The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
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	Athanassaki and Titchener (2022) 291, 302 Bett (2019) 24, 25, 26, 27, 28, 29, 34, 35, 39, 55 Bianchetti et al (2015) 119, 254 Bortolani et al (2019) 101, 114, 118, 121, 150, 281 Bosak-Schroeder (2020) 24 Bryan (2018) 8, 140, 149, 152, 315 Carter (2019) 84, 85 Cornelli (2013) 17, 23, 442, 457 Del Lucchese (2019) 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) 144, 159, 192 Ebrey and Kraut (2022) 44, 45, 47, 48, 50, 52, 59, 74, 75, 76, 79 Edelmann-Singer et al (2020) 14, 63, 248 Erler et al (2021) 49, 65, 67, 70, 87, 222, 223 Folit-Weinberg (2022) 1 Frede and Laks (2001) 44 Gagné (2020) 25, 30 Geljon and Runia (2013) 85, 221 Geljon and Runia (2019) 135 Gygax (2016) 78 Harte (2017) 15, 229 Howley (2018) 27, 28 Huffman (2019) 131, 136, 138, 203, 244, 246, 267 Inwood and Warren (2020) 10, 15, 25, 26, 30, 104 Isaac (2004) 178 Janowitz (2002) 13, 49, 59, 60, 64, 65, 67, 93 Jenkyns (2013) 222 Johnston and Struck (2005) 279 Joosse (2021) 15 Jouanna (2012) 209, 211, 212, 244 Kaster(2005) 175 Kazantzidis and Spatharas (2012) 47, 106 König (2012) 80 Lampe (2003) 324, 426, 428 Lightfoot (2021) 207, 208 Long (2006) 44, 51, 52, 53, 60, 74, 88, 89, 92, 160, 165, 168, 229 Luck (2006) 79, 80, 292 Malherbe et al (2014) 529 Maso (2022) 41 Motta and Petrucci (2022) 84 Nuno et al (2021) 7, 39, 40, 62, 97 Osborne (2001) 34 Roskovec and Hušek (2021) 15 Russell and Nesselrath (2014) 72, 89, 183 Steiner (2001) 122, 123, 124 Taylor (2012) 91 Tor (2017) 170, 178, 233, 240, 241, 277 Trott (2019) 98, 105, 191 Tsouni (2019) 144, 145 Vazques and Ross (2022) 123 Wardy and Warren (2018) 8, 140, 149, 152, 233, 315 Williams (2012) 163, 164, 165, 178, 182, 183, 232, 246, 276, 281, 285 Wolfsdorf (2020) 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) 172, 181, 323
democritus, adoption more prudent, procreation	Sorabji (2000) 277
democritus, and anaxarchus	Wolfsdorf (2020) 680, 681, 686, 687, 688, 689, 690
democritus, and anonymus iamblichi	Wolfsdorf (2020) 272, 275, 276
democritus, and antisthenes	Wolfsdorf (2020) 373
democritus, and gorgias, eidôla, in	Kazantzidis and Spatharas (2012) 50, 53
democritus, and pythagoreanism	Wolfsdorf (2020) 276, 277
democritus, and role of maxims	Wolfsdorf (2020) 217, 219, 220, 221, 222, 230, 237
democritus, and, archytas	Wolfsdorf (2020) 232
democritus, and, democracy	Wolfsdorf (2020) 178, 212, 227, 228
democritus, and, pythagoreanism xxv	Wolfsdorf (2020) 276, 277
democritus, arguments against linguistic naturalism	James (2021) 41, 42, 52
democritus, aristotle, engagement with	Wolfsdorf (2020) 231, 232
democritus, cicero, as source for	Wolfsdorf (2020) 213, 216, 235, 236
democritus, compared with, socrates	Wolfsdorf (2020) 212, 228
democritus, concept of euthumiē	Wolfsdorf (2020) 213, 214, 222, 223, 224, 225, 226, 227, 232, 233, 234, 235, 236, 237, 238
democritus, dependence, acknowledgement of	Kaster(2005) 37, 47
democritus, education, value of teaching in	Wolfsdorf (2020) 218
