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diff --git a/78670-0.txt b/78670-0.txt new file mode 100644 index 0000000..c87b318 --- /dev/null +++ b/78670-0.txt @@ -0,0 +1,11537 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 78670 *** +Transcriber’s Note: In the original, parts of this book were printed with +the Greek text on one page with critical notes below, and the English +translation on the facing page. This is not practical to reproduce in +an e-text, so the Greek is given first, followed by the critical notes, +followed by the translation. + + + + +THE FIRST PHILOSOPHERS OF GREECE + + + + + THE + FIRST PHILOSOPHERS + OF GREECE + + AN EDITION AND TRANSLATION OF THE + REMAINING FRAGMENTS OF THE PRE-SOKRATIC + PHILOSOPHERS, TOGETHER WITH A TRANSLATION OF THE + MORE IMPORTANT ACCOUNTS OF THEIR OPINIONS + CONTAINED IN THE EARLY EPITOMES + OF THEIR WORKS + + BY + ARTHUR FAIRBANKS + + LONDON + KEGAN PAUL, TRENCH, TRÜBNER & CO. LTD. + PATERNOSTER HOUSE, CHARING CROSS ROAD + 1898 + + (_The rights of translation and of reproduction are reserved_) + + + + +PREFACE + + +The Hegelian School, and in particular Zeller, have shown us the place of +the earlier thinkers in the history of Greek thought, and the importance +of a knowledge of their work for all who wish to understand Plato and +Aristotle. Since Zeller’s monumental work, several writers (e.g. Benn, +_Greek Philosophers_, vol. i. London 1888; Tannery, _Science hellène_, +Paris 1887; Burnet, _Early Greek Philosophy_, London 1892) have traced +for us the history of this development, but the student who desires to go +behind these accounts and examine the evidence for himself still finds +the material difficult of access. This material consists of numerous +short fragments preserved by later writers, and of accounts of the +opinions of these thinkers given mainly by Aristotle and by the Greek +doxographists (i.e. students of early thought who made epitomes of the +opinions of the masters). The Greek text of the doxographists is now +accessible to students in the admirable critical edition of H. Diels +(Berlin 1879). The Greek text of the fragments has been published in +numerous short monographs, most of which are not readily accessible to +the student to-day; it is contained with a vast deal of other matter in +Mullach’s _Fragmenta Graecorum Philosophorum_ (Paris 1883-1888, vol. +i.-iii.), but the text is in many places so carelessly constructed that +it does not serve the purposes of the scholar. + +In the present work it has been my plan to prepare for the student a +Greek text of the fragments of these early philosophers which shall +represent as accurately as possible the results of recent scholarship, +and to add such critical notes as may be necessary to enable the scholar +to see on what basis the text rests. From this text I have prepared +a translation of the fragments into English, and along with this a +translation of the important passages bearing on these early thinkers +in Plato and Aristotle, and in the Greek doxographists as collected by +Diels, in order that the student of early Greek thought might have before +him in compact form practically all the materials on which the history +of this thought is to be based. It has been difficult, especially in +the case of Herakleitos and the Pythagoreans, to draw the line between +material to be inserted, and that to be omitted; but, in order to keep +the volume within moderate limits, my principle has been to insert only +the passages from Plato and Aristotle and from the doxographists. + +The Greek text of Herakleitos is based on the edition of Bywater; that +of Xenophanes on the edition of the Greek lyric poets by Hiller-Bergk; +that of Parmenides on the edition of Karsten; and that of Empedokles on +the edition of Stein. I have not hesitated, however, to differ from these +authorities in minor details, indicating in the notes the basis for the +text which I have given. + +For a brief discussion of the relative value of the sources of these +fragments the student is referred to the Appendix. + +My thanks are due to several friends for their kind assistance, in +particular to Professor C. L. Brownson and Professor G. D. Lord, who +have read much of the book in proof, and have given me many valuable +suggestions. Nor can I pass over without mention the debt which all +workers in this field owe to Hermann Diels. It is my great regret that +his edition of Parmenides’ _Lehrgedicht_ failed to reach me until most of +the present work was already printed. Nevertheless there is scarcely a +page of the whole book which is not based on the foundation which he has +laid. + + ARTHUR FAIRBANKS. + +YALE UNIVERSITY: _November 1897_. + + + + +CONTENTS + + + PAGE + + I. IONIC SCHOOL: THALES 1 + + II. IONIC SCHOOL: ANAXIMANDROS 10 + + III. IONIC SCHOOL: ANAXIMENES 20 + + IV. HERAKLEITOS 28 + + V. ELEATIC SCHOOL: XENOPHANES 68 + + VI. ELEATIC SCHOOL: PARMENIDES 91 + + VII. ELEATIC SCHOOL: ZENO 119 + + VIII. ELEATIC SCHOOL: MELISSOS 129 + + IX. PYTHAGORAS AND THE PYTHAGOREANS 142 + + X. EMPEDOKLES 174 + + XI. ANAXAGORAS 253 + + APPENDIX 263 + + INDEXES 289 + + + + +_LIST OF ABBREVIATIONS._ + + +Dox. = Diels, _Doxographi Graeci_, Berlin 1879. + + Aet. = _Aetii de placitis reliquiae._ } + Hipp. _Phil._ = _Hippolyti philosophumena._ } Included in + Epi. = _Epiphanii varia excerpta._ } Diels, _Dox._ + Herm. = _Hermiae irrisio gentilium philosophorum._ } + +Simp. _Phys._ = _Simplicii in Aristotelis physicorum libros quattuor +priores_ edidit H. Diels, Berlin 1882. + +Simp. _Cael._ = Simplicius, _Commentary on Aristotle’s De caelo_. + +For other abbreviations, see list of authors in the Index of sources. + + + + +THE FIRST PHILOSOPHERS OF GREECE + + + + +I. + +_THALES._ + + +According to Aristotle the founder of the Ionic physical philosophy, +and therefore the founder of Greek philosophy, was Thales of Miletos. +According to Diogenes Laertios, Thales was born in the first year of +the thirty-fifth Olympiad (640 B.C.), and his death occurred in the +fifty-eighth Olympiad (548-545 B.C.). He attained note as a scientific +thinker and was regarded as the founder of Greek philosophy because he +discarded mythical explanations of things, and asserted that a physical +element, water, was the first principle of all things. There are various +stories of his travels, and in connection with accounts of his travels +in Egypt he is credited with introducing into Greece the knowledge +of geometry. Tradition also claims that he was a statesman, and as a +practical thinker he is classed as one of the seven wise men. A work +entitled ‘Nautical Astronomy’ was ascribed to him, but it was recognised +as spurious even in antiquity. + + Literature: F. Decker, _De Thalete Milesio_, Diss. Halle, 1865; + Krische, _Forsch. auf d. Gebiet d. alt. Phil._ i. pp. 34-42; V. + also _Acta Phil._ iv. Lips. 1875, pp. 328-330; _Revue Philos._ + Mar. 1880; _Archiv f. d. Geschichte d. Phil._ ii. 165, 515. + + +(_a_) PASSAGES RELATING TO THALES IN PLATO AND IN ARISTOTLE. + +Plato, _de Legg._ x. 899 B. And as for all the stars and the moon and +the years and the months and all the seasons, can we hold any other +opinion about them than this same one—that inasmuch as soul or souls +appear to be the cause of all these things, and good souls the cause of +every excellence, we are to call them gods, whether they order the whole +heavens as living beings in bodies, or whether they accomplish this in +some other form and manner? Is there any one who acknowledges this, and +yet holds that all things are not full of gods? + +Arist. _Met._ i. 3; 983 b 6. Most of the early students of philosophy +thought that first principles in the form of matter, and only these, are +the sources of all things; for that of which all things consist, the +antecedent from which they have sprung, and into which they are finally +resolved (in so far as being underlies them and is changed with their +changes), this they say is the element and first principle of things. +983 b 18. As to the quantity and form of this first principle, there +is a difference of opinion; but Thales, the founder of this sort of +philosophy, says that it is water (accordingly he declares that the earth +rests on water), getting the idea, I suppose, because he saw that the +nourishment of all beings is moist, and that warmth itself is generated +from moisture and persists in it (for that from which all things spring +is the first principle of them); and getting the idea also from the +fact that the germs of all beings are of a moist nature, while water is +the first principle of the nature of what is moist. And there are some +who think that the ancients, and they who lived long before the present +generation, and the first students of the gods, had a similar idea in +regard to nature; for in their poems Okeanos and Tethys were the parents +of generation, and that by which the gods swore was water,—the poets +themselves called it Styx; for that which is most ancient is most highly +esteemed, and that which is most highly esteemed is an object to swear +by. Whether there is any such ancient and early opinion concerning nature +would be an obscure question; but Thales is said to have expressed this +opinion in regard to the first cause. + +Arist. _de Coelo_ ii. 13; 294 a 28. Some say that the earth rests on +water. We have ascertained that the oldest statement of this character is +the one accredited to Thales the Milesian, to the effect that it rests on +water, floating like a piece of wood or something else of that sort.[1] + +Arist. _de Anima_ i. 2; 405 a 19. And Thales, according to what is +related of him, seems to have regarded the soul as something endowed with +the power of motion, if indeed he said that the loadstone has a soul +because if moves iron. i. 5; 411 a 7. Some say that soul is diffused +throughout the whole universe; and it may have been this which led Thales +to think that all things are full of gods. + + Simpl. in Arist. _de Anima_ 8 r 32, 16.[2]—Thales posits water + as the element, but it is the element of bodies, and he thinks + that the soul is not a body at all. 31, 21 D.—And in speaking + thus of Thales he adds with a degree of reproach that he + assigned a soul to the magnetic stone as the power which moves + the iron, that he might prove soul to be a moving power in + it; but he did not assert that this soul was water, although + water had been designated as the element, since he said that + water is the element of substances, but he supposed soul to be + unsubstantial form. 20 r 73, 22. For Thales, also, I suppose, + thought all things to be full of gods, the gods being blended + with them; and this is strange. + + +(_b_) PASSAGES RELATING TO THALES IN THE DOXOGRAPHISTS. + +(Theophrastos, Dox. 475) Simpl. _Phys._ 6 r; 23, 21. Of those who say +that the first principle [ἀρχή] is one and movable, to whom Aristotle +applies the distinctive name of physicists, some say that it is limited; +as, for instance, Thales of Miletos, son of Examyes, and Hippo who +seems also to have lost belief in the gods. These say that the first +principle is water, and they are led to this result by things that appear +to sense; for warmth lives in moisture and dead things wither up and +all germs are moist and all nutriment is moist. Now it is natural that +things should be nourished by that from which each has come; and water +is the first principle of moist nature ...; accordingly they assume +that water is the first principle of all things, and they assert that +the earth rests on water. Thales is the first to have set on foot the +investigation of nature by the Greeks; although so many others preceded +him, in Theophrastos’s opinion he so far surpassed them as to cause them +to be forgotten. It is said that he left nothing in writing except a book +entitled ‘Nautical Astronomy.’ + +Hipp. i.; _Dox._ 555. It is said that Thales of Miletos, one of the seven +wise men, was the first to undertake the study of physical philosophy. He +said that the beginning (the first principle) and the end of all things +is water. All things acquire firmness as this solidifies, and again as +it is melted their existence is threatened; to this are due earthquakes +and whirlwinds and movements of the stars. And all things are movable and +in a fluid state, the character of the compound being determined by the +nature of the principle from which it springs. This principle is god, and +it has neither beginning nor end. Thales was the first of the Greeks to +devote himself to the study and investigation of the stars, and was the +originator of this branch of science; on one occasion he was looking up +at the heavens, and was just saying he was intent on studying what was +overhead, when he fell into a well; whereupon a maidservant named Thratta +laughed at him and said: In his zeal for things in the sky he does not +see what is at his feet.[3] And he lived in the time of Kroesos. + +Plut. _Strom._ 1; _Dox._ 579.[4] He says that Thales was the earliest +thinker to regard water as the first principle of all things. For from +this all things come, and to it they all return. + +Aet. _Plac._ i. 2; _Dox._ 275. Thales of Miletos regards the first +principle and the elements as the same thing. But there is a very great +difference between them, for elements are composite, but we claim that +first principles are neither composite nor the result of processes. So we +call earth, water, air, fire, elements; and we call them first principles +for the reason that there is nothing antecedent to them from which they +are sprung, since this would not be a first principle, but rather that +from which it is derived. Now there is something anterior to earth and +water from which they are derived, namely the matter that is formless and +invisible, and the form which we call entelechy, and privation. So Thales +was in error when he called water an element and a first principle. +i. 3; 276. Thales the Milesian declared that the first principle of +things is water. [This man seems to have been the first philosopher, and +the Ionic school derived its name from him; for there were very many +successive leaders in philosophy. And Thales was a student of philosophy +in Egypt, but he came to Miletos in his old age.] For he says that all +things come from water and all are resolved into water. The first basis +for this conclusion is the fact that the seed of all animals is their +first principle and it is moist; thus it is natural to conclude that all +things come from water as their first principle. Secondly, the fact that +all plants are nourished by moisture and bear fruit, and unless they get +moisture they wither away. Thirdly, the fact that the very fire of the +sun and the stars is fed by the exhalations from the waters, and so is +the universe itself. 7; 301. Thales said that the mind in the universe +is god, and the all is endowed with soul and is full of spirits; and +its divine moving power pervades the elementary water. 8; 307. Thales +et al. say that spirits are psychical beings; and that heroes are souls +separated from bodies, good heroes are good souls, bad heroes are bad +souls. 8; 307. The followers of Thales et al. assert that matter is +turned about, varying, changing, and in a fluid state, the whole in every +part of the whole. 12; 310. Thales and his successors declared that the +first cause is immovable. 16; 314. The followers of Thales and Pythagoras +hold that bodies can receive impressions and can be divided even to +infinity; and so can all figures, lines, surfaces, solids, matter, place, +and time. 18; 315. The physicists, followers of Thales, all recognise +that the void is really a void. 21; 321. Thales: Necessity is most +powerful, for it controls everything. + +Aet. ii. 1; _Dox._ 327. Thales and his successors hold that the universe +is one. 12; 340. Thales et al. hold that the sphere of the entire heaven +is divided into five circles which they call zones; and of these the +first is called the arctic zone, and is always visible, the next is +the summer solstice, the next is the equinoctial, the next the winter +solstice, and the next the antarctic, which is invisible. And the +ecliptic in the three middle ones is called the zodiac and is projected +to touch the three middle ones. All these are cut by the meridian at a +right angle from the north to the opposite quarter. 13; 341. The stars +consist of earth, but are on fire. 20; 349. The sun consists of earth. +24; 353. The eclipses of the sun take place when the moon passes across +it in direct line, since the moon is earthy in character; and it seems to +the eye to be laid on the disk of the sun. 28; 358. The moon is lighted +from the sun. 29; 360. Thales et al. agree with the mathematicians that +the monthly phases of the moon show that it travels along with the sun +and is lighted by it, and eclipses show that it comes into the shadow of +the earth, the earth coming between the two heavenly bodies and blocking +the light of the moon. + +Aet. iii. 9-10; 376. The earth is one and spherical in form. 11; 377. It +is in the midst of the universe. 15; 379. Thales and Demokritos find in +water the cause of earthquakes. + +Aet. iv. 1; 384. Thales thinks that the Etesian winds blowing against +Egypt raise the mass of the Nile, because its outflow is beaten back by +the swelling of the sea which lies over against its mouth. 2; 386. Thales +was the first to declare that the soul is by nature always moving or +self-moving. + +Aet. v. 26; 438. Plants are living animals; this is evident from the fact +that they wave their branches and keep them extended, and they yield to +attack and relax them freely again, so that weights also draw them down. + +(Philodemos) Cic. _de Nat. Deor._ i. 10; _Dox._ 531. For Thales of +Miletos, who first studied these matters, said that water is the first +principle of things, while god is the mind which formed all things from +water. If gods exist without sense and mind, why should god be connected +with water, if mind itself can exist without a body? + + + + +II. + +_ANAXIMANDROS._ + + +Anaximandros of Miletos was a companion or pupil of Thales. According to +Apollodoros he was born in the second or third year of the forty-second +Olympiad (611-610 B.C.). Of his life little is known; Zeller infers +from the statement of Aelian (_V. H._ iii. 17) to the effect that he +led the Milesian colony into Apollonia, that he was a man of influence +in Miletos. He was a student of geography and astronomy; and various +inventions, such as the sundial, are attributed to him. His book, which +was referred to as the first philosophical treatise in Greece, may not +have received the title ‘περὶ φύσεως’ until after his death. It soon +became rare, and Simplicius does not seem to have had access to it. + + Literature: Schleiermacher, _Abh. d. Berl. Akad._ 1815; _Op. + Phil._ ii. 171; Krische, _Forschungen_, pp. 42-52; Teichmüller, + _Studien_, pp. 1-70, 545-588; Büsgen, _Das_ ἄπειρον _Anax._ + Wiesbaden 1867; Lütze, _Das_ ἄπειρον _Anax._ Leipz. 1878; J. + Neuhauser, _De Anax. Miles._ Bonn 1879, and in more complete + form, Bonn 1883; Tannery, _Rev. Phil._ v. (1882); Natorp, + _Phil. Monatshefte_, 1884; Tannery, _Archiv f. d. Gesch. d. + Philos._ viii. 443 ff.; Diels, _ibid._ x. (1897) 228 ff. + + +(_a_) FRAGMENTS OF ANAXIMANDROS. + +1. Arist. _Phys._ iii. 4; 203 b 13 ff. The words ἀθάνατον γὰρ καὶ +ἀνώλεθρον and by some the words περιέχειν ἅπαντα καὶ πάντα κυβερνᾶν are +thought to come from Anaximandros. + +2. In Simpl. _Phys._ 6 r (24, 19); _Dox._ 476, it is generally agreed +that the following phrase is from Anaximandros: κατὰ τὸ χρεών· διδόναι +γὰρ αὐτὰ ἀλλήλοις τίσιν καὶ δίκην τῆς ἀδικίας.[5] + +_Translation._—1. ‘Immortal and indestructible,’ ‘surrounds all and +directs all.’ 2. ‘(To that they return when they are destroyed) of +necessity; for he says that they suffer punishment and give satisfaction +to one another for injustice.’ + + +(_b_) PASSAGES RELATING TO ANAXIMANDROS IN ARISTOTLE. + +Arist. _Phys._ i. 4; 187 a 12. For some who hold that the real, the +underlying substance, is a unity, either one of the three [elements] or +something else that is denser than fire and more rarefied than air, teach +that other things are generated by condensation and rarefaction.... 20. +And others believe that existing opposites are separated from the unity, +as Anaximandros says, and those also who say that unity and multiplicity +exist, as Empedokles and Anaxagoras; for these separate other things from +the mixture [μῖγμα].[6] + +_Phys._ iii. 4; 203 b 7. There is no beginning of the infinite, for +in that case it would have an end. But it is without beginning and +indestructible, as being a sort of first principle; for it is necessary +that whatever comes into existence should have an end, and there is a +conclusion of all destruction. Wherefore as we say, there is no first +principle of this [_i.e._ the infinite], but it itself seems to be the +first principle of all other things and to surround all and to direct +all, as they say who think that there are no other causes besides the +infinite (such as mind, or friendship), but that it itself is divine; +for it is immortal and indestructible, as Anaximandros and most of the +physicists say. + + Simpl. _Phys._ 32 r; 150, 20. There is another method, + according to which they do not attribute change to matter + itself, nor do they suppose that generation takes place by a + transformation of the underlying substance, but by separation; + for the opposites existing in the substance which is infinite + matter are separated, according to Anaximandros, who was the + earliest thinker to call the underlying substance the first + principle. And the opposites are heat and cold, dry and moist, + and the rest. + +_Phys._ iii. 5; 204 b 22. But it is not possible that infinite matter is +one and simple; either, as some say, that it is something different from +the elements, from which they are generated, or that it is absolutely +one. For there are some who make the infinite of this character, but they +do not consider it to be air or water, in order that other things may not +be blotted out by the infinite; for these are mutually antagonistic to +one another, inasmuch as air is cold, water is moist, and fire hot; if +one of these were infinite, the rest would be at once blotted out; but +now they say that the infinite is something different from these things, +namely, that from which they come. + +_Phys._ iii. 8; 208 a 8. In order that generation may actually occur, it +is not necessary to prove that the infinite should actually be matter +that sense can perceive; for it is possible that destruction of one thing +is generation of another, provided the all is limited. + +_De Coelo_ iii. 5; 303 b 11. For some say that there is only one +underlying substance; and of these some say that it is water, some that +it is air, some that it is fire, and some that it is more rarefied than +water and denser than air; and these last say that being infinite it +surrounds all the heavens. + +_Meteor._ 2; 355 a 21. It is natural that this very thing should be +unintelligible to those who say that at first when the earth was moist +and the universe including the earth was warmed by the sun, then air was +formed and the whole heavens were dried, and this produced the winds and +made the heavens revolve.[7] + +_Metaph._ xii. 2; 1069 b 18. So not only is it very properly admitted +that all things are generated from not-being, but also that they all come +from being:—potentially from being, actually from not-being; and this is +the unity of Anaxagoras (for this is better than to say that all things +exist together [ὁμοῦ πάντα]), and it is the mixture [μῖγμα] of Empedokles +and Anaximandros. + + Plut. _Symp._ viii. 730 E. Wherefore they (the Syrians) + reverence the fish as of the same origin and the same family + as man, holding a more reasonable philosophy than that of + Anaximandros; for he declares, not that fishes and men were + generated at the same time, but that at first men were + generated in the form of fishes, and that growing up as sharks + do till they were able to help themselves, they then came forth + on the dry ground. + + +(_c_) PASSAGES RELATING TO ANAXIMANDROS IN THE DOXOGRAPHISTS. + +(Theophrastos, _Dox._ 477) Simpl. _Phys._ 6 r; 24, 26. Among those +who say that the first principle is one and movable and infinite, is +Anaximandros of Miletos, son of Praxiades, pupil and successor of Thales. +He said that the first principle and element of all things is infinite, +and he was the first to apply this word to the first principle; and he +says that it is neither water nor any other one of the things called +elements, but the infinite is something of a different nature, from which +came all the heavens and the worlds in them; and from what source things +arise, to that they return of necessity when they are destroyed; for he +says that they suffer punishment and give satisfaction[8] to one another +for injustice according to the order of time, putting it in rather +poetical language. Evidently when he sees the four elements changing +into one another, he does not deem it right to make any one of these the +underlying substance, but something else besides them. And he does not +think that things come into being by change in the nature of the element, +but by the separation of the opposites which the eternal motion causes. +On this account Aristotle compares him with Anaxagoras. + +Simpl. _Phys._ 6 v; 27, 23; _Dox._ 478. The translation is given under +Anaxagoras, _infra_. + +Alex. in _Meteor._ 91 r (vol. i. 268 Id.), _Dox._ 494. Some of the +physicists say that the sea is what is left of the first moisture;[9] for +when the region about the earth was moist, the upper part of the moisture +was evaporated by the sun, and from it came the winds and the revolutions +of the sun and moon, since these made their revolutions by reason of the +vapours and exhalations, and revolved in those regions where they found +an abundance of them. What is left of this moisture in the hollow places +is the sea; so it diminishes in quantity, being evaporated gradually by +the sun, and finally it will be completely dried up. Theophrastos says +that Anaximandros and Diogenes were of this opinion. + +Hipp. _Phil._ 6; _Dox._ 559. Anaximandros was a pupil of Thales. He +was a Milesian, son of Praxiades. He said that the first principle of +things is of the nature of the infinite, and from this the heavens and +the worlds in them arise. And this (first principle) is eternal and +does not grow old, and it surrounds all the worlds. He says of time +that in it generation and being and destruction are determined. He said +that the first principle and the element of beings is the infinite, a +word which he was the earliest to apply to the first principle. Besides +this, motion is eternal, and as a result of it the heavens arise. The +earth is a heavenly body, controlled by no other power, and keeping its +position because it is the same distance from all things; the form of it +is curved, cylindrical like a stone column;[10] it has two faces, one +of these is the ground beneath our feet, and the other is opposite to +it. The stars are a circle[11] of fire, separated from the fire about +the world, and surrounded by air. There are certain breathing-holes like +the holes of a flute through which we see the stars; so that when the +holes are stopped up, there are eclipses. The moon is sometimes full and +sometimes in other phases as these holes are stopped up or open. The +circle of the sun is twenty-seven times that of the moon, and the sun is +higher than the moon, but the circles of the fixed stars are lower.[12] +Animals come into being through vapours raised by the sun. Man, however, +came into being from another animal, namely the fish, for at first he was +like a fish. Winds are due to a separation of the lightest vapours and +the motion of the masses of these vapours; and moisture comes from the +vapour raised by the sun[13] from them;[14] and lightning occurs when a +wind falls upon clouds and separates them. Anaximandros was born in the +third year of the forty-second Olympiad. + +Plut. _Strom._ 2; _Dox._ 579. Anaximandros, the companion of Thales, says +that the infinite is the sole cause of all generation and destruction, +and from it the heavens were separated, and similarly all the worlds, +which are infinite in number. And he declared that destruction and, far +earlier, generation have taken place since an indefinite time, since all +things are involved in a cycle. He says that the earth is a cylinder in +form, and that its depth is one-third of its breadth. And he says that +at the beginning of this world something [τι Diels] productive of heat +and cold from the eternal being was separated therefrom, and a sort +of sphere of this flame surrounded the air about the earth, as bark +surrounds a tree; then this sphere was broken into parts and defined into +distinct circles, and thus arose the sun and the moon and the stars. +Farther he says that at the beginning man was generated from all sorts +of animals, since all the rest can quickly get food for themselves, but +man alone requires careful feeding for a long time; such a being at the +beginning could not have preserved his existence. Such is the teaching of +Anaximandros. + +Herm. _I. G. P._ 10; _Dox._ 653. His compatriot Anaximandros says that +the first principle is older than water and is eternal motion; in this +all things come into being, and all things perish. + +Aet. _Plac._ i. 3; _Dox._ 277. Anaximandros of Miletos, son of Praxiades, +says that the first principle of things is the infinite; for from +this all things come, and all things perish and return to this.[15] +Accordingly, an infinite number of worlds have been generated and have +perished again and returned to their source. So he calls it infinite, in +order that the generation which takes place may not lessen it. But he +fails to say what the infinite is, whether it is air or water or earth +or some other thing. He fails to show what matter is, and simply calls +it the active cause. For the infinite is nothing else but matter; and +matter cannot be energy, unless an active agent is its substance. 7; 302. +Anaximandros declared that the infinite heavens are gods. + +Aet. ii. 1; _Dox._ 327. Anaximandros (et al.): Infinite worlds exist in +the infinite in every cycle; _Dox._ 329, and these worlds are equally +distant from each other. 4; 331. The world is perishable. 11; 340. +Anaximandros: The heavens arise from a mixture of heat and cold. 13; +342. The stars are wheel-shaped masses of air, full of fire, breathing +out flames from pores in different parts. 15; 345. Anaximandros et al.: +The sun has the highest position of all, the moon is next in order, and +beneath it are the fixed stars and the planets. 16; 345. The stars are +carried on by the circles and the spheres in which each one moves. 20; +348. The circle of the sun is twenty-eight times as large as the earth, +like a chariot wheel, having a hollow centre and this full of fire, +shining in every part, and sending out fire through a narrow opening like +the air from a flute. 21; 351. The sun is equal in size to the earth, but +the circle from which it sends forth its exhalations, and by which it is +borne through the heavens, is twenty-seven times as large as the earth. +24; 354. An eclipse takes place when the outlet for the fiery exhalations +is closed. 25; 355. The circle of the moon is nineteen times as large as +the earth, and like the circle of the sun is full of fire; and eclipses +are due to the revolutions of the wheel; for it is like a chariot wheel, +hollow inside, and the centre of it is full of fire, but there is only +one exit for the fire. 28; 358. The moon shines by its own light. 29; +359. The moon is eclipsed when the hole in the wheel is stopped. + +Aet. iii. 3; _Dox._ 367. Anaximandros said that lightning is due to wind; +for when it is surrounded and pressed together by a thick cloud and so +driven out by reason of its lightness and rarefaction, then the breaking +makes a noise, while the separation makes a rift of brightness in the +darkness of the cloud. + +Aet. iv. 3; _Dox._ 387. Anaximandros et al.: The soul is like air in its +nature. + +Aet. v. 19; _Dox._ 430. Anaximandros said that the first animals were +generated in the moisture, and were covered with a prickly skin; and as +they grew older, they became drier, and after the skin broke off from +them, they lived for a little while. + +Cic. _de Nat. Deor._ i. 10; _Dox._ 531. It was the opinion of +Anaximandros that gods have a beginning, at long intervals rising and +setting, and that they are the innumerable worlds. But who of us can +think of god except as immortal? + + + + +III. + +_ANAXIMENES._ + + +Anaximenes of Miletos, son of Eurystratos, was the pupil or companion of +Anaximandros. According to Apollodoros, quoted by Diogenes, he was born +in the sixty-third Olympiad (528-524 B.C.). Diels[16] has, however, made +it seem probable that this date refers to his prime of life, rather than +to his birth. Of his life nothing is known. + + Literature: Krische, _Forschungen_, i. 52-57; Teichmüller, + _Studien_, 71-104; _Revue Phil._ 1883, p. 6 ff.; _Archiv f. d. + Geschichte d. Phil._ i. pp. 315 ff. and pp. 582 ff. + + +(_a_) FRAGMENT ACCREDITED TO ANAXIMENES. + +_Collection des anciens alchimistes grecs_, Livre i., Paris 1887, p. 83, +ll. 7-10, Olympiodoros. μίαν δὲ κινουμένην ἄπειρον ἀρχὴν πάντων τῶν ὄντων +ἐδόξαζεν Ἀναξιμένης τὸν ἀέρα. λέγει γὰρ οὕτως· ἐγγύς ἐστιν ὁ ἀὴρ τοῦ +ἀσωμάτου· καὶ ὅτι κατ’ ἔκροιαν τούτου γινόμεθα, ἀνάγκη αὐτὸν καὶ ἄπειρον +εἶναι καὶ πλούσιον διὰ τὸ μηδέποτε ἐκλείπειν. + +_Translation_—Anaximenes arrived at the conclusion that air is the one, +movable, infinite, first principle of all things. For he speaks as +follows: Air is the nearest to an immaterial thing; for since we are +generated in the flow of air, it is necessary that it should be infinite +and abundant, because it is never exhausted.[17] + + +(_b_) PASSAGES RELATING TO ANAXIMENES IN ARISTOTLE, &c. + +Arist. _Meteor._ ii. 1; 354 a 28. Most of the earlier students of the +heavenly bodies believed that the sun did not go underneath the earth, +but rather around the earth and this region, and that it disappeared from +view and produced night, because the earth was so high toward the north. + + Simpl. _de Coelo_ 273 b 45; Schol. Arist. 