This statement of Homer and the etymology of
He married Enarete, the daughter of Dermachus, the name of Aeolus from déuw were the cause,
by whom he had seven sons and five daughters, that in later times Aeolus was regarded as the god
and according to some writers still more.
He married Enarete, the daughter of Dermachus, the name of Aeolus from déuw were the cause,
by whom he had seven sons and five daughters, that in later times Aeolus was regarded as the god
and according to some writers still more.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - a
]
service; words, they said, were ever varying in
AENESIDE'MUS (Almoionuos), the son of their signification, so that the ideas of which they
Pataïcus, and one of the body-guards of Hippo- were the signs must be alike variable. The lead-
crates, tyrant of Gela was the son of Theron, the ing idea of the whole system was, that all truth
ruler of Agrigentum, in the time of the Persian war. involved either a vicious circle or a petitio prin-
(Herod. vii. 154, 165. ) [THERON. ]
cipii, for, even in the simplest truths, something
AENESIDE'MUS (Ainolonuos), a celebrated must be assumed to make the reasoning applicable.
sceptic, born at Cnossus, in Crete, according to The truth of the senses was known to us from the
Diogenes Laertius (ix. 116), but at Aegae, accord- intellect, but the intellect operated through the
ing to Photius (Cod. 212), probably lived a little senses, so that our knowledge of the nature of
later than Cicero. He was a pupil of Heracleides either depends upon the other. There was, how-
and received from him the chair of philosophy, ever, a deeper side to this philosophy. Every
which had been handed down for above three hun- thing we know, confessedly, runs up into some
dred years from Pyrrhon, the founder of the sect. thing we do not know: of the true nature of cause
For a full account of the sceptical system see and effect we are ignorant, and hence to the
PYRRHON. A. Aenesidemus difered on many | favourite method, από του εις άπειρον εκβάλλειν, or
points from the ordinary sceptic, it will be conve- arguing backward from cause to cause, the very
nient before proceeding to his particular opinions, imperfection of human faculties prevents our
to give a short account of the system itself. giving an answer. We must know what we
The sceptic began and ended in universal. believe ; and how can we be sure of secondary
doubt. He was equally removed from the aca- causes, if the first cause be wholly beyond us?
demic who denied, as from the dogmatic philoso. To judge, however, from the sketch of Sextus
pher who affirmed ; indeed, be attempted to con- Empiricus (Pyrrh. Hyp. ), it was not this side
found both in one, and refute them by the same of their system which the sceptics chiefly urged:
arguments. (Sext. Emp. i. 1. ) Truth, he said, for the most part, it must be confessed, that they
was not to be desired for its own sake, but for the contented themselves with dialectic subtleties,
sake of a certain repose of mind (drapašia) which which were at once too absurd for refutation, and
followed on it, an end which the sceptic best at- impossible to refute.
tained in another way, by suspending bis judg- The causes of scepticism are more fully given
ment (éroxń), and allowing himself literally to under the article PYRRHON. One of the most re-
rest in doubt. (i. 4. ) With this view he must markable of its features was its connexion with the
travel over the whole range of moral, metaphysi- later philosophy of the Ionian school. From the fail
cal, and physical science. His method is the ure of their attempts to explain the phenomena of
comparison of opposites, and his sole aim to prove the visible world, the Ionian philosophers were in-
that nothing can be proved, or what he termed, sensibly led on to deny the order and harmony or
a
D
## p. 34 (#54) ##############################################
34
AENESIDEMUS.
AEOLIDES.
creation : they saw nothing but a perpetual and probability. The same remark applies to his dis
ever-changing chaos, acted upon, or rather self- iinction of kimos into urtabatint and meta6A9p
acting, by an inherent power of motion, of which Tiks, simple motion and change. He seems also to
the nature was only known by its effects. This have opposed the perplexity which the sceptics en-
was the doctrine of Heracleitus, that “the world deavoured to bring about between matter and
was a fire ever kindling and going out, which made mind; for he asserted that thought was indepen-
all things and was all things. ” It was this link of dent of the body, and that the sentient power
connexion between the sceptical and lonian schools looked out through the crannies of the senses.
which Aenesidemus attempted to restore. The (Adv. Log. i. 349. ) Lastly, his vigorous mind
doctrine of Heracleitus, although it spoke of a sub- was above the paltry confusion of physical and
tle fire, really meant nothing more than a principle metaphysical distinctions; for he declared, after
of change; and although it might seem absurd 10 Heracleitus, "that a part was the same with the
a strict sceptic like Sextus Empiricus to offrm even whole and yet different from it. " The grand pe-
a principle of change, it inrolved no real inconsis culiarity of his system was the attempt to unite
tency with the sceptical system. We are left to scepticism with the earlier philosophy, to raise a
conjecture as to the way in which Aenesidemus positive foundation for it by accounting from the
arrived at his conclusions : the following account of nature of things for the never-ceasing changes both
them seems probable. It will be seen, from what , in the material and spiritual world.
