No More Learning

In particulars, his doctrines are of this kind. That fire is an element, and that it is by the changes of fire that all things exist; being engendered sometimes by rarity, sometimes by density. But he explains nothing clearly. He also says, that everything is produced by contrariety, and that everything flows on like a river; that the universe is finite, and that there is one world, and that that is produced from fire, and that the whole world is in its turn again consumed by fire at certain periods, and that all this happens according to fate. That of the contraries, that which leads to production is called war and contest, and that which leads to the conflagration is called harmony and peace; that change is the road leading upward, and the road leading downward; and that the whole world exists according to it.

For that fire, when densified becomes liquid, and becoming concrete, becomes also water; again, that the water when concrete is turned to earth, and that this is the road down; again, that the earth itself becomes fused, from which water is produced, and from that everything else is produced; and then he refers almost everything to the evaporation which takes place from the sea; and this is the road which leads upwards. Also, that there are evaporations, both from earth and sea, some of which are bright and clear, and some are dark; and that the fire is increased by the dark ones, and the moisture by the others. But what the space which surrounds us is, he does not explain. He states, however, that there are vessels in it, turned with their hollow part towards us; in which all the bright evaporations are collected, and form flames, which are the stars; and that the brightest of these flames, and the hottest, is the light of the sun ; for that all the other stars are farther off from the earth; and that on this account, they give less light and warmth; and that the moon is nearer the earth, but does not move through a pure space; the sun, on the other hand, is situated in a transparent space, and one free from all admixture, preserving a well proportioned distance from us, on which account it gives us more light and more heat. And that the sun and moon are eclipsed, when the before-mentioned vessels are turned upwards. And that the different phases of the moon take place every month, as its vessel keeps gradually turning round. Moreover, that day and night, and months and years, and rains and winds, and things of that kind, all exist according to, and are caused by, the different evaporations.

For that the bright evaporation catching fire in the circle of the sun causes day, and the predominance of the opposite one causes night; and again, from the bright one the heat is increased so as to produce summer, and from the dark one the cold gains strength and produces winter; and he also explains the causes of the other phenomena in a corresponding manner.

But with respect to the earth, he does not explain at all of what character it is, nor does he do so in the case of the vessels; and these were his main doctrines.

VII. Now, what his opinion about Socrates was, and what expressions he used when he met with a treatise of his which Euripides brought him, according to the story told by Ariston, we have detailed in our account of Socrates. Seleucus, the grammarian, however, says that a man of the name of Croton, in his Diver, relates that it was a person of the name of Crates who first brought this book into Greece; and that he said that he wanted some Delian diver who would not be drowned in it. And the book is described under several titles; some calling it the Muses, some a treatise on Nature; but Diodotus calls it--

A well compacted helm to lead a man
Straight through the path of life.
Some call it a science of morals, the arrangement of the changes2 of unity and of everything.

VIII. They say that when he was asked why he preserved Silence, he said, "That you may talk. "

IX. Darius was very desirous to enjoy his conversation; and wrote thus to him:--

KING DARIUS, THE SON OF HYSTASPES, ADDRESSES HERACLITUS

OF EPHESUS, THE WISE MAN, GREETING HIM.

"You have written a book on Natural Philosophy, difficult to understand and difficult to explain. Accordingly, if in some parts it is explained literally, it seems to disclose a very important theory concerning the universal world, and all that is contained in it, as they are placed in a state of most divine motion. But commonly, the mind is kept in suspense, so that those who have studied your work the most, are not able precisely to disentangle the exact meaning of your expressions. Therefore, king Darius, the son of Hystaspes wishes to enjoy the benefit of hearing you discourse, and of receiving some Grecian instruction. Come, therefore, quickly to my sight, and to my royal palace; for the Greeks in general, do not accord to wise men the distinction which they deserve, and disregard the admirable expositions delivered by them, which are, however, worthy of being seriously listened to and studied; but with me you shall have every kind of distinction and honour, and you shall enjoy every day honourable and worthy conversation, and your pupils' life shall become virtuous, in accordance with your precepts. "

HERACLITUS, OF EPHESUS, TO KING DARIUS, THE SON OF

HYSTASPES, GREETING.

"All the men that exist in the world, are far removed from truth and just dealings; but they are full of evil foolishness, which leads them to insatiable covetousness and vain-glorious ambition. I, however, forgetting all their worthlessness, and shunning satiety, and who wish to avoid all envy on the part of my countrymen, and all appearance of arrogance, will never come to Persia, since I am quite contented with a little, and live as best suits my own inclination. "

X. This was the way in which the man behaved even to the king. And Demetrius, in his treatise on People of the same Name, says that he also despised the Athenians among whom he had a very high reputation. And that though he was himself despised by the Ephesians, he nevertheless preferred his own home. Demetrius Phaleruus also mentions him in his Defence of Socrates.

XI. There were many people who undertook to interpret his book. For Antisthenes and Heraclides, Ponticus, and Cleanthes, and Sphaerus the Stoic; and besides them Pausanias, who was surnamed Heraclitistes, and Nicomedes, and Dionysius, all did so. And of the grammarians, Diodotus undertook the same task; and he says that the subject of the book is not natural philosophy, but politics; and that all that is said in it about natural philosophy, is only by way of illustration. And Hieronymus tells us, that a man of the name of Scythenus, an iambic poet, attempted to render the book into verse.

