Possibly the reference is to the same citation as in 19 which Diogenes Laertius may have found independently in two of his authorities. Diogenes himself notices the agreement between Favorinus and Idomeneus of Lampsacus, a much earlier author, for he was a disciple of Epicurus, whom he knew from 310 to 270 b.c.
Diogenes, on coming to Athens from his native lands, Sinope, came as "a rake and spendthrift." After following under the spell of Antisthenes, Diogenes "became at once an austere ascetic, his clothing of the coarsest, his food the plainest, and his bed the bare ground.
Hence the name "Peripatetic." But others say that it was given to him because, when Alexander was recovering from an illness and taking daily walks, Aristotle joined him and talked with him on certain matters.  In time the circle about him grew larger; he then sat down to lecture, remarking:
Aristippus in his first book says that Aristotle fell in love with a concubine of Hermias,  and married her with his consent, and in an excess of delight sacrificed to a weak woman as the Athenians did to Demeter of Eleusis ; and that he composed a paean in honour of Hermias, which is given below; next that he stayed in Macedonia at Philip's court and received from him his son Alexander as his pupil; that he petitioned Alexander to restore his native city which had been destroyed by Philip and obtained his request; and that he also drew up a code of laws for the inhabitants.
Several other types of classical influence might be cited before I go to the colonial period in American Literature for a brief survey to the present. One of these types is the pervasive and massive use of allusions to various aspects of classical Hellenism in all genres. These allusions can be used both positively and negatively to achieve both the symbolic and the literal meanings desired in context. Another type is the retelling, especially in novels, of what happened in myth, legend, or in actuality to some well-known personage such as Helen, Electra, Ariadne, or Alexander. And, very important to our purpose is the classical influence on modern literary theory, literary movements, schools of thought, and criticism. Most college courses in the history of literary criticism begin and in my mind certainly should begin with the relevant texts of Plato, Aristotle, and Longinus.
When he thought that he had stayed long enough with Alexander, he departed to Athens, having first presented to Alexander his kinsman Callisthenes of Olynthus.
No truly knowledgeable writer seeking to establish the ruling passion or dominant trait of his character can escape what exists for him as examples in the large Greek gallery of personae, both in myth and in history. As powerful as Zeus, as wily and resourceful as Odysseus, as virtuous as Penelope, as strong as Hercules, as tragic as Hecuba, as vengeful as Medea, as all-seeing as Tiresias, as beautiful as Helen, as sexually confused as Oedipus, as honest as Diogenes, an intelligent as Socrates and, the anger of Poseidon, the wrath of Achilles, the wizardry of Daedalus, the wisdom of Solon, the ambition of Alexander.
For he, being suspected of complicity in the plot of Hermolaus against the life of Alexander, was confined in an iron cage and carried about until he became infested with vermin through lack of proper attention; and finally he was thrown to a lion and so met his end. To return to Aristotle: he came to Athens, was head of his school for thirteen years, and then withdrew to Chalcis because he was indicted for impiety by Eurymedon the hierophant, or, according to Favorinus in his by Demophilus, the ground of the charge being the hymn he composed to the aforesaid Hermias,  as well as the following inscription for his statue at Delphi: This man in violation of the hallowed law of the immortals was unrighteously slain by the king of the bow-bearing Persians, who overcame him, not openly with a spear in murderous combat, but by treachery with the aid of one in whom he trusted. At Chalcis he died, according to Eumelus in the fifth book of his by drinking aconite, at the age of seventy.
 In the archonship of Pythodotus, in the second year of the 109th Olympiad, he went to the court of Philip, Alexander being then in his fifteenth year.
Diogenes replied, "Stand out of my sunshine." Alexander was impressed with this response, and on taking his leave, commented to one of his friends: "If I were not Alexander, I would be Diogenes."
It is said that he incurred the king's displeasure because he had introduced Callisthenes to him, and that Alexander, in order to cause him annoyance, honoured Anaximenes and sent presents to Xenocrates.  Theocritus of Chios, according to Ambryon in his book ridiculed him in an epigram which runs as follows: To Hermias the eunuch, the slave withal of Eubulus, an empty monument was raised by empty-witted Aristotle, who by constraint of a lawless appetite chose to dwell at the mouth of the Borborus [muddy stream] rather than in the Academy. Timon again attacked him in the line:
To the question, "What do people gain by telling lies?" his answer was, "Just this, that when they speak the truth they are not believed." Being once reproached for giving alms to a bad man, he rejoined, "It was the man and not his character that I pitied." He used constantly to say to his friends and pupils, whenever or wherever he happened to be lecturing, "As sight takes in light from the surrounding air, so does the soul from mathematics." Frequently and at some length he would say that the Athenians were the discoverers of wheat and of laws; but, though they used wheat, they had no use for laws.  "The roots of education," he said, "are bitter, but the fruit is sweet." Being asked, "What is it that soon grows old?" he answered, "Gratitude." He was asked to define hope, and he replied, "It is a waking dream." When Diogenes offered him dried figs, he saw that he had prepared something caustic to say if he did not take them; so he took them and said Diogenes had lost his figs and his jest into the bargain.