has been said, that the sceptical system had de Sextus Empiricus has preserved his argument
Atroyed everything but sensation. But sensation is against our knowledge of causes, as well as a table
the effect of change, the principle of motion work of eight methods by which all a priori reasonings
ing internally. It was very natural then that the may be confuted, as all arguments whatever may
sceptic, proceeding from the only ápxri which re- be by the Sena TPÓTOL. 1. Either the cause given
mained to him, should suggest an explanation of is unseen, and not proven by things seen, as if a
the outward world, derived from that of which person were to explain the motions of the planets
alone he was certain, his own internal sensations by the music of the spheres. II. Or if the cause
The mere suggestion of a probable cause might be seen, it cannot be shewn to exclude other
seem inconsistent with the distinction which ihe hypotheses : we must not only prove the cause,
sceptics drew between their own absolute uncer. but dispose of every other cause. III. A regular
tainty and the probability spoken of by the effect may be attributed to an irregular cause ;
Academics : indeed, it was inconsistent with their as if one were to explain the motions of the
inetaphysical paradoxes to draw conclusions at all : heavenly bodies by a sudden impulse. IV. Men
if so, we must be content to allow that Aeneside argue from things seen to things unseen, as-um-
inus (as Sextus Empiricus implies) got a little being that they are governed by the same laws.
yond the dark region of scepticism into the light V. Causes only mean opinions of causes, which are
of probability.
inconsistent with phenomena and with other opi-
Other scattered opinions of Aenesidemus have nions. VI. Equally probable causes are accepted
been preserved to us, some of which seem to lead or rejected as they agree with this or that precon-
to the same conclusion. Time, he said, was Tº Ovceived notion. VII. These causes are at variance
and to ap@tov owua (Pyr. Hyp. iii. 17), probably with phenomena as well as with abstract principles
in allusion to the doctrine of the Stoics that all | Vill. Principles must be uncertain, because the
really existing substances were owuara: in other facts from which they proceed are uncertain. (Pyrrh.
words, he meant to say that time was a really ex- Hyp. i. 17, ed. Fabr. )
isting thing, and not merely a condition of thought. It is to be regretted that nothing is known of
This was connected with the principle of change, the personal history of Aenesidemus. A list of his
which was inseparable from a notion of time : if works and a sketch of their contents have been
the one had a real existence (and upon its exist-preserved by Photius. (Cod. 212. ) He was the
ence the whole system depended), the other must author of three books of Tupsuverai 'TTOTUTWO ELS,
likewise have a real existence. In another place, and is mentioned as a recent teacher of philosophy
adapting his language to that of Heracleitus, he by Aristocles. (Apud Euseb. Praeparat. Evang.
said that “time was air” (Sext. Emp. adv. Logicos, xiv. 18. ) It is to Aenesidemus that Sextus Em-
iv. 233. ), probably meaning to illustrate it by the piricus was indebted for a considerable part of his
imperceptible nature of air, in the same way that work.
(B. J. )
the motion of the world was said to work by a • AENE'TE (Ainhon), a daughter of Eusorus,
subtle and invisible fire. All things, according to and wife of Aeneas, by whom she bad a son,
his doctrine, were but Paivóueva which were Cyzicus, the founder of the town of this name.
brought out and adapted to our perceptions by (Apollon. Rhod. i. 950; Orph. Argon. 502, where
their mutual opposition : metaphorically they might she is called Aenippe. )
(L. S. )
be said to shine forth in the light of Heracleitus's AE'NICUS (Alvikos), a Greek poet of the old
fire. He did not, indeed, explain how this union comedy, whose play "Avtela is referred to by Sui-
of opposites made them sensible to the faculties of das. (s. v. Alvikos. ) He seems to be the sane as
man : probably he would rather have supported Eunicus mentioned by Pollux. (x. 100. )
his view by the impossibility of the mind conceiv. AENIDES, a patronymic from Aeneas, which
ing of anything otherwise than in a state of motion, is applied by Valerius Flaccus (ii. 4) to the in-
or, as he would have expressed it, in a state of mu- habitants of Cyzicus, whose town was beliered
tual opposition. But palvóueva are of two kinds to have been founded by Cyzicus, the son of
Yola and koivà (Sext. Emp. adv. Log. ii. 8), the Aeneas.
(L. S. ]
perceptions of individuals, and those common to AEOʻLIDES (Aiorlans), a patronymic given to
mankind. Here again Aenesidemus seems to lose the sons of Aeolus, as Athamas (Or. Met. ir.
sight of the sceptical system, which (in speculation 511), Magnes (Paus. vi. 21. $ 7), Nacareus (Ov.
at least) admitted no degrees of truth, doubt, or Met. ix. 506). Misenus (Virg. Aen. vi. 164),
## p. 35 (#55) ##############################################
AEOLUS.
35
AEPYTUS.