XII. There are many epigrams extant which were written upon him, and this is one of them:

I who lie here am Heraclitus, spare me
Ye rude unlettered men: 'Twas not for you
That I did labour, but for wiser people.
One man may be to me a countless host,
And an unnumbered multitude be no one;
And this I still say in the shades below.
And there is another expressed thus:

Be not too hasty, skimming o'er the book
Of Heraclitus; 'tis a difficult road,
For mist is there, and darkness hard to pierce.
But if you have a guide who knows his system,
Then everything is clearer than the sun.
XIII. There were five people of the name of Heraclitus. The first was this philosopher of ours. The second a lyric poet, who wrote a panegyrical hymn on the Twelve Gods. The third was an Elegiac poet, of Halicarnassus; on whom Callimachus wrote the following epigram:

I heard, O Heraclitus, of your death,
And the news filled my eyes with mournful tears,
When I remembered all the happy hours
When we with talk beguiled the setting sun.
You now are dust; but still the honeyed voice
Of your sweet converse doth and will survive;
Nor can fell death, which all things else destroys,
Lay upon that his ruthless conquering grasp.
The fourth was a Lesbian, who wrote a history of Macedonia. The fifth was a man who blended jest with earnest; and who, having been a harp-player, abandoned that profession for a serio-comic style of writing.

1. According to Strabo, the descendants of Androclus, the founder of Ephesus (of which family Heraclitus came), bore the title of king, and had certain prerogatives and privileges attached to the title.

2. There is probably some corruption in the text here.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF XENOPHANES


I. XENOPHANES was the son of Dexius, or, as Apollodorus says, of Orthomenes. He was a citizen of Colophon; and is praised by Timon. Accordingly, he says:

Xenophanes, not much a slave to vanity,
The wise reprover of the tricks of Homer.
He, having been banished from his own country, lived at Zande, in Sicily, and at Catana.

II. And, according to the statements made by some people, he was a pupil of no one; but, as others say, he was a pupil of Boton the Athenian; or, as another account again affirms, of Archelaus. He was, if we may believe Sotion, a contemporary of Anaxemander.

III. He wrote poems in hexameter and in elegiac verse; and also he wrote iambics against Hesiod and Homer, attacking the things said in their poems about the Gods. He also used to recite his own poems. It is said likewise, that he argued against the opinions of Thales and Pythagoras, and that he also attacked Epimenides. He lived to an extreme old age; as he says somewhere himself:

Threescore and seven long years are fully passed,
Since first my doctrines spread abroad through Greece:
And 'twixt that time and my first view of light
Six lustres more must added be to them:
If I am right at all about my age,
Lacking but eight years of a century.
His doctrine was, that there were four elements of existing things; and an infinite number of worlds, which were all unchangeable. He thought that the clouds were produced by the vapour which was borne upwards from the sun, and which lifted them up into the circumambient space. That the essence of God was of a spherical form, in no respect resembling man; that the universe could see, and that the universe could hear, but could not breathe; and that it was in all its parts intellect, and wisdom, and eternity. He was the first person who asserted that everything which is produced is perishable, and that the soul is a spirit. He used also to say that the many was inferior to unity. Also, that we ought to associate with tyrants either as little as possible, or else as pleasantly as possible.

When Empedocles said to him that the wise man was undiscoverable, he replied, "Very likely; or it takes a wise man to discover a wise man. " And Sotion says, that he was the first person who asserted that everything is incomprehensible. But he is mistaken in this.

Xenophanes wrote a poem on the Founding of Colophon; and also, on the Colonisation of Elea, in Italy, consisting of two thousand verses. And he flourished about the sixtieth olympiad.

IV. Demetrius Phalereus, in his treatise on Old Age, and Phenaetius the Stoic, in his essay on Cheerfulness, relate that he buried his sons with his own hands, as Anaxagoras had also done. And he seems to have been detested by the Pythagoreans, Parmeniscus, and Orestades, as Phavorinus relates in the first book of his Commentaries.

V. There was also another Xenophanes, a native of Lesbos, and an iambic poet.

These [Heraclitus and Xenophanes] are the Promiscuous or unattached philosophers.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF PARMENIDES


I. PARMENIDES, the son of Pyres, and a citizen of Elea, was a pupil of Xenophanes. And Theophrastus, in his Abridgment, says that he was also a pupil of Anaximander. However, though he was a pupil of Xenophanes he was not afterwards a follower of his; but he attached himself to Aminias, and Diochartes the Pythagorean, as Sotion relates, which last was a poor but honourable and virtuous man. And he it was whose follower he became, and after he was dead he erected a shrine, or heroon, in his honour. And so Parmenides, who was of a noble family and possessed of considerable wealth, was induced, not by Xenophanes but by Aminias, to embrace the tranquil life of a philosopher.

