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7 Strabo, xiii. 610; Diodor. xvi. 52. It appears that Aristotle incurred censure, even from contemporary rivals, for this marriage with Pythias. On what ground we cannot exactly make out (Aristokles ap. Eusebium Prćp. Ev. xv. 2), unless it be from her relationship to Hermeias. She died long before Aristotle, but he mentions her in his will in terms attesting the constant affection which had reigned between them until her death. Aristotle thought it right to reply to the censure in one of his letters to Antipater.

Aristokles (ap. Euseb. Prćp. Ev. xv. 2) says that Aristotle did not marry Pythias until after the death of Hermeias, when she was compelled to save herself by flight, and was in distress and poverty.

Mr. Blakesley (Life of Aristotle, p. 36) and Oncken (Die Staatslehre des Aristoteles, p. 158) concur in thinking that the departure of Aristotle from Athens had nothing to do with the death of Plato, but was determined by the capture of Olynthus, and by the fear and dislike of Philip which that event engendered at Athens.

But the fact that Xenokrates left Athens along with Aristotle disproves this supposition, and proves that the death of Plato was the real cause.

8 Diog. Laert. v. 7–8. Diodorus ascribes this proceeding to Mentor the Rhodian: Strabo, to his brother Memnon. I think Diodorus is right. A remarkable passage in the Magna Moralia (genuine or spurious) of Aristotle, seems to me to identify the proceeding with Mentor (Aristot. Magn. Mor. i. 35, p. 1197, b. 21; as also the spurious second book of the konomica, p. 1351, a. 33).

9 It was probably during this period that Aristotle introduced to Alexander his friend the rhetor Theodektęs of Phasęlis. Alexander took delight in the society of Theodektęs, and testified this feeling, when he conquered Phasęlis, by demonstrations of affection and respect towards the statue of the rhetor, who had died during the intervening years ἀποδιδοὺς τιμὴν τῇ γενομένῃ δι Ἀριστοτέλην καὶ φιλοσοφίαν ὁμιλίᾳ πρὸς τὸν ἄνδρα (Plutarch, Alex. c. 17).

10 It is to this period of Aristotles life that the passage extracted from his letters in Demetrius (so-called περὶ Ἑρμηνείας) refers. ὡς Ἀριστοτέλης φησίν ἐγὼ ἐκ μὲν Ἀθηνῶν εἰς Στάγειρα ἦλθον διὰ τὸν βασιλέα τὸν μέγαν, ἐκ δὲ Σταγείρων εἰς Ἀθήνας διὰ τὸν χειμῶνα τὸν μέγαν s. 29.

We shall hardly consider this double employment of the epithet μέγαν as an instance of that success in epistolary style, which Demetrius ascribes to Aristotle (s. 239); but the passage proves Aristotles visits both to Stageira and to Athens. The very cold winters of the Chalkidic peninsula were severely felt by the Greeks (Plato Symposion, p. 220), and may well have served as motive to Aristotle for going from Stageira to Athens.

11 Ammonius, Vit. Aristot. See the curious statements given by Dion Chrysostom, out of the epistles of Aristotle; Orat. ii. p. 100, xlvii. p. 225, Reiske.

Respecting the allusions made in these statements to various persons who were reluctant to return out of the separate villages into the restored city, compare what Xenophon says about the διοίκισις, and subsequent restitution, of Mantineia; Hellenica, v. 2, 1–8, vi. 5, 3–6.

12 Plutarch, Alexander, c. 7. What Plutarch calls the Nymphćum, is considered by Stahr (Aristotelia, i. p. 93 n.) to be probably the same as what Pliny denominates the Museum at Stageira (N. H. xvi. c. 23); but Zeller (p. 23, n.), after Geier, holds that Mieza lay S.W. of Pella, in Emathia, far from Stageira. Plutarch seems to imply that Aristotle was established along with Alexander at Meiza by Philip.

Compare, for these facts of the biography of Aristotle, Stahr, Aristotelia, Part I., pp. 86–94, 103–106.

