country, Scythia (Diod. iv. 44). Others relate that the Boreades delivered Phineus from the Harpies; for it had been foretold that the Harpies might be killed by sons of Boreas, but that the sons of Boreas must die, if they should not be able to overtake the Harpies (Apollod. i. 9. § 21). Others again state that the Boreadae perished in their pursuit of the Harpies (Apollod. iii. 15. § 2), or that Heracles killed them with his arrows near the island of Tenos (Hygin. Fab. 14; Senec. Med. 634). Different stories were related to account for the anger of Heracles against the Boreadae (Schol. ad Apollon. Rhod. i. 1304; comp. Hygin. Fab. 273). Their tombs were said to be in Tenos, adorned with sepulchral stelae, one of which was moved whenever the wind blew from the north (Hygin. Fab. 14; Schol. ad Apollon. l. c.). Calais is also mentioned as the founder of the Campanian town of Cales. (Sil. Ital. viii. 515.) [L. S.] ZETHUS (Zos), a son of Zeus and Antiope, at Thebes, and a brother of Amphion. According to some (Hom. Od. xix. 523) he was married to Aedon, and according to others (Apollod. iii. 5. § 6) to Thebe. (Comp. AMPHION.) [L. S.] ZEUS (Zeus), the greatest of the Olympian gods, and the father of gods and men, was a son of Cronos and Rhea, a brother of Poseidon, Hades (Pluto), Hestia, Demeter, Hera, and at the same time married to his sister Hera. When Zeus and his brothers distributed among themselves the government of the world by lot, Poseidon obtained the sea, Hades the lower world, and Zeus the heavens and the upper regions, but the earth became common to all (Hom. Il. xv. 187, &c., i. 528, ii. 111; Virg. Aen. iv. 372). Later mythologers enumerate three Zeus in their genealogies two Arcadian ones and one Cretan; and the first is said to be a son of Aether, the second of Coelus, and the third of Saturnus (Cic. de Nat. Deor. iii. 21). This accounts for the fact that some writers use the name of the king of heaven who sends dew, rain, snow, thunder, and lightning for heaven itself in its physical sense. (Horat. Carm. i. 1. 25; Virg. Georg. ii. 419.) all prophetic power, from whom all prophetic signs and sounds proceeded (navoμpaîos, Il. viii. 250; comp. Aeschyl. Eum. 19; Callim. Hymn. in Jov. 69). Every thing good as well as bad comes from Zeus, and according to his own choice he assigns their good or evil lot to mortals (Od. iv. 237, vi. 188, ix. 552, Пl. x. 71, xvii. 632, &c.), and fate itself was subordinate to him. He is armed with thunder and lightning, and the shaking of his aegis produces storm and tempest (Il. xvii. 593): a number of epithets of Zeus in the Homeric poems describe him as the thunderer, the gatherer of clouds, and the like. He was married to Hera, by whom he had two sons, Ares and Hephaestus, and one daughter, Hebe (Il. i. 585, v. 896, Od. xi. 604). Hera sometimes acts as an independent divinity, she is ambitious and rebels against her lord, but she is nevertheless inferior to him, and is punished for her opposition (Il. xv. 17, &c., xix. 95, &c.); his amours with other goddesses or mortal women are not concealed from her, though they generally rouse her jealousy and revenge (Il. xiv. 317). During the Trojan war, Zeus, at the request of Thetis, favoured the Trojans, until Agamemnon made good the wrong he had done to Achilles. Zeus, no doubt, was originally a god of a portion of nature, whence the oak with its eatable fruit and the fertile doves were sacred to him at Dodona and in Arcadia (hence also rain, storms, and the seasons were regarded as his work, and hence the Cretan stories of milk, honey, and cornucopia); but in the Homeric poems, this primitive character of a personification of certain powers of nature is already effaced to some extent, and the god appears as a political and national divinity, as the king and father of men, as the founder and protector of all institutions hallowed by law, custom, or religion. Hesiod (Theog. 