II. He was the first person who asserted that the earth was of a spherical form; and that it was situated in the centre of the universe. He also taught that there were two elements, fire and earth; and that one of them occupies the place of the maker, the other that of the matter. He also used to teach that man was originally made out of clay; and that they were composed of two parts, the hot and the cold; of which, in fact, everything consists. Another of his doctrines was, that the mind and the soul were the same thing, as we are informed by Theophrastus, in his Natural Philosophy, when he enumerates the theories of nearly all the different philosophers.

He also used to say that philosophy was of a twofold character; one kind resting on certain truth, the other on opinion. On which account he says some where:

And 'twill be needful for you well to know,
The fearless heart of all-convincing truth:
Also the opinions, though less sure, of men,
Which rest upon no certain evidence.
III. Parmenides too philosophizes in his poems; as Hesiod and Xenophanes, and Empedocles used to. And he used to say that argument was the test of truth; and that the sensations were not trustworthy witnesses. Accordingly, he says:

Let not the common usages of men
Persuade your better taught experience,
To trust to men's unsafe deceitful sight,
Or treacherous ears, or random speaking tongue:
Reason alone will prove the truth of facts.
On which account Timon says of him:

The vigorous mind of wise Parmenides,
Who classes all the errors of the thoughts
Under vain phantasies.
Plato inscribed one of his dialogues with his name--Parmenides or an essay on Ideas. He flourished about the sixty-ninth Olympiad. He appears to have been the first person who discovered that Hesperus and Lucifer were the same star, as Favorinus records, in the fifth book of his Commentaries. Some, however, attribute this discovery to Pythagoras. And Callimachus asserts that the poem in which this doctrine is promulgated is not his work.

IV. He is said also to have given laws to his fellow-citizens, as Speusippus records, in his account of the Philosophers. He was also the first employer of the question called the Achilles,1 as Favorinus assures us in his Universal History.

V. There was also another Parmenides, an orator, who wrote a treatise on the art of Oratory.





1. See the account of Zeno the Cittiaean.


























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF MELISSUS


I. MELISSUS was a Samian, and the son of Ithageses. He was a pupil of Parmenides; but he also had conversed with Heraclitus, when he recommended him to the Ephesians, who were unacquainted with him, as Hippocrates recommended Democritus to the people of Abdera.

II. He was a man greatly occupied in political affairs, and held in great esteem among his fellow citizens; on which account he was elected admiral. And he was admired still more on account of his private virtues.

III. His doctrine was, that the Universe was infinite, unsusceptible of change, immoveable, and one, being always like to itself, and complete; and that there was no such thing as real motion, but that there only appeared to be such. As respecting the Gods, too, he denied that there was any occasion to give a definition of them, for that there was no certain knowledge of them.

IV. Apollodorus states that he flourished about the eighty-fourth Olympiad.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF ZENO, THE ELEATIC


I. ZENO was a native of Elea. Apollodorus, in his Chronicles, says that he was by nature the son of Teleutagoras, but by adoption the son of Parmenides.

II. Timon speaks thus of him and Melissus:--

Great is the strength, invincible the might
Of Zeno, skilled to argue on both sides
Of any question, th' universal critic;
And of Melissus too. They rose superior
To prejudice in general; only yielding
To very few.
And Zeno had been a pupil of Parmenides, and had been on other accounts greatly attached to him.

III. He was a tall man, as Plato tells us in his Parmenides, and the same writer, in his Phaedrus, calls him also the Eleatic Palamedes.

IV. Aristotle, in his Sophist, says that he was the inventor of dialectics, as Empedocles was of rhetoric. And he was a man of the greatest nobleness of spirit, both in philosophy and in politics. There are also many books extant, which are attributed to him, full of great learning and wisdom.

V. He, wishing to put an end to the power of Nearches, the tyrant (some, however, call the tyrant Diomedon), was arrested, as we are informed by Heraclides, in his abridgment of Satyrus. And when he was examined, as to his accomplices, and as to the arms which he was taking to Lipara, he named all the friends of the tyrant as his accomplices, wishing to make him feel himself alone. And then, after he had mentioned some names, he said that he wished to whisper something privately to the tyrant; and when he came near him he bit him, and would not leave his hold till he was stabbed. And the same thing happened to Aristogiton, the tyrant slayer. But Demetrius, in his treatise on People of the same Name, says that it was his nose that he bit off.

Moreover, Antisthenes, in his Successions, says that after he had given him information against his friends, he was asked by the tyrant if there was any one else. And he replied, "Yes, you, the destruction of the city. " And that he also said to the bystanders, "I marvel at your cowardice, if you submit to be slaves to the tyrant out of fear of such pains as I am now enduring. " And at last he bit off his tongue and spit it at him; and the citizens immediately rushed forward, and slew the tyrant with stones. And this is the account that is given by almost every one.

But Hermippus says, that he was put into a mortar, and pounded to death. And we ourselves have written the following epigram on him:

Your noble wish, O Zeno, was to slay
A cruel tyrant, freeing Elea
From the harsh bonds of shameful slavery,
But you were disappointed; for the tyrant
Pounded you in a mortar. I say wrong,
He only crushed your body, and not you.
VI. And Zeno was an excellent man in other respects: and he was also a despiser of great men in an equal degree with Heraclitus; for he, too, preferred the town which was formerly called Hyele, and afterwards Elea, being a colony of the Phocaeans, and his own native place, a poor city possessed of no other importance than the knowledge of how to raise virtuous citizens, to the pride of the Athenians; so that he did not often visit them, but spent his life at home.