I conceive that it was during this residence in Macedonia and at Pella, that Aristotle erected the cenotaph in honour of Hermeias, which is so contemptuously derided by the Chian poet Theokritus in his epigram, Diog. L. v. 11. The epigram is very severe on Aristotle, for preferring Pella to the Academy as a residence; ascribing such preference to the exigencies of an ungovernable stomach.

In 336 B.C. Alexander became king of Macedonia, and his vast projects for conquest, first of Persia, next of other peoples known and unknown, left him no leisure for anything but military and imperial occupations. It was in the ensuing year (335 B.C. when the preparations for the Persian expedition were being completed, ready for its execution in the following spring, that Aristotle transferred his residence to Athens. The Platonic philosophical school in which he had studied was now conducted by Xenokrates as Scholarch, having passed at the death of Plato, in 347 B.C., to his nephew Speusippus, and from the latter to Xenokrates in 339 B.C. Aristotle established for himself a new and rival school on the eastern side of Athens, in the gymnasium attached to the temple of Apollo Lykeius, and deriving from thence the name by which it was commonly known the Lykeium. In that school, and in the garden adjoining, he continued to lecture or teach, during the succeeding twelve years, comprising the life and the brilliant conquests of Alexander. Much of his instruction is said to have been given while walking in the garden, from whence the students and the sect derived the title of Peripatetics. In the business of his school and the composition of his works all his time was occupied; and his scholars soon became so numerous that he found it convenient to desire them to elect from themselves every ten days a rector to maintain order, as Xenokrates had already done at the Academy.13 Aristotle farther maintained correspondence, not merely with Alexander and Antipater but also with Themison, one of the princes of Cyprus, as Isokrates had corresponded with Nikokles, and Plato with Dionysius of Syracuse.14

13 Diog. L. v. 4. Brandis notes it as a feature in Aristotles character (p. 65), that he abstained from meddling with public affairs at Athens. But we must remember, that, not being a citizen of Athens, Aristotle was not competent to meddle personally. His great and respected philosophical competitor, Xenokrates (a non-citizen or metic as well as he), was so far from being in a condition to meddle with public affairs, that he was once even arrested for not having paid in due season his μετοίκιον, or capitation-tax imposed upon metics. He was liberated, according to one story, by Lykurgus (Plutarch, Vit. x. Oratt. p. 842); according to another story (seemingly more probable), by Demetrius Phalereus (Diog. La. iv. 14). The anonymous life of Aristotle published by Robbe (Leyden, 1861, p. 3), takes due notice of Aristotles position at Athens as a metic.

14 Aristotle addressed to Themison a composition now lost, but well known in antiquity, called Προτρεπτικός. It was probably a dialogue; and was intended as an encouragement to the study of philosophy. See Rose, Aristot. Pseud. pp. 69–72, who gives a very interesting fragment of it out of Stobćus.

We have the titles of two lost works of Aristotle Περὶ Βασιλείας, and Ἀλέξανδρος, ἢ ὑπὲρ ἀποίκων (or ἀποικιῶν). Both seem to have been dialogues. In one, or in both, he gave advice to Alexander respecting the manner of ruling his newly acquired empire in Asia; and respecting the relations proper to be established between Hellenes and native Asiatics (see Rose, Arist. Pseud. pp. 92–96; Bernays, Die Dialoge des Aristot. pp. 51–57).

In June, 323 B.C., occurred the premature and unexpected decease of the great Macedonian conqueror, aged 32 years and 8 months, by a violent fever at Babylon. So vast was his power, and so unmeasured his ambition, that the sudden removal of such a man operated as a shock to the hopes and fears of almost every one, both in Greece and Asia. It produced an entire change in the position of Aristotle at Athens.

