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Updated: June 3, 2025
Let us think of Buddha, the liberator; of the Orphics worshipping Dionysos-Zagreus, god of the innocent who suffer and will be avenged; of Xenophanes of Elea who had to witness the devastation of his fatherland by Cyrus; of Zeno tortured; of Socrates put to death by poison; of Plato dreaming during the rule of the Thirty Tyrants; of Marcus Aurelius, sustaining the empire whose decline was at hand.
From the fact that thought delights in artifices which facilitate analysis and language. The first of these artifices is that from which results the possibility of decomposition or recomposition according to arbitrary laws. For that we need a previous substitution of symbols for things. Nothing demonstrates this better than the celebrated arguments which we owe to Zeno of Elea.
Agrigentum and Gela, two famous cities that had been ruined and laid waste by the Carthaginians after the Attic war, were then peopled again, the one by Megellus and Pheristus from Elea, the other by Gorgus, from the island of Ceos, partly with new settlers, partly with the old inhabitants whom they collected again from various parts; to all of whom Timoleon not only afforded a secure and peaceable abode after so obstinate a war, but was further so zealous in assisting and providing for them that he was honored among them as their founder.
Of the three other great Italic leaders of thought of the early period, Xenophanes came rather late in life to Elea and founded the famous Eleatic School, of which Parmenides became the most distinguished ornament. These two were Ionians, and they lived in the sixth century before our era. Empedocles, the Sicilian, was of Doric origin.
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