XVIII. Such was Theodorus, and such were his circumstances and opinions. But at last he went away to Cyrene, and lived there with Megas, being treated by him with the greatest distinction. And when he was first driven away from Cyrene, he is reported to have said very pleasantly, “You do wrong, O men of Cyrene, driving me from Africa to Greece.”
XIX. But there were twenty different people of the name of Theodorus. The first was a Samian, the son of Rhœcus; he it was who advised the putting of coals under the foundations of the temple of Diana at Ephesus; for as the ground was very swampy, he said that the coals, having got rid of their ligneous qualities, would retain their solidity in a way that could not be impaired by water. The second was a Cyrenean, a geometrician, and had Plato for one of his pupils. The third was the philosopher whom we have been describing. The fourth was an author who wrote a very remarkable treatise on the art of exercising the voice. The fifth was a man who wrote a treatise on Musical Composers, beginning with Terpander. The sixth was a Stoic. The seventh was the historian of Rome. The eighth was a Syracusan, who wrote an Essay on Tactics. The ninth was a citizen of Byzantium, who was a political orator. The tenth was another orator, who is mentioned by Aristotle in his Epitome of the Orators. The eleventh was a Theban, a statuary. The twelfth was a painter, who is mentioned by Polemo. The thirteenth was also a painter, who is spoken of by Menodotus. The fourteenth was an Ephesian, a painter, mentioned by Theophanes in his Essay on Painting. The fifteenth was an epigrammatic poet. The sixteenth wrote an essay on Poets. The seventeenth was a physician, a pupil of Athenæus. The eighteenth was a Chian, a Stoic philosopher. The nineteenth was a citizen of Miletus, another Stoic. The twentieth was a tragic poet.
LIFE OF PHÆDO.
I. Phædo the Elean, one of the Eupatridæ, was taken prisoner at the time of the subjugation of his country, and was compelled to submit to the vilest treatment. But while he was standing in the street, shutting the door, he met with Socrates, who desired Alcibiades, or as some say, Crito, to ransom him. And after that time he studied philosophy as became a free man. But Hieronymus, in his essay on suspending one’s judgment, calls him a slave.
II. And he wrote dialogues, of which we have genuine copies; by name—Zopyrus, Simon, and Nicias (but the genuineness of this one is disputed); Medius, which some people attribute to Æschines, and others to Polyænus; Antimachus, or the Elders (this too is a disputed one); the Scythian discourses, and these, too, some attribute to Æschines.
III. But his successor was Plistanus of Elis; and the next in succession to him were Menedemus of Eretria, and Asclepiades of Phlius, who came over from Stilpo. And down to the age of these last, they were called the Eliac school; but after the time of Menedemus, they were called the Eretrians. And we will speak of Menedemus hereafter, because he was the founder of a new sect.
LIFE OF EUCLIDES.
I. Euclides was a native of Megara on the Isthmus, or of Gela, according to some writers, whose statement is mentioned by Alexander in his Successions. He devoted himself to the study of the writings of Parmenides; and his successors were called the philosophers of the Megaric school; after that they were called the Contentious school, and still later, the Dialecticians, which name was first given to them by Dionysius the Carthaginian; because they carried on their investigations by question and answer. Hermodorus says that after the death of Socrates, Plato and the other philosophers came to Euclides, because they feared the cruelty of the tyrants.
II. He used to teach that the chief good is unity; but that it is known by several names; for at one time people call it prudence; at another time God; at another time intellect, and so on. But everything which was contrary to good, he discarded, denying its existence. And the proofs which he used to bring forward to support his arguments, were not those which proceed on assumptions, but on conclusions. He also rejected all that sort of reasoning which proceeds on comparison, saying that it must be founded either on things which are like, or on things which are unlike. If on things which are like, then it is better to reason about the things themselves, than about those which resemble them; and if on things which are unlike, then the comparison is quite useless. And on this account Timon uses the following language concerning him, where he also attacks all the other philosophers of the Socratic school:—