To understand what that position really was, we must look at it in connection with his Macedonian sympathies, and with the contemporaneous political sentiment at Athens. It was in the middle of the year 335 B.C., that Alexander put down by force the revolt of the Thebans, took their city by assault, demolished it altogether (leaving nothing but the citadel called Kadmeia, occupied by a Macedonian garrison), and divided its territory between two other Botian towns. Immediately after that terror-striking act, he demanded from the Athenians (who had sympathized warmly with Thebes, though without overt acts of assistance) the surrender of their principal anti-Macedonian politicians. That demand having been refused, he at first prepared to extort compliance at the point of the sword, but was persuaded, not without difficulty, to renounce such intention, and to be content with the voluntary exile of Ephialtes and Charidemus from Athens. Though the unanimous vote of the Grecian Synod at Corinth constituted him Imperator, there can be no doubt that the prevalent sentiment in Greece towards him was that of fear and dislike; especially among the Athenians, whose dignity was most deeply mortified, and to whom the restriction of free speech was the most painful.15

15 See History of Greece, chap. xci. pp. 18, 41, 64.

Now it was just at this moment (in 335 B.C.) that Aristotle came to Athens and opened his school. We cannot doubt that he was already known and esteemed as the author of various published writings. But the prominent mark by which every one now distinguished him, was, that he had been for several years confidential preceptor of Alexander, and was still more or less consulted by that prince, as well as sustained by the friendship of Antipater, viceroy of Macedonia during the kings absence. Aristotle was regarded as philo-Macedonian, and to a certain extent, anti-Hellenic the sentiment expressed towards him in the unfriendly epigram of the contemporary Chian poet Theokritus.16 His new school, originally opened under the protection and patronage of Alexander and Antipater, continued to be associated with their names, by that large proportion of Athenian citizens who held anti-Macedonian sentiments. Alexander caused the statue of Aristotle to be erected in Athens,17 and sent to him continual presents of money, usefully employed by the philosopher in the prosecution of his physical and zoological researches,18 as well as in the purchase of books. Moreover, Aristotle remained in constant and friendly correspondence with Antipater, the resident viceroy at Pella,19 during the absence of Alexander in Asia. Letters of recommendation from Aristotle to the Macedonian rulers were often given and found useful: several of them were preserved and published afterwards. There is even reason to believe that the son of Antipater Kassander, afterwards viceroy or king of Macedonia, was among his pupils.20

16 Diog. L. v. 11.

Ἑρμίου εὐνούχου ἤδ Εὐβούλου ἅμα δούλου Σῆμα κενὸν κενόφρων τεῦξεν Ἀριστοτέληςˇ Ὃς διὰ τὴν ἀκρατῆ γαστρὸς φύσιν εἴλετο ναίειν Ἀντ Ἀκαδημείας Βορβόρου ἐν προχοαῖς.

Cf. Plutarch, De Exilio, p. 603.

17 Stahr, Aristotelia, vol. ii. p. 290.

18 Athenćus, ix. 398; Pliny, H. N. viii. c. 16. Athenćus alludes to 800 talents as having been given by Alexander to Aristotle for this purpose. Pliny tells us that Alexander put thousands of men at his service for enquiry and investigation. The general fact is all that we can state with confidence, without pretending to verify amounts.

19 Vit. Aristotelis, Leyden, 1861, Robbe, pp. 4–6; Aristokles ap. Eusebium Prćp. Evang. xv. 2. Respecting the Epistles of Aristotle, and the collection thereof by Artemon, see Rose, Aristoteles Pseudepigr. pp. 594–598.

20 We may infer this fact from the insulting reply made by Alexander, not long before his death, to Kassander, who had just then joined him for the first time at Babylon, having been sent by Antipater at the head of a reinforcement. Some recent comers from Greece complained to Alexander of having been ill-used by Antipater. Kassander being present at the complaint, endeavoured to justify his father and to invalidate their testimony, upon which Alexander silenced him by the remark that he was giving a specimen of sophistical duplicity learnt from Aristotle. Ταῦτα ἐκεῖνα σοφίσματα τῶν Ἀριστοτέλους εἰς ἑκάτερον τῶν λόγων, οἰμωξομένων, ἂν καὶ μικρὸν ἀδικοῦντες τοὺς ἀνθρώπους φανῆτε (Plutarch, Alex. 74).