VII. He, too, was the first man who asked the question called Achilles,1 though Favorinus attributes its first use to Parmenides, and several others.

VIII. His chief doctrines were, that there were several worlds, and that there was no vacuum; that the nature of all things consisted of hot and cold, and dry and moist, these elements interchanging their substances with one another; that man was made out of the earth, and that his soul was a mixture of the before-named elements in such a way that no one of them predominated.

IX. They say that when he was reproached, he was indignant; and that when some one blamed him, he replied, "If when I am reproached, I am not angered, then I shall not be pleased when I am praised. "

X. We have already said in our account of the Cittiaean, that there were eight Zenos; but this one flourished about the seventy-ninth Olympiad.





1. See the life of Parmenides.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF DEMOCRITUS


I. DEMOCRITUS was the son of Hegesistratus, but as some say, of Athenocrites, and, according to other accounts, of Damasippus. He was a native of Abdera, or, as it is stated by some authors, a citizen of Miletus.

II. He was a pupil of some of the Magi and Chaldaeans, whom Xerxes had left with his father as teachers, when he had been hospitably received by him, as Herodotus informs us;1 and from these men he, while still a boy, learned the principles of astronomy and theology. Afterwards, his father entrusted him to Leucippus, and to Anaxagoras, as some authors assert, who was forty years older than he. And Favorinus, in his Universal History, says that Democritus said of Anaxagoras, that his opinions about the sun and moon were not his own, but were old theories, and that he had stolen them. And that he used also to pull to pieces his assertions about the composition of the world, and about mind, as he was hostile to him, because he had declined to admit him as a pupil. How then can he have been a pupil of his, as some assert? And Demetrius in his treatise on People of the same Name, and Antisthenes in his Successions, both affirm that he travelled to Egypt to see the priests there, and to learn mathematics of them; and that he proceeded further to the Chaldeans, and penetrated into Persia, and went as far as the Persian Gulf. Some also say that he made acquaintance with the Gymnosophists in India, and that he went to Aethiopia.

III. He was one of three brothers who divided their patrimony among them; and the most common story is, that he took the smaller portion, as it was in money, because he required money for the purpose of travelling; though his brothers suspected him of entertaining some treacherous design. And Demetrius says, that his share amounted to more than a hundred talents, and that he spent the whole of it.

IV. He also says, that he was so industrious a man, that he cut off for himself a small portion of the garden which surrounded his house, in which there was a small cottage, and shut himself up in it. And on one occasion, when his father brought him an ox to sacrifice, and fastened it there, he for a long tim did not discover it, until his father having roused him, on the pretext of the sacrifice, told him what he had done with the ox.

V. He further asserts, that it is well known that he went to Athens, and as he despised glory, he did not desire to be known; and that he became acquainted with Socrates, without Socrates knowing who he was. "For I came," says he, "to Athens, and no one knew me. " "If," says Thrasylus, "the Rivals is really the work of Plato, then Democritus must be the anonymous interlocutor, who is introduced in that dialogue, besides Aenopides and Anaxagoras, the one I mean who, in the conversation with Socrates, is arguing about philosophy, and whom the philosopher tells, that a philosopher resembles a conqueror in the Pentathlum. " And he was veritably a master of five branches of philosophy.
For he was thoroughly acquainted with physics, and ethics, and mathematics and the whole encyclic system, and indeed be was thoroughly experienced and skilful in every kind of art. He it was who was the author of the saying, "Speech is the shadow of action. " But Demetrius Phalereus, in his Defence of Socrates, affirms that he never came to Athens at all. And that is a still stranger circumstance than any, if he despised so important a city, not wishing to derive glory from the place in which he was, but preferring rather himself to invest the place with glory.

VI. And it is evident from his writings, what sort of man he was. "He seems," says Thrasylus, "to have been also an admirer of the Pythagoreans. " And he mentions Pythagoras himself, speaking of him with admiration, in the treatise which is inscribed with his name. And he appears to have derived all his doctrines from him to such a degree, that one would have thought that he had been his pupil, if the difference of time did not prevent it. At all events, Glaucus, of Rhegium, who was a contemporary of his, affirms that he was pupil of some of the Pythagorean school.

And Apollodorus, of Cyzicus, says that he was intimate with Philolaus; "He used to practise himself," says Antisthenes, "in testing perceptions in various manners; sometimes retiring into solitary places, and spending his time even among tombs. "

VII. And he further adds, that when he returned from his travels, he lived in a most humble manner; like a man who had spent all his property, and that on account of his poverty, he was supported by his brother Damasus. But when he had foretold some future event, which happened as he had predicted, and had in consequence become famous, he was for all the rest of his life thought worthy of almost divine honours by the generality of people. And as there was a law, that a man who had squandered the whole of his patrimony, should not be allowed funeral rites in his country, Antisthenes says, that he, being aware of this law, and not wishing to be exposed to the calumnies of those who envied him, and would be glad to accuse him, recited to the people his work called the Great World, which is far superior to all his other writings, and that as a reward for it he was presented with five hundred talents; and not only that, but he also had some brazen statues erected in his honour. And when he died, he was buried at the public expense; after having attained the age of more than a hundred years. But Demetrius says, that it was his relations who read the Great World, and that they were presented with a hundred talents only; and Hippobotus coincides in this statement.

