somewhat different.  He appears to have established himself in B.C. 88; and his power only lasted till B.C. 86.  This Aristion was a philosopher, which gives occasion to some curious remarks by Appian (Mithridatic War, c. 28), who says, speaking of his enormities:  “and all this he did though he was a follower of the Epicurean philosophy.  But it was not Aristion only at Athens, nor yet Kritias before him, and all who were philosophers with Kritias and tyrants at the same time; but in Italy also, those who were Pythagoreans, and in Greece the Seven Sages as they are called, as many of them as engaged in public affairs,—­all were chiefs and tyrants more cruel than tyrants who were not philosophers.  So that one may doubt as to other philosophers, and have some suspicion, whether it was for virtue’s sake, or merely to console them for their poverty and having nothing to do with political matters, that they adopted philosophy.  There are now many philosophers in a private station and poor who consequently wrap themselves up in philosophy out of necessity, and bitterly abuse those who are rich or in power; and thereby do not so much get a reputation for despising wealth and power as being envious of them.  But those whom they abuse act much more wisely in despising them.”  There was at least one exception to these philosophers, Marcus Antoninus, who was the head of the Roman State, and required in his exalted station all the comfort that philosophy could give.]

[Footnote 210:  The Peiraeus, one of the chief ports of Athens, is often used to express the maritime city generally and the lower city, as opposed to Athens, which was called the Upper City.  The two cities were united by the Long Walls, about four miles in length.]

[Footnote 211:  The Academia, one of the suburbs of Athens, was planted with trees, among others with the olive.  It was on the north-west side of the city.  In the Academia there was a Gymnasium, or exercise place, and here also Plato delivered his lectures; whence the name Academy passed into use as a term for a University (in the sense of a place of learning) in the Middle Ages, and has now other significations.  The Lycaeum was another similar place on the east side of Athens.]

[Footnote 212:  This was Epidaurus on the east coast of Argolis in the Peloponnesus, which contained a temple of AEsculapius, the god of healing.  Olympia on the Alpheius, in Elis, contained the great temple of Jupiter and immense wealth, which was accumulated by the offerings of many ages.  This and other temples were also used as places of deposit for the preservation of valuable property.  Pausanias (v. 21, vi. 19, and in other passages) has spoken at great length of the treasures of Olympia.  These rich deposits were a tempting booty to those who were in want of money and were strong enough to seize it.  At the commencement of the Peloponnesian war (B.C. 431) it was proposed that the Peloponnesian allies should raise a fleet by borrowing money from the deposits