The Ancient Mediterranean Religions Index Database

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Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
democritus	Amsler (2023), Knowledge Construction in Late Antiquity, 91 Athanassaki and Titchener (2022), Plutarch's Cities, 291, 302 Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 24, 25, 26, 27, 28, 29, 34, 35, 39, 55 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 119, 254 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 101, 114, 118, 121, 150, 281 Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24 Bryan (2018), Authors and Authorities in Ancient Philosophy, 8, 140, 149, 152, 315 Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 26, 27 Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 84, 85 Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 22 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 17, 23, 442, 457 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 10, 56, 63, 71, 72, 73, 75, 76, 77, 78, 91, 98, 105, 106, 108, 110, 112, 113, 114, 115, 127, 128, 130, 131, 135, 136, 226, 234, 250 Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 144, 159, 192 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 44, 45, 47, 48, 50, 52, 59, 74, 75, 76, 79 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 14, 63, 248 Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 49, 65, 67, 70, 87, 222, 223 Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 1 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 44 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 25, 30 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 85, 221 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 135 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 78 Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 15, 229 Howley (2018), The Single Life in the Roman and Later Roman World, 27, 28 Huffman (2019), A History of Pythagoreanism, 131, 136, 138, 203, 244, 246, 267 Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 10, 15, 25, 26, 30, 104 Isaac (2004), The invention of racism in classical antiquity, 178 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 13, 49, 59, 60, 64, 65, 67, 93 Jenkyns (2013), God, Space, and City in the Roman Imagination, 222 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 279 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 15 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 209, 211, 212, 244 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 175 Katzoff (2019), On Jews in the Roman World: Collected Studies. 360 Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 47, 106 Kelsey (2021), Mind and World in Aristotle's De Anima 31, 46, 80, 107 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 80 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 324, 426, 428 Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 131, 148, 298, 303 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 207, 208 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 44, 51, 52, 53, 60, 74, 88, 89, 92, 160, 165, 168, 229 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 79, 80, 292 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 529 Maso (2022), CIcero's Philosophy, 41 Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 84 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7, 39, 40, 62, 97 Osborne (2001), Irenaeus of Lyons, 34 Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 73, 74, 75, 81, 191 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 15 Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 72, 89, 183 Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 297 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 122, 123, 124 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 91 Tor (2017), Mortal and Divine in Early Greek Epistemology, 170, 178, 233, 240, 241, 277 Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 98, 105, 191 Tsouni (2019), Antiochus and Peripatetic Ethics, 144, 145 Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 123 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 10, 76, 77, 81, 98, 99, 105, 106, 107, 108, 109, 110, 113, 117, 118 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 8, 140, 149, 152, 233, 315 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 163, 164, 165, 178, 182, 183, 232, 246, 276, 281, 285 Wolfsdorf (2020), Early Greek Ethics, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 684, 711 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 172, 181, 323
democritus, adoption more prudent, procreation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 277
democritus, and anaxarchus	Wolfsdorf (2020), Early Greek Ethics, 680, 681, 686, 687, 688, 689, 690
democritus, and anonymus iamblichi	Wolfsdorf (2020), Early Greek Ethics, 272, 275, 276
democritus, and antisthenes	Wolfsdorf (2020), Early Greek Ethics, 373
democritus, and gorgias, eidôla, in	Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 50, 53
democritus, and pythagoreanism	Wolfsdorf (2020), Early Greek Ethics, 276, 277
democritus, and role of maxims	Wolfsdorf (2020), Early Greek Ethics, 217, 219, 220, 221, 222, 230, 237
democritus, and, archytas	Wolfsdorf (2020), Early Greek Ethics, 232
democritus, and, democracy	Wolfsdorf (2020), Early Greek Ethics, 178, 212, 227, 228
democritus, and, pythagoreanism xxv	Wolfsdorf (2020), Early Greek Ethics, 276, 277
democritus, arguments against linguistic naturalism	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 41, 42, 52
democritus, aristotle, engagement with	Wolfsdorf (2020), Early Greek Ethics, 231, 232
democritus, cicero, as source for	Wolfsdorf (2020), Early Greek Ethics, 213, 216, 235, 236
democritus, compared with, socrates	Wolfsdorf (2020), Early Greek Ethics, 212, 228
democritus, concept of euthumiē	Wolfsdorf (2020), Early Greek Ethics, 213, 214, 222, 223, 224, 225, 226, 227, 232, 233, 234, 235, 236, 237, 238
democritus, dependence, acknowledgement of	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 37, 47
democritus, education, value of teaching in	Wolfsdorf (2020), Early Greek Ethics, 218
democritus, eidola	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 212
democritus, epicurus, lucretius, aristippus, love, against erotic love, antisthenes, cynics, epictetus	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275, 278, 279, 280, 281, 283
democritus, eudaimonia/-ē, in	Wolfsdorf (2020), Early Greek Ethics, 228, 234, 235
democritus, evidence and sources	Wolfsdorf (2020), Early Greek Ethics, 211, 214, 215, 216, 217, 232
democritus, eyes	Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 26, 27
democritus, friendship, philia, in	Wolfsdorf (2020), Early Greek Ethics, 574, 575, 576
democritus, heraclitus, contrasted with	Wolfsdorf (2020), Early Greek Ethics, 212
democritus, hippocrates, letter on the care of	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 29
democritus, importance and reputation	Wolfsdorf (2020), Early Greek Ethics, 211, 212, 213, 238, 487
democritus, justice, dikē, in	Wolfsdorf (2020), Early Greek Ethics, 229
democritus, killing, in	Wolfsdorf (2020), Early Greek Ethics, 229
democritus, knowledge	Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 27
democritus, medical interests of	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 103
democritus, of abdera	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 52, 111 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 82, 193 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 47 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 6, 19, 29, 39, 108, 145, 148, 151, 165, 219, 239 Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 157, 164
democritus, of abdera, and founding of contemplative life	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 148, 149
democritus, of abdera, negligence of property by	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 151
democritus, on celestial phenomena	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 233, 234
democritus, on dearness to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 185
democritus, on divination	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 110, 111, 124
democritus, on dreams	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 236 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170, 201
democritus, on festivals	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 83
democritus, on friendship	Wolfsdorf (2020), Early Greek Ethics, 574, 575, 576
democritus, on law and autonomy	Wolfsdorf (2020), Early Greek Ethics, 230, 231, 232
democritus, on prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47
democritus, on statues	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 97
democritus, on the definition of soul	Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 84
democritus, on the explanation of life	Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 85
democritus, on women	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 338
democritus, on, dearness to god	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 185
democritus, on, divination	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 110, 111, 124
democritus, on, dreams	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 236
democritus, on, festivals	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 83
democritus, on, poverty	Wolfsdorf (2020), Early Greek Ethics, 227
democritus, on, prayers	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47
democritus, on, statues of gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 97
democritus, on, wealth	Wolfsdorf (2020), Early Greek Ethics, 227
democritus, particles	Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 28, 29, 30
democritus, philolaus, and	Wolfsdorf (2020), Early Greek Ethics, 711
democritus, philosopher	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 148, 156, 157
democritus, plutarch, and	Wolfsdorf (2020), Early Greek Ethics, 213, 223
democritus, political and social thought	Wolfsdorf (2020), Early Greek Ethics, 178, 212, 227, 228, 229, 275, 276
democritus, presocratic, adoption more prudent than procreation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 277
democritus, presocratic, animals responsible for what they do	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327
democritus, presocratic, appeal to the lot of others	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18, 223
democritus, presocratic, cognitive therapy	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18
democritus, presocratic, euthumia, cheerfulness	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 17, 18, 182
democritus, presocratic, sex creates painful need	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 278
democritus, presocratic, two kinds of love	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 278
democritus, purpose	Wolfsdorf (2020), Early Greek Ethics, 217, 218
democritus, self-interest, in	Wolfsdorf (2020), Early Greek Ethics, 226, 227, 228, 229
democritus, stobaeus, as source for	Wolfsdorf (2020), Early Greek Ethics, 215
democritus, telos, in	Wolfsdorf (2020), Early Greek Ethics, 233, 234, 236, 237
democritus, theory of sense perception	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123, 124