Sisyphus (Or. Met. xiii. 26 ; Hom. Il. vi. 154), and piung king, behaved kindly to the natives,
Cretheus (Hom. Od. zi. 237), locastus (Tzetz. ad and taught them the use of sails in navigation, and
Lycophr. 732); and to his grandsons, as Cephalus foretold them from signs which he observed in the
(Ov. Met. vi. 621), Odysseus (Virg. Sen. vi. 529), fire the nature of the winds that were to rise.
and Phrygus. (Val Flacc. i. 286. ) Aeolis is the llence, says Diodorus, Acolus is described in
patronymic of the female descendants of Aeolus, mythology as the ruler over the winds, and it was
and is given to his daughters Canace and Alcyone. this Aeolus to whom Odysseus came during his
(Ov. Met. xi. 573; Heroid. xi. 5. ) (L. S. ] wanderings. A different account of the matter is
AE'OLUS (Aloos). In the mythical history given by Hyginus. (Fab. 186. )
of Greece there are three personages of this name, In these accounts Aeolus, the father of the
who are spoken of by ancient writers as connected Aeolian race, is placed in relationship with Aeolus
with one another, but this connexion is so con- the ruler and god of the winds. The groundwork
fused, that it is impossible to gain a clear view of on which this connexion has been formed by later
them. (Müller, Orchom. p. 138, &c. ) We shall poets and mythographers, is found in Homer. (Od.
follow Diodorus, who distinguishes between the X. 2, &c. ) În Homer, however, Aeolus, the son
three, although in other passages he confounds of Hippotes, is neither the god nor the father of
them.
the winds, but merely the happy ruler of the
1. A son of Hellen and the nymph Orseïs, and Aeolian island, whom Cronion had made the
a brother of Dorus and Xuthus. He is described Tauins of the winds, which he might soothe or ex-
as the ruler of Thessaly, and regarded as the cite according to his pleasure. (Od. x. 21, &c. )
founder of the Aeolic branch of the Greek nation.
This statement of Homer and the etymology of
He married Enarete, the daughter of Dermachus, the name of Aeolus from déuw were the cause,
by whom he had seven sons and five daughters, that in later times Aeolus was regarded as the god
and according to some writers still more. (Apollod. and king of the winds, which he kept enclosed in
i. 7. $ 8; Schol. ad Pind. Pyth. iv. 190. ) Ac-a mountain. It is therefore to him that Juno ap-
cording to Müller's supposition, the most ancient plies when she wishes to destroy the fleet of the
and genuine story knew only of four sons of Trojans. (Virg. Aen. i. 78. ) The Aeolian island
Aeolus, viz. Sisyphus, Athamas, Cretheus, and of Homer was in the time of Pausanias believed to
Salmoneus, as the representatives of the four main be Lipara (Paus. x. 11. & 3), and this or Strongyle
branches of the Aeolic race. The great extent of was accordingly regarded in later times as the place
country which this race occupied, and the desire of in which the god of the winds dwelled. (Virg.
each part of it to trace its origin to some descend. Aen. vii. 416, i. 52; Strab. vi. p. 276. ) Other
ant of Aeolus, probably gave rise to the varying accounts place the residence of Aeolus in Thrace
accounts about the number of his children. Ac (Apollon. Rhod. i. 954, iv. 765; Callim. Hymn.
cording to Hyginus (Fab. 238, 242) Aeolus had in Del. 26), or the neighbourhood of Rhegium
one son of the name of Macareus, who, after hav- in Italy. (Tzetz. ad Lycophr. 732; comp. Diod.
ing committed incest with his sister Canace, put v. 8. ). "The following passages of later poets also
an end to his own life. According to Ovid (Heroid. shew how universally Aeolus had gradually come
11) Aeolus threw the fruit of this love to the to be regarded as a god : 0v. Met. i. 264, xi. 748.
dogs, and sent his daughter a sword by which she xiv. 223; Val. Flacc. i. 575; Quint. Smyrn. xiv.
was to kill herself. (Comp. Plut. Parullel. p. 312. ) 475. Whether he was represented hy the an-
2. Diodorus (iv. 67) says, that the second cients in works of art is not certain, but we now
Aeolus was the great-grandson of the first Aeolus, possess no representation of him. (L. S. ]
being the son of Hippotes and Melanippe, and AE'PYTUS (Aynutos). 1. One of the mythi.
the grandson of Mimas the son of Aeolus. Ame, cal kings of Arcadia. He was the son of Eilatus
the daughter of this second Aeolus, afterwards be (Pind. Ol. vi. 54), and originally ruled over Phac-
came mother of a third Aeolus. (Comp. Paus. ix. sana on the Alpheius in Arcadia. When Cleitor,
40. § 3. ) In another passage (v. 7) Diodorus re the son of Azan, died without learing any issue,
presents the third Aeolus as a son of Hippotes. Aepytus succeeded him and became king of the
3. According to some accounts a son of Hip- Arcadians, a part of whose country was called
potes, or, according to others, of Poseidon and after him Aepytis. (Paus. vii. 4. $ 4, 34. § 3. )
Ame, the daughter of the second Aeolus. His He is said to have been killed during the chase on
story, which probably refers to the emigration of a mount Sepia by the bite of a venomous snake.
