that I have no need to impress anything on you on that head. Farewell.”
These then are the letters which these philosophers wrote to one another.
V. There were four people of the name of Archytas. The first, this man of whom we are speaking. The second was a Mytilenean, a musician. The third wrote a treatise on Agriculture. The fourth was an epigrammatic poet. Some writers also make mention of a fifth, who was an architect; and there is a book on mechanics extant which is attributed to him; which begins in this way:— “This is what I heard from Teucer, the Carthaginian.”
And concerning the musician, the following story is told: That once he was reproached for not making himself heard, and he replied, “My organ contends on my behalf, and speaks.”
VI. Aristoxenus says, that this Pythagorean was never once defeated while acting as general. But that as he was attacked by envy, he once gave up his command, and his army was immediately taken prisoner.
VII. He was the first person who applied mathematical principles to mechanics, and reduced them to a system; and the first also who gave a methodical impulse to descriptive geometry in seeking, in the sections of a demicylinder for a proportional mean, which should enable him to find the double of a given cube. He was also the first person who ever gave the geometrical measure of a cube, as Plato mentions in his Republic.
LIFE OF ALCMÆON.
I. Alcmæon was a citizen of Crotona; he also was a pupil of Pythagoras.
And the chief part of his writings are on medical subjects; but he also at times discusses points of natural philosophy, and asserts that the greater part of human affairs have two sides. He appears to have been the first person who wrote a treatise on Natural Philosophy, as Phavorinus affirms, in his Universal History; and he used to argue that the moon had the same nature for ever which she had at that moment.
II. He was the son of Pirithus, as he himself states at the beginning of his treatise, where he says, “Alcmæon, of Crotona, the son of Pirithus, says this to Brontinus, and Leon, and Bathyllus. About things invisible, and things mortal, the Gods alone have a certain knowledge; but men may form conjectures.…” And so on.
He used also to say that the soul was immortal, and that it was in a state of perpetual motion in the same way as the sun.
LIFE OF HIPPASUS.
I. Hippasus was a citizen of Metapontum, and a pupil of Pythagoras.
II. He used to say that the time of the changes of the world was definite, and that the universe also was finite, and in a state of perpetual motion.
III. Demetrius, in his treatise on People of the same Name, says that he left no writings behind him.
IV. There were two people of the name of Hippasus; this man, and another who wrote an account of the Constitution of the Lacedæmonians, in five books. And he was himself a Lacedæmonian.
LIFE OF PHILOLAUS.
I. Philolaus was a native of Crotona, and a pupil of Pythagoras, it was from him that Plato wrote to Dion to take care and purchase the books of Pythagoras.
II. And he died under suspicion of having designed to seize on the tyranny; and we have written an epigram on him:— I say that all men ought above all things To guard against suspicion. For, though innocent, Still if you are suspected, you’re unfortunate.
And thus his native city of Crotona Slew Philolaus; for the jealous citizens Thought that his house betrayed a tyrant’s purpose.
III. His theory was, that everything was produced by harmony and necessity. And he was the first person who affirmed that the earth moved in a circle; though some attribute the assertion of this principle to Icetas of Syracuse.
IV. He wrote one book, which Hermippus reports, on the authority of some unknown writer, that Plato the philosopher purchased when he was in Sicily (having come thither to the court of Dionysius), of the relations of Philolaus, for forty Alexandrian minæ of silver; and that from this book he copied his Timæus. But others say that Plato received it as a present, after having obtained his liberty for a young man, one of the disciples of Philolaus, who had been arrested by Dionysius. Demetrius, in his treatise on people of the same name, says that he was the first of the Pythagoreans who wrote a treatise on Natural Philosophy; and it begins thus:— “But nature in the world has been composed of bodies infinite and finite, and so is the whole world and all that is in it.”
LIFE OF EUDOXUS.
I. Eudoxus was the son of Æschines, and a native of Cnidus. He was an astronomer, a geometrician, a physician, and a lawgiver. In geometry he was a pupil of Archytas, and in medicine of Philistion, the Sicilian, as Callimachus relates in his Tablets; and Sotion, in his Successions, asserts that he was likewise a pupil of Plato; for that, when he was twenty-three years of age, and in very narrow circumstances, he came to Athens with Theomedon the physician, by whom he was chiefly supported, being attracted by the reputation of the Socratic school. Some say that his attachment to Theomedon was cemented by nearer ties. And when he had arrived at Piræus, he went up to the city every day, and when he had heard the Sophists lecture he returned. And having spent two months there, he returned home again; and being again aided by the contributions of his friends, he set sail for Egypt, with Chrysippus the physician, bearing letters of introduction from Agesilaus to Nectanabis, and that he recommended him to the priests.
