mentioned in another place; [350]Κρονιδᾳ δε τραφεν Χειρωνι δωκαν (Ιασονα). These histories could not be true of Chiron as a person: for, unless we suppose him to have been, as the Poets would persuade us, of a different species from the rest of mankind, it will be found impossible for him to have had pupils in such different ages. For not only Æsculapius, mentioned in this list, but Apollo likewise learnt of him the medicinal arts. [351]Ασκληπιος και Απολλων παρα Χειρωνι τῳ Κενταυρῳ ιασθαι διδασκονται. Xenophon indeed, who was aware of this objection, says, that the term of Chiron's life was sufficient for the performance of all that was attributed to him: [352]Ὁ Χειρωνος βιος πασιν εξηρκει· Ζευς γαρ και Χειρων αδελφοι: but he brings nothing in proof of what he alleges. It is moreover incredible, were we to suppose such a being as Chiron, that he should have had pupils from so many different [353]countries. Besides many of them, who are mentioned, were manifestly ideal personages. For not to speak of Cephalus and Castor, Apollo was a Deity; and Æsculapius was the [354]like: by some indeed esteemed the son of the former; by others introduced rather as a title, and annexed to the names of different Gods. Aristides uses it as such in his invocation of [355]Hercules: Ιω, Παιαν, Ἡρακλες, Ασκληπιε: and he also speaks of the temple of Jupiter Æsculapius, Διος Ασκληπιου νεως. It was idle therefore in the Poets to suppose that these personages could have been pupils to Chiron. Those that were instructed, whoever they may have been, partook only of Chironian education; and were taught in the same kind of academy: but not by one person, nor probably in the same place. For there were many of these towers, where they taught astronomy, music, and other sciences. These places were likewise courts of judicature, where justice was administered: whence Chiron was said to have been φιλοφρονεων, και δικαιοτατος: [356]Ὁν Χειρων εδιδαξε δικαιοτατος Κενταυρων. The like character is given of him by Hermippus, of Berytus. [357]Ὁυτος Εις τε δικαιοσυνην θνητων γενος ηγαγε, δειξας Ὁρκον, και θυσιας ἱλαρας, και σχηματ' Ολυμπου. Right was probably more fairly determined in the Chironian temples, than in others. Yet the whole was certainly attended with some instances of cruelty: for human sacrifices are mentioned as once common, especially at Pella in Thessaly; where, if they could get a person, who was an Achean by birth, they used to offer him at the altars of Peleus and [358]Chiron.