List of validated texts:

34 validated results for "democritus"

1. Hesiod, Works And Days, 190-196 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Democritus • Democritus, and Anonymus Iamblichi • Democritus, political and social thought

Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24; Wolfsdorf (2020), Early Greek Ethics, 275

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190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου'¹⁹¹ οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν ¹⁹² ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς ¹⁹³ οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα ¹⁹⁴ μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. ¹⁹⁵ ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι ¹⁹⁶ δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. ' None

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190 But mix good with the bad. Zeus will destroy'¹⁹¹ Them too when babies in their cribs shall grow ¹⁹² Grey hair. No bond a father with his boy ¹⁹³ Shall share, nor guest with host, nor friend with friend – ¹⁹⁴ No love of brothers as there was erstwhile, ¹⁹⁵ Respect for aging parents at an end. ¹⁹⁶ Their wretched children shall with words of bile ' None

2. Homer, Iliad, 2.459-2.463, 22.263 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Democritus • Democritus, on friendship • friendship (philia), in Democritus

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 237; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 107; Wolfsdorf (2020), Early Greek Ethics, 575

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2.459 τῶν δʼ ὥς τʼ ὀρνίθων πετεηνῶν ἔθνεα πολλὰ ^2.460 χηνῶν ἢ γεράνων ἢ κύκνων δουλιχοδείρων ^2.461 Ἀσίω ἐν λειμῶνι Καϋστρίου ἀμφὶ ῥέεθρα ^2.462 ἔνθα καὶ ἔνθα ποτῶνται ἀγαλλόμενα πτερύγεσσι ^2.463 κλαγγηδὸν προκαθιζόντων, σμαραγεῖ δέ τε λειμών, ^22.263 οὐδὲ λύκοι τε καὶ ἄρνες ὁμόφρονα θυμὸν ἔχουσιν,'' None