I have recounted elsewhere how the character of Alexander became gradually corrupted by unexampled success and Asiatic influences;21 how he thus came to feel less affection and esteem for Aristotle, to whom he well knew that his newly acquired imperial and semi-divine pretensions were not likely to be acceptable; how, on occasion of the cruel sentence passed on Kallisthenes, he threatened even to punish Aristotle himself, as having recommended Kallisthenes, and as sympathizing with the same free spirit; lastly, how Alexander became more or less alienated, not only from the society of Hellenic citizens, but even from his faithful viceroy, the Macedonian Antipater. But these changed relations between Aristotle and Alexander did not come before the notice of the Athenians, nor alter the point of view in which they regarded the philosopher; the rather, since the relations of Aristotle with Antipater continued as intimate as ever.

21 Histor. of Greece, ch. xciv. pp. 291, 301, 341; Plutarch, Alexand. c. lv.; Dion Chrysostom. Orat. 64, p. 338, Reiske.

It will thus appear, that though all the preserved writings of Aristotle are imbued with a thoroughly independent spirit of theorizing contemplation and lettered industry, uncorrupted by any servility or political bias yet his position during the twelve years between 335–323 B.C. inevitably presented him to the Athenians as the macedonizing philosopher, parallel with Phokion as the macedonizing politician, and in pointed antithesis to Xenokrates at the Academy, who was attached to the democratical constitution, and refused kingly presents. Besides that enmity which he was sure to incur, as an acute and self-thinking philosopher, from theology and the other anti-philosophical veins in the minds of ordinary men, Aristotle thus became the object of unfriendly sentiment from many Athenian patriots,22 who considered the school of Plato generally as hostile to popular liberty, and who had before their eyes examples of individual Platonists, ruling their respective cities with a sceptre forcibly usurped.23

22 The statement of Aristokles (ap. Eusebium, Prćp. Ev. xv. 2) is doubtless just φανερὸν οὖν, ὅτι καθάπερ πολλοῖς καὶ ἄλλοις, οὕτω καὶ Ἀριστοτέλει συνέβη, διά τε τὰς πρὸς τοὺς βασιλεῖς φιλίας καὶ διὰ τὴν ἐν τοῖς λόγοις ὑπεροχήν, ὑπὸ τῶν τότε σοφιστῶν φθονεῖσθαι. The like is said by the rhetor Aristeides Or. xii. p. 144, Dindorf.

I have already observed that the phrase of Halbgrieche applied by Bernays and W. v. Humboldt to Aristotle (Bernays, Die Dialoge des Aristoteles, p. 2, p. 134) is not accurate literally, unless we choose to treat all the Hellenic colonies as half-Greek. His ancestry was on both sides fully Hellenic. But it is true of him, in the same metaphorical sense in which it is true of Phokion. Aristotle was semi-Macedonian in his sympathies. He had no attachment to Hellas as an organized system autonomous, self-acting, with an Hellenic city as president: which attachment would have been considered, by Perikles, Archidamus, and Epameinondas, as one among the constituents indispensable to Hellenic patriotism.

23 Quintilian Declamat. 268. Quis ignorat, ex ipsâ Socratis (quo velut fonte omnis philosophia manasse creditur) scholâ evasisse tyrannos et hostes patrić suć? Compare Athenćus, xi. 508–509.

