those that shall be after us; for they too are ours, even if they are not yet born"; and strangers too. "I wished to make use of this colonnade and to set forth in public the medicine of salvation" (_ta tes soterias protheinai pharmaka_, fr. 58). The idle fears that oppressed him, he has shaken off; as to pains--empty ones he has abolished utterly, and the rest are reduced to the smallest compass. He bewails the life of men, wasted as it is, and weeps for it; and he has "counted it a good man's part" to help men as far as he can. That is why he has thought of this inscription which may enable men to obtain "joy with good spirits" (_te_[_s met' euthu_]_mias chara_[_s_]), rather than of a theatre or a bath or anything else of the kind, such as rich men would often build for their fellow-citizens (fr. 59). The discussion which follows in the third series of columns need not here detain us. Diogenes appeals for its consideration--that it may not merely be glanced at in passing (fr. 61, col. 3); but it will suffice us at present to note his statement that his object is "that life may become pleasant to us" (fr. 63, col. 1), and his protest--"I will swear, both now and always, crying aloud to all, Greeks and barbarians, that pleasure is the objective of the best mode of life, while the virtues, which these people now unseasonably meddle with (for they shift them from the region of the contributive to that of the objective) are by no means an objective, but contributive to the objective" (fr. 67, col. 2, 3). Lastly we may notice his reference to the improvement made in the theory of Democritus by the discovery of Epicurus of the swerve inherent in the atoms (fr. 81). Altogether the inscription is as singular a monument of antiquity as we are likely to find. What the fellow-citizens of Diogenes thought of it, we do not know. Perhaps they might have preferred the bath or other commonplace gift of the ordinary rich man. It is a pity that Lucian did not see the colonnade. Side by side with Lucian, Sextus and Diogenes it is interesting to consider their contemporaries who were not of their opinion. Perhaps, while the stone-masons were day by day carving up the long inscription at Oinoanda, others of their trade were {221} busy across the AEgaean with one of another character. At any rate, the inscription which M. Julius Apellas set up in the temple of Asklepios in Epidauros, belongs to this period. Like Diogenes, he is not afraid of detail. [Sidenote: Marcus Julius Apellas] "In the priesthood of Poplius AElius Antiochus.