Proper name

• ALCI′NOUS (Άλκίνοος). 1. A son of Nausithous, and grandson of Poseidon. His name is celebrated in the story of the Argonauts, and still more in that of the wanderings of Odysseus. In the former Alcinous is represented as living with his queen Arete in the island of Drepane. The Argonauts, on their return from Colchis, came to his island, and were most hospitably received. When the Colchians, in their pursuit of the Argonauts, likewise arrived in Drepane, and demanded that Medeia should be delivered up to them, Alcinous declared that if she was still a maiden she should be restored to them, but if she was already the wife of Jason, he would protect her and her husband against the Colchians. The Colchians were obliged, by the contrivance of Arete, to depart without their princess, and the Argonauts continued their voyage homewards, after they had received munificent presents from Alcinous. (Apollon. Rhod. iv. 990-1225; Orph. Argon. 1288, &c.; Apollod. i. 9. § 25, 26.) According to Homer, Alcinous is the happy ruler of the Phaeacians in the island of Scheria, who has by Arete five sons and one daughter, Nausicaa. {Od. vi. 12, &c., 62, &c.) The description of his palace and his dominions, the mode in which Odysseus is received, the entertainments given to him, and the stories he related to the king about his own wanderings, occupy a considerable portion of the Odyssey (from book vi. to xiii.), and form one of its most chamiing parts. (Comp. Hygin. Fab. 125 and 126.) 2. A son of Hippothoon, who, in conjunction with his father and eleven brothers, expelled Icarion and Tyndareus from Lacedaemon, but Avaa afterwards killed, with his father and brothers, by Heracles. (Apollod. iii. 10. §5.) (Wikisource | public domain)
• A′LCINOUS (Άλκίνους), a Platonic philosopher, who probably lived under the Caesars. Nothing is known of his personal history, but a work entitled Έπιτομἠ τῶν Πλάτωνος δογμάτων, containing an analysis of the Platonic philosophy, as it was set forth by late writers, has been preserved. The treatise is written rather in the manner of Aristotle than of Plato, and the author has not hesitated to introduce any of the views of other philosophers which seemed to add to the completeness of the system. Thus the parts of the syllogism (c. 6), the doctrine of the mean and of the ἒξεις and ἑνεργεῗαι (c. 2. 8), are attributed to Plato; as well as the division of philosophy which was common to the Peripatetics and Stoics. It ​was impossible from the writings of Plato to get a system complete in its parts, and hence the temptation of later writers, who sought for system, to join Plato and Aristotle, without perceiving the inconsistency of the union, while everj'thing which suited their purpose was fearlessly ascribed to the founder of their own sect. In the treatise of Alcinous, however, there are still traces of the spirit of Plato, however low an idea he gives of his own philosophical talent. He held the world and its animating soul to be eternal. This soul of the imiverse (?; ^vxri rod ic6<tij.ov) was not created by God, but, to use the image of Alcinous, it was awakened by him as from a profound sleep, and turned towards himself, 'that it might look out upon intellectual things (c. 14) and receive forms and ideas from the divine mind.' It was the first of a succession of intermediate beings between God and man. The iSeai proceeded immediately from the mind of God, and were the highest object of our intellect; the 'form' of matter, the types of sensible things, having a real being in themselves. (c. 9.) lie dilFered from the earlier Platonists in confining the I'Seat to general laws: it seemed an unworthy notion that God could conceive an tSea of things artificial or unnatural, or of individuals or particulars, or of any thing relative. He seems to have aimed at harmonizing the views of Plato and Aristotle on the iSeaj, as he distinguished them from the e^STj, forms of things, which he allowed were inseparable: a view which seems necessarily connected with the doctrine of the eternity and self-existence of matter. God, the first fountain of the tSe'ot, could not be known as he is: it is but a faint notion of him we obtain from negations and analogies: his nature is equally beyond our power of expression or conception. Below him are a series of beings (Sat/toi/es) who superintend the production of all living things, and hold intercourse with men. The human soul passes through various transmigmtions, thus connecting the series with the lower classes of being, until it is finally purified and rendered acceptable to God. It will be seen that his system was a compound of Plato and Aristotle, with some parts borrowed from the east, and perhaps derived from a study of the Pythagorean system. (Ritter, G'escJiichte der Fhilosuphk^ iv. p. 249.) Alcinous first appeared in the Latin version of Pietro Balbi, which was published at Rome with Apuleius, 1469, fol. The Greek text was printed in the Aldine edition of Apuleius, 1521, 8vo. Another edition is that of Fell, Oxford, 1667. The best is by J. F. Fischer, Leipzig, 1783, 8vo. It was translated into French by J. J. Combes-Dounous, Paris, 1800, 8vo., and into English by Stanley in his History of Philosophy. (Wikisource | public domain)

Alcĭnŏus (noun M) : Ἀλκίνοος
* A king of the Phoeacians, by whom Ulysses, in his wanderings, was entertained as guest, Ov. P. 2, 9, 42; Prop. 1, 14, 24; Hyg. Fab. 23, 125. On account of the luxury that prevailed at his court, Horace called luxurious young men juventus Alcinoi, voluptuaries, Hor. Ep. 1, 2, 29 (cf. the words of Alcinous in Hom. Od. 8, 248). His love for horticulture (cf. Hom. Od. 7, 112 sq.) was also proverbial: pomaque et Alcinoi silvae, fruit-trees, Verg. G. 2, 87: Alcinoi pomaria,Stat. S. 1, 3, 81.—Hence, Alcinoo dare poma, of any thing superfluous (as in silvam ligna ferre, Hor. S. 1, 10, 34, and in Gr. γλαῦκ̓ εἰς Ἀθήνας), Ov. P. 4, 2, 10; Mart. 7, 41.

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