to Dio of Colophon, or possibly Suidas has confused _Dion_ with
_Deinon_. It is certain that he did not write "The Getæ": this
composition was by his maternal grandfather, Dio of Prusa, and was the
fruit of exile. "Journey-signs" or "Itineraries" is an enigmatic
title, and the more cautious scholars forbear to venture an opinion
upon its significance. Bernhardy, editor of Suidas, says "Intelligo
_Librum de Signis_" and translates the title "De Ominibus inter
congrediendum." Leonhard Schmitz (in the rather antiquated _Smith_)
thinks it means "Itineraries" and that Dio Chrysostom very likely
wrote it, because he traveled considerably. Concerning "In Trajan's
Day" two opinions may be mentioned,--one, that the attribution of such
a title to Dio is a mistake (for, if true, he would have mentioned it
in his larger work): the other, that its substance was incorporated
in the larger work, and that it thereby lost its identity and
importance. The "Life of Arrian" is probably a fact. Arrian was a
fellow-countryman of Dio's and had a somewhat similar character and
career. It may be true, as Christ surmises, that this biography was a
youthful task or an essay of leisure, hastily thrown off in the midst
of other enterprises.

Coming to Dio's personality we have at the outset to decide how his
name shall be written. We must make sure of his proper designation
before we presume to talk about him. The choice lies between Dio
Cassius and Cassius Dio, and the former is the popular form of the
name, if it be permissible to speak of Dio at all as a "popular"
writer. The facts in the case, however, are simple. The Greek
arrangement is [Greek: Diôn ho Kassios]. Now the regular Greek custom
is to place the gentile name, or even the prænomen, _after_ the
cognomen: but the regular Latin custom (and after all Dio has more of
the Roman in his makeup than of the Greek) is to observe the order