514 a 33. He regarded + the first principle as unlimited, but not as undefined, for he + called it air, thinking that air had a sufficient adaptability + to change. + + Simpl. _Phys._ 32 r 149, 32. Of this one writer alone, + Theophrastos, in his account of the Physicists, uses the words + μάνωσις and πύκνωσις of texture. The rest, of course, spoke of + μανότης and πυκνότης. + + Simpl. _Phys._ 257 v. Some say that the universe always existed, + not that it has always been the same, but rather that it + successively changes its character in certain periods of time; + as, for instance, Anaximenes and Herakleitos and Diogenes. + +Arist. _de Coelo_ ii. 13; 294 b 13. Anaximenes and Anaxagoras and +Demokritos say that the breadth of the earth is the reason why it remains +where it is. + +Arist. _Meteor._ ii. 7; 365 (a 17), b 6. Anaximenes says that the earth +was wet, and when it dried it broke apart, and that earthquakes are due +to the breaking and falling of hills; accordingly earthquakes occur in +droughts, and in rainy seasons also; they occur in drought, as has been +said, because the earth dries and breaks apart, and it also crumbles when +it is wet through with waters. + +Arist. _Metaph._ i. 3; 984 a 5. Anaximenes regarded air as the first +principle. + + Plut. _Prim. Frig._ vii. 3, p. 947. According to Anaximenes, + the early philosopher, we should not neglect either cold or + heat in _being_ but should regard them as common experiences + of matter which are incident to its changes. He says that the + compressed and the condensed state of matter is cold, while + the rarefied and relaxed (a word he himself uses) state of it + is heat. Whence he says it is not strange that men breathe hot + and cold out of the mouth; for the breath is cooled as it is + compressed and condensed by the lips, but when the mouth is + relaxed, it comes out warm by reason of its rarefaction. + + +(_c_) PASSAGES RELATING TO ANAXIMENES IN THE DOXOGRAPHISTS. + +Theophrastos; Simpl. _Phys._ 6 r 24, 26; _Dox._ 476. Anaximenes of +Miletos, son of Eurystratos, a companion of Anaximandros, agrees with him +that the essential nature of things is one and infinite, but he regards +it as not indeterminate but rather determinate, and calls it air; the air +differs in rarity and in density as the nature of things is different; +when very attenuated it becomes fire, when more condensed wind, and then +cloud, and when still more condensed water and earth and stone, and all +other things are composed of these; and he regards motion as eternal, and +by this changes are produced.[18] + +Hipp. _Philos._ 7; _Dox._ 560. Anaximenes, himself a Milesian, son of +Eurystratos, said that infinite air is the first principle,[19] from +which arise the things that have come and are coming into existence, +and the things that will be, and gods and divine beings, while other +things are produced from these. And the form of air is as follows:—When +it is of a very even consistency, it is imperceptible to vision, but it +becomes evident as the result of cold or heat or moisture, or when it +is moved. It is always in motion; for things would not change as they +do unless it were in motion. It has a different appearance when it is +made more dense or thinner; when it is expanded into a thinner state it +becomes fire, and again winds are condensed air, and air becomes cloud +by compression, and water when it is compressed farther, and earth and +finally stones as it is more condensed. So that generation is controlled +by the opposites, heat and cold. And the broad earth is supported on +air;[20] similarly the sun and the moon and all the rest of the stars, +being fiery bodies,[21] are supported on the air by their breadth.[22] +And stars are made of earth, since exhalations arise from this, and these +being attenuated become fire, and of this fire when it is raised to the +heaven the stars are constituted. There are also bodies of an earthy +nature[23] in the place occupied by the stars, and carried along with +them in their motion. He says that the stars do not move under the earth, +as others have supposed, but around the earth,[24] just as a cap is moved +about the head. And the sun is hidden not by going underneath the earth, +but because it is covered by some of the higher parts of the earth, and +because of its greater distance from us. The stars do not give forth heat +because they are so far away. Winds are produced when the air that has +been attenuated is set in motion; and when it comes together and is yet +farther condensed, clouds are produced, and so it changes into water. And +hail is formed when the water descending from the clouds is frozen; and +snow, when these being yet more filled with moisture become frozen;[25] +and lightning, when clouds are separated by violence of the winds; for +when they are separated, the flash is bright and like fire.[26] And a +rainbow is produced when the sun’s rays fall on compressed air;[27] and +earthquakes are produced when the earth is changed yet more by heating +and cooling.[28] Such are the opinions of Anaximenes. And he flourished +about the first year of the fifty-eighth Olympiad. + +Plut. _Strom._ 3; _Dox._ 579. Anaximenes says that air is the first +principle of all things, and that it is infinite in quantity but is +defined by its qualities; and all things are generated by a certain +condensation or rarefaction of it. Motion also exists from eternity. And +by compression of the air the earth was formed, and it is very broad; +accordingly he says that this rests on air; and the sun and the moon and +the rest of the stars were formed from earth. He declared that the sun is +earth because of its swift motion, and it has the proper amount of heat. + +Cic. _de Nat. Deor._ i. 10; _Dox._ 531. Afterwards Anaximenes said that +air is god,[29] [and that it arose] and that it is boundless and infinite +and always in motion; just as though air without any form could be god, +when it is very necessary that god should be not only of some form, but +of the most beautiful form; or as though everything which comes into +being were not thereby subject to death. + +Aet. i. 3; _Dox._ 278. Anaximenes of Miletos, son of Eurystratos, +declared that air is the first principle of things, for from this all +things arise and into this they are all resolved again. As our soul +which is air, he says, holds us together, so wind [i.e. breath, πνεῦμα] +and air encompass the whole world. He uses these words ‘air’ and ‘wind’ +synonymously. He is mistaken in thinking that animals are composed of +simple homogeneous air and wind; for it is impossible that one first +principle should constitute the substance of things, but an active cause +is also necessary; just as silver alone is not enough to become coin, but +there is need of an active cause, _i.e._ a coin-maker; [so there is need +of copper and wood and other substances]. + +Aet. ii. 1; 327. Anaximenes et al.: Infinite worlds exist in the infinite +in every cycle. 4; 331. The world is perishable. 11; 339. The sky is the +revolving vault most distant from the earth. 14; 344. The stars are fixed +like nailheads in the crystalline (vault). 19; 347. The stars shine for +none of these reasons, but solely by the light of the sun. 22; 352. The +sun is broad [like a leaf]. 23; 352. The stars revolve, being pushed by +condensed resisting air. + +Aet. iii. 10; 377. The form of the earth is like a table. 15; 379. The +dryness of the air, due to drought, and its wetness, due to rainstorms, +are the causes of earthquakes. + +Aet. iv. 3; 387. Anaximenes et al.: The soul is like air in its nature. + + + + +IV. + +_HERAKLEITOS._ + + +According to Apollodoros, Herakleitos son of +Blyson flourished in the sixty-ninth +Olympiad (504-501 B.C.). An attempt to fix the date from his reference +to the expulsion from Ephesos of his friend Hermodoros (Frag. 114) has +resulted in a somewhat later date, though it is by no means impossible +that Hermodoros was expelled during Persian rule in the city. Beyond the +fact that Herakleitos lived in Ephesos we know nothing of his life; of +the many stories related about him most can be proved false, and there is +no reason for crediting the remainder. His philosophic position is clear, +however, since he refers to Pythagoras and Xenophanes (Fr. 16-17), and +Parmenides (Vss. 46 sqq.) seems to refer to him. His book is said to have +been divided into three parts:—(1) Concerning the All; (2) Political; +(3) Theological. Even in antiquity he was surnamed the ‘dark’ or the +‘obscure.’ + + Literature: Schleiermacher, _Op. Phil._ ii. 1-146; Bernays, + _Ges. Abhandl._ i.; Lassalle, _Die Philosophie Herakleitos des + dunklen_, Berl. 1858; P. Schuster, ‘Heraklit von Ephesos,’ + in _Act. soc. phil. Lips._ 1873, 111; Teichmüller, _Neue + Studien zur Gesch. d. Begriffe_, Gotha 1876-1878; Bywater, + _Heracl. Eph. Reliquiae_, Oxford 1877; Gomperz, ‘Zu Herakl. + Lehre,’ _Sitz. d. Wien. Ak._ 1886, p. 977 ff.; Patin, _Herakl. + Einheitslehre_, Leipzig 1886, ‘Quellenstudien zu Heraklit,’ in + _Festschrift f. L. Urlichs_, 1880, _Herakleitische Beispiele_, + Progr. Neuburg, 1892-1893; E. Pfleiderer, _Die Philosophie + des Heraklits im Lichte der Mysterienidee_, Berlin 1886; also + _Rhein. Mus._ xlii. 153 ff.; _JBB. f. protest. Theol._ xiv. 177 + ff.; E. Wambier, _Studia Heraclitea_, Diss. Berlin 1891. + + +(_a_) FRAGMENTS OF HERAKLEITOS. + +1. οὐκ ἐμεῦ ἀλλὰ τοῦ λόγου ἀκούσαντας ὁμολογέειν σοφόν ἐστι, ἓν πάντα +εἶναι. + +2. τοῦ δὲ λόγου τοῦδ’ ἐόντος αἰεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν +ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον. γινομένων γὰρ πάντων κατὰ τὸν λόγον +τόνδε ἀπείροισι ἐοίκασι πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιουτέων ὁκοίων +ἐγὼ διηγεῦμαι, διαιρέων ἕκαστον κατὰ φύσιν καὶ φράζων ὅκως ἔχει. τοὺς +δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιέουσι, ὅκωσπερ ὁκόσα +εὕδοντες ἐπιλανθάνονται. + +3. ἀξύνετοι ἀκούσαντες κωφοῖσι ἐοίκασι· φάτις αὐτοῖσι μαρτυρέει παρεόντας +ἀπεῖναι. + +4. κακοὶ μάρτυρες ἀνθρώποισι ὀφθαλμοὶ καὶ ὦτα, βαρβάρους ψυχὰς ἐχόντων. + +5. οὐ φρονέουσι τοιαῦτα πολλοὶ ὁκόσοισι ἐγκυρέουσι οὐδὲ μαθόντες +γινώσκουσι, ἑωυτοῖσι δὲ δοκέουσι. + +6. ἀκοῦσαι οὐκ ἐπιστάμενοι οὐδ’ εἰπεῖν. + +7. ἐὰν μὴ ἔλπηαι, ἀνέλπιστον οὐκ ἐξευρήσει, ἀνεξερεύνητον ἐὸν καὶ ἄπορον. + +8. χρυσὸν οἱ διζήμενοι γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσι ὀλίγον. + +9. ἀγχιβασίην. + +10. φύσις κρύπτεσθαι φιλεῖ. + +11. ὁ ἄναξ [οὗ τὸ μαντεῖόν ἐστι τὸ] ἐν Δελφοῖς οὔτε λέγει οὔτε κρύπτει, +ἀλλὰ σημαίνει. + +12. σίβυλλα δὲ μαινομένῳ στόματι ἀγέλαστα καὶ ἀκαλλώπιστα καὶ ἀμύριστα +φθεγγομένη χιλίων ἐτέων ἐξικνέεται τῇ φωνῇ διὰ τὸν θεὸν. + +13. ὅσων ὄψις ἀκοὴ μάθησις, ταῦτα ἐγὼ προτιμέω. + +14. ἀπίστους ἀμφισβητουμένων παρεχόμενοι βεβαιωτάς. + +15. ὀφθαλμοὶ τῶν ὤτων ἀκριβέστεροι μάρτυρες. + +16. πολυμαθίη νόον ἔχειν οὐ διδάσκει· Ἡσίοδον γὰρ ἂν ἐδίδαξε καὶ +Πυθαγόρην αὖτίς τε Ξενοφάνεα καὶ Ἑκαταῖον. + +17. Πυθαγόρης Μνησάρχου ἱστορίην ἤσκησε ἀνθρώπων μάλιστα πάντων· καὶ +[ἐκλεξάμενος ταύτας τὰς συγγραφὰς] ἐποίησε ἑωυτοῦ σοφίην, πολυμαθίην, +κακοτεχνίην. + +18. ὁκόσων λόγους ἤκουσα οὐδεὶς ἀφικνέεται ἐς τοῦτο, ὥστε γινώσκειν ὅτι +σοφόν ἐστι πάντων κεχωρισμένον. + +19. ἓν τὸ σοφόν, [ἐπίστασθαι γνώμην ᾗ κυβερνᾶται πάντα διὰ πάντων]. (65) +λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει Ζηνὸς οὔνομα. + +20. κόσμον <τόνδε> τὸν αὐτὸν ἁπάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησε, +ἀλλ’ ἦν αἰεὶ καὶ ἔστι καὶ ἔσται πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ +ἀποσβεννύμενον μέτρα. + +21. πυρὸς τροπαὶ πρῶτον θάλασσα· θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ +πρηστήρ. + +22. πυρὸς ἀνταμείβεται πάντα καὶ πῦρ ἁπάντων, ὥσπερ χρυσοῦ χρήματα καὶ +χρημάτων χρυσός. + +23. θάλασσα διαχέεται καὶ μετρέεται ἐς τὸν αὐτὸν λόγον ὁκοῖος πρόσθεν ἦν +ἢ γενέσθαι †γῆ†. + +24. χρησμοσύνη ... κόρος. + +25. ζῇ πῦρ τὸν γῆς θάνατον, καὶ ἀὴρ ζῇ τὸν πυρὸς θάνατον· ὕδωρ ζῇ τὸν +ἀέρος θάνατον, γῆ τὸν ὕδατος. + +26. πάντα τὸ πῦρ ἐπελθὸν κρινέει καὶ καταλήψεται. + +27. τὸ μὴ δῦνόν ποτε πῶς ἄν τις λάθοι; + +28. τὰ δὲ πάντα οἰακίζει κεραυνός. + +29. ἥλιος οὐχ ὑπερβήσεται μέτρα· εἰ δὲ μή, Ἐρινύες μιν δίκης ἐπίκουροι +ἐξευρήσουσι. + +30. ἠοῦς καὶ ἑσπέρης τέρματα ἡ ἄρκτος, καὶ ἀντίοι τῆς ἄρκτου οὖρος +αἰθρίου Διός. + +31. εἰ μὴ ἥλιος ἦν, εὐφρόνη ἂν ἦν. + +32. νέος ἐφ’ ἡμέρῃ ἥλιος. + +34.[30] ὧραι πάντα φέρουσι. + +35. διδάσκαλος δὲ πλείστων Ἡσίοδος· τοῦτον ἐπίστανται πλεῖστα εἰδέναι, +ὅστις ἡμέρην καὶ εὐφρόνην οὐκ ἐγίνωσκε· ἔστι γὰρ ἕν. + +36. ὁ θεὸς ἡμέρη εὐφρόνη, χειμὼν θέρος, πόλεμος εἰρήνη, κόρος λιμός· +ἀλλοιοῦται δὲ ὅκωσπερ ὁκόταν συμμιγῇ <θύωμα> θυώμασι· ὀνομάζεται καθ’ +ἡδονὴν ἑκάστου. + +37. εἰ πάντα τὰ ὄντα καπνὸς γένοιτο, ῥῖνες ἂν διαγνοῖεν. + +38. †αἱ ψυχαὶ ὀσμῶνται καθ’ Ἅιδην.† + +39. τὰ ψυχρὰ θέρεται, θερμὸν ψύχεται, ὑγρὸν αὐαίνεται, καρφαλέον +νοτίζεται. + +40. σκίδνησι καὶ συνάγει, πρόσεισι καὶ ἄπεισι. + +41-42. ποταμοῖσι δὶς τοῖσι αὐτοῖσι οὐκ ἂν ἐμβαίης· ἕτερα γὰρ (καὶ ἕτερα) +ἐπιρρέει ὕδατα. + +43. μέμφεται τῷ Ὁμήρῳ Ἡράκλειτος εἰπόντι· ὡς ἔρις ἔκ τε θεῶν ἔκ τ’ +ἀνθρώπων ἀπόλοιτο· οἰχήσεσθαι γάρ φησι πάντα. + +44. πόλεμος πάντων μὲν πατήρ ἐστι πάντων δὲ βασιλεύς, καὶ τοὺς μὲν θεοὺς +ἔδειξε τοὺς δὲ ἀνθρώπους, τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους. + +45. οὐ ξυνίασι ὅκως διαφερόμενον ἑωυτῷ ὁμολογέει· παλίντροπος ἁρμονίη +ὅκωσπερ τόξου καὶ λύρης. + +46. τὸ ἀντίξουν συμφέρον. ἐκ τῶν διαφερόντων καλλίστην ἁρμονίαν. πάντα +κατ’ ἔριν γίνεσθαι. + +47. ἁρμονίη ἀφανὴς φανερῆς κρείσσων. + +48. μὴ εἰκῆ περὶ τῶν μεγίστων συμβαλώμεθα. + +49. χρὴ εὖ μάλα πολλῶν ἵστορας φιλοσόφους ἄνδρας εἶναι. + +50. γναφέων ὁδὸς εὐθεῖα καὶ σκολιὴ μία ἐστὶ καὶ ἡ αὐτή. + +51. ὄνοι σύρματ’ ἂν ἕλοιντο μᾶλλον ἢ χρυσόν. + +52. θάλασσα ὕδωρ καθαρώτατον καὶ μιαρώτατον, ἰχθύσι μὲν πότιμον καὶ +σωτήριον, ἀνθρώποις δὲ ἄτοπον καὶ ὀλέθριον. + +53. Sues coeno, cohortales aves pulvere (vel cinere) lavari. 54. βορβόρῳ +χαίρειν. + +55. πᾶν ἑρπετὸν πληγῇ νέμεται. + +56 = 45. + +57. ἀγαθὸν καὶ κακὸν ταὐτόν. + +58. οἱ ἰατροὶ τέμνοντες καίοντες πάντη βασανίζοντες κακῶς τοὺς +ἀρρωστοῦντας ἐπαιτιῶνται μηδέν’ ἄξιον μισθὸν λαμβάνειν παρὰ τῶν +ἀρρωστούντων. + +59. συνάψειας οὖλα καὶ οὐχὶ οὖλα, συμφερόμενον διαφερόμενον, συνᾷδον +διᾷδον· ἐκ πάντων ἓν καὶ ἐξ ἑνὸς πάντα. + +60. δίκης οὔνομα οὐκ ἂν ᾔδεσαν, εἰ ταῦτα μὴ ἦν. + +61. †τῷ μὲν θεῷ καλὰ πάντα καὶ ἀγαθὰ καὶ δίκαια, ἄνθρωποι δὲ ἃ μὲν ἄδικα +ὑπειλήφασιν, ἃ δὲ δίκαια.† + +62. εἰδέναι χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν· καὶ γινόμενα +πάντα κατ’ ἔριν καὶ †χρεώμενα†. + +63. ἔστι γὰρ εἱμαρμένα πάντως.... + +64. θάνατός ἐστι ὁκόσα ἐγερθέντες ὁρεόμεν, ὁκόσα δὲ εὕδοντες ὕπνος. + +65. v. 19. + +66. τοῦ βιοῦ οὔνομα βίος, ἔργον δὲ θάνατος. + +67. θεοὶ θνητοί, ἄνθρωποι ἀθάνατοι, ζῶντες τὸν ἐκείνων θάνατον τὸν δὲ +ἐκείνων βίον τεθνεῶτες. + +68. ψυχῇσι γὰρ θάνατος ὕδωρ γενέσθαι, ὕδατι δὲ θάνατος γῆν γενέσθαι· ἐκ +γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος δὲ ψυχή. + +69. ὁδὸς ἄνω κάτω μία καὶ ὡυτή. + +70. ξυνὸν ἀρχὴ καὶ πέρας. + +71. ψυχῆς πείρατα οὐκ ἂν ἐξεύροιο πᾶσαν ἐπιπορευόμενος ὁδόν. + +72. ψυχῇσι τέρψις ὑγρῇσι γενέσθαι. + +73. ἀνὴρ ὁκότ’ ἂν μεθύσθῃ, ἄγεται ὑπὸ παιδὸς ἀνήβου σφαλλόμενος, οὐκ +ἐπαίων ὅκη βαίνει, ὑγρὴν τὴν ψυχὴν ἔχων. + +74-76. αὔη ψυχὴ σοφωτάτη καὶ ἀρίστη. + +77. ἄνθρωπος, ὅκως ἐν εὐφρόνῃ φάος, ἅπτεται ἀποσβέννυται. + +78. ταὔτ’ εἶναι ζῶν καὶ τεθνηκός, καὶ τὸ ἐγρηγορὸς καὶ τὸ καθεῦδον, +καὶ νέον καὶ γηραιόν· τάδε γὰρ μεταπεσόντα ἐκεῖνά ἐστι κἀκεῖνα πάλιν +μεταπεσόντα ταῦτα. + +79. αἰὼν παῖς ἐστι παίζων πεσσεύων· παιδὸς ἡ βασιληίη. + +80. ἐδιζησάμην ἐμεωυτόν. + +81. ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνομέν τε καὶ οὐκ ἐμβαίνομεν, εἶμέν τε +καὶ οὐκ εἶμεν. + +82. κάματός ἐστι τοῖς αὐτοῖς μοχθεῖν καὶ ἄρχεσθαι. + +83. μεταβάλλον ἀναπαύεται. + +84. καὶ ὁ κυκεὼν διίσταται μὴ κινεόμενος. + +85. νέκυες κοπρίων ἐκβλητότεροι. + +86. γενόμενοι ζώειν ἐθέλουσι μόρους τ’ ἔχειν· [μᾶλλον δὲ ἀναπαύεσθαι,] +καὶ παῖδας καταλείπουσι μόρους γενέσθαι. + +90. τοὺς καθεύδοντας ἐργάτας εἶναι [καὶ συνεργοὺς] τῶν ἐν τῷ κόσμῳ +γινομένων. + +91. ξυνόν ἐστι πᾶσι τὸ φρονέειν. ξὺν νόῳ λέγοντας ἰσχυρίζεσθαι χρὴ τῷ +ξυνῷ πάντων, ὅκωσπερ νόμῳ πόλις καὶ πολὺ ἰσχυροτέρως. τρέφονται γὰρ +πάντες οἱ ἀνθρώπειοι νόμοι ὑπὸ ἑνὸς τοῦ θείου· κρατέει γὰρ τοσοῦτον +ὁκόσον ἐθέλει καὶ ἐξαρκέει πᾶσι καὶ περιγίνεται. + +92. τοῦ λόγου δ’ ἐόντος ξυνοῦ, ζώουσι οἱ πολλοὶ ὡς ἰδίην ἔχοντες φρόνησιν. + +93. ᾧ μάλιστα διηνεκέως ὁμιλέουσι, τούτῳ διαφέρονται. + +94. οὐ δεῖ ὥσπερ καθεύδοντας ποιεῖν καὶ λέγειν. + +95. τοῖς ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι, τῶν δὲ κοιμωμένων +ἕκαστον εἰς ἴδιον ἀποστρέφεσθαι. + +96. ἦθος ἀνθρώπειον μὲν οὐκ ἔχει γνώμας, θεῖον δὲ ἔχει. + +97. ἀνὴρ νήπιος ἤκουσε πρὸς δαίμονος ὅκωσπερ παῖς πρὸς ἀνδρός. + +100. μάχεσθαι χρὴ τὸν δῆμον ὑπὲρ τοῦ νόμου ὅκως ὑπὲρ τείχεος. + +101. μόροι μέζονες μέζονας μοίρας λαγχάνουσι. + +102. ἀρηιφάτους θεοὶ τιμῶσι καὶ ἄνθρωποι. + +103. ὕβριν χρὴ σβεννύειν ἢ πυρκαιήν. + +104. ἀνθρώποισι γίνεσθαι ὁκόσα θέλουσι οὐκ ἄμεινον. νοῦσος ὑγίειαν +ἐποίησε ἡδὺ καὶ ἀγαθόν, λιμὸς κόρον, κάματος ἀνάπαυσιν. + +105. θυμῷ μάχεσθαι χαλεπόν· ὅ τι γὰρ ἂν χρηίζῃ γίνεσθαι, ψυχῆς ὠνέεται. + +106. †ἀνθρώποισι πᾶσι μέτεστι γιγνώσκειν ἑαυτοὺς καὶ σωφρονεῖν†. + +107. †σωφρονεῖν ἀρετὴ μεγίστη· καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ +φύσιν ἐπαίοντας†. + +108-109. ἀμαθίην ἄμεινον κρύπτειν· ἔργον δὲ ἐν ἀνέσει καὶ παρ’ οἶνον. + +110. νόμος καὶ βουλῇ πείθεσθαι ἑνός. + +111. τίς γὰρ αὐτῶν νόος ἢ φρήν; [δήμων] ἀοιδοῖσι ἕπονται καὶ διδασκάλῳ +χρέωνται ὁμίλῳ, οὐκ εἰδότες ὅτι πολλοὶ κακοὶ, ὀλίγοι δὲ ἀγαθοί. αἱρεῦνται +γὰρ ἓν ἀντία πάντων οἱ ἄριστοι, κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὶ +κεκόρηνται ὅκωσπερ κτήνεα. + +112. ἐν Πριήνῃ Βίας ἐγένετο ὁ Τευτάμεω οὗ πλέων λόγος ἢ τῶν ἄλλων. + +113. εἷς ἐμοὶ μύριοι, ἐὰν ἄριστοις ᾖ. + +114. ἄξιον Ἐφεσίοις ἡβηδὸν ἀπάγξασθαι πᾶσι καὶ τοῖς ἀνήβοις τὴν πόλιν +καταλιπεῖν, οἵτινες Ἑρμόδωρον ἄνδρα ἑωυτῶν ὀνήιστον ἐξέβαλον, φάντες· +ἡμέων μηδὲ εἷς ὀνήιστος ἔστω, εἰ δὲ μή, ἄλλῃ δὲ καὶ μετ’ ἄλλων. + +115. κύνες καὶ βαύζουσι ὃν ἂν μὴ γινώσκωσι. + +116. ἀπιστίῃ διαφυγγάνει μὴ γινώσκεσθαι. + +117. βλὰξ ἄνθρωπος ἐπὶ παντὶ λόγῳ ἐπτοῆσθαι φιλέει. + +118. δοκεόντων ὁ δοκιμώτατος γινώσκει φυλάσσειν· καὶ μέντοι καὶ δίκη +καταλήψεται ψευδέων τέκτονας καὶ μάρτυρας. + +119. τὸν Ὅμηρον ἄξιον ἐκ τῶν ἀγώνων ἐκβάλλεσθαι καὶ ῥαπίζεσθαι, καὶ +Ἀρχίλοχον ὁμοίως. + +121. ἦθος ἀνθρώπῳ δαίμων. + +122. ἀνθρώπους μένει τελευτήσαντας ἅσσα οὐκ ἔλπονται οὐδὲ δοκέουσι. + +123. ἔνθα †δεόντι† ἐπανίστασθαι καὶ φύλακας γίνεσθαι ἐγερτὶ ζώντων καὶ +νεκρῶν. + +124. νυκτιπόλοι, μάγοι, βάκχοι, λῆναι, μύσται. + +125. τὰ γὰρ νομιζόμενα κατ’ ἀνθρώπους μυστήρια ἀνιερωστὶ μυεῦνται. + +126 = 130_b_. + +127. εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιεῦντο καὶ ὕμνεον ᾆσμα αἰδοίοισι, +ἀναιδέστατα εἴργαστ’ ἄν· ὡυτὸς δὲ Ἄιδης καὶ Διόνυσος, ὅτεῳ μαίνονται καὶ +ληναίζουσι. + +129. ἄκεα. + +130. καθαίρονται δὲ αἵματι μιαινόμενοι ὥσπερ ἂν εἴ τις ἐς πηλὸν +ἐμβὰς πηλῷ ἀπονίζοιτο. μαίνεσθαι δ’ ἂν δοκοίη, εἴ τις αὐτὸν ἀνθρώπων +ἐπιφράσαιτο οὕτω ποιέοντα. καὶ τοῖς ἀγάλμασι τουτέοισι εὔχονται, ὁκοῖον +εἴ τις τοῖς δόμοισι λεσχηνεύοιτο, οὔ τι γινώσκων θεοὺς οὐδ’ ἥρωας οἵτινές +εἰσι. + +130_a_. εἰ θεοί εἰσι, ἵνα τί θρηνέετε αὐτούς; εἰ δὲ θρηνέετε αὐτοὺς, +μηκέτι τούτους ἡγέεσθε θεούς. + + +SPURIOUS FRAGMENTS. + +131. πάντα ψυχῶν εἶναι καὶ δαιμόνων πλήρη. + +132. τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν ψεύδεσθαι. + +133. ἐγκαλυπτέος ἕκαστος ὁ ματαίως ἐν δόξῃ γενόμενος. + +134. οἴησις προκοπῆς ἐγκοπὴ προκοπῆς. + +135. τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευμένοις. + +136. ἡ εὔκαιρος χάρις λιμῷ καθάπερ τροφὴ ἁρμόττουσα τὴν τῆς ψυχῆς ἔνδειαν +ἰᾶται. + +137. συντομωτάτην ὁδὸν ὁ αὐτὸς ἔλεγεν εἰς εὐδοξίαν τὸ γενέσθαι ἀγαθόν. + + +_Sources and Critical Notes._ + +1. Hipp. _Ref. haer._ ix. 9 (cf. Philo, _Leg. all._ iii. 3, p. 88). + + λόγου Bernays, δόγματος MS., Bgk.: εἶναι Miller, εἰδέναι MS., + Bern. Bgk. + +2. Sext. Emp. _adv. math._ vii. 132; (except last clause) Hipp. _Ref. +haer._ ix. 9. In part: Arist. _Rhet._ iii. 5, 1407 b 14; Clem. Al. +_Strom._ v. 14, p. 716 (= Euseb. _P. E._ xiii. 13, p. 680); Amelius in +Euseb. _P. E._ xi. 19, p. 540. (and elsewhere). Cf. Philo, _Quis rer. +div. haer._ 43, p. 505; Joh. Sic. in Walz, _Rhett. Gr._ vi. p. 95. + + τοῦ δέοντος vulg. except Sext. Emp.: ξετοὶ (for ἀξύνετοι) MS. + Hipp.: ἀπείροισι Bern., ἄπειροι εἰσὶν Hipp., ἄπειροι Sext. Emp. + +3. Clem. Al. _Strom._ v. 14, p. 718 (Euseb. _P. E._ xiii. 13, p. 681); +Theod. _Ther._ i. 13, 49: ἀπιέναι MS. Clem. + +4. Sext. Emp. _adv. math._ viii. 126; Stob. _Flor._ iv. 56; cf. Diog. +Laer. ix. 7. + +5. Clem. Al. _Strom._ ii. 2, p. 432; cf. M. Antoninus, iv. 46. + + ὁκόσοις Gataker, ὁκόσοι vulg.: ἐγκυρέουσι Schuster, + ἐγκυρσεύουσιν vulg. + +6. Clem. Al. _Strom._ ii. 5, p. 442. + +7. Clem. Al. _Strom._ ii. 4, p. 437; Theod. _Ther._ i. p. 15, 51. + + ἔλπησθε Steph., ἔλπηαι Byw. Schus.: ἐξευρήσετε Steph., + ἐξευρήσεις Schus. On punctuation v. Gomperz, _Archiv f. d. G. + d. Phil._ i. 100. + +8. Clem. Al. _Strom._ iv. 2, p. 565; Theod. _Ther._ i. p. 15, 52. + +9. Suidas, under ἀμφισβατεῖν and ἀγχιβατεῖν. + +10. Themist. _Or._ v. p. 69 (xii. p. 159). Cf. Philo, _Qu. in gen._ iv. +1 p. 237, _de profug._ 32, p. 573, _de somn._ i. 2, p. 621, _de spec. +legg._ 8, p. 344; Julian, _Or._ vii. p. 216 C. + +11. Plut. _de pyth. orac._ 21, p. 404 E; Stob. _Flor._ v. 72, lxxxi. 17; +Iambl. _de myst._ iii. 15. Cf. Lucian, _vit. auct._ 14. + + τὸ μαντεῖον appears only in Plutarch, and should probably be + omitted. + +12. Plut. _de pyth. or._ 6, p. 397 A. Cf. Clem. Al. _Strom._ i. 15, p. +358; Iambl. _de myst._ iii. 8; Pseudo-Herakl. _Epist._ viii. + +13. Hipp. _Ref. haer._ ix. 9. + + MS. ὅσον, corr. Miller. + +14. Polyb. iv. 40. + +15. Polyb. xii. 27; cf. Hdt. i. + +16. Diog. Laer. ix. 1. First part: Aul. Gell. _N. A._ praef. 12; Clem. +Al. _Strom._ i. 19, p. 373: Athen. xiii. p. 610 B: Julian, _Or._ vi. p. +187 D; Proklos in Tim. 31 F. + + πολυμαθῆ MSS. Clem. Athen. + +17. Diog. Laer. viii. 6. Cf. Clem. Al. _Strom._ i. 21, p. 396. + + Schleiermacher omits ἐκλεξάμενος τ. τ. συγγραφὰς: Vulg. + ἐποιήσατο ἑαυτοῦ, the text is from Laurent. ed. Cobet: Casaubon + καλοτεχνίην. + +18. Stob. _Flor._ iii. 81. + +19. Laer. Diog. ix. 1; Plut. _de Is._ 77, p. 382 C. Cf. Kleanthes, _H. +Z._ 36; Pseudo-Linos, 13, Mul. Byw. 65; Clem. Al. _Strom._ v. 14, p. 718 +(Euseb. _P. E._ xiii. 13, p. 681); Cf. Bernays, _Rhein. Mus._ ix. 256. +The fragments are combined by Gomperz, l. c. + + ἥτε οἱ ἐγκυβερνήσει Diog. Laer., τοῦ φρονοῦντος ᾧ κυβερνᾶται τὸ + σύμπαν, Plut., γνώμης ᾗ ... πάντα κυβερνᾷς. Kleanth. + +20. Clem. Al. _Strom._ v. 14, p. 711 (Euseb. _P. E._ xiii. 13, p. 676). +First clause: Plut. _de anim. procr._ 5, p. 1014 A. Last clause: Sim. in +Arist. _de coelo_, p. 132, Kars.; Olympiod. in Plat. _Phaed._ p. 201, +Finc. Bywater traces the thought through writers of Stoical school. + + μέτρῳ Euseb. ed. Steph. p. 132. + +21. Clem. Al. _Strom._ v. 14, p. 712 (Euseb. _P. E._ xiii. 13, p. 676). +Cf. Hipp. _Ref. haer._ vi. 17. + + πῦρ τροπὰς Eus. D, πυρὸς τροπὰς Eus. F G, ed. Steph.: θάλασσα + Eus. F.; elsewhere θαλάσσης. + +22. Plut. _de EI_ 8, p. 388 E; cf. Philo, _de incor. mun._ 21, p. 508; +Diog. Laer. ix. 8; Herakl. _alleg. Hom._ 43; Euseb. _P. E._ xiv. 3, p. +720 &c. Probably only the word ἀμείβομαι comes from Herakleitos; cf. the +two forms of Fr. 31 in Plutarch. + +23. Clem. Al. _Strom._ v. 14, p. 712 (Euseb. _P. E._ xiii. 13, p. 676). + + Euseb. omits γῆ, Schuster reads γῆν: πρόσθεν Eus., πρῶτον Clem. + +24. Philo, _Leg. all._ iii. 3, p. 88, _de vict._ 6, p. 242; Hipp. _Ref. +haer._ ix. 10. Cf. Plut. _de EI_ 9, p. 389 C. + +25. Maxim. Tyr. xli. 4, p. 489. Cf. M. Antoninus, iv. 46. Plut. _de EI_ +18, p. 392 C (Eus. _P. E._ xi. 11, p. 528) and _de prim. frig._ 10, p. +949 A, gives simply πυρὸς θάνατος ἀέρος γένεσις. + +26. Hipp. _Ref. haer._ ix. 10. + +27. Clem. Al. _Paedag._ ii. 10, p. 229. τις, τινα Schleierm., τι Gataker. + +28. Hipp. _Ref. haer._ ix. 10. Cf. Klean. _H. Z._ 10. Philodem. _de +piet._ p. 70, Gomp. + +29. Plut. _de exil._ 11, p. 604 A; _de Iside_ 48, p. 370 D. Cf. Hipp. +_Ref. haer._ vi. 26; Iambl. _Prot._ 21, p. 132. + + Pseudo-Herakl. _Ep._ ix. reads πολλαὶ δίκης Ἐρινύες, + ἁμαρτημάτων φύλακες: Plut. 370 D reads λανθάνειν φησὶ τῇ πάντων + γενέσει καταρώμενον, ἐκ μάχης καὶ ἀντιπαθείας τὴν γένεσιν + ἐχόντων; ἥλιον δὲ μὴ ὑπερβήσεσθαι τοὺς προσήκοντος ὅρους· εἰ δὲ + μή, γλώττας [κλῶθας, Hubman] μιν δίκης ἐπικούρους ἐξευρήσειν. + +30. Strabo, i. 6, p. 3. Vulg. adds γὰρ after ἠοῦς. + +31. Plut. _Ag. et ign._ 7, p. 957 A. Cf. Plut. _de fort._ 3, p. 98; Clem. +Al. _Prot._ 11, p. 87; _Somn. Scip._ 1, 20. + +32. Arist. _Met._ ii. 2, p. 355 a 9; Alexander Aph. in _Met._ l. l. 93 +a; Olymp. in _Met._ l. l.; Prokl. in _Tim._ p. 334 B. Cf. Plotin. _Enn._ +ii. 1, p. 97; Plato, _Polit._ vi. p. 498 B (and Schol.); Olymp. in Plat. +_Phaed._ p. 201 Finc. + +33. Diog. Laer. i. 23 yields no fragment. + +34, Plut. _Quaes. Plat._ viii. 4, p. 1007 E. Cf. Plut. _de def. orac._ +12, p. 416 A; M. Antonin. ix. 3. + +35. Hipp. _Ref. haer._ ix. 10. MSS. εὐφροσύνην, corr. Miller. + +36. Hipp. _Ref. haer._ ix. 10 (cf. v. 21). + + After λιμός Bergk inserts from Hippolytos τἀναντία ἅπαντα ὡυτὸς + νόος. Bergk adds οἶνος after ὅκωσπερ, Schuster after θυώμασι; + Bernays suggests θύωμα after συμμιγῇ, Zeller ἀὴρ, Diels πῦρ. + MSS. read συμμιγῆ. + +37. Arist. _de sensu_ 5, p. 443 a 21. + +38. Plut. _de fac. in orbe lun._ 28, p. 943 E. Patin, _Einheitslehre_, +p. 23, points out that this so-called fragment is probably due to a +misunderstanding of the passage in Aristotle (Fr. 37). + +39. Schol. Tzetz. ad Exeg. in Iliad. p. 126, Hermann. Cf. Hippokrates, +περὶ διαίτης 1, 21; Pseudo-Herakl. _Epist._ v. + +40. Plut. _de EI_ 18, p. 392 B. V. Pseudo-Herakl. _Epist._ vi. + +41. Plut. _Quaes. nat._ 2, p. 912 A. First half: Plato, _Krat._ 402 A; +Arist. _Metaph._ xiv. 5, p. 1010 a 13; Plut. _de sera num. vind._ 15, p. +559 C; _de EI_ 18, p. 392 A; Simplic. in Arist. _Phys._ 17 p. 77, 32; +Ibid. f. 308 v. + + Plato and Simpl. read ἐς τὸν αὐτὸν ποταμόν. Byw. inserts καὶ + ἕτερα; cf. his fr. 42 _infra_. + +42. Arius Didymus in Euseb. _P. E._ xv. 20, p. 821. [Cf. Sext. Emp. +_Pyrrh. hyp._ iii. 115.] ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνουσιν ἕτερα καὶ +ἕτερα ὕδατα ἐπιρρεῖ. + +43. Simpl. in Arist. _Cat._ p. 104 Δ ed. Basil. (Scholl. in Arist. 88 +b 28); Schol. Ven. ad _Il._ xviii. 107, and Eustath. p. 1133, 56. Cf. +Arist. _Eth. Eud._ vii. 1, p. 1235 a 26; Plutarch _de Isid._ 48, 370 D; +Numen. in Chalcid. on Tim. 295. + +44. Hipp. _Ref. haer._ ix. 9. First part: Plut. _de Iside_ 48, p. 370 +D; Prok on _Tim._ 54 A (cf. 24. B); Lucian, _quomodo hist. consc._ 2; +_Icar._ 8. + +45. Hipp. _Ref. haer._ ix. 9. Cf. Plato, _Symp._ 187 A, _Soph._ 242 D; +Plut. _de anim. procr._ 27, p. 1026 B. + + MSS. ὁμολογέειν, corr. Miller. Cf. (Bywater 56) Plut. _de + tranq._ 15, 473; _de Is._ 45, 369; Porphyr. _de ant. nym._ 29; + Simpl. _Phys._ 11 r 50, 11. These writers give παλίντονος; + παλίντροπος is probably from Parmenides v. 59; Plutarch inserts + κόσμου. + +46. Arist. _Eth. Nic._ viii. 2, p. 1155 b 14. Cf. Theophr. _Metaph._ 15; +Arist. _Eth. Eud._ vii. 1; 1235 a 13. These are rather summary phrases +than quotations. + +47. Plut. _de anim. procr._ 27, p. 1026 C; Hipp. _Ref. haer._ ix. 9-10. + +48. Diog. Laer. ix. 73. + +49. Clem. Al. _Strom._ v. 14, p. 733. + +50. Hipp. _Ref. haer._ ix. 10. MSS. γραφέων, corr. Duncker. The MSS. +reading may be a participle introducing the quotation, and wrongly +included in the excerpt, as Tannery suggests (_Science hellèn._ pp. 198 +ff.). + +51. Arist. _Eth. Nic._ x. 5, p. 1176 a 6. Cf. Albertus M. _de veget._ +vi. 401 (p. 545 Mey.) _R. P._ 40 B: ‘Boves ... felices ... cum inveniant +orobum ad comendum.’ Bywater, _Journal Philol._ 1880, p. 230. + +52. Hipp. _Ref. haer._ ix. 10. Cf. Sext. Emp. _Pyrrh. hyp._ i. 55. + +53. Columella, _de R. R._ viii. 4. Cf. Galen, _Protrept._ 13, p. 5 ed. +Bas. + +54. Athen. v. 178 F. Cf. Clem. Al. _Protrept._ 10, p. 75; Sext. Emp. +_Pyrrh. hyp._ i. 55; Plotin. _Enn._ i. 6, p. 55. + +55. Arist. _de mundo_ 6, p. 401 a 8 (Apuleius, _de mundo_ 36; Stob. +_Ecl._ i. 2, p. 86). From Cod. Flor. of Apuleius Goldbacher obtains +the following (_Zeit. f. d. Oester. Gymn._ 1876, p. 496): Ζεὺς ἅπαντα +εὐεργετεῖ ὁμῶς ὡς ἄν τινα μέρη σώματος αὑτοῦ. + +56. V. 45. + +57. Arist. _Top._ viii. 5, p. 159 b 30; _Phys._ i. 2, p. 185 b 20; Hipp. +_Ref. haer._ ix. 10; Simpl. in _Phys._ 11 v. 50, 11; 18 v. 82, 23. + +58. Hipp. _Ref. haer._ ix. 10. Cf. Xen. _Mem._ i. 2, 54; Plato, _Gorg._ +521 E, Polit. 293 B; Simpl. in Epict. 13, p. 83 D, and 27 p. 178 A. + + Vulg. μηδὲν, Sauppe μηδένα: vulg. μισθῶν, Wordsworth μισθὸν. + Bywater objects to βασανίζοντες and omits the phrases τοὺς + ἀρρωστοῦντας and παρὰ τῶν ἀρρωστούντων. + +59. Arist. _de mundo_ 5, p. 396 b 12 (Apuleius, _de mundo_ 20; Stob. +_Ecl._ i. 34, p. 690). + + Stob. _VA_ συλλάψει εἰς, Arist. _Q_ συνάψας, _OR_ συνάψιες: + Arist. _P_, Stob. and Apul. ὅλα: Zeller omits καὶ. + +60. Clem. Al. _Strom._ iv. 3, p. 568. Cf. Pseudo-Herakl. _Epist._ vii. + +61. Schol. B in _Il._ iv. 4, p. 120 Bk. Cf. Hippokr. _de diaeta_ i. +11 _RP._ 37 C; Bernays, Herakl. 22. Probably a Stoic deduction from +Herakleitos, and therefore to be omitted here. + +62. Orig. _cont. Cels._ vi. 42, p. 312. Cf. Plut. _de soll. anim._ 7, p. +964; Laer. Diog. ix. 8. + + Vulg. εἰ δὲ, Schleierm. εἰδέναι: vulg. ἐρεῖν, Schl. ἔριν. + +63. Stob. _Ecl._ i. 6, p. 178. Vulg. εἱμαρμένη, _A_ εἱμαρμένα. + +64. Clem. Al. _Strom._ iii. 3, p. 520. Cf. _Strom._ v. 14, p. 712; Philo, +_de Joseph._ 22, p. 59. + +66. Schol. in _Il._ i. 49; Cramer, _A. P._ iii. p. 122; _Etym. Mag._ +under βίος; Tzetz. Ex. in _Il._ p. 101; Eust. in _Il._ i. 49, p. 41. Cf. +Hippokr. _de diaeta_ 21 οὔνομα τρόφη, ἔργον δὲ οὐχί. + +67. Hipp. _Ref. haer._ ix. 10; Herakl. _Alleg. Hom._ 24, p. 51; Maxim. +Tyr. x. 4, p. 107, xli. 4, p. 489; Lucian, _Vit. auct._ 14; Porph. _de +ant. nymph._ 10; Clem. Al. _Paed._ iii. 1, p. 251; Philo, _Leg. alleg._ +i. 33, p. 65, and _Qu. in Gen._ iv. 152, p. 360. Human and divine nature +identical: Dio Cass. _Frr._ i.-xxxv. Ch. 30, i. 40 Dind.; Stob. _Ecl._ i. +39, p. 768. + + Hipp. reads ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι; Clement ἄνθρωποι + θεοί, θεοὶ ἄνθρωποι. + +68. Philo, _de incorr. mundi_ 21, p. 509; Aristides Quint. ii. p. 106 +Meib.; Clem. Al. _Strom._ vi. 2, p. 746; Hipp. _Ref. haer._ v. 16; +Julian, Or. v. p. 165 D; Prokl. in _Tim._ p. 36 C; Olympiod. in Plat. +_Gorg._ p. 357 Jahn; idem, p. 542. + +69. Hipp. _Ref. haer._ ix. 10. Cf. Plato, _Phileb._ 43 A; Kleomed. π. +μετεώρων i. p. 75 Bak.; Maximus Tyr. xli. 4, p. 489; Tertull. _adv. +Marc._ ii. 28; Diog. Laer. ix. 8; Plotin. _Enn._ iv. 8, p. 468; Iambl. +Stob. _Ecl._ i. 41; Hippokr. π. τροφῆς 45; Philo, _de incorr. mun._ 21, +p. 508; and _de somn._ i. 24, p. 644; and _de vit. Moys._ i. 6, p. 85; +Muson. Stob. _Flor._ cviii. 60; M. Antonin. vi. 17. + +70. Porphyr. Schol. B. _Il._ xiv. 200, p. 392 Bek. Cf. Hippokr. π. τόπων +1, π. διαίτης 1, 19, π. τροφῆς 9. Philo, _Leg. all._ i. 3, p. 44; Plut. +_de EI_ 8, p. 388 C. + +71. Diog. Laer. ix. 7; Tertull. _de anima_ 2. Cf. Hipp. _Ref. haer._ v. 7. + +72. Numen. Porphyr. _de antro nymph._ 10. + +73. Stob. _Flor._ v. 120. Cf. M. Antonin. iv. 46. + +74-76. Plutarch, _Rom._ 28; Aristid. Quint. ii. p. 106; Porphyr. _de +antro nymph._ 11; Synesius, _de insomn._ p. 140 A Petav.; Stob. _Flor._ +v. 120; Glykas, _Ann._ i. p. 74 B; Eustath. _Il._ xxiii. 261, p. 1299, 17. + + Reading αὐγὴ ξηρὴ ψυχὴ (Bywater 75 and 76); Philo, Euseb. _P. + E._ viii. 14, p. 399; and _de prov._ ii. 109, p. 117; Muson. + Stob. _Flor._ xvii. 43; Plut. _de esu carn._ i. 6, p. 995 _E_; + and _de def. orac._ 41, p. 432 F; Clem. Al. _Paedag._ ii. 2, p. + 184; Galen, π. τῶν τῆς ψυχῆς ἠθῶν 5, i. p. 346 Bas.; Hermeias + on Plato, _Phaedr._ 73; Porphyr. ἀφορμ. πρὸς τὰ νοητά 33, + 78. ‘Ac suspicor illud αὐγὴ irrepsisse pro αὔη; quod aliquis + exposuerit illa voce ξηρά, unde orta est illa lectio,’ Stephan. + _Poes. Phil._ p. 139. + +77. Clem. Al. _Strom._ iv. 22, p. 628. + + Bywater emends the text of Clement to read: ἄνθρωπος ὅπως ἐν + εὐφρόνῃ φάος ἅπτεται, ὡσαύτως ἀποθανὼν ὄψεις. ζῶν δὲ ἅπτεται + τεθνεῶτος εὕδων, ἀποσβεσθεὶς ὄψεις. ἐγρηγορὼς ἅπτεται εὕδοντος, + and compares Sext. Emp. _Math._ vii. 130; Seneca, _Epist._ 54. + +78. Plut. _Consol. ad Apoll._ 10, p. 106 E; and _de EI_ 18, p. 392 D. +(Bernays, _Rhein. Mus._ vii. p. 100, thinks that more of the contents of +these passages is drawn from Herakleitean sources.) Clem. Al. _Strom._ +iv. 22, p. 628; Sext. Emp. _Pyrrh._ iii. 230; Tzetz. _Chil._ ii. 722. + +79. Hipp. Ref. _haer._ ix. 9. Cf. Clem. Al. _Paed._ i. 5, p. 111; Iambl. +Stob. _Ecl._ ii. 1, p. 12; Prokl. in _Tim._ 101 F; Plato, _Legg._ i. 644 +D, x. 903 D; Philo, _de vit. Moys._ i. 6, p. 85; Plut. _de EI_ 21, p. 393 +E; Lucian, _vit. auct._ 14. + +80. Plut. _adv. Colot._ 20, p. 1118 C; Dio Chrys. _Or._ 55, p. 282; +Tatian, _Or. ad Graec._; Diog. Laer. ix. 5; Plotin. _Enn._ iv. 8, p. +468; Julian, _Or._ vi. p. 185 A; Prokl. on _Tim._ 106 E; Suidas s. v. +ποστοῦμος. Cf. Clem. Al. _Strom._ ii. 1, p. 429; Plotin. _Enn._ v. 9, p. +559; Hesychius ἐδίζησα. + +81. Herakl. _Alleg. Hom._ 24; Seneca, _Epist._ 58. Cf. Epicharm. _Fr._ B +40 _Lorenz_. + +82. Plotin. _Enn._ ix. 8, p. 468; Iambl. Stob. _Ecl._ i. 41, p. 906; +Aeneas Gaz. _Theophrast._ p. 9 Barth. Cf. Hippokr. π. διαίτης i. 15; +Philo, _de cherub._ 26, p. 155. + +83. Plotin. _Enn._ iv. 8, p. 468 and p. 473; Iambl. Stob. _Ecl._ i. 41, +p. 906 and p. 894; Aeneas G. _Theophrast._ p. 9 and p. 11. + +84. Theophrast. π. ἰλίγγων 9, p. 138 Wim.; Alexand. Aphr. _Probl._ p. 11 +Usen. Cf. M. Antonin. iv. 27. + + MSS. Alexander, κυκλεύων and ἵσταται: Theophrast. begins the + sentence with μὴ, corr. Bernays. + +85. Strabo, xvi. 26, p. 784; Plutarch, _Qu. conv._ iv. 4, p. 669 A; +Pollux, _Onom._ v. 163; Origen, _c. Cels._ v. 14, p. 247 (quoting Celsus, +v. 24, p. 253); Julian, _Or._ vii. p. 226 C. Cf. Philo, _de profug._ +ii. p. 555; Plotin. _Enn._ v. 1, p. 483; Schol. V. ad _Il._ xxiv. 54 (= +Eustath. ad _Il._ p. 1338, 47); Epictet. _Diss._ ii. 4, 5. + +86. Clem. Al. _Strom._ iii. 3, p. 516. Mullach assigns the bracketed +words to Clement. + +87-89. Plut. _de orac. def._ 11, p. 415 E, and cf. _Plac. phil._ 24, p. +909; Censorin. _de D. N._ 17; Io. Lydus, _de mensibus_ iii. 10, p. 37, +ed. Bonn (Crameri _A. P._ i. p. 324); cf. Philo, _Qu. in gen._ ii. 5, p. +82. These passages do not yield any definite fragment of Herakleitos. + +90. M. Antonin. vi. 42. Pfleiderer rejects καὶ συνεργοὺς. + +91. Stob. _Flor._ iii. 84. Cf. Kleanth. _H. Zeus_ 24; Hippokr. π. +τροφῆς 15; Plut. _de Isid._ 45, p. 369 A; Plotin. _Enn._ vi. 5, p. 668; +Empedokles, v. 231 Stn. + +92. Sext. Emp. _Math._ vii. 133, where the quotation is apparently +longer. Burnett, 140, n. 35, acutely suggests φρονέειν for λόγου. + +93. M. Antonin. iv. 46. + +94. M. Antonin. iv. 46. + +95. Plut. _de superst._ 3, p. 166 C. Cf. Hippolyt. _Ref. haer._ vi. 26; +Iambl. _Protrept._ 21, p. 132 Arcer. The form is Plutarch’s. + +96. Origen, _c. Cels._ vi. 12, p. 291. + +97. Origen, _c. Cels._ vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern. + + δαήμονος E. Petersen, _Hermes_, 1879, xiv. 304. + +98. Plato, _Hipp. Maj._ 289 B. Cf. M. Antonin. iv. 16. + +99. _Ibid._ 289 A. The words of Herakleitos cannot be restored. Cf. +Plotin. _Ennead._ vi. p. 626; Arist. _Top._ iii. 2, 117 b 118. + +100. Diog. Laer. ix. 2. + +101. Clem. Al. _Strom._ iv. 7, p. 586; Theodor. _Ther._ viii. p. 117, 33. +Cf. Hipp. _Ref. haer._ 8. Theodor. reads μόνοι. + +102. Clem. Al. _Strom._ iv. 4, p. 571; Theodor. _Ther._ viii. p. 117, 33. + +103. Diog. Laer. ix. 2. _M_ Cobet σβεννύναι, _L_ σβεννύην. + +104. Stob. _Flor._ iii. 83, 4. Cf. εὐαρέστησις, Clem. Al. _Strom._ ii. +21, p. 497; Theodor. _Ther._ xi. p. 152, 25. + +105. Arist. _Eth. Nic._ ii. 2, p. 1105 a 8; and _Eth. Eud._ ii. 7, p. +1223 b 22; and _Pol._ v. 11, p. 1315 a 29; Plut. _de cohib. ira_ 9, p. +457 D; and _Erot._ 11, p. 755 D; Iambl. _Protrep._ p. 140 Arc.; and +_Coriol._ 22. + +106. Stob. _Flor._ v. 119. Neither this nor the following fragment can be +regarded as genuine. + +107. Stob. _Flor._ iii. 84. + +108. Plut. _qu. conv._ iii. proœm. p. 644 F; and _de audien._ 12, p. 43 +D; and _virt. doc. posse_ 2, p. 439 D; Stob. _Flor._ xviii. 32. + +109. Stob. _Flor._ iii. 82 κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν. +A variation of 108. + +110. Clem. Al. _Strom._ v. 14, p. 718 (Euseb. _P. E._ xiii. 13, p. 681). + + Euseb. βουλῇ, Clem. βουλὴ. καί is suspicious. + +111. Clem. Al. _Strom._ v. 9, p. 682; and iv. 7, p. 586; Prokl. on +_Alkib._ p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos +ends with ἀγαθοί. + + Some MSS. omit αὐτῶν; Prokl. αἰδοῦς ἠπιόων τε καὶ διδασκάλῳ + χρειῶν τε ὁμίλῳ οὐκ. Clem. καὶ νόμοισι χρέεσθαι ὁμίλῳ εἰδότας. + MSS. p. 682 ἐναντία. Restored by Bernays, _Heraclit._ i. p. 34. + +112. Diog. Laer. i. 88. + +113. Galen, π. διαγνώσεως σφυγμῶν I. I. iii. p. 53 ed. Bas.; Symmachus, +_Epist._ ix. 115 (105 Paris 1604); Theod. Prod. in _Lazerii Misc._ i. p. +20; and _Tetrastich. in Basil._ i. (fol. κ 2 vers. ed. Bas.); Diog. Laer. +ix. 16; Cicero, _ad Att._ xvi. 11; Cf. Seneca, _Ep._ 7. + +114. Strabo, xiv. 25, p. 642; Cicero, _Tusc._ v. 105; Muson., Stob. +_Flor._ xl. 9; Laer. Diog. ix. 2; Iambl. _de vita Pyth._ 30, p. 154 Arc. +Cf. Lucian _vit. auct._ 14. + +115. Plut. _An seni sit ger. resp._ vii. p. 787. + +116. Plut. _Coriol._ 38; Clem. Al. _Strom._ v. 13, p. 699. Clem. ἀπιστίη. + +117. Plutarch, _de audiendo_ 7, p. 41 A; _de aud. poet._, p. 28 D. + +118. Clem. Al. _Strom._ v. 1, p. 649. Bergk φλυάσσειν, Bernays Bywater +πλάσσειν. + +119. Diog. Laer. ix. 1. Schleiermacher attributes to H. on the basis of +Schol. Ven. A. on _Iliad_ xviii. 