VIII. And Aristoxenus, in his Historic Commentaries, says that Plato wished to burn all the writings of Democritus that he was able to collect; but that Amyclas and Cleinias, the Pythagoreans, prevented him, as it would do no good; for that copies of his books were already in many hands. And it is plain that that was the case; for Plato, who mentions nearly all the ancient philosophers, nowhere speaks of Democritus; not even in those passages where he has occasion to contradict his theories, evidently, because he said that if he did, he would be showing his disagreement with the best of all philosophers; a man whom even Timon praises in the following terms:

Like that Democritus, wisest of men,
Sage ruler of his speech; profound converser,
Whose works I love to read among the first.
IX. But he was, according to the statement made by himself in the Little World, a youth when Anaxagoras was an old man, being forty years younger than he was. And he says, that he composed the Little World seven hundred and thirty years after the capture of Troy. And he must have been born, according to the account given by Apollodorus in his Chronicles, in the eightieth Olympiad; but, as Thrasylus says, in his work entitled the Events, which took place before the reading of the books of Democritus, in the third year of the seventy-seventh olympiad, being, as it is there stated, one year older than Socrates. He must therefore have been a contemporary of Archelaus, the pupil of Anaxagoras, and of Aenopides, for he makes mention of this latter. He also speaks of the theories of Parmenides and Zeno, on the subject of the One, as they were the men of the highest reputation in histories, and he also speaks of Protagoras of Abdera, who confessedly lived at the same time as Socrates.

X. Athenodorus tells us, in the eighth book of his Conversations, that once, when Hippocrates came to see him, he ordered some milk to be brought; and that, when he saw the milk, he said that it was the milk of a black goat, with her first kid; on which Hippocrates marvelled at his accurate knowledge. Also, as a young girl came with Hippocrates, on the first day, he saluted her thus, "Good morning, my maid; but on the next day, "Good morning, woman;" for, indeed, she had ceased to be a maid during the night.

XI. And Hermippus relates, that Democritus died in the following manner: he was exceedingly old, and appeared at the point of death; and his sister was lamenting that he would die during the festival of the Thesmophoria,2 and so prevent her from discharging her duties to the Goddess; and so he bade her be of good cheer, and desired her to bring him hot loaves every day. And, by applying these to his nostrils, he kept himself alive even over the festival. But when the days of the festival were passed (and it lasted three days), then he expired, without any pain, as Hipparchus assures us, having lived a hundred and nine years. And we have written an epigram upon him in our collection of poems in every metre, which runs thus:

What man was e'er so wise, who ever did
So great a deed as this Democritus?
Who kept off death, though present for three days,
And entertained him with hot steam of bread.
Such was the life of this man.

XII. Now his principal doctrines were these. That atoms and the vacuum were the beginning of the universe; and that everything else existed only in opinion. That the worlds were infinite, created, and perishable. But that nothing was created out of nothing, and that nothing was destroyed so as to become nothing. That the atoms were infinite both in magnitude and number, and were borne about through the universe in endless revolutions. And that thus they produced all the combinations that exist; fire, water, air, and earth; for that all these things are only combinations of certain atoms; which combinations are incapable of being affected by external circumstances, and are unchangeable by reason of their solidity. Also, that the sun and the moon are formed by such revolutions and round bodies; and in like manner the soul is produced; and that the soul and the mind are identical; that we see by the falling of visions across our sight; and that everything that happens, happens of necessity. Motion, being the cause of the production of everything, which he calls necessity. The chief good he asserts to be cheerfulness; which, however, he does not consider the same as pleasure; as some people, who have misunderstood him, have fancied that he meant; but he understands by cheerfulness, a condition according to which the soul lives calmly and steadily, being disturbed by no fear, or superstition, or other passion. He calls this state euthymia, and euesto, and several other names. Everything which is made he looks upon as depending for its existence on opinion; but atoms and the vacuum he believes exist by nature. These were his principal opinions.

XIII. Of his books, Thrasylus has given a regular catalogue, in the same way that he has arranged the works of Plato, dividing them into four classes.

Now these are his ethical works. The Pythagoras; a treatise on the Disposition of the Wise Man; an essay on those in the Shades Below; the Tritogeneia (this is so called because from Minerva three things are derived which hold together all human affairs); a treatise on Manly Courage or Valour: the Horn of Amalthea; an essay on Cheerfulness; a volume of Ethical Commentaries. A treatise entitled, For Cheerfulness, (euesto) is not found.