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2.459 Even as a consuming fire maketh a boundless forest to blaze on the peaks of a mountain, and from afar is the glare thereof to be seen, even so from their innumerable bronze, as they marched forth, went the dazzling gleam up through the sky unto the heavens. And as the many tribes of winged fowl, ^2.460 wild geese or cranes or long-necked swans on the Asian mead by the streams of Caystrius, fly this way and that, glorying in their strength of wing, and with loud cries settle ever onwards, and the mead resoundeth; even so their many tribes poured forth from ships and huts ^22.263 Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, '' None

3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 4; Fowler (2014), Plato in the Third Sophistic, 271

^29d ὑμεῖς τε οἱ κριταὶ φύσιν ἀνθρωπίνην ἔχομεν, ὥστε περὶ τούτων τὸν εἰκότα μῦθον ἀποδεχομένους πρέπει τούτου μηδὲν ἔτι πέρα ζητεῖν. ΣΩ. ἄριστα, ὦ Τίμαιε, παντάπασί τε ὡς κελεύεις ἀποδεκτέον· τὸ μὲν οὖν προοίμιον θαυμασίως ἀπεδεξάμεθά σου, τὸν δὲ δὴ νόμον ἡμῖν ἐφεξῆς πέραινε. ΤΙ. λέγωμεν δὴ διʼ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν'' None

^29d and you who judge are but human creatures, so that it becomes us to accept the likely account of these matters and forbear to search beyond it. Soc. Excellent, Timaeus! We must by all means accept it, as you suggest; and certainly we have most cordially accepted your prelude; so now, we beg of you, proceed straight on with the main theme. Tim. Let us now state the Cause wherefore He that constructed it'' None

4. Xenophon, Memoirs, 1.4.18 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus • Democritus, on divination • divination, Democritus on

Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 185; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 110

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1.4.18 ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς .'' None

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1.4.18 Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. '' None

5. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archytas, Democritus and • Aristotle, engagement with Democritus • Cicero, as source for Democritus • Democritus • Democritus, and Anonymus Iamblichi • Democritus, and role of maxims • Democritus, concept of euthumiē • Democritus, evidence and sources • Democritus, importance and reputation • Democritus, on law and autonomy • Democritus, on the explanation of life • Democritus, political and social thought • Democritus, purpose • Plutarch, and Democritus • Socrates, Democritus compared with • Stobaeus, as source for Democritus • democracy, Democritus and • education, value of teaching in Democritus • eudaimonia/-ē, in Democritus • justice (dikē), in Democritus • killing, in Democritus • moderation, and Democritean euthumiē • pleasure (ἡδονή‎), and Democritean euthumiē • psychē (soul), Democritean conception • self-interest, in Democritus • telos, in Democritus • therapy, Democritean maxims as

Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 85; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 15; Hesk (2000), Deception and Democracy in Classical Athens, 185; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 8, 101, 118; Wolfsdorf (2020), Early Greek Ethics, 215, 216, 217, 218, 219, 221, 222, 223, 224, 225, 226, 228, 229, 230, 231, 232, 234, 235, 236, 237, 238, 275

6. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Democritus

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 149; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 149

7. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Democritus • Democritus, on the explanation of life • eidola (Democritus) • eyes, Democritus

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 140, 149, 152; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 26; Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 85; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 212; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 191, 227; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 229; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 140, 149, 152; Wolfsdorf (2020), Early Greek Ethics, 684

8. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 140; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 140

9. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus • Democritus, on the explanation of life

Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 85; Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 144

10. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus • Democritus, Presocratic, Animals responsible for what they do

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 4; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327

11. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus

Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 53, 60; Tor (2017), Mortal and Divine in Early Greek Epistemology, 240

12. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus • Democritus,

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 4; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 106; Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 144; Huffman (2019), A History of Pythagoreanism, 244

13. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Democritus

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 315; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 315

14. Cicero, On Divination, 1.131 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Demokritos • Demokritos,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 197; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 485

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1.131 Democritus autem censet sapienter instituisse veteres, ut hostiarum immolatarum inspicerentur exta; quorum ex habitu atque ex colore tum salubritatis, tum pestilentiae signa percipi, non numquam etiam, quae sit vel sterilitas agrorum vel fertilitas futura. Quae si a natura profecta observatio atque usus agnovit, multa adferre potuit dies, quae animadvertendo notarentur, ut ille Pacuvianus, qui in Chryse physicus inducitur, minime naturam rerum cognosse videatur: nam isti quí linguam avium intéllegunt Plusque éx alieno iécore sapiunt quam éx suo, Magis aúdiendum quam aúscultandum cénseo. Cur? quaeso, cum ipse paucis interpositis versibus dicas satis luculente: Quídquid est hoc, ómnia animat, fórmat, alit, augét, creat, Sépelit recipitque ín sese omnia ómniumque idémst pater, Índidemque eadem aéque oriuntur de íntegro atque eodem óccidunt. Quid est igitur, cur, cum domus sit omnium una, eaque communis, cumque animi hominum semper fuerint futurique sint, cur ii, quid ex quoque eveniat, et quid quamque rem significet, perspicere non possint? Haec habui, inquit, de divinatione quae dicerem.'' None