251 Eustath. 1142, 5; Bywater suggests +Herakleides and compares Eust. p. 705, 60, and Achilles Tat. _Isag._ p. +124 B Petav. + +120. Seneca, _Ep._ 12 ‘Unus dies par omni est.’ The Greek cannot be +restored from Plutarch, _Camill._ 19 φύσιν ἡμέρας ἁπάσης μίαν οὖσαν. + +121. Plutarch, _Qu. Plat._ i. 2, 999 E; Alex. Aphrod. _de fato_ 6, p. 16 +(_de anima_ ii. 48, p. 150); Stob. _Flor._ civ. 23. Cf. Pseudo-Herakl. +_Ep._ 9. + +122. Clem. Al. _Strom._ iv. 22, p. 630; _Protrept._ 2, p. 18 (Euseb. +_P. E._ ii. 3, p. 66); Theodoret. _Ther._ viii. p. 118, 1. Cf. Themist. +(Plut.) in Stob. _Flor._ cxx. 28. + +123. Hippolyt. _Ref. haer._ ix. 10; the fragment is quoted to show that +Herakleitos believes in the resurrection of the flesh, and recognises +that god is the cause of this resurrection. Cf. Clem. Al. _Strom._ v. 1, +p. 649. + + Sauppe suggests ἔνθα θεὸν δεῖ ... φύλακα, Bernays ἔνθαδε + ἐόντας: MSS. ἐγερτιζόντων, corr. Bernays. Schuster suggests + δαίμων ἐθέλει ἔνθαδε ἐόντι ἐπιίστασθαι καὶ φυλακὸς κ. τ. λ. + +124. Clem. Al. _Protrept._ 2, p. 18 (Euseb. _P. E._ ii. 3, p. 66). + +125. Clem. Al. _Protrept._ 2. p. 19 (Euseb. _P. E._ ii. p. 67). Bywater +compares Arnobius _adv. nat._ v. 29. + +126. (v. 130.) + +127. Clem. Al. _Protrept._ 2, p. 30. MSS. ἐποιοῦντο, corr. Lobeck: MSS. +εἴργασται, corr. Schleierm. Clem. Al. ὅτεῳ, Plutarch, _de Isid._ 28, p. +362 A ὅτε οὖν ... ληραίνουσιν. + +128. Iamblich. _de Myst._ v. 15. The Greek text cannot be restored. + +129. Iamblich. _de Myst._ i. 11. + +130. Greg. Naz. _Or._ xxv. (xxiii.) 15, p. 466, ed. Par. 1778 πηλῷ πηλὸν +καθαιρόντων. Elias Cretensis on the Gregory passage (cod. Vat. Pii II. +6, fol. 90 r) gives first thirteen words (Byw. 130). Cf. Apollonius, +_Ep._ 27. Byw. 126, the last sentence, from Origen, _c. Cels._ i. 5, p. +6 (quoting Celsus); and in part vii. 62, p. 384, Clem. Al. _Prot._ 4, +p. 44. The whole passage, lacking the last eight words, is published by +Neumann, _Hermes_ xv. 1880, p. 605 (cf. also xvi. 159), from fol. 83 a +of a MS. entitled Χρησμοὶ θεῶν (containing also works ascribed to Justin +Martyr) formerly in the Strassburg library. + +This same MS. gives the following fragment, the last clauses of which +Neumann joins to the passage as given in the text: δαιμόνων ἀγάλμασιν +εὔχονται οὐκ ἀκούουσιν, ὥσπερ ἀκούοιεν, οὐκ ἀποδιδοῦσιν, ὥσπερ οὐκ +ἀπαιτοῖεν. + +130a. Given by Neumann from the Strassburg MS. just referred to. The +saying is attributed to Xenophanes by Aristotle, _Rhet._ 23; 1400 b 5 and +Plutarch, v. _infra_, p. 78. + +131. Diog. Laer. ix. 7. + +132. Diog. Laer. ix. 7. Cf. _Floril. Monac._ 195, p. 282. + +133. Apollonius, _Ep._ 18. + +134. _Floril. Monac._ 199, p. 283. Cf. Philo, ap. Ioan. Dam. _S. P._ 693 +E, fr. p. 652 Mang. Stob. _Flor._ iv. 88 credits it to Bion; Maxim. Conf. +_Serm._ 34, p. 624 Combef. + +135. _Floril. Monac._ 200, p. 283. + +136. Maximus Conf. _Serm._ 8, p. 557. + +137. Maximus Conf. _Serm._ 46, p. 646. + +138. Schol. ad Eurip. _Hek._ 184, i. p. 254 Dind. + + +TRANSLATION. + +1. Not on my authority, but on that of truth, it is wise for you to +accept the fact that all things are one. + + Hippolytos quotes this with Fragment 45, to show that + Herakleitos taught the underlying unity of all things. On the + word λόγος (meaning both discourse and the truth the discourse + contains), _v._ Zeller, i. 630, n. 1. + +2. This truth, though it always exists, men do not understand, as well +before they hear it as when they hear it for the first time. For although +all things happen in accordance with this truth, men seem unskilled +indeed when they make trial of words and matters such as I am setting +forth, in my effort to discriminate each thing according to its nature, +and to tell what its state is. But other men fail to notice what they do +when awake, in the same manner that they forget what they do when asleep. + + Hippolytos quotes this passage with reference to a universal + all-pervading reason. + +3. Those who hear without the power to understand are like deaf men; the +proverb holds true of them—‘Present, they are absent.’ + + Quoted by Clement in illustration of Ev. Luc. xiv. 35. + +4. Eyes and ears are bad witnesses for men, since their souls lack +understanding. + + Sextus Emp. interprets this as meaning ‘rude souls trust the + irrational senses.’ Cf. Zeller, i. 716, n. 5. + +5. Most men do not understand such things as they are wont to meet with; +nor by learning do they come to know them, though they think they do. + +6. They know not how to listen, nor how to speak. + + Clement compares this with Eccles. vi. 35. + +7. If you do not hope, you will not find that which is not hoped for; +since it is difficult to discover and impossible to attain. + + Clement compares this with Isaias vii. 9. With Gomperz’s + punctuation: ‘Unless you expect the unexpected, you will not + find truth; for, &c.’ + +8. Seekers for gold dig much earth, and find little gold. + +9. Controversy. + +10. Nature loves to hide. + + ‘So we worship the creator of nature, because the knowledge of + him is difficult.’ + +11. The Lord [whose is the oracle] at Delphi neither speaks nor conceals, +but gives a sign. + +12. And the Sibyl with raving mouth, uttering words solemn, unadorned, +and unsweetened, reaches with her voice a thousand years because of the +god in her. + + Quoted by Plutarch to show that allurements of sense are out of + place in the holy responses of the god. Both this fragment and + the preceding seem originally to have referred to the nature of + Herakleitos’s teaching; it is obscure, and yet divine. + +13. What can be seen, heard, and learned, this I prize. + + Hippolytos contrasts this with Fr. 47, and in this connection + the translation of Schuster, ‘Am I to prize these (invisible) + things above what can be seen, heard, learned?’ seems the more + natural. + +14. (For this is characteristic of the present age, when, inasmuch as +all lands and seas may be crossed by man, it would no longer be fitting +to depend on the witness of poets and mythographers, as our ancestors +generally did), ‘bringing forth untrustworthy witnesses to confirm +disputed points,’ in the words of Herakleitos. + +15. Eyes are more exact witnesses than ears. + + Cf. Bernays, _Rhein. Mus._ ix. 261 sqq. + +16. Much learning does not teach one to have understanding; else it would +have taught Hesiod, and Pythagoras, and again Xenophanes, and Hekataios. + +17. Pythagoras, son of Mnesarchos, prosecuted investigations more than +any other man, and [selecting these treatises] he made a wisdom of his +own—much learning and bad art. + +18. No one of all whose discourses I have heard has arrived at this +result: the recognition that wisdom is apart from all other things. + + V. Teichmüller, i. 109 ff. on the idea of _katharsis_ in + Herakleitos. + +19. Wisdom is one thing: [to understand the intelligence by which all +things are steered through all things]; it is willing and it is unwilling +to be called by the name Zeus. + + The first two clauses follow Fr. 16 in Diog. Laer.; the idea in + parenthesis often appears in Stoic writers. + +20. This order, the same for all things, no one of gods or men has made, +but it always was, and is, and ever shall be, an ever-living fire, +kindling according to fixed measure, and extinguished according to fixed +measure. + + Zeller, i. 645 n. 1, discusses the various interpretations, and + prefers to translate the first phrase ‘This world, the same for + all,’ _i.e._ including gods and men. + +21. The transformations of fire are, first of all, sea; and of the sea +one half is earth, and the other half is lightning flash. + + Zeller, i. 647 n. 1, regards πρηστήρ as identical with κεραυνός + of Fr. 28. Burnett, _Early Greek Philosophy_, p. 153 n. 53, + suggests fiery stormcloud, Seneca’s _igneus turbo_. + +22. All things are exchanged for fire, and fire for all things; as wares +are exchanged for gold, and gold for wares. + +23. (The earth) is poured out as sea, and measures the same amount as +existed before it became earth. + + V. Lassalle, ii. 63; Heinze, _Logos_, p. 25; Schuster, p. 129; + Zeller, i. 690 n. 1. + +24. Want and satiety. + + Context: Fire is intelligent and the governing cause of all + things. Herakleitos calls it want and satiety. In his opinion + want is the process of arrangement, and satiety the process of + conflagration. + +25. Fire lives in the death of earth, and air lives in the death of fire; +water lives in the death of air, and earth in that of water. + + Not accepted by Zeller, i. 676, who regards it as a Stoic + version of Fr. 68. + +26. Fire coming upon all things will test them, and lay hold of them. + + Burnett suggests that the reference to a judgment (κρινέει) + was inserted by Hippolytos to obtain the Christian idea of a + judgment. + +27. How could one escape the notice of that which never sets? + + Cf. Schuster, p. 184; Zeller, i. 649 n. 2; Teichmüller, i. 184. + +28. The thunderbolt directs the course of all things. + + Cf. Fr. 19. + +29. The sun will not overstep his bounds; if he does, the Erinnyes, +allies of justice, will find him out. + +30. The limit of the evening and the morning is the Bear; and opposite +the Bear is the boundary of bright Zeus. + + Strabo regards this as a Homeric expression for the fact that + the northern circle is the boundary of rising and setting. Zeus + _aithrios_ means the clear heavens. + +31. If there were no sun, it would be night. + +32. The sun is new every day. + +33. (Herakleitos and Demokritos bear witness that Thales was an +astronomer, and predicted eclipses, etc.) + +34. The seasons bring all things. + + ‘Time is not motion of a simple sort, but, so to speak, motion + in an order which has measure and limits and periods. The sun, + guardian of these, ... appoints and announces the seasons, + which, according to Herakleitos, bring all things.’ + +35. Hesiod is the teacher of most men; they suppose that his knowledge +was very extensive, when in fact he did not know night and day, for they +are one. + +36. God is day and night, winter and summer, war and peace, satiety and +hunger; but he assumes different forms, just as when incense is mingled +with incense; every one gives him the name he pleases. + +37. If all things should become smoke, then perception would be by the +nostrils. + + Arist. ‘Some think that odour is a smoky exhalation, ... and + that every one is brought in contact with this in smelling. So + Herakleitos says that if all things,’ etc. The reference is + originally to the conflagration of the universe [ἐκπύρωσις]. + +38. Souls smell in Hades. + + Plutarch adds the reason: Because they retain a perception of + what is fiery. + +39. Cool things become warm, the warm grows cool; the wet dries, the +parched becomes wet. + +40. It scatters and brings together; it approaches and departs. + + This follows the next fragment, as illustrating change. + +41-42. You could not step twice in the same rivers; for other and yet +other waters are ever flowing on. + +43. Herakleitos blamed Homer for saying: Would that strife might perish +from among gods and men! For then, said he, all things would pass away. + + Aristotle assigns a different reason: For there could be no + harmony without sharps and flats, nor living beings without + male and female, which are contraries. + +44. War is father of all and king of all; and some he made gods and some +men, some slaves and some free. + +45. Men do not understand how that which draws apart agrees with itself; +harmony lies in the bending back, as for instance of the bow and of the +lyre. + + V. Bernays, _Rhein. Mus._ vii. p. 94. Reading παλίντονος from + fragment 56, we obtain the meaning ‘opposite tension’ more + distinctly. + +46. Opposition unites. From what draws apart results the most beautiful +harmony. All things take place by strife. + + Quoted by Aristotle as an illustration of the search for a + deeper principle, more in accordance with nature. + +47. Hidden harmony is better than manifest. + +48. Let us not make rash conjectures about the greatest things. + +49. Men who desire wisdom must be learners of very many things. + +50. For woolcarders the straight and the crooked path is one and the same. + +51. Asses would rather have refuse than gold. + +52. The sea is the purest and the foulest water; it is drinkable and +healthful for fishes; but for men it is unfit to drink and hurtful. + + Quoted by Hippolytos as an example of Herakleitos’ + identification of opposites. + +53-54. Swine like to wash in the mire; barnyard fowls in the dust. + +55. Every beast is tended by blows. + + Cf. Zeller, i. p. 724: ‘Every creature feeds on earth.’ + +(56. Identical with 45.) + +57. Good and bad are the same. + +58. (Good and bad are one; at any rate, as Herakleitos says) physicians, +who cut and burn and in every way torment the sick, complain that they do +not receive any adequate recompense from them. + +59. Thou shouldst unite things whole and things not whole, that which +tends to unite and that which tends to separate, the harmonious and the +discordant; from all things arises the one, and from the one all things. + +60. They would not have known the name of justice, were it not for these +things. + + According to the context in Clement ‘these things’ refers to + injustice. + +61. (God, ordering things as they ought to be, perfects all things in the +harmony of the whole, as Herakleitos says that) for god all things are +fair and good and just, but men suppose that some are unjust and others +just. + + Cf. Hippocr. de Diaeta (Bernays, Herakl. 22; RP 37 c) + Accordingly the arrangements (laws) which men have made are + never constant, either when they are right, or when they are + not right; but the arrangements the gods have made are always + right, both those which are right and those which are not + right; so great is the difference between them. + +62. Men should know that war is general and that justice is strife; all +things arise and [pass away] through strife. + +63. For they are absolutely destined.... + +64. All the things we see when awake are death, and all the things we see +when asleep are sleep. + + For various interpretations, v. Teichmüller, i. 97 sq.; Zeller, + i. 715; Patin, _Einheitslehre_, 19. + +65. v. 19. + +66. The name of the bow is life, but its work is death. + + A similar play on words is found in Fr. 101. + +67. Gods are mortals, men are immortals, each living in the others’ death +and dying in the others’ life. + + Cf. Sext. Emp. _Pyrrh._ iii. 230, R. P. 38. + +68. For to souls it is death to become water, and for water it is death +to become earth; but water is formed from earth, and from water, soul. + + Clement quotes this as borrowed from Orpheus; and Hippolytos + also found it in the poets. + +69. Upward, downward, the way is one and the same. + +70. Beginning and end are common (to both ways). + +71. The limits of the soul you could not discover, though traversing +every path. + +72. It is a delight to souls to become wet. + +73. Whenever a man gets drunk, he is led about by a beardless boy, +stumbling, not knowing whither he goes, for his soul is wet. + +74. The dry soul is wisest and best. + + Byw. 75. A dry beam is the wisest and best soul; Fr. 76. Where + the earth is dry, the soul is wisest and best. + + If Fr. 74 is the genuine form, the corruptions are very + early. We cannot, however, regard all three forms as + genuine, and it is at least doubtful whether Fr. 75 + expresses a Herakleitean idea. + + Zeller and others add to Fr. 74 the rest of the phrase in + Plutarch, ‘flashing through the body as lightning through + the cloud.’ + +77. Man, like a light in the night, is kindled and put out. + +78. Life and death, and waking and sleeping, and youth and old age, are +the same; for the latter change and are the former, and the former change +back to the latter. + +79. Lifetime is a child playing draughts; the kingdom is a child’s. + + Clement understood αἰών to be Zeus; Hippolytos made it + equivalent to αἰώνιος, the eternal (king). + +80. I inquired of myself. + + The translation follows the sense in Diogenes; in Plutarch it + is parallel with the Delphic oracle, ‘I have sought to know + myself.’ + +81. In the same rivers we step and we do not step; we are and we are not. + + Cf. Fr. 41. + +82. It is weariness to toil at the same things, and to be subject to them. + +83. Changing it finds rest. + +84. Even a potion separates into its ingredients when it is not stirred. + +85. Corpses are more fit to be thrown away than dung. + +86. Being born they wish to live and to meet death, [or rather to find +rest,] and they leave behind children to die. + + 87. Thirty years make a generation, according to Herakleitos. + 88. Not without reason does Herakleitos call a month a + generation. 89. A man may become a grandfather in thirty years. + +90. The sleeping are workmen (and fellow-workers) in what happens in the +world. + +91. Understanding is common to all. It is necessary for those who speak +with intelligence to hold fast to the common element of all, as a city +holds fast to law, and much more strongly. For all human laws are +nourished by one which is divine, and it has power so much as it will; +and it suffices for all things and more than suffices. + +92. And though reason is common, most people live as though they had an +understanding peculiar to themselves. + +93. With what they most constantly associate, with this they are at +variance. + +94. It is not meet to act and speak like men asleep. + + Cf. Fr. 2 and 90. + +95. They that are awake have one world in common, but of the sleeping +each turns aside into a world of his own. + +96. For human nature has not wisdom, but divine nature has. + +97. Man is called a baby by god, even as a child is by man. + + The translation is Burnett’s, following the suggestion of + Petersen in _Hermes_ xiv. 1879, p. 304. + + Fr. 98. And does not Herakleitos, whom you bring forward, say + this very thing, that the wisest of men will appear as an ape + before God, both in wisdom and in beauty and in all other + respects? Fr. 99. You are ignorant, sir, of that fine saying + of Herakleitos, that the most beautiful of apes is ugly in + comparison with beings of another kind, and the most beautiful + of earthen pots is ugly in comparison with maidenkind, as + Hippias the wise man says. + +100. The people ought to fight for their law as for a wall. + +101. Greater deaths gain greater portions. + +102. Gods and men honour those slain in battle. + +103. Wantonness must be quenched more than a conflagration. + +104. It is not good for men to have whatever they want. Disease makes +health sweet and good; hunger, satiety; toil, rest. + +105. It is hard to contend with passion; for whatever it desires to get +it buys at the cost of soul. + + 106. It is the part of all men to know themselves and to be + temperate. 107. To be temperate is the greatest virtue; and it + is wisdom to speak the truth and to act according to nature + with understanding. + +108. It is better to conceal stupidity, but it is an effort in time of +relaxation and over the wine. + +109. It is better to conceal ignorance than to put it forth into the +midst. + +110. It is law to obey the counsel of one. + +111. For what sense or understanding have they? They follow the bards +and employ the crowd as their teacher, not knowing that many are bad and +few good. For the very best choose one thing before all others, immortal +glory among mortals, while the masses eat their fill like cattle. + +112. In Priene was born Bias son of Teutamas, who is of more account than +the rest. + + Diogenes adds the apothegm ‘most men are bad.’ + +113. To me one man is ten thousand if he be the best. + +114. The Ephesians deserve to be hanged, every one that is a man grown, +and the youth to abandon the city, for they cast out Hermodoros the best +man among them, saying:—Let no one among us be best, and if one be best, +let him be so elsewhere and among others. + +115. Dogs also bark at those they do not know. + +116. As the result of incredulity (divine things) miss being known. + + Either because men are incredulous, or the things incredible. + Cf. Zeller, _Phil. Gr._ i.⁴ 574 A 2. Gomperz combined this with + fragment 10. + +117. The fool is wont to be in a flutter at every word. + +118. The most esteemed of those in estimation knows how to be on his +guard; yet truly justice shall overtake forgers of lies and witnesses to +them. + + If the reference is to Homer, read πλάσσειν, ‘knows how to + create myths.’ + +119. (He used to say that) Homer deserved to be cast out of the lists and +flogged, and Archilochos likewise. + +120. One day is equal to every other. + +121. Character is a man’s guardian divinity. + +122. There awaits men at death what they do not expect or think. + +123. Then [it is necessary] that God raise them up, and that they become +guardians of the living and the dead. + + Or adopting Sauppe’s conjectures in full ‘that he become a + watchful guardian....’ + +124. Night-walkers, wizards, bacchanals, revellers, sharers in the +mysteries. + +125. For what are esteemed mysteries among men they celebrate in an +unholy way. + +127. For if it were not to Dionysos that they made the procession and +sang the song with phallic symbols, their deeds would indeed be most +shameful; but Hades and Dionysos are the same, to whomever they go mad +and share the revel. + + 128. I distinguish two kinds of sacrifices; those of men + altogether purified, which would occur rarely, as Herakleitos + says, in the case of a single individual, or of some very few + men easily counted; secondly, those that are material and + corporeal and composite through change, such as are in harmony + with those who are still restrained by the body. + +129. (Herakleitos fittingly called religious rites) _cures_ (for the +soul). + +130. They purify themselves by defiling themselves with blood, as if one +who had stepped into the mud were to wash it off with mud. If any one +of men should observe him doing so, he would think he was insane. And +to these images they pray, just as if one were to converse with men’s +houses, for they know not what gods and heroes are. + +130a. If they are gods, why do ye lament them? And if ye lament them, no +longer consider them gods. + + The fragment in the critical notes reads: ‘To images of gods + they pray, to those who do not hear, as though they might hear; + to those who do not answer, as though they might not make + request.’ + +131. All things are full of souls and of divine spirits. + +132. He was wont to say that false opinion is a sacred disease, and that +vision is deceitful. + +133. Each one who has come to be esteemed without due grounds, ought to +hide his face. + +134. False opinion of progress is the stoppage of progress. + +135. Their education is a second sun to those that have been educated. + +136. As food is timely in famine, so opportune favour heals the need of +the soul. + +137. The same one was wont to say that the shortest way to glory was to +become good. + + 138. Timaios wrote thus: So Pythagoras does not appear to have + discovered the true art of words, nor yet the one accused by + Herakleitos, but Herakleitos himself is the one who is the + pretender. + + +PASSAGES IN PLATO AND ARISTOTLE REFERRING TO HERAKLEITOS. + +Plato, _Theaet._ 160 D. Homer, and Herakleitos, and the whole company +which say that all things are in motion and in a state of flux. Cf. 152 D +H. + +_Kratylos_, 401 D. According to Herakleitos all things are in motion and +nothing abides. Cf. 402 A, and frag. 41; also 412 D, 440 C. + +_Plato also alludes to fragments 32, 45, 98-99._ + +Aristotle: _Topica_ i. 11, 104 f 21. All things are in motion, according +to Herakleitos. + +_Top._ viii. 5; 155 f 30. Wherefore those that hold different opinions, +as that good and bad are the same thing, as Herakleitos says, do not +grant that the opposite cannot coexist with itself; not as though +they did not think this to be the case, but because as followers of +Herakleitos they are obliged to speak as they do. + +_Phys._ i. 2; 185 b 19. But still, if in the argument all things that +exist are one, as a cloak or a himation, it turns out that they are +stating the position of Herakleitos; for the same thing will apply to +good and bad, and to good and not-good, so that good and not-good, and +man and horse, will be the same; and they will not be arguing that all +things are one, but that they are nothing, and that the same thing +applies to such and to so much. + +_Phys._ iii. 5; 205 a 3. As Herakleitos says that all things sometime +become fire. + +_De coelo_ i. 10; 279 b 16. And others in their turn say that sometimes +combination is taking place, and at other times destruction, and that +this will always continue, as Empedokles of Agrigentum, and Herakleitos +of Ephesos. + +_De anima_ i. 2; 405 a 25. And Herakleitos also says that the first +principle is soul, as it were a fiery exhalation, of which all other +things consist; for it is the least corporeal and always in a state of +flux, and the moving is known by the moving; and he agreed with most +thinkers in holding that things are in motion. + +_De part anim._ i. 5; 645 a 17. And as Herakleitos is reported to have +said to strangers who wanted to meet him, who stopped when they entered +and saw him getting warm by an oven—for he bade them enter boldly, since, +said he, gods are here—so should one enter upon the investigation of +each of the animals without timidity, as there is in them all something +natural and beautiful. + +_Met._ i. 3; 984 a 7. Hippasos of Metapontum and Herakleitos of Ephesos +call fire the first cause. Cf. 996 a 9, 1001 a 15. + +_Met._ iii. 3; 1005 b 24. For it is impossible for any one to postulate +that the same thing is and is not, as some think Herakleitos says. + +_Met._ iii. 5; 1010 a 13. V. Frag. 41-42, _supra_. + +_Met._ iii. 7; 1012 a 24. For the word of Herakleitos, that all things +are and are not, seems to make all things true. + +_Met._ x. 5; 1062 a 32. For one might ask Herakleitos himself after this +manner and speedily compel him to agree that it is never possible for +opposite statements to be true about the same things. Cf. 1063 b 24. + +_Met._ xii. 4; 1078 b 12. For the doctrine of ideas is held by its +supporters because they are convinced by Herakleitos’s words in regard +to the truth, viz., that all things perceived by the senses are always +in a state of flux; so that if there is to be a science and a knowledge +of anything, it is necessary to assume the existence of other objects in +nature besides those that are perceived by sense, for there can be no +science of things in a state of flux. + +_Eth._ ii. 3; 1105 a 8. It is harder to fight against pleasure than +against anger, as Herakleitos says. + +_Eth._ vii. 3; 1146 b 30. For some believe their opinions no less +strongly than what they know by scientific procedure; and Herakleitos is +an example of this. + +_Eth._ viii. 2; 1155 b 4. And Herakleitos says that opposition unites, +and that the most beautiful harmony results from opposites, and that all +things come into being through strife. + +_Eth._ x. 5; 1176 a 6. As Herakleitos says, an ass would prefer refuse to +gold, for natural food is sweeter to asses than gold. + + Sext. Emp. _adv. Math._ vii. 129. According to Herakleitos we + become intelligent when we get this divine reason by breathing + it in, and in sleep we are forgetful, but on waking we gain our + senses again. For in sleep since the pores of the senses are + closed, the mind in us is separated from what is akin to it in + what surrounds us, and its connection through pores is only + preserved like a sort of root; and being cut off it loses its + former power of memory; but when we wake it peeps out through + the pores of sense as through little doors, and entering into + connection with what surrounds us it regains the power of + reason. + + +PASSAGES REFERRING TO HERAKLEITOS IN THE ‘DOXOGRAPHISTS.’ + +Ar. Did. _Epit._ 39, 2; _Dox._ 471. Zeno as well as Herakleitos says that +the soul is a perceptive exhalation. The latter desiring to make it clear +that souls always gain mental faculties by giving forth exhalations, +likened them to rivers; and these are his words: (Fr. 42) ‘Other and yet +other waters are flowing on upon those who step in the same rivers.’ + +Sim. in _Phys._ 6 r; _Dox._ 475. (Theophrastos says) Hippasos of +Metapontum and Herakleitos of Ephesos teach that the one is moved and +limited, but they make fire the first principle and derive all things +from fire by condensation and rarefaction, and again they resolve them +into fire since this one thing is the essential nature underlying their +appearance; for Herakleitos says that all things are transformations of +fire [πυρὸς ἀμοιβὴν], and he finds a certain order and definite time in +the changes of the universe according to a fated [εἱμαρμένην] necessity. + +Theoph. _de Sens._ 1; _Dox._ 499. The followers of Anaxagoras and +Herakleitos say that men perceive by the presence in themselves of the +opposite quality. + +Phil. _de Piet._ 14, 25; _Dox._ 548. (Chrysippos) in his third book says +that the universe is one of the beings endowed with sense, fellow-citizen +with men and gods, and that strife and Zeus are the same thing, as +Herakleitos says. + +Hipp. _Phil._ 44; _Dox._ 558. Herakleitos the Ephesian, a philosopher +of the physical school, was always lamenting, charging all men with +ignorance of the whole of life, but still he pitied the life of mortals. +For he would say that he himself knew all things, but that other men knew +nothing. His language agrees quite well with that of Empedokles when he +says that strife and love are the first principles of all things, and +that god is intelligent fire, and that all things enter into a common +motion and do not stand still. And as Empedokles said that the whole +region occupied by man is full of evils, and that the evils extend from +the region about the earth as far as the moon but do not go farther, +inasmuch as all the region beyond the moon is purer, so also it seemed to +Herakleitos. + +Epi. _adv. Haer._ iii. 20; _Dox._ 591. Herakleitos the Ephesian, son of +Blyson, said that fire is the source of all things, and that all things +are resolved into fire again. + +Galen, _His. Phil._ 62; _Dox._ 626. Herakleitos says that the sun is a +burning mass, kindled at its rising, and quenched at its setting. + +Herm. _I. G. P._ 13; _Dox._ 654. Perhaps I might yield to the arguments +of noble Demokritos and want to laugh with him, unless Herakleitos led me +to the opposite view as he said weeping: Fire is the first principle of +all things, and it is subject to rarefaction and condensation, the one +active, the other passive, the one synthetic, the other analytic. Enough +for me, for I am already steeped in such first principles. + +Aet. i. 3; _Dox._ 283. Herakleitos and Hippasos say that the first +principle of all things is fire; for they say that all things arise from +fire and they all end by becoming fire. As this is quenched all things +come into the order of the universe; for first the dense part of it +contracting into itself becomes earth, then the earth becoming relaxed by +fire is rendered water in its nature, then it is sublimated and becomes +air; and again the universe and all bodies are consumed by fire in the +conflagration. [Fire then is the first principle because all things arise +from this, and the final principle because all things are resolved into +this.] + +Aet. 1. 5; _Dox._ 292. Hippasos of Metapontum and Herakleitos the +Ephesian say that the all is one, ever moving and limited, and that fire +is its first principle. + +Aet. i. 7; _Dox._ 303. Herakleitos says that the periodic fire is +eternal, and that destined reason working through opposition is the +creator [δημιουργὸν] of things. + +Aet. i. 9; _Dox._ 307. H. et al. declare that matter is subject to +change, variation, and transformation, and that it flows the whole +through the whole. + +Aet. i. 13; _Dox._ 312. H. introduces certain very small and indivisible +particles (or H. seems to some to leave particles, instead of the unity). + +Aet. i. 23; _Dox._ 320. H. denies rest and fixed position to the whole; +for this is the attribute of dead bodies; but he assigns eternal motion +to what is eternal, perishable motion to what is perishable. + +Aet. i. 27; _Dox._ 322. H. says that all things happen according to fate +and that fate itself is necessity. Indeed he writes ‘For it is absolutely +destined.’ (Frag. 63.) + +Aet. i. 23; _Dox._ 323. H. declares that reason, pervading the essence of +the all, is the essence of fate. And it is itself ethereal matter, seed +of the generation of the all, and measure of the allotted period. + +Aet. ii. 1; _Dox._ 327, Herakleitos et al. The universe is one. 4; _Dox._ +331. The universe is generated not according to time, but according to +thought. 11; _Dox._ 340; H. et al. The heaven is of a fiery nature. 13; +_Dox._ 342. H. and Parmenides. The stars are compressed bits of fire. 17; +_Dox._ 346. H. and Parm. The stars are nurtured by an exhalation from +the earth. 20; _Dox._ 351. H. and Hekataios. The sun is an intelligent +burning mass rising out of the sea. (The same words are assigned to +Stoics, Plut. 2, 890 A; _Dox._ 349.) 21; _Dox._ 351. It is as great ‘as +the width of a human foot.’ 22; _Dox._ 352. It is bowl-shaped, rather +gibbous. 24; _Dox._ 354. An eclipse takes place by the turning of the +bowl-shaped body so that the concave side is upward, and the convex side +downward toward our vision. [25; _Dox._ 356. The earth is surrounded with +mist.] 27; _Dox._ 358. (The moon) is bowl-shaped.[31] 28; _Dox._ 359. Sun +and moon are subject to the same influences. For these heavenly bodies +being bowl-shaped, receive bright rays from the moist exhalation, and +give light in appearance [πρὸς τὴν φαντασίαν]; the sun more brightly, +for it moves in purer aether [ἀήρ], and the moon moves in thicker aether +and so it shines more dimly. 29; _Dox._ 359. Eclipses of the moon are +occasioned by the turning of the bowl-shaped body. 32; _Dox._ 364. The +great year consists of eighteen thousand sun-years. According to Diogenes +and Herakleitos the year consists of three hundred and sixty-five days. + +Aet. iii. 3; _Dox._ 369. Thunder is occasioned by a gathering of winds +and clouds, and the impact of gusts of wind on the clouds; and lightning +by a kindling of the exhalations; and fiery whirlwinds [πρηστῆρας] by a +burning and a quenching of the clouds. + +Aet. iv. 3; _Dox._ 338. Parmenides and Hippasos and Herakleitos call the +soul a fiery substance. 