Cover photo: “The Equanimity of Anaxarchus (Mediis tranquillus in undis)” painting, by the renowned Baroque artist Domenico Fiasella (1589-1669). The title “Mediis tranquillus in undis” translates to “calm amidst raging waves” symbolizing Anaxarchus’ ability to maintain serenity despite being thrown into turbulent waters. Musei di Strada Nuova collection in Genoa, Italy.

Nicocreon, the king of Salamis in Cyprus, was a notable figure during the time of Alexander the Great. He ruled over one of the most significant city-kingdoms in Cyprus and played a supportive role during Alexander’s famous military campaigns. During the siege of Tyre in 332 B.C., Nicocreon offered crucial assistance to Alexander, solidifying his alliance with the Macedonian conqueror. As a reward for his loyalty, Nicocreon was allowed to maintain his rule over Salamis and even participated in Alexander’s grand celebrations.

Following the successful siege, Alexander organized a series of dramatic games in Phoenicia, demonstrating his power and cultural appreciation. These events attracted a wide array of participants, including kings, nobles, and philosophers. Nicocreon, known for his wealth and status, was one of the patrons who sponsored these games. It was during one of these grand feasts that a notable incident occurred, involving the philosopher Anaxarchus.

Anaxarchus, a disciple of the philosopher Democritus and a close associate of the Greek king Alexander, was known for his unyielding character and sharp tongue.¹ When Alexander, curious about the philosopher’s thoughts on the lavish feast, inquired about his opinion, Anaxarchus delivered a cutting remark. He suggested that “everything is splendid, but instead of fish, the heads of satraps should have been served.” (in ancient Greek ..ὦ βασιλεῦ, πάντα πολυτελῶς· ἔδει δὲ λοιπὸν κεφαλὴν σατράπου τινὸς παρατεθεῖσθαι..). This bold statement was a direct affront to Nicocreon, who was present at the feast and clearly took it as a personal insult. The phrase implied that the heads of rebellious or oppressive rulers, like Nicocreon, should have been the centerpiece of the feast instead of luxurious dishes.

Though the remark was initially left unpunished, Nicocreon did not forget the slight. His chance for revenge came over a decade later in 320 B.C., 3 years after the death of Alexander. By this time, the vast empire Alexander had built was beginning to fragment, and old alliances were becoming unstable. During this period, Anaxarchus traveled to Cyprus, likely unaware of the lingering animosity from Nicocreon.

Seizing the opportunity, Nicocreon had Anaxarchus arrested. To exact his revenge, the king ordered that the philosopher be tortured using iron pestles, a method designed to inflict maximum pain. Anaxarchus, however, remained defiant in the face of such cruelty. He famously remarked, “Pound away at the sack—the body of Anaxarchus—you will not pound Anaxarchus himself,” asserting that while his body could be destroyed, his spirit and identity remained untouchable.

Enraged by the philosopher’s stoicism and refusal to submit, Nicocreon commanded that Anaxarchus’s tongue be cut out to silence him. In a final act of defiance, Anaxarchus bit off his own tongue and spat it in the king’s face, symbolically rejecting the tyrant’s power over him. This act of courage and resistance against oppression became a legendary example of philosophical resilience.

The story of Nicocreon and Anaxarchus is often recounted in historical and philosophical texts as an example of the clash between power and intellect, and the lengths to which rulers would go to suppress dissent. It also serves as a poignant reminder of the philosophical principle that the mind remains free, even in the face of the most brutal physical oppression.

Sources:

Plutarch, Parallel lives, Alexander, 28.5.

Diogenes Laertius, Lives of the Philosophers, Anaxarchus, Book IX, 58-59.

Footnotes

1. Anaxarchus (380-320 BC) was born in Abdera, Thrace. He was known by the name ‘Eudaimonikos’ (which means someone associated with intense happiness), a name he acquired due to the fact that he was eudaimon (happy) with the life he led, indifferent to material possessions, remaining calm while maintaining an interest in public affairs. Anaxarchus advocated that there was no criterion of truth and that the beings of the world were nothing but false and dreamlike representations that people held in their souls. He followed the teachings of Democritus, embraced the doctrine that “happiness is the highest good,” and set as his goal “eudaimonia, apatheia, and sweet adventure.” For this, he was accused of being an “eudaimonist.” He wrote a treatise titled “On Kingship”, from which only a fragment has survived. He also engaged in the interpretation of Homeric poems. ↩︎