branch of the Aeolians to the west, is thus related : (Paus. viii. 4. § 4, 16. § 2. ) His tomb there was
Arne declared to her father that she was with child still shewn in the time of Pausanias, and he was
by Poseidon, but her father disbelieving her state anxious to see it, because it was mentioned in
ident, gave her to a stranger of Metapontum in Homer. (1l. ii. 604. )
Italy, who took her to his native town. Here she 2. The youngest son of Cresphontes the He-
became mother of two sons, Boeotus and Aeo raclid, king of Messenia, and of Merope, the
lus (iii. ), who were adopted by the man of Meta- daughter of the Arcadian king Cypselus. Cres-
pontum in accordance with an oracle. When they phontes and his other sons were murdered during
had grown up to manhood, they took possession of an insurrection, and Aepytus alone, who was
the sovereignty of Metapontum by force. But educated in the house of his grandfather Cypselus,
when a dispute afterwards arose between their escaped the danger. The throne of Creephontes
mother Arne and their foster-mother Autolyte, the was in the meantime occupied by the Heraclid
two brothers slew the latter and filed with their Polyphontes, who also forced Merope to become his
mother from Metapontum. Aeolus went to some wife. (Apollod. ii. 8. $ 5. ) When Aepytus had
islands in the Tyrrhenian sea, which received from grown to manhood, he was enabled by the aid of
him the name of the Aeolian islands, and accord-Holcas, his father-in-law, to return to bis kingdom,
ing to some accounts built the town of Lipara. punish the murderers of his father, and put Poly.
(Liod. iv. 57, v. 7. ) Here he reigned as a just i phontes to death. He left a son, Glaucus, and it
a
D 2
## p. 36 (#56) ##############################################
36
AEROPUS.
A ESCHINES.
.
was from him that subsequently the kings of Moss | alone. He was succeeded by his son Pausanias.
senia were called Aepytids instead of the more (Diod. xiv. 37, 84; Dexippus, ap. Syncell. p. 263, a;
general name Heraclide. (Paus. iv. 3. § 3, &c. comp. Polynen. ii. 1. & 17. )
viji
. 5. $ 5; Hygin. Fub. 137, 184. )
· A E'SACUS (Ato akos), a son of Priam and
3. A son of Hippothous, and king of Arcadia Arisbe, the danghter of Merops, from whom Aesa-
He was a great-grandson of the Aepytus mentioned cus learned the art of interpreting dreams. When
first. He was reigning at the time when Orestes, Hecuba during her pregnancy with Paris dreamt
in consequence of an oracle, left Mycenae and that she was giving birth to a burning piece of
settled in Arcadia. There was at Mantineia a wood which spread conflagration through the
sanctuary, which down to the latest time no mortal whole city, Aesacus explained this to inean, that
was ever allowed to enter. Aepytus disregarding she would give birth to a son who would be the
the sacred custom crossed the threshold, but was ruin of the city, and accordingly recommended the
immediately struck with blindness, and died soon exposure of the child after its birth. (PARIS)
after. He was succeeded by his son Cypselus. Aesacus himself was married to Asterope, the
(Paus. viji. 5. § 3. )
(L. S. ] daughter of the river-god Cebren, who died early,
A E'RIUS ('Aépios), Heretic, the intimate friend and while he was lamenting her death he was
of Eustathius of Sebaste in Armenia, A. D. 360, changed into a bird. (Apollod. ii. 12. $ 5. ) Ovid
was living when St. Epiphanius wrote his Book (Net. xi. 750) relates his story differently. Ac-
against Heresies, A. D. 374-6. After living togecording to him, Aesacus was the son of Alexirhoë,
ther an ascetic life, Eustathius was raised to the the daughter of the river Granicus. He lived far
episcopate, and by him Aerius was ordained priest from his father's court in the solitude of mountain-
and set over the Hospital (atwyor podeiov) of Pon- forests. Hesperia, however, the daughter of
tus. (St. Epiph. udv. Haer. 75. § 1. ) But nothing Cebren, kindled love in his heart, and on ode oc-
could allay the envy of Aërius at the elevation of casion while he was pursuing her, she was stung
his companion. Caresses and threats were in vain, by a viper and died. Aesacus in his grief threw
and at last he left Eustathius, and publicly accused himself into the sea and was changed by Thetis
him of covetousness. He assembled a troop of into an aquatic bird.