Such sentiment was probably aggravated by the unparalleled and offensive Macedonian demonstration at the Olympic festival of 324 B.C. It was on that occasion that Alexander, about one year prior to his decease, sent down a formal rescript, which was read publicly to the assembled crowd by a herald with loud voice; ordering every Grecian city to recall all exiles who had been banished by judicial sentence, and intimating, that if the rescript were not obeyed spontaneously, Antipater would be instructed to compel the execution of it by force. A large number of the exiles whose restitution was thus ordered, were present on the plain of Olympia, and heard the order proclaimed, doubtless with undisguised triumph and exultation. So much the keener must have been the disgust and humiliation among the other Grecian hearers, who saw the autonomy of each separate city violently trampled down, without even the pretence of enquiry, by this high-handed sentence of the Macedonian conqueror. Among the Athenians especially, the resentment felt was profound; and a vote was passed appointing deputies to visit Alexander in person, for the purpose of remonstrating against it. The orator Demosthenes, who happened to be named Archi-Theôrus of Athens (chief of the solemn legation sent to represent Athens) at this Olympic festival, incurred severe reproach from his accuser Deinarchus, for having even been seen in personal conversation with the Macedonian officer who had arrived from Asia as bearer of this odious rescript.24

24 See the description of this event in History of Greece, ch. xcv. p. 416.

There is reason for supposing that Hypereides also (as well as Deinarchus) inveighed against Demosthenes for having publicly sought the company of Nikanor at this Olympic festival. At least we know that Hypereides, in his oration against Demosthenes, made express allusion to Nikanor. See Harpokration v. Νικάνωρ.

The exordium prefixed to the Pseud-Aristotelian Rhetorica ad Alexandrum, announces that discourse to have been composed pursuant to the desire of Alexander; and notices especially one message transmitted by him to Aristotle through Nikanor (p. 1420 a. 6, 1421 a. 26–38, καθάπερ ἡμῖν ἐδήλωσε Νικάνωρ, &c.).

Now it happened that this officer, the bearer of the rescript, was Nikanor of Stageira;25 son of Proxenus who had been Aristotles early guardian, and himself the cherished friend or ward, ultimately the son-in-law, of the philosopher. We may be certain that Aristotle would gladly embrace the opportunity of seeing again this attached friend, returning after a long absence on service in Asia; that he would be present with him at the Olympic festival, perhaps receive a visit from him at Athens also. And the unpopularity of Aristotle at Athens, as identified with Macedonian imperial authority, would thus be aggravated by his notorious personal alliance with his fellow-citizen Nikanor, the bearer of that rescript in which such authority had been most odiously manifested.

25 Diodor. xviii. 8. διόπερ ὑπογύων ὄντων τῶν Ὀλυμπίων ἐξέπεμψεν (Alexander) εἰς τὴν Ἑλλάδα Νικάνορα τὸν Σταγειρίτην, δοὺς ἐπιστολὴν περὶ τῆς καθόδου.

Antipater, when re-distributing the satrapies of the Macedonian empire, after the death both of Alexander and of Perdikkas, appointed Nikanor prefect or satrap of Kappadokia (Arrian, Τὰ μετὰ Ἀλέξανδρον, apud Photium, cod. 92, s.37, Didot).

Ammonius, in the life of Aristotle, mentions Nikanor as son of Proxenus of Atarneus. Sextus Empiricus alludes to Nikanor as son-in-law of Aristotle (adv. Mathematicos, sect. 258. p. 271, Fabr.). See Ménage ad Diogen. Laert. v. 12. Robbes Life of Aristotle also (Leyden, 1861, p. 2) mentions Nikanor as son of Proxenus.

Nikanor was appointed afterwards (in 318 B.C., five years later than the death of Aristotle) by Kassander, son of Antipater, to be commander of the Macedonian garrison which occupied Munychia, as a controlling force over Athens (Diodor. xviii. 64). It will be seen in my History of Greece (ch. xcvi. p. 458) that Kassander was at that moment playing a difficult game, his father Antipater being just dead; that he could only get possession of Munychia by artifice, and that it was important for him to entrust the mission to an officer who already had connections at Athens; that Nikanor, as adopted son of Aristotle, possessed probably beforehand acquaintance with Phokion and the other macedonizing leaders at Athens; so that the ready way in which Phokion now fell into co-operation with him is the more easily explained.

