this strange disappearance that he reappeared at Proconnesus and wrote the Arimaspia. He then vanished once more, to reappear for the second time 240 years later at Metapontum, in Italy. He advised the people of Metapontum to build an altar to Apollo, and by its side a statue of himself, saying that he had been present, in the form of a raven, when the god founded the city. Later accounts tell other wonderful stories of Aristeas.
AR'ISTI'DES (Gk. Άριστειδης), Aristeidës), called The Just (c.550-467 B.C.). An Athenian statesman. He was the son of Lysimachus, descended from one of the best families in Athens. His birth is to be placed shortly after the middle of the Sixth Century B.C. At the battle of Marathon (B.C. 490) he was one of the ten Athenian generals who held command successively, each for a single day. In the following year he was chief archon. His policy in State politics was opposed to that of the other great statesman of his time, Themistocles, and the rivalry between these two became so pronounced that the Athenians, in order to obtain quiet, finally resorted to the means of ostracism. Aristides received the necessary vote for banishment, and retired to Ægina, Athens's bitter enemy. The date of this ostracism was apparently B.C. 484. The story is told that on the day of voting, an ignorant citizen, personally unknown to the statesman, being asked why he voted against Aristides, answered; "Because he was tired of hearing him always called The Just." Four years later, when Xerxes invaded Greece, a general amnesty for all exiles was declared by Athens, and in consequence thereof Aristides joined the Athenian fleet at Salamis and took a prominent part in the battle that followed. Being thus restored to favor, he was appointed commander of the Athenian troops that fought at Platæa, in B.C. 479. In B.C. 477 he was joint commander with Cimon of the Athenian contingent in the combined Greek fleet which was engaged in driving the Persians from the Greek cities on the coast of the Ægean Sea. After the fall of Pausanias, he took the chief part in organizing the Delian League. It is said that after the battle of Platæa he carried through a law opening the archonship to the whole body of Athenian citizens. He died poor, in B.C. 467, leaving a son and two daughters. His body was carried to Athens and buried at Phalerum, at the cost of the State.
ARISTIDES, ÆLius (129-189). A Greek, rhetorician, surnamed Theodorus. son of Eudemon, a priest of Zeus. He enjoyed the teaching of the most famous rhetoricians of his day, Aristocles in Pergamus and Herodes Atticus in Athens; in grammar and literature he was trained by Alexander of Cotyæum. whom he honored with a eulogy still extant. He traveled extensively in Egypt, Asia, Greece, and Italy, exhibiting his art as a speaker. While in Rome in 156 he was attacked by a severe illness, which troubled him seventeen years with slight interruptions; yet he seems to have continued his vocation in spite of it. He stood in such favor with the Emperor Marcus Aurelius that he secured the rebuilding of Smyrna at the imperial expense after its destruction by an earthquake in 178. Of his works, we have two rhetorical treatises and 55 speeches. Of these some are eulogies on deities and cities (e.g. Rome and Smyrna), others declamations like his Panathenaicus, modeled on Isocrates' oration with the same title. Interesting also are the six Sacred Speeches (ιεροἰλόγοι), which report the suggestions made by Æsculapius through his priests for the rhetorician's recovery. Edited by Dindorf (3 vols., Leipzig, 1829).
ARISTIDES of Thebes. A Greek painter of the time of Apelles. He lived about the middle of the Fourth Century B.C., and was a son and pupil of Nicomachus. He was noted for power of expression in his work, one of his finest pictures being that of a babe approaching the breast of its mother, who is mortally wounded, and whose face shows her fear lest the child should find blood instead of milk. His works were bought at enormous prices, and one of them was the first foreign painting ever exhibited to the public in Rome. He left two sons, Nicerus and Ariston, to whom he taught his art.
ARISTIDES QUINTILIANUS (Gk. Άρωτείοης Κοϊντιλιανός, Aristeides Kointilianos). A Greek grammarian of about the First Century A.D., and author of a treatise on music which is one of the most valuable of all ancient discussions of that subject. In the first part it treats of the principles of harmonics and rhythm, as laid down by Aristoxenus, but later introduces the Neo-Platonic ideas of the moral effects of music and the connection between musical intervals and the harmony of the universe. It was originally edited by Meibomius, and in 1882 by Jahn. Consult Cäsar, Die Grundzüge der griechischen Rythmik im Anschluss an Aristeides (Marburg, 1861).
ARISTIDES, Saint. A Greek Christian apologist, of the First Century, who also taught rhetoric and philosophy. He presented to the Emperor Hadrian an apology for the Christian faith, which was highly esteemed by the early Church. This work is lost, with the exception of a fragment discovered and published at Venice in 1878. His day is August 31.
AR'ISTIP'PUS (Gk. Άριστιππος, Aristippos). The founder of the Cyrenaic or Hedonistic School of Philosophy. He was the son of Aristades of Cyrene, in Africa, and was born probably not long before B.C. 435. He was drawn to Athens by the fame of Socrates, whose pupil he remained until his master's condemnation and death, without, however, adopting fully his philosophy. After Socrates's death he lived in various cities, avoiding all hindering connections by becoming a citizen of no state, but having guest-friends in many. We know that he sojourned some time in Ægina, in Corinth, where he was intimate with the famous courtesan Laϊs, and especially at the Syracusan court. He must have spent considerable time also in his native Cyrene, where he possessed property, for his philosophic school was there established. His master, Socrates, had taught that virtue and felicity together formed the highest aim of man; the latter Aristippus emphasized as a principle in itself, and declared that pleasure (ήδονή, hëdonë) was the supreme good. According to him, our sensations alone are the real bases of knowledge, and all that gives pleasant sensations must be good; virtue and all so-called moral obligations and limitations have no validity so far as they limit pleasure. Yet Aristippus shows the influence of Socratic doctrine when he teaches that the