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1.131 Again, Democritus expresses the opinion that the ancients acted wisely in providing for the inspection of the entrails of sacrifices; because, as he thinks, the colour and general condition of the entrails are prophetic sometimes of health and sometimes of sickness and sometimes also of whether the fields will be barren or productive. Now, if it is known by observation and experience that these means of divination have their source in nature, it must be that the observations made and records kept for a long period of time have added much to our knowledge of this subject. Hence, that natural philosopher introduced by Pacuvius into his play of Chryses, seems to show very scanty apprehension of the laws of nature when he speaks as follows:The men who know the speech of birds and moreDo learn from other livers than their own —Twere best to hear, I think, and not to heed.I do not know why this poet makes such a statement when only a few lines further on he says clearly enough:Whateer the power may be, it animates,Creates, gives form, increase, and nourishmentTo everything: of everything the sire,It takes all things unto itself and hidesWithin its breast; and as from it all thingsArise, likewise to it all things return.Since all things have one and the same and that a common home, and since the human soul has always been and will always be, why, then, should it not be able to understand what effect will follow any cause, and what sign will precede any event?This, said Quintus, is all that I had to say on divination. 58'' None

15. Cicero, De Finibus, 5.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, as source for Democritus • Democritus • Democritus, concept of euthumiē • Democritus, evidence and sources • Democritus, importance and reputation • Plutarch, and Democritus • eudaimonia/-ē, in Democritus

Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 145; Wolfsdorf (2020), Early Greek Ethics, 213, 216, 235

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5.87 \xa0On this your cousin and\xa0I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. <'' None

16. Cicero, On The Ends of Good And Evil, 1.19, 5.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, as source for Democritus • Democritus • Democritus, • Democritus, concept of euthumiē • Democritus, evidence and sources • Democritus, importance and reputation • Plutarch, and Democritus • eudaimonia/-ē, in Democritus • telos, in Democritus

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 136; Tsouni (2019), Antiochus and Peripatetic Ethics, 145; Wolfsdorf (2020), Early Greek Ethics, 213, 216, 235, 236

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5.87 quare hoc hoc atque hoc Non. videndum est, possitne nobis hoc ratio philosophorum dare. pollicetur certe. nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? cur post Tarentum ad Archytam? cur ad reliquos Pythagoreos, Echecratem, Timaeum, Arionem, Locros, ut, cum Socratem expressisset, adiungeret Pythagoreorum disciplinam eaque, quae Socrates repudiabat, addisceret? cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? cur haec eadem Democritus? qui —vere falsone, quaerere mittimus quaerere mittimus Se. quereremus BER queremus V quae- rere nolumus C.F.W. Mue. —dicitur oculis se se oculis BE privasse; privavisse R certe, ut quam minime animus a cogitationibus abduceretur, patrimonium neglexit, agros deseruit incultos, quid quaerens aliud nisi vitam beatam? beatam vitam R quam si etiam in rerum cognitione ponebat, tamen ex illa investigatione naturae consequi volebat, bono ut esset animo. id enim ille id enim ille R ideo enim ille BE id ille V id est enim illi summum bonum; eu)qumi/an cet. coni. Mdv. summum bonum eu)qumi/an et saepe a)qambi/an appellat, id est animum terrore liberum.' ' None

17. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, as source for Democritus • Democritus • Democritus, • Democritus, and Anaxarchus • Democritus, concept of euthumiē • Democritus, importance and reputation • Plutarch, and Democritus

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 127; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 10; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 53; Wolfsdorf (2020), Early Greek Ethics, 213, 687

18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Democritus • Democritus, philosopher

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 5; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 157

19. Diodorus Siculus, Historical Library, 1.96 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Democritus • Demokritos,

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 16; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 272

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1.96 1. \xa0But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2. \xa0For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3. \xa0As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4. \xa0Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5. \xa0For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination â\x80\x94 all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. \xa0Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors\'s souls, holding his wand in hand. And again a little further on he says: They passed Oceanus\' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7. \xa0Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8. \xa0The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger\'s fee is given to the boatman, who in the Egyptian tongue is called charon.,9. \xa0And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice.'' None

20. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Democritus • Democritus, • Democritus, philosopher • particles, Democritus

Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 24; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 30; Esler (2000), The Early Christian World, 63; Gordon (2012), The Invention and Gendering of Epicurus, 196; Jenkyns (2013), God, Space, and City in the Roman Imagination, 222; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 160, 165; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 292; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 157; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 39, 62

21. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Democritus • Democritus, Presocratic, Appeal to the lot of others • Democritus, Presocratic, Cognitive therapy • Democritus, Presocratic, Euthumia, cheerfulness • Democritus, importance and reputation • Democritus, political and social thought • Heraclitus, contrasted with Democritus • Socrates, Democritus compared with • democracy, Democritus and

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 119, 124; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18; Wolfsdorf (2020), Early Greek Ethics, 212

22. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Democritus • Democritus, Presocratic, Appeal to the lot of others • Democritus, Presocratic, Cognitive therapy • Democritus, Presocratic, Euthumia, cheerfulness • Democritus, importance and reputation • Democritus, political and social thought • Heraclitus, contrasted with Democritus • Socrates, Democritus compared with • democracy, Democritus and