116, &c.) also calls Zeus the son of Cronos and Rhea, and the brother of Hestia, Demeter, Hera, Hades, and Poseidon. Cronos swallowed his children immediately after their birth, but when Rhea was near giving birth to Zeus, she applied to Uranus and Ge for advice as to how the child might be saved. Before the hour of birth came, Uranus and Ge sent Rhea to Lyctos in Crete, requesting her to bring up her child there. Rhea accordingly concealed her infant in a cave of Mount Aegaeon, and gave to Cronos a stone wrapped up in cloth, which he swallowed in the belief that it was his son. Other traditions state that Zeus was born and brought up on Mount Dicte or Ida (also the Trojan Ida), Ithome in Messenia, Thebes in Boeotia, Aegion in Achaia, or Olenos in Aetolia. According to the common account, however, Zeus grew up in Crete. In the meantime Cronos by a cunning device of Ge or Metis was made to bring up the children he had swallowed, and first of all the stone, which was afterwards set up by Zeus at Delphi. The young god now delivered the Cyclopes from the bonds with which they had been fettered by Cronos, and they in their gratitude provided him with thunder and lightning. On the advice of Ge, Zeus also liberated the hundred-armed Gigantes, Briareos, Cottus, and Gyes, that they might assist him in his fight against the Titans. (Apollod. i. 2. According to the Homeric account Zeus, like the other Olympian gods, dwelt on Mount Olympus in Thessaly, which was believed to penetrate with its lofty summit into heaven itself (N. i. 221, &c., | 354, 609, xxi. 438). He is called the father of gods and men (i. 514, v. 33; comp. Aeschyl. Sept. 512), the most high and powerful among the immortals, whom all others obey (N. xix. 258, viii. 10, &c.). He is the highest ruler, who with his counsel manages every thing (i. 175, viii. 22), the founder of kingly power, of law and of order, whence Dice, Themis and Nemesis are his assistants (i. 238, ii. 205, ix. 99, xvi. 387; comp. Hes. Op. et D. 36; Callim. Hymn. in Jov. 79). For the same reason he protects the assembly of the people (ayopaîos), the meetings of the council (Bouλatos), and as he presides over the whole state, so also over every house and family (épretos, Od. xxii. 335; comp. Ov. Ib. 285). He also watched over the sanctity of the oath (Spkios), the law of hospitality (évios), and protected suppliants (ikéolos, Od. ix. 270; comp. Paus. v. 24. §2). He avenged those who were wronged, and punished those who had committed a crime, for he watched the doings and sufferings of all men * As Rhea is sometimes identified with Ge, (enótos, Od. xiii. 213; comp. Apollon. Rhod. Zeus is also called a son of Ge. (Aeschyl. Sappl. i. 1123). He was further the original source of | 901.) §1; Hes. Theog. 617, &c.) The Titans were | golden eagles. The sacrifices offered there were conquered and shut up in Tartarus (Theog. 717), kept secret. (Paus. viii. 38. § 5; Callim. l. c. 68.) where they were henceforth guarded by the Heca- 2. The Dodonaean Zeus (Zevs Awdwvaîos or toncheires. Thereupon Tartarus and Ge begot feλaσyikós) possessed the most ancient oracle in Typhoeus, who began a fearful struggle with Zeus, Greece, at Dodona in Epeirus, near mount Tomarus but was conquered. (Theog. 820, &c.) Zeus now (Tmarus or Tomurus), from which he derived his obtained the dominion of the world, and chose name. (Hom. Il. ii. 750, xvi. 233; Herod. ii. 52; Metis for his wife. (Theog. 881, &c.) When she Paus. i. 17. § 5; Strab. v. p. 338, vi. p. 504; Virg. was pregnant with Athena, he took the child out Eclog. viii. 44.) At Dodona Zeus was mainly a of her body and concealed it in his own, on the ad- prophetic god, and the oaktree was sacred to him; vice of Uranus and Ge, who told him that thereby but there too he was said to have been reared by he would retain the supremacy of the world. For if the Dodonaean nymphs (Hyades; Schol. ad Hom. Metis had given birth to a son, this son (so fate had | Il. xviii. 