[269]. Strom. xxxi. p. 22. He assumes an early corruption of N into M. As Apollodoros gave the Athenian archon, and not the Olympiad, we might with more probability suppose a confusion due to two archons having the same name.
[270]. As Elea was founded by the Phokaians six years after they left Phokaia (Herod. i. 164 sqq.) its date is just 540-39 B.C. Cf. the way in which Apollodoros dated Empedokles by the era of Thourioi ([§ 98]).
[271]. Bergk (Litteraturgesch. ii. p. 418, n. 23) took φροντίς here to mean the literary work of Xenophanes, but it is surely an anachronism to suppose that at this date it could be used like the Latin cura.
[272]. It was certainly another poem; for it is in hexameters while the preceding fragment is in elegiacs.
[273]. Xenophanes, fr. 7 (above, p. 124, [n. 265]); Herakleitos, frs. [16], [17] (below, p. [147]).
[274]. Diog. ix. 21 (R. P. 96 a).
[275]. Diog. ix. 18 (R. P. 96). The use of the old name Zankle, instead of the later Messene, points to an early source for this statement—probably the elegies of Xenophanes himself.
[276]. Diog. ix. 18 (R. P. 97) says αὐτὸς ἐρραψῴδει τὰ ἑαυτοῦ, which is a very different thing. Nothing is said anywhere of his reciting Homer, and the word ῥαψῳδεῖν is used quite loosely for “to recite.” Gomperz’s imaginative picture (Greek Thinkers, vol. i. p. 155) has no further support than this single word. Nor is there any trace of Homeric influence in the fragments. They are in the usual elegiac style.
[277]. The statement is justly suspected by Hiller (Rh. Mus. xxxiii. p. 529) to come from Lobon of Argos, who provided the Seven Wise Men, Epimenides, etc., with stichometric notices, all duly recorded in Diogenes. Even if true, however, it proves nothing.
[278]. Arist. Rhet. Β, 26. 1400 b 5 (R. P. 98 a). Anecdotes like this are really anonymous. Plutarch transfers the story to Egypt (P. Ph. Fr. p. 22, § 13), and others tell it of Herakleitos. It is hardly safe to build on such a foundation.