten modes of, ix. 409.
arguing, five others added by Agrippa, x. 412.
attached to Anaxarchus, ii. 402.
certainty not attainable, 414.
disciples, vii. 405.
—— called Sceptics from their doubting every thing, viii. 405.
eloquent, 403.
fortitude and economy, vi. 404.
good, natural, or natural evil, none, 417.
honoured by his country, 403.
impassiveness, vi. 404.
learning, no such thing, 417.
left no writings, 418.
motion, none, 417.
production, none, 417.
signs, invisible of visible things, 416.
signs, visible of visible things, none, 415.
system learned from his disciples, 418.
travelled to India, 402.
PYTHAGORAS, accounted a son of Mercury, iv. 339.
his works, v. 340.
community of property with friends, viii. 342.
division of life, vii. 342.
doctrine of monads, xix. 348.
founder of Italian philosophy, i. 338.
geometrician, xi. 342.
greatly admired, xv. 342.
initiated into mysteries, iii. 338.
introduced weights and measures to Greece, xiii. 344.
letter to Anaximenes, xxvi. 358.
manner of his death, xxi. 354.
opinions on nature, xix. 349.
practised divination, xviii. 346.
precepts, vi. 341.
—— as to worship, xix. 347.
prohibition as to food, xviii. 346.
ridiculed by Timon, xv. 353.
symbols, his, xvii. 345.
wife and son, xxii. 355.
worship of Apollo, xii. 343.
Schools of philosophy, xiii. 12.
Seven wise men, the, xiv. 21.
SIMIAS, the Theban, 105.
SIMON, the Athenian leather cutter, 104.
SOCRATES, an artificer, 64.
character, his, viii. 66.
contests, his, xxv. 74.
counsels and sayings, xvi. 69.
dæmon warnings, xvi. 69.
executed for opinions, the first philosopher who was, v. 64.
lamented by the Athenians, xxiii. 73.
persuasive power, xii. 68.
ransoms Phædo and teaches him philosophy, xiv. 68.
school, his, xxvi. 74.
saves Xenophon’s life, vii. 65.
serves in Xenophon’s army, vii. 65.
slaves, would not have, xiii. 68.
wives, his, xvii. 70.
SOLON, the wise, life of, 23.
apophthegms, his, xvi. 30.
counsels, his, xii. 29.
death of, xv. 29.
escapes from Athens, iv. 25.
excites Athens against Salamis, ii. 23.
inscription on his statue, xv. 29.
laws as to debts, i. 23.
laws, vii. 26.
letter to Crœsus, xx. 52.
—— Epimenides, xviii. 30.
—— Periander, xvii. 30.
—— Pisistratus, xix. 31.
means of preventing injustice, x. 28.
opposes Pisistratus, iii. 24.
poems, his, xiii. 29.
taught time by moon, xi. 28.
SPEUSIPPUS, a basket-maker, vi. 152.
commentaries, his, xi. 153.
passionate and voluptuous, 152.
Plato’s successor, 152.
puts an end to his life, ix. 153.
SPHÆRUS, at Alexandria, 326.
his books, iii. 327.
Stars, Stoics, doctrine of, lxxi. 311.
STILPO, his acuteness, ii. 100.
his dialogues, viii. 102.
his end, x. 103.
opinions on statues, v. 101.
politician, a, iii. 100.
rejects theory of species, vii. 102.
his simplicity, vi. 101.
visits Ptolemy Soter, iv. 101.
Stoics, doctrines of, xxxiii. 274.
STRATO, the natural philosopher, ii. 202.
Ptolemy Philadelphus, his pupil, iii. 202.
successor of Theophrastus, 202.
will, his last, vii. 203.
writings, his, iv. 203.
THALES, the wise, astronomical science studied and taught by him, ii. 14.
death of, xii. 20.
letter to Pherecydes, xv. 22.
—— Solon, xvi. 22.
sayings of, ix. 18.
star-gazing and falling into the ditch, viii. 18.
tripod awarded to him, vii. 16.
views of the soul, his, iii. 15.
Theodoreans, their opinions, xi. 93.
THEODORUS, a disciple of Aristippus, xv. 94.
banished for his opinions, xvi. 95.
THEOPHRASTUS, Aristotle’s pupil and friend, 194.
character of, iv. 194.
name, symbolic, vi. 195.
will, his last, xiv. 200.
writings, his, xiii. 196.