486; Hygin. Fub. 182; Ov. Fast. vi. 711, ordained it) would have acquired the sovereignty. Met. iii. 314). Respecting the Dodonaean oracle After this Zeus, by his second wife Themis, be- of Zeus, see Dict. of Ant. s. v. Oraculum. came the father of the Horae and Mocrae; of the 3. The Cretan Zeus (Ζεὺς Δικταίος οι ΚρηταCharites by Eurynome, of Persephone by Demeter, yevns). We have already given the account of of the Muses by Mnemosyne, of Apollo and Arte-him which is contained in the Theogony of Hesiod. mis by Leto, and of Hebe, Ares, and Eileithyia He is the god, to whom Rhea, concealed from by Hera. Athena was born out of the head of Cronos, gave birth in a cave of mount Dicte, Zeus; while Hera, on the other hand, gave birth to and whom she entrusted to the Curetes and Hephaestus without the co-operation of Zeus. the nymphs Adrasteia and Ida, the daughters of (Theog. 886, &c.) The family of the Cronidae Melisseus. They fed him with milk of the goat accordingly embraces the twelve great gods of Amaltheia, and the bees of the mountain provided Olympus, Zeus (the head of them all), Poseidon, him with honey. (Apollod. i. 1. § 6; Callim. l. c.; Apollo, Ares, Hermes, Hephaestus, Hestia, De- Diod. v. 70; comp. Athen. xi. 70; Ov. Fast. meter, Hera, Athena, Aphrodite, and Artemis. v. 115.) Crete is called the island or nurse of the These twelve Olympian gods, who in some places great Zeus, and his worship there appears to have were worshipped as a body, as at Athens (Thucyd. been very ancient. (Virg. Aen. iii. 104; Dionys. vi. 54), were recognised not only by the Greeks, Perieg. 501.) Among the places in the island but were adopted also by the Romans, who, in which were particularly sacred to the god, we must particular, identified their Jupiter with the Greek mention the district about mount Ida, especially Zeus. Cnosus, which was said to have been built by the Curetes, and where Minos had ruled and conversed with Zeus (Hom. Od. xix. 172; Plat. de Leg. i. 1; Diod. v. 70; Strab. x. p. 730; Cic. de Nat. Deor. iii. 21); Gortyn, where the god, in the form of a bull, landed when he had carried off Europa from Phoenicia, and where he was worshipped under the surname of Hecatombaeus (Hesych. s. v.); further the towns about mount Dicte, as Lyctos (Hes. Theog. 477), Praesos, Hierapytna, Biennos, Eleuthernae and Oaxus. (Comp. Hoeck, Creta, i. p. 160, &c., 339, &c.) In surveying the different local traditions about Zeus, it would seem that originally there were several, at least three, divinities which in their respective countries were supreme, but which in the course of time became united in the minds of the people into one great national divinity. We may accordingly speak of an Arcadian, Dodonaean, Cretan, and a national Hellenic Zeus. 4. The national Hellenic Zeus, near whose temple at Olympia in Elis, the great national panegyris was celebrated every fifth year. There too Zeus was regarded as the father and king of gods and men, and as the supreme god of the Hellenic nation, His statue there was executed by Pheidias, a few years before the outbreak of the Peloponnesian war, the majestic and sublime idea for this statue having been suggested to the artist by the words of Homer, Il. i. 527. (Comp. Hygin. Fab. 223.) According to the traditions of Elis, Cronos was the first ruler of the country, and in the golden age there was a temple dedicated to him at Olympia. Rhea, it is further said, entrusted the infant Zeus to the Idaean Dactyls, who were also called Curetes, and had come from mount Ida in Crete to Elis. Heracles, one of them, contended with his brother Dactyls in a footrace, and adorned the victor with a wreath of olive. In this manner he is said to have founded the Olympian games, and Zeus to have contended with Cronos for the kingdom of Elis. (Paus. v. 7. § 4.) 