II. And having remained there a year and four months, he shaved his eyebrows after the manner of the Egyptian priests, and composed, as it is said, the treatise called the Octaeteris. From thence he went to Cyzicus, and to the Propontis, in both of which places he lived as a Sophist; he also went to the court of Mausolus. And then, in this manner, he returned again to Athens, having a great many disciples with him, for the sake, as some say, of annoying Plato, because he had originally discarded him from his school. Some say, that when Plato gave an entertainment on one occasion, Eudoxus, as the guests were very numerous, introduced the fashion of sitting in a semicircle.
Nicomachus, the son of Aristotle, affirms that he used to say, that pleasure was the good.
III. He was received in his own country with great honours, as the decree that was passed respecting him shows. He was also accounted very illustrious among the Greeks, having given laws to his own fellow citizens, as Hermippus tells us in the fourth book of his account of the Seven Wise Men; and having also written treatises on Astronomy and Geometry, and several other considerable works.
He had three daughters, Actis, Philtis, and Delphis. And Eratosthenes asserts, in his books addressed to Baton, that he also composed dialogues entitled Dialogues of Dogs; others say that these were written by some Egyptians, in their own language, and that Eudoxus translated them, and published them in Greece. One of his pupils was Chrysippus, of Cnidos, son of Erineus, who learnt of him all that he knew about the Gods, and the world, and the heavenly bodies; and who learnt medicine from Philistion the Sicilian. He also left some very admirable Reminiscences.
IV. He had a son of the name of Aristagoras, who was the teacher of Chrysippus, the son of Aëthlius; he was the author of a work on Remedies for the Eyes, as speculations on natural philosophy had come very much under his notice.
V. There were three people of the name of Eudoxus. The first, this man of whom we are speaking; the second, a Rhodian, who wrote histories; the third, a Siciliot, a son of Agathocles, a comic poet, who gained three victories at the Dionysia in the city, and five at the Lenæa,[119] as Apollodorus tells us in his Chronicles. We also find another, who was a physician of Cnidos, who is mentioned by this Eudoxus, in his Circuit of the World, where he says that he used to warn people to keep constantly exercising their limbs in every kind of exercise, and their senses too.
VI. The same author says, that the Cnidean Eudoxus flourished about the hundred and third olympiad; and that he was the inventor of the theory of crooked lines. And he died in his fifty-third year. But when he was in Egypt with Conuphis, of Heliopolis, Apis licked his garment; and so the priests said that he would be short-lived, but very illustrious, as it is reported by Phavorinus in his Commentaries. And we have written an epigram on him, that runs thus:— ’Tis said, that while at Memphis wise Eudoxus Learnt his own fate from th’ holy fair-horned bull; He said indeed no word, bulls do not speak Nor had kind nature e’er calf Apis gifted With an articulately speaking mouth.
But standing on one side he lick’d his cloak, Showing by this most plainly—in brief time You shall put off your life. So death came soon, When he had just seen three and fifty times The Pleiads rise to warn the mariners.
And instead of Eudoxus, they used to call him Endoxus,[120] on account of the brilliancy of his reputation. And since we have gone through the illustrious Pythagoreans, we must now speak of the Promiscuous philosophers, as they call them. And we will first of all speak of Heraclitus.
BOOK IX.
LIFE OF HERACLITUS.
I. Heraclitus was the son of Blyson, or, as some say, of Heracion, and a citizen of Ephesus. He flourished about the sixty-ninth olympiad.
II. He was above all men of a lofty and arrogant spirit, as is plain from his writings, in which he says, “Abundant learning does not form the mind; for if it did, it would have instructed Hesiod, and Pythagoras, and likewise Xenophanes, and Hecatæus. For the only piece of real wisdom is to know that idea, which by itself will govern everything on every occasion.” He used to say, too, that Homer deserved to be expelled from the games and beaten, and Archilochus likewise. He used also to say, “It is more necessary to extinguish insolence, than to put out a fire.”
Another of his sayings was, “The people ought to fight for the law, as for their city.” He also attacks the Ephesians for having banished his companion Hermodorus, when he says, “The Ephesians deserve to have all their youth put to death, and all those who are younger still banished from their city, inasmuch as they have banished Hermodorus, the best man among them, saying, ‘Let no one of us be pre-eminently good; and if there be any such person, let him go to another city and another people.’”
And when he was requested to make laws for them, he refused, because the city was already immersed in a thoroughly bad constitution. And having retired to the temple of Diana with his children, he began to play at dice; and when all the Ephesians flocked round him, he said, “You wretches, what are you wondering at? is it not better to do this, than to meddle with public affairs in your company?”
III. And at last, becoming a complete misanthrope, he used to live, spending his time in walking about the mountains; feeding on grasses and plants, and in consequence of these habits, he was attacked by the dropsy, and so then he returned to the city, and asked the physicians, in a riddle, whether they were able to produce a drought after wet weather.
