The Lives and Opinions of Eminent Philosophers

by Diogenes Laertius

Leucippus admits also, that the production of worlds, their increase, their diminution, and their destruction, depend on a certain necessity, the character of which he does not precisely explain.

LIFE OF DEMOCRITUS.

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

II. He was a pupil of some of the Magi and Chaldæans, whom Xerxes had left with his father as teachers, when he had been hospitably received by him, as Herodotus informs us;[127] and from these men he, while still a boy, learned the principles of astronomy and theology. Afterwards, his father entrusted him to Leucippus, and to Anaxagoras, as some authors assert, who was forty years older than he. And Phavorinus, in his Universal History, says that Democritus said of Anaxagoras, that his opinions about the sun and moon were not his own, but were old theories, and that he had stolen them. And that he used also to pull to pieces his assertions about the composition of the world, and about mind, as he was hostile to him, because he had declined to admit him as a pupil. How then can he have been a pupil of his, as some assert? And Demetrius in his treatise on People of the same Name, and Antisthenes in his Successions, both affirm that he travelled to Egypt to see the priests there, and to learn mathematics of them; and that he proceeded further to the Chaldæans, and penetrated into Persia, and went as far as the Persian Gulf. Some also say that he made acquaintance with the Gymnosophists in India, and that he went to Æthiopia.

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

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

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

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

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

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