1. The Arcadian Zeus (Zeùs Avкaîos) was born, according to the legends of the country, in Arcadia, either on Mount Parrhasion (Callim. Hymn. in Jov. 7, 10), or in a district of Mount Lycaeon, which was called Cretea. (Paus. viii. 38. §1; Callim. I. c. 14.) He was brought up there by the nymphs Theisoa, Neda, and Hagno; the first of these gave her name to an Arcadian town, the second to a river, and the third to a well. (Paus. viii. 38. § 2, &c., 47. §2; comp. Callim. l. c. 33.) Lycaon, a son of Pelasgus, who built the first and most ancient town of Lycosura, called Zeus Lycaeus, and erected a temple and instituted the festival of the Lyceia in honour of him; he further offered to him bloody sacrifices, and among others his own son, in consequence of which he was metamorphosed into a wolf (Aúkos; Paus. viii. 2. § 1, 38. §1; Callim. 1. c. 4; Ov. Met. i. 218.) No one was allowed to enter the sanctuary of Zeus Lycaeus on Mount Lycaeon, and there was a belief that, if any one entered it, he died within twelve months after, and that in it neither human beings nor animals cast a shadow. (Paus. viii. 38. § 5; comp. Schol. ad Callim. Hymn. in Jov. 13.) Those who entered it intentionally were stoned to death, unless they escaped by flight; and those who had got in The Greek and Latin poets give to Zeus an by accident were sent to Eleutherae. (Plut. immense number of epithets and surnames, which Quaest. Gr. 39.) On the highest summit of Ly are derived partly from the places where he was caeon, there was an altar of Zeus, in front of which, worshipped, and partly from his powers and functowards the east, there were two pillars bearing | tions. He was worshipped throughout Greece and her colonies, so that it would be useless and almost matter, taking part in the investigation that ensued that he might divert suspicion from himself. Some who were put to the torture, falling in with the suspicion entertained by many, charged Zeusippus and Pisistratus with the crime. Zeuxippus fled by night to Tanagra, and alarmed lest information should be given by one of his slaves, who was privy to the whole affair, removed from Tanagra to Anthedon, thinking the latter a safer place. During his exile he did the Romans some good service in their wars with Antiochus and Philippus. The Roman senate, in return, complied with a request which he made to them, and wrote to the Boeotians requesting his recall. With this request, however, the Boeotians did not comply, fearing lest it should occasion a breach between themselves and Macedonia, and they sent an embassy to Rome intimating their intention. Zeuxippus himself camie to Rome at the same time, and the Romans charged the Aetolians and Achaeans with the duty of carrying their wishes into execution. The Achaeans did not approve of declaring war for that object, but sent an embassy to the Boeotians, who promised to yield to their desire, but did not do so. This procedure led to some hostile inroads into Boeotia, and a regular war would have broken out if the senate had persisted in their demand; but they suffered the matter to drop. (Liv. l. c. ; Polyb. xxiii. 2.) [C. P. M.] ZEUXIPPUS (Zeviñños), artists. 1. A painter, of Heracleia, who is mentioned by Socrates in the Protagoras of Plato (p. 318, b. c.) as this young man, who has recently come to the 2. A vase painter, whose name appears on the city" (τούτου τοῦ νεανίσκου τοῦ νῦν νεωστὶ ἐπισ bottom of a vase in the Canino collection. The nuovтos). Now since the celebrated Zeuxis was letters however are so indistinct as to make the a native of Heracleia, since his age would just suit true reading doubtful. Raoul-Rochette reads it the date of this allusion [ZEUXIS], and since be ZETEIAAES, Amati ZVZIA▲ES; both of which is expressly mentioned by Socrates elsewhere (Xen. forms are equivalent to Zevgiáons; but Ottfried Mem. i. 4. § 6, Oecon. x. 1), it is difficult to beMüller could not read the name at all in a fac-lieve that this Zeuxippus was a different person. simile of the original work. (R. Rochette, Lettre à M. Schorn, pp. 63, 64.) [P. S.] ZEUXIDA MUS (Zev§ídaμos). 1. A king of Sparta, and tenth of the Eurypontidae. He was grandson of Theopompus, and father of Anaxidamus, who succeeded him. (Paus. iii. 7.) 