171. We have seen (§§ 31, 122) that the school of Miletos did not come to an end with Anaximenes, and it is a striking fact that the man who gave the most complete answer to the question first asked by Thales was a Milesian.[921] It is true that the very existence of Leukippos has been called in question. Epicurus said there never was such a philosopher, and the same thing has been maintained in quite recent times.[922] On the other hand, Aristotle and Theophrastos certainly made him the originator of the atomic theory, and it still seems possible to show they were right. Incidentally we shall see how later writers came to ignore him, and thus made possible the sally of Epicurus. Footnote 921: Theophrastos said he was an Eleate or a Milesian (R. P. 185), while Diogenes (ix. 30) says he was an Eleate or, according to some, an Abderite. These statements are exactly parallel to the discrepancies about the native cities of the Pythagoreans already noted (Chap. VII. p. 327, _n._ 763). Diogenes adds that, according to others, Leukippos was a Melian, which is a common confusion. Aetios (i. 7. 1) calls Diagoras of Melos a Milesian (cf. _Dox._ p. 14). Demokritos was called by some a Milesian (R. P. 186) for the same reason that Leukippos is called an Eleate. We may also compare the doubt as to whether Herodotos called himself a Halikarnassian or a Thourian. Footnote 922: Diog. x. 13 (R. P. 185 b). The theory was revived by E. Rohde. For the literature of the controversy, see R. P. 185 b. Diels’s refutation of Rohde has convinced most competent judges. Brieger’s attempt to unsettle the question again (_Hermes_, xxxvi. pp. 166 sqq.) is only half-hearted, and quite unconvincing. As will be seen, however, I agree with his main contention that atomism comes after the systems of Empedokles and Anaxagoras.