at length (Cohor. Cap. 20, n. 13; 22, n. 13; 24, n. 5). In Cap. 23-25 he points out the palpable contradictions involved in Timaios (27 D-28 A; 41 A B). In Κατὰ μέρος πίστις D. finds μέρος γὰρ ἅπαν ἀτελὲς τὸ [ἐκ] συνθέσεως ὑφιστάμενον (Lagarde, p. 107, 20 ff.) Aristotelian in conception and expression. With this he compares Eth. Nic. X, 3, 1174. 20, and de An. III, 6, 430 a 27. D. calls special attention to the passage preserved by Justinian (Mai, Script, vet. nov. coll. VII, p. 310) from the Syllogisms of Apollinarios to prove the thorough acquaintance of Apollinarios with Aristotle. With περὶ τριάδος (from the writing Ἔκθεσις πίστεως falsely ascribed to Justin) c. 14. p. 386 B, D. compares Arist. Phys. Auscult, II, c. 6.
P. attempts to show that the Emperor Julian, especially in his second speech, had Dion Chrysostomos before him. The Sophists and poets praise external show and mere success in arms (Jul. Or. 2. 76, b); Sokrates, on the contrary, says that it is not the rulers able to cut through Athos and bridge the sea, who are happy; only the virtuous are happy (p. 79, af). The parallel to this, with mention of Athos and bridging the sea, occurs in Dion, Or. 3. 44. 12 ff. A throne brings no happiness to the wicked; he only experiences the fate of Phaethon (83, cf seqq.}. Dion (Or. 1. 10. 19 ff.) employs the Phaethon myth in the same way. Jul. Or. 2. 85 c, shows plainly the use of Dion, Or. 4. 82. Further, Julian's second speech, 86 a—92 d, contains a description of the character of the true king. Dion, Or. 1. 4 and Or. 3. 43, gives a description which furnishes a model for Julian. The true ruler is, according to Jul. Or. 2. 86 d, φιλόπολις καὶ φιλοστρατιώτης; according to Dion, Or. 1. 6. 29, he is φιλοπολίτης καὶ φιλοστρατιώτης. Julian demands (89, c f) that the king shall have nothing to do with the punishment of offences to which a death penalty attaches. His sword shall not be wielded to the destruction of a citizen, just as amongst the bees the queen has no sting. The bee-queen is employed similarly by Dion, Or. 4. 75. 14 f.
Sophokles emphasizes three allied causes of sin, viz. selfishness, self-assertion, and pride. F. cites Polyneikes as an example of selfishness; of self-assertion, Œdipus, whose impetuous temperament made him carry to excess the Greek ideal of a large and vigorous manhood; of insolent pride (ὕβρις), Kreon, who makes laws contrary to sacred