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 119, 124, 125, 126; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18, 182; Wolfsdorf (2020), Early Greek Ethics, 212, 684

23. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Democritus • Demokritos • Demokritos, • Pseudo-Democritus

Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 267; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 272, 309, 312; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 112

24. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Democritus • Democritus, and Anaxarchus

Found in books: Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 109; Wolfsdorf (2020), Early Greek Ethics, 690

25. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cicero, as source for Democritus • Democritus • Democritus, concept of euthumiē • Democritus, importance and reputation • Plutarch, and Democritus

Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 223; Wolfsdorf (2020), Early Greek Ethics, 213

26. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Democritus • Democritus, and Anaxarchus

Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 15; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 113; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183; Wolfsdorf (2020), Early Greek Ethics, 688

27. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Democritus • Demokritos,

Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 35; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 312; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183

28. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Democritus • Democritus of Abdera

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 426, 428; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 82

29. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Democritus, Presocratic, Appeal to the lot of others • Democritus, Presocratic, Cognitive therapy • Democritus, Presocratic, Euthumia, cheerfulness • Demokritos,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 272; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18

30. Diogenes Laertius, Lives of The Philosophers, 1.13, 3.67, 9.21, 9.44, 9.61-9.64, 9.67, 9.69, 9.71-9.72, 9.79-9.88, 9.105, 9.108-9.112, 9.115-9.116 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cicero, as source for Democritus • Democritus • Democritus, • Democritus, and Anaxarchus • Democritus, and epistemology • Democritus, and perception • Democritus, concept of euthumiē • Democritus, empiricism of • Democritus, importance and reputation • Plutarch, and Democritus

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 9; Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 26, 27, 28; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 17; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 226; Fowler (2014), Plato in the Third Sophistic, 271; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 44; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 202; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 52, 53, 74, 88, 92; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 183; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 10, 76, 77, 81, 98, 99, 105, 106, 108, 109, 110, 113, 118; Wolfsdorf (2020), Early Greek Ethics, 213, 680, 681, 690

