neighbouring villages or from more distant parts, he is said to have drawn up laws, or framed regulations for the returned citizens, and new comers. He had reason to complain of various rivals who intrigued against him, gave him much trouble, and obstructed the complete renovation of the city; but, notwithstanding, his services were such that an annual festival was instituted to commemorate them.[11] It is farther stated, that at some time during this period he had a school (analogous to the Academy at Athens) in the Nymphæum of the place called Mieza; where stone seats and shady walks, ennobled by the name of Aristotle, were still shown even in the days of Plutarch.[12] [Footnote 7: Strabo, xiii. 610; Diodor. xvi. 52. It appears that Aristotle incurred censure, even from contemporary rivals, for this marriage with Pythias. On what ground we cannot exactly make out (Aristokles ap. Eusebium Præp. Ev. xv. 2), unless it be from her relationship to Hermeias. She died long before Aristotle, but he mentions her in his will in terms attesting the constant affection which had reigned between them until her death. Aristotle thought it right to reply to the censure in one of his letters to Antipater. Aristokles (ap. Euseb. Præp. Ev. xv. 2) says that Aristotle did not marry Pythias until after the death of Hermeias, when she was compelled to save herself by flight, and was in distress and poverty. Mr. Blakesley (Life of Aristotle, p. 36) and Oncken (Die Staatslehre des Aristoteles, p. 158) concur in thinking that the departure of Aristotle from Athens had nothing to do with the death of Plato, but was determined by the capture of Olynthus, and by the fear and dislike of Philip which that event engendered at Athens. But the fact that Xenokrates left Athens along with Aristotle disproves this supposition, and proves that the death of Plato was the real cause.] [Footnote 8: Diog. Laert. v. 7-8. Diodorus ascribes this proceeding to Mentor the Rhodian: Strabo, to his brother Memnon. I think Diodorus is right. A remarkable passage in the Magna Moralia (genuine or spurious) of Aristotle, seems to me to identify the proceeding with Mentor (Aristot. Magn. Mor. i. 35, p. 1197, b. 21; as also the spurious second book of the OEkonomica, p. 1351, a. 33).] [Footnote 9: It was probably during this period that Aristotle introduced to Alexander his friend the rhetor Theodektês of Phasêlis. Alexander took delight in the society of Theodektês, and testified this feeling, when he conquered Phasêlis, by demonstrations of affection and respect towards the statue of the rhetor, who had died during the intervening years--[Greek: a)podidou\s timê\n tê=| genome/nê| di' A)ristote/lên kai\ philosophi/an o(mili/a| pro\s to\n a)/ndra] (Plutarch, Alex. c. 17).]