democritus, eidola	Jouanna (2012) 212
democritus, epicurus, lucretius, aristippus, love, against erotic love, antisthenes, cynics, epictetus	Sorabji (2000) 275, 278, 279, 280, 281, 283
democritus, eudaimonia/-ē, in	Wolfsdorf (2020) 228, 234, 235
democritus, evidence and sources	Wolfsdorf (2020) 211, 214, 215, 216, 217, 232
democritus, friendship, philia, in	Wolfsdorf (2020) 574, 575, 576
democritus, heraclitus, contrasted with	Wolfsdorf (2020) 212
democritus, hippocrates, letter on the care of	Bay (2022) 29
democritus, importance and reputation	Wolfsdorf (2020) 211, 212, 213, 238, 487
democritus, justice, dikē, in	Wolfsdorf (2020) 229
democritus, killing, in	Wolfsdorf (2020) 229
democritus, medical interests of	van der EIjk (2005) 103
democritus, of abdera	Price Finkelberg and Shahar (2021) 47 Taylor and Hay (2020) 6, 19, 29, 39, 108, 145, 148, 151, 165, 219, 239 Toloni (2022) 157, 164
democritus, of abdera, and founding of contemplative life	Taylor and Hay (2020) 148, 149
democritus, of abdera, negligence of property by	Taylor and Hay (2020) 151
democritus, on celestial phenomena	Mikalson (2010) 233, 234
democritus, on dearness to gods	Mikalson (2010) 185
democritus, on divination	Mikalson (2010) 110, 111, 124
democritus, on dreams	Mikalson (2010) 124, 236 van der EIjk (2005) 170, 201
democritus, on festivals	Mikalson (2010) 83
democritus, on friendship	Wolfsdorf (2020) 574, 575, 576
democritus, on law and autonomy	Wolfsdorf (2020) 230, 231, 232
democritus, on prayer	Mikalson (2010) 47
democritus, on statues	Mikalson (2010) 97
democritus, on the definition of soul	Carter (2019) 84
democritus, on the explanation of life	Carter (2019) 85
democritus, on women	Jouanna (2018) 338
democritus, on, dearness to god	Mikalson (2010) 185
democritus, on, divination	Mikalson (2010) 110, 111, 124
democritus, on, dreams	Mikalson (2010) 124, 236
democritus, on, festivals	Mikalson (2010) 83
democritus, on, poverty	Wolfsdorf (2020) 227
democritus, on, prayers	Mikalson (2010) 47
democritus, on, statues of gods	Mikalson (2010) 97
democritus, on, wealth	Wolfsdorf (2020) 227
democritus, philolaus, and	Wolfsdorf (2020) 711
democritus, plutarch, and	Wolfsdorf (2020) 213, 223
democritus, political and social thought	Wolfsdorf (2020) 178, 212, 227, 228, 229, 275, 276
democritus, presocratic, adoption more prudent than procreation	Sorabji (2000) 277
democritus, presocratic, animals responsible for what they do	Sorabji (2000) 327
democritus, presocratic, appeal to the lot of others	Sorabji (2000) 18, 223
democritus, presocratic, cognitive therapy	Sorabji (2000) 18
democritus, presocratic, euthumia, cheerfulness	Sorabji (2000) 17, 18, 182
democritus, presocratic, sex creates painful need	Sorabji (2000) 278
democritus, presocratic, two kinds of love	Sorabji (2000) 278
democritus, purpose	Wolfsdorf (2020) 217, 218
democritus, self-interest, in	Wolfsdorf (2020) 226, 227, 228, 229
democritus, stobaeus, as source for	Wolfsdorf (2020) 215
democritus, telos, in	Wolfsdorf (2020) 233, 234, 236, 237
democritus, theory of sense perception	James (2021) 123, 124

