XX. They have set up another story against Democritus, which, if there was any foundation for, would more effectually prove his want of understanding, than all the bursts of laughter that have been imputed to him. Many authors, and among them Aulus Gellius, relate, that Democritus having considered, that the sight of many sensible objects diverts the understanding from contemplating natural things with proper attention, put out both his eyes, to qualify himself for reflecting upon them with greater profundity, and more intensely. I will readily acknowledge, that such a resolution, could only be taken by a man of a depraved understanding. _Illud quidem falso jactatum est de Democrito, quod sponte sibi ademerit oculos, &c._ (Lib. de Curiosit.) What necessity was there, in order to remove the impediment arising from sensible objects, for his putting out both his eyes? Would not shutting himself in a dark room, whenever he was disposed to study, have answered the same purpose. The poet Laberius, who takes the thing for granted, assigns another reason for his blinding himself. He says, that Democritus put out both his eyes, to avoid seeing the prosperity of bad men; as if he could not as well have enjoyed this satisfaction, by retiring from all commerce or intercourse with the world; besides, a man’s blinding himself for such a reason, argues a sour, morose, and furious disposition, instead of a pleasant and chearful one, which Democritus was said to possess. Nor is what Tertullian advances more probable, who says, he blinded himself because he could not bear to look at women without emotions of incontinence, nor without being vexed if it happened he could not enjoy them. Nothing could be more foreign than this to the genius of Democritus, of whom it is an established fact, that he was always averse to matrimony. Such fables can be but feebly supported, when the truth is enquired into and sought after with attention. EPICURUS. SECT. III.