450), author of a history of Lydia, one of the chief authorities used by Nicolaus of Damascus (_fl._ during the time of Augustus); Hellanicus of Mytilene; Stesimbrotus of Thasos, opponent of Pericles and reputed author of a political pamphlet on Themistocles, Thucydides and Pericles; Hippys and Glaucus, both of Rhegium, the first the author of histories of Italy and Sicily, the second of a treatise on ancient poets and musicians, used by Harpocration and Plutarch; Damastes of Sigeum, pupil of Hellanicus, author of genealogies of the combatants before Troy (an ethnographic and statistical list), of short treatises on poets, sophists, and geographical subjects. On the early Greek historians, see G. Busolt, _Griechische Geschichte_ (1893), i. 147-153; C. Wachsmuth, _Einleitung in das Studium der alten Geschichte_ (1895); A. Schäfer, _Abriss der Quellenkunde der griechischen und römischen Geschichte_ (ed. H. Nissen, 1889); J. B. Bury, _Ancient Greek Historians_ (1909), lecture i.; histories of Greek literature by Müller-Donaldson (ch. 18) and W. Mure (bk. iv. ch. 3), where the little that is known concerning the life and writings of the logographers is exhaustively discussed. The fragments will be found, with Latin notes, translation, prolegomena, and copious indexes, in C. W. Müller's _Fragmenta historicorum Graecorum_ (1841-1870). See also GREECE: _History, Ancient_ (section, "Authorities"). FOOTNOTES: [1] The word is also used of the writers of speeches for the use of the contending parties in the law courts, who were forbidden to employ advocates. [2] There is some doubt as to whether this Acusilaus was of Peloponnesian or Boeotian Argos. Possibly there were two of the name. For an example of the method of Acusilaus see Bury, _op. cit._ p. 19. LOGOS [Greek: logos], a common term in ancient philosophy and theology. It expresses the idea of an immanent reason in the world, and, under various modifications, is met with in Indian, Egyptian and Persian systems of thought. But the idea was developed mainly in Hellenic and Hebrew philosophy, and we may distinguish the following stages: 1. _The Hellenic Logos._--To the Greek mind, which saw in the world a [Greek: kosmos] (ordered whole), it was natural to regard the world as the product of reason, and reason as the ruling principle in the world. So we find a Logos doctrine more or less prominent from the dawn of Hellenic thought to its eclipse. It rises in the realm of physical speculation, passes over into the territory of ethics and theology, and makes its way through at least three well-defined stages. These are marked off by the names of Heraclitus of Ephesus, the Stoics and Philo.