(L. S. )
men and women, who with him professed the • A EʻSARA (Aiodpa), of Lucania, a female
renunciation of all worldly goods (drotatia). De Pythagorean philosopher, said to be a daughter of
nied entrance into the towns, they roamed about Pythagoras, wiote a work “about Human Nature, "
the fields, and lodged in the open air or in caves, of which a fragment is preserved by Stobaeus.
exposed to the inclemency of the seasons. Aërius (Ed.
service; words, they said, were ever varying in
AENESIDE'MUS (Almoionuos), the son of their signification, so that the ideas of which they
Pataïcus, and one of the body-guards of Hippo- were the signs must be alike variable. The lead-
crates, tyrant of Gela was the son of Theron, the ing idea of the whole system was, that all truth
ruler of Agrigentum, in the time of the Persian war. involved either a vicious circle or a petitio prin-
(Herod. vii. 154, 165. ) [THERON. ]
cipii, for, even in the simplest truths, something
AENESIDE'MUS (Ainolonuos), a celebrated must be assumed to make the reasoning applicable.
sceptic, born at Cnossus, in Crete, according to The truth of the senses was known to us from the
Diogenes Laertius (ix. 116), but at Aegae, accord- intellect, but the intellect operated through the
ing to Photius (Cod. 212), probably lived a little senses, so that our knowledge of the nature of
later than Cicero. He was a pupil of Heracleides either depends upon the other. There was, how-
and received from him the chair of philosophy, ever, a deeper side to this philosophy. Every
which had been handed down for above three hun- thing we know, confessedly, runs up into some
dred years from Pyrrhon, the founder of the sect. thing we do not know: of the true nature of cause
For a full account of the sceptical system see and effect we are ignorant, and hence to the
PYRRHON. A. Aenesidemus difered on many | favourite method, από του εις άπειρον εκβάλλειν, or
points from the ordinary sceptic, it will be conve- arguing backward from cause to cause, the very
nient before proceeding to his particular opinions, imperfection of human faculties prevents our
to give a short account of the system itself. giving an answer. We must know what we
The sceptic began and ended in universal. believe ; and how can we be sure of secondary
doubt. He was equally removed from the aca- causes, if the first cause be wholly beyond us?
demic who denied, as from the dogmatic philoso. To judge, however, from the sketch of Sextus
pher who affirmed ; indeed, be attempted to con- Empiricus (Pyrrh. Hyp. ), it was not this side
found both in one, and refute them by the same of their system which the sceptics chiefly urged:
arguments. (Sext. Emp. i. 1. ) Truth, he said, for the most part, it must be confessed, that they
was not to be desired for its own sake, but for the contented themselves with dialectic subtleties,
sake of a certain repose of mind (drapašia) which which were at once too absurd for refutation, and
followed on it, an end which the sceptic best at- impossible to refute.
tained in another way, by suspending bis judg- The causes of scepticism are more fully given
ment (éroxń), and allowing himself literally to under the article PYRRHON. One of the most re-
rest in doubt. (i. 4. ) With this view he must markable of its features was its connexion with the
travel over the whole range of moral, metaphysi- later philosophy of the Ionian school. From the fail
cal, and physical science. His method is the ure of their attempts to explain the phenomena of
comparison of opposites, and his sole aim to prove the visible world, the Ionian philosophers were in-
that nothing can be proved, or what he termed, sensibly led on to deny the order and harmony or
a
D
## p. 34 (#54) ##############################################
34
AENESIDEMUS.
AEOLIDES.
creation : they saw nothing but a perpetual and probability. The same remark applies to his dis
ever-changing chaos, acted upon, or rather self- iinction of kimos into urtabatint and meta6A9p
acting, by an inherent power of motion, of which Tiks, simple motion and change. He seems also to
the nature was only known by its effects. This have opposed the perplexity which the sceptics en-
was the doctrine of Heracleitus, that “the world deavoured to bring about between matter and
was a fire ever kindling and going out, which made mind; for he asserted that thought was indepen-
all things and was all things. ” It was this link of dent of the body, and that the sentient power
connexion between the sceptical and lonian schools looked out through the crannies of the senses.
which Aenesidemus attempted to restore. The (Adv. Log. i. 349. ) Lastly, his vigorous mind
doctrine of Heracleitus, although it spoke of a sub- was above the paltry confusion of physical and
tle fire, really meant nothing more than a principle metaphysical distinctions; for he declared, after
of change; and although it might seem absurd 10 Heracleitus, "that a part was the same with the
a strict sceptic like Sextus Empiricus to offrm even whole and yet different from it. " The grand pe-
a principle of change, it inrolved no real inconsis culiarity of his system was the attempt to unite
tency with the sceptical system. We are left to scepticism with the earlier philosophy, to raise a
conjecture as to the way in which Aenesidemus positive foundation for it by accounting from the
arrived at his conclusions : the following account of nature of things for the never-ceasing changes both
them seems probable. It will be seen, from what , in the material and spiritual world.