7; _Dox._ 392. H. says that souls set free from +the body go into the soul of the all, inasmuch as it is akin to them in +nature and essence. + +Aet. v. 23; _Dox._ 434. Herakleitos and the Stoics say that men come to +maturity at about fourteen years, with the beginning of sexual life; for +trees come to maturity when they begin to bear fruit.... And at about +the age of fourteen men gain understanding of good and evil, and of +instruction as to these matters. + + + + +V. + +_THE ELEATIC SCHOOL: XENOPHANES._ + + +Xenophanes of Kolophon, son of Dexias (Apollodoros says of Orthomenes), +was the founder of the Eleatic School. After a careful review of the +evidence, Zeller (_Vorsokr. Phil._ pp. 521-522) concludes that he was +born about 580 B.C.; it is agreed by all writers that he lived to a +great age. The stories of his travels and adventures are very numerous. +He speaks of the war between the Ionic colonies and the Persians as +beginning in his youth. According to Diogenes he sang the founding of +Elea in 2,000 hexameter verses. The reference to him by Herakleitos +(Fr. 16) indicates the general respect for his philosophy. He composed +poetry of all varieties, and is said to have recited his own poems. His +philosophic views were embodied in a poem which was early lost, and to +which later ages gave the name ‘περὶ φύσεως.’ + + Literature: Brandis, _Comm. Eleat._ 1813; Cousin, _Nouv. frag. + phil._ 1828, pp. 9-45;. Karsten, _Phil. Graec. vet. reliq._ i. + 1, 1830; Bergk, _Poet. Lyr. Graec._ ii.; F. Kern, _Quaestionum + Xenophanearum cap. duo_, Naumb. 1864; _Beiträge_, Danzig 1871; + _Ueber Xenophanes_, Stettin 1874; Freudenthal, _Die Theologie + des Xenophanes_, 1886; and _Archiv f. d. Gesch. d. Phil._ i. + 1888, p. 322 sqq.; Thill, _Xénophane de Colophon_, Luxemb. 1890. + + On the book _De Xen. Zen. Gorg. Aristotelis_, v. Fülleborn, + Halle 1789; Bergk, 1843; Mullach, 1845; Ueberweg, _Philol._ + viii. 1853, p. 104 sqq.; xxvi. 1868, p. 709 sqq.; Vermehren, + 1861; F. Kern, _Symbola crit. ad libellum_ π. Ξενοφ. etc. + Oldenb. 1867; Diels’ _Doxogr._ pp. 109-113; Zeller, _Geschichte + d. Phil. d. Griechen_, i. 499-521. + + +(_a_) FRAGMENTS OF XENOPHANES.[32] + + 1 εἷς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, + οὔτε δέμας θνητοῖσιν ὁμοίιος οὔτε νόημα. + + 2 οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ’ ἀκούει. + + 3 ἀλλ’ ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει. + + 4 αἰεὶ δ’ ἐν ταὐτῷ μίμνει κινούμενον οὐδέν, + οὐδὲ μετέρχεσθαί μιν ἐπιπρέπει ἄλλοτε ἄλλῃ. + + 5 ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς, + τὴν σφετέραν δ’ ἐσθῆτά τ’ ἔχειν φωνήν τε δέμας τε. + + 6 ... ἀλλ’ εἰ χεῖρας ἔχον βόες ἤε λέοντες, + <ὡς> γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες, + καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ’ ἐποίουν + τοιαῦθ’, οἷόν περ καὶ αὐτοὶ δέμας εἶχον <ἕκαστοι> + ἵπποι μέν θ’ ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα. + + 7 πάντα θεοῖς ἀνέθηκαν Ὅμηρός θ’ Ἡσίοδός τε + ὅσσα παρ’ ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστί, + καὶ πλεῖστ’ ἐφθέγξαντο· θεῶν ἀθεμίστια ἔργα, + κλέπτειν, μοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν. + + 8 ἐκ γαίης γὰρ πάντα, καὶ εἰς γῆν πάντα τελευτᾷ. + + 9 πάντες γὰρ γαίης τε καὶ ὕδατος ἐκγενόμεσθα. + + 10 γῆ καὶ ὕδωρ πάντ’ ἐσθ’ ὅσα γίνοντ’ ἠδὲ φύονται. + + 11 πηγή δ’ ἐστι θάλασσ’ ὕδατος, πηγὴ δ’ ἀνέμοιο· + οὔτε γὰρ ἐν νέφεσιν <πνοιαί κ’ ἀνέμοιο φύοιντο + ἐκπνείοντος> ἔσωθεν ἄνευ πόντου μεγάλοιο + οὔτε ῥοαὶ ποταμῶν οὔτ’ αἰθέρος ὄμβριον ὕδωρ + ἀλλὰ μέγας πόντος γενέτωρ νεφέων ἀνέμων τε + καὶ ποταμῶν. + + 12 γαίης μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται + αἰθέρι προσπλάζον, τὰ κάτω δ’ ἐς ἄπειρον ἱκάνει. + + 13 ἣν τ’ Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε + πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι. + + 14 καὶ τὸ μὲν οὖν σαφὲς οὔτις ἀνὴρ γένετ’ οὔδε τις ἔσται + εἰδὼς ἀμφὶ θεῶν τε καὶ ἅσσα λέγω περὶ πάντων· + εἰ γὰρ καὶ τὰ μάλιστα τύχοι τετελεσμένον εἰπών, + αὐτὸς ὅμως οὐκ οἶδε· δοκὸς δ’ ἐπὶ πᾶσι τέτυκται. + + 15 ταῦτα δεδόξασθαι μὲν ἐοικότα τοῖς ἐτύμοισι. + + 16 οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν, + ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον. + + 17 πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν ὥρῃ + ἐν κλίνῃ μαλακῇ κατακείμενον, ἔμπλεον ὄντα, + πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ’ ἐρεβίνθους· + τίς πόθεν εἶς ἀνδρῶν; πόσα τοι ἔτε’ ἐστί, φέριστε; + πηλίκος ἦσθ’ ὅθ’ ὁ Μῆδος ἀφίκετο; + + 18 νῦν αὖτ’ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον. + ... + καί ποτέ μιν στυφελιζομένου σκύλακος παριόντα + φασὶν ἐποικτῖραι καὶ τόδε φάσθαι ἔπος· + παῦσαι μηδὲ ῥάπιζ’, ἐπεὶ ἦ φίλου ἀνέρος ἐστίν 5 + ψυχή, τὴν ἔγνων φθεγξαμένης ἀίων. + + 19 ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο + ἢ πενταθλεύων, ἔνθα Διὸς τέμενος + πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων, + ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων, + εἴτε τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν, 5 + ἀστοῖσίν κ’ εἴη κυδρότερος προσορᾶν, + καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο, + καί κεν σῖτ’ εἴη δημοσίων κτεάνων + ἐκ πόλεως καὶ δῶρον, ὅ οἱ κειμήλιον εἴη· + εἴτε καὶ ἵπποισιν, ταῦτά χ’ ἅπαντα λάχοι, 10 + οὐκ ἐὼν ἄξιος, ὥσπερ ἐγὼ· ῥώμης γὰρ ἀμείνων + ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη. + ἀλλ’ εἰκῆ μάλα τοῦτο νομίζεται· οὐδὲ δίκαιον + προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης. + οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι μετείη, 15 + οὔτ’ εἰ πενταθλεῖν, οὔτε παλαισμοσύνην, + οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον + ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει, + τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη· + σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ, 20 + εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας· + οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως. + + 20 ἁβροσύνας δὲ μαθόντες ἀνωφελέας παρὰ Λυδῶν, + ὄφρα τυρρανίης ἦσαν ἄνευ στυγερῆς, + ᾔεσαν εἰς ἀγορὴν παναλουργέα φάρε’ ἔχοντες, + οὐ μείους ὥσπερ χίλιοι εἰς ἐπίπαν, + αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, 5 + ἀσκητοῖς ὀδμὴν χρίμασι δευόμενοι. + + 21 νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων + καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους, + ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει· + κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης· + ἄλλος δ’ οἶνος ἑτοῖμος, ὃς οὔποτέ φησι προδώσειν, 5 + μείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος· + ἐν δὲ μέσοισ’ ἁγνὴν ὀδμὴν λιβανωτὸς ἵησιν, + ψυχρὸν δ’ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν· + πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα + τυροῦ καὶ μέλιτος πίονος ἀχθομένη· 10 + βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται, + μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη. + χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας + εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις. + σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι 15 + πρήσσειν· (ταῦτα γὰρ ὦν ἐστι προχειρότερον·) + οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο + οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος· + ἀνδρῶν δ’ αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει, + ὥς οἱ μνημοσύνη καὶ <πόνος> ἀμφ’ ἀρετῆς. 20 + οὔτι μάχας διέπειν Τιτάνων οὐδὲ Γιγάντων, + οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων, + ἢ στασίας σφεδανάς· τοῖσ’ οὐδὲν χρηστὸν ἔνεστιν· + θεῶν <δὲ> προμηθείην αἰὲν ἔχειν ἀγαθόν. + + 22 πέμψας γὰρ κωλῆν ἐρίφου σκέλος ἤραο πῖον + ταύρου λαρινοῦ, τίμιον ἀνδρὶ λαχεῖν, + τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ’ ἀπολήξει + ἔστ’ ἂν ἀοιδάων ᾖ γένος Ἑλλαδικόν. + + 23 οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον + ἐγχέας, ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ. + + 24 ἤδη δ’ ἑπτά τ’ ἔασι καὶ ἑξήκοντ’ ἐνιαυτοί + βληστρίζοντες ἐμὴν φροντίδ’ ἀν’ Ἑλλάδα γῆν· + ἐκ γενετῆς δὲ τότ’ ἦσαν ἐείκοσι πέντε τε πρὸς τοῖς, + εἴπερ ἐγὼ περὶ τῶνδ’ οἶδα λέγειν ἐτύμως. + + 25 οὐκ ἴση πρόκλησις αὕτη, ἀσεβεῖ πρὸς εὐσεβῆ. + + 26 ἀνδρὸς γηρέντος πολλὸν ἀφαυρότερος. + + 27 ἑστᾶσιν δ’ ἐλάτης <βάκχοι> πυκινὸν περὶ δῶμα. + + 28 ἐξ ἀρχῆς καθ’ Ὅμηρον ἐπεὶ μεμαθήκασι πάντες. + + 29 εἰ μὴ χλωρὸν ἔφυσε θεὸς μέλι, πολλὸν ἔφασκον + γλύσσονα σῦκα πέλεσθαι. + + 30 <ἁγνὸν> ἐνὶ σπεάτεσσι τεοῖς καταλείβεται ὕδωρ. + + 31 ὁππόσα δὴ θνητοῖσι πεφήνασιν εἰσοράασθαι. + + +_Sources and Critical Notes._ + +1. Clem. Alex. _Strom._ v. p. 714. Euseb. _Praep. Ev._ xiii. 13, p. 678 +D. MS. οὐδε δ’, ... οὔτε, corr. Potter. + +2. Sext. Emp. _Math._ ix. 144. + +3. Simplic. _Phys._ 6 r 23, 20; _Dox._ 481. + +4. Simplic. _Phys._ 6 r 23, 11; _Dox._ 481. + +5. Clem. Al. _Strom._ v. p. 714; Euseb. _Praep. Ev._ xiii. 13, p. 678 D, +following Fr. 1. Theodoret, _Gr. Aff. Curat._ iii. 72, p. 49. + + V. 1: Theod., Clem. cd. Par. and Ed. Floren., Euseb. _CFGI_ + read ἀλλ’ οἱ βροτοί. Text follows remaining MSS. of Clem. and + Euseb. V. 2: Theod. καὶ ἴσην, Clem. and Euseb. τὴν σφετέραν; + Theod. τ’ αἴσθησιν, Clem. and Euseb. δ’ ἐσθῆτα. + +6. Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third +in MSS. and earlier texts; Karsten places it fifth. + + V. 1: Clem. and Theod. ἀλλ’ εἴ τοι χεῖρας εἶχον: Clem. Euseb. + λέοντες, Theod. ἐλεφάντες. V. 2: Euseb. _FG_ καὶ, other MSS. + ἢ, corr. Hiller. V. 3: Euseb. and Theod. καί κε: Eus. _DEFG_ + δώματ’. V. 4: MSS. ἔσχον, corr. Karst.: MSS. ὁμοῖον, Meineke + ἕκαστοι. V. 5: Clem. Theod. ὁμοῖοι, Eus. ὅμοιοι, Karst. ὁμοῖα. + +7. Sext. Emp. _Math._ ix. 193 and i. 289 combined. + + V. 3: MSS. ὅς, Karst. καὶ. + +8. Sext. Emp. _Math._ x. 313; Stob. _Ecl. Phys._ i. p. 294, _Dox._ 284; +Schol. Vill. and Schol. Min. to Homer, _Il._ Η 99. + +9. Sext. Emp. _Math._ ix. 361 and x. 313; Eustath. _Il._ Η 99, p. 668, 60. + +10. Simplic. _Phys._ 41 r 189, 1, attributes this verse to Anaximenes +on the authority of Porphyry. Joh. Philoponus (_Phys._ i. 188 b 30) +attributes it to Xenophanes on the same authority. + + MS. γίνονται, corr. Diels. + +11. Schol. Genev. to Homer, _Il._ Ι 199, 2. V. _Sitz. d. berl. Akad._ +June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The +first line also occurs in Stob. _Flor._ ed. Gais. iv. App. p. 6. + +12. Achill. Tat. in _Isagoge ad Aratum_ (_Petavii Doctr. Tempor._ iii. p. +76). Cf. Aristotle, _de Xenophane_, &c., 2; 976 a 32. + + V. 2: καὶ ῥεῖ προσπλάζον, τὰ κάτω δ’ εἰς, Karst. αἰθέρι. + +13. Eustath. _Il._ Λ 24, p. 827, 59; Schol. Vill. ad _Il._ Λ 27 and +Schol. Leyd. in Valckenaer, _Diatr. Eurip._ p. 195. + +14. Sext. Emp. _Math._ vii. 49 and 110, and viii. 326. Vv. 1-2: Plut. +_aud. poet._ 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. _Phil._ 14, _Dox._ +565; Origen, _Philos._ xiv. vol. i. p. 892; Galen, _de diff. puls._ iii. +1, viii. p. 62. Last half line: Sext. Emp. _Pyrrh._ ii. 18; Proklos in +_Tim._ p. 78, &c. + + V. 1: Sext. Diog. ἴδεν. V. 3: Galen ἢν γὰρ καὶ τὰ μέγιστα τύχῃ + τετελεσμένα, Hipp. τύχῃ. + +15. Plut. _Symp._ ix. 746 B. Karst. reads δεδόξασται. + +16. Stob. _Flor._ xxix. 41 G, _Ecl. Phys._, I. 224. + + V. 1: _Flor._ ἐπέδειξαν, Ecl. παρέδοξαν. V. 2: _Ecl._ MS. Flor. + ἐφευρίσκουσιν, other MSS. ἐφεύρισκον. + +17. Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40. + +18. Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. _Anthol. Graec._ i. +86, p. 345, ed. Bosch. prefixes two verses which Karsten assigns to +Apollodoros on the evidence of Athen. 418 E. + + V. 1: MSS. νῦν οὖν τ’, corr. Steph. V. 3: Suidas φησί γ’. V. 5: + Karst. τῆς. Suidas BE φθεγξαμένην. + +19. Athen. x. 413 F. + + V. 3: Schneidewin ῥοὰς, cf. v. 21. V. 5: MSS. τί, Wakef. τὸ. + V. 6: Vulg. πρὸς ἄκρα, Jacobs προσορᾶν from MS. _A_ προσέραν. + V. 8: MSS. σιτείη, corr. Turnebus. V. 10: Dindorf connects + with the preceding line and reads οὔ κ’ ἔοι ἄξιος. V. 15: _A_ + λαοῖσιν ἔτ’ εἴη, corr. Steph. + +20. Athen. xii. p. 526. + + V. 1: MSS. ἁφροσύνας, corr. Schneider V. 2: Vulg. ἐπὶ στυγερῆς, + corr. Dindorf. V. 4: _AB_ ὥσπερ, _PVL_ ἤπερ. V. 5: Last word: + Schneidewin ταναῇσιν, Bergk⁴ prefers ἀγάλμασί τ’. + +21. Athen. xi. p. 462. + + Vv. 4-8: Eustath. _Od._ ι 359, p. 1633, 53. V. 2: MSS. + ἀμφιτιθεὶς, corr. Dindorf. V. 13: Bergk⁴ reads πορσύνει. V. 4: + Eust. omits δὲ and reads ἐμφροσύνης. V. 5: _AE_ οἶνος ἐστὶν + ἕτοιμος, Karst. ἄλλῳ δ’ οἶνος ἕτοιμος. Text follows Meineke + and Bergk. V. 11: Vulg. αὐτὸ μέσον, corr. Karst. V. 14: MSS. + λόγοις, Eichstädt νόοις, Schneid. νόμοις. V. 16: Vulg. puts + colon after πρήσσειν and period at end of line. Meineke puts + comma at end of line, and colon after ὕβρις. Bergk reads ταῦτα + γὰρ ὧν ... ὕβρις as parenthetical. Schneid. προαιρέτεον. V. 19: + Hermann ἀναφαίῃ. V. 20: Vulg. ἡ μνημοσύνη, καὶ τὸν ὃς, Schneid. + οἱ μνημοσύνη καὶ πόνος, Bergk οἱ μνημοσύν’ ᾖ, καὶ τὸν, ὃς. + V. 21: Bergk διέπει. V. 22: Hermann οὐδέ τι, Bergk οὐδ’ αὖ: + MSS. πλασμάτων, corr. Hermann. V. 23: MSS. φενδόνας, Scalig. + φλεδόνας, Osann. σφεδανάς. V. 24: Scalig. adds δὲ: MSS. ἀγαθήν, + corr. Franke et al. + +22. Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke +κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν. + +23. Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub. + +24. Diog. Laer. ix. 19. + +25. Arist. _Rhet._ i. 15; p. 377 a 20. + +26. _Etym. Magn._ s.v. Γηράς; attributed to Xenophon. + +27. Schol. ad Aristoph. _Equit._ v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, V +ἐλάτη. Lobeck, _Aglaoph._ p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ +περὶ δώματα βάκχοι, and compares Eurip. _Bacch._ 110. + +(28). Draco Straton. p. 33, ed. Herm.; Cram. _An. Oxon._ iii. p. 296 +(Herod. περὶ διχρόν. p. 367 Lehrs); Cram. _An. Oxon._ iv. p. 415 +(_Choerob. dict._ p. 566 Gais.). + +(29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. _Etym. +Magn._ 235, 4. _Etym. Gud._ 301, 15. + +(30). Herod. _Ibid._ 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. +ὄνομ. 772, 33. + +(31). Herod. περὶ διχρόν. 296, 5. + + +TRANSLATION. + +1. God is one, supreme among gods and men, and not like mortals in body +or in mind.[33] + +2. The whole [of god] sees, the whole perceives, the whole hears.[34] + +3. But without effort he sets in motion all things by mind and thought. + +4. It [_i.e._ being] always abides in the same place, not moved at all, +nor is it fitting that it should move from one place to another. + +5. But mortals suppose that the gods are born (as they themselves are), +and that they wear man’s clothing and have human voice and body.[35] + +6. But if cattle or lions had hands, so as to paint with their hands and +produce works of art as men do, they would paint their gods and give them +bodies in form like their own—horses like horses, cattle like cattle.[36] + +7. Homer and Hesiod attributed to the gods all things which are +disreputable and worthy of blame when done by men; and they told of them +many lawless deeds, stealing, adultery, and deception of each other.[37] + +8. For all things come from earth, and all things end by becoming +earth.[38] + +9. For we are all sprung from earth and water.[39] + +10. All things that come into being and grow are earth and water. + +11. The sea is the source of water and the source of wind; for neither +would blasts of wind arise in the clouds and blow out from within them, +except for the great sea, nor would the streams of rivers nor the +rain-water in the sky exist but for the sea; but the great sea is the +begetter of clouds and winds and rivers. + +12. This upper limit of earth at our feet is visible and †touches the +air,† but below it reaches to infinity.[40] + +13. She whom men call Iris (rainbow), this also is by nature cloud, +violet and red and pale green to behold. + +14. Accordingly there has not been a man, nor will there be, who knows +distinctly what I say about the gods or in regard to all things, for even +if one chances for the most part to say what is true, still he would not +know; but every one thinks he knows.[41] + +15. These things have seemed to me to resemble the truth. + +16. In the beginning the gods did not at all reveal all things clearly to +mortals, but by searching men in the course of time find them out better. + +17. The following are fit topics for conversation for men reclining on a +soft couch by the fire in the winter season, when after a meal they are +drinking sweet wine and eating a little pulse: Who are you, and what is +your family? What is your age, my friend? How old were you when the Medes +invaded this land? + +18. Now, however, I come to another topic, and I will show the way.... +They say that once on a time when a hound was badly treated a passer-by +pitied him and said, ‘Stop beating him, for it is the soul of a dear +friend; I recognised him on hearing his voice.’ + +19. But if one wins a victory by swiftness of foot, or in the pentathlon, +where the grove of Zeus lies by Pisas’ stream at Olympia, or as a +wrestler, or in painful boxing, or in that severe contest called the +pancration, he would {5} be more glorious in the eyes of the citizens, +he would win a front seat at assemblies, and would be entertained by the +city at the public table, and he would receive a gift which would be a +keepsake for him. If he won by means of horses he would get all these +things {10} although he did not deserve them, as I deserve them, for our +wisdom is better than the strength of men or of horses. This is indeed +a very wrong custom, nor is it right to prefer strength to excellent +wisdom. For if there should be in the city a man good at boxing, or in +the {15} pentathlon, or in wrestling, or in swiftness of foot, which is +honoured more than strength (among the contests men enter into at the +games), the city would not on that account be any better governed. Small +joy would it be to any city in this case if a citizen conquers at the +games {20} on the banks of the Pisas, for this does not fill with wealth +its secret chambers. + +20. Having learned profitless luxuries from the Lydians, while as yet +they had no experience of hateful tyranny, they proceeded into the +market-place, no less than a thousand in number all told, with purple +garments completely covering them, boastful, proud of their comely locks, +anointed with unguents of rich perfume. + +21. For now the floor is clean, the hands of all and the cups are clean; +one puts on the woven garlands, another passes around the fragrant +ointment in a vase; the mixing bowl stands full of good cheer, and more +wine, mild and of delicate bouquet, is at hand in jars, which {5} says +it will never fail. In the midst frankincense sends forth its sacred +fragrance, and there is water, cold, and sweet, and pure; the yellow +loaves are near at hand, and the table of honour is loaded with cheese +and rich honey. The altar in the midst is thickly covered with {10} +flowers on every side; singing and mirth fill the house. Men making merry +should first hymn the god with propitious stanzas and pure words; and +when they have poured out libations and prayed for power to do the right +(since this lies nearest at hand), then it is no unfitting {15} thing +to drink as much as will not prevent your walking home without a slave, +if you are not very old. And one ought to praise that man who, when he +has drunk, unfolds noble things as his memory and his toil for virtue +suggest; but there is nothing praiseworthy in {20} discussing battles of +Titans or of Giants or Centaurs, fictions of former ages, nor in plotting +violent revolutions. But it is good always to pay careful respect to the +gods. + +22. For sending the thigh-bone of a goat, thou didst receive the rich leg +of a fatted bull, an honourable present to a man, the fame whereof shall +come to all Greece, and shall not cease so long as there is a race of +Greek bards. + +23. Nor would any one first pour the wine into the cup to mix it, but +water first and the wine above it. + +24. Already now sixty-seven years my thoughts have been tossed restlessly +up and down Greece, but then it was twenty and five years from my birth, +if I know how to speak the truth about these things.[42] + +25. Nor is this (an oath) an equal demand to make of an impious man as +compared with a pious man. + +26. Much more feeble than an aged man. + +27. Bacchic wands of fir stand about the firmly built house. + +28. From the beginning, according to Homer, since all have learned +them.[43] + +29. If the god had not made light-coloured honey, I should have said that +a fig was far sweeter. + +30. Holy water trickles down in thy grottoes. + +31. As many things as they have made plain for mortals to see! + + +SAYINGS OF XENOPHANES. + +Arist. _Rhet._ ii. 23; 1399 b 6 (Karsten, _Fr._ 34). Xenophanes asserts +that those who say the gods are born are as impious as those who say that +they die; for in both cases it amounts to this, that the gods do not +exist at all. + +_Ibid._ 1400 b 5 (K. 35). When the inhabitants of Elea asked Xenophanes +whether they should sacrifice to Leukothea and sing a dirge or not, he +advised them not to sing a dirge if they thought her divine, and if they +thought her human not to sacrifice to her.[44] + +Plutarch, _de vit. pud._ p. 530 F (K. 36). When Lasos, son of Hermiones, +called that man a coward who was unwilling to play at dice with him, +Xenophanes answered that he was very cowardly and without daring in +regard to dishonourable things. + +Diog. Laer. ix. 20 (K. 37). When Empedokles said to him (Xenophanes) that +the wise man was not to be found, he answered: Naturally, for it would +take a wise man to recognise a wise man. + +Plut. _de comm. not._ p. 1084 E (K. 38). Xenophanes, when some one told +him that he had seen eels living in hot water, said: Then we will boil +them in cold water. + +Diog. Laer. ix. 19 (K. 39). ‘Have intercourse with tyrants either as +little as possible, or as agreeably as possible.’ + +Clem. Al. _Strom._ vii. p. 841. And Greeks suppose the gods to be like +men in their passions as well as in their forms; and accordingly they +represent them, each race in forms like their own, in the words of +Xenophanes: Ethiopians make their gods black and snub-nosed, Thracians +red-haired and with blue eyes; so also they conceive the spirits of the +gods to be like themselves.[45] + +A. Gellius, _Noct. Att._ iii. 11 (K. 31). Some writers have stated that +Homer antedated Hesiod, and among these were Philochoros and Xenophanes +of Kolophon; others assert that he was later than Hesiod. + + +(_b_) PASSAGES RELATING TO XENOPHANES IN PLATO AND ARISTOTLE. + +Plato, _Soph._ 242 D. And the Eleatic group of thinkers among us, +beginning with Xenophanes and even earlier, set forth in tales how what +men call all things is really one. + +_De Coelo_, ii. 13; 294 a 21. On this account some assert that there +is no limit to the earth underneath us, saying that it is rooted in +infinity, as, for instance, Xenophanes of Kolophon; in order that they +may not have the trouble of seeking the cause.[46] + +_De mirac. oscult._ 38; 833 a 16. The fire at Lipara, Xenophanes says, +ceased once for sixteen years, and came back in the seventeenth. And he +says that the lava-stream from Aetna is neither of the nature of fire, +nor is it continuous, but it appears at intervals of many years. + +_Metaph._ i. 5; 986 b 10. There are some who have expressed the opinion +about the All that it is one in its essential nature, but they have +not expressed this opinion after the same manner nor in an orderly or +natural way. 986 b 23. Xenophanes first taught the unity of these things +(Parmenides is said to have been his pupil), but he did not make anything +clear, nor did he seem to get at the nature of either of these things, +but looking up into the broad heavens he said: The unity is god. These, +as we have said, are to be dismissed from the present investigation, two +of them entirely as being rather more crude, Xenophanes and Melissos; but +Parmenides seems to speak in some places with greater care.[47] + + +(_c_) PASSAGES RELATING TO XENOPHANES IN THE ‘DOXOGRAPHISTS.’ + +Theophrastos, Fr. 5; Simpl. _Phys._ 5 v: 22, 36; _Dox._ 480. Theophrastos +says that Xenophanes of Kolophon, teacher of Parmenides, asserted that +the first principle is one, and that being is one and all-embracing, and +is neither limited nor infinite, neither moving nor at rest. Theophrastos +admits, however, that the record of his opinion is derived from some +other source than the investigation of nature. This all-embracing unity +Xenophanes called god; he shows that god is one because god is the most +powerful of all things; for, he says, if there be a multiplicity of +things, it is necessary that power should exist in them all alike; but +the most powerful and most excellent of all things is god.[48] And he +shows that god must have been without beginning, since whatever comes +into being must come either from what is like it or from what is unlike +it; but, he says, it is no more natural that like should give birth to +like, than that like should be born from like; but if it had sprung from +what is unlike it, then being would have sprung from not-being.[49] So +he showed that god is without beginning and eternal. Nor is it either +infinite or subject to limits; for not-being is infinite, as having +neither beginning nor middle nor end; moreover limits arise through the +relation of a multiplicity of things to each other.[50] Similarly he +denies to it both motion and rest; for not-being is immovable, since +neither could anything else come into it nor could it itself come +into anything else; motion, on the one hand, arises among the several +parts of the one, for one thing changes its position with reference +to another, so that when he says that it abides in the same state and +is not moved (Frag. 4.), ‘And it always abides in the same place, not +moved at all, nor is it fitting that it should move from one place +to another,’ he does not mean that it abides in a rest that is the +antithesis of motion, but rather in a stillness that is out of the sphere +of both motion and rest. Nikolaos of Damascus in his book _On the Gods_ +mentions him as saying that the first principle of things is infinite +and immovable.[51] According to Alexander he regards this principle +as limited and spherical. But that Xenophanes shows it to be neither +limited nor infinite is clear from the very words quoted,—Alexander says +that he regarded it as limited and spherical because it is homogeneous +throughout; and he holds that it perceives all things, saying (Frag. 3) +‘But without effort he sets in motion all things by mind and thought.’[52] + +Theophrast. Fr. 5 a; Galen, in Hipp. _d. n. h._ xv. 35 K.; _Dox._ 481. +Several of the commentators have made false statements about Xenophanes, +as for instance Sabinos, who uses almost these very words: ‘I say that +man is not air, as Anaximenes taught, nor water, as Thales taught, nor +earth, as Xenophanes says in some book;’ but no such opinion is found +to be expressed by Xenophanes anywhere. And it is clear from Sabinos’s +own words that he made a false statement intentionally and did not fall +into error through ignorance. Else he would certainly have mentioned by +name the book in which Xenophanes expressed this opinion. On the contrary +he wrote ‘as Xenophanes says in some book.’ Theophrastos would have +recorded this opinion of Xenophanes in his abridgment of the opinions of +the physicists, if it were really true. And if you are interested in the +investigation of these things, you can read the books of Theophrastos in +which he made this abridgment of the opinions of the physicists. + +Hipp. _Philos._ i. 14; _Dox._ 565. Xenophanes of Kolophon, son of +Orthomenes, lived to the time of Cyrus. He was the first to say that all +things are incomprehensible, in the following verses: (Frag. 14) ‘For +even if one chances for the most part to say what is true, still he would +not know; but every one thinks he knows.’[53] And he says that nothing +comes into being, nor is anything destroyed, nor moved; and that the +universe is one and is not subject to change. And he says that god is +eternal and one, homogeneous throughout, limited, spherical, with power +of sense-perception in all parts. The sun is formed each day from small +fiery particles which are gathered together; the earth is infinite, and +is not surrounded by air or by sky; an infinite number of suns and moons +exist, and all things come from earth. The sea, he said, is salt because +so many things flow together and become mixed in it; but Metrodoros +assigns as the reason for its saltness that it has filtered through the +earth.[54] And Xenophanes believes that once the earth was mingled with +the sea, but in the course of time it became freed from moisture; and his +proofs are such as these: that shells are found in the midst of the land +and among the mountains, that in the quarries of Syracuse the imprints +of a fish and of seals had been found, and in Paros the imprint of an +anchovy at some depth in the stone, and in Melite shallow impressions of +all sorts of sea products. He says that these imprints were made when +everything long ago was covered with mud, and then the imprint dried in +the mud. Farther he says that all men will be destroyed when the earth +sinks into the sea and becomes mud, and that the race will begin anew +from the beginning; and this transformation takes place for all worlds. + +Plut. _Strom._ 4; _Dox._ 580. Xenophanes of Kolophon, going his own way +and differing from all those that had gone before, did not admit either +genesis or destruction, but says that the all is always the same. For if +it came into being, it could not have existed before this; and not-being +could not come into existence nor could it accomplish anything, nor +could anything come from not-being. And he declares that sensations +are deceptive, and together with them he does away with the authority +of reason itself. And he declares that the earth is constantly sinking +little by little into the sea. He says that the sun is composed of +numerous fiery particles massed together. And with regard to the gods he +declares that there is no rule of one god over another, for it is impious +that any of the gods should be ruled; and none of the gods have need of +anything at all, for a god hears and sees in all his parts and not in +some particular organs.[55] He declares that the earth is infinite and is +not surrounded on every side by air; and all things arise from earth; and +he says that the sun and the stars arise from clouds. + +Galen, _Hist. Phil._ 3; _Dox._ 601. Xenophanes of Kolophon is said to +be the chief of this school, which is ordinarily considered aporetic +(skeptical) rather than dogmatic. 7; _Dox._ 604. To the class holding +eclectic views belongs Xenophanes, who has his doubts as to all things, +except that he holds this one dogma: that all things are one, and that +this is god, who is limited, endowed with reason, and immovable. + +Aet. _Plac._ i. 3; _Dox._ 284. Xenophanes held that the first principle +of all things is earth, for he wrote in his book on nature: ‘All things +come from earth, and all things end by becoming earth.’[56] + +Aet. ii. 4; _Dox._ 332. Xenophanes et al.: The world is without +beginning, eternal, imperishable. 13; 343. The stars are formed of +burning cloud; these are extinguished each day, but they are kindled +again at night, like coals; for their risings and settings are really +kindlings and extinguishings. 18; 347. The objects which appear to those +on vessels like stars, and which some call Dioscuri, are little clouds +which have become luminous by a certain kind of motion. 20; 348. The +sun is composed of fiery particles collected from the moist exhalation +and massed together, or of burning clouds. 24; 354. Eclipses occur +by extinction of the sun; and the sun is born anew at its risings. +Xenophanes recorded an eclipse of the sun for a whole month, and another +eclipse so complete that the day seemed as night. 24; 355. Xenophanes +held that there are many suns and moons according to the different +regions and sections and zones of the earth; and that at some fitting +time the disk of the sun comes into a region of the earth not inhabited +by us, and so it suffers eclipse as though it had gone into a hole; he +adds that the sun goes on for an infinite distance, but it seems to turn +around by reason of the great distance. 25; 356. The moon is a compressed +cloud. 28; 358. It shines by its own light. 29; 360. The moon disappears +each month because it is extinguished. 30; 362. The sun serves a purpose +in the generation of the world and of the animals on it, as well as in +sustaining them, and it drags the moon after it. + +Aet. iii. 2; 367. Comets are groups or motions of burning clouds. 3; 368. +Lightnings take place when clouds shine in motion. 4; 371. The phenomena +of the heavens come from the warmth of the sun as the principal cause. +For when the moisture is drawn up from the sea, the sweet water separated +by reason of its lightness becomes mist and passes into clouds, and +falls as rain when compressed, and the winds scatter it; for he writes +expressly (Frag. 11): ‘The sea is the source of water.’ + +Aet. iv. 9; 396. Sensations are deceptive. + +Aet. v. 1; 415. Xenophanes and Epikouros abolished the prophetic art. + + + + +VI. + +_THE ELEATIC SCHOOL: PARMENIDES._ + + +Parmenides, the son of Pyres (or Pyrrhes), of Elea, was born about 515 +B.C.; his family was of noble rank and rich, but Parmenides devoted +himself to philosophy. He was associated with members of the Pythagorean +society, and is himself called a Pythagorean by later writers. In the +formation of his philosophic system however he was most influenced by +his aged fellow-townsman, Xenophanes; the doctrines of Xenophanes he +developed into a system which was embodied in a poetic work ‘On Nature.’ +The statement that he made laws for the citizens may have reference to +some connection with the Pythagorean society. + + Literature: The fragments of Parmenides have been collected by + Peyron, Leipzig 1810; Karsten, Amsterdam 1830; Brandis, _Comm. + Eleat._ Altona 1813; Vatke, Berlin 1864; Stein, _Symb. philol. + Bonn._ Leipzig 1867; V. _Revue Phil._ 1883, 5: 1884, 9. Berger, + _Die Zonenlehre d. Parm._ München, 1895. + + +(_a_) FRAGMENTS OF PARMENIDES. + + Ἵπποι ταί με φέρουσιν, ὅσον τ’ ἐπὶ θυμὸς ἱκάνοι, + πέμπον, ἐπεί μ’ ἐς ὁδὸν βῆσαν πολύφημον ἄγουσαι + δαίμονος ἣ κατὰ πάντ’ αὐτὴ φέρει εἰδότα φῶτα. + τῇ φερόμην· τῇ γάρ με πολύφραστοι φέρον ἵπποι + ἅρμα τιταίνουσαι· κοῦραι δ’ ὁδὸν ἡγεμόνευον. 5 + ἄξων δ’ ἐν χνοιῇσιν <ἵει> σύριγγος ἀυτὴν + αἰθόμενος (δοιοῖς γὰρ ἐπείγετο δινωτοῖσιν + κύκλοις ἀμφοτέρωθεν), ὅτε σπερχοίατο πέμπειν + Ἡλιάδες κοῦραι, προλιποῦσαι δώματα νυκτός, + εἰς φάος, ὠσάμεναι κρατῶν ἄπο χερσὶ καλύπτρας. 10 + ἔνθα πύλαι νυκτός τε καὶ ἤματός εἰσι κελεύθων, + καί σφας ὑπέρθυρον ἀμφὶς ἔχει καὶ λάινος οὐδός, + αὐταὶ δ’ αἰθέριαι πλῆνται μεγάλοισι θυρέτροις. + τῶν δὲ Δίκη πολύποινος ἔχει κληῖδας ἀμοιβούς. + τὴν δὴ παρφάμεναι κοῦραι μαλακοῖσι λόγοισιν 15 + πεῖσαν ἐπιφραδέως, ὥς σφιν βαλανωτὸν ὀχῆα + ἀπτερέως ὤσειε πυλέων ἄπο. ταὶ δὲ θυρέτρων + χάσμ’ ἀχανὲς ποίησαν ἀναπτάμεναι, πολυχάλκους + ἄξονας ἐν σύριγξιν ἀμοιβαδὸν εἱλίξασαι, + γόμφοις καὶ περόνῃσιν ἀρηρότε· τῇ ῥα δι’ αὐτῶν 20 + ἰθὺς ἔχον κοῦραι καθ’ ἁμαξιτὸν ἅρμα καὶ ἵππους. + καί με θεὰ πρόφρων ὑπεδέξατο, χεῖρα δὲ χειρὶ + δεξιτερὴν ἕλεν, ὧδε δ’ ἔπος φάτο καί με προσηύδα· + ὦ κοῦρ’ ἀθανάτοισι συνήορος ἡνιόχοισιν, + ἵπποις ταί σε φέρουσιν ἱκάνων ἡμέτερον δῶ, 25 + χαῖρ’, ἐπεὶ οὔτι σε μοῖρα κακὴ προύπεμπε νέεσθαι + τήνδ’ ὁδόν· ἦ γὰρ ἀπ’ ἀνθρώπων ἐκτὸς πάτου ἐστίν· + ἀλλὰ θέμις τε δίκη τε. χρέω δέ σε πάντα πυθέσθαι, + ἠμὲν ἀληθείης εὐπειθέος ἀτρεμὲς ἦτορ, + ἠδὲ βρότων δόξας τῇς οὐκ ἔνι πίστις ἀληθής. 30 + ἀλλ’ ἔμπης καὶ ταῦτα μαθήσεαι, ὡς τὰ δοκοῦντα + χρὴ δοκίμως κρῖναι· διὰ παντὸς πάντα περῶντα. + + + τὰ πρὸς ἀλήθειαν. + + εἴ δ’ ἄγ’, ἐγὼν ἐρέω, κόμισαι δὲ σὺ μῦθον ἀκούσας, + αἵπερ ὁδοὶ μοῦναι διζήσιός εἰσι νοῆσαι. + ἡ μὲν ὅπως ἔστιν τε καὶ ὡς οὐκ ἔστι μὴ εἶναι 35 + πειθοῦς ἐστι κέλευθος, ἀληθείη γὰρ ὀπηδεῖ· + ἡ δ’ ὡς οὐκ ἔστιν τε καὶ ὡς χρεών ἐστι μὴ εἶναι + τὴν δή τοι φράζω παναπειθέα ἔμμεν ἀταρπόν· + οὔτε γὰρ ἂν γνοίης τό γε μὴ ἐόν· οὐ γὰρ ἀνυστόν· + οὔτε φράσαις. τὸ γὰρ αὐτὸ νοεῖν ἐστίν τε καὶ εἶναι. 