[Footnote 200: Demokrit. Fragm. 6, p. 238, ed. Mullach. Compare ib. p. 41; Diogen. Laert. ix. 35; Strabo, xv. p. 703.
Pliny, Hist. Natur. "Democritus--vitam inter experimenta consumpsit," &c.]
[Footnote 201: Cicero, Orat. c. 20; Dionys. De Comp. Verbor. c. 24; Sextus Empir. adv. Mathem. vii. 265. [Greek: Dêmo/kritos, o( tê=| Dio\s phô/nê| pareikazo/menos], &c.
Diogenes (ix. 46-48) enumerates the titles of the treatises of Demokritus, as edited in the days of Tiberius by the rhetor Thrasyllus: who distributed them into tetralogies, as he also distributed the dialogues of Plato. It was probably the charm of style, common to Demokritus with Plato, which induced the rhetor thus to edit them both. In regard to scope and spirit of philosophy, the difference between the two was so marked, that Plato is said to have had a positive antipathy to the works of Demokritus, and a desire to burn them (Aristoxenus ap. Diog. Laert. ix. 40). It could hardly be from congeniality of doctrine that the same editor attached himself to both. It has been remarked that Plato never once names Demokritus, while Aristotle cites him very frequently, sometimes with marked praise.]
[Side-note: Relation between the theory of Demokritus and that of Parmenides.]
The theory of Leukippus and Demokritus (we have no means of distinguishing the two) appears to have grown out the Eleatic theory.[202] Parmenides the Eleate (as I have already stated) in distinguishing Ens, the self-existent, real, or absolute, on one side--from the phenomenal and relative on the other--conceived the former in such a way that its connection with the latter was dissolved. The real and absolute, according to him, was One, extended, enduring, continuous, unchangeable, immovable: the conception of Ens included these affirmations, and at the same time excluded peremptorily Non-Ens, or the contrary of Ens. Now the plural, unextended, transient, discontinuous, changeable, and moving, implied a mixture of Ens and Non-Ens, or a partial transition from one to the other. Hence (since Non-Ens was inadmissible) such plurality, &c., could not belong to the real or absolute (ultra-phenomenal), and could only be affirmed as phenomenal or relative. In the latter sense, Parmenides _did_ affirm it, and even tried to explain it: he explained the phenomenal facts from phenomenal assumptions, apart from and independent of the absolute. While thus breaking down the bridge between the phenomenal on one side and the absolute on the other, he nevertheless recognised each in a sphere of its own.