These are his writings on natural philosophy. The Great World (which Theophrastus asserts to be the work of Leucippus); the Little World; the Cosmography; a treatise on the Planets; the first book on Nature; two books on the Nature of Man, or on Flesh; an essay on the Mind; one on the Senses (some people join these two together in one volume, which they entitle, on the Soul); a treatise on Juices; one on Colours; one on the Different Figures; one on the Changes of Figures; the Cratynteria (that is to say, an essay, approving of what has been said in preceding ones); a treatise on Phaenomenon, or on Providence; three books on Pestilences, or Pestilential Evils; a book of Difficulties. These are his books on natural philosophy.

His miscellaneous works are these. Heavenly Causes; Aerial Causes; Causes affecting Plane Surfaces; Causes referring to Fire, and to what is in Fire; Causes affecting Voices; Causes affecting Seeds, and Plants, and Fruits; three books of Causes affecting Animals; Miscellaneous Causes; a treatise on the Magnet. These are his miscellaneous works.

His mathematical writings are the following. A treatise on the Difference of Opinion, or on the Contact of the Circle and the Sphere; one on Geometry; one on Numbers; one on Incommensurable Lines, and Solids, in two books; a volume called Explanations; the Great Year, or the Astronomical Calendar; a discussion on the Clepsydra; the Map of the Heavens; Geography; Polography; Artmography, or a discussion on Rays of Light. These are his mathematical works.

His works on music are the following. A treatise on Rhythm and Harmony; one on Poetry; one on the beauty of Epic Poems; one on Euphonious and Discordant Letters; one on Homer, or on Propriety of Diction3 and Dialects; one on Song, one on Words; the Onomasticon. These are his musical works.

The following are his works on art. Prognostics; a treatise on the Way of Living, called also Diaetetics, or the Opinions of a Physician; Causes relating to Unfavourable and Favourable Opportunities; a treatise on Agriculture, called also the Georgic; one on Painting; Tactics, and Fighting in heavy Armour. These are his works on such subjects.

Some authors also give a list of some separate treatises which they collect from his Commentaries. A treatise on the Sacred Letters seen at Babylon; another on the Sacred Letters seen at Meroe; the Voyage round the Ocean; a treatise on History; a Chaldaic Discourse; a Phrygian Discourse; a treatise on Fever; an essay on those who are attacked with Cough after illness; the Principles of Laws; Things made by Hand, or Problems.

As to the other books which some writers ascribed to him, some are merely extracts from his other writings, and some are confessedly the work of others. And this is a sufficient account of his writings.

XIV. There were six people of the name of Democritus. The first was this man of whom we are speaking; the second was a musician of Chios, who lived about the same time; the third was a sculptor who is mentioned by Antigonus; the fourth is a man who wrote a treatise on the Temple at Ephesus, and on the city of Samothrace; the fifth was an epigrammatic poet, of great perspicuity and elegance; the sixth was a citizen of Pergamus, who wrote a treatise on Oratory.





1. As there is no such passage in Herodotus, Valchenaer conjectures that we ought here to read Metrodorus.

2. The Thesmophoria was a festival in honour of Ceres, celebrated in various parts of Greece; and only by married women; though girls might perform some of the ceremonies. Herodotus says, that it was introduced into Greece from Egypt, by the daughters of Danaus. The Attic Thesmophoria lasted probably three days, and began on the eleventh day of the month Pyanession; the first day was called anodos, or kathodos, from the women going in procession to Eleusis; the second nesteia, or fasting; the third was called kalligeneia, as on that day Ceres was invoked under that name, and it was the day of merriment of the festival.

3. Namely, reasoning well, expressing one's self well, and acting well.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF PROTAGORAS


I. PROTAGORAS was the son of Artemon, or, as Apollodorus says (which account is corroborated by Deinon, in his History of Persia), of Maeander. He was a native of Abdera, as Heraclides Ponticus tell us, in his treatise on Laws; and the same authority informs us that he made laws for the Thurians. But, according to the statement of Eupolis, in his Flatterers, he was a native of Teos; for he says:

Within you'll find Protagoras, of Teos.
He, and Prodicus of Ceos, used to levy contributions for giving their lectures; and Plato, in his Protagoras, says that Prodicus had a very powerful voice.

II. Protagoras was a pupil of Democritus. And he was surnamed Wisdom, as Favorinus informs us in his Universal History.

III. He was the first person who asserted that in every question there were two sides to the argument exactly opposite to one another. And he used to employ them in his arguments, being the first person who did so. But he began something in this manner: "Man is the measure of all things: of those things which exist as he is; and of those things which do not exist as he is not. " And he used to say that nothing else was soul except the senses, as Plato says, in the Theaetetus; and that everything was true. And another of his treatises he begins in this way: "Concerning the Gods, I am not able to know to a certainty whether they exist or whether they do not. For there are many things which prevent one from knowing, especially the obscurity of the subject, and the shortness of the life of man. " And on account of this beginning of his treatise, he was banished by the Athenians. And they burnt his books in the market-place, calling them in by the public crier, and compelling all who possessed them to surrender them.