And as they did not understand him, he shut himself up in a stable for oxen, and covered himself with cow-dung, hoping to cause the wet to evaporate from him, by the warmth that this produced. And as he did himself no good in this way, he died, having lived seventy years; and we have written an epigram upon him which runs thus:— I’ve often wondered much at Heraclitus, That he should chose to live so miserably, And die by such a miserable fate.
For fell disease did master all his body, With water quenching all the light of his eyes, And bringing darkness o’er his mind and body.
But Hermippus states, that what he asked the physicians was this, whether any one could draw off the water by depressing his intestines? and when they answered that they could not, he placed himself in the sun, and ordered his servants to plaster him over with cow-dung; and being stretched out in that way, on the second day he died, and was buried in the market-place. But Neanthes, of Cyzicus says, that as he could not tear off the cow-dung, he remained there, and on account of the alteration in his appearance, he was not discovered, and so was devoured by the dogs.
IV. And he was a wonderful person, from his boyhood, since, while he was young, he used to say that he knew nothing but when he had grown up, he then used to affirm that he knew everything. And he was no one’s pupil, but he used to say, that he himself had investigated every thing, and had learned everything of himself. But Sotion relates, that some people affirmed that he had been a pupil of Xenophanes. And that Ariston, stated in his account of Heraclitus, that he was cured of the dropsy, and died of some other disease. And Hippobotus gives the same account.
V. There is a book of his extant, which is about nature generally, and it is divided into three discourses; one on the Universe; one on Politics; and one on Theology. And he deposited this book in the temple of Diana, as some authors report, having written it intentionally in an obscure style, in order that only those who were able men might comprehend it, and that it might not be exposed to ridicule at the hands of the common people. Timon attacks this man also, saying:— Among them came that cuckoo Heraclitus The enigmatical obscure reviler Of all the common people.
Theophrastus asserts, that it was out of melancholy that he left some of his works half finished, and wrote several, in completely different styles; and Antisthenes, in his Successions, adduces as a proof of his lofty spirit, the fact, that he yielded to his brother the title and privileges of royalty.[121] And his book had so high a reputation, that a sect arose in consequence of it, who were called after his own name, Heracliteans.
VI. The following may be set down in a general manner as his main principles: that everything is created from fire, and is dissolved into fire; that everything happens according to destiny, and that all existing things are harmonized, and made to agree together by opposite tendencies; and that all things are full of souls and dæmones. He also discussed all the passions which exist in the world, and used also to contend that the sun was of that precise magnitude of which he appears to be. One of his sayings too was, that no one, by whatever road he might travel, could ever possibly find out the boundaries of the soul, so deeply hidden are the principles which regulate it. He used also to call opinion the sacred disease; and to say that eye-sight was often deceived. Sometimes, in his writings, he expresses himself with great brilliancy and clearness; so that even the most stupid man may easily understand him, and receive an elevation of soul from him. And his conciseness, and the dignity of his style, are incomparable.
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, some times 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 changes[122] 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 Phalereus 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 Sphærus 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 Scythinus, 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.
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 Zancle, 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 Anaximander.
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; for 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 Phenætius 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[123] 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 are the Promiscuous or unattached philosophers.
LIFE OF PARMENIDES.
I. Parmenides, the son of Pyres, and a citizen of Velia, 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 Diochaetes 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 ἡρῷον, 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 Phavorinus 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,[124] as Phavorinus assures us in his Universal History.
V. There was also another Parmenides, an orator, who wrote a treatise on the art of Oratory.
LIFE OF MELISSUS.
I. Melissus was a Samian, and the son of Ithagenes. 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.
LIFE OF ZENO, THE ELEATIC.
I. Zeno was a native of Velia. 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 Phædrus, 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 Phocæans, 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,[125] though Phavorinus 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 Cittiæan, that there were eight Zenos; but this one flourished about the seventy-ninth olympiad.
LIFE OF LEUCIPPUS.
I. Leucippus was a native of Velia, but, as some say, of Abdera; and, as others report, of Melos.
II. He was a pupil of Zeno. And his principal doctrines were, that all things were infinite, and were interchanged with one another; and that the universe was a vacuum, and full of bodies; also that the worlds were one another; and that the nature of the stars originated in motion, according to their increase; also, that the sun is borne round in a greater circle around the moon; that the earth is carried on revolving round the centre; and that its figure resembles a drum; he was the first philosopher who spoke of atoms as principles.
III. These are his doctrines in general; in particular detail, they are as follow: he says that the universe is infinite, as I have already mentioned; that of it, one part is a plenum, and the other a vacuum. He also says that the elements, and the worlds which are derived from them,