2. A son of Leotychides, king of Sparta. He was also named Cyniscus. He died before his father, leaving a son. Archidamus II. (Herod. vi. 71; Thuc. ii. 47; Paus. iii. 7.) [E. E.] ZEUXIPPE (Zevşinπn). 1. A sister of Pasithea or Praxithea, was a Naiad and married to Pandion, by whom she became the mother of Procne, Philomela, Erechtheus and Butes. (Apollod. iii. 14. § 8; comp. BUTES.) 2. A daughter of Lamedon, and the wife of Sicyon, by whom she was the mother of Chthonophyle. (Paus. ii. 6. § 2.) [L. S.] ZEUXIPPUS (Zeúğiπños), a son of Apollo, by the nymph Syllis, was king of Sicyon. (Paus. ii. 6. § 3.) [L. S.] ZEUXIPPUS (Zeúčiππos), a Boeotian, one of the partisans of the Romans. When Brachyllas was made Boeotarch he and some others hetook themselves to T. Quinctius at Elatea, and gained his sanction for the assassination of Brachyllas, which they accomplished with the aid of Alexamenus, the general of the Aetolians, who provided them with the instruments for effecting their nefarious project. (Liv. xxxiii. 27, 28; Polyb. xviii. 26.) Zenxippus at first put a bold face upon the There is no occasion, however, to suspect the reading in the passage of the Protagoras. The true explanation is perhaps to be found in the common tendency of Greek names to assume abbreviated forms; and thus perhaps Zeurippus is no other than the old genuine form of the name Zeuris. There is another passage in which Socrates is made to refer to "the Heracleian stranger," without mentioning his name (Xen. Sympos. iv. 63). 2. Sculptor of Argos. [PHILEAS.] [P.S.] ZEUXIS (Zeû§is), a general in the service of Antiochus the Great. He was engaged in the war with Molo, whom he prevented from crossing the Tigris. Being placed under the command of Xenoetas, he was left by the latter in charge of the camp, when he made his ill-fated attempt to overpower Molo. But he retired on the approach of Molo, and suffered the latter to cross the river without opposition. When Antiochus himself marched against Molo, Zeuxis persuaded him to cross the river, and was in command of the left wing in the battle that ensued. He also took a prominent part in the siege of Seleucia. (Polyb v. 45-60.) It is perhaps this same Zeuxis whom we find satrap of Lydia under Antiochus the Great. (Polyb. xxi. 13.) To him Philippus, when at war with Attalus, applied for a supply of corn, which he obtained. (Polyb. xvi. 1, 24.) In the decisive battle with the Romans, Zeuxis was one of the commanders of the front line (Appian, Sr. 33), and after the defeat of Antiochus was one of the ambassadors sent to the Scipios to treat for peace, on which mission he proceeded to Rome. (Polyb. xxi. 13, 14, xxii. 7; Liv. xxxvii. 41, 45.) [C. P. M.] ZEUXIS, a philosopher of the sceptical school, the disciple of Aenesidemus. Diogenes Laertius (ix. 106) mentions a work by him-Пep SITTŵV λόγων. [C. P. M.] ZEUXIS (Zeû§is), the name of two physicians who are sometimes confounded together: 1. A contemporary of Strabo, probably about the middle or end of the first century B. C. He was at the head of a celebrated Herophilean school of medicine established at Men-Carus in Phrygia, between Laodicea and Carura, and was succeeded in this post by Alexander Philalethes. (Strabo, xii. 8. p. 77, ed. Tauchn.) 2. A native of Tarentum (Galen, Comment. in Hippocr." Epid. VI." i. praef. vol. xvii. pt. i. pp. 793,794), one of the earliest commentators on the writings of Hippocrates (id. ibid.; Comment. in Hippocr. "De Humor." i. 24, vol. xvi. p. 196), and also one of the oldest of the Empirici. (id. Comment. in Hippocr. "Praedict. 1." ii. 58, vol. xvi. p. 636.) He lived after Herophilus, Callimachus (id. Comment. in Hippocr.“ Epid. VI." i. 5, vol. xvii. pt. i. pp. 826, 827.), Bacchius (id. ibid. i. 1, vol. xvii. pt. i. pp. 793, 794; iv. 9, vol. xvii. pt. H. p. 145) and Glaucias (id. Comment. in Hippocr. "De Humor." ii. 30, vol. xvi. p. 327; Comment. in Hippocr. "Epid. VI.” i. praef.; ii. 65, vol. xvii. pt. i. p. 793,794,992); and apparently before Zenon (Erotiani, Gloss. Hippocr. p. 216, ed. Franz.); and | his date may therefore be placed about the middle of the third century B. C. He expounded the whole of the Hippocratic Collection (Galen, Comment. in Hippocr." De Humor." i. praef. 