Thesmophoria, what, _note_, 394.
TIMON, of Phliasis, 420.
acuteness of, ii. 422.
delighted in a garden, v. 422.
fond of drinking, ii. 421.
a jester, vi. 422.
his pupils, vii. 423.
Virtue and vice, Stoics’ doctrine of, lxv. 304.
Water, the principle of all things, vi. 15.
Wise man, the Stoics’, lxiv. 301.
Wise men, the, who, ix. 10.
XENOCRATES, accidental death, xii. 157.
a grave and solemn man, iii. 154.
habit of meditation, viii. 156.
kind to a sparrow, vi. 156.
pupil of Plato, 154.
self-denial of, v. 155.
sold for his taxes, x. 157.
writings, his, ix. 156.
XENOPHANES, banished, 382.
buried his sons with his own hands, iv. 384.
doctrines, his, iii. 383.
wrote poems, iii. 383.
XENOPHON, banished by the Athenians, vii. 76.
called the Attic muse, xiv. 78.
conduct on death of his son, x. 77.
escape to Corinth, ix. 77.
first writer of memorabilia, iii. 75.
follower of Socrates, ii. 75.
friend of Cyrus, v. 75.
love of Clinias, iv. 75.
writings, his, xiii. 78.
ZALEUCUS, account of, _note_, 345.
ZENO, the Stoic, his abstinence, &c. xxiii. 269.
admires Diodorus, xx. 266.
anecdotes of him, xix. 266.
Antigonus respects him, viii. 261.
Athenians crown him, ix. 263.
disciples and works, xxxi. 273.
doctrines, xxxii. 273.
kills himself, xxvi. 270.
lectures in the Stoa or porch, vii. 261.
manner of reproving, xix. 265.
personal appearance, ii. 259.
pupil of Crates, iii. 259.
retiring disposition, xv. 264.
republic, his, xxviii. 271.
turn for investigation, xvii. 264.
his vices, xiii. 263.
writes about duty, xxi. 269.
writings, iv. 260.
ZENO, the Eleatic, adopted son of Parmenides, 386.
arrested for treason against Nearches, v. 387.
chief doctrines, viii. 388.
invented dialectics, iv. 387.
pounded to death in a mortar, v. 387.
ZOROASTER, his philosophy, _note_, 5.
LONDON: PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, DUKE STREET,
STAMFORD STREET, S.E., AND GREAT WINDMILL STREET, W.
Transcriber’s Note
The original of this text was not edited as carefully as it could have
been. As a result, for this e-text quite a number of changes have been
made. These are based on comparison with other editions of the same work
and with the original Greek text.
List of changes made:
Table of Contents, swapped positions of “Preface” and “Introduction”
Table of Contents, “Zenophon” changed to “Xenophon”
Page 7, “apophthegmns” changed to “apophthegms” (apophthegms in
enigmatical language)
Page 12, “Pyhrronean” changed to “Pyrrhonean” (the Pyrrhonean is
repudiated by many writers)
Page 14, “Focus” changed to “Phocus” (Phocus the Samian)
Page 16, “Bathydes” changed to “Bathycles” twice (of the name of
Bathycles / the son of Bathycles)
Page 31, “ursurping” changed to “usurping” (from usurping the tyranny)
Page 35, “his” changed to “her” (Pamphila says, in the second book of her
Commentaries)
Page 37, “Favorinus” changed to “Phavorinus” (as Phavorinus tells us)
Page 46, “Anacharis” changed to “Anacharsis” (Anacharsis the Scythian was
the son of Gnurus)
Page 51, “Ctesilius” changed to “Ctesibius” (Cratinus and Ctesibius)
Page 51, “Rhodamanthus” changed to “Rhadamanthus” (on Minos and
Rhadamanthus)
Page 53, “Sosilius” changed to “Sosibius” (as Sosibius the Lacedæmonian
says)
Page 55, “wiih” changed to “with” (Adorned with valour while alive)
Page 57, plus in 22 other places throughout the book, “Pharorinus”
changed to “Phavorinus”
Page 57, missing words “Ionic dialect.” added (and wrote in the Ionic
dialect.)
