of her literary knowledge?” “Yes,” said the person questioned. “And is a boy, and is a youth, useful in proportion to his acquaintance with literature?” “Yes.” “Is not then, also, a beautiful woman useful in proportion as she is beautiful; and a boy and a youth useful in proportion to their beauty?” “Yes.” “Well, then, a handsome boy and a handsome youth must be useful exactly in proportion as they are handsome?” “Yes.” “Now the use of beauty is, to be embraced.” And when this was granted he pressed the argument thus:—If then a man embraces a woman just as it is useful that he should, he does not do wrong; nor, again, will he be doing wrong in employing beauty for the purposes for which it is useful. And with such questions as these he appeared to convince his hearers.
XIV. But he appears to have got the name of θεὸς from Stilpo one day asking him, “Are you, Theodorus, what you say you are?” And when he said he was, “And you said that you are θεὸς,” continued his questioner; he admitted that also. “Then,” continued the other, “you are θεὸς.” And as he willingly received the title, the other laughed and said, “But you, wretched man, according to this principle, you would also admit that you were a raven, or a hundred other things.” One day Theodorus sat down by Euryclides the hierophant, and said to him, “Tell me now, Euryclides, who are they who behave impiously with respect to the mysteries?” And when Euryclides answered, “Those who divulge them to the uninitiated;” “Then,” said he, “you also are impious, for you divulge them to those who are not initiated.”
XV. And indeed he was very near being brought before the Areopagus if Demetrius of Phalereus had not saved him. But Amphicrates in his Essay on Illustrious Men, says that he was condemned to drink hemlock.
XVI. While he