24, vol. xvi. pp. 1, 196; Comment. in Hippocr." Praedict. I." ii. 58, vol. xvi. p. 636; Comment. in Hippocr. "De Offic. Med." i. praef. vol. xviii. pt. ii. p. 631), but his commentaries were not much esteemed in Galen's time, and had become scarce. (Id. Comment. in Hippocr. "Epid. III." ii. 4, vol. xvii. pt. i. p. 605.) A brass coin struck at Smyrna is supposed by Mead to refer to this physician, but this is uncertain. (See Mead, Dissert. de Nummis quibusdam | a Smyrnaeis in Medicor. Honorem percussis; Littré, Oeuvres d'Hippocr. vol. i. pp. 89, 104; Sprengel, | Gesch. der Arzneikunde, vol. i. ed. 1846; Daremberg, Cours sur l'Hist. et la Littér. des Sciences Méd., Année 2, Leçon 4.) [W. A. G.] ZEUXIS (Zeû§1s), artists. 1. The celebrated painter, who excelled all his contemporaries except Parrhasius, and whose name is one of the most renowned in the history of ancient art, was a native of Heracleia; but which of the cities of that name had the honour of his birth we are not informed. Most modern writers follow the opinion of Hardouin, who fixed upon Heracleia in Lucania, for no better reason than that Zeuxis executed a celebrated picture for the neighbouring city of Croton; and on a precisely similar ground others decide in favour of Heracleia Lyncestis, in Macedonia, because Zeuxis enjoyed the patronage of Archelaus. It is evident how these two opinions show the worthlessness of each other; both rest on facts which are better accounted for by the celebrity of the artist, which was doubtless coextensive with the Grecian name; and, as for the former, it is most probable, as will be seen presently, that Zeuxis was born some time before the foundation of the Italian Heracleia, which was not | built till after the destruction of Siris, in B. c. 433. It is rather singular that none of the commentators (so far as we know) have thought of that city which was the most celebrated of any of its name for the great men whom it sent forth, namely, Heracleia on the Pontus Euxeinus. The question deserves investigation whether, when Heracleia is mentioned without any distinctive addition by an Athenian writer of the time of Xenophon and Plato, we are not justified in assuming that the reference is to Heracleia on the Euxine. The probability of this city having been the birth-place of Zeuxis is confirmed by the well-known fact, that the artist belonged to the Asiatic school of painting; a fact which is also indicated in the tradition which made him a native of Ephesus (Tzetz. Chil. viii. 196), the head-quarters of the Asiatic school. In the same way Apelles and other eminent artists of the Asiatic school are called natives of Ephesus, though known to have been born at other places.* The date of Zeuxis has likewise been a matter of dispute, which has arisen from the confused account of it given by Pliny, who is our chief authority for the artist's life. (H. N. xxxv. 9. s. 36. § 2.) He says that "The doors of the art, thrown open by Apollodorus of Athens, were entered by Zeuxis of Heracleia in the fourth year of the 95th Olympiad (B. c. 400-399)... who is by some placed erroneously in the 79th Olympiad (or 89th, for the best MSS. vary; B. c. 464–460 or 424-420), when Demophilus of Himera and Neseas of Thasos inust of necessity have flourished, since it is doubted of which of them he was the disciple." Now, passing over what is said of Demophilus and Neseas which cannot help us, as it is doubtful who the former artist was, and we have no other mention of the latter,-it appears to us that this passage, when cleared of a mistake into which Pliny was led in a way which can be explained, contains the true period of Zeuxis, namely, from about Ol. 89 to Ol. 96, B. c. 424400; the mistake referred to, as made by Pliny, being the assumption of the period at which Zeuxis had attained to the height of his reputation, as that at which he began to flourish. And here we have the reply to the argument of Sillig in favour of reading LXXIX. rather than LXXXIX.; for the latter, he contends, is the true date for the beginning of the artist's career, and is not inconsistent with his having flourished at Ol. 95. 