Page 60, “Phalerius” changed to “Phalereus” (as Demetrius Phalereus tells
us)
Page 61, “Metro” changed to “Metrodorus” (and Metrodorus, of Lampsacus)
Page 61, “Medison” changed to “Medism” (but also for Medism)
Page 63, “becaused” changed to “because” (because he enlarged his
principles)
Page 63, “Meætetus” changed to “Theætetus” (as Plato records in his
Theætetus)
Page 63, “Moresimachus” changed to “Mnesimachus” (to which idea,
Mnesimachus speaks)
Page 65, “Delian” changed to “Delium” (saved Xenophon in the battle of
Delium)
Page 66, “Crononian” changed to “Cranonian” (Scopas the Cranonian)
Page 67, repeated word “and” removed (and all such kind of follies)
Page 68, “Glauson” changed to “Glaucon” (he wrought upon Glaucon)
Page 68, “Glauernides” changed to “Glauconides” (and Glauconides said,
that)
Page 69, repeated word “it” removed (that it was not absurd to learn)
Page 69, “Augur” changed to “Auge” (Euripides, in his Auge)
Page 71 and following pages, “Melitus” changed to “Meletus” 7 times
Page 72, “Pittea” changed to “Pithus” (the son of Meletus, of Pithus)
Page 73, “Iystæus” changed to “Tyrtæus” (they said that Tyrtæus was out
of his wits)
Page 74, “Cereops” changed to “Cercops” (in his lifetime with Cercops)
Page 74, “Aphimenes” changed to “Amphimenes” (Amphimenes of Cos)
Page 74, “Salamis” changed to “Salarus” (Salarus of Priene)
Page 74, “Cellæus” changed to “Alcæus” (Alcæus and Anaxagoras)
Page 74, “Sosibrius” changed to “Sosibius” (Anaxagoras with Sosibius)
Page 74, “Timocrea” changed to “Timocreon” (Simonides with Timocreon)
Page 80, “Jelanges” changed to “Telauges” (the Telauges, and the Rhino)
Page 80, “Caramis” changed to “Carcinus” (Carcinus, the tragedian)
Page 82, “prefering” changed to “preferring” (by preferring one beauty to
the rest)
Page 84, “Aretes” changed to “Arete” (his daughter Arete)
Page 84, repeated word “a” removed (whether one takes a house)
Page 85, “reproched” changed to “reproached” (when some one reproached
him)
Page 89, “Annicerci” changed to “Annicerei” (some Annicerei, others
Theodorei)
Page 89, “Pyræbates” changed to “Paræbates” (the master of Paræbates)
Page 89, “Parætius” changed to “Panætius” (as Panætius also tells us)
Page 93, “Theodereans” changed to “Theodoreans” (The Theodoreans, as they
are called)
Page 95, “so” changed to “to” (Metrocles the Cynic, who was washing
leeks, said to him)
Page 95, “Rhœus” changed to “Rhœcus” (a Samian, the son of Rhœcus)
Page 95, “Musicial” changed to “Musical” (a treatise on Musical Composers)
Page 96, “Athenæas” changed to “Athenæus” (a physician, a pupil of
Athenæus)
Page 96, “Phistamus” changed to “Plistanus” (his successor was Plistanus
of Elis)
Page 96, “Philias” changed to “Phlius” (Asclepiades of Phlius)
Page 97, “may” changed to “many” (a great many arguments)
Page 98, “preplexing” changed to “perplexing” (Asking his horned
quibbles, and perplexing)
Page 98, “C” changed to “R” (unable to pronounce the R)
Page 100, “Therium” changed to “Thurii” (Clinomachus of Thurii)
Page 100, “Dippilus” changed to “Diphilus” (Diphilus of the Bosphorus)
Page 100, “Venites” changed to “Venetes” (Myrmex of the Venetes)
Page 102, “Syphon” changed to “Typhon” (where Typhon’s voice resounds)
Page 102, “Cnistippus” changed to “Aristippus” (the Aristippus or Callias)
Page 103, “Sophibus” changed to “Sophilus” (Sophilus the comic poet)
Page 103, “dicourse” changed to “discourse” (the whole discourse of this
Charinus)
Page 103, “Polititical” changed to “Political” (on Political Science)
Page 104, “Minexenus” changed to “Menexenus” (the Cephalus; the
Anaxiphemus; the Menexenus)
Page 105, “Simeas” changed to “Simias” (Simias was a Theban)