40 + + ξυνὸν δέ μοί ἐστιν, + ὁππόθεν ἄρξωμαι, τόθι γὰρ πάλιν ἵξομαι αὖθις. + + χρὴ τὸ λέγειν τε νοεῖν τ’ ἐὸν ἔμμεναι. ἔστι γὰρ εἶναι, + μηδὲν δ’ οὐκ εἶναι, τά σ’ ἐγὼ φράζεθαι ἄνωγα, + πρώτης γάρ σ’ ἀφ’ ὁδοῦ ταύτης διζήσιος <εἴργω> 45 + αὐτὰρ ἔπειτ’ ἀπὸ τῆς, ἣν δὴ βροτοὶ εἰδότες οὐδὲν + πλάζονται δίκρανοι· ἀμηχανίη γὰρ ἐν αὐτῶν + στήθεσιν ἰθύνει πλαγκτὸν νόον· οἱ δὲ φορεῦνται + κωφοὶ ὁμῶς τυφλοί τε τεθηπότες ἄκριτα φῦλα, + οἷς τὸ πέλειν τε καὶ οὐκ εἶναι τὠυτὸν νενόμισται 50 + κοὐ τὠυτόν, πάντων δὲ παλίντροπός ἐστι κέλευθος. + οὐ γὰρ μή ποτε τοῦτο δαμῇ, φησιν, εἶναι μὴ ἐόντα + ἀλλὰ σὺ τῆσδ’ ἀφ’ ὁδοῦ διζήσιος εἶργε νόημα· + μηδέ σ’ ἔθος πολύπειρον ὁδὸν κατὰ τήνδε βιάσθω + νωμᾶν ἄσκοπον ὄμμα καὶ ἠχήεσσαν ἀκουήν 55 + καὶ γλῶσσαν, κρῖναι δὲ λόγων πολύδηριν ἔλεγχον + ἐξ ἐμέθεν ῥηθέντα. μόνος δ’ ἔτι μῦθος ὁδοῖο + λείπεται, ὡς ἔστιν. ταύτῃ δ’ ἐπὶ σήματ’ ἔασι + πολλὰ μάλ’, ὡς ἀγένητον ἐὸν καὶ ἀνώλεθρόν ἐστιν, + οὖλον μουνογενές τε καὶ ἀτρεμὲς ἠδ’ ἀτέλεστον. 60 + οὐδέ ποτ’ ἦν οὐδ’ ἔσται ἐπεὶ νῦν ἔστιν ὁμοῦ πᾶν, + ἕν, ξυνεχές· τίνα γὰρ γένναν διζήσεαι αὐτοῦ; + πῇ πόθεν αὐξηθέν; οὔτ’ ἐκ μὴ ἐόντος ἐάσω + φάσθαι σ’ οὐδὲ νοεῖν· οὐ γὰρ φατὸν οὐδὲ νοητὸν + ἐστὶν ὅπως οὐκ ἔστι. τί δ’ ἄν μιν καὶ χρέος ὦρσεν, 65 + ὕστερον ἢ πρόσθεν τοῦ μηδενὸς ἀρξάμενον φῦν; + οὕτως ἢ πάμπαν πέλεναι χρεών ἐστιν ἢ οὐχί. + οὐδέ ποτ’ ἔκ πῃ ἐόντος ἐφήσει πίστιος ἰσχύς + γίνεσθαί τι παρ’ αὐτό· τοῦ εἵνεκεν οὔτε γενέσθαι + οὔτ’ ὄλλυσθαι ἀνῆκε Δίκη χαλάσασα πέδῃσιν 70 + ἀλλ’ ἔχει. + + [ἡ δὲ κρίσις περὶ τούτων ἐν τῷδ’ ἔνεστιν] + ἔστιν ἢ οὐκ ἔστιν. κέκριται δ’ οὖν ὥσπερ ἀνάγκη, + τὴν μὲν ἐᾶν ἀνόητον, ἀνώνυμον· οὐ γὰρ ἀληθὴς + ἐστὶν ὁδός· τὴν δ’ ὥστε πέλειν καὶ ἐτήτυμον εἶναι. + πῶς δ’ ἂν ἔπειτ’ ἀπόλοιτο ἐόν; πῶς δ’ αὖ κε γένοιτο; 75 + εἰ γὰρ ἐγέντ’ οὐκ ἔστ’ οὐδ’ εἴ ποτε μέλλει ἔσεσθαι. + τὼς γένεσις μὲν ἀπέσβεσται καὶ ἄπυστος ὄλεθρος. + οὐδὲ διαίρετόν ἐστιν, ἐπεὶ πᾶν ἐστιν ὁμοῖον· + οὐδέ τι τῇ μᾶλλον, τό κεν εἴργοι μιν συνέχεσθαι, + οὐδέ τι χειρότερον, πᾶν δ’ ἔμπλεόν ἐστιν ἐόντος. 80 + τῷ ξυνεχὲς πᾶν ἐστιν, ἐὸν γὰρ ἐόντι πελάζει. + αὐτὰρ ἀκίνητον μεγάλων ἐν πείρασι δεσμῶν + ἔστιν, ἄναρχον, ἄπαυστον, ἐπεὶ γένεσις καὶ ὄλεθρος + τῆλε μάλ’ ἐπλάγχθησαν, ἀπῶσε δὲ πίστις ἀληθής. + τωὐτόν τ’ ἐν τωὐτῷ τε μένον καθ’ ἑωυτό τε κεῖται, 85 + χοὕτως ἔμπεδον αὖθι μένει· κρατερὴ γὰρ ἀνάγκη + πείρατος ἐν δεσμοῖσιν ἔχει, τό μιν ἀμφὶς ἐέργει. + οὕνεκεν οὐκ ἀτελεύτητον τὸ ἐὸν θέμις εἶναι· + ἐστὶ γὰρ οὐκ ἐπιδευές, ἐὸν δ’ ἂν παντὸς ἐδεῖτο. + + λεῦσσε δ’ ὅμως ἀπεόντα νόῳ παρεόντα βεβαίως· 90 + οὐ γὰρ ἀποτμήξεις τῇ ἐὸν τῇ ἐόντος ἔχεσθαι + οὔτε σκιδνάμενον πάντῃ πάντως κατὰ κόσμον οὔτε συνιστάμενον. + τωὐτὸν δ’ ἐστὶ νοεῖν τε καὶ οὕνεκέν ἐστι νόημα. + οὐ γὰρ ἄνευ τοῦ ἐόντος, ἐν ᾧ πεφατισμένον ἐστίν, 95 + εὑρήσεις τὸ νοεῖν. οὐδὲν χρέος ἔστιν ἢ ἔσται + ἄλλο πάρεξ τοῦ ἐόντος, ἐπεὶ τό γε μοῖρ’ ἐπέδησεν + οὖλον ἀκίνητόν τ’ ἔμεναι. τῷ πάντ’ ὄνομ’ ἔσται + ὅσσα βροτοὶ κατέθεντο, πεποιθότες εἶναι ἀληθῆ, + γίνεσθαί τε καὶ ὄλλυσθαι, εἶναί τε καὶ οὐκί, 100 + καὶ τόπον ἀλλάσσειν διά τε χρόα φανὸν ἀμείβειν. + αὐτὰρ ἐπεὶ πεῖρας πύματον, τετελεσμένον ἐστὶ + πάντοθεν, εὐκύκλου σφαίρης ἐναλίγκιον ὄγκῳ, + μεσσόθεν ἰσοπαλὲς πάντῃ· τὸ γὰρ οὔτε τι μεῖζον + οὔτε τι βαιότερον πέλεναι χρεών ἐστι τῇ ἢ τῇ. 105 + οὔτε γὰρ οὐκ ἐόν ἐστι, τό κεν παύοι μιν ἱκνεῖσθαι + εἰς ὁμόν, οὔτ’ ἐὸν ἔστιν ὅπως εἴη κεν ἐόντος + τῇ μᾶλλον τῇ δ’ ἧσσον, ἐπεὶ πᾶν ἐστιν ἄσυλον. + εἰ γὰρ πάντοθεν ἶσον ὁμῶς ἐν πείρασι κύρει. + + + τὰ πρὸς δόξαν. + + ἐν τῷ σοι παύσω πιστὸν λόγον ἠδὲ νόημα 110 + ἀμφὶς ἀληθείης· δόξας δ’ ἀπὸ τοῦδε βροτείας + μάνθανε, κόσμον ἐμῶν ἐπέων ἀπατηλὸν ἀκούων. + μορφὰς γὰρ κατέθεντο δύο γνώμαις ὀνομάζειν + τῶν μίαν οὐ χρεών ἐστιν, ἐν ᾧ πεπλανημένοι εἰσίν. + ἀντία δ’ ἐκρίναντο δέμας καὶ σήματ’ ἔθεντο 115 + χωρὶς ἀπ’ ἀλλήλων, τῇ μὲν φλογὸς αἰθέριον πῦρ + ἤπιον ἔμμεν ἀραιὸν, ἑαυτῷ πάντοσε τωὐτόν, + τῷ δ’ ἑτέρῳ μὴ τωὐτόν· ἀτὰρ κἀκεῖνο κατ’ αὐτοῦ + ἀντία νύκτ’ ἀδαῆ, πυκινὸν δέμας ἐμβριθές τε. + τῶν σοι ἐγὼ διάκοσμον ἐοικότα πάντα φατίζω, 120 + ὡς οὐ μή ποτέ τίς σε βροτῶν γνώμη παρελάσῃ. + + αὐτὰρ ἐπειδὴ πάντα φάος καὶ νὺξ ὀνόμασται + καὶ τὰ κατὰ σφετέρας δυνάμεις ἐπὶ τοῖσί τε καὶ τοῖς, + πᾶν πλέον ἐστὶν ὁμοῦ φάεος καὶ νυκτὸς ἀφάντου, + ἴσων ἀμφοτέρων, ἐπεὶ οὐδετέρῳ μέτα μηδέν. 125 + + αἱ γὰρ στεινότεραι πλῆνται πυρὸς ἀκρήτοιο, + αἱ δ’ ἐπὶ ταῖς νυκτὸς, μετὰ δὲ φλογὸς ἵεται αἶσα, + ἐν δὲ μέσῳ τούτων δαίμων, ἣ πάντα κυβερνᾷ. + πάντῃ γὰρ στυγεροῖο τόκου καὶ μίξιος ἄρχει + πέμπουσ’ ἄρσενι θῆλυ μιγὲν τό τ’ ἐνάντιον αὖθις 130 + ἄρσεν θηλυτέρῳ. + + πρώτιστον μὲν Ἔρωτα θεῶν μητίσατο πάντων. + + εἴσῃ δ’ αἰθερίαν τε φύσιν τά τ’ ἐν αἰθέρι πάντα + σήματα καὶ καθαρᾶς εὐαγέος ἠελίοιο + λαμπάδος ἔργ’ ἀίδηλα καὶ ὁππόθεν ἐξεγένοντο, 135 + ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης + καὶ φύσιν. εἰδήσεις τε καὶ οὐρανὸν ἀμφὶς ἔχοντα, + ἔνθεν ἔφυ τε, καὶ ὥς μιν ἄγουσ’ ἐπέδησεν Ἀνάγκη + πείρατ’ ἔχειν ἄστρων. + + πῶς γαῖα καὶ ἥλιος ἠδὲ σελήνη 140 + αἰθήρ τε ξυνὸς γάλα τ’ οὐράνιον καὶ Ὄλυμπος + ἔσχατος ἠδ’ ἄστρων θερμὸν μένος ὡρμήθησαν + γίνεσθαι. + νυκτιφαὲς περὶ γαῖαν ἀλώμενον ἀλλότριον φῶς + + αἴει παπταίνουσα πρὸς αὐγὰς ἠελιοῖο 145 + + ὡς γὰρ ἑκάστοτ’ ἔχει κρᾶσις μελέων πολυκάμπτων, + τὼς νόος ἀνθρώποισι παρέστηκεν· τὸ γὰρ αὐτὸ + ἔστιν ὅπερ φρονέει μελέων φύσις ἀνθρώποισιν + καὶ πᾶσιν καὶ παντί· τὸ γὰρ πλέον ἐστὶ νόημα. + + δεξιτεροῖσιν μὲν κούρους, λαοῖσι δὲ κούρας. 150 + οὕτω τοι κατὰ δόξαν ἔφυν τάδε νῦν τε ἔασι, + καὶ μετέπειτ’ ἀπὸ τοῦδε τελευτήσουσι τραφέντα. + τοῖς δ’ ὄνομα ἄνθρωποι κατέθεντ’ ἐπίσημον ἑκάστῳ. + +Kars. 150 + + Femina virque simul Veneris cum germina miscent + unius in formam diverso ex sanguine virtus + temperiem servans bene condita corpora fingit. + at si virtutes permixto semine pugnent + nec faciant unam permixto in corpore dirae + nascentem gemino vexabunt semine sexum. + +Simpl. _Phys._ 7, v. 31, 4. ἐπὶ τῷδέ ἐστι τὸ ἀραιὸν καὶ τὸ θερμὸν καὶ τὸ +φαὸς καὶ τὸ μαλθακὸν καὶ τὸ κουφὸν, ἐπὶ δὲ πυκνῷ ὠνόμασται τὸ ψυχρὸν καὶ +ὁ ζόφος καὶ σκληρὸν καὶ βαρύ· ταῦτα γὰρ ἀπεκρίθη ἑκατέρως ἑκατέρα. + + +_Sources and Critical Notes._ + +1-30. (Followed without break by 53-58) Sext. Emp. _Math._ vii. 111. Cf. +Porphyrius, _de antro nymph._ ch. 22. 28-32. Simpl. _de coelo_ 557, 25. +28-30. Laer. Diog. ix. 22. 29-30. Plut. _adv. Colot._ 1114 D. Prokl. +_Tim._ p. 105 B; Clem. Al. _Strom._ v. p. 682. + +Vv. 6-8 Karsten transfers to a position after v. 10 (order: 5, 9, 10, +6, 7, 8, 11), comma at end of v. 5 and period at end of v. 8. Stein +transfers vv. 4-8 to a position after v. 21, and changes δαίμονος of v. +3 to δαίμονες in apposition with Ἡλιάδες κοῦραι. Order: 3, 9, 10 ... 20, +21, 4, 5 ... 7, 8, where a break occurs, and v. 22 begins a new section. + + V. 2: SV ζησαν. V. 3: MSS. πάντα τῆ φέρει, Karst. πάντ’ ἀδαῆ + φ., Hermann καὶ πάντ’ αὐτὴ, Stein πάντα μάθη. Diels compares + v. 32 and Verg. _Aen._ vi. 565. V. 4: _C_ φερομένην, _G_ + φέρομαι. V. 6: Karsten inserts ἵει. V. 7: _G_ αἰσθόμενος, Stein + ἀχθόμενος: _GR_ ἐπήγετο, _C_ ἐπήγετος V. 10: MSS. κρατερῶν, + except _G_ κρατεραῖς, corr. Karsten. V. 12: MSS. καὶ σφᾶς. V. + 14: _CRV_ δίκην. V. 17: _FG_ ταῖς. V. 20: MSS. _CGRV_ ἀρηρότα + τῆ, Hermann ἀρηρότας ᾗ. V. 25: _V_ ἵπποι: _R_ τε, other MSS. + ταὶ. V. 26: _CR_ οὔτοι, _G_ οὔτε. V. 27: Stein τηλοῦ for + ἐκτὸς. V. 28: _CR_ πείθεσθαι. V. 29: Prokl. εὐφέγγεος, Simpl. + εὐκυκλέος: Plut., Diog., Sext. _L_ ἀτρεκές; text follows Prokl. + and other MSS. of Sext. Stein compares Sextus’s explanation + ἀμετακίνητον 215 6. V. 31: Stein suggests τοῦτο. V. 32: MSS. + εἶναι, corr. Karsten. + +33-40. Prokl. _Tim._ 105 B. 35-40. Simpl. _Phys._ 25 r 116, 28. 40 b. +Plot. _Ennead._ v. 1, 8, p. 489; Clem. Al. _Strom._ 749. + + V. 33: MSS. ἄγε τῶν, corr. Karsten. V. 34: MSS. μοῦσαι, corr. + Brandis. V. 38: Prokl. δ’ ἤτοι: Simpl. παναπευθέα, Stein + παναπειθῆ, text follows Prokl. V. 39 Prokl. ἐφικτὸν, text + follows Simpl. Stein compares Simpl. D 109, 24; 111, 25. + +41-42. Prokl. _Parm._ ii. 120; Vulg. ἄρξομαι corr. Karst. + +43-51. Simpl. _Phys._ 25 r 117, 4. 43-44. _Ibid._ 19 r 86, 27. 45. Cf. +_Ibid._ 17 r 78, 6. 50. _Ibid._ 17 r 78, 3. + + V. 43: _F_ τέον, a_DE_ (19: 86) τὸ ὄν. V. 44: MSS. (19: 86) + and a (25: 117): _D_ μὴ δὲ οἵδ’, _F_ οἶδ’, _E_ μὴ δέοι δ’: f + εἶναι, _DEF_ (25: 117) ἔστι. V. 45: Diels supplies εἴργω, Stein + concludes the line like v. 52. V. 47 _DEF_ πλάττονται, text + follows a. Vv. 50, 51: Diels ταὐτόν. + +53-58a follow 1-32 in Sext. Emp. 52-53. Plato, _Soph._ 237 A, 258 D; +Arist. _Met._ xiii. 1089 a; Simpl. _Phys._ 29 v 135, 21; 31 r 143, 31; +53 v 244, 1. 53. Simpl. _Phys._ 11 r 78, 6; 152 v 650, 13. 54-56. Diog. +Laer. ix. 22. + + V. 52: Plato, τοῦτ’ οὐδαμῇ, Arist. τοῦτο δαῇς Simpl. δαμῆ, + corr. Stein. Karsten omits v. 52. V. 55: Bergk εὔσκοπον. V. + 56: _CRV_ κρίνε, _G_ κριναν: _L_ πολύπειρον. Vulg. λόγῳ, corr. + Burnet. Stein rejects v. 53, and transfers 54-57a to the + proœmium following 32. + +57 b-112 (except 90-93). Simpl. _Phys._ 31: 145-146. 57 b-59. _Ibid._ +31 r 142, 34. 57 b-70. _Ibid._ 17 r 78, 12. 59-60. Clem. Al. _Strom._ +v. 716; Euseb. _Praep._ xiii. 680 c. 59-61. Simpl. _Phys._ 7 r 30, 1. +60. Plut. _adv. Col._ 1114 D; Euseb. _Praep._ i. 23; Theod. _Ther. Ser._ +iv. 7; Phil. _Phys._ B 5 r: 65; Simpl. _de Caelo_ 557, 17; _Phys._ 26 r +120, 23. 60a. Simpl. _Phys._ 19 r 87, 21; Plut. _Strom._ 5; _Dox._ 580. +61. Ammon. on Herm. D 7 (= Cramer A. P. 1388); Philop. _Phys._ 5 r: 65; +Prokl. _Parm._ iv. 62. 62-66. Simpl. _Phys._ 34 v 162, 18. 62-65. Simpl. +_de Caelo_, 137, 1. + + V. 57: Stein μόνης: _V_ δέ τι, _CH_ δὲ τοι, _FG_ δέ γε. V. 60: + Plut. _Strom._ 5 reads μοῦνον for οὖλον: a (17: 78) ἀτέλευτον, + MSS. (26: 120) and _Dox._ 284 and 580 ἀγένητον. V. 62: _F_ + διζήσεται. V. 66: D (31: 145) μηδαμῶς: _E_ (31: 145) αὐξάμενον: + _Da_ (17: 78) a (31: 145) φῦναι, _E_ φῦν. Cf. Stein, p. 786. + V. 68: MSS. ἔκ γε μὴ ὄντος, _DE_ om. γε, Karst. ἐκ τοῦ ἐόντος, + Stein ἔκ γε πέλοντος. Corr. Diels, paraphrasing Simpl. 78, 27. + V. 70: _EF_ Bergk, Diels πέδησιν. V. 71b: _v._ Stein, _Symbol._ + 787. V. 73: a_DE_ ἀνόνητον; text follows F. V. 75: MSS. ἔπειτα + πέλοι το, corr. Karsten, Stein ἀπόλοιτο πέλον: MSS. ἄν, corr. + Stein. V. 76: _EF_ ἐγένετ’, _D_ ἔγετ’, corr. Bergk. + +77. _De Caelo_, 559, 115. 78. Simpl. _Phys._ 19 r 86, 24, 31 r 143, 3; +81. Simpl. _Phys._ 86, 22; 87, 23. Plot. _Ennead._ vi. 4, 4, 648 A; +Prokl. _Parm._ ii. 62 and 120; Philop. B 5: 65. 82-89 (except 85). Simpl. +_Phys._ 9 r 39, 26. 82-84. _Ibid._ 17 v 79, 32. 85-89. _Ibid._ 7 r 30, 6; +9 r 40, 3. 85. Prokl. _Parm._ iv. 32. Simpl. _Phys._ 31 r 143, 15. + + V. 78: _F_ διαιρέτεον. V. 79: For μᾶλλον Stein reads κεν ἐόν. + V. 80: _F_ δὲ πλέον. V. 82: _D_ ἀκινήτων. V. 84: MSS. τῆδε, + corr. Scal. _DEF_ ἐπλάχθησαν, corr. a. V. 85: Diels ταὐτόν, + ταὐτῷ, ἑαυτό. Simpl. 30, 6 omits the last τε. V. 86: _C_ οὐχ + οὕτως, a οὕτως, text from _DF_. V. 88: Stein πέλον. V. 89: + Simpl. μὴ ἐὸν δὲ ἂν παντὸς. Karsten reads ἐπιδευές in three + syllables and puts κε for ἄν. Preller omits μή. Stein considers + these views untenable, and finds a break, probably longer than + one line, after ἐπιδευές. + +90-93. Clem. Al. _Strom._ v. 2, 653. 90. Theod. _Ther. Ser._ i. 13. + + V. 90: Stein suggests ἀπεόν τε νόῳ παρεόν τε βεβαίῳ. V. 91: + Stein πέλον: Vulg. ἀποτμήξει, corr. Brandis. MSS. τὸ ἐὸν τοῦ, + corr. Preller, comparing vv. 105 and 108. + +94-112. Simpl. _Phys._ 31 v 146, 7. 94-98. _Ibid._ 19 r 87, 13 and 86, +31. 94-96. _Ibid._ 31 r 143, 22. 98. Plat. _Theaet._ 180 E, and from this +Simpl. _Phys._ 7 r 29, 18. 103-105. Plat. _Soph._ 244 E; from Plato, +Simpl. _Phys._ 12 r 52, 23; 19 v 89, 22; Stob. _Ecl._ i. 15, p. 352. +103-104. Arist. _de X. Z. G._ ch. 2 and 4; Prokl. _Tim._ 160 D; Simpl. +_Phys._ 27 r 126, 22 and 127, 31; 29 v 137, 16. 104-105. Prokl. _Parm._ +iv. p. 62. + + V. 95: _DE_ (87, 15) πεφωτισμένον. V. 96: (19: 86, 13) οὐδὲν + γάρ ἐστιν. (31: 146) οὐδ’ εἰ χρόνος ἐστίν, corr. Stein. V. 98: + Text from Simpl. 19: 87. Simpl. 31: 146 πάντ’ ὠνόμασται. Plato + οἷον ἀκίνητον † τελέθει τῷ πάντι † ὄνομ’ εἶναι. V. 100: MSS. + οὐχί, corr. Karst. V. 105: _E_ and Plato χρεόν. V. 102: Karsten + αὐτὰρ ἐπί, Stein αὐτὰρ ἐόν, V. 106: _DEF_ παύοι, text from a: + _F_ κινεῖσθαι, Stein ἱκέσθαι. V. 107: MSS. οὔτε ὄν, corr. a. + _DEF_ καὶ ἕν, a κενὸν, corr. Karsten. V. 109: _DEF_ οἱ γάρ, a ἦ + γάρ, Diels εἰ γάρ or ἧ γάρ: MSS. κυρεῖ, corr. Stein. + +110-121. Simpl. _Phys._ 9 r 38, 30. 110-119. _Ibid._ 7 v 30, 4. 113-119. +_Ibid._ 38 r 180, 1. 110-113. Simpl. _de Coelo_ 138, Peyr. 55 sq. + + V. 113: (9 r 38) _DEF_ γνώμας. 110-111. _Phys._ 9 r 41, 8 (7 v + 30 and 38 r 180 all MSS. give γνώμαις and Stein prefers this, + p. 794). V. 117: (9 r 39) _DE_, (39 r 180) _DEF_ ἤπιον ἀραιὸν + ἐλαφρόν (ἔστιν a), 7 r 30, and (9 r 39) a_F_ ἤπιον ὂν μέγ’ + ἀραιὸν ἐλαφρόν, RP λεπτὸν ἀραιὸν ἐλαφρὸν, text follows Stein V. + 118: (9 r 39) a_EF_ (39 r 180) a_F_, (7 v 31) MSS. κατ’ αὐτό· + (9 r 39) _DE_ κατὰ ταὐτον, text follows Stein, who uses first + letter of the next line. V. 119: _F_ κατ’ αὐτό τἀντια, a_DE_ + τἀναντια, text from Stein by change of Τ to Υ. V. 120: MSS. + τὸν, corr. Karsten. V. 121: Stein reads γνώμῃ. + +122-125. Simpl. _Phys._ 39 r 180, 9. + + V. 125: D ἶσον, Stein suggests ἀμφότερον. + +126-128. _Ibid._ 9 r 39, 14. 127-131. _Ibid._ 7 v 31, 13. + + V. 126: _E_ᵃ_D_¹ πάηντο, _D_²_E_ πύηντο, a ποίηντο, corr. + Bergk: _DE_ᵃ ἀκρήτοις, a ἀκρίτοιο, corr. Stein. V. 127: _E_ᵃ + οἴεται. V. 129: MSS. πάντα, Mullach πάντῃ, Stein πᾶσιν: a_F_ + ἄρχη, text follows _DE_. V. 130: Stein suggests μιγῆν, τό τ’. + +132. Plato, _Symp._ 178 B; Arist. _Met._ i. 4, 984 b 26; Plut. _Amat._ +756 F; Sext. Emp. _Math._ ix. 9; Stob. _Ecl._ i. 10, p. 274; Simpl. +_Phys._ 9 r 39, 18. + +133-139. Clem. Al. _Strom._ v. 14, 732. Stein assigns to Empedokles. + +140-143. Simpl. _de Coelo_ f. 138: Peyr. 55 sqq., Brandis 510 a. + + V. 140: Stein introduces λέγειν before πως from what precedes. + +144. Plut. _Colot._ p. 1116 A. + +145. Plut. _Quaest. Rom._ 282 A; _de fac. lun._ 929 A. + +146-149. Arist. _Met._ iii. 5, 1009 b 17; Theophr. _de sens._ 3; _Dox._ +499. + + V. 146: Text follows Arist. SBᵇCᵇ, Theophr. PF; Vulg. ἕκαστος: + MSS. κρᾶσιν, corr. Stephan. V. 147: Arist. παρίσταται; text + follows Theophr. + +150. Galen, Hipp. _Epid._ vi. 48; Comm. ii. (ix. p. 430 Char). + +151-153. Simpl. _de Coelo_ f. 138; Peyr. 55 sq., Gaisf. _Poet. Min._ 287. + + V. 151: MSS. ἔφυ, corr. Stein. MSS. (καὶ) νῦν ἔασι, Peyr. νῦν + τε ἔασι, Stein νῦν καὶ ἔασι. V. 153: Text follows Oxford MS.: + Turin MS. transposes last two words. + +150-155. (Karsten) Coelius Aurel. _de Morb. Chron._ iv. 9, p. 545 Wet. R. +P. 102 c. V. (151) Vulg. _venis informans_, corr. Diels, Dox. 193, n. 1. + + +TRANSLATION. + +(Proœmium) The horses which bear me conducted me as far as desire may +go, when they had brought me speeding along to the far-famed road of +a divinity who herself bears onward through all {5} things the man of +understanding. Along this road I was borne, along this the horses, wise +indeed, bore me hastening the chariot on, and maidens guided my course. +The axle in its box, enkindled by the heat, uttered the sound of a pipe +(for it was driven on by the rolling wheels on either side), when the +maiden daughters of Helios hastened to conduct me {10} to the light, +leaving the realms of night, pushing aside with the hand the veils from +their heads. There is the gate between the ways of day and night; lintel +above it, and stone threshold beneath, hold it in place, and high in air +it is fitted with great doors; retributive Justice holds the keys that +open and {15} shut them.[57] However, the maidens addressed her with +mild words, and found means to persuade her to thrust back speedily for +them the fastened bolt from the doors; and the gate swinging free made +the opening wide, turning in their sockets the bronze {20} hinges, well +fastened with bolts and nails; then through this the maidens kept horses +and chariot straight on the high-road. The goddess received me with +kindness, and, taking my right hand in {25} hers, she addressed me with +these words:—Youth joined with drivers immortal, who hast come with the +horses that bear thee, to our dwelling, hail! since no evil fate has bid +thee come on this road (for it lies far outside the beaten track of men), +but right and justice. ’Tis necessary for thee to {30} learn all things, +both the abiding essence of persuasive truth, and men’s opinions in which +rests no true belief. But nevertheless these things also thou shalt +learn, since it is necessary to judge accurately the things that rest on +opinion, passing all things carefully in review. + + +CONCERNING TRUTH. + +Come now I will tell thee—and do thou hear my word and heed it—what +are the only ways of {35} enquiry that lead to knowledge. The one way, +assuming that being is and that it is impossible for it not to be, is +the trustworthy path, for truth attends it. The other, that not-being is +and that it necessarily is, I call a wholly incredible course, {40} since +thou canst not recognise not-being (for this is impossible), nor couldst +thou speak of it, for thought and being are the same thing. + +It makes no difference to me at what point I begin, for I shall always +come back again to this. + +It is necessary both to say and to think that being is; for it is +possible that being is, and it is impossible {45} that not-being is; +this is what I bid thee ponder. I restrain thee from this first course +of investigation; and from that course also along which mortals knowing +nothing wander aimlessly, since helplessness directs the roaming thought +in their bosoms, and they are borne on deaf and likewise {50} blind, +amazed, headstrong races, they who consider being and not-being as +the same and not the same; and that all things follow a back-turning +course.[58] + +That things which are not are, shall never prevail, she said, but do thou +restrain thy mind from this course of investigation. + +And let not long-practised habit compel thee {55} along this path, thine +eye careless, thine ear and thy tongue overpowered by noise; but do thou +weigh the much contested refutation of their words, which I have uttered. + +There is left but this single path to tell thee of: namely, that being +is. And on this path there are many proofs that being is without +beginning and {60} indestructible; it is universal, existing alone, +immovable and without end; nor ever was it nor will it be, since it now +_is_, all together, one, and continuous. For what generating of it wilt +thou seek out? From what did it grow, and how? I will not permit thee +to say or to think that it came from not-being; for it is impossible +to think or to say that not-being {65} is. What thing would then have +stirred it into activity that it should arise from not-being later rather +than earlier? So it is necessary that being either is absolutely or is +not. Nor will the force of the argument permit that anything spring from + {70} being except being itself. Therefore justice does not slacken her +fetters to permit generation or destruction, but holds being firm. + +(The decision as to these things comes in at this point.) + +Either being exists or it does not exist. It has been decided in +accordance with necessity to leave the unthinkable, unspeakable path, as +this is not the true path, but that the other path exists and is true. +{75} How then should being suffer destruction? How come into existence? +If it came into existence, it is not being, nor will it be if it ever is +to come into existence.... So its generation is extinguished, and its +destruction is proved incredible. + +Nor is it subject to division, for it is all alike; nor is anything more +in it, so as to prevent its cohesion, nor anything less, but all is full +of being; {80} therefore the all is continuous, for being is contiguous +to being. + +Farther it is unmoved, in the hold of great chains, without beginning or +end, since generation and destruction have completely disappeared and +{85} true belief has rejected them. It lies the same, abiding in the +same state and by itself; accordingly it abides fixed in the same spot. +For powerful necessity holds it in confining bonds, which restrain it on +all sides. Therefore divine right does not permit being to have any end; +but it is lacking in nothing, for if it lacked anything it would lack +everything.[59] + +{90} Nevertheless, behold steadfastly all absent things as present to thy +mind; for thou canst not separate being in one place from contact with +being in another place; it is not scattered here and there through the +universe, nor is it compounded of parts. + +Therefore thinking and that by reason of which {95} thought exists are +one and the same thing, for thou wilt not find thinking without the +_being_ from which it receives its name. Nor is there nor will there be +anything apart from being; for fate has linked it together, so that it is +a whole and immovable. Wherefore all these things will be but a name, all +these things which mortals determined in the belief that they were true, +viz. that things arise and perish, {100} that they are and are not, that +they change their position and vary in colour. + +But since there is a final limit, it is perfected on every side, like +the mass of a rounded sphere, equally distant from the centre at every +point. For {105} it is necessary that it should neither be greater at all +nor less anywhere, since there is no not-being which can prevent it from +arriving at equality, nor is being such that there may ever be more than +what is in one part and less in another, since the whole is inviolate. +For if it is equal on all sides, it abides in equality within its limits. + + +CONCERNING OPINIONS. + +{110} At this point I cease trustworthy discourse and the thought about +truth; from here on, learn the opinions of mortals, hearing of the +illusive order of my verses. + +Men have determined in their minds to name two principles [_lit._ forms]; +but one of these they ought {115} not to name, and in so doing they +have erred. They distinguish them as antithetic in character, and give +them each character and attributes distinct from those of the other. +On the one hand there is the aethereal flame of fire, fine, rarefied, +everywhere identical with itself and not identical with its opposite; and +on the other hand, opposed to the first, is {120} the second principle, +flameless darkness, dense and heavy in character. Of these two principles +I declare to thee every arrangement as it appears to men, so that no +knowledge among mortals may surpass thine. + +But since all things are called light and darkness, and the peculiar +properties of these are predicated of one thing and another, everything +is at the same time full of light and of obscure darkness, of both {125} +equally, since neither has anything in common with the other. + +And the smaller circles are filled with unmixed fire, and those next them +with darkness into which their portion of light penetrates; in the midst +of these is the divinity who directs the course of all. For she controls +dreaded birth and coition in every {130} part of the universe, sending +female to join with male, and again male to female. + +First of all the gods she devised love. + +Thou shalt know the nature of the heavens and {135} all signs that are +in the sky, the destructive deeds of the pure bright torch of the sun +and whence they arose, and thou shalt learn the wandering deeds of the +round-eyed moon and its nature. Thou shalt know also the sky surrounding +all, whence it arose, and how necessity took it and chained it so as to +serve as {140} a limit to the courses of the stars. How earth and sun and +moon and common sky and the milky way of the heavens and highest Olympos +and the burning (might of the) stars began to be. + +It (the moon) wanders about the earth, shining {145} at night with +borrowed light. She is always gazing earnestly toward the rays of the sun. + +For as at any time is the blending of very complex members in a man, so +is the mind in men constituted; for that which thinks is the same in all +men and in every man, _viz._ the essence of the members of the body; and +the element that is in {150} excess is thought. + +On the right hand boys, on the left hand girls. + +So, according to men’s opinions, did things arise, and so they are now, +and from this state when they shall have reached maturity shall they +perish. For each of these men has determined a name as a distinguishing +mark. + +{K. 150} When male and female mingle seed of Venus in the form [the body] +of one, the excellence from the two different bloods, if it preserves +harmony, fashions a well-formed body; but if when the seed is mingled the +excellencies fight against each other and do not unite into one, they +will distress the sex that is coming into existence, as the twofold seed +is mingled in the body of the unfortunate woman. + +With this there are fineness and heat and light and softness and +brightness; and with the dense are classed cold and darkness and hardness +and weight, for these are separated the ones on one side, the others on +the other. + + +(_b_) PASSAGES RELATING TO PARMENIDES IN PLATO AND ARISTOTLE. + +Plato, _Theaet._ 180 D. I almost forgot, Theodoros, that there were +others who asserted opinions the very opposite of these: ‘the all +is alone, unmoved; to this all names apply,’ and the other emphatic +statements in opposition to those referred to, which the school of +Melissos and Parmenides make, to the effect that all things are one, and +that the all stands itself in itself, not having space in which it is +moved. + +_Ibid._ 183 E. Feeling ashamed before Melissos and the rest who assert +that the all is one being, for fear we should examine the matter somewhat +crudely, I am even more ashamed in view of the fact that Parmenides is +one of them. Parmenides seems to me, in the words of Homer, a man to be +reverenced and at the same time feared. For when I was a mere youth and +he a very old man, I conversed with him, and he seemed to me to have an +exceedingly wonderful depth of mind. I fear lest we may not understand +what he said, and that we may fail still more to understand his thoughts +in saying it; and, what is most important, I fear lest the question +before us should fail to receive due consideration....[60] + +_Soph._ 238 C (concluding a discussion of Parmenides). You understand +then that it is really impossible to speak of not-being or to say +anything about it or to conceive it by itself, but it is inconceivable, +not to be spoken of or mentioned, and irrational. + +_Parm._ 150 E. Accordingly the unity itself in relation to itself is as +follows: Having in itself neither greatness nor littleness, it could not +be exceeded by itself nor could it exceed itself, but being equal it +would be equal to itself. + +_Ibid._ 168 C. This statement: It does not exist, means absolutely that +it does not exist anywhere in any way, nor does not-being have any share +at all in being. Accordingly not-being could not exist, nor in any other +way could it have a share in being. + +(_Symp._ 178 B, 195 C: Reference to the stories which Hesiod and +Parmenides told about the gods. Line 132 is quoted.) + +Arist. _Phys._ i. 2; 184 b 16. The first principle must be one, unmoved, +as Parmenides and Melissos say, ... + +_Ibid._ i. 3; 186 a 4. To those proceeding after this impossible manner +things seem to be one, and it is not difficult to refute them from their +own statements. For both of them reason in a fallacious manner, both +Parmenides and Melissos; for they make false assumptions, and at the +same time their course of reasoning is not logical.... And the same sort +of arguments are used by Parmenides, although he has some others of his +own, and the refutation consists in showing both that he makes mistakes +of fact and that he does not draw his conclusions correctly. He makes a +mistake in assuming that being is to be spoken of absolutely, speaking of +it thus many times; and he draws the false conclusion that, in case only +whites are considered, white meaning one thing, none the less there are +many whites and not one; since neither in the succession of things nor in +the argument will whiteness be one. For what is predicated of white will +not be the same as what is predicated of the object which is white, and +nothing except white will be separated from the object; since there is no +other ground of separation except the fact that the white is different +from the object in which the white exists. But Parmenides had not yet +arrived at the knowledge of this. + +_Ibid._ i. 5; 188 a 20. Parmenides also makes heat and cold first +principles; and he calls them fire and earth. + +_Ibid._ iii. 6; 207 a 15. Wherefore we must regard Parmenides as a more +acute thinker than Melissos, for the latter says that the infinite is the +all, but the former asserts that the all is limited, equally distant from +the centre [on every side].[61] + +_Gen. Corr._ i. 3; 318 b 6. Parmenides says that the two exist, both +being and not being—_i.e._ earth and water. + +_Metaph._ i. 3; 984 b 1. None of those who have affirmed that the all is +one have, it happens, seen the nature of such a cause clearly, except, +perhaps, Parmenides, and he in so far as he sometimes asserts that there +is not one cause alone, but two causes. + +_Metaph._ i. 5; 986 b 18. For Parmenides seemed to lay hold of a unity +according to reason, and Melissos according to matter; wherefore the +former says it is limited, the latter that it is unlimited. Xenophanes +first taught the unity of things (Parmenides is said to have been his +pupil), but he did not make anything clear, nor did he seem to get at +the nature of either finiteness or infinity, but, looking up into the +broad heavens, he said, the unity is god. These, as we said, are to be +dismissed from the present investigation, two of them entirely as being +somewhat more crude, Xenophanes and Melissos; but Parmenides seems to +speak in some places with greater care. For believing that not-being does +not exist in addition to being, of necessity he thinks that being is +one and that there is nothing else, ... and being compelled to account +for phenomena, and assuming that things are one from the standpoint of +reason, plural from the standpoint of sense, he again asserts that there +are two causes and two first principles, heat and cold, or, as he calls +them, fire and earth; of these he regards heat as being, its opposite as +not-being. + +_Metaph._ ii. 4; 1001 a 32. There is nothing different from being, so +that it is necessary to agree with the reasoning of Parmenides that all +things are one, and that this is being. + + +(_c_) PASSAGES RELATING TO PARMENIDES IN THE DOXOGRAPHISTS. + +Theophrastos, Fr. 6; Alexander _Metaph._ p. 24, 5 Bon.; _Dox._ 482. And +succeeding him Parmenides, son of Pyres, the Eleatic—Theophrastos adds +the name of Xenophanes—followed both ways. For in declaring that the +all is eternal, and in attempting to explain the genesis of things, he +expresses different opinions according to the two standpoints:—from the +standpoint of truth he supposes the all to be one and not generated and +spheroidal in form, while from the standpoint of popular opinion, in +order to explain generation of phenomena, he uses two first principles, +fire and earth, the one as matter, the other as cause and agent. + +Theophrastos, Fr. 6 a; Laer. Diog. ix. 21, 22; _Dox._ 482. Parmenides, +son of Pyres, the Eleatic, was a pupil of Xenophanes, yet he did not +accept his doctrines.... He was the first to declare that the earth is +spheroidal and situated in the middle of the universe. He said that there +are two elements, fire and earth; the one has the office of demiurge, the +other that of matter. Men first arose from mud; heat and cold are the +elements of which all things are composed. He holds that intelligence and +life are the same, as Theophrastos records in his book on physics, where +he put down the opinions of almost everybody. He said that philosophy +has a twofold office, to understand both the truth and also what men +believe. Accordingly he says: (Vv. 28-30), ‘’Tis necessary for thee to +learn all things, both the abiding essence of persuasive truth, and men’s +opinions in which rests no true belief.’ + +Theoph. Fr. 17; Diog. Laer. viii. 48; _Dox._ 492. Theophrastos says that +Parmenides was the first to call the heavens a universe and the earth +spheroidal. + +Theoph. _de Sens._ 3; _Dox._ 499. Parmenides does not make any definite +statements as to sensation, except that knowledge is in proportion to the +excess of one of the two elements. Intelligence varies as the heat or +the cold is in excess, and it is better and purer by reason of heat; but +nevertheless it has need of a certain symmetry. (Vv. 146-149) ‘For,’ he +says, ‘as at any time is the blending of very complex members in a man, +so is the mind in men constituted; for that which thinks is the same in +all men and in every man, viz., the essence of the members of the body; +and the element that is in excess is thought.’ He says that perceiving +and thinking are the same thing, and that remembering and forgetting come +from these[62] as the result of mixture, but he does not say definitely +whether, if they enter into the mixture in equal quantities, thought +will arise or not, nor what the disposition should be. But it is evident +that he believes sensation to take place by the presence of some quality +in contrast with its opposite, where he says that a corpse does not +perceive light and heat and sound by reason of the absence of fire, but +that it perceives cold and silence and the similar contrasted qualities, +and in general that being as a whole has a certain knowledge. So in his +statements he seems to do away with what is difficult by leaving it out. + +Theophr. Fr. 7; Simpl. _Phys._ 25 r 115; _Dox._ 483. In the first book +of his physics Theophrastos gives as the opinion of Parmenides: That +which is outside of being is not-being, not-being is nothing, accordingly +being is one. + +Hipp. _Phil._ 11; _Dox._ 564. Parmenides supposes that the all is one and +eternal, and without beginning and spheroidal in form; but even he does +not escape the opinion of the many, for he speaks of fire and earth as +first principles of the all, of earth as matter, and of fire as agent and +cause, and he says that the earth will come to an end, but in what way +he does not say. He says that the all is eternal, and not generated, and +spherical, and homogeneous, not having place in itself, and unmoved, and +limited.[63] + +Plut. _Strom._ 5; _Dox._ 580. Parmenides the Eleatic, the companion +of Xenophanes, both laid claim to his opinions, and at the same time +took the opposite standpoint. For he declared the all to be eternal and +immovable according to the real state of the case; for it is alone, +existing alone, immovable and without beginning (v. 60); but there is a +generation of the things that seem to be according to false opinion, and +he excepts sense perceptions from the truth. He says that if anything +exists besides being, this is not-being, but not-being does not exist at +all. So there is left the being that has no beginning; and he says that +the earth was formed by the precipitation of dense air. + +Epiph. _adv. Haer._ iii. 10; _Dox._ 590. Parmenides, the son of Pyres, +himself also of the Eleatic school, said that the first principle of all +things is the infinite. + +Cic. _de Nat. Deor._ i. 11; _Dox._ 534. For Parmenides devised a sort +of contrivance like a crown (he applied to it the word στεφάνη), an orb +of light with continuous heat, which arched the sky, and this he called +god, but in it no one could suspect a divine form or a divine sentiment, +and he made many monstrosities of this sort; moreover, he raised to the +rank of gods War, Discord, Desire, and many other things which disease or +sleep or forgetfulness or old age destroys; and similarly with reference +to the stars he expresses opinions which have been criticised elsewhere +and are omitted here. + +Aet. i. 3; _Dox._ 284. Parmenides, the Eleatic, son of Pyrrhes, was a +companion of Xenophanes, and in his first book the doctrines agree with +those of his master; for here that verse occurs: (v. 60), Universal, +existing alone, immovable and without beginning. He said that the cause +of all things is not earth alone, as his master said, but also fire. 7; +303. The world is immovable and limited, and spheroidal in form. 24; 320. +Parmenides and Melissos did away with generation and destruction, because +they thought that the all is unmoved. 