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3.67 The doctrines he approved are these. He held that the soul is immortal, that by transmigration it puts on many bodies, and that it has a numerical first principle, whereas the first principle of the body is geometrical; and he defined soul as the idea of vital breath diffused in all directions. He held that it is self-moved and tripartite, the rational part of it having its seat in the head, the passionate part about the heart, while the appetitive is placed in the region of the navel and the liver. ^9.21 3. PARMENIDESParmenides, a native of Elea, son of Pyres, was a pupil of Xenophanes (Theophrastus in his Epitome makes him a pupil of Anaximander). Parmenides, however, though he was instructed by Xenophanes, was no follower of his. According to Sotion he also associated with Ameinias the Pythagorean, who was the son of Diochaetas and a worthy gentleman though poor. This Ameinias he was more inclined to follow, and on his death he built a shrine to him, being himself of illustrious birth and possessed of great wealth; moreover it was Ameinias and not Xenophanes who led him to adopt the peaceful life of a student.He was the first to declare that the earth is spherical and is situated in the centre of the universe. He held that there were two elements, fire and earth, and that the former discharged the function of a craftsman, the latter of his material.' "^9.61 11. PYRRHOPyrrho of Elis was the son of Pleistarchus, as Diocles relates. According to Apollodorus in his Chronology, he was first a painter; then he studied under Stilpo's son Bryson: thus Alexander in his Successions of Philosophers. Afterwards he joined Anaxarchus, whom he accompanied on his travels everywhere so that he even forgathered with the Indian Gymnosophists and with the Magi. This led him to adopt a most noble philosophy, to quote Ascanius of Abdera, taking the form of agnosticism and suspension of judgement. He denied that anything was honourable or dishonourable, just or unjust. And so, universally, he held that there is nothing really existent, but custom and convention govern human action; for no single thing is in itself any more this than that." "^9.62 He led a life consistent with this doctrine, going out of his way for nothing, taking no precaution, but facing all risks as they came, whether carts, precipices, dogs or what not, and, generally, leaving nothing to the arbitrament of the senses; but he was kept out of harm's way by his friends who, as Antigonus of Carystus tells us, used to follow close after him. But Aenesidemus says that it was only his philosophy that was based upon suspension of judgement, and that he did not lack foresight in his everyday acts. He lived to be nearly ninety.This is what Antigonus of Carystus says of Pyrrho in his book upon him. At first he was a poor and unknown painter, and there are still some indifferent torch-racers of his in the gymnasium at Elis." '^9.63 He would withdraw from the world and live in solitude, rarely showing himself to his relatives; this he did because he had heard an Indian reproach Anaxarchus, telling him that he would never be able to teach others what is good while he himself danced attendance on kings in their courts. He would maintain the same composure at all times, so that, even if you left him when he was in the middle of a speech, he would finish what he had to say with no audience but himself, although in his youth he had been hasty. often, our informant adds, he would leave his home and, telling no one, would go roaming about with whomsoever he chanced to meet. And once, when Anaxarchus fell into a slough, he passed by without giving him any help, and, while others blamed him, Anaxarchus himself praised his indifference and sang-froid.' "^9.64 On being discovered once talking to himself, he answered, when asked the reason, that he was training to be good. In debate he was looked down upon by no one, for he could both discourse at length and also sustain a cross-examination, so that even Nausiphanes when a young man was captivated by him: at all events he used to say that we should follow Pyrrho in disposition but himself in doctrine; and he would often remark that Epicurus, greatly admiring Pyrrho's way of life, regularly asked him for information about Pyrrho; and that he was so respected by his native city that they made him high priest, and on his account they voted that all philosophers should be exempt from taxation.Moreover, there were many who emulated his abstention from affairs, so that Timon in his Pytho and in his Silli says:" ^9.67 They say that, when septic salves and surgical and caustic remedies were applied to a wound he had sustained, he did not so much as frown. Timon also portrays his disposition in the full account which he gives of him to Pytho. Philo of Athens, a friend of his, used to say that he was most fond of Democritus, and then of Homer, admiring him and continually repeating the lineAs leaves on trees, such is the life of man.He also admired Homer because he likened men to wasps, flies, and birds, and would quote these verses as well:Ay, friend, die thou; why thus thy fate deplore?Patroclus too, thy better, is no more,and all the passages which dwell on the unstable purpose, vain pursuits, and childish folly of man.' "^9.69 Once in Elis he was so hard pressed by his pupils' questions that he stripped and swam across the Alpheus. Now he was, as Timon too says, most hostile to Sophists.Philo, again, who had a habit of very often talking to himself, is also referred to in the lines:Yea, him that is far away from men, at leisure to himself,Philo, who recks not of opinion or of wrangling.Besides these, Pyrrho's pupils included Hecataeus of Abdera, Timon of Phlius, author of the Silli, of whom more anon, and also Nausiphanes of Teos, said by some to have been a teacher of Epicurus. All these were called Pyrrhoneans after the name of their master, but Aporetics, Sceptics, Ephectics, and even Zetetics, from their principles, if we may call them such —" "^9.72 Furthermore, they find Xenophanes, Zeno of Elea, and Democritus to be sceptics: Xenophanes because he says,Clear truth hath no man seen nor e'er shall knowand Zeno because he would destroy motion, saying, A moving body moves neither where it is nor where it is not; Democritus because he rejects qualities, saying, Opinion says hot or cold, but the reality is atoms and empty space, and again, of a truth we know nothing, for truth is in a well. Plato, too, leaves the truth to gods and sons of gods, and seeks after the probable explanation. Euripides says:" ^9.79 They showed, then, on the basis of that which is contrary to what induces belief, that the probabilities on both sides are equal. Perplexities arise from the agreements between appearances or judgements, and these perplexities they distinguished under ten different modes in which the subjects in question appeared to vary. The following are the ten modes laid down.The first mode relates to the differences between living creatures in respect of those things which give them pleasure or pain, or are useful or harmful to them. By this it is inferred that they do not receive the same impressions from the same things, with the result that such a conflict necessarily leads to suspension of judgement. For some creatures multiply without intercourse, for example, creatures that live in fire, the Arabian phoenix and worms; others by union, such as man and the rest.' "^9.80 Some are distinguished in one way, some in another, and for this reason they differ in their senses also, hawks for instance being most keen-sighted, and dogs having a most acute sense of smell. It is natural that if the senses, e.g. eyes, of animals differ, so also will the impressions produced upon them; so to the goat vine-shoots are good to eat, to man they are bitter; the quail thrives on hemlock, which is fatal to man; the pig will eat ordure, the horse will not.The second mode has reference to the natures and idiosyncrasies of men; for instance, Demophon, Alexander's butler, used to get warm in the shade and shiver in the sun." '^9.81 Andron of Argos is reported by Aristotle to have travelled across the waterless deserts of Libya without drinking. Moreover, one man fancies the profession of medicine, another farming, and another commerce; and the same ways of life are injurious to one man but beneficial to another; from which it follows that judgement must be suspended.The third mode depends on the differences between the sense-channels in different cases, for an apple gives the impression of being pale yellow in colour to the sight, sweet in taste and fragrant in smell. An object of the same shape is made to appear different by differences in the mirrors reflecting it. Thus it follows that what appears is no more such and such a thing than something different.' "^9.82 The fourth mode is that due to differences of condition and to changes in general; for instance, health, illness, sleep, waking, joy, sorrow, youth, old