List of validated texts:

30 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) 24; Wolfsdorf (2020) 275

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

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

Found in books: Brouwer and Vimercati (2020) 4; Fowler (2014) 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

3. 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) 185; Mikalson (2010) 110

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

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

4. 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) 85; Harte (2017) 15; Hesk (2000) 185; Liatsi (2021) 8, 101, 118; Wolfsdorf (2020) 215, 216, 217, 218, 219, 221, 222, 223, 224, 225, 226, 228, 229, 230, 231, 232, 234, 235, 236, 237, 238, 275

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

Found in books: Bryan (2018) 149; Wardy and Warren (2018) 149

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

Found in books: Bryan (2018) 140, 149, 152; Carter (2019) 85; Jouanna (2012) 212; Lloyd (1989) 191, 227; Long (2006) 229; Nuno et al (2021) 7; Wardy and Warren (2018) 140, 149, 152; Wolfsdorf (2020) 684

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

Found in books: Bryan (2018) 140; Wardy and Warren (2018) 140

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

Found in books: Carter (2019) 85; Dimas Falcon and Kelsey (2022) 144

9. 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) 4; Sorabji (2000) 327

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

Found in books: Long (2006) 53, 60; Tor (2017) 240

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

Found in books: Brouwer and Vimercati (2020) 4; Del Lucchese (2019) 106; Dimas Falcon and Kelsey (2022) 144; Huffman (2019) 244

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

Found in books: Bryan (2018) 315; Wardy and Warren (2018) 315

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

Found in books: Edmonds (2019) 197; Eidinow and Kindt (2015) 485

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

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

14. 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) 145; Wolfsdorf (2020) 213, 216, 235

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

15. 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) 136; Tsouni (2019) 145; Wolfsdorf (2020) 213, 216, 235, 236

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

16. 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) 127; Inwood and Warren (2020) 10; Long (2006) 53; Wolfsdorf (2020) 213, 687

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

Found in books: Bar Kochba (1997) 16; Edmonds (2019) 272

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

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

Found in books: Bett (2019) 24; Esler (2000) 63; Gordon (2012) 196; Jenkyns (2013) 222; Luck (2006) 292; Nuno et al (2021) 39, 62

19. 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) 119, 124; Sorabji (2000) 18; Wolfsdorf (2020) 212

20. 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) 119, 124, 125, 126; Sorabji (2000) 18, 182; Wolfsdorf (2020) 212, 684

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

Found in books: Dieleman (2005) 267; Edelmann-Singer et al (2020) 248; Edmonds (2019) 272, 309, 312; Janowitz (2002b) 112

22. 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) 223; Wolfsdorf (2020) 213

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

Found in books: Harte (2017) 15; Lloyd (1989) 113; Russell and Nesselrath (2014) 183; Wolfsdorf (2020) 688

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

Found in books: Bett (2019) 35; Edmonds (2019) 312; Russell and Nesselrath (2014) 183

25. 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) 272; Sorabji (2000) 18

26. Diogenes Laertius, Lives of The Philosophers, 9.21, 9.61-9.63, 9.67, 9.72, 9.79 (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) 9; Bett (2019) 26, 27, 28; Del Lucchese (2019) 226; Frede and Laks (2001) 44; Hankinson (1998) 202; Long (2006) 52, 53, 74, 88; Russell and Nesselrath (2014) 183; Wolfsdorf (2020) 213, 680, 681, 690

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.
9.67. 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.' "
9.72. 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.''. None

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

Found in books: Bortolani et al (2019) 114, 118, 121, 150; Edmonds (2019) 24, 220; Janowitz (2002) 49

28. 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) 124; Sorabji (2000) 18

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

Found in books: Erler et al (2021) 223; Tor (2017) 277

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

Found in books: Bianchetti et al (2015) 254; Keane (2015) 130

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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