25; 321. All things are controlled +by necessity; this is fated, it is justice and forethought, and the +producer of the world. + +Aet. ii. 1; _Dox._ 327. The world is one. 4; 332. It is without beginning +and eternal and indestructible. 7; 335. Parmenides taught that there were +crowns encircling one another in close succession,[64] one of rarefied +matter, another of dense, and between these other mixed crowns of light +and darkness; and that which surrounded all was solid like a wall, and +under this was a crown of fire; and the centre of all the crowns was +solid, and around it was a circle of fire; and of the mixed crowns the +one nearest the centre was the source of motion and generation for all, +and this ‘the goddess who directs the helm and holds the keys,’[65] he +calls ‘justice and necessity.’ The air is that which is separated from +the earth, being evaporated by the forcible pressure of the earth; the +sun and the circle of the milky way are the exhalation of fire, and the +moon is the mixture of both, namely of air and fire. The aether stands +highest of all and surrounding all, and beneath this is ranged the fiery +element which we call the heavens, and beneath this are the things of +earth. 11; 339. The revolving vault highest above the earth is the +heavens. 340. The heavens are of a fiery nature. 13; 342. The stars are +masses of fire. 15; 345. He ranks the morning star, which he considers +the same as the evening star, first in the aether; and after this the +sun, and beneath this the stars in the fiery vault which he calls the +heavens. 17; 346. Stars are fed from the exhalations of the earth. 20; +349. The sun is of a fiery nature. The sun and the moon are separated +from the milky way, the one from the thinner mixture, which is hot, the +other from the denser, which is cold. 25; 356. The moon is of a fiery +nature. 26; 357. The moon is of the same size as the sun, and derives +its light from it. 30; 361. (The moon appears dark) because darkness is +mingled with its fiery nature, whence he calls it the star that shines +with a false light. + +Aet. iii. 1; 365. The mixture of dense and thin gives its milk-like +appearance to the milky way. 11; 377. Parmenides first defined the +inhabited parts of the earth by the two tropical zones. 15; 380. Because +the earth is equally distant on all sides from other bodies, and so rests +in an equilibrium, not having any reason for swaying one way rather than +another; on this account it only shakes and does not move from its place. + +Aet. iv. 3; 388. The soul is of a fiery nature. 5; 391. The reason is +in the whole breast. 392. Life and intelligence are the same thing, +nor could there be any living being entirely without reason. 9; 397. +Sensations arise part by part according to the symmetry of the pores, +each particular object of sense being adapted to each sense (organ). 398. +Desire is produced by lack of nourishment. + +Aet. v. 7; 419. Parmenides holds the opposite opinion; males are produced +in the northern part, for this shares the greater density; and females in +the southern part by reason of its rarefied state. 420. Some descend from +the right side to the right parts of the womb, others from the left to +the left parts of the womb; but if they cross in the descent females are +born. 11; 422. When the child comes from the right side of the womb, it +resembles the father; when it comes from the left side, the mother. 30; +443. Old age attends the failure of heat. + + + + +VII. + +_THE ELEATIC SCHOOL: ZENO._ + + +Zeno of Elea, son of Teleutagoras, was born early in the fifth century +B.C. He was the pupil of Parmenides, and his relations with him were so +intimate that Plato calls him Parmenides’s son (_Soph._ 241 D). Strabo +(vi. 1, 1) applies to him as well as to his master the name Pythagorean, +and gives him the credit of advancing the cause of law and order in +Elea. Several writers say that he taught in Athens for a while. There +are numerous accounts of his capture as party to a conspiracy; these +accounts differ widely from each other, and the only point of agreement +between them has reference to his determination in shielding his fellow +conspirators. We find reference to one book which he wrote in prose +(Plato, _Parm._ 127 C), each section of which showed the absurdity of +some element in the popular belief. + + Literature: Lohse, Halis 1794; Gerling, _de Zenonis + Paralogismis_, Marburg 1825; Wellmann, _Zenos Beweise_, G.-Pr. + Frkf. a. O. 1870; Raab, _d. Zenonische Beweise_, Schweinf. + 1880; Schneider, _Philol._ xxxv. 1876; Tannery, _Rev. Philos._ + Oct. 1885; Dunan, _Les arguments de Zénon_, Paris 1884; + Brochard, _Les arguments de Zénon_, Paris 1888; Frontera, + _Étude sur les arguments de Zénon_, Paris 1891. + + +(_a_) FRAGMENTS OF ZENO, FROM SIMPLICIUS ON THE PHYSICS. + +1. Simpl. _Phys._ 30 r 139, 11. εἰ γὰρ ἄλλῳ ὄντι προσγένοιτο, οὐδὲν ἂν +μεῖζον ποιήσειεν· μεγέθους γὰρ μηδενὸς ὄντος, προσγενομένου δὲ οὐδὲν οἷόν +τε εἰς μέγεθος ἐπιδοῦναι. καὶ οὕτως ἂν ἤδη τὸ προσγινόμενον οὐδὲν εἴη. +εἰ δὲ ἀπογινομένου τὸ ἕτερον μηδὲν ἔλαττόν ἐστι, μηδὲ αὖ προσγινομένου +αὐξήσεται, δῆλον ὅτι τὸ προσγενόμενον οὐδὲν ἦν οὐδὲ τὸ ἀπογενόμενον. + +2. Simpl. _Phys._ 30 r 140, 29. εἰ πολλά ἐστιν, ἀνάγκη τοσαῦτα εἶναι ὅσα +ἐστὶ καὶ οὔτε πλείονα αὐτῶν οὔτε ἐλάττονα. εἰ δὲ τοσαῦτά ἐστιν ὅσα ἐστί, +πεπερασμένα ἂν εἴη. εἰ πολλά ἐστιν, ἄπειρα τὰ ὄντα ἐστίν. ἀεὶ γὰρ ἕτερα +μεταξὺ τῶν ὄντων ἐστί, καὶ πάλιν ἐκείνων ἕτερα μεταξύ. καὶ οὕτως ἄπειρα +τὰ ὄντα ἐστί. + +3. Simpl. _Phys._ 30 v 141, 1. εἰ μὴ ἔχοι μέγεθος τὸ ὂν οὐδ’ ἂν εἴη, εἰ +δὲ ἔστιν, ἀνάγκη ἕκαστον μέγεθός τι ἔχειν καὶ πάχος καὶ ἀπέχειν αὐτοῦ τὸ +ἕτερον ἀπὸ τοῦ ἑτέρου. καὶ περὶ τοῦ προύχοντος ὁ αὐτὸς λόγος. καὶ γὰρ +ἐκεῖνο ἕξει μέγεθος καὶ προέξει αὐτοῦ τι. ὅμοιον δὴ τοῦτο ἅπαξ τε εἰπεῖν +καὶ ἀεὶ λέγειν· οὐδὲν γὰρ αὐτοῦ τοιοῦτον ἔσχατον ἔσται οὔτε ἕτερον πρὸς +ἕτερον οὐκ ἔσται. οὕτως εἰ πολλά ἐστιν, ἀνάγκη αὐτὰ μικρά τε εἶναι καὶ +μεγάλα, μικρὰ μὲν ὥστε μὴ ἔχειν μέγεθος, μεγάλα δὲ ὥστε ἄπειρα εἶναι. + +4. Simpl. _Phys._ 130 ν 562, 4. εἰ ἔστιν ὁ τόπος, ἔν τινι ἔσται· πᾶν γὰρ +ὂν ἔν τινι· τὸ δὲ ἔν τινι καὶ ἐν τόπῳ. ἔσται ἄρα καὶ ὁ τόπος ἐν τόπῳ καὶ +τοῦτο ἐπ’ ἄπειρον· οὐκ ἄρα ἔστιν ὁ τόπος. + + +_Sources and Critical Notes._ + +Fr. 1. _D_ εἰ γὰρ, _EF_ οὐ γὰρ, a οὐ γὰρ εἰ: _E_ ἄλλων. προσγενομένου δὲ] +Zeller, _Vorsokr. Phil._ 591, n. 2, strikes out δὲ: _F_ οἴονται εἰς: _E_ +gives οὐ διὰ for οὐδὲ: _DEF_ ἀπογινόμενον. + +Fr. 2. a adds καὶ πάλιν after ἂν εἴη. + +Fr. 3. _DF_ ἔχοι, a_E_ ἔχει. + +Fr. 4. _E_ omits καὶ after ἄρα. + + +(_a_) SIMPLICIUS’S ACCOUNT OF ZENO’S ARGUMENTS, INCLUDING THE TRANSLATION +OF THE FRAGMENTS. + +30 r 138, 30. For Eudemos says in his Physics, ‘Then does not this exist, +and is there any _one_? This was the problem. He reports Zeno as saying +that if any one explains to him the _one_, what it is, he can tell +him what things are. But he is puzzled, it seems, because each of the +senses declares that there are many things, both absolutely, and as the +result of division, but no one establishes the mathematical point. He +thinks that what is not increased by receiving additions, or decreased +as parts are taken away, is not one of the things that are.’ It was +natural that Zeno, who, as if for the sake of exercise, argued both +sides of a case (so that he is called double-tongued), should utter such +statements raising difficulties about the one; but in his book which has +many arguments in regard to each point, he shows that a man who affirms +multiplicity naturally falls into contradictions. Among these arguments +is one by which he shows that if there are many things, these are both +small and great—great enough to be infinite in size, and small enough +to be nothing in size. By this he shows that what has neither greatness +nor thickness nor bulk could not even be. (Fr. 1)[66] ‘For if, he says, +anything were added to another being, it could not make it any greater; +for since greatness does not exist, it is impossible to increase the +greatness of a thing by adding to it. So that which is added would be +nothing. If when something is taken away that which is left is no less, +and if it becomes no greater by receiving additions, evidently that which +has been added or taken away is nothing.’ These things Zeno says, not +denying the one, but holding that each thing has the greatness of many +and infinite things, since there is always something before that which is +apprehended, by reason of its infinite divisibility; and this he proves +by first showing that nothing has any greatness because each thing of the +many is identical with itself and is one. + +_Ibid._ 30 v 140, 27. And why is it necessary to say that there is a +multiplicity of things when it is set forth in Zeno’s own book? For again +in showing that, if there is a multiplicity of things, the same things +are both finite and infinite, Zeno writes as follows, to use his own +words: (Fr. 2) ‘If there is a multiplicity of things, it is necessary +that these should be just as many as exist, and not more nor fewer. If +there are just as many as there are, then the number would be finite. If +there is a multiplicity at all, the number is infinite, for there are +always others between any two, and yet others between each pair of these. +So the number of things is infinite.’ So by the process of division he +shows that their number is infinite. And as to magnitude, he begins with +this same argument. For first showing that (Fr. 3) ‘if being did not have +magnitude, it would not exist at all,’ he goes on, ‘if anything exists, +it is necessary that each thing should have some magnitude and thickness, +and that one part of it should be separated from another. The same +argument applies to the thing that precedes this. That also will have +magnitude and will have something before it. The same may be said of each +thing once for all, for there will be no such thing as last, nor will one +thing differ from another. So if there is a multiplicity of things, it is +necessary that these should be great and small—small enough not to have +any magnitude, and great enough to be infinite.’[67] + +_Ibid._ 130 v 562, 3. Zeno’s argument seems to deny that place exists, +putting the question as follows: (Fr. 4) ‘If there is such a thing as +place, it will be in something, for all being is in something, and that +which is in something is in some place. Then this place will be in a +place, and so on indefinitely. Accordingly there is no such thing as +place.’ + +_Ibid._ 131 r 563, 17. Eudemos’ account of Zeno’s opinion runs as +follows:—‘Zeno’s problem seems to come to the same thing. For it is +natural that all being should be somewhere, and if there is a place for +things, where would this place be? In some other place, and that in +another, and so on indefinitely.’ + +_Ibid._ 236 v. Zeno’s argument that when anything is in a space equal to +itself, it is either in motion or at rest, and that nothing is moved in +the present moment, and that the moving body is always in a space equal +to itself at each present moment, may, I think, be put in a syllogism as +follows: The arrow which is moving forward is at every present moment in +a space equal to itself, accordingly it is <in a space equal to itself> +in all time; but that which is in a space equal to itself in the present +moment is not in motion. Accordingly it is in a state of rest, since it +is not moved in the present moment, and that which is not moving is at +rest, since everything is either in motion or at rest. So the arrow which +is moving forward is at rest while it is moving forward, in every moment +of its motion. + +237 r. The Achilles argument is so named because Achilles is named in it +as the example, and the argument shows that if he pursued a tortoise it +would be impossible for him to overtake it. + +255 r. Aristotle accordingly solves the problem of Zeno the Eleatic, +which he propounded to Protagoras the Sophist.[68] Tell me, Protagoras, +said he, does one grain of millet make a noise when it falls, or does the +ten-thousandth part of a grain? On receiving the answer that it does +not, he went on: Does a measure of millet grains make a noise when it +falls, or not? He answered, it does make a noise. Well, said Zeno, does +not the statement about the measure of millet apply to the one grain and +the ten-thousandth part of a grain? He assented, and Zeno continued, +Are not the statements as to the noise the same in regard to each? For +as are the things that make a noise, so are the noises. Since this is +the case, if the measure of millet makes a noise, the one grain and the +ten-thousandth part of a grain make a noise. + + +(_b_) ZENO’S ARGUMENTS AS DESCRIBED BY ARISTOTLE. + +_Phys._ iv. 1; 209 a 23. Zeno’s problem demands some consideration; if +all being is in some place, evidently there must be a place of this +place, and so on indefinitely. 3; 210 b 22. It is not difficult to solve +Zeno’s problem, that if place is anything, it will be in some place; +there is no reason why the first place should not be in something else, +not however as in that place, but just as health exists in warm beings as +a state while warmth exists in matter as a property of it. So it is not +necessary to assume an indefinite series of places. + +vi. 2; 233 a 21. (Time and space are continuous ... the divisions of time +and space are the same.) Accordingly Zeno’s argument is erroneous, that +it is not possible to traverse infinite spaces, or to come in contact +with infinite spaces successively in a finite time. Both space and time +can be called infinite in two ways, either absolutely as a continuous +whole, or by division into the smallest parts. With infinites in point +of quantity, it is not possible for anything to come in contact in a +finite time, but it is possible in the case of the infinites reached by +division, for time itself is infinite from this standpoint. So the result +is that it traverses the infinite in an infinite, not a finite time, and +that infinites, not finites, come in contact with infinites. + +vi. 9; 239 b 5. And Zeno’s reasoning is fallacious. For if, he says, +everything is at rest [or in motion] when it is in a space equal to +itself, and the moving body is always in the present moment <in a space +equal to itself,> then the moving arrow is still. This is false; for +time is not composed of present moments that are indivisible, nor indeed +is any other quantity. Zeno presents four arguments concerning motion +which involve puzzles to be solved, and the first of these shows that +motion does not exist because the moving body must go half the distance +before it goes the whole distance; of this we have spoken before (_Phys._ +viii. 8; 263 a 5). And the second is called the Achilles argument; it +is this:—The slow runner will never be overtaken by the swiftest, for +it is necessary that the pursuer should first reach the point from +which the pursued started, so that necessarily the slower is always +somewhat in advance. This argument is the same as the preceding, the +only difference being that the distance is not divided each time into +halves.... His opinion is false that the one in advance is not overtaken; +he is not indeed overtaken while he is in advance; but nevertheless he is +overtaken, if you will grant that he passes through the limited space. +These are the first two arguments, and the third is the one that has been +alluded to, that the arrow in its flight is stationary. This depends on +the assumption that time is composed of present moments; there will be +no syllogism if this is not granted. And the fourth argument is with +reference to equal bodies moving in opposite directions past equal bodies +in the stadium with equal speed, some from the end of the stadium, others +from the middle; in which case he thinks half the time equal to twice +the time. The fallacy lies in the fact that while he postulates that +bodies of equal size move forward with equal speed for an equal time, he +compares the one with something in motion, the other with something at +rest. + + +(_c_) PASSAGES RELATING TO ZENO IN THE DOXOGRAPHISTS. + +Plut. _Strom._ 6; _Dox._ 581. Zeno the Eleatic brought out nothing +peculiar to himself, but he started farther difficulties about these +things. + +Epiph. _adv. Haer._ iii. 11; _Dox._ 590. Zeno the Eleatic, a dialectician +equal to the other Zeno, says that the earth does not move, and that no +space is void of content. He speaks as follows:—That which is moved is +moved in the place in which it is, or in the place in which it is not; it +is neither moved in the place in which it is, nor in the place in which +it is not; accordingly it is not moved at all. + +Galen, _Hist. Phil._ 3; _Dox._ 601. Zeno the Eleatic is said to have +introduced the dialectic philosophy. 7; _Dox._ 604. He was a skeptic. + +Aet. i. 7; _Dox._ 303. Melissos and Zeno say that the one is universal, +and that it exists alone, eternal, and unlimited. And this one is +necessity [_Heeren inserts here the name_ Empedokles], and the material +of it is the four elements, and the forms are strife and love. He says +that the elements are gods, and the mixture of them is the world. The +uniform will be resolved into them;[69] he thinks that souls are divine, +and that pure men who share these things in a pure way are divine. 23; +320. Zeno et al. denied generation and destruction, because they thought +that the all is unmoved. + + + + +VIII. + +_THE ELEATIC SCHOOL: MELISSOS._ + + +Melissos of Samos, son of Ithagenes, was a contemporary of Zeno, though +he may have been slightly younger. Parmenides is said to have been his +teacher, and it is possible that he may have made the acquaintance +of Herakleitos. According to Diogenes, he was a respected statesman, +and there seems to be good evidence (Plutarch, _Perikles_ 26, after +Aristotle) that he commanded the Samian fleet at its victory over the +Athenians, 440 B.C. He wrote a book which later writers refer to under +various titles. + + Literature: The fragments are treated by Brandis, _Commen. + Eleat._ iii. and by Mullach _de Melisso X. G._ p. 80; Pabst, + _de Meliss. Fragmentis_, Bonn 1889, disputes the authenticity + of Fr. 1-5. Spalding, _Vindic. philos. Megar._ Berlin 1793, + first showed that the first two chapters of the book called _de + Xenophane, Zenone, Gorgia_, refer to Melissos. Cf. also Fr. + Kern, _Zur Würdigung des Melissos_, Festschrift d. stettin. + Stadtgym. 1880. + + +(_a_) FRAGMENTS OF MELISSOS MAINLY FROM SIMPLICIUS ON THE PHYSICS. + +Simpl. _Phys._ 23 v 109, 20 (Fr. 7). ὅτε τοίνυν οὐκ ἐγένετο, ἔστι δέ, +ἀεὶ ἦν καὶ ἀεὶ ἔσται καὶ ἀρχὴν οὐκ ἔχει οὐδὲ τελευτήν, ἄλλ’ ἄπειρόν +ἐστιν. εἰ μὲν γὰρ ἐγένετο, ἀρχὴν ἂν εἶχεν· ἤρξατο γὰρ ἄν ποτε γινόμενον· +καὶ τελευτήν· ἐτελεύτησε γὰρ ἄν ποτε γινόμενον· εἰ δὲ μήτε ἤρξατο μήτε +ἐτελεύτησεν ἀεί τε ἦν καὶ ἀεὶ ἔσται, οὐκ ἔχει ἀρχὴν οὐδὲ τελευτήν· οὐ +γὰρ ἀεὶ εἶναι ἀνυστὸν ὅ τι μὴ πᾶν ἐστι. l. 31. (Fr. 8.) ἀλλ’ ὥσπερ ἔστιν +ἀεί, οὕτω καὶ τὸ μέγεθος ἄπειρον ἀεὶ χρὴ εἶναι. l. 33. (Fr. 15.) εἰ γὰρ +διῄρηται τὸ ἐόν, κινεῖται. κινούμενον δὲ οὐκ ἂν εἴη ἅμα. + +_Phys._ 24 r 110, 1. (Fr. 16.) εἰ μὲν ὂν εἴη, δεῖ αὐτὸ ἓν εἶναι· ἓν δὲ ὂν +δεῖ αὐτὸ σῶμα μὴ ἔχειν. (19 r 87, 6) εἰ δὲ ἔχοι πάθος, ἔχοι ἂν μόρια καὶ +οὐκέτι ἓν εἴη. l. 3. (Fr. 9.) ἀρχήν τε καὶ τέλος ἔχον οὐδὲν οὔτε ἀίδιον +οὔτε ἄπειρόν ἐστιν. l. 5. (Fr. 10.) εἰ μὴ ἓν εἴη, περανεῖ πρὸς ἄλλο. + +_Phys._ 247 r 111, 19. (Fr. 11.) οὕτως οὖν ἀίδιόν ἐστι καὶ ἄπειρον· +καὶ ἓν καὶ ὅμοιον πᾶν. καὶ οὔτ’ ἂν ἀπόλοιτο οὔτε μεῖζον γίνοιτο οὔτε +μετακοσμέοιτο οὔτε ἀλγεῖ οὔτε ἀνιᾶται. εἰ γάρ τι τούτων πάσχοι, οὐκ ἂν +ἔτι ἓν εἴη. εἰ γὰρ ἑτεροιοῦται, ἀνάγκη τὸ ἐὸν μὴ ὅμοιον εἶναι, ἀλλὰ +ἀπόλλυσθαι τὸ πρόσθεν ἐόν, τὸ δὲ οὐκ ἐὸν γίνεσθαι. εἰ τοίνυν τριχὶ μιῇ +μυρίοις ἔτεσιν ἑτεροῖον γίνοιτο τὸ πᾶν, ὀλεῖται ἂν ἐν τῷ παντὶ χρόνῳ. l. +24. (Fr. 12.) ἀλλ’ οὐδὲ μετακοσμηθῆναι ἀνυστόν· ὁ γὰρ κόσμος ὁ πρόσθεν +ἐὼν οὐκ ἀπόλλυται οὔτε ὁ μὴ ἐὼν γίνεται. ὅτε δὲ μήτε προσγίνεται μηδὲν +μήτε ἀπόλλυται μήτε ἑτεροιοῦται, πῶς ἂν μετακοσμηθὲν τῶν ἐόντων τι ᾖ; εἰ +μὲν γάρ τι ἐγίνετο ἑτεροῖον, ἤδη ἂν καὶ μετακοσμηθείη· οὐδὲ ἀλγεῖ οὐ γὰρ +ἂν πᾶν εἴη ἀλγέον· οὐ γὰρ ἂν δύναιτο ἀεὶ εἶναι χρῆμα ἀλγέον οὐδὲ ἔχει +ἴσην δύναμιν τῷ ὑγιεῖ· οὔτ’ ἂν ὅμοιον εἴη, εἰ ἀλγέοι· ἀπογινομένου γάρ +τευ ἂν ἀλγέοι ἢ προσγινομένου, κοὐκ ἂν ἔτι ὅμοιον εἴη. οὐδ’ ἂν τὸ ὑγιὲς +ἀλγῆσαι δύναιτο· ἀπὸ γὰρ ἂν ὄλοιτο τὸ ὑγιὲς καὶ τὸ ἐὸν, τὸ δὲ οὐκ ἐὸν +γένοιτο. καὶ περὶ τοῦ ἀνιᾶσθαι ωὑτὸς λόγος τῷ ἀλγέοντι. l. 6. (Fr. 14.) +οὐδὲ κενεόν ἐστιν οὐδέν· τὸ γὰρ κενεὸν οὐδέν ἐστιν· οὐκ ἂν οὖν εἴη τό γε +μηδέν. οὐδὲ κινεῖται· ὑποχωρῆσαι γὰρ οὐκ ἔχει οὐδαμῇ, ἀλλὰ πλέων ἐστίν. +εἰ μὲν γὰρ κενεὸν ἦν, ὑπεχωρεῖ ἂν εἰς τὸ κενόν· κενοῦ δὲ μὴ ἐόντος οὐκ +ἔχει ὅκῃ ὑποχωρήσει. πυκνὸν δὲ καὶ ἀραιὸν οὐκ ἂν εἴη· τὸ γὰρ ἀραιὸν οὐκ +ἀνυστὸν πλέων εἶναι ὁμοίως τῷ πυκνῷ, ἀλλ’ ἤδη τὸ ἀραιόν γε κενεώτερον +γίνεται τοῦ πυκνοῦ. κρίσιν δὲ ταύτην χρὴ ποιήσασθαι τοῦ πλέω καὶ τοῦ +μὴ πλέω· εἰ μὲν οὖν χωρεῖ τι ἢ εἰσδέχεται, οὐ πλέων· εἰ δὲ μήτε χωρεῖ +μήτε εἰσδέχεται, πλέων. ἀνάγκη τοίνυν πλέων εἶναι, εἰ κενὸν μὴ ἔστιν. εἰ +τοίνυν πλέων ἐστίν, οὐ κινεῖται. + +_Phys._ 34 v 162, 24. (Fr. 6.) ἀεὶ ἦν ὅ τι ἦν καὶ ἀεὶ ἔσται. εἰ γὰρ +ἐγένετο, ἀναγκαῖόν ἐστι πρὶν γενέσθαι εἶναι μηδέν. †εἰ τύχοι νῦν μηδὲν +ἦν, οὐδαμὰ ἂν γένοιτο οὐδὲν ἐκ μηδενός. + +Simpl. _de Coelo_, 137 r; Schol. Aristot. 509 b 18; cf. Aristokl. Euseb. +_Pr. Ev._ xiv. 17. (Fr. 17.) μέγιστον μὲν οὖν σημεῖον οὗτος ὁ λόγος ὅτι +ἓν μόνον ἐστίν. ἀτὰρ καὶ τάδε σημεῖα· εἰ γὰρ ἦν πολλὰ, τοιαῦτα χρῆν αὐτὰ +εἶναι, οἷόν περ ἐγώ φημι τὸ ἓν εἶναι. εἰ γὰρ ἔστι γῆ καὶ ὕδωρ καὶ ἀὴρ +καὶ σίδηρος καὶ χρυσὸς καὶ πῦρ καὶ τὸ μὲν ζῷον τὸ δὲ τεθνηκὸς καὶ μέλαν +καὶ λευκὸν καὶ τὰ ὅσα φασὶν οἱ ἄνθρωποι εἶναι ἀληθῆ,—εἰ δὴ ταῦτα ἔστι +καὶ ἡμεῖς ὀρθῶς ὁρῶμεν καὶ ἀκούομεν, εἶναι χρὴ ἕκαστον τοιοῦτον οἷόν περ +τὸ πρῶτον ἔδοξεν ἡμῖν, καὶ μὴ μεταπίπτειν μηδὲ γίνεσθαι ἑτεροῖον, ἀλλ’ +αἰεὶ εἶναι ἕκαστον οἷόν περ ἔστιν. νῦν δέ φαμεν ὀρθῶς ὁρᾷν καὶ ἀκούειν +καὶ συνιέναι, δοκεῖ δὲ ἡμῖν τό τε θερμὸν ψυχρὸν γίνεσθαι καὶ τὸ ψυχρὸν +θερμὸν καὶ τὸ σκληρὸν μαλθακὸν καὶ τὸ μαλθακὸν σκληρὸν, καὶ τὸ ζῷον +ἀποθνήσκειν καὶ ἐκ μὴ ζῶντος γίνεσθαι, καὶ ταῦτα πάντα ἑτεροιοῦσθαι, καὶ +ὅ τι ἦν τε καὶ ὃ νῦν οὐδὲν ὅμοιον εἶναι, ἀλλ’ ὅ τε σίδηρος σκληρὸς ἐὼν +τῷ δακτύλῳ κατατρίβεσθαι † ὁμοῦ ῥέων καὶ χρυσὸς καὶ λίθος καὶ ἄλλο ὅ τι +ἰσχυρὸν δοκεῖ εἶναι πᾶν, ὥστε συμβαίνει μήτε ὁρᾷν μήτε τὰ ὄντα γινώσκειν· +ἐξ ὕδατός τε γῆ καὶ λίθος γίνεσθαι. οὐ τοίνυν ταῦτα ἀλλήλοις ὁμολογεῖ· +φαμένοις γὰρ εἶναι πολλὰ καὶ ἀίδια καὶ εἴδη τε καὶ ἴσχυν ἔχοντα, πάντα +ἑτεροιοῦσθαι ἡμῖν δοκεῖ καὶ μεταπίπτειν ἐκ τοῦ ἑκάστοτε ὁρωμένου· δῆλον +τοίνυν ὅτι οὐκ ὀρθῶς ἑωρῶμεν οὐδὲ ἐκεῖνα πολλὰ ὀρθῶς δοκεῖ εἶναι. οὐ γὰρ +ἂν μετέπιπτεν εἰ ἀληθῆ ἦν, ἀλλ’ ἦν οἷόν περ ἐδόκει ἕκαστον τοιοῦτον· τοῦ +γὰρ ἐόντος ἀληθινοῦ κρεῖσσον οὐδέν. ἢν δὲ μεταπέσῃ, τὸ μὲν ἐὸν ἀπώλετο, +τὸ δὲ οὐκ ἐὸν γέγονεν. οὕτως οὖν εἰ πολλὰ εἴη, τοιαῦτα χρὴ εἶναι οἷόν περ +τὸ ἕν. + + +_Sources and Critical Notes._ + +Fr. 1-5. The passage giving these fragments, as they have been called, +contains little that is not found in the remaining fragments, and in +spite of the fact that it is given as a direct quotation, it seems best +to regard it as a condensed statement of the opinions of Melissos. V. +Zeller, _Vorsokr. Phil._ 607, n. 1, and Pabst, _de Meliss. Fragmentis_, +Bonn 1889. + +Fr. 7. _D_ omits καὶ ... γινόμενον. Simplicius writes γινόμενον, Diels +would restore γενόμενον regularly, and compares Spengel ad Eudem. fr. p. +18, 18. _DE_ ἔχει, a_F_ ἔχον. + +Fr. 15. a_F_ ἅμα, _E_ ἀλλὰ. + +Fr. 16. a_D_ ὂν εἴη, _EF_ οὖν εἴη, Brandis suggests ὂν ἔστι. _F_ δὲ μὴ +ὂν· Cf. 19 r 87, 6. + +Fr. 11. a_F_ γίγνοιτο. _E_ οὐκέτι, omits ἂν. _E_ omits δὲ after τὸ. a_D_ +(_F_) τριχὶ μιῆ, _E_ τριᵡ μὴ ἦ. Vulg. from Brandis εἰ τοίνυν τρισμυρίοισι +ἔτεσι. _F_ παρόντι for παντί. + +Fr. 12. _D_ μετὰ τὸ κοσμηθῆναι: a ἀπολεῖται: _DF_ μετακοσμηθέντων ἐόντων: +a γάρ, _DFE_ γε: a ἀλγεινόν (twice): _D_ οὐκ for κοὐκ: _DF_ ὠυτὸς, a_E_ ὁ +αὐτὸς. + +Fr. 14. Cf. Simpl. 40, 12. _E_ πλέον et passim, Text follows a_D_: _DF_ +κενώτερον, _E_ κοινότερον: a omits οὖν. + +Fr. 6. _E_ εἰ τύχοι νῦν, _D_ εἰ τύχη, a_F_ εἰ τοίνυν. Diels suggests ὅτε +τοίνυν; cf. 109, 20. _DE_ οὐδὲν, a_F_ μηδὲν. + +Fr. 17. Vulg. χρή: Simpl. ζῷον, Aristokl. ζῶν (twice): Aristokl. εἶναι +ἐχρῆν, καὶ τὸ ἐὸν τοιοῦτον, οἷον πρῶτον ἔδοξεν ἡμῖν εἶναι, Simpl. omits +πάντα and ἀληθῆ: Aristokl. ἕτερον, ἀλλ’ εἶναι ὅμοιον, οἷόν περ ἐστὶ +ἕκαστον, Simpl. omits ἔστιν: Bergk ὁμουρέων, digito conterminus, aptatus, +MSS. τὸ μέσον, corr. Brandis, _Gesch. d. Phil._ i. 403: Vulg. εἴη. + + +SIMPLICIUS’S ACCOUNT OF MELISSOS, INCLUDING THE TRANSLATION OF THE +FRAGMENTS. + +22; 103, 13. Now let us glance at Melissos’ argument, which we ran across +a few lines back. Melissos, making use of the axioms of the physicists, +in regard to generation and destruction, begins his book as follows: +(Fr. 1) If nothing is, how could this be spoken of as though something +is? And if anything is, either it has come into being, or else it always +has been. If it came into being, it sprung either from being or from +not-being; but it is impossible that any such thing should have sprung +from not-being (for nothing else that is could have sprung from it, much +less pure being); nor could it have sprung from being, for in that case +it <would simply be, and> would not have come into existence. So then +being is not generated; being always is, nor will it be destroyed. For +being could not be changed into not-being (this also is conceded by the +physicists), nor into being; for then it would abide as it is, and would +not be destroyed. Accordingly being was not generated, nor will it be +destroyed; so it always was and always will be. (Fr. 2) But while that +which comes into existence has a beginning, that which does not come into +existence does not have a beginning, and being which did not come into +existence would not have a beginning. Farther, that which is destroyed +has an end; but if anything is not subject to destruction, it does not +have an end; and that which has neither beginning nor end is of course +infinite; so being is infinite. (Fr. 3) And if it is infinite, it is +one; for if being were two, both parts could not be infinite, but each +would be limited by the other. But being is infinite; there could not be +several beings; accordingly being is one. (Fr. 4) Farther, if being is +one it does not move; for the one is always homogeneous [_lit._ like +itself]; and that which is homogeneous could not perish or become greater +or change its arrangement or suffer pain or annoyance. If it experienced +any of these things it would not be one; for that which is moved with any +sort of motion changes something from one thing into something different; +but there is nothing else except being, so this will not be moved. (Fr. +5) To follow another line of argument: there is no place void of being, +for the void is nothing; but that which is nothing could not exist; so +then being is not moved: it is impossible for it to go anywhere, if +there is no void. Nor is it possible for it to contract into itself, +for in that case different degrees of density would arise, and this is +impossible; for it is impossible that the rare should be as full as the +dense; but the rare is more empty than the dense, and there is no such +thing as emptiness. It is necessary to judge whether being is full or +not by its capacity to receive something else: if it will not receive +anything it is full; if it will receive something it is not full. Now if +the void does not exist, it must of necessity be full; and if this is +the case it does not move, not because it is impossible for it to move +through space already filled, as we say of bodies, but because all being +cannot be moved into being (for there is nothing besides itself), nor can +being be moved into not-being, for not-being does not exist. + +23; 109, 7. Melissos also is blamed because in his frequent references +to the beginning he does not use the word to mean a beginning in time +which applies to that which comes into existence, but rather to mean a +logical beginning which does not apply to the things that are changing +collectively. He seems to have seen clearly before Aristotle that +all matter, even that which is eternal, being limited has a limited +capacity, and in itself is always at the end of time, and because of +the ever-moving beginning of that which passes, it is always at the +beginning, and remains eternal, so that that which has beginning and end +in quantity has also beginning and end in time, and the reverse; for that +which has beginning and end in time is not everything simultaneously. +So he bases his proof on beginning and end in time. Accordingly he +says that that which is not everything—_i.e._ which is not the whole +simultaneously—is not without beginning or end; what applies to things +that are indivisible and infinite in their being, applies so much the +more to pure being; and that all applies to being. Melissos puts it as +follows: (Fr. 7) Since then it did not come into being but _is_, it +always was and always will be, and has neither beginning nor end, but is +infinite. For if it had come into existence it would have had a beginning +(for that which once came into existence would have a beginning) and an +end (for that which once came into existence would come to an end); if it +neither had a beginning nor came to an end, it always was and always will +be; it has not beginning or end; but it is impossible that anything which +is not the whole should always exist.... l. 31. (Fr. 8) But as it always +exists, so it is necessary also that it be always infinite in magnitude. +l. 33. (Fr. 15) If being is separated it moves; and that which moves +could not exist simultaneously. + +24; 110, 1 (Fr. 16) If being exists it must be one, and being one it +is necessary that it should not itself have body; (19; 87, 6) and if +it should have thickness, it would have parts and would no longer be a +unity. l. 3 (Fr. 9) Nothing which has beginning and end is either eternal +or infinite. l. 5 (Fr. 10) If it were not one, it would be bounded by +something else.[70] + +24; 111, 18. Melissos bringing his previous topic to a conclusion goes +on to consider motion. (Fr. 11) So then the all is eternal and infinite +and homogeneous; and it could neither perish nor become greater nor +change its arrangement nor suffer pain or distress. If it experienced +any of these things it would no longer be one; for if it becomes +different, it is necessary that being should not be homogeneous, but +that which was before must perish, and that which was not must come into +existence. If then the all should become different by a single hair in +ten thousand years, it would perish in the whole of time. (Fr. 12) And +it is impossible for its order to change, for the order existing before +does not perish, nor does another which did not exist come into being; +and since nothing is added to it or subtracted from it or made different, +how could any of the things that are change their order? But if anything +became different, its order would already have been changed. (Fr. 13) +Nor does it suffer pain, for the all could not be pained; it would be +impossible for anything suffering pain always to be; nor does it have +power equal to the power of what is healthy. It would not be homogeneous +if it suffered pain; it would suffer pain whenever anything was added +or taken away, and it would no longer be homogeneous. Nor could what is +healthy suffer a pang of pain, for both the healthy and _being_ would +perish, and not-being would come into existence. The same reasoning that +applies to pain applies also to distress. (Fr. 14) Nor is there any void, +for the void is nothing, and that which is nothing could not be. Nor does +it move, for it has nowhere to go to, since it is full; for if there +were a void it could go into the void, but since there is no void it has +nowhere to go to. It could not be rare and dense, for it is not possible +for the rare to be as full as the dense, but the rare is already more +empty than the dense. This is the test of what is full and what is not +full: if it has room for anything, or admits anything into it, it is not +full; if it does not have room for anything, or admit anything into it, +it is full. If no void exists it must be full; if then it is full it does +not move. These are the doctrines of Melissos. + +34; 162, 24. (Fr. 6) What was, always was and always will be; for if it +had come into existence, it necessarily would have been nothing before it +came into existence. If now there were nothing existing, nothing would +ever have come into existence from nothing. + +Simpl. _de Coelo_ 137 r; Schol. Aristot. 