And when we find Aristokles rejecting the allegation about the [Greek: i)atrei=on], by speaking of it as an [Greek: a)/doxon i)atrei=on], we can admit neither the justice of the epithet nor the ground of rejection.] [Footnote 6: This account rested originally (so far as we know) upon the statement of Hermippus (B.C. 220), and was adopted by Apollodôrus in his Chronology (B.C. 150), both of them good authorities, yet neither of them so early as Epikurus and Timæus. Diogenes Laertius and Dionysius of Halikarnassus alike follow Hermippus. Both the life of Aristotle ascribed to Ammonius, and the Anonymous Life first edited by Robbe (Leyden, 1861, p. 2), include the same strange chronological blunder: they affirm Aristotle to have come to Athens at the age of seventeen, and to have frequented the society of _Sokrates_ (who had been dead more than thirty years) for three years; then to have gone to Plato at the age of twenty. Zeller imagines, and I think it likely, that Aristotle may have been for a short time pupil with _Isokrates_, and that the story of his having been pupil with _Sokrates_ has arisen from confusion of the two names, which confusion has been seen on several occasions (Zeller, Gesch. der Philos. der Griechen, ii. 2, p. 15.)] During the interval, 367-360 B.C., Plato was much absent from Athens, having paid two separate visits to Dionysius the younger at Syracuse. The time which he spent there at each visit is not explicitly given; but as far as we can conjecture from indirect allusions, it cannot have been less than a year at each, and may possibly have been longer. If, therefore, Aristotle reached Athens in 367 B.C. (as Hermippus represents) he cannot have enjoyed continuous instructions from Plato for the three or four years next ensuing.