He was the first person who demanded payment of his pupils; fixing his charge at a hundred minae. He was also the first person who gave a precise definition of the parts of time; and who explained the value of opportunity, and who instituted contests of argument, and who armed the disputants with the weapon of sophism. He it was too who first left facts out of consideration, and fastened his arguments on words; and who was the parent of the present superficial and futile kinds of discussion. On which account Timon says of him:

Protagoras, that slippery arguer,
In disputatious contests fully skilled.
He too, it was, who first invented that sort of argument which is called the Socratic, and who first employed the reasonings of Antisthenes, which attempt to establish the point that they cannot be contradicted; as Plato tells us in his Euthydemus. He was also the first person who practised regular discussions on set subjects, as Artemidorus, the dialectician, tells us in his treatise against Chrysippus. He was also the original inventor of the porter's pad for men to carry their burdens on, as we are assured by Aristotle in his book on Education; for he himself was a porter, as Epicurus says somewhere or other. And it was in this way that he became highly thought of by Democritus, who saw him as he was tying up some sticks.

He was also the first person who divided discourse into four parts; entreaty, interrogation, answer, and injunction; though some writers make the parts seven; narration, interrogation, answer, injunction, promise, entreaty, and invocation; and these he called the foundations of discourse: but Alcidamas says that there are four divisions of discourse; affirmation, denial, interrogation, and invocation.

V. The first of his works that he ever read in public was the treatise on the Gods, the beginning of which we have quoted above, and he read this at Athens in the house of Euripides, or, as some say, in that of Megaclides; others say that he read it in the Lyceum; his pupil, Archagoras, the son of Theodotus, giving him the aid of his voice. His accuser was Pythodorus the son of Polyzelus, one of the four hundred; but Aristotle calls him Euathlus.

VI. The writings of his which are still extant are these: a treatise on the Art of Contention; one on Wrestling; one on Mathematics; one on a Republic; one on Ambition; one on Virtues; one on the Original Condition of Man; one on those in the Shades Below; one on the Things which are not done properly by Men; one volume of Precepts; one essay entitled Justice in Pleading for Hire; two books of Contradictions.

These are his books.

Plato also addressed a dialogue to him.

VII. Philochorus relates that, as he was sailing to Sicily his ship was wrecked, and that this circumstance is alluded to by Euripides in his Ixion; and some say that he died on his journey, being about ninety years old. But Apollodorus states his age at seventy years and says that he was a sophist forty years, and that he flourished about the eighty-fourth Olympiad. There is an epigram upon him written by myself, in the following terms :

I hear accounts of you, Protagoras,
That, travelling far from Athens, on the road,
You, an old man, and quite infirm did die.
For Cecrops' city drove you forth to exile;
But you, though 'scaping dread Minerva's might,
Could not escape the outspread arms of Pluto.
VIII. It is said that once, when he demanded of Euathlus his pupil payment for his lessons, Euathlus said to him, "But I have never been victorious in an argument;" and he rejoined, "But if I gain my cause, then I should naturally receive the fruits of my victory, and so would you obtain the fruits of yours. "

IX. There was also another Protagoras, an astronomer, on whom Euphorion wrote an elegy; and a third also, who was a philosopher of the Stoic sect.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF DIOGENES OF APOLLONIA


I. DIOGENES was a native of Apollonia, and the son of Apollothemis, a natural philosopher of high reputation; and he was, as Antisthenes reports, a pupil of Anaximenes. He was also a contemporary of Anaxagoras, and Demetrius Phalereus says, in his Defence of Socrates, that he was very unpopular at Athens, and even in some danger of his life.

II. The following were his principal doctrines; that the air was an element; that the worlds were infinite, and that the vacuum also was infinite; that the air, as it was condensed, and as it was rarified, was the productive cause of the worlds; that nothing can be produced out of nothing;1 and that nothing can be destroyed so as to become nothing; that the earth is round, firmly planted in the middle of the universe, having acquired its situation from the circumvolutions of the hot principle around it, and its consistency from the cold.

The first words of his treatise are:

"It appears to me that he who begins any treatise ought to lay down principles about which there can be no dispute, and that his exposition of them ought to be simple and dignified. "




1. This is thus embodied by Lucretius:

Nam nihil e nihilo, in nihilum nil posse reverti.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF ANAXARCHUS


I. ANAXARCHUS was a native of Abdera. He was a pupil of Diogenes, of Smyrna; but, as some say, of Metrodorus, of Chios; who said that he was not even sure that he knew nothing; and Metrodorus was a pupil of Nessus, of Chios; though others assert that he was a disciple of Democritus.

II. Anaxarchus too enjoyed the intimacy of Alexander, and flourished about the hundred and tenth Olympiad, He had for an enemy Nicocreon, the tyrant of Cyprus. And on one occasion, when Alexander, at a banquet, asked him what he thought of the entertainment, he is said to have replied, "O king, everything is provided very sumptuously; and the only thing wanting is to have the head of some satrap served up;" hinting at Nicocreon. And Nicocreon did not forget his grudge against him for this; but after the death of the king, when Anaxarchus, who was making a voyage, was driven against his will into Cyprus, he took him and put him in a mortar, and commanded him to be pounded to death with iron pestles. And then they say that he, disregarding this punishment, uttered that celebrated saying, "Beat the bag of Anaxarchus, but you will not beat Anaxarchus himself. " And then, when Nicocreon commanded that his tongue should be cut out, it is said that he bit it off, and spit it at him. And we have written an epigram upon him in the following terms:

Beat more and more; you're beating but a bag;
Beat, Anaxarchus is in heav'n with Jove.
Hereafter Proserpine will rack your bones,
And say, Thus perish, you accursed beater.
III. Anaxarchus, on account of the evenness of his temper and the tranquillity of his life, was called the Happy. And he was a man to whom it was very easy to reprove men and bring them to temperance. Accordingly, he produced an alteration in Alexander who thought himself a God, for when he saw the blood flowing from some wound that he had received, he pointed to him with his finger, and said, "This is blood, and not:

Such stream as issues from a wounded God;
Pure emanation, uncorrupted flood,
Unlike our gross, diseas'd, terrestrial blood. "1
But Plutarch says that it was Alexander himself who quoted these lines to his friends.