Nikanor, however, was put to death by Kassander himself, some months afterwards.

During the twelve or thirteen years26 of Aristotles teaching and Alexanders reign, Athens was administered by macedonizing citizens, with Phokion and Demades at their head. Under such circumstances, the enmity of those who hated the imperial philosopher could not pass into act; nor was it within the contemplation of any one, that only one year after that rescript which insulted the great Pan-Hellenic festival, the illustrious conqueror who issued it would die of fever, in the vigour of his age and at the height of his power (June, 323 B.C.). But as soon as the news of his decease, coming by surprise both on friends and enemies, became confirmed, the suppressed anti-Macedonian sentiment burst forth in powerful tide, not merely at Athens, but also throughout other parts of Greece. There resulted that struggle against Antipater, known as the Lamian war:27 a gallant struggle, at first promising well, but too soon put down by superior force, and ending in the occupation of Athens by Antipater with a Macedonian garrison in September, 322 B.C., as well as in the extinction of free speech and free citizenship by the suicide of Demosthenes and the execution of Hypereides.

26 There remain small fragments of an oration of Demades in defence of his administration, or political activity, for twelve years ὑπὲρ τῆς δωδεκαετίας (Demad. Fragm. 179, 32). The twelve years of Demades, however, seem to be counted from the battle of Chćroneia in 338 B.C.; so that they end in B.C. 326. See Clinton, Fast. Hellen. B.C. 326.

27 For the account of the Lamian war, see History of Greece, ch. xcv. pp. 420–440. As to the anti-Macedonian sentiment prevalent at Athens, see Diodorus, xviii. 10.

During the year immediately succeeding the death of Alexander, the anti-Macedonian sentiment continued so vehemently preponderant at Athens, that several of the leading citizens, friends of Phokion, left the city to join Antipater, though Phokion himself remained, opposing ineffectually the movement. It was during this period that the enemies of Aristotle found a favourable opportunity for assailing him. An indictment on the score of impiety was preferred against him by Eurymedon the Hierophant (chief priest of the Eleusinian Demeter), aided by Demophilus, son of the historian Ephorus. The Hymn or Pćan (still existing), which Aristotle had composed in commemoration of the death, and in praise of the character, of the eunuch Hermeias,28 was arraigned as a mark of impiety; besides which Aristotle had erected at Delphi a statue of Hermeias with an honorific inscription, and was even alleged to have offered sacrifices to him as to a god. In the published writings of Aristotle, too, the accusers found various heretical doctrines, suitable for sustaining their indictment; as, for example, the declaration that prayer and sacrifices to the gods were of no avail.29 But there can be little doubt that the Hymn, Ode, or Pćan, in honour of Hermeias, would be more offensive to the feelings of an ordinary Athenian than any philosophical dogma extracted from the cautious prose compositions of Aristotle. It is a hymn, of noble thought and dignified measure, addressed to Virtue (Ἀρετὴ masculine or military Virtue), in which are extolled the semi-divine or heroic persons who had fought, endured, and perished in her service. The name and exploits of Hermeias are here introduced as the closing parallel and example in a list beginning with Hęraklęs, the Dioskűri, Achilles, and Ajax. Now the poet Kallistratus, in his memorable Skolion, offers a like compliment to Harmodius and Aristogeiton; and Pindar, to several free Greeks of noble family, who paid highly for his epinician Odes now remaining. But all the persons thus complimented were such as had gained prizes at the sacred festivals, or had distinguished themselves in other ways which the public were predisposed to honour; whereas Hermeias was a eunuch, who began by being a slave, and ended by becoming despot over a free Grecian community, without any exploit conspicuous to the eye. To many of the Athenian public it would seem insult, and even impiety, to couple Hermeias with the greatest personages of Hellenic mythology, as a successful competitor for heroic honours. We need only read the invective of Claudian against Eutropius, to appreciate the incredible bitterness of indignation and contempt, which was suggested by the spectacle of a eunuch and a slave exercising high public functions.30 And the character of a despot was, to the anti-macedonizing Athenians, hardly less odious than either of the others combined with it in Hermeias.

