Eubulides

(Εὐβουλίδης).

1. An Athenian, who, having lost a cause, in which he was prosecutor, through the evidence given by a man named Euxitheus, revenged himself on the latter by getting a verdict passed in a very irregular manner by the members of his deme, that he was not an Athenian citizen. Euxitheus appealed to the dicasts of the Heliaea (see Dict. of Ant. s. v. Appellatio, Greek), and succeeded in establishing his citizenship. A speech composed in his defence has come down to us among those of Demosthenes, but is, by some critics, perhaps without sufficient reason, attributed to Lysias. (Dem. c. Eubulid. 100.5.)

2. An Athenian, son of Sositheus and Phylomache, but adopted by his maternal grandfather. Eubulides. On his behalf a suit was commneneed against a relative of the name of Macartatus, for the recovery of some property. IIe being still a boy, his father, Sositheus, appeared for him. Demosthenes wrote in his defence the speech πρὸς Μακάρτατον.

The name Eubulides was borne by several others of this family, the genealogy of which it is rather difficult to make out; but it appears that Eubulides, the grandfather and adoptive father of the boy of the same name, was himself the grandson of another Eubulides, son of Buselus. (Dem. c. Macart. cc. 1-8.)

3. 4. Two individuals of the name of Eubulidas are mentioned as among the victims of the rapacity of Verres. One surnamed Grosphus, a native of Centuripae, the other a native of Herbita. (Cic. c. Verr. 3.23, 5.42. 49.) [C.P.M]

(Εὐβουλίδης), of Miletus, a philosopher who belonged to the Megaric school. It is not stated whether he was the immediate or a later successor of Eucleides (D. L. 2.108); nor is it said whether he was an elder or younger contemporary of Aristotle, against against whom he wrote with great bitterness. (D. L. 2.109; Athen. 8.354; Aristot. apud Euseb. Praep. Ev. 15.2. p. 792.) The statement that Demosthenes availed himself of his dialectic instruction (Plut. Vit. X Orat. p. 845; Apul. Orat. de Mag. p. 18, ed. Bip.; Phot. Bibl. Cod. 265, p. 493, ed. Bekk.) is alluded to also in a fragment of an anonymous comic poet. (ap. D. L. 2.108.) There is no mention of his having written any works, but he is said to have invented the forms of several of the most celebrated false and captious syllogisms (Diog. Laert. l. e.), some of which, however, such as the διαλανθάνιον and the κερατίνης, were ascribed by others to the later Diodorus Cronus (D. L. 1.111), and several of them are alluded to by Aristotle and even by Plato. Thus the ἐγκεκαλυμμένος, διαλανθάνων or Ἠλέκτρα, which are different names for one and the same form of syllogism, as well as the ψευδόμενος and κερατίνης, occur in Aristotle (El. Soph. 24, 25, 22), and partially also in Plato (Euthyd. p. 276, comp. Theaetet. pp. 165, 175.) We cannot indeed ascertain what motives Eubulides and other Megarics had in forming such syllogisms, nor in what form they were dressed up, on account of the scantiness of our information upon this portion of the history of Greek philosophy; but we may suppose, with the highest degree of probability, that they were directed especially against the sensualistic and hypothetical proceedings of the Stoics, and partly also against the definitions of Aristotle and the Platonists, and that they were intended to establish the Megaric doctrine of the simplicity of existence, which could be arrived at only by direct thought. (H. Ritter, Ueber die Megar. Schule, in Niebuhr and Brandis' Rhein. Mus. ii. p. 295, &c.; Brandis, Gesch. der Griech. Röm. Philos. i. p. 122, &c.) Apollonius Cronus, the teacher of Diodorus Cronus, and the historian Euphantus, are mentioned as pupils of Eubulides. [CH. A. B.]

(Εὐβουλίδης), a statuary, who made a great votive offering, consisting of a group of thirteen statues, namely, Athena, Paeonia, Zeus, Mnemosyne, the Muses, and Apollo, which he dedicated at Athens, in the temple of Dionysus, in the Cerameicus. (Paus. 1.2.4.) Pliny mentions his statue of one counting on his fingers (34.8, s. 19.29, according to Harduin's emendation). Eubulides had a son, Eucheir.

In the year 1837 the great group of Eubulides in the Cerameicus was discovered. Near it was a fragment of an inscription ... ΧΕΙΡΟΣ ΚΡΩΠΙΔΗΣ ΕΠΟΙΗΣΕΝ. Another inscription was found near the Erechtheum, ...]ΧΕΙΡ ΚΑΙ ΕΥΒΟΥΛΙΔΗΣ ΚΡΩΠΙΔΑΙ ΕΠΟΙΗΣΑΝ. (Böckh, Corp. Inscr. i. p. 504, No. 666, comp. Add. p. 916.) From a comparison of these inscriptions with each other and with Pausanias (8.14.4), it may be inferred that the first inscription should be thus completed: -- ΕΥΒΟΥΛΙΔΗΣ ΕΥΧΕΙΡΟΣ ΚΡΩΠΙΔΗΣ ΕΠΟΙΗΣΕΝ, and that there was a family of artists of the Cropeian demos, of which three generations are known, namely, Eubulides, Eucheir, Eubulides. The architectural character of the monument and the forms of the letters, alike shew that these inscriptions must be referred to the time of the Roman dominion in Greece. (Ross, in the Kunstblatt, 1837, No. 93,&c.) Thiersch comes to a like conclusion on other grounds. (Epoehen, p. 127.) [P.S]

(Εὐβουλίδης). A native of Miletus and successor of Euclid in the Megaric school. He was a strong opponent of Aristotle, and seized every opportunity of censuring his writings and calumniating his character. He introduced new subtleties into the art of disputation, several of which, though often mentioned as proof of great ingenuity, deserve only to be remembered as examples of egregious trifling. Of these sophistical modes of reasoning, called by Aristotle “Eristic syllogisms,” a few examples may suffice. (1) The Lying. If, when you speak the truth, you say, you lie, you lie: but you say you lie when you speak the truth; therefore, in speaking the truth, you lie.

(2) The Occult. Do you know your father? Yes. Do you know this man who is veiled? No. Then you do not know your father, for it is your father who is veiled.

(3) Electra. Electra, the daughter of Agamemnon, knew her brother and did not know him; she knew Orestes to be her brother, but she did not know that person to be her brother who was conversing with her.

(4) Sorites. Is one grain a heap? No. Two grains? No. Three grains? No. Go on, adding one by one; and if one grain be not a heap, it will be impossible to say what number of grains make a heap.

(5) The Horned. You have what you have not lost: you have not lost horns; therefore you have horns. In such high repute were these quibbles that Chrysippus wrote six books on the first of them; and Philetas of Cos died of consumption which he contracted in the close study which he bestowed upon them (Diog. Laert.i. 111).

• makes and dedicates image of Apollo: Paus. 1.2.5
• father of Euchir: Paus. 1.14.10