4; whereas the former, involving as it does an interval of sixty-seven years, is inconsistent with the last date. The premises are sound; but the true conclusion in each branch of the argument appears to us to be the direct opposite of that drawn by Sillig. The date of Ol. 89 is certainly quite consistent with the fact that Zeuxis was still flourishing in Ol. 95. 4; but it is altogether inconsistent with his having began to flourish at the latter date, which is the view expressly stated by Pliny, who therefore very consistently rejects the former date; * A modern writer on art, who, on the strength of the statement referred to, and of a chronological mistake of Lucian's, makes a second painter Apelles, of Ephesus, should consistently have invented a second Zeuxis, of Ephesus; and so in several other instances, in which two places are mentioned in connection with an artist's name-the one being that of his birth, the other that of the school to which he belonged. and, on the other hand, the date of Ol. 79 is not only opposed to Pliny's view (for which indeed it makes no difference whether the imagined error was 28 years or 68, since both would be absolutely wrong), but it is so utterly inconsistent with all we learn from other quarters of the age of Zeuxis, that we cannot believe it to have been assigned by any of the Greek writers whom Pliny followed, and therefore we cannot believe that he had any occasion to refer to it. This date of O1.79 would, in fact, make Zeuxis a contemporary of Polygnotus. The important result which remains to us is the positive testimony of some of the Greek writers on art, that Zeuxis flourished in Ol. 89, B. c. 424. Pliny's reason for rejecting this statement, and for fixing on the 95th Olympiad as the commencement of the career of Zeuxis, is, we suspect, to be found in his notion of the relation of Zeuxis to Apollodorus, whom he places at Ol. 93. Pliny evidently believed Zeuxis to have been largely indebted to Apollodorus; and thus far, as we shall presently see, he was doubtless in the right. But if he drew from this relation the inference that Zeuxis must have begun to flourish some eight or twelve years, or even at all, after the time at which Apollodorus was at the height of his reputation, he adopted a conclusion which by no means necessarily follows. We are nowhere expressly told that Zeuxis was a pupil of Apollodorus; but this does not matter. In schools of art the disciple is often very little younger, sometimes even older, than his master; and this is especially the case where an artist, who has already made some progress in his studies or even in the practice of his art, enters the school of a master who is celebrated in some one point of the art, for the sake of acquiring the knowledge of that point. Numerous examples might be cited from the history both of ancient and modern art of this sort of relation between contemporary artists, and also of the errors made by adopting some fixed average period as that by which it may be assumed that the disciple was later than his master. For these reasons we draw a conclusion in favour of the date we have assigned to Zeuxis, even from the manner in which Pliny denies its correctness. This date is abundantly confirmed by other evidence. Quintilian (xii. 10) tells us that he lived about the time of the Peloponnesian War. The allusions to him, which are put into the mouth of Socrates by Xenophon and Plato, even after making all allowance for the anachronisms which the latter is often content to commit for the sake of dramatic effect, point to the date above fixed, and place him, at all events, earlier than the date assigned by Pliny (Plat. Gorg. p. 453, c. d. ; Xen. Mem. i. 4. § 6, Oecon. x. 1; and probably