28 Diogen. L. v. 5; Athenćus, xv. 696. The name of Demophilus was mentioned by Favorinus as also subscribed to the indictment: this Demophilus was probably son of the historian Ephorus. See Val. Rose, Aristoteles Pseudepigraphus, p. 582. He took part afterwards in the indictment against Phokion. As an historian, he completed the narrative of the Sacred War, which his father Ephorus had left unfinished (Diodor. xvi. 14). The words of Athenćus, as far as I can understand them, seem to imply that he composed a speech for the Hierophant Eurymedon.

29 See the passages from Origen advers. Celsum, cited in Stahrs Aristotelia, vol. i. p. 146.

Among the titles of the lost works of Aristotle (No. 14 in the Catalogue of Diogenes Laertius, No. 9 in that of the Anonymous; see Rose, Aristoteles Pseudepigraphus, pp. 12–18), one is Περὶ Εὐχῆς. From its position in the Catalogue, it seems plainly to have been a dialogue; and the dialogues were the most popular and best-known writings of Aristotle. Now we know from the Nikomach. Ethica (x. 8, 1178, b. 6–32) that Aristotle declared all constructive effort, and all action with a view to external ends, to be inconsistent with the Divine Nature, which was blest exclusively in theorizing and contemplation. If he advocated the same doctrine in the dialogue Περὶ Εὐχῆς, he must have contended that persons praying could have no additional chance of obtaining the benefits which they prayed for; and this would have placed him in conflict with the received opinions.

Respecting the dialogue Περὶ Εὐχῆς, see Bernays, Die Dialoge des Aristoteles, pp. 120–122; and Rose, Arist. Pseudepigr. pp. 67, 68.

30 Omnia cesserunt, eunucho consule, monstra: this is among the bitter lines of Claudian, too numerous to cite; but they well deserve to be read in the original. Compare also, about the ancient sentiment towards eunuchs, Herodotus, viii. 106; Xenophon, Cyropćd. viii. 3. 15.

Apellikon thought it worth while to compose a special treatise, for the purpose of vindicating Aristotle from the aspersions circulated in regard to his relations with Hermeias. Aristokles speaks of the vindication as successful (ap. Euseb. P. E. xv. 2).

Taking these particulars into account, we shall see that a charge thus sustained, when preferred by a venerable priest, during the prevalence of strong anti-Macedonian feeling, against a notorious friend of Antipater and Nikanor, was quite sufficient to alarm the prudence of the accused. Aristotle bowed to the storm (if indeed he had not already left Athens, along with other philo-Macedonians) and retired to Chalkis (in Euba),31 then under garrison by Antipater. An accused person at Athens had always the option of leaving the city, at any time before the day of trial; Sokrates might have retired, and obtained personal security in the same manner, if he had chosen to do so. Aristotle must have been served, of course, with due notice: and according to Athenian custom, the indictment would be brought into court in his absence, as if he had been present; various accusers, among them Demochares,32 the nephew of Demosthenes, would probably speak in support of it; and Aristotle must been found guilty in his absence. But there is no ground for believing that he intended to abandon Athens, and live at Chalkis, permanently; the rather, inasmuch as he seems to have left not only his school, but his library, at Athens under the charge of Theophrastus. Aristotle knew that the Macedonian chiefs would not forego supremacy over Greece without a struggle; and, being in personal correspondence with Antipater himself, he would receive direct assurance of this resolution, if assurance were needed. In a question of military force, Aristotle probably felt satisfied that Macedonian arms must prevail; after which the affairs of Athens would be again administered, at least in the same spirit, as they had been before Alexanders death, if not with more complete servility. He would then have returned thither to resume his school, in competition with that of Plato under Xenokrates at the Academy; for he must have been well aware that the reputation of Athens, as central hearth of Hellenic letters and philosophy, could not be transferred to Chalkis or to any other city.33

31 That Chalkis was among the Grecian towns then occupied by a Macedonian garrison is the statement of Brandis (Entwickelungen der Griechischen Philosophie, i. p. 391, 1862). Though I find no direct authority for this statement, I adopt it as probable in the highest degree.