Page 105, “Theoprobidæ” changed to “Theopropidæ” (one of those who are
called Theopropidæ)
Page 106, “Cassandra” changed to “Cassandrea” (Eurylochus, of Cassandrea)
Page 107, “Nicorreon” changed to “Nicocreon” (at the court of Nicocreon)
Page 110, “Hyporicus” changed to “Hipponicus” (Hipponicus the Macedonian)
Page 110, “Hipporicus” changed to “Hipponicus” (Hipponicus gave Menedemus
two thousand drachmas)
Page 113, “Petone” changed to “Potone” (the son of Ariston and Perictione
or Potone)
Page 113, “Diopidas” changed to “Dropidas” (had a brother named Dropidas)
Page 114, “Conservations” changed to “Conversations” (the eighth book of
his Philosophical Conversations)
Page 114, “Petone” changed to “Potone” (a sister called Potone)
Page 116, “Alcinus” changed to “Alcimus” (as Alcimus says in his essays)
Page 117, “Alcinus” changed to “Alcimus” (And Alcimus speaks as follows)
Page 119, “Alcinus” changed to “Alcimus” (compared by Alcimus through
four books)
Page 120, “Deni” changed to “Dion” twice (being appeased by Dion / it was
Dion who sent the money)
Page 120, “Aristimenes” changed to “Aristomenes” (being appeased by Dion
and Aristomenes)
Page 120, “Helia” changed to “Helice” (drowned in Helice)
Page 121, “Thetas” changed to “Theotas” (suspected of exciting Dion and
Theotas)
Page 123, “Mesopis” changed to “Meropis” (Alexis says in his Meropis)
Page 123, “Analion” changed to “Ancylion” (And in his Ancylion, he says)
Page 123, “Pseudripobolimæus” changed to “Pseudypobolimæus” (Cratinas in
his Pseudypobolimæus, says)
Page 126, “Sothon” changed to “Sathon” (which he entitled Sathon)
Page 127, “Mysonianus” changed to “Myronianus” (But Myronianus, in his
Resemblances)
Page 128, “Cephiciades” changed to “Cephisiades” (the temple of the
Cephisiades)
Page 128, “Phreanian” changed to “Phrearrian” (Archestratus the
Phrearrian)
Page 128, “Challidian” changed to “Chollidian” (Philip the Chollidian)
Page 128, “Ademantus” changed to “Adimantus” (shall belong to my son
Adimantus)
Page 128, “Sychon” changed to “Tychon” (My slaves Tychon, Bictas)
Page 128, “Tozthenes” changed to “Sosthenes” (My executors shall be
Sosthenes)
Page 130, “Alexander” changed to “Alexamenus” (Alexamenus, a native of
Styra)
Page 130, “at” changed to “as” (the other is as it were tentative)
Page 131, “Clitiphon” changed to “Clitophon” (the Menexenus, the
Clitophon, the Epistles)
Page 131, “Hippiastro” changed to “Hippias too” (and Protagoras, Hippias
too)
Page 134, “Meætetus” changed to “Theætetus” (The Theætetus, or Knowledge)
Page 135, “Aristodemns” changed to “Aristodemus” (one letter to
Aristodemus)
Page 135, “Chilidon” changed to “Chelidon” (the Demodorus; the Chelidon;
the Seventh;)
Page 139, “lives” changed to “live” (those which live in the water)
Page 142, “Lacædemon” changed to “Lacedæmon” (in Lacedæmon and Macedonia)
Page 152, “aud” changed to “and” (paralysis, and sent to)
Page 153, “Amartynus” changed to “Amartyrus” (an Essay addressed to
Amartyrus)
Page 155, “Myornianus” changed to “Myronianus” (as Myronianus tells us in
his Similitudes)
Page 156, “Archidemus” changed to “Archedemus” (the Archedemus, or an
essay on Justice)
Page 157, “Spuesippus” changed to “Speusippus” (He succeeded Speusippus)
Page 162, “Meætetus” changed to “Theætetus the poet wrote thus about him”
(Theætetus the poet wrote thus about him)
Page 167, “Aleximes” changed to “Alexinus” (a certain dialectician, a
pupil of Alexinus)
Page 167, “Callecrates” changed to “Callicrates” (that of Archecrates and
Callicrates)
Page 168, “Aristi” changed to “Aristo” (Aristo, the Chian)
Page 168, “Mydea” changed to “Myrlea” (Cleochares of Myrlea)
Page 169, “Alcymeus” changed to “Alcyoneus” (the birthday of Alcyoneus)