also Sympos. iv. 63, and Plat. Protag. p. 318, b. c.; see ZEUXIPPUS). Besides the general indications of his date, furnished by these passages, the one last quoted (if Zeuxippus there be Zeuxis) gives a specific date perfectly in accordance with the one assumed, for the second visit of Protagoras to Athens, on occasion of which the dialogue is supposed to be held, took place in B. c. 422. Similar incidental evidence may be derived from Aristophanes, who, in the Acharnians (991, 992), having mentioned Eros, adds: Now, from the general character of the allusions in the comic poets, we may safely infer that the picture alluded to was only recently painted; and therefore we are quite prepared to accept the express statement of the Scholiast, that the picture referred to was one painted by Zeuxis, and dedicated in the temple of Aphrodite at Athens, representing Eros in the fairest youthful beauty, and as crowned with roses (comp. Suid. s. e. 'Aveé uwv). The date of the Acharnians was B. C. 425; and this agrees wonderfully well with the passage in the Protagoras, where it is clearly implied that the painter had already achieved a very high reputation. It is hardly necessary to remark, that there is no difficulty in explaining the word veworl as referring to a period three or four years back, especially when we are dealing with a chronological allusion in Plato. It is true that each portion of the incidental evidence now adduced has a certain degree of indefiniteness; but some of the soundest results of critical inquiries are based upon the cumulative force and mutual confirmation of a body of incidental evidence, no one portion of which, by itself, would justify the conclusion. The above arguments apply to the beginning of the career of Zeuxis: they are abundantly confirmed by evidence referring to a later period, namely, from what we are told of his connection with Archelaüs, king of Macedonia, whose reign began in B. c. 413, and ended in B. C. 399, the very year in which, according to Pliny, Zeuxis began to flourish. But for this king he executed an important and extensive work, which would not have been entrusted to any but an artist of established reputation, the decoration of the royal palace at Pella with paintings, for which Zeuxis received four hundred minae (Aelian, V. H. xiv. 17). Aelian relates this fact in connection with a remark of Socrates upon it, which is worth repeating, both for its own sake, and as showing that the work must have been executed some time before B. c. 399 (when Socrates himself was put to death), and yet after the fame of Zeuxis had been spread far and wide -"Archelaüs," said the philosopher, “had spent 400 minae on his house, hiring Zeuxis of Heracleia to paint it, but nothing on himself (that is, on his own improvement). Wherefore men travelled from a distance, eager to see the house, but none visited Macedonia for the sake of Archelaüs himself." We are also told by Pliny, that Zeuxis, after acquiring a great fortune by the exercise of his art, adopted the custom of giving away his pictures, because no adequate price could be set upon them ; and one of the paintings so given away was a picture of Pan, which he presented to Archelaus: another proof that he had reached the summit of his reputation before that king's death in B. C. 399. Another indication of his date is found in the story related by Plutarch (Per. 13), which represents him as partly contemporary with Agatharcus, who painted scenes for Aeschylus or Sophocles [AGATHARCUS]. On these grounds we may say, with almost absolute certainty, that Zeuxis flourished chiefly during the last quarter of the fifth century, B. C.; and, as it has been shown to be probable that he was already exercising his art at Athens with great success at the beginning of that period, we may assume that he was then not less than thirty years old (and this falls within the meaning of reáriokos ὥσπερ δ γεγραμμένος, ἔχων στέφανον ἀνθέμων. in the Protagoras); and therefore that he was |