509 b; cf. Aristokl. Euseb. _Pr. +Ev._ xiv. 17. (Fr. 17) This argument is the strongest proof that being +is one only. And the proofs are as follows: For if a multiplicity of +things existed it would be necessary that these things should be just +such as I say the one is. For if earth exists, and water and air and iron +and gold and fire and the living and the dead and black and white, and +everything else which men say is real,—if these things exist and we see +and hear them correctly, it is necessary that each thing should be such +as we first determined, namely, it should not change its character or +become different, but should always be each thing what it is. Now we say +that we see and hear and understand correctly; but it seems to us that +hot becomes cold and cold hot, that hard becomes soft and soft hard, that +the living being dies and life comes from what is not living; and that +all these things become different, and what they are is not like what +they were. It seems to us that iron, being hard to the touch, wastes away +†becoming liquefied,†[71] and so does gold, and rock, and whatever else +seems to be strong, so that we conclude that we do not see or know things +that are. And earth and rock arise from water. These things then do not +harmonise with each other. Though we said that many things are eternal, +and have forms and strength, it seems that they all become different +and change their character each time they are seen. Evidently we do not +see correctly, nor is the appearance of multiplicity correct; for they +would not change their character if they were real, but would remain each +thing as it seemed, for nothing is nobler than that which is real. But +if they change their character, being perishes and not-being comes into +existence. So then if a multiplicity of things exist, it is necessary +that they should be such as the one is. + + +(_b_) ARISTOTLE’S ACCOUNT OF MELISSOS. + +_Phys._ i. 3; 186 a 6. Both Melissos and Parmenides argue fallaciously, +and they make false assumptions and their reasonings are not logical; but +the argument of Melissos is the more wearisome, for it sets no problem, +but granted one strange thing, others follow; and there is no difficulty +in this. The error in the reasoning of Melissos is plain, for he thinks +that if everything which has come into being has a beginning, he can +assume that that which has not come into being does not have a beginning. +This, then, is strange, that he should think that everything has a +beginning except time, and this does not, and that simple generation has +no beginning but change alone begins, as though change as a whole did not +come into being. Even if the all is a unity, why then should it not move? +Why should not the whole be moved even as a part of it which is a unity, +namely water, is moved in itself? Then why should there not be change? It +is not possible that being should be one in form, but only in its source. + +_Soph. Elen._ 5; 163 b 13. The same is true of syllogisms, as for +instance in the case of Melissos’ argument that the all is infinite; in +this he assumes that the all is not generated (for nothing is generated +from not-being), and that that which is generated, is generated from +a beginning. If then the all was not generated, it does not have a +beginning, so it is infinite. It is not necessary to assent to this, for +even if everything which is generated has a beginning, it does not follow +that if anything has a beginning it was generated, as a man with a fever +is warm, but one who is warm may not have a fever. + +_Soph. Elen._ 6; 164 b 35. Or again, as Melissos assumes in his argument +that generation and having a beginning are the same thing, or that that +which is generated from equals has the same size. The two statements, +that what is generated has a beginning, and that what has a beginning is +generated, he deems equivalent, so that the generated and the limited +are both the same in that they each have a beginning. Because what is +generated has a beginning, he postulates that what has a beginning is +generated, as though both that which is generated and that which is +finite were the same in having a beginning. + + +(_c_) PASSAGES RELATING TO MELISSOS IN THE DOXOGRAPHISTS. + +Epiph. _adv. Haer._ iii. 12; _Dox._ 590. Melissos of Samos, son of +Ithagenes, said that the all is one in kind, but that nothing is fixed in +its nature, for all things are potentially destructible. + +Aet. _Plac._ i. 3; _Dox._ 285. Melissos of Miletos, son of Ithagenes, +became his companion, but he did not preserve in its purity the doctrine +that was transmitted to him. For he said in regard to the infinite that +the world of those things that appear is limited. i. 7; 303. Melissos and +Zeno say that the one is universal, and that it exists alone, eternal, +and unlimited. And this unity is necessity [_Heeren inserts here the +name_ Empedokles], and the material of which it consists is the four +elements, and the forms are love and strife. He calls the elements gods, +and the mixture of them the world. And the uniform will be resolved. He +thinks that souls are divine, and that pure men who share these things in +a pure way are divine. i. 24; 320. Melissos (et al.) deny generation and +destruction, because they think that the all is unmoved. + +Aet. ii. 1; 327. Melissos (et al.): The universe is one. 328. The all is +infinite, but the world is limited. 4; 332. Melissos (et al.): The world +is not generated, not to be destroyed, eternal. + +Aet. iv. 9; 396. Melissos (et al.): Sensations are deceptive. + + + + +IX. + +_PYTHAGORAS AND THE PYTHAGOREANS._ + + +Pythagoras, son of Mnesarchos, a native of Samos, left his fatherland +to escape the tyranny of Polykrates (533/2 or 529/8 B.C.). He made his +home for many years in Kroton in southern Italy, where his political +views gained control in the city. At length he and his followers were +banished by an opposing party, and he died at Metapontum. Many stories +are told of his travels into Egypt and more widely, but there is no +evidence on which the stories can be accepted. He was a mystic thinker +and religious reformer quite as much as a philosopher, but there is no +reason for denying that the doctrines of the school originated with him. +Of his disciples, Archytas, in southern Italy, and Philolaos and Lysis, +at Thebes, are the best known. It is the doctrine of the school, not the +teaching of Pythagoras himself, which is known to us through the writings +of Aristotle. + + Literature:—On Pythagoras: Krische, _De societatis a Pythagora + conditae scopo politico_, 1830; E. Rohde, _Rhein. Mus._ xxvi. + 565 sqq.; xxvii. 23 sqq.; Diels, _Rhein. Mus._ xxxi. 25 sq.; + Zeller, _Sitz. d. kgl. preus. Akad._ 1889, 45, p. 985 sqq.; + Chaignet, _Pythagore_, 1873, and the excellent account in + Burnett. + + Philolaos: Boeckh, _Philolaos Lehren, nebst den Bruchstücken + seines Werkes_, 1819; V. Rose, _Comment. de Arist. libr. + ord. et auct._ Berlin 1854; Schaarschmidt, _Die angebliche + Schriftstellerei des Phil._ Bonn 1864; Zeller, _Gesch. d. + griech. Phil._ 4 Auf. 261, 341, 386; _Hermes_ x. 178; Bywater, + _Journal of Philol._ i. 21 sqq. + + Archytas: Hartenstein, _de Archyt. Tar. fragm._ Lips. 1833; + Gruppe, _Die Fragm. d. Archyt._ Berlin 1840; Petersen, + _Zeitschr. f. Altertumsk._ 1836; Chaignet, _Pythagore_, 1873, + pp. 191, 255. + + +PASSAGES IN PLATO REFERRING TO THE PYTHAGOREANS. + +_Phaedo_ 62 B. The saying that is uttered in secret rites, to the effect +that we men are in a sort of prison, and that one ought not to loose +himself from it nor yet to run away, seems to me something great and not +easy to see through; but this at least I think is well said, that it is +the gods who care for us, and we men are one of the possessions of the +gods. + +_Kratyl._ 400 B. For some say that it (the body) is the tomb of the +soul—I think it was the followers of Orpheus in particular who introduced +this word—which has this enclosure like a prison in order that it may be +kept safe. + +_Gorg._ 493 A. I once heard one of the wise men say that now we are +dead and the body is our tomb, and that that part of the soul where +desires are, it so happens, is open to persuasion, and moves upward or +downward. And, indeed, a clever man—perhaps some inhabitant of Sicily +or Italy—speaking allegorically, and taking the word from ‘credible’ +(πίθανος) and ‘persuadable’ (πιστικός), called this a jar (πίθος); +and he called those without intelligence uninitiated, and that part +of the soul of uninitiated persons where the desires are, he called +its intemperateness, and said it was not watertight, as a jar might be +pierced with holes—using the simile because of its insatiate desires. + +_Gorg._ 507 E. And the wise men say that one community embraces heaven +and earth and gods and men and friendship and order and temperance and +righteousness, and for that reason they call this whole a universe, my +friend, for it is not without order nor yet is there excess. It seems to +me that you do not pay attention to these things, though you are wise in +regard to them. But it has escaped your notice that geometrical equality +prevails widely among both gods and men. + + +PASSAGES IN ARISTOTLE REFERRING TO THE PYTHAGOREANS. + +_Phys._ iii. 4; 203 a 1. For all who think they have worthily applied +themselves to such philosophy, have discoursed concerning the infinite, +and they all have asserted some first principle of things—some, like +the Pythagoreans and Plato, a first principle existing by itself, not +connected with anything else, but being itself the infinite in its +essence. Only the Pythagoreans found it among things perceived by sense +(for they say that number is not an abstraction), and they held that it +was the infinite outside the heavens. + +iii. 4; 204 a 33. (The Pythagoreans) both hold that the infinite is +being, and divide it. + +iv. 6; 213 b 22. And the Pythagoreans say that there is a void, and that +it enters into the heaven itself from the infinite air, as though it (the +heaven) were breathing; and this void defines the natures of things, +inasmuch as it is a certain separation and definition of things that lie +together; and this is true first in the case of numbers, for the void +defines the nature of these. + +_De coel._ i. 1; 268 a 10. For as the Pythagoreans say, the all and all +things are defined by threes; for end and middle and beginning constitute +the number of the all, and also the number of the triad. + +ii. 2; 284 b 6. And since there are some who say that there is a right +and left of the heavens, as, for instance, those that are called +Pythagoreans (for such is their doctrine), we must investigate whether it +is as they say. + +ii. 2; 285 a 10. Wherefore one of the Pythagoreans might be surprised in +that they say that there are only these two first principles, the right +and the left, and they pass over four of them as not having the least +validity; for there is no less difference up and down, and front and back +than there is right and left in all creatures. + +ii. 2; 285 b 23. And some are dwelling in the upper hemisphere and to the +right, while we dwell below and to the left, which is the opposite to +what the Pythagoreans say; for they put us above and to the right, while +the others are below and at the left. + +ii. 9; 290 b 15. Some think it necessary that noise should arise when +so great bodies are in motion, since sound does arise from bodies among +us which are not so large and do not move so swiftly; and from the sun +and moon and from the stars in so great number, and of so great size, +moving so swiftly, there must necessarily arise a sound inconceivably +great. Assuming these things and that the swiftness has the principle of +harmony by reason of the intervals, they say that the sound of the stars +moving on in a circle becomes musical. And since it seems unreasonable +that we also do not hear this sound, they say that the reason for this +is that the noise exists in the very nature of things, so as not to +be distinguishable from the opposite silence; for the distinction of +sound and silence lies in their contrast with each other, so that as +blacksmiths think there is no difference between them because they are +accustomed to the sound, so the same thing happens to men. + +ii. 9; 291 a 7. What occasions the difficulty and makes the Pythagoreans +say that there is a harmony of the bodies as they move, is a proof. For +whatever things move themselves make a sound and noise; but whatever +things are fastened in what moves or exist in it as the parts in a ship, +cannot make a noise, nor yet does the ship if it moves in a river. + +ii. 13; 293 a 19. They say that the whole heaven is limited, the opposite +to what those of Italy, called the Pythagoreans, say; for these say that +fire is at the centre and that the earth is one of the stars, and that +moving in a circle about the centre it produces night and day. And they +assume yet another earth opposite this which they call the counter-earth +[ἀντίχθων], not seeking reasons and causes for phenomena, but stretching +phenomena to meet certain assumptions and opinions of theirs and +attempting to arrange them in a system.... And farther the Pythagoreans +say that the most authoritative part of the All stands guard, because it +is specially fitting that it should, and this part is the centre; and +this place that the fire occupies, they call the guard of Zeus, as it is +called simply the centre, that is, the centre of space and the centre of +matter and of nature. + +iii. 1; 300 a 15. The same holds true for those who construct the heaven +out of numbers; for some construct nature out of numbers, as do certain +of the Pythagoreans. + +_Metaphys._ i. 5; 985 b 23-986 b 8. With these and before them +(Anaxagoras, Empedokles, Atomists) those called Pythagoreans applying +themselves to the sciences, first developed them; and being brought up +in them they thought that the first principles of these (_i.e._ numbers) +were the first principles of all things. And since of these (sciences) +numbers are by nature the first, in numbers rather than in fire and +earth and water they thought they saw many likenesses to things that are +and that are coming to be, as, for instance, justice is such a property +of numbers, and soul and mind are such a property, and another is +opportunity, and of other things one may say the same of each one. + +†And further, discerning in numbers the conditions and reasons of +harmonies also†; since, moreover, other things seemed to be like +numbers in their entire nature, and numbers were the first of every +nature, they assumed that the elements of numbers were the elements of +all things, and that the whole heavens were harmony and number. And +whatever characteristics in numbers and harmonies they could show were +in agreement with the properties of the heavens and its parts and with +its whole arrangement, these they collected and adapted; and if there +chanced to be any gap anywhere, they eagerly sought that the whole system +might be connected with these (stray phenomena). To give an example of my +meaning: inasmuch as ten seemed to be the perfect number and to embrace +the whole nature of numbers, they asserted that the number of bodies +moving through the heavens were ten, and when only nine were visible, for +the reason just stated they postulated the counter-earth as the tenth. +We have given a more definite account of these thinkers in other parts +of our writings. But we have referred to them here with this purpose in +view, that we might ascertain from them what they asserted as the first +principles and in what manner they came upon the causes that have been +enumerated. They certainly seem to consider number as the first principle +and as it were the matter in things and in their conditions and states; +and the odd and the even are elements of number, and of these the one is +infinite and the other finite, and unity is the product of both of them, +for it is both odd and even, and number arises from unity, and the whole +heaven, as has been said, is numbers. + +A different party in this same school say that the first principles +are ten, named according to the following table:—finite and infinite, +even and odd, one and many, right and left, male and female, rest and +motion, straight and crooked, light and darkness, good and bad, square +and oblong. After this manner Alkmaeon of Kroton seems to have conceived +them, and either he received this doctrine from them or they from him; +for Alkmaeon arrived at maturity when Pythagoras was an old man, and +his teachings resembled theirs. For he says that most human affairs +are twofold, not meaning opposites reached by definition, as did the +former party, but opposites by chance—as, for example, white-black, +sweet-bitter, good-bad, small-great. This philosopher let fall his +opinions indefinitely about the rest, but the Pythagoreans declared the +number of the opposites and what they were. From both one may learn +this much, that opposites are the first principles of things; but from +the latter he may learn the number of these, and what they are. But how +it is possible to bring them into relation with the causes of which we +have spoken if they have not clearly worked out; but they seem to range +their elements under the category of matter, for they say that being is +compounded and formed from them, and that they inhere in it. + +987 a 9-27. Down to the Italian philosophers and with the exception of +them the rest have spoken more reasonably about these principles, except +that, as we said, they do indeed use two principles, and the one of +these, whence is motion, some regard as one and others as twofold. The +Pythagoreans, however, while they in similar manner assume two first +principles, add this which is peculiar to themselves: that they do not +think that the finite and the infinite and the one are certain other +things by nature, such as fire or earth or any other such thing, but the +infinite itself and unity itself are the essence of the things of which +they are predicated, and so they make number the essence of all things. +So they taught after this manner about them, and began to discourse and +to define what being is, but they made it altogether too simple a matter. +For they made their definitions superficially, and to whatever first +the definition might apply, this they thought to be the essence of the +matter; as if one should say that twofold and two were the same, because +the twofold subsists in the two. But undoubtedly the two and the twofold +are not the same; otherwise the one will be many—a consequence which +even they would not draw. So much then may be learned from the earlier +philosophers and from their successors. + +i. 6; 987 b 10. And Plato only changed the name, for the Pythagoreans +say that things exist by imitation of numbers, but Plato, by sharing the +nature of numbers. + +i. 6; 987 b 22. But that the one is the real essence of things, and not +something else with unity as an attribute, he affirms, agreeing with the +Pythagoreans; and in harmony with them he affirms that numbers are the +principles of being for other things. But it is peculiar to him that +instead of a single infinite he posits a double infinite, an infinite +of greatness and of littleness; and it is also peculiar to him that he +separates numbers from things that are seen, while they say that numbers +are the things themselves, and do not interpose mathematical objects +between them. This separation of the one and numbers from things, in +contrast with the position of the Pythagoreans, and the introduction of +ideas, are the consequence of his investigation by concepts. + +i. 8; 989 b 32-990 a 32. Those, however, who carry on their investigation +with reference to all things, and divide things into what are perceived +and what are not perceived by sense, evidently examine both classes, so +one must delay a little longer over what they say. They speak correctly +and incorrectly in reference to the questions now before us. Now those +who are called Pythagoreans use principles and elements yet stranger than +those of the physicists, in that they do not take them from the sphere of +sense, for mathematical objects are without motion, except in the case of +astronomy. Still, they discourse about everything in nature and study it; +they construct the heaven, they observe what happens in its parts †and +their states and motions†; they apply to these their first principles and +causes, as though they agreed entirely with the other physicists that +being is only what is perceptible and what that which is called heaven +includes. But their causes and first principles, they say, are such as +to lead up to the higher parts of reality, and are in harmony with this +rather than with the doctrines of nature. In what manner motion will take +place when finite and infinite, odd and even, are the only underlying +realities, they do not say; nor how it is possible for genesis and +destruction to take place without motion and change, or for the heavenly +bodies to revolve. Farther, if one grant to them that greatness arises +from these principles, or if this could be proved, nevertheless, how will +it be that some bodies are light and some heavy? For their postulates +and statements apply no more to mathematical objects than to things of +sense; accordingly they have said nothing at all about fire or earth +or any such objects, because I think they have no distinctive doctrine +about things of sense. Farther, how is it necessary to assume that number +and states of number are the causes of what is in the heavens and what +is taking place there from the beginning and now, and that there is no +other number than that out of which the world is composed? For when +opinion and opportune time are at a certain point in the heavens, and +a little farther up or down are injustice and judgment or a mixture of +them, and they bring forward as proof that each one of these is number, +and the result then is that at this place there is already a multitude +of compounded quantities because those states of number have each their +place—is this number in heaven the same which it is necessary to assume +that each of these things is, or is it something different? Plato says it +is different; still, he thinks that both these things and the causes of +them are numbers; but the one class are ideal causes, and the others are +sense causes. + +ii. 1; 996 a 4. And the most difficult and perplexing question of all +is whether unity and being are not, as Plato and the Pythagoreans say, +something different from things but their very essence, or whether the +underlying substance is something different, friendship, as Empedokles +says, or as another says, fire, or water, or air. + +ii. 4; 1001 a 9. Plato and the Pythagoreans assert that neither being nor +yet unity is something different from things, but that it is the very +nature of them, as though essence itself consisted in unity and existence. + +1036 b 17. So it turns out that many things of which the forms appear +different have one form, as the Pythagoreans discovered; and one can say +that there is one form for everything, and the others are not forms; and +thus all things will be one. + +ix. 2; 1053 b 11. Whether the one itself is a sort of essence, as first +the Pythagoreans and later Plato affirmed.... + +xi. 7; 1072 b 31. And they are wrong who assume, as do the Pythagoreans +and Speusippos, that the most beautiful and the best is not in the first +principle, because the first principles of plants and animals are indeed +causes; for that which is beautiful and perfect is in what comes from +these first principles. + +xii. 4; 1078 b 21. The Pythagoreans (before Demokritos) only defined +a few things, the concepts of which they reduced to numbers, as for +instance opportunity or justice or marriage.... + +xii. 6; 1080 b 16. The Pythagoreans say that there is but one number, +the mathematical, but things of sense are not separated from this, +for they are composed of it; indeed, they construct the whole heaven +out of numbers, but not out of unit numbers, for they assume that the +unities have quantity; but how the first unity was so constituted as +to have quantity, they seem at a loss to say. b 31. All, as many as +regard the one as the element and first principle of things, except +the Pythagoreans, assert that numbers are based on the unit; but the +Pythagoreans assert, as has been remarked, that numbers have quantity. + +xii. 8; 1083 b 9. The Pythagorean standpoint has on the one hand +fewer difficulties than those that have been discussed, but it has +new difficulties of its own. The fact that they do not regard number +as separate, removes many of the contradictions; but it is impossible +that bodies should consist of numbers, and that this number should be +mathematical. Nor is it true that indivisible elements have quantity; +but, granted that they have this quality of indivisibility, the units +have no quantity; for how can quantity be composed of indivisible +elements? but arithmetical number consists of units. But these say that +things are number; at least, they adapt their speculations to such bodies +as consist of elements which are numbers. + +xiii. 3; 1090 a 20. On the other hand the Pythagoreans, because they see +many qualities of numbers in bodies perceived by sense, regard objects as +numbers, not as separate numbers, but as derived from numbers. And why? +Because the qualities of numbers exist in harmony both in the heaven and +in many other things. But for those who hold that number is mathematical +only, it is impossible on the basis of their hypothesis to say any such +thing; and it has already been remarked that there can be no science of +these numbers. But we say, as above, that there is a science of numbers. +Evidently the mathematical does not exist apart by itself, for in that +case its qualities could not exist in bodies. In such a matter the +Pythagoreans are restrained by nothing; when, however, they construct out +of numbers physical bodies—out of numbers that have neither weight nor +lightness, bodies that have weight and lightness—they seem to be speaking +about another heaven and other bodies than those perceived by sense. + +_Eth._ i. 4; 1096 b 5. And the Pythagoreans seem to speak more +persuasively about it, putting the unity in the co-ordination of good +things. + +ii. 5; 1106 b 29. The evil partakes of the nature of the infinite, the +good of the finite, as the Pythagoreans conjectured. + +v. 8; 1132 b 21. Reciprocity seems to some to be absolutely just, as the +Pythagoreans say; for these defined the just as that which is reciprocal +to another. + +_Mor._ i. 1; 1118 a 11. First Pythagoras attempted to speak concerning +virtue, but he did not speak correctly; for bringing virtues into +correspondence with numbers, he did not make any distinct. + + +PYTHAGORAS AND THE PYTHAGOREANS: PASSAGES IN THE DOXOGRAPHISTS. + +Aet. _Plac._ i. 3; _Dox._ 280. And again from another starting-point, +Pythagoras, son of Mnesarchos, a Samian, who was the first to call this +matter by the name of philosophy, assumed as first principles the numbers +and the symmetries existing in them, which he calls harmonies, and the +elements compounded of both, that are called geometrical. And again he +includes the monad and the undefined dyad among the first principles; +and for him one of the first principles tends toward the creative and +form-giving cause, which is intelligence, that is god, and the other +tends toward the passive and material cause, which is the visible +universe. And he says that the starting-point of number is the decad; +for all Greeks and all barbarians count as far as ten, and when they get +as far as this they return to the monad. And again, he says, the power +of the ten is in the four and the tetrad. And the reason is this: if any +one †returning† from the monad adds the numbers in a series as far as the +four, he will fill out the number ten (_i.e._ 1 + 2 + 3 + 4 = 10); but if +he goes beyond the number of the tetrad, he will exceed the ten. Just as +if one should add one and two and should add to these three and four, he +will fill out the number ten; so that according to the monad number is +in the ten, but potentially in the four. Wherefore the Pythagoreans were +wont to speak as though the greatest oath were the tetrad: ‘By him that +transmitted to our soul the tetraktys, which has the spring and root of +ever-flowing nature.’ And our soul, he says, is composed of the tetrad; +for it is intelligence, understanding, opinion, sense, from which things +come every art and science, and we ourselves become reasoning beings. +The monad, however, is intelligence, for intelligence sees according +to the monad. As for example, men are made up of many parts, and part +by part they are devoid of sense and comprehension and experience, yet +we perceive that man as one alone, whom no being resembles, possesses +these qualities; and we perceive that a horse is one, but part by part +it is without experience. For these are all forms and classes according +to monads. Wherefore, assigning this limit with reference to each one +of these, they speak of a reasoning being and a neighing being. On +this account then the monad is intelligence by which we perceive these +things. And the undefined dyad is science; fittingly, for all proof and +all persuasion is part of science, and farther every syllogism brings +together what is questioned out of some things that are agreed upon, and +easily proves something else; and science is the comprehension of these +things, wherefore it would be the dyad. And opinion as the result of +comprehending them is the triad; fittingly, for opinion has to do with +many things; and the triad is quantity, as ‘The thrice-blessed Danaoi.’ +On this account then he includes the triad.... And their sect is called +Italic because Pythagoras taught in Italy, for he removed from Samos, his +fatherland, because of dissatisfaction with the tyranny of Polykrates. + +Aet. i. 7; _Dox._ 302. Pythagoras held that one of the first principles, +the monad, is god and the good, which is the origin of the One, and +is itself intelligence; but the undefined dyad is a divinity and the +bad, surrounding which is the mass of matter. i. 8; 307. Divine spirits +[δαίμονες] are psychical beings; and heroes are souls separated from +bodies, good heroes are good souls, bad heroes are bad souls. i. 9; +307. The followers of Thales and Pythagoras and the Stoics held that +matter is variable and changeable and transformable and in a state of +flux, the whole through the whole. i. 10; 309. Pythagoras asserted that +the so-called forms and ideas exist in numbers and their harmonies, and +in what are called geometrical objects, apart from bodies. i. 11; 310. +Pythagoras and Aristotle asserted that the first causes are immaterial, +but that other causes involve a union or contact with material substance +[so that the world is material]. i. 14; 312. The followers of Pythagoras +held that the universe is a sphere according to the form of the four +elements; but the highest fire alone is conical. i. 15; 314. The +Pythagoreans call colour the manifestation of matter. i. 16; 314. Bodies +are subject to change of condition, and are divisible to infinity. i. 18; +316. (After quotation from Arist. _Phys._ iv. 4; 212 a 20) And in his +first book on the philosophy of Pythagoras he writes that the heaven is +one, and that time and wind and the void which always defines the places +of each thing, are introduced from the infinite. And among other things +he says that place is the immovable limit of what surrounds the world, +or that in which bodies abide and are moved; and that it is full when it +surrounds body on every side, and empty when it has absolutely nothing in +itself. Accordingly it is necessary for place to exist, and body; and it +is never empty except only from the standpoint of thought, for the nature +of it in perpetuity is destructive of the interrelation of things and of +the combination of bodies; and motions arise according to place of bodies +that surround and oppose each other; and no infiniteness is lacking, +either of quantity or of extent. i. 20; 318. Pythagoras said that time is +the sphere of what surrounds the world. i. 21; 318. Pythagoras, Plato: +Motion is a certain otherness or difference in matter. [This is the +common limit of all motion.] i. 24; 320. Pythagoras and all that assume +that matter is subject to change assert that genesis and destruction +in an absolute sense take place; for from change of the elements and +modification and separation of them there take place juxtaposition and +mixture, and intermingling and melting together. + +Aet. _Plac._ ii. 1; 327. Pythagoras first named the circumference of all +things the universe by reason of the order in it. ii. 4; 330. Pythagoras, +Plato, and the Stoics held that the universe is brought into being by +god. And it is perishable so far as its nature is concerned, for it +is perceived by sense, and therefore material; it will not however be +destroyed in accordance with the foreknowledge and plan of god. ii. 6; +334. Pythagoras: The universe is made from five solid figures, which are +called also mathematical; of these he says that earth has arisen from +the cube, fire from the pyramid, air from the octahedron, and water from +the icosahedron, and the sphere of the all from the dodecahedron. ii. +9; 338. The followers of Pythagoras hold that there is a void outside +the universe into which the universe breathes forth, and from which it +breathes in. ii. 10; 339. Pythagoras, Plato, Aristotle: The right hand +side of the universe is the eastern part from which comes the beginning +of motion, and the left hand side is the west. They say the universe has +neither height nor depth, in which statement height means distance from +below upwards, and depth from above downwards. For none of the distances +thus described exist for the universe, inasmuch as it is disposed around +the middle of itself, from which it extends toward the all, and with +reference to which it is the same on every side. ii. 12; 340. Thales, +Pythagoras, and their followers: The sphere of the whole heaven is +divided into five circles, which they call zones; the first of these +is called the arctic zone and is ever visible; the second the summer +solstice, the third the equinoctial, the fourth the winter solstice, and +fifth the antarctic zone, which is invisible. And the ecliptic called +the zodiac in the three middle ones is projected to touch the three +middle ones. And the meridian crosses all these from the north to the +opposite quarter at right angles. It is said that Pythagoras was the +first to recognise the slant of the zodiacal circle which Oenopides of +Chios appropriated as his own discovery. ii. 13; 343. Herakleides and +the Pythagoreans asserted that each world [κόσμος] of the stars is air +and aether surrounding earth in the infinite aether. And these doctrines +are brought out in the Orphic writings, for they construct each world +of the stars. ii. 22; 352. The Pythagoreans: The sun is spherical. ii. +23; 353. Plato, Pythagoras, Aristotle: The solstices lie along the slant +of the zodiacal circle, through which the sun goes along the zodiac, +and with the accompaniment of the tropic circles; and all these things +also the globe shows. ii. 24; 354. An eclipse takes place when the moon +comes past. ii. 25; 357. Pythagoras: The moon is a mirror-like body. i. +29; 360. Some of the Pythagoreans (according to the Aristotelian account +and the statement of Philip the Opuntian) said that an eclipse of the +moon takes place, sometimes by the interposition of the earth, sometimes +by the interposition of the counter-earth [ἀντίχθων]. But it seems to +some more recent thinkers that it takes place by a spreading of the +flame little by little as it is gradually kindled, until it gives the +complete full moon, and again, in like manner, it grows less until the +conjunction, when it is completely extinguished. ii. 30; 361. Some of +the Pythagoreans, among them Philolaos, said that the earthy appearance +of the moon is due to its being inhabited by animals and by plants, like +those on our earth, only greater and more beautiful; for the animals on +it are fifteen times as powerful, not having any sort of excrement, and +their day is fifteen times as long as ours. But others said that the +outward appearance in the moon is a reflection on the other side of the +inflamed circle of the sea that is on our earth. ii. 32; 364. Some regard +the greater year ... as the sixty year period, among whom are Oenopides +and Pythagoras. + +Aet. _Plac._ iii. 1; _Dox._ 364. Some of the Pythagoreans said that the +milky way is the burning of a star that fell from its own foundation, +setting on fire the region through which it passed in a circle, as +Phaethon was burned. And others say that the course of the sun arose in +this manner at the first. And certain ones say that the appearance of the +sun is like a mirror reflecting its rays toward the heaven, and therefore +it happens at times to reflect its rays on the rainbow in the clouds. + +Aet. iii. 2; 366. Some of the followers of Pythagoras say that the comet +is one of the stars that are not always shining, but emit their light +periodically through a certain definite time; but others say that it is +the reflection of our vision into the sun, like reflected images. iii. +14; 378. Pythagoras: The earth, after the analogy of the sphere of the +all, is divided into five zones, arctic, antarctic, summer, winter, and +equinoctial; of these the middle one he defines to be the middle of the +earth, called for this very reason the torrid zone; but the inhabited one +[the one between the arctic and the torrid zones] being well-tempered.... + +Aet. iv. 2; _Dox._ 386. Pythagoras holds that number moves itself, +and he takes number as an equivalent for intelligence. iv. 4; 389. +Pythagoras, Plato: According to a superficial account the soul is of two +parts, the one possessing, the other lacking, reason; but according to +close