Page 174, “Eretosthenes” changed to “Eratosthenes” (they relate that
Eratosthenes said)
Page 176, “Proconnesas” changed to “Proconnesus” (he was a native of
Proconnesus)
Page 179, “logoædical” changed to “logaœdical” (lines in logaœdical
Archebulian metre)
Page 183, “Demophelus” changed to “Demophilus” (his prosecutor was
Demophilus)
Page 184, “Calumia” changed to “Calauria” (Demosthenes died in Calauria)
Page 184, “Calisthenes” changed to “Callisthenes” (the conspiracy of
Callisthenes against Alexander)
Page 186, “Aubracis” changed to “Ambracis” (Ambracis shall have her
liberty)
Page 186, “where-ever” changed to “wherever” (wherever else they think
fit)
Page 188, “is” changed to “his” (and his answer was)
Page 193, “incoporeal” changed to “incorporeal” (something which has an
incorporeal species)
Page 194, “his” changed to “her” (as Pamphila asserts in the
thirty-second book of her Commentaries)
Page 194, “Menandar” changed to “Menander” (he was the tutor of Menander)
Page 195, “Tyrtanius” changed to “Tyrtamus” (His name had originally been
Tyrtamus)
Page 196, “Phalerius” changed to “Phalereus” (by the assistance of
Demetrius Phalereus)
Page 199, repeated word “Natural” removed (Problems in Natural History)
Page 199, “Astyceron” changed to “Astycreon” (Letters to Astycreon,
Phanias, and Nicanor)
Page 200, “Callenus” changed to “Callinus” (Neleus, Strato, Callinus,
Demotimus)
Page 201, “Donar” changed to “Donax” (and Donax to Neleus)
Page 201, “Eulius” changed to “Eubius” (I order Eubius to be sold)
Page 202, “Thrasos” changed to “Thasos” (Lysistratus of Thasos)
Page 202, “dilligence” changed to “diligence” (in the diligence with
which he applied himself)
Page 204, “Innesigenes” changed to “Mnesigenes” (Aristides, Mnesigenes,
Hippocrates)
Page 204, “Olympicus” changed to “Olympichus” (let Iræus calculate with
Olympichus)
Page 204, “Ausinias” changed to “Aminias” (with Olympichus and Aminias)
Page 204, “Philoreatos” changed to “Philocrates” (Philocrates, the son of
Tisamenus)
Page 205, “saying” changed to “sayings” (Another of his sayings was)
Page 206, repeated word “in” removed (all that I have in the city)
Page 207, “Amplicon” changed to “Amphion” (and Ariston, and Amphion, and
Lycon)
Page 208, “Micras” changed to “Micrus” twice (Micrus I hereby present
with his freedom / I also hereby emancipate the mother of Micrus)
Page 208, “Menedora” changed to “Menodora” (four minæ, and Menodora)
Page 208, “to” changed to “too” (in this respect too he deserves)
Page 211, “Antiphones” changed to “Antiphanes” (on Antiphanes, one;)
Page 212, “Colatia” changed to “Calatia” (the sixth was a native of
Calatia)
Page 212, “Euthyræ” changed to “Erythræ” (the twelfth was a grammarian of
Erythræ)
Page 212, “Bythinian” changed to “Bithynian” (the thirteenth was a
Bithynian)
Page 212, “Pamotus” changed to “Panætius” (Panætius of Rhodes)
Page 212, “unsubtantial” changed to “unsubstantial” (Fought o’er a tomb
and unsubstantial shade)
Page 215, “Aretodorus” changed to “Autodorus” (Autodorus the Epicurean
reproaches him)
Page 215, “Spentharus” changed to “Spintharus” (as some say Spintharus)
Page 216, “Panculus” changed to “Pancalus” (they formed the name of
Pancalus)
Page 216, “Nisius” changed to “Hicesius” (a physician, a pupil of
Hicesius)
Page 219, “Philosphers” changed to “Philosophers” (his treatise on the
Philosophers)
Page 223, missing word “an” added (an essay on Telemachus)
Page 224, “Tresius” changed to “Hicesius” (the son of Hicesius, a
money-changer)
Page 224, “Perdalus” changed to “Pordalus” (he himself, in his Pordalus)
Page 225, “Polymeter” changed to “Polyeuctus” (Polyeuctus, the orator)