has been said, that the sceptical system had de Sextus Empiricus has preserved his argument
Atroyed everything but sensation. But sensation is against our knowledge of causes, as well as a table
the effect of change, the principle of motion work of eight methods by which all a priori reasonings
ing internally. It was very natural then that the may be confuted, as all arguments whatever may
sceptic, proceeding from the only ápxri which re- be by the Sena TPÓTOL. 1. Either the cause given
mained to him, should suggest an explanation of is unseen, and not proven by things seen, as if a
the outward world, derived from that of which person were to explain the motions of the planets
alone he was certain, his own internal sensations by the music of the spheres. II. Or if the cause
The mere suggestion of a probable cause might be seen, it cannot be shewn to exclude other
seem inconsistent with the distinction which ihe hypotheses : we must not only prove the cause,
sceptics drew between their own absolute uncer. but dispose of every other cause. III. A regular
tainty and the probability spoken of by the effect may be attributed to an irregular cause ;
Academics : indeed, it was inconsistent with their as if one were to explain the motions of the
inetaphysical paradoxes to draw conclusions at all : heavenly bodies by a sudden impulse. IV. Men
if so, we must be content to allow that Aeneside argue from things seen to things unseen, as-um-
inus (as Sextus Empiricus implies) got a little being that they are governed by the same laws.
yond the dark region of scepticism into the light V. Causes only mean opinions of causes, which are
of probability.
inconsistent with phenomena and with other opi-
Other scattered opinions of Aenesidemus have nions. VI. Equally probable causes are accepted
been preserved to us, some of which seem to lead or rejected as they agree with this or that precon-
to the same conclusion. Time, he said, was Tº Ovceived notion. VII. These causes are at variance
and to ap@tov owua (Pyr. Hyp. iii. 17), probably with phenomena as well as with abstract principles
in allusion to the doctrine of the Stoics that all | Vill. Principles must be uncertain, because the
really existing substances were owuara: in other facts from which they proceed are uncertain. (Pyrrh.
words, he meant to say that time was a really ex- Hyp. i. 17, ed. Fabr. )
isting thing, and not merely a condition of thought. It is to be regretted that nothing is known of
This was connected with the principle of change, the personal history of Aenesidemus. A list of his
which was inseparable from a notion of time : if works and a sketch of their contents have been
the one had a real existence (and upon its exist-preserved by Photius. (Cod. 212. ) He was the
ence the whole system depended), the other must author of three books of Tupsuverai 'TTOTUTWO ELS,
likewise have a real existence. In another place, and is mentioned as a recent teacher of philosophy
adapting his language to that of Heracleitus, he by Aristocles. (Apud Euseb. Praeparat. Evang.
said that “time was air” (Sext. Emp. adv. Logicos, xiv. 18. ) It is to Aenesidemus that Sextus Em-
iv. 233. ), probably meaning to illustrate it by the piricus was indebted for a considerable part of his
imperceptible nature of air, in the same way that work.
(B. J. )
the motion of the world was said to work by a • AENE'TE (Ainhon), a daughter of Eusorus,
subtle and invisible fire. All things, according to and wife of Aeneas, by whom she bad a son,
his doctrine, were but Paivóueva which were Cyzicus, the founder of the town of this name.
brought out and adapted to our perceptions by (Apollon. Rhod. i. 950; Orph. Argon. 502, where
their mutual opposition : metaphorically they might she is called Aenippe. )
(L. S. )
be said to shine forth in the light of Heracleitus's AE'NICUS (Alvikos), a Greek poet of the old
fire. He did not, indeed, explain how this union comedy, whose play "Avtela is referred to by Sui-
of opposites made them sensible to the faculties of das. (s. v. Alvikos. ) He seems to be the sane as
man : probably he would rather have supported Eunicus mentioned by Pollux. (x. 100. )
his view by the impossibility of the mind conceiv. AENIDES, a patronymic from Aeneas, which
ing of anything otherwise than in a state of motion, is applied by Valerius Flaccus (ii. 4) to the in-
or, as he would have expressed it, in a state of mu- habitants of Cyzicus, whose town was beliered
tual opposition. But palvóueva are of two kinds to have been founded by Cyzicus, the son of
Yola and koivà (Sext. Emp. adv. Log. ii. 8), the Aeneas.
(L. S. ]
perceptions of individuals, and those common to AEOʻLIDES (Aiorlans), a patronymic given to
mankind. Here again Aenesidemus seems to lose the sons of Aeolus, as Athamas (Or. Met. ir.
sight of the sceptical system, which (in speculation 511), Magnes (Paus. vi. 21. $ 7), Nacareus (Ov.
at least) admitted no degrees of truth, doubt, or Met. ix. 506). Misenus (Virg. Aen. vi. 164),
## p. 35 (#55) ##############################################
AEOLUS.
35
AEPYTUS.