They also tell a story that Anaxarchus once drank to him, and then showed the goblet, and said:

Shall any mortal hand dare wound a God?




1. Hom. Il. v. 340. Pope's version, 422.


























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF PYRRHO


I. PYRRHO was a citizen of Elis, and the son of Pleistarchus, as Diocles informs us, and, as Apollodorus in his Chronicles asserts, he was originally a painter.

II. And he was a pupil of Bryson, the son of Stilpon, as we are told by Alexander in his Chronicles. After that he attached himself to Anaxarchus, and attended him everywhere; so that he even went as far as the Gymnosophists, in India, and the Magi.

III. Owing to which circumstance, he seems to have taken a noble line in philosophy, introducing the doctrine of incomprehensibility, and of the necessity of suspending one's judgment, as we learn from Ascanius, of Abdera. For he used to say that nothing was honourable, or disgraceful, or just, or unjust. And on the same principle he asserted that there was no such thing as downright truth; but that men did everything in consequence of custom and law. For that nothing was any more this than that. And his life corresponded to his principles; for he never shunned anything, and never guarded against anything; encountering everything, even waggons for instance, and precipices, and dogs, and everything of that sort; committing nothing whatever to his senses. So that he used to be saved, as Antigonus the Carystian tells us, by his friends who accompanied him. And Aenesidemus says that he studied philosophy on the principle of suspending his judgment on all points, without however, on any occasion acting in an imprudent manner, or doing anything without due consideration. And he lived to nearly ninety years of age.

IV. And Antigonus, of Carystus, in his account of Pyrrho, mentions the following circumstances respecting him; that he was originally a person of no reputation, but a poor man, and a painter; and that a picture of some camp-bearers, of very moderate execution, was preserved in the Gymnasium at Elis, which was his work; and that he used to walk out into the fields and seek solitary places, very rarely appearing to his family at home; and that he did this in consequence of having heard some Indian reproaching Anaxarchus for never teaching any one else any good, but for devoting all his time to paying court to princes in palaces. He relates of him too, that he always maintained the same demeanour, so that if any one left him in the middle of his delivery of a discourse, he remained and continued what he was saying; although, when a young man, he was of a very excitable temperament. Often too, says Antigonus, he would go away for a time, without telling any one beforehand, and taking any chance persons whom he chose for his companions. And once, when Anaxarchus had fallen into a pond, he passed by without assisting him; and when some one blamed him for this, Anaxarchus himself praised his indifference and absence of all emotion.

On one occasion he was detected talking to himself, and when he was asked the reason, he said that he was studying how to be good. In his investigations he was never despised by any one, because he always spoke explicitly and straight to the question that had been put to him. On which account Nausiphanes was charmed by him even when he was quite young. And he used to say that he should like to be endowed with the disposition of Pyrrho, without losing his own power of eloquence. And he said too, that Epicurus, who admired the conversation and manners of Pyrrho, was frequently asking him about him.

V. He was so greatly honoured by his country, that he was appointed a priest; and on his account all the philosophers were exempted from taxation. He had a great many imitators of his impassiveness; in reference to which Timon speaks thus of him in his Python, and in his Silli:

Now, you old man, you Pyrrho, how could you
Find an escape from all the slavish doctrines
And vain imaginations of the Sophists?
How did you free yourself from all the bonds
Of sly chicane, and artful deep persuasion?
How came you to neglect what sort of breeze
Blows round your Greece, and what's the origin
And end of everything?
And again, in his Images, he says

These things, my heart, O Pyrrho, longs to hear,
How you enjoy such ease of life and quiet,
The only man as happy as a God
And the Athenians presented him with the freedom of their city, as Diocles tells us, because he had slain Cotys, the Thracian.

VI. He also lived in a most blameless manner with his sister, who was a midwife, as Eratosthenes relates, in his treatise on Riches and Poverty; so that he himself used to carry poultry, and pigs too if he could get any, into the marketplace and sell them. And he used to clean all the furniture of the house without expressing any annoyance. And it is said that he carried his indifference so far that he even washed a pig. And once, when he was very angry about something connected with his sister (and her name was Philista), and some one took him up, he said, "The display of my indifference does not depend on a woman. " On another occasion, when he was driven back by a dog which was attacking him, he said to some one who blamed him for being discomposed, "That it was a difficult thing entirely to put off humanity; but that a man ought to strive with all his power to counteract circumstances with his actions if possible, and at all events with his reason.