Page 225, “Æschorion” changed to “Æschrion” (Lysanias, the son of
Æschrion)
Page 231, “Ægesilaus” changed to “Agesilaus” (if Agesilaus and
Epaminondas are)
Page 233, “Calisthenes” changed to “Callisthenes” (the happiness of
Callisthenes)
Page 239, “Thelian” changed to “Melian” (Diagoras the Melian)
Page 244, “belong” changed to “belongs” (everything belongs to the wise)
Page 245, “Philistus” changed to “Philiscus” (not rather the work of
Philiscus)
Page 245, “Circe” changed to “crier” (when the crier asked him)
Page 247, missing word “art” added (Since you alone did teach to men the
art)
Page 247, “Œdippus” changed to “Œdipus” (the Chrysippus, and the Œdipus)
Page 247, “Solmæus” changed to “Tolmæus” (the Beggar; the Tolmæus; the
Leopard)
Page 248, “Sicymian” changed to “Sicyonian” (The second was a Sicyonian)
Page 249, “Osnesicritus” changed to “Onesicritus” (Onesicritus is called
by some authors)
Page 249, “Clocus” changed to “Clœus” (Hegesæus of Sinope, who was
nicknamed Clœus)
Page 254, “Theomentus” changed to “Theombrotus” (His pupils were
Theombrotus and Cleomenes)
Page 257, “Celotes” changed to “Colotes” (a disciple of Colotes of
Lampsacus)
Page 259, “Innaseas” changed to “Mnaseas” (Zeno was the son of Mnaseas)
Page 260, “Priscanactium” changed to “Peisianactium” (colonnade which is
called the Peisianactium)
Page 262, “Innaseas” changed to “Mnaseas” (Since Zeno the son of Mnaseas)
Page 263, “Innaseas” changed to “Mnaseas” (Zeno, the son of Mnaseas, the
Cittiæan)
Page 263, “Acharnæs” changed to “Acharnæ” (Medon of Acharnæ)
Page 263, “Mecythus of Sypalyttas” changed to “Micythus of Sypalettus”
(Micythus of Sypalettus, and Dion)
Page 264, “simdapsus” changed to “skindapsus” (Likewise her mind was less
than a skindapsus.)
Page 265, “coni” changed to “coin” (well-formed like the coin)
Page 265, “tessedrachmas” changed to “tetradrachmas” (he likened to the
Attic tetradrachmas)
Page 268, “perssn” changed to “person” (why he was the only person)
Page 269, “entertaiments” changed to “entertainments” (in entertainments
of that kind)
Page 270, “sumits” changed to “summits” (The summits of Olympus)
Page 271, “Innaseas” changed to “Mnaseas” (his father Mnaseas often came
to Athens)
Page 272, “Hesophila” changed to “Herophila” (the sixth was a physician
of Herophila), although it is possible “a Herophilean physician”, i.e. a
follower of Herophilus, is intended here.
Page 273, “Halcymeus” changed to “Halcyoneus” (to whose son, Halcyoneus,
he also acted)
Page 273, “Theles” changed to “Thebes” (Philonides, of Thebes)
Page 274, “Posidorus” changed to “Posidonius” (Diogenes, the Babylonian;
and Posidonius)
Page 274, “Archidemus” changed to “Archedemus” (Chrysippus, and
Archedemus, and Eudromus)
Page 275, “coversant” changed to “conversant” (which is conversant with
rules and tests)
Page 279, “Boethius” changed to “Boethus” (For Boethus leaves a great
many criteria)
Page 279, “Archidemus” changed to “Archedemus” (so it is laid down by
Archedemus)
Page 282, “deificiences” changed to “deficiencies” (of attributes and
deficiencies)
Page 291, “Archidemus” changed to “Archedemus” (And Archedemus defines it)
Page 297, “exite” changed to “excite” (do not excite any inclination)
Page 306, “Chrysyppus” changed to “Chrysippus” (Another doctrine of
Chrysippus)
Page 306, “Thrasmides” changed to “Thrasonides” (Accordingly, that
Thrasonides)
Page 316, “sone” changed to “some” (some of them are shakings)
Page 318, “Scion” changed to “Siren” (surnamed the Siren)
Page 320, “Scayon” changed to “Scazon” (a jesting epigram on him in
Scazon iambics)
Page 326, “Innesistratus” changed to “Mnesistratus” (Once, when
Mnesistratus accused him)
Page 328, “Dioles” changed to “Diocles” (as Diocles reports)