age, courage, fear, want, fullness, hate, love, heat, cold, to say nothing of breathing freely and having the passages obstructed. The impressions received thus appear to vary according to the nature of the conditions. Nay, even the state of madmen is not contrary to nature; for why should their state be so more than ours? Even to our view the sun has the appearance of standing still. And Theon of Tithorea used to go to bed and walk in his sleep, while Pericles' slave did the same on the housetop." '^9.83 The fifth mode is derived from customs, laws, belief in myths, compacts between nations and dogmatic assumptions. This class includes considerations with regard to things beautiful and ugly, true and false, good and bad, with regard to the gods, and with regard to the coming into being and the passing away of the world of phenomena. Obviously the same thing is regarded by some as just and by others as unjust, or as good by some and bad by others. Persians think it not unnatural for a man to marry his daughter; to Greeks it is unlawful. The Massagetae, according to Eudoxus in the first book of his Voyage round the World, have their wives in common; the Greeks have not. The Cilicians used to delight in piracy; not so the Greeks. ^9.84 Different people believe in different gods; some in providence, others not. In burying their dead, the Egyptians embalm them; the Romans burn them; the Paeonians throw them into lakes. As to what is true, then, let suspension of judgement be our practice.The sixth mode relates to mixtures and participations, by virtue of which nothing appears pure in and by itself, but only in combination with air, light, moisture, solidity, heat, cold, movement, exhalations and other forces. For purple shows different tints in sunlight, moonlight, and lamplight; and our own complexion does not appear the same at noon and when the sun is low. ^9.85 Again, a rock which in air takes two men to lift is easily moved about in water, either because, being in reality heavy, it is lifted by the water or because, being light, it is made heavy by the air. of its own inherent property we know nothing, any more than of the constituent oils in an ointment.The seventh mode has reference to distances, positions, places and the occupants of the places. In this mode things which are thought to be large appear small, square things round; flat things appear to have projections, straight things to be bent, and colourless coloured. So the sun, on account of its distance, appears small, mountains when far away appear misty and smooth, but when near at hand rugged.' "^9.86 Furthermore, the sun at its rising has a certain appearance, but has a dissimilar appearance when in mid-heaven, and the same body one appearance in a wood and another in open country. The image again varies according to the position of the object, and a dove's neck according to the way it is turned. Since, then, it is not possible to observe these things apart from places and positions, their real nature is unknowable.The eighth mode is concerned with quantities and qualities of things, say heat or cold, swiftness or slowness, colourlessness or variety of colours. Thus wine taken in moderation strengthens the body, but too much of it is weakening; and so with food and other things." '^9.87 The ninth mode has to do with perpetuity, strangeness, or rarity. Thus earthquakes are no surprise to those among whom they constantly take place; nor is the sun, for it is seen every day. This ninth mode is put eighth by Favorinus and tenth by Sextus and Aenesidemus; moreover the tenth is put eighth by Sextus and ninth by Favorinus.The tenth mode rests on inter-relation, e.g. between light and heavy, strong and weak, greater and less, up and down. Thus that which is on the right is not so by nature, but is so understood in virtue of its position with respect to something else; for, if that change its position, the thing is no longer on the right. ^9.88 Similarly father and brother are relative terms, day is relative to the sun, and all things relative to our mind. Thus relative terms are in and by themselves unknowable. These, then, are the ten modes of perplexity.But Agrippa and his school add to them five other modes, resulting respectively from disagreement, extension ad infinitum, relativity, hypothesis and reciprocal inference. The mode arising from disagreement proves, with regard to any inquiry whether in philosophy or in everyday life, that it is full of the utmost contentiousness and confusion. The mode which involves extension ad infinitum refuses to admit that what is sought to be proved is firmly established, because one thing furnishes the ground for belief in another, and so on ad infinitum. ^9.105 We see that a man moves, and that he perishes; how it happens we do not know. We merely object to accepting the unknown substance behind phenomena. When we say a picture has projections, we are describing what is apparent; but if we say that it has no projections, we are then speaking, not of what is apparent, but of something else. This is what makes Timon say in his Python that he has not gone outside what is customary. And again in the Conceits he says:But the apparent is omnipotent wherever it goes;and in his work On the Senses, I do not lay it down that honey is sweet, but I admit that it appears to be so. ^9.108 For in matters which are for us to decide we shall neither choose this nor shrink from that; and things which are not for us to decide but happen of necessity, such as hunger, thirst and pain, we cannot escape, for they are not to be removed by force of reason. And when the dogmatists argue that he may thus live in such a frame of mind that he would not shrink from killing and eating his own father if ordered to do so, the Sceptic replies that he will be able so to live as to suspend his judgement in cases where it is a question of arriving at the truth, but not in matters of life and the taking of precautions. Accordingly we may choose a thing or shrink from a thing by habit and may observe rules and customs. According to some authorities the end proposed by the Sceptics is insensibility; according to others, gentleness. ^9.111 There are also reputed works of his extending to twenty thousand verses which are mentioned by Antigonus of Carystus, who also wrote his life. There are three silli in which, from his point of view as a Sceptic, he abuses every one and lampoons the dogmatic philosophers, using the form of parody. In the first he speaks in the first person throughout, the second and third are in the form of dialogues; for he represents himself as questioning Xenophanes of Colophon about each philosopher in turn, while Xenophanes answers him; in the second he speaks of the more ancient philosophers, in the third of the later, which is why some have entitled it the Epilogue. ^9.112 The first deals with the same subjects, except that the poem is a monologue. It begins as follows:Ye sophists, ye inquisitives, come! follow!He died at the age of nearly ninety, so we learn from Antigonus and from Sotion in his eleventh book. I have heard that he had only one eye; indeed he used to call himself a Cyclops. There was another Timon, the misanthrope.Now this philosopher, according to Antigonus, was very fond of gardens and preferred to mind his own affairs. At all events there is a story that Hieronymus the Peripatetic said of him, Just as with the Scythians those who are in flight shoot as well as those who pursue, so, among philosophers, some catch their disciples by pursuing them, some by fleeing from them, as for instance Timon.' "^9.115 Asked once by Arcesilaus why he had come there from Thebes, he replied, Why, to laugh when I have you all in full view! Yet, while attacking Arcesilaus in his Silli, he has praised him in his work entitled the Funeral Banquet of Arcesilaus.According to Menodotus he left no successor, but his school lapsed until Ptolemy of Cyrene re-established it. Hippobotus and Sotion, however, say that he had as pupils Dioscurides of Cyprus, Nicolochus of Rhodes, Euphranor of Seleucia, and Pralus of the Troad. The latter, as we learn from the history of Phylarchus, was a man of such unflinching courage that, although unjustly accused, he patiently suffered a traitor's death, without so much as deigning to speak one word to his fellow-citizens." '^9.116 Euphranor had as pupil Eubulus of Alexandria; Eubulus taught Ptolemy, and he again Sarpedon and Heraclides; Heraclides again taught Aenesidemus of Cnossus, the compiler of eight books of Pyrrhonean discourses; the latter was the instructor of Zeuxippus his fellow-citizen, he of Zeuxis of the angular foot, he again of Antiochus of Laodicea on the Lycus, who had as pupils Menodotus of Nicomedia, an empiric physician, and Theiodas of Laodicea; Menodotus was the instructor of Herodotus of Tarsus, son of Arieus, and Herodotus taught Sextus Empiricus, who wrote ten books on Scepticism, and other fine works. Sextus taught Saturninus called Cythenas, another empiricist.' ' None

31. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Democritus • Demokritos,

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 114, 118, 121, 150; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 24, 220; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 49

32. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Democritus • Democritus, Presocratic, Appeal to the lot of others • Democritus, Presocratic, Cognitive therapy • Democritus, Presocratic, Euthumia, cheerfulness

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 124; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18

33. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Democritus

Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 223; Tor (2017), Mortal and Divine in Early Greek Epistemology, 277

34. Strabo, Geography, 6.1.12
Tagged with subjects: • Democritus

Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 254; Keane (2015), Juvenal and the Satiric Emotions, 130

sup>
6.1.12 The first city is Croton, within one hundred and fifty stadia from the Lacinium; and then comes the River Aesarus, and a harbor, and another river, the Neaethus. The Neaethus got its name, it is said, from what occurred there: Certain of the Achaeans who had strayed from the Trojan fleet put in there and disembarked for an inspection of the region, and when the Trojan women who were sailing with them learned that the boats were empty of men, they set fire to the boats, for they were weary of the voyage, so that the men remained there of necessity, although they at the same time noticed that the soil was very fertile. And immediately several other groups, on the strength of their racial kinship, came and imitated them, and thus arose many settlements, most of which took their names from the Trojans; and also a river, the Neaethus, took its appellation from the aforementioned occurrence. According to Antiochus, when the god told the Achaeans to found Croton, Myscellus departed to inspect the place, but when he saw that Sybaris was already founded — having the same name as the river near by — he judged that Sybaris was better; at all events, he questioned the god again when he returned whether it would be better to found this instead of Croton, and the god replied to him (Myscellus was a hunchback as it happened): Myscellus, short of back, in searching else outside thy track, thou hunt'st for morsels only; 'tis right that what one giveth thee thou do approve; and Myscellus came back and founded Croton, having as an associate Archias, the founder of Syracuse, who happened to sail up while on his way to found Syracuse. The Iapyges used to live at Croton in earlier times, as Ephorus says. And the city is reputed to have cultivated warfare and athletics; at any rate, in one Olympian festival the seven men who took the lead over all others in the stadium-race were all Crotoniates, and therefore the saying The last of the Crotoniates was the first among all other Greeks seems reasonable. And this, it is said, is what gave rise to the other proverb, more healthful than Croton, the belief being that the place contains something that tends to health and bodily vigor, to judge by the multitude of its athletes. Accordingly, it had a very large number of Olympic victors, although it did not remain inhabited a long time, on account of the ruinous loss of its citizens who fell in such great numbers at the River Sagra. And its fame was increased by the large number of its Pythagorean philosophers, and by Milo, who was the most illustrious of athletes, and also a companion of Pythagoras, who spent a long time in the city. It is said that once, at the common mess of the philosophers, when a pillar began to give way, Milo slipped in under the burden and saved them all, and then drew himself from under it and escaped. And it is probably because he relied upon this same strength that he brought on himself the end of his life as reported by some writers; at any rate, the story is told that once, when he was travelling through a deep forest, he strayed rather far from the road, and then, on finding a large log cleft with wedges, thrust his hands and feet at the same time into the cleft and strained to split the log completely asunder; but he was only strong enough to make the wedges fall out, whereupon the two parts of the log instantly snapped together; and caught in such a trap as that, he became food for wild beasts."" None

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