Sisyphus (Or. Met. xiii. 26 ; Hom. Il. vi. 154), and piung king, behaved kindly to the natives,
Cretheus (Hom. Od. zi. 237), locastus (Tzetz. ad and taught them the use of sails in navigation, and
Lycophr. 732); and to his grandsons, as Cephalus foretold them from signs which he observed in the
(Ov. Met. vi. 621), Odysseus (Virg. Sen. vi. 529), fire the nature of the winds that were to rise.
and Phrygus. (Val Flacc. i. 286. ) Aeolis is the llence, says Diodorus, Acolus is described in
patronymic of the female descendants of Aeolus, mythology as the ruler over the winds, and it was
and is given to his daughters Canace and Alcyone. this Aeolus to whom Odysseus came during his
(Ov. Met. xi. 573; Heroid. xi. 5. ) (L. S. ] wanderings. A different account of the matter is
AE'OLUS (Aloos). In the mythical history given by Hyginus. (Fab. 186. )
of Greece there are three personages of this name, In these accounts Aeolus, the father of the
who are spoken of by ancient writers as connected Aeolian race, is placed in relationship with Aeolus
with one another, but this connexion is so con- the ruler and god of the winds. The groundwork
fused, that it is impossible to gain a clear view of on which this connexion has been formed by later
them. (Müller, Orchom. p. 138, &c. ) We shall poets and mythographers, is found in Homer. (Od.
follow Diodorus, who distinguishes between the X. 2, &c. ) În Homer, however, Aeolus, the son
three, although in other passages he confounds of Hippotes, is neither the god nor the father of
them.
the winds, but merely the happy ruler of the
1. A son of Hellen and the nymph Orseïs, and Aeolian island, whom Cronion had made the
a brother of Dorus and Xuthus. He is described Tauins of the winds, which he might soothe or ex-
as the ruler of Thessaly, and regarded as the cite according to his pleasure. (Od. x. 21, &c. )
founder of the Aeolic branch of the Greek nation.
This statement of Homer and the etymology of
He married Enarete, the daughter of Dermachus, the name of Aeolus from déuw were the cause,
by whom he had seven sons and five daughters, that in later times Aeolus was regarded as the god
and according to some writers still more. (Apollod. and king of the winds, which he kept enclosed in
i. 7. $ 8; Schol. ad Pind. Pyth. iv. 190. ) Ac-a mountain. It is therefore to him that Juno ap-
cording to Müller's supposition, the most ancient plies when she wishes to destroy the fleet of the
and genuine story knew only of four sons of Trojans. (Virg. Aen. i. 78. ) The Aeolian island
Aeolus, viz. Sisyphus, Athamas, Cretheus, and of Homer was in the time of Pausanias believed to
Salmoneus, as the representatives of the four main be Lipara (Paus. x. 11. & 3), and this or Strongyle
branches of the Aeolic race. The great extent of was accordingly regarded in later times as the place
country which this race occupied, and the desire of in which the god of the winds dwelled. (Virg.
each part of it to trace its origin to some descend. Aen. vii. 416, i. 52; Strab. vi. p. 276. ) Other
ant of Aeolus, probably gave rise to the varying accounts place the residence of Aeolus in Thrace
accounts about the number of his children. Ac (Apollon. Rhod. i. 954, iv. 765; Callim. Hymn.
cording to Hyginus (Fab. 238, 242) Aeolus had in Del. 26), or the neighbourhood of Rhegium
one son of the name of Macareus, who, after hav- in Italy. (Tzetz. ad Lycophr. 732; comp. Diod.
ing committed incest with his sister Canace, put v. 8. ). "The following passages of later poets also
an end to his own life. According to Ovid (Heroid. shew how universally Aeolus had gradually come
11) Aeolus threw the fruit of this love to the to be regarded as a god : 0v. Met. i. 264, xi. 748.
dogs, and sent his daughter a sword by which she xiv. 223; Val. Flacc. i. 575; Quint. Smyrn. xiv.
was to kill herself. (Comp. Plut. Parullel. p. 312. ) 475. Whether he was represented hy the an-
2. Diodorus (iv. 67) says, that the second cients in works of art is not certain, but we now
Aeolus was the great-grandson of the first Aeolus, possess no representation of him. (L. S. ]
being the son of Hippotes and Melanippe, and AE'PYTUS (Aynutos). 1. One of the mythi.
the grandson of Mimas the son of Aeolus. Ame, cal kings of Arcadia. He was the son of Eilatus
the daughter of this second Aeolus, afterwards be (Pind. Ol. vi. 54), and originally ruled over Phac-
came mother of a third Aeolus. (Comp. Paus. ix. sana on the Alpheius in Arcadia. When Cleitor,
40. § 3. ) In another passage (v. 7) Diodorus re the son of Azan, died without learing any issue,
presents the third Aeolus as a son of Hippotes. Aepytus succeeded him and became king of the
3. According to some accounts a son of Hip- Arcadians, a part of whose country was called
potes, or, according to others, of Poseidon and after him Aepytis. (Paus. vii. 4. $ 4, 34. § 3. )
Ame, the daughter of the second Aeolus. His He is said to have been killed during the chase on
story, which probably refers to the emigration of a mount Sepia by the bite of a venomous snake.