Page 328, “Cryxippus” changed to “Crypsippus” (Carneades called him
Crypsippus)
Page 330, “Aristocrea” changed to “Aristocreon” (the sons of his sister,
Aristocreon and Philocrates)
Page 330, “heirophant” changed to “hierophant” (the hierophant reveals
them)
Page 331, repeated word “a” removed (there is then a head that you have
not got)
Page 333, “Sosigines” changed to “Sosigenes” (addressed to Sosigenes and
Alexander)
Page 333, “Panthorides” changed to “Panthoides” (Ambiguous Expressions,
by Panthoides)
Page 333, “Agatha” changed to “Agathon” (an essay to Agathon)
Page 334, “Meliager” changed to “Meleager” twice (addressed to Meleager /
addressed also to Meleager)
Page 334, “hyopthethical” changed to “hypothetical” (of hypothetical
reasoning to serve as an Introduction)
Page 334, missing word “to” added (an introduction to Fallacy, addressed
to Aristocreon)
Page 335, “Oretis” changed to “Outis” (an essay on the Argument Outis)
Page 340, “maner” changed to “manner” (writes in the following manner)
Page 341, “Scopeadæ” changed to “Scopiadæ” (the poem called the Scopiadæ)
Page 343, “then” changed to “them” (allowed his disciples to eat them)
Page 353, “Innesimachus” changed to “Mnesimachus” (And Mnesimachus says
in his Alcmæon)
Page 353, “Austophon” changed to “Aristophon” (Aristophon says in his
Pythagorean)
Page 354, “Cortona” changed to “Crotona” (at the house of Milo, of
Crotona)
Page 356, “Sarapian” changed to “Sarapion” (Heraclides, the son of
Sarapion)
Page 356, “Phythagoras” changed to “Pythagoras” (Should you Pythagoras’
doctrine wish to know)
Page 357, “Echurates” changed to “Echecrates” (and Echecrates, and Diodes)
Page 359, “Jelanges” changed to “Telauges” (Now Telauges and Theano we
have mentioned)
Page 360, “Jelanges” changed to “Telauges” twice (But Telauges, the son
of Pythagoras / the letter of Telauges)
Page 362, missing section number “VI.” added in what seemed to be the
appropriate place for it (VI. The case of the dead woman)
Page 364, “κοουφῆς” changed to “κορυφῆς” (Ἀκροτάτης κορυφῆς τύμβος ἄκρος
κατέχει.)
Page 369, “Innesagoras” changed to “Mnesagoras” (the son of Mnesagoras)
Page 369, “Orellus” changed to “Ocellus” (the descendants of Ocellus)
Page 373, “Octacteris” changed to “Octaeteris” (the treatise called the
Octaeteris)
Page 373, “Mansolus” changed to “Mausolus” (he also went to the court of
Mausolus)
Page 373, “Nichomachus” changed to “Nicomachus” (Nicomachus, the son of
Aristotle)
Page 374, “Sicilist” changed to “Siciliot” (the third, a Siciliot, a son
of Agathocles)
Page 376, “Heraceon” changed to “Heracion” (the son of Blyson, or, as
some say, of Heracion)
Page 381, “Phaleruus” changed to “Phalereus” (Demetrius Phalereus also
mentions him)
Page 381, “Scythenus” changed to “Scythinus” (Scythinus, an iambic poet)
Page 382, “Zande” changed to “Zancle” (lived at Zancle, in Sicily)
Page 383, “Anaxemander” changed to “Anaximander” (a contemporary of
Anaximander)
Page 384, “Diochartes” changed to “Diochaetes” (and Diochaetes the
Pythagorean)
Page 386, “Ithageses” changed to “Ithagenes” (a Samian, and the son of
Ithagenes)
Page 386, “Telentagoras” changed to “Teleutagoras” (he was by nature the
son of Teleutagoras)
Page 396, “Artmography” changed to “Actinography” (Actinography, or a
discussion on Rays of Light)
Page 389, “resistence” changed to “resistance” (according to the
resistance of the centre)
Page 396, “Rythm” changed to “Rhythm” (A treatise on Rhythm and Harmony)
Page 397, “Prodicas” changed to “Prodicus” twice (He, and Prodicus of
Ceos / Prodicus had a very powerful voice)
Page 398, “Allidomas” changed to “Alcidamas” (but Alcidamas says that)