32 Aristokles (ap. Eusebium Prćp. Ev. xv. 2) takes notice of the allegations of Demochares against Aristotle: That letters of Aristotle had been detected or captured (ἁλῶναι), giving information injurious to Athens: That Aristotle had betrayed Stageira to Philip: That when Philip, after the capture of Olynthus, was selling into slavery the Olynthian prisoners, Aristotle was present at the auction (ἐπὶ τοῦ λαφυροπωλείου), and pointed out to him which among the prisoners were men of the largest property.

We do not know upon what foundation of fact (if upon any) these allegations were advanced by a contemporary orator. But they are curious, as illustrating the view taken of Aristotle by his enemies. They must have been delivered as parts of one of the accusatory speeches on Aristotles trial par contumace: for this was the earliest occasion on which Aristotles enemies had the opportunity of publicly proclaiming their antipathy against him, and they would hardly omit to avail themselves of it. The Hierophant, the principal accuser, would be supported by other speakers following him; just as Melętus, the accuser of Sokrates, was supported by Anytus and Lykon. The ἱστορίαι of Demochares were not composed until seventeen years after this epoch certainly not earlier than 306 B.C. sixteen years after the death of Aristotle, when his character was not prominently before the public. Nevertheless Demochares may possibly have included these accusatory allegations against the philosopher in his ἱστορίαι, as well as in his published speech. His invectives against Antipater, and the friends of Antipater, were numerous and bitter: Polybius. xii. 13, 9; Cicero, Brutus, 83; compare Democharis Fragmenta, in Didots Fragm. Historicorum Grćcorum, vol. ii. p. 448. Philôn, who indicted Sophokles (under the γραφὴ παρανόμων) for the law which the latter had proposed in 306 B.C. against the philosophers at Athens, had been a friend of Aristotle, Ἀριστοτέλους γνώριμος. Athenćus, xiii. 610.

33 We may apply here the same remark that Dionysius makes about Deinarchus as a speech-maker; when Deinarchus retired to Chalkis, no one would send to Chalkis for a speech: Οὐ γὰρ εἰς Χαλκίδα ἄν τινες ἔπλεον λόγων χάριν, ἢ ἰδίων, ἢ δημοσίωνˇ οὐ γὰρ τέλεον ἠπόρουν οὕτω λόγων. Dionys. Halic. Dinar. p. 639.

This is what would probably have occurred, when the Lamian war was finished and the Macedonian garrison installed at Athens, in Sept. 322 B.C. had Aristotles life lasted longer. But in or about that very period, a little before the death of Demosthenes, he died at Chalkis of illness; having for some time been troubled with indigestion and weakness of stomach.34 The assertion of Eumęlus and others that he took poison, appears a mere fiction suggested by the analogy of Sokrates.35 One of his latest compositions was a defence of himself against the charge of impiety, and against the allegations of his accusers (as reported to him, or published) in support of it. A sentence of this defence remains,36 wherein he points out the inconsistency of his accusers in affirming that he intended to honour Hermeias as an immortal, while he had notoriously erected a tomb, and had celebrated funeral ceremonies to him as a mortal. And in a letter to Antipater, he said (among other things) that Athens was a desirable residence, but that the prevalence of sycophancy or false accusation was a sad drawback to its value; moreover that he had retired to Chalkis, in order that the Athenians might not have the opportunity of sinning a second time against philosophy, as they had already done once, in the person of Sokrates.37 In the same or another letter to Antipater, he adverted to an honorific tribute which had been voted to him at Delphi before the death of Alexander, but the vote for which had been since rescinded. He intimated that this disappointment was not indifferent to him, yet at the same time no serious annoyance.38