branch of the Aeolians to the west, is thus related : (Paus. viii. 4. § 4, 16. § 2. ) His tomb there was
Arne declared to her father that she was with child still shewn in the time of Pausanias, and he was
by Poseidon, but her father disbelieving her state anxious to see it, because it was mentioned in
ident, gave her to a stranger of Metapontum in Homer. (1l. ii. 604. )
Italy, who took her to his native town. Here she 2. The youngest son of Cresphontes the He-
became mother of two sons, Boeotus and Aeo raclid, king of Messenia, and of Merope, the
lus (iii. ), who were adopted by the man of Meta- daughter of the Arcadian king Cypselus. Cres-
pontum in accordance with an oracle. When they phontes and his other sons were murdered during
had grown up to manhood, they took possession of an insurrection, and Aepytus alone, who was
the sovereignty of Metapontum by force. But educated in the house of his grandfather Cypselus,
when a dispute afterwards arose between their escaped the danger. The throne of Creephontes
mother Arne and their foster-mother Autolyte, the was in the meantime occupied by the Heraclid
two brothers slew the latter and filed with their Polyphontes, who also forced Merope to become his
mother from Metapontum. Aeolus went to some wife. (Apollod. ii. 8. $ 5. ) When Aepytus had
islands in the Tyrrhenian sea, which received from grown to manhood, he was enabled by the aid of
him the name of the Aeolian islands, and accord-Holcas, his father-in-law, to return to bis kingdom,
ing to some accounts built the town of Lipara. punish the murderers of his father, and put Poly.
(Liod. iv. 57, v. 7. ) Here he reigned as a just i phontes to death. He left a son, Glaucus, and it
a
D 2
## p. 36 (#56) ##############################################
36
AEROPUS.
A ESCHINES.
.
was from him that subsequently the kings of Moss | alone. He was succeeded by his son Pausanias.
senia were called Aepytids instead of the more (Diod. xiv. 37, 84; Dexippus, ap. Syncell. p. 263, a;
general name Heraclide. (Paus. iv. 3. § 3, &c. comp. Polynen. ii. 1. & 17. )
viji
. 5. $ 5; Hygin. Fub. 137, 184. )
· A E'SACUS (Ato akos), a son of Priam and
3. A son of Hippothous, and king of Arcadia Arisbe, the danghter of Merops, from whom Aesa-
He was a great-grandson of the Aepytus mentioned cus learned the art of interpreting dreams. When
first. He was reigning at the time when Orestes, Hecuba during her pregnancy with Paris dreamt
in consequence of an oracle, left Mycenae and that she was giving birth to a burning piece of
settled in Arcadia. There was at Mantineia a wood which spread conflagration through the
sanctuary, which down to the latest time no mortal whole city, Aesacus explained this to inean, that
was ever allowed to enter. Aepytus disregarding she would give birth to a son who would be the
the sacred custom crossed the threshold, but was ruin of the city, and accordingly recommended the
immediately struck with blindness, and died soon exposure of the child after its birth. (PARIS)
after. He was succeeded by his son Cypselus. Aesacus himself was married to Asterope, the
(Paus. viji. 5. § 3. )
(L. S. ] daughter of the river-god Cebren, who died early,
A E'RIUS ('Aépios), Heretic, the intimate friend and while he was lamenting her death he was
of Eustathius of Sebaste in Armenia, A. D. 360, changed into a bird. (Apollod. ii. 12. $ 5. ) Ovid
was living when St. Epiphanius wrote his Book (Net. xi. 750) relates his story differently. Ac-
against Heresies, A. D. 374-6. After living togecording to him, Aesacus was the son of Alexirhoë,
ther an ascetic life, Eustathius was raised to the the daughter of the river Granicus. He lived far
episcopate, and by him Aerius was ordained priest from his father's court in the solitude of mountain-
and set over the Hospital (atwyor podeiov) of Pon- forests. Hesperia, however, the daughter of
tus. (St. Epiph. udv. Haer. 75. § 1. ) But nothing Cebren, kindled love in his heart, and on ode oc-
could allay the envy of Aërius at the elevation of casion while he was pursuing her, she was stung
his companion. Caresses and threats were in vain, by a viper and died. Aesacus in his grief threw
and at last he left Eustathius, and publicly accused himself into the sea and was changed by Thetis
him of covetousness. He assembled a troop of into an aquatic bird.
(L. S. )
men and women, who with him professed the • A EʻSARA (Aiodpa), of Lucania, a female
renunciation of all worldly goods (drotatia). De Pythagorean philosopher, said to be a daughter of
nied entrance into the towns, they roamed about Pythagoras, wiote a work “about Human Nature, "
the fields, and lodged in the open air or in caves, of which a fragment is preserved by Stobaeus.
exposed to the inclemency of the seasons. Aërius (Ed.