Page 405, “Memenius” changed to “Numenius” (Numenius is the only writer
who asserts)
Page 405, “Epianus” changed to “Epicurus” (was the master of Epicurus)
Page 407, “antethetical” changed to “antithetical” (antithetical force of
words)
Page 409, “Phyrrho” changed to “Pyrrho” (Pyrrho lays down in the
following manner)
Page 414, “iotellect” changed to “intellect” (either sense or intellect)
Page 414, “dawn” changed to “down” (those opinions which are laid down
previously)
Page 422, “Cercipes” changed to “Cercopes” (through the forum of the
Cercopes)
Page 423, “Nilolochus” changed to “Nicolochus” (Nicolochus of Rhodes)
Page 423, “Pracylus” changed to “Praylus” (Praylus of the Troas)
Page 423, “Xeuxippus” changed to “Zeuxippus” (Zeuxippus Polites)
Page 423, “Gonicpus” changed to “Goniopus” (Zeuxis Goniopus)
Page 423, “Theodos” changed to “Theodas” (Theodas, of Laodicea)
Page 424, “had Colonis and” changed to “had colonised” (as the Athenians
had colonised Samos)
Page 425, “Inus” changed to “Mus” (a slave, whose name was Mus)
Page 425, repeated word “as” removed (well as one of his brothers)
Page 425, “Leontius” changed to “Leonteus” (Themista, the wife of
Leonteus)
Page 426, “Marmaricem” changed to “Marmarium” (and among them Marmarium)
Page 427, “nicnamed Lerocrates” changed to “nicknamed Lerocritus”
(Democritus, he nicknamed Lerocritus)
Page 427, “friend” changed to “friends” (his friends who were so numerous)
Page 427, “Inus” changed to “Mus” (the one whom I have mentioned already,
named Mus)
Page 428, “his” changed to “is” (among whom is Apollodorus)
Page 430, “sucessors” changed to “successors” (my immediate successors
hand it down)
Page 431, “Inus” changed to “Mus” (Of my slaves, I hereby emancipate Mus)
Page 432, “Bates” changed to “Batis” (he gave his sister Batis in
marriage)
Page 432, “Leontius” changed to “Leonteus” (There was also Leonteus, of
Lampsacus)
Page 433, “Chæridemus” changed to “Chæredemus” (the Chæredemus, a
treatise on the Gods)
Page 433, “Hegesiana” changed to “Hegesianax” (the Hegesianax; four
essays on Lives)
Footnote 8, “diety” changed to “deity” (the national deity of the Ionians)
Footnote 31, “μιμογράφον” changed to “μιμογράφου” (The Greek is τοῦ
μιμογράφου.)
Footnote 31, “μῖμιοι” changed to “μῖμοι” (μῖμοι σπουδαίων)
Footnote 80, “Euripid” changed to “Euripides” (the Antiope of Euripides)
Footnote 82, “adversariese” changed to “adversaries” (knocked down his
adversaries)
Footnote 108, missing word “of” added (which Ovid puts into the mouth of
Pythagoras); “Jononis” changed to “Junonis” (templo Junonis in Argis)
Footnote 111, “Challidian” changed to “Chalcidian” (towns of Chalcidian
origin)
Footnote 119, “Linæan” changed to “Lenæan” (the second or Lenæan
festivals)
Footnote 127, “Valchenær” changed to “Valckenær” (Valckenær conjectures)
Footnote 143, “Trachinæ” changed to “Trachiniæ” (the Trachiniæ of
Sophocles)
Index entry, “Alemæon” changed to “Alcmæon”
Index entry under Ariston, “Scion” changed to “Siren”
Index entry, “Arnicereans” changed to “Annicereans” and moved to the
correct alphabetical position
Index entry under Bias, “Priam” changed to “Priene”
Index entry, “Clido” changed to “Chilo”
Index entry, “Endoxus” changed to “Eudoxus”
Index entry, “Gynosophistæ” changed to “Gymnosophistæ”
Index entry under Plato, “Alcinus” changed to “Alcimus”
Index entry, “Thesmopheria” changed to “Thesmophoria”
Index entry, “Zaleneus” changed to “Zaleucus”
Greek ς, when not at the end of a word, has been normalised to σ.
Punctuation and accents have been amended without note as have æ/œ
ligature substitutions. Where there was any doubt the text is left as
printed; any remaining errors are as they appeared in the original.