and exact examination, of three parts; for the unreasoning part +they divide into the emotions and the desires. (Theodor. v. 20); _Dox._ +390. The successors of Pythagoras saying that body is a mixture of five +elements (for they ranked the aether as a fifth along with the four) +held that the powers of the soul are of the same number as these. And +these they name intelligence and wisdom and understanding and opinion +and sense-perception. iv. 5; 391. Pythagoras: The principle of life is +about the heart, but the principle of reason and intelligence is about +the head. iv. 5; 392. Pythagoras et al.: The intelligence enters from +without. iv. 7; 392. Pythagoras, Plato: The soul is imperishable. iv. +9; 396. Pythagoras et al.: The sense-perceptions are deceptive. iv. 9; +397. Pythagoras, Plato: Each of the sensations is pure, proceeding from +each single element. With reference to vision, it was of the nature of +aether; hearing, of the nature of wind; smell, of the nature of fire; +taste, of the nature of moisture; touch, of the nature of earth. iv. 14; +405. The followers of Pythagoras and of the mathematicians on reflections +of vision: For vision moves directly as it were against the bronze [of +a mirror], and meeting with a firm smooth surface it is turned and +bent back on itself, meeting some such experience as when the arm is +extended and then bent back to the shoulder. iv. 20; 409. Pythagoras, +Plato, Aristotle: Sound is immaterial. For it is not air, but it is the +form about the air and the appearance [ἐπιφανεία] after some sort of +percussion which becomes sound; and every appearance is immaterial; for +it moves with bodies, but is itself absolutely immaterial;[72] as in the +case of a bent rod the surface-appearance suffers no change, but the +matter is what is bent. + +Aet. _Plac._ v. 1; 415. Pythagoras did not admit the sacrificial part +alone (of augury). v. 3; 417. Pythagoras: The seed is foam of the best +part of the blood, a secretion from the nourishment, like blood and +marrow. v. 4; 417. Pythagoras, Plato, Aristotle: The power of seed is +immaterial, like intelligence, the moving power; but the matter that +is poured forth is material. v. 20; 432. Pythagoras, Plato: The souls +of animals called unreasoning are reasonable, not however with active +reasoning powers, because of an imperfect mixture of the bodies and +because they do not have the power of speech, as in the case of apes and +dogs; for these have intelligence but not the power of speech. + +Ar. Did. _Ep._ Fr. 32; _Dox._ 467. Apollodoros in the second book +_Concerning the gods_: It is the Pythagorean opinion that the morning and +the evening star are the same. + +Theophr. _Phys. Op._ Fr. 17; _Dox._ 492. Favorinus says that he +(Pythagoras) was the first to call the heavens a universe and the earth +round [στρογγύλην]. + +Cic. _de Deor. Nat._ i. 11; Philod. _piet._ Fr. c 4 b; _Dox._ 533. For +Pythagoras, who held that soul is extended through all the nature of +things and mingled with them, and that from this our souls are taken, did +not see that god would be separated and torn apart by the separation of +human souls; and when souls are wretched, as might happen to many, then +part of god would be wretched; a thing which could not happen. + +Hippol. _Phil._ 2; _Dox._ 555. There is a second philosophy not far +distant from the same time, of which Pythagoras, whom some call a Samian, +was the first representative. And this they call the Italian philosophy +because Pythagoras fled the rule of Polykrates over the Samians and +settled in a city of Italy where he spent his life. The successive +leaders of this sect shared the same spirit. And he in his studies of +nature mingled astronomy and geometry and music <and arithmetic>. And +thus he asserted that god is a monad, and examining the nature of number +with especial care, he said that the universe produces melody and is put +together with harmony, and he first proved the motion of the seven stars +to be rhythm and melody. And in wonder at the structure of the universe, +he decreed that at first his disciples should be silent, as it were +mystae who were coming into the order of the all; then when he thought +they had sufficient education in the principles of truth, and had sought +wisdom sufficiently in regard to stars and in regard to nature, he +pronounced them pure and then bade them speak. He separated his disciples +into two groups, and called one esoteric, and the other exoteric. To the +former he entrusted the more perfect sciences, to the latter the more +moderate. And he dealt with magic, as they say, and himself discovered +the art of physiognomy. Postulating both numbers and measures he was wont +to say that the first principle of arithmetic embraced philosophy by +combination, after the following manner: + +Number is the first principle, a thing which is undefined, +incomprehensible, having in itself all numbers which could reach +infinity in amount. And the first principle of numbers is in substance +the first monad, which is a male monad, begetting as a father all other +numbers. Secondly the dyad is female number, and the same is called by +the arithmeticians even. Thirdly the triad is male number; this the +arithmeticians have been wont to call odd. Finally the tetrad is a female +number, and the same is called even because it is female. + +All numbers, then, taken by classes are fours (for number is undefined +in reference to class), of which is composed the perfect number, the +decad. For the series, one two three and four, becomes ten, if its own +name is kept in its essence by each of the numbers. Pythagoras said that +this sacred tetraktys is ‘the spring having the roots of ever-flowing +nature’ in itself, and from this numbers have their first principle. For +the eleven and the twelve and the rest derive from the ten the first +principle of their being. The four parts of the decad, this perfect +number, are called number, monad, power, and cube. And the interweavings +and minglings of these in the origin of growth are what naturally +completes nascent number; for when a power is multiplied upon itself, it +is the power of a power; and when a power is multiplied on a cube, it is +the power of a cube; and when a cube is multiplied on a cube, the cube of +a cube; thus all numbers, from which arises the genesis of what arises, +are seven:—number, monad, power, cube, power of a power, power of a cube, +cube of a cube. + +He said that the soul is immortal, and that it changes from one body +to another;[73] so he was wont to say that he himself had been born +before the Trojan war as Aethalides, and at the time of the Trojan war +as Euphorbos, and after that as Hermotimos of Samos, then as Pyrrhos +of Delos, fifth as Pythagoras. And Diodoros of Eretria and Aristoxenos +the musician say that Pythagoras had come into Zaratas of Chaldaea; +and he set forth that in his view there were from the beginning two +causes of things, father and mother; and the father is light and the +mother darkness; and the parts of light are warm, dry, light, swift; +and of darkness are cold, moist, heavy, slow; and of these all the +universe is composed, of male and female. And he says that the universe +exists in accordance with musical harmony, so the sun also makes an +harmonious period. And concerning the things that arise from the earth +and the universe they say that Zaratas spoke as follows: There are two +divinities, one of the heavens and the other of the earth; the one of +the earth produces things from the earth, and it is water; and the +divinity of the heavens is fire with a portion of air, warm, and cold; +wherefore he says that none of these things will destroy or even pollute +the soul, for these are the essence of all things. And it is said that +Zaratas forbade men to eat beans because he said that at the beginning +and composition of all things when the earth was still a whole, the bean +arose. And he says that the proof of this is that if one chews a bean to +a pulp and exposes it to the sun for a certain time (for the sun will +affect it quickly), it gives out the odour of human seed. And he says +that there is another and clearer proof: if when a bean is in flower +we were to take the bean and its flower, and putting it into a pitcher +moisten it and then bury it in the earth, and after a few days dig it up +again, we should see in the first place that it had the form of a womb, +and examining it closely we should find the head of a child growing with +it. + +He perished in a conflagration with his disciples in Kroton in Italy. And +it was the custom when one became a disciple for him to burn his property +and to leave his money under a seal with Pythagoras, and he remained in +silence sometimes three years, sometimes five years, and studied. And +immediately on being released from this he mingled with the others and +continued a disciple and made his home with them; otherwise he took his +money and was sent off. The esoteric class were called Pythagoreans, +and the others Pythagoristae. And those of the disciples who escaped +the conflagration were Lysis and Archippos and Zalmoxis the slave of +Pythagoras, who is said to have taught the Pythagorean philosophy to the +Druids among the Celts.[74] It is said that Pythagoras learned numbers +and measures from the Egyptians; astonished at the wisdom of the priests, +which was deserving of belief and full of fancies and difficult to buy, +he imitated it and himself also taught his disciples to be silent, and +obliged the student to remain quietly in rooms underneath the earth. + +Epiph. _Pro._ i.; _Dox._ 587. Pythagoras laid down the doctrine of the +monad and of foreknowledge and the interdict on sacrificing to the gods +then believed on, and he bade men not to partake of beings that had life, +and to refrain from wine. And he drew a line between the things from the +moon upwards, calling these immortal, and those below, which he called +mortal; and he taught the transmigration of souls from bodies into bodies +even as far as animals and beasts. And he used to teach his followers to +observe silence for a period of five years. Finally he named himself a +god. + +Epiph. _Haer._ iii. 8; _Dox._ 390. Pythagoras the Samian, son of +Mnesarchos, said that the monad is god, and that nothing has been brought +into being apart from this. He was wont to say that wise men ought not to +sacrifice animals to the gods, nor yet to eat what had life, or beans, +nor to drink wine. And he was wont to say that all things from the moon +downward were subject to change, while from the moon upward they were +not. And he said that the soul goes at death into other animals. And +he bade his disciples to keep silence for a period of five years, and +finally he named himself a god. + +Herm. _I. G. P._ 16; _Dox._ 655. Others then from the ancient tribe, +Pythagoras and his fellow-tribesmen, revered and taciturn, transmitted +other dogmas to me as mysteries, and this is the great and unspeakable +_ipse-dixit_: the monad is the first principle of all things. From its +forms and from numbers the elements arose. And he declared that the +number and form and measure of each of these is somehow as follows:—Fire +is composed of twenty-four right-angled triangles, surrounded by +four equilaterals. And each equilateral consists of six right-angled +triangles, whence they compare it to the pyramid. Air is composed of +forty-eight triangles, surrounded by eight equilaterals. And it is +compared to the octahedron, which is surrounded by eight equilateral +triangles, each of which is separated into six right-angled triangles +so as to become forty-eight in all. And water is composed of one +hundred and twenty triangles, surrounded by twenty equilaterals, and +it is compared to the icosahedron, which is composed of one hundred +and twenty equilateral triangles. And aether is composed of twelve +equilateral pentagons, and is like a dodecahedron. And earth is composed +of forty-eight triangles, and is surrounded by six equilateral pentagons, +and it is like a cube. For the cube is surrounded by six tetragons, each +of which is separated into eight triangles, so that they become in all +forty-eight. + + + + +X. + +_EMPEDOKLES._ + + +Empedokles, son of Meton, grandson of an Empedokles who was a victor at +Olympia, made his home at Akragas in Sicily. He was born about 494 B.C., +and lived to the age of sixty. The only sure date in his life is his +visit to Thourioi soon after its foundation (444). Various stories are +told of his political activity, which may be genuine traditions; these +illustrate a democratic tendency. At the same time he claimed almost +the homage due to a god, and many miracles are attributed to him. His +writings in some parts are said to imitate Orphic verses, and apparently +his religious activity was in line with this sect. His death occurred +away from Sicily—probably in the Peloponnesos. + + Literature:—Sturz, _Emped. vita et phil. carm. rell._ Lips. + 1805; Karsten, _Emped. carm. rell._ Amst. 1838; Bergk, _Kleine + Schriften_, Berl. 1839; Panzerbieter, _Beitr. z. Kritik u. + Erkl. d. Emped._ Meining. 1844; Stein, _Emped. Frag._ Bonn + 1852; Schneidewin, _Philol._ xv.; H. Diels; _Hermes_ xv. pp. + 161-179; _Gorgias und Empedocles_, Acad. Berol. 1884; Unger, + _Philol. Suppl._ 1883, pp. 511-550; O. Kern, _Archiv f. d. + Gesch. d. Philos._ i. 498 ff.; Knatz, ‘Empedoclea’ in _Schedae + Phil. H. Usener oblatae_, Bonn 1891; A. Platt, _Journal of + Philology_, xxiv. p. 246; Bidez, _Archiv_, ix. 190; Gomperz, + _Hermes_, xxxi. p. 469. + +NOTE.—I print Stein’s numbers at the left of the Greek text, Karsten’s +numbers at the right. + + +FRAGMENTS OF EMPEDOKLES. + + +ΠΕΡΙ ΦΥΣΕΩΣ ΠΡΩΤΟΣ. + + Παυσανία, σὺ δὲ κλῦθι, δαΐφρονος Ἀγχίτου υἱέ. 54 + + στεινωποὶ μὲν γὰρ παλάμαι κατὰ γυῖα κέχυνται· 32 + πολλὰ δὲ δειλ’ ἔμπαια, τά τ’ ἀμβλύνουσι μερίμνας. + παῦρον δὲ ζωῆς ἀβίου μέρος ἀθρήσαντες + 5 ὠκύμοροι καπνοῖο δίκην ἀρθέντες ἀπέπταν, 35 + αὐτὸ μόνον πεισθέντες, ὅτῳ προσέκυρσεν ἕκαστος + πάντοσ’ ἐλαυνόμενος, τὸ δ’ ὅλον μὰψ εὔχεται εὑρεῖν· + οὕτως οὔτ’ ἐπιδερκτὰ τάδ’ ἀνδράσιν οὐδ’ ἐπακουστὰ + οὔτε νόῳ περιληπτά. σὺ δ’ οὖν, ἐπεὶ ὧδ’ ἐλιάσθης, + 10 πεύσεαι οὐ πλέον ἠὲ βροτείη μῆτις ὄπωπεν. 40 + ἀλλὰ, θεοὶ, τῶν μὲν μανίην ἀποτρέψατε γλώσσης, + ἐκ δ’ ὁσίων στομάτων καθαρὴν ὀχετεύσατε πηγήν. + καὶ σέ, πολυμνήστη λευκώλενε παρθένε Μοῦσα, + ἄντομαι, ὧν θέμις ἐστὶν ἐφημερίοισιν ἀκούειν, + 15 πέμπε παρ’ εὐσεβίης, ἐλάουσ’ εὐήνιον ἅρμα· 45 + μηδὲ μέ γ’ εὐδόξοιο βιήσεται ἄνθεα τιμῆς + πρὸς θνητῶν ἀνελέσθαι, ἐφ’ ᾧ θ’ ὁσίης πλέον εἰπεῖν + θάρσεϊ καὶ τότε δὴ σοφίης ἐπ’ ἄκροισι θοάζειν. + ἀλλ’ ἄγ’ ἄθρει πάσῃ παλάμῃ πῆ δῆλον ἕκαστον, + 20 μήτε τιν’ ὄψιν ἔχων πίστει πλέον ἢ κατ’ ἀκουὴν 50 + μήτ’ ἀκοὴν ἐρίδουπον ὑπὲρ τρανώματα γλώσσης, + μήτε τι τῶν ἄλλων, ὁπόσων πόρος ἐστὶ νοῆσαι, + γυίων πίστιν ἔρυκε, νόει δ’ ᾗ δῆλον ἕκαστον. + + φάρμακα δ’ ὅσσα γεγᾶσι κακῶν καὶ γήραος ἄλκαρ + 25 πεύσῃ, ἐπεὶ μούνῳ σοὶ ἐγὼ κρανέω τάδε πάντα. 425 + παύσεις δ’ ἀκαμάτων ἀνέμων μένος οἵ τ’ ἐπὶ γαῖαν + ὀρνύμενοι πνοιαῖσι καταφθινύθουσιν ἀρούρας· + καὶ πάλιν, εὖτ’ ἐθέλῃσθα, παλίσσυτα πνεύματ’ ἐπάξεις· + + Θήσεις δ’ ἐξ ὄμβροιο κελαινοῦ καίριον αὐχμὸν + 30 ἀνθρώποις, θήσεις δὲ καὶ ἐξ αὐχμοῖο θερείου 430 + ῥεύματα δενδρεόθρεπτα κατ’ αἰθέρος ἀΐσσοντα· + ἄξεις δ’ ἐξ Ἀίδαο καταφθιμένου μένος ἀνδρός. + + τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε· 55 + Ζεὺς ἀργὴς Ἥρη τε φερέσβιος ἠδ’ Ἀιδωνεὺς + 35 Νῆστίς θ’ ἣ δακρύοις τέγγει κρούνωμα βρότειον. + ἄλλο δέ τοι ἐρέω· φύσις οὐδενός ἐστιν ἁπάντων + θνητῶν, οὐδέ τις οὐλομένου θανάτοιο τελευτή, + ἀλλὰ μόνον μεῖξίς τε διάλλαξίς τε μιγέντων + ἐστὶ, φύσις δ’ ἐπὶ τοῖς ὀνομάζεται ἀνθρώποισιν. 80 + + 40 οἱ δ’ ὅτε κεν κατὰ φῶτα μιγὲν φῶς αἰθέρι <ἵκῃ> + ἢ κατὰ θηρῶν ἀγροτέρων γένος ἢ κατὰ θάμνων + ἠὲ κατ’ οἰωνῶν, τότε μὲν τὰ λέγουσι γενέσθαι· + εὖτε δ’ ἀποκριθέωσι, τὰ δ’ αὖ δυσδαίμονα πότμον, 345 + ἣ θέμις ἐστί, καλοῦσι, νόμῳ δ’ ἐπίφημι καὶ αὐτός. + + 45 νήπιοι· οὐ γάρ σφιν δολιχόφρονές εἰσι μέριμναι, + οἳ δὴ γίγνεσθαι πάρος οὐκ ἐὸν ἐλπίζουσιν + ἤ τι καταθνῄσκειν τε καὶ ἐξόλλυσθαι ἁπάντῃ. + ἔκ τε γὰρ οὐδάμ’ ἐόντος ἀμήχανόν ἐστι γενέσθαι, 81 + καί τ’ ἐὸν ἐξαπολέσθαι ἀνήνυστον καὶ ἄπυστον· + 50 αἰεὶ γὰρ στήσονται ὅπη κέ τις αἰὲν ἐρείδῃ. + + οὐκ ἂν ἀνὴρ τοιαῦτα σοφὸς φρεσὶ μαντεύσαιτο, 350 + ὡς ὄφρα μέν τε βιοῦσι, τὸ δὴ βίοτον καλέουσι, + τόφρα μὲν οὖν εἰσὶν καί σφιν πάρα δειλὰ καὶ ἐσθλά, + πρὶν δὲ πάγεν τε βροτοὶ καὶ ἐπεὶ λύθεν, οὐδὲν ἄρ’ εἰσίν. + + 55 ἀλλὰ κακοῖς μὲν κάρτα πέλει κρατέουσιν ἀπιστεῖν. 84 + ὡς δὲ παρ’ ἡμετέρης κέλεται πιστώματα Μούσης, + γνῶθι, διατμηθέντος ἐνὶ σπλάγχνοισι λόγοιο. + + κορυφὰς ἑτέρας ἑτέρῃσι προσάπτων 447 + μύθων, μήτε τελεῖν ἀτραπὸν μίαν· + 60 δὶς γὰρ καὶ τρὶς δεῖ ὅ τι δὴ καλόν ἐστιν ἐνίσπειν. 446 + [πείρατα μύθων] 87 + δίπλ’ ἐρέω· τοτὲ μὲν γὰρ ἓν ηὐξήθη μόνον εἶναι + ἐκ πλεόνων, τοτὲ δ’ αὖ διέφυ πλέον’ ἐξ ἑνὸς εἶναι. + δοιὴ δὲ θνητῶν γένεσις, δοιὴ δ’ ἀπόλειψις. 90 + τὴν μὲν γὰρ πάντων σύνοδος τίκτει τ’ ὀλέκει τε, + 65 ἡ δὲ πάλιν διαφυομένων θρεφθεῖσα διέπτη. + καὶ ταῦτ’ ἀλλάσσοντα διαμπερὲς οὐδαμὰ λήγει, + ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἓν ἅπαντα, + ἄλλοτε δ’ αὖ δίχ’ ἕκαστα φορεύμενα Νείκεος ἔχθει, 95 + 118 εἰς ὅ κεν ἓν συμφύντα τὸ πᾶν ὑπένερθε γένηται. 144 + οὕτως ᾗ μὲν ἓν ἐκ πλεόνων μεμάθηκε φύεσθαι + 70 ἠδὲ πάλιν διαφύντος ἑνὸς πλέον’ ἐκτελέθουσι, + τῇ μὲν γίγνονταί τε καὶ οὔ σφισιν ἔμπεδος αἰών· + ᾗ δὲ τάδ’ ἀλλάσσοντα διαμπερὲς οὐδαμὰ λήγει, + ταύτῃ αἰὲν ἔασιν ἀκινητὸν κατὰ κύκλον. 100 + ἀλλ’ ἄγε, μύθων κλῦθι, μάθη γάρ τοι φρένας αὔξει. + 75 ὡς γὰρ καὶ πρὶν ἔειπα πιφαύσκων πείρατα μύθων, + δίπλ’ ἐρέω· τοτὲ μὲν γὰρ ἓν ηὐξήθη μόνον εἶναι + ἐκ πλεόνων, τοτὲ δ’ αὖ διέφυ πλέον’ ἐξ ἑνὸς εἶναι, + πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθέρος ἄπλετον ὕψος· 105 + Νεῖκός τ’ οὐλόμενον δίχα τῶν, ἀτάλαντον ἑκάστῳ, + 80 καὶ Φιλότης ἐν τοῖσιν ἴση μῆκός τε πλάτος τε. + τὴν σὺ νόῳ δέρκευ μηδ’ ὄμμασιν ἧσο τεθηπώς, + ἥτις καὶ θνητοῖσι νομίζεται ἔμφυτος ἄρθροις, + τῇ τε φίλα φρονέουσι καὶ ἄρθμια ἔργα τελεῦσι, 110 + γηθοσύνην καλέοντες ἐπώνυμον ἠδ’ Ἀφροδίτην· + 85 τὴν οὔτις †μετ’ ὄσοισιν ἑλισσομένην δεδάηκε + θνητὸς ἀνήρ. σὺ δ’ ἄκουε λόγου στόλον οὐκ ἀπατηλόν. + ταῦτα γὰρ ἶσά τε πάντα καὶ ἡλίκα γένναν ἔασι, + τιμῆς δ’ ἄλλης ἄλλο μέδει, πάρα δ’ ἦθος ἑκάστῳ. 115 + οὐδὲν γὰρ πρὸς τοῖς ἐπιγίγνεται οὐδ’ ἀπολήγει. + 90 εἴτε γὰρ ἐφθείροντο διαμπερὲς, οὐκέτ’ ἂν ἦσαν. + οὐδέ τι τοῦ παντὸς κενεὸν πέλει οὐδὲ περισσόν. + τοῦτο δ’ ἐπαυξήσειε τὸ πᾶν τί κε καὶ πόθεν ἐλθόν; 120 + πῆ δέ κε καὶ ἀπολοίατ’ ἐπεὶ τῶνδ’ οὐδὲν ἔρημον; + 112 ἐν δὲ μέρει κρατέουσι περιπλομένοιο κύκλοιο + 113 καὶ φθίνει εἰς ἄλληλα καὶ αὔξεται ἐν μέρει αἴσης. 138 + 94 ἀλλ’ αὔτ’ ἔστιν ταῦτα· δι’ ἀλλήλων δὲ θέοντα 122 + 95 γίνεται ἄλλοθεν ἄλλα καὶ ἠνεκὲς αἰὲν ὁμοῖα. + + 110 καὶ γὰρ καὶ πάρος ἦν τε καὶ ἔσσεται, οὐδέ ποτ’, οἴω, + 111 τούτων ἀμφοτέρων κεινώσεται ἄσπετος αἰών. + + 96 ἀλλ’ ἄγε τῶνδ’ ὀάρων προτέρων ἐπιμάρτυρα δέρκευ, + εἴ τι καὶ ἐν προτέροισι λιπόξυλον ἔπλετο μορφῇ. 125 + ἠέλιον μὲν θερμὸν ὁρᾶν καὶ λαμπρὸν ἁπάντῃ, + ἄμβροτα δ’ ὄσσα πέλει τε καὶ ἀργέτι δεύεται αὐγῇ, + 100 ὄμβρον δ’ ἐν πᾶσι δνοφόεντά τε ῥιγαλέον τε, + ἐκ δ’ αἴης προρέουσι θέλυμνά τε καὶ στερεωπά. + ἐν δὲ Κότῳ διάμορφα καὶ ἄνδιχα πάντα πέλονται, 130 + σὺν δ’ ἔβη ἐν Φιλότητι καὶ ἀλλήλοισι ποθεῖται. + ἐκ τούτων γὰρ πάνθ’ ὅσα τ’ ἦν ὅσα τ’ ἔστι καὶ ἔσται, + 105 δένδρεά τ’ ἐβλάστησε καὶ ἀνέρες ἠδὲ γυναῖκες + θῆρές τ’ οἰωνοί τε καὶ ὑδατοθρέμμονες ἰχθῦς + καί τε θεοὶ δολιχαίωνες τιμῇσι φέριστοι. 135 + ὡς δ’ ὁπόταν γραφέες ἀναθήματα ποικίλλωσιν + 120 ἀνέρες ἀμφὶ τέχνης ὑπὸ μήτιος εὖ δεδαῶτε 155 + οἵ τ’ ἐπεὶ οὖν μάρψωσι πολύχροα φάρμακα χερσίν, + ἁρμονίῃ μίξαντε τὰ μὲν πλέω, ἄλλα δ’ ἐλάσσω, + 123 ἐκ τῶν εἴδεα πᾶσιν ἀλίγκια πορσύνουσι· + 127 οὕτω μή σ’ ἁπάτη φρένα καινύτω ἄλλοθεν εἶναι 162 + θνητῶν, ὅσσα γε δῆλα γεγᾶσιν ἀάσπετα, πηγήν. + ἀλλὰ τορῶς ταῦτ’ ἴσθι θεοῦ πάρα μῦθον ἀκούσας.... + + 130 εἰ δ’ ἄγε, νῦν τοι ἐγὼ λέξω πρῶθ’ ἡλίου ἀρχὴν, + ἐξ ὧν δὴ ἐγένοντο τὰ νῦν ἐσορώμενα πάντα, + γαῖά τε καὶ πόντος πολυκύμων ἠδ’ ὑγρὸς ἀὴρ + Τιτὰν ἠδ’ αἰθὴρ σφίγγων περὶ κύκλον ἅπαντα. 185 + + [σφαῖρον ἔην.] 64 + + 135 ἔνθ’ οὔτ’ ἠελίοιο δεδίσκεται ἀγλαὸν εἶδος 72 + οὐδὲ μὲν οὐδ’ αἴης λάσιον μένος οὐδὲ θάλασσα· + οὕτως ἁρμονίης πυκινῷ κύτει ἐστήρικται 59 + σφαῖρος κυκλοτερὴς μονίῃ περιηγέϊ γαίων. + αὐτὰρ ἐπεὶ μέγα Νεῖκος ἐνὶ μελέεσσιν ἐθρέφθη 66 + 140 ἐς τιμάς τ’ ἀνόρουσε τελειομένοιο χρόνοιο, + ὅς σφιν ἀμοιβαῖος πλατέος παρελήλαται ὅρκου. + + πάντα γὰρ ἑξείης πελεμίζετο γυῖα θεοῖο. 70 + + χωρὶς γὰρ βαρὺ πᾶν, χωρὶς κοῦφον. 71 + + ἄστοργοι καὶ ἄκρητοι. + + 145 σωρευόμενον μέγεθος. + + εἴπερ ἀπείρονα γῆς τε βάθη καὶ δαψιλὸς αἰθήρ, 199 + ὡς διὰ πολλῶν δὴ βροτέων ῥηθέντα ματαίως + ἐκκέχυται στομάτων, ὀλίγον τοῦ παντὸς ἰδόντων.... + + ἥλιος ὀξυβελὴς ἡδ’ αὖ ἱλάειρα σελήνη... 168 + + 150 ἀλλ’ ὁ μὲν ἁλισθεὶς μέγαν οὐρανὸν ἀμφιπολεύει. 187 + + ἀνταυγεῖν πρὸς Ὄλυμπον ἀταρβήτοισι προσώποις. 188 + + ἡ δὲ φλὸξ ἱλάειρα μινυθαδίης τύχεν αὐγῆς. 193 + + ὣς αὐγὴ τύψασα σεληναίης κύκλον εὐρύν. 192 + + κυκλοτερὲς περὶ γαῖαν ἑλίσσεται ἀλλότριον φῶς 190 + 155 ἅρματος ὥσπερ ἀν’ ἴχνος 189 + + ἀθρεῖ μὲν γὰρ ἄνακτος ἐναντίον ἁγέα κύκλον. 191 + + ἐπεσκέδασεν δέ οἱ αὐγὰς + εἰς αἴθρην καθύπερθεν, ἐπεσκνίφωσε δὲ γαίης 195 + τόσσον ὅσον τ’ εὖρος γλαυκώπιδος ἔπλετο μήνης. + + 160 νύκτα δὲ γαῖα τίθησιν ὑφισταμένη φαέεσσιν. 197 + + νυκτὸς ἐρημαίης ἀλαώπιδος. 198 + + πολλὰ δ’ ἔνερθ’ ἕδεος πυρὰ καίεται. 207 + + φύλον ἄμουσον ἄγουσα πολυσπερέων καμασήνων. 205 + + ἃλς ἐπάγη ῥιπῄσιν ἐωσμένος ἠελίοιο 206 + + 165 γῆς ἱδρῶτα θάλασσαν. + + <ἀλλ’> αἰθὴρ μακρῇσι κατὰ χθόνα δύετο ῥίζαις. 203 + οὕτω γὰρ συνέκυρσε θέων τότε, πολλάκι δ’ ἄλλως. + + καρπαλίμως ἀνόπαιον. 202 + + αὐτὰρ ἐγὼ παλίνορσος ἐλεύσομαι ἐς πόρον ὕμνων, 165 + 170 τὸν πρότερον κατέλεξα, λόγου λόγον ἐξοχετεύων + κείνου· ἐπεὶ Νεῖκος μὲν ἐνέρτατον ἵκετο βένθος + δίνης, ἐν δὲ μέσῃ Φιλότης στροφάλιγγι γένηται, + ἐν τῇ δὴ τάδε πάντα συνέρχεται ἓν μόνον εἶναι, + οὐκ ἄφαρ, ἀλλὰ θελημὰ συνιστάμεν’ ἄλλοθεν ἄλλα. 170 + 175 τῶν δὲ συνερχομένων ἐπ’ ἔσχατον ἵστατο Νεῖκος. + πολλὰ δ’ ἄμιχθ’ ἕστηκε κεραιομένοισιν ἐναλλάξ, + ὅσσ’ ἔτι Νεῖκος ἔρυκε μετάρσιον· οὐ γὰρ ἀμέμφεως + πὼ πᾶν ἐξέστηκεν ἐπ’ ἔσχατα τέρματα κύκλου. + ἀλλὰ τὰ μὲν τ’ ἐνέμιμνε μελέων, τὰ δέ τ’ ἐξεβεβήκει. 175 + 180 ὅσσον δ’ αἰὲν ὑπεκπροθέοι, τόσον αἰὲν ἐπῄει + ἠπιόφρων Φιλότητος ἀμεμφέος ἄμβροτος ὁρμή· + αἶψα δὲ θνήτ’ ἐφύοντο τὰ πρὶν μάθον ἀθάνατ’ εἶναι, + ζωρά τε τὰ πρὶν ἄκρητα, διαλλάξαντα κελεύθους. + τῶν δέ τε μισγομένων χεῖτ’ ἔθνεα μυρία θνητῶν, 180 + 185 παντοίῃς ἰδέῃσιν ἀρηρότα, θαῦμα ἰδέσθαι. + ἄρθμια μὲν γὰρ ἑαυτὰ ἑαυτῶν πάντα μέρεσσιν 326 + ἠλέκτωρ τε χθών τε καὶ οὐρανὸς ἠδὲ θάλασσα, + ὅσσα φίλ’ ἐν θνητοῖσιν ἀποπλαγχθέντα πέφυκεν. + ὡς δ’ αὕτως ὅσα κρᾶσιν ἐπάρτεα μᾶλλον εἶναι, + 190 ἀλλήλοις ἐστέρκται ὁμοιωθέντ’ Ἀφροδίτῃ. 330 + ἐχθρὰ δὲ πλεῖστον ἀπ’ ἀλλήλων διέχουσι μάλιστα + γέννᾳ τε κράσει τε καὶ εἴδεσιν ἐκμακτοῖσιν, + πάντῃ συγγίγνεσθαι ἀήθεα καὶ μαλὰ λυγρά + Νείκεος ἐννεσίῃσι, ὅτι σφίσι γένναν ἔοργεν. + 195 τῇδε μὲν οὖν ἰότητι τύχης πεφρόνηκεν ἅπαντα... 312 + καὶ καθ’ ὅσον μὲν ἀραιότατα ξυνέκυρσε πεσόντα. + + [ὕδατι μὲν γὰρ ὕδωρ,] πυρὶ δ’ αὔξεται [ὠγύγιον] πῦρ 270 + αὔξει δὲ χθὼν μὲν σφέτερον δέμας, αἰθέρα δ’ αἰθήρ. + + ἡ δὲ χθὼν ἐπίηρος ἐν εὐστέρνοις χοάνοισι 211 + 200 τὼ δύο τῶν ὀκτὼ μερέων λάχε Νήστιδος αἴγλης. + τέσσαρα δ’ Ἡφαίστοιο· τὰ δ’ ὀστέα λεύκ’ ἐγένοντο + Ἁρμονίης κόλλῃσιν ἀρηρότα θεσπεσίηθεν. + + ἡ δὲ χθὼν τούτοισιν ἴση συνέκυρσε μάλιστα 215 + Ἡφαίστῳ τ’ Ὄμβρῳ τε καὶ Αἰθέρι παμφανόωντι, + 205 Κύπριδος ὁρμισθεῖσα τελείοις ἐν λιμένεσσιν, + εἴτ’ ὀλίγον μείζων εἴτε πλεόνεσσιν ἐλάσσων. + ἐκ τῶν αἷμά τε γέντο καὶ ἄλλης εἴδεα σαρκός. + + ἄλφιτον ὕδατι κολλήσας ... 208 + + σχεδύνην Φιλότητα. + + +ΠΕΡΙ ΦΥΣΕΩΣ ΔΕΥΤΕΡΟΣ + + 210 Εἰ δέ τί σοι περὶ τῶνδε λιπόξυλος ἔπλετο πίστις, 136 + πῶς ὕδατος γαίης τε καὶ αἰθέρος ἠελίου τε + κιρναμένων χροιαί τ’ εἴδη τε γενοίατο θνητῶν + τοῖ’, ὅσα νῦν γεγάασι συναρμοσθέντ’ Ἀφροδίτῃ... + + πῶς καὶ δένδρεα μακρὰ καὶ εἰνάλιοι καμασῆνες... 243 + + 215 ὣς δὲ τότε χθόνα Κύπρις, ἐπεί τ’ ἐδίηνεν ἐν ὄμβρῳ 207 + αἰθέρ’ ἐπιπνείουσα θοῷ πυρὶ δῶκε κρατῦναι. + + τῶν δ’ ὅσ’ ἔσω μὲν πυκνὰ, τὰ δ’ ἔκτοθι μανὰ πέπηγε, 230 + Κύπριδος ἐν παλάμῃς πλάδης τοιῆσδε τυχόντα. + + οὕτω δ’ ᾠοτοκεῖ μακρὰ δένδρεα πρῶτον ἐλαίας. 245 + + 220 οὕνεκεν ὀψίγονοί τε σίδαι καὶ ὑπέρφλοα μῆλα 246 + + οἶνος ὑπὸ φλοιῷ πέλεται σαπὲν ἐν ξύλῳ ὕδωρ. 247 + εἰ γάρ κέν σφ’ ἀδινῇσιν ὑπὸ πραπίδεσσιν ἐρείσας + εὐμενέως καθαρῇσιν ἐποπτεύσῃς μελέτῃσιν, + ταῦτά τέ σοι μάλα πάντα δι’ αἰῶνος παρέσονται, + 225 ἄλλα τε πόλλ’ ἀπὸ τῶνδε κεκτήσεαι· αὐτὰ γὰρ αὔξει + ταῦτ’ εἰς ἦθος ἕκαστον, ὅπη φύσις ἐστὶν ἑκάστῳ. + εἰ δέ σύ γ’ ἀλλοίων ἐπορέξεαι οἷα κατ’ ἄνδρας + μυρία δειλὰ πέλονται, τά τ’ ἀμβλύνουσι μερίμνας, + †ζῆν ἄφαρ ἐκλείψουσι περιπλομένοιο χρόνοιο + 230 σφῶν αὐτῶν ποθέοντα φίλην ἐπὶ γένναν ἵκεσθαι·† + πάντα γὰρ ἴσθι φρόνησιν ἔχειν καὶ νώματος αἶσαν. + + (χάρις) στυγέει δύστλητον Ἀνάγκην. 69 + + τοῦτο μὲν ἐν κόγχαισι θαλασσονόμοις βαρυνώτοις 220 + καλχῶν κηρύκων τε λιθορρίνων χελύων τε... + + 235 ἔνθ’ ὄψῃ χθόνα χρωτὸς ὑπέρτατα ναιετάουσαν. + ταὐτὰ τρίχες καὶ φύλλα καὶ οἰωνῶν πτερὰ πυκνὰ 223 + καὶ φλονίδες γίγνονται ἐπὶ στιβαροῖσι μέλεσσιν. + + αὐτὰρ ἐχίνοις 225 + ὀξυβελεῖς χαῖται νώτοις ἐπιπεφρίκασιν. + + 240 ἐξ ὧν ὄμματ’ ἔπηξεν ἀτειρέα δῖ’ Ἀφροδίτη. + + γόμφοις ἀσκήσασα καταστόργοις Ἀφροδίτη. 228 + + Κύπριδος ἐν παλάμῃσιν ὅτε ξὺμ πρῶτ’ ἐφύοντο. 299 + + πολυαίματον ἧπαρ. + + ᾗ πολλαὶ μὲν κόρσαι ἀναύχενες ἐβλάστησαν, 232 + 245 γυμνοὶ δ’ ἐπλάζοντο βραχίονες εὔνιδες ὤμων, + ὄμματα δ’ οἶ’ ἐπλανᾶτο πενητεύοντα μετώπων. + + τοῦτο μὲν ἐν βροτέων μελέων ἀριδείκετον ὄγκῳ. 335 + ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἓν ἅπαντα + γυῖα τὰ σῶμα λέλογχε βίου θαλέθουσιν ἐν ἄκμῃ· + 250 ἄλλοτε δ’ αὖτε κακῇσι διατμηθέντ’ ἐρίδεσσι + πλάζεται ἄνδιχ’ ἕκαστα παρὰ ῥηγμῖνι βίοιο. + ὡς δ’ αὔτως θάμνοισι καὶ ἰχθύσιν ὑδρομελάθροις 340 + θηρσί τ’ ὀρειλεχέεσσιν ἰδὲ πτεροβάμοισι κύμβαις. + + αὐτὰρ ἐπεὶ κατὰ μεῖζον ἐμίσγετο δαίμονι δαίμων, 235 + 255 ταῦτά τε συμπίπτεσκον ὅπη συνέκυρσεν ἕκαστα, + ἄλλα τε πρὸς τοῖς πολλὰ διηνεκῆ ἐξεγένοντο. + + πολλὰ μὲν ἀμφιπρόσωπα καὶ ἀμφίστερν’ ἐφύοντο, + βουγενῆ ἀνδρόπρωρα, τὰ δ’ ἔμπαλιν ἐξανέτελλον 239 + ἀνδροφυῆ βούκρανα, μεμιγμένα τῇ μὲν ἀπ’ ἀνδρῶν, + 260 τῇ δὲ γυναικοφυῆ, στεῖροις ἠσκημένα γυίοις. + + εἱλίποδ’ ἀκριτόχειρα. 242 + νῦν δ’ ἄγ’, ὅπως ἀνδρῶν τε πολυκλαύτων τε γυναικῶν 248 + ἐμμυχίους ὅρπηκας ἀνήγαγε κρινόμενον πῦρ, + τῶνδε κλύ’· οὐ γὰρ μῦθος ἀπόσκοπος οὐδ’ ἀδαήμων. + 265 οὐλοφυεῖς μὲν πρῶτα τύποι χθονὸς ἐξανέτελλον, + ἀμφοτέρων ὕδατός τε καὶ εἴδεος αἶσαν ἔχοντες, + τοὺς μὲν πῦρ ἀνέπεμπε θέλον πρὸς ὁμοῖον ἵκεσθαι, + οὔτε τί πω μελέων ἐρατὸν δέμας ἐμφαίνοντας, + οὔτ’ ἐνοπὴν οἷόν τ’ ἐπιχώριον ἀνδράσι γυῖον. 255 + + 270 ἀλλὰ διέσπασται μελέων φύσις· ἡ μὲν ἐν ἀνδρὸς 257 + ἡ δὲ γυναικὸς ἐν.... + + τῷ δ’ ἐπὶ καὶ πόθος ἦλθε δι’ ὄψιος ἀμμιχθέντι. 256 + + ἐν δ’ ἐχύθη καθαροῖσι· τὰ μὲν τελέθουσι γυναῖκες 259 + ψύχεος ἀντιάσαντα. + + 275 λιμένας σχιστοὺς Ἀφροδίτης. 261 + + ἐν γὰρ θερμοτέρῳ τοκὰς ἄρρενος ἔπλετο γαστήρ, 262 + καὶ μέλανες διὰ τοῦτο καὶ ἰνωδέστεροι ἄνδρες + καὶ λαχνήεντες μᾶλλον. + + ὡς δ’ ὅτ’ ὀπὸς γάλα λευκὸν ἐγόμφωσεν καὶ ἔδησε. 265 + + 280 μηνὸς ἐν ὀγδοάτου δεκάτῃ πύον ἔπλετο λευκόν. 266 + + γνοὺς ὅτι πάντων εἰσίν ἀπορροαὶ ὅσσ’ ἐγένοντο. 267 + + ὣς γλυκὺ μὲν γλυκὺ μάρπτε, πικρὸν δ’ ἐπὶ πικρὸν ὄρουσεν, 268 + ὀξὺ δ’ ἐπ’ ὀξὺ ἔβη, δαλερὸν δαλερῷ ἐπόχευεν. + οἴνῳ ὕδωρ μᾶλλον μὲν ἐνάρθμιον, αὐτὰρ ἐλαίῳ 272 + 285 οὐκ ἐθέλει. + + βύσσῳ δὲ γλαυκῇ κόκκου καταμίσγεται (ἄνθος) 274 + + ὧδε δ’ ἀναπνεῖ πάντα καὶ ἐκπνεῖ· πᾶσι λίφαιμοι 275 + σαρκῶν σύρρυγγες πύματον κατὰ σῶμα τέτανται, + καί σφιν ἐπὶ στομίοις πύκναις τέτρηνται ἄλοξιν + 290 ῥινῶν ἔσχατα τέρθρα διαμπερές, ὥστε φόνον μὲν + κεύθειν, αἰθέρι δ’ εὐπορίην διόδοισι τετμῆσθαι. + ἔνθεν ἔπειθ’ ὁπόταν μὲν ἀπαΐξῃ τέρεν αἷμα, 280 + αἰθὴρ παφλάζων καταΐσσεται οἴδματι μάργῳ, + εὖτε δ’ ἀναθρῴσκῃ, πάλιν ἐκπνέει· ὥσπερ ὅταν παῖς, + 295 κλεψύδρην παίζουσα διιπετέος χαλκοῖο, + εὖτε μὲν αὐλοῦ πορθμὸν ἐπ’ εὐειδεῖ χερὶ θεῖσα + εἰς ὕδατος βάπτῃσι τέρεν δέμας ἀργυφέοιο, 285 + οὐ τότ’ ἐς ἄγγοσδ’ ὄμβρος ἐσέρχεται, ἀλλά μιν εἴργει + αἰθέρος ὄγχος ἔσωθε πεσὼν ἐπὶ τρήματα πυκνὰ, + 300 εἰς ὅ κ’ ἀποστεγάσῃ πυκινὸν ῥόον· αὐτὰρ ἔπειτα + πνεύματος ἐλλείποντος ἐσέρχεται αἴσιμον ὕδωρ. + ὣς δ’ αὔτως ὅθ’ ὕδωρ μὲν ἔχει κάτα βένθεα χαλκοῦ 300 + + πορθμοῦ χωσθέντος βροτέῳ χροὶ ἠδὲ πόροιο, + αἰθὴρ δ’ ἐκτὸς ἔσω λελιημένος ὄμβρον ἐρύκει + 305 ἀμφὶ πύλας ἰσθμοῖο δυσηχέος, ἄκρα κρατύνων, + εἰς ὅ κε χειρὶ μεθῇ· τότε δ’ αὖ πάλιν, ἔμπαλιν ἢ πρίν, + πνεύματος ἐμπίπτοντος ὑπεκθέει αἴσιμον ὕδωρ. 295 + ὣς δ’ αὔτως τέρεν αἷμα κλαδασσόμενον διὰ γυίων + ὁππότε μὲν παλίνορσον ἀπαΐξειε μυχόνδε, + 310 αἰθέρος εὐθὺς ῥεῦμα κατέρχεται οἴδματι θῦον, + εὖτε δ’ ἀναθρῴσκῃ, πάλιν ἐκπνέει ἶσον ὀπίσσω. + κέρματα θηρείων μελέων μυκτῆρσιν ἐρευνῶν. 300 + ὧδε μὲν οὖν πνοίης τε λελόγχασι πάντα καὶ ὀσμῶν. 301 + 315 σάρκινον ὄζον. + ὡς δ’ ὅτε τις πρόοδον νοέων ὡπλίσσατο λύχνον + χειμερίην διὰ νύκτα, πυρὸς σέλας αἰθομένοιο + ἅψας, παντοίων ἀνέμων λαμπτῆρας ἀμοργούς, + οἵτ’ ἀνέμων μὲν πνεῦμα διασκιδνᾶσιν ἀέντων, 305 + 320 φῶς δ’ ἔξω διαθρῷσκον, ὅσον ταναώτερον ἤεν, + λάμπεσκεν κατὰ βηλὸν ἀτειρέσιν ἀκτίνεσσιν· + ὣς δὲ τότ’ ἐν μήνιγξιν ἐεργμένον ὠγύγιον πῦρ + λεπτῇς εἰν ὀθόνῃσι λοχάζετο κύκλοπα κούρην· + αἱ δ’ ὕδατος μὲν βένθος ἀπέστεγον ἀμφινάοντος, 310 + 325 πῦρ δ’ ἔξω διαθρῷσκον, ὅσον ταναώτερον ἤεν... + + (ὀφθαλμῶν) μία γίγνεται ἀμφοτέρων ὄψ. 311 + + αἵματος ἐν πελάγεσσι τεθραμμένη ἀντιθορόντος, 315 + τῇ τε νόημα μάλιστα κυκλίσκεται ἀνθρώποισιν· + αἷμα γὰρ ἀνθρώποις περικάρδιόν ἐστι νόημα. + + 330 πρὸς παρεὸν γὰρ μῆτις ἀέξεται ἀνθρώποισιν. 318 + + ὅσσον τ’ ἀλλοῖοι μετέφυν, τόσον ἂρ σφίσιν αἰεὶ 319 + καὶ φρονέειν ἀλλοῖα παρίστατο. + + γαίῃ μὲν γὰρ γαῖαν ὀπώπαμεν, ὕδατι δ’ ὕδωρ, 321 + αἰθέρι δ’ αἰθέρα δῖον, ἀτὰρ πυρὶ πῦρ ἀίδηλον, + 335 στοργῇ δὲ στοργὴν, νεῖκος δέ τε νείκεϊ λυγρῷ. + ἐκ τούτων γὰρ πάντα πεπήγασιν ἁρμοσθέντα + καὶ τούτοις φρονέουσι καὶ ἥδοντ’ ἠδὲ ἀνιῶνται. + + +ΠΕΡΙ ΦΥΣΕΩΣ ΤΡΙΤΟΣ. + + Εἰ γὰρ ἐφημερίων ἕνεκέν τί σοι, ἄμβροτε Μοῦσα, + ἡμετέρης ἔμελεν μελέτης διὰ φροντίδας ἐλθεῖν, + 340 εὐχομένῳ νῦν αὖτε παρίστασο, Καλλιόπεια, + ἀμφὶ θεῶν μακάρων ἀγαθὸν λόγον ἐμφαίνοντι. + + ὄλβιος ὃς θείων πραπίδων ἐκτήσατο πλοῦτον, 354 + δειλὸς δ’ ᾧ σκοτόεσσα θεῶν πέρι δόξα μέμηλεν. + + οὐκ ἔστιν πελάσασθ’ οὐδ’ ὀφθαλμοῖσιν ἐφικτὸν 356 + 345 ἡμετέροις ἢ χερσὶ λαβεῖν, ἥπερ τε μεγίστη + πειθοῦς ἀνθρώποισιν ἁμαξιτὸς εἰς φρένα πίπτει. + οὐ μὲν γὰρ βροτέῃ κεφαλῇ κατὰ γυῖα κέκασται, + οὐ μὲν ἀπαὶ νώτοιο δύο κλάδοι ἀίσσονται, 360 + οὐ πόδες, οὐ θοὰ γοῦν’, οὐ μήδεα λαχνήεντα, + 350 ἀλλὰ φρὴν ἱερὴ καὶ ἀθέσφατος ἔπλετο μοῦνον, + φροντίσι κόσμον ἅπαντα καταΐσσουσα θοῇσιν. + + +ΚΑΘΑΡΜΟΙ + + Ὦ φίλοι, οἳ μέγα ἄστυ κατὰ ζαθέου Ἀκράγαντος 389 + ναίετ’ ἀν’ ἄκρα πόλευς, ἀγαθῶν μελεδήμονες ἔργων, + ξείνων αἰδοίων λιμένες, κακότητος ἄπειροι, + 355 χαίρετ’· ἐγὼ δ’ ὔμμιν θεὸς ἄμβροτος, οὐκέτι θνητὸς, + πωλεῦμαι μετὰ πᾶσι τετιμένος, ὥσπερ ἔοικε, + ταινίαις τε περίστεπτος στέφεσίν τε θαλείοις. + τοῖσιν ἅμ’ εὖτ’ ἂν ἵκωμαι ἐς ἄστεα τηλεθόωντα, 395 + ἀνδράσιν ἠδὲ γυναιξὶ σεβίζομαι· οἱ δ’ ἅμ’ ἕπονται + 360 μυρίοι, ἐξερέοντες ὅπη πρὸς κέρδος ἀταρπός, + οἱ μὲν μαντοσυνέων κεχρημένοι, οἱ δ’ ἐπὶ νούσων, + δηρὸν δὴ χαλεπῇσι πεπαρμένοι ἀμφ’ ὀδύνῃσι, + παντοίων ἐπύθοντο κλύειν εὐηκέα βάξιν. 400 + ἀλλὰ τί τοῖσδ’ ἐπίκειμ’, ὡσεὶ μέγα χρῆμά τι πράσσων, + 365 εἰ θνητῶν περίειμι πολυφθερέων ἀνθρώπων; + + ὦ φίλοι, οἶδα μὲν οὖν ὅτ’ ἀληθείη παρὰ μύθοις, 407 + οὓς ἐγὼ ἐξερέω· μάλα δ’ ἀργαλέη γε τέτυκται + ἀνδράσι καὶ δύσζηλος ἐπὶ φρένα πίστιος ὅρμη. + + ἔστιν ἀνάγκης χρῆμα, θεῶν ψήφισμα παλαιόν, 1 + 370 ἀίδιον, πλατέεσσι κατεσφρηγισμένον ὅρκοις. + εὖτέ τις ἀμπλακίῃσι φόνῳ φίλα γυῖα μιήνῃ 3 + αἵματος ἢ ἐπίορκον ἁμαρτήσας ἐπομόσσῃ + δαίμων, οἵτε μακραίωνος λελάχασι βιοῖο, 4 + τρίς μιν μυρίας ὥρας ἀπὸ μακάρων ἀλάλησθαι, + 375 φυόμενον παντοῖα διὰ χρόνου εἴδεα θνητῶν, 6 + ἀργαλέας βιότοιο μεταλλάσσοντα κελεύθους. + αἰθέριον μὲν γάρ σφε μένος πόντονδε διώκει, 16 + πόντος δ’ ἐς χθονὸς οὖδας ἀπέπτυσε, γαῖα δ’ ἐς αὐγὰς + ἠελίου ἀκάμαντος, ὁ δ’ αἰθέρος ἔμβαλε δίναις. + 380 ἄλλος δ’ ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες. + τῶν καὶ ἐγὼ νῦν εἰμὶ, φυγὰς θέοθεν καὶ ἀλήτης, 7 + νείκει μαινομένῳ πίσυνος. + ἤδη γάρ ποτ’ ἐγὼ γενόμην κοῦρός τε κόρη τε 380 + θάμνος τ’ οἰωνός τε καὶ εἰν ἅλι ἔλλοπος ἰχθύς. + 385 κλαῦσά τε καὶ κώκυσα, ἰδὼν ἀσυνήθεα χῶρον, 13 + ἔνθα Φόνος τε Κότος τε καὶ ἄλλων ἔθνεα Κηρῶν 21 + αὐχμηραί τε νόσοι καὶ σήψιες ἔργα τε ῥευστά. + Ἀτῆς ἀν λειμῶνα κατὰ σκότος ἠλάσκουσιν. 23 + + αἰῶνος ἀμερθείς. + + 390 ἐξ οἵης τιμῆς τε καὶ ὅσσου μήκεος ὄλβου 11 + ὧδε πεσὼν κατὰ γαῖαν ἀναστρέφομαι μετὰ θνητοῖς. + + ἠλύθομεν τόδ’ ὑπ’ ἄντρον ὑπόστεγον. 31 + + ἔνθ’ ἦσαν Χθονίη τε καὶ Ἡλιόπη ταναῶπις, 24 + Δῆρις θ’ αἱματόεσσα καὶ Ἁρμονίη θεμερῶπις, + 395 Καλλιστώ τ’ Αἰσχρή τε, Θόωσά τε Δηναίη τε, + Νημερτής τ’ ἐρόεσσα μελάγκουρός τ’ Ἀσάφεια, + Φυσώ τε Φθιμένη τε, καὶ Εὐναίη καὶ Ἔγερσις + Κινώ τ’ Ἀστεμφής τε, πολυστέφανός τε Μεγιστὼ + †καὶ Φορύη, Σιωπή τε καὶ Ὀμφαίη.† + + 400 ὢ πόποι, ὢ δειλὸν θνητῶν γένος, ὢ δυσάνολβον, 14 + τοίων ἔκ τ’ ἐρίδων ἔκ τε στοναχῶν ἐγένεσθε. + + σαρκῶν αἰολόχρωτι περιστέλλουσα χιτῶνι. 379 + + ἀμφιβρότην χθόνα. + + ἐκ μὲν γὰρ ζώων ἐτίθει νεκροείδε’ ἀμείβων. 378 + + 405 οὐδέ τις ἦν κείνοισιν Ἄρης θεὸς οὐδὲ Κυδοιμὸς, 368 + οὐδὲ Ζεὺς βασιλεὺς οὐδὲ Κρόνος οὐδὲ Ποσειδῶν, + ἀλλὰ Κύπρις βασίλεια. 370 + τὴν οἵγ’ εὐσεβέεσσιν ἀγάλμασιν ἱλάσκοντο + γραπτοῖς τε ζῴοισι μύριοισί τε δαιδαλεόδμοις + 410 σμύρνης τε ἀκρήτου θυσίαις λιβάνου τε θυώδους, + ξουθῶν τε σπονδὰς μελιτῶν ῥιπτοῦντες ἐς οὖδας, + ταύρων δ’ ἀκρήτοισι φόνοις οὐ δεύετο βωμός. 375 + ἀλλὰ μύσος τοῦτ’ ἔσκεν ἐν ἀνθρώποισι μέγιστον, + θυμὸν ἀπορραίσαντας ἐέδμεναι ἠέα γυῖα. + + 415 ἦν δέ τις ἐν κείνοισιν ἀνὴρ περιούσια εἰδὼς 440 + παντοίων τε μάλιστα σοφῶν ἐπιήρανος ἔργων, 442 + ὃς δὴ μήκιστον πραπίδων ἐκτήσατο πλοῦτον. 441 + ὁππότε γὰρ πάσῃσιν ὀρέξαιτο πραπίδεσσιν, + ῥεῖά γε τῶν ὄντων πάντων λεύσσεσκεν ἕκαστον, + 420 καί τε δέκ’ ἀνθρώπων καί τ’ εἴκοσιν αἰώνεσσιν.... 445 + + ἦσαν γὰρ κτίλα πάντα καὶ ἀνθρώποισι προσηνῆ, 364 + φῆρές τ’ οἰωνοί τε, φιλοφροσύνῃ τε δεδήει, + δένδρεα δ’ ἐμπεδόφυλλα καὶ ἐμπεδόκαρπα τεθήλει, + καρπῶν ἀφθονίῃσι κατήορα πάντ’ ἐνιαυτόν. + + 425 οὐ πέλεται τοῖς μὲν θεμιτὸν τόδε, τοῖς δ’ ἀθέμιστον, 403 + ἀλλὰ τὸ μὲν πάντων νόμιμον διά τ’ εὐρυμέδοντος + αἰθέρος ἠνεκέως τέταται διά τ’ ἀπλέτου αὐγῆς. + οὐ παύσεσθε φόνοιο δυσηχέος; οὐκ ἐσορᾶτε 416 + ἀλλήλους δάπτοντες ἀκηδείῃσι νόοιο; + 430 μορφὴν δ’ ἀλλάξαντα πατὴρ φίλον υἱὸν ἀείρας 410 + σφάζει ἐπευχόμενος, μέγα νήπιος· οἱ δὲ φορεῦνται + λισσόμενοι θύοντος· ὁ δ’ ἂρ νήκουστος ὁμοκλέων + σφάξας ἐν μεγάροισι κακὴν ἀλεγύνατο δαῖτα. + ὣς δ’ αὔτως πατέρ’ υἱὸς ἑλὼν καὶ μητέρα παῖδες + 435 θυμὸν ἀπορραίσαντε φίλας κατὰ σάρκας ἔδουσιν. + + οἴμοι ὅτ’ οὐ πρόσθεν με διώλεσε νηλεὲς ἦμαρ, 9 + πρὶν σχέτλ’ ἔργα βορᾶς περὶ χείλεσι μητίσασθαι. + + ἐν θήρεσσι λέοντες ὀρειλεχέες χαμαιεῦναι 382 + γίγνονται, δάφναι δ’ ἐνὶ δένδρεσσιν ἠυκόμοισιν. + + 440 δαφναίων φύλλων ἀπὸ πάμπαν ἔχεσθαι. 419 + + δειλοί, πανδειλοί, κυάμων ἄπο χεῖρας ἔχεσθαι. 418 + + κρηνάων ἄπο πέντε ταμὼν ἐν ἀτειρέι χαλκῷ 422 + χεῖρας ἀπόρρυψαι. + + νηστεῦσαι κακότητος. 406 + 445 τοιγάρτοι χαλεπῇσιν ἀλύοντες κακότησιν 420 + οὔποτε δειλαίων ἀχέων λωφήσετε θυμόν. + + εἰς δὲ τελὸς μάντεις τε καὶ ὑμνοπόλοι καὶ ἰητροὶ 384 + καὶ πρόμοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται, + ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇσι φέριστοι, + 450 ἀθανάτοις ἄλλοισιν ὁμέστιοι, αὐτοτράπεζοι, + εὔνιες ἀνδρείων ἀχέων, ἀπόκηροι, ἀτειρεῖς. + + +_Sources and Critical Notes._ + +1. Diog. Laer. viii. 60. 2-10. Sext. Emp. _Math._ vii. 123-124. 3. Prokl. +on _Tim._ p. 175. 5. Plut. _Mor._ 360 C. 6. Diog. Laer. ix. 73; 8-9 a. +Plut. _Mor._ 17 E. + + 3. MSS. δειλεμπέα, corr. Emperius. Prokl. δειν’ ἔπεα, 4. + MSS. ζωῆσι βίου, corr. Scaliger. _CFR_ ἀθροίσαντος. 7 MSS. + ἐλαυνόμενοι, τὸ δ’ ὅλον εὔχεται, corr. Stein. 9. Bergk adds δ’ + after σὺ. 10. MSS. πλεῖόν γε, Karsten πλέον’ ἠὲ, Stein πλέον: + MSS. ὄρωρεν, corr. Panzerbieter. + +11-23. Sext. Emp. _Math._ vii. 125. 16-17. Clem. Al. _Strom._ p. 682. 18. +Prokl. _Tim._ 106; Plut. _Mor._ 93 B. + + 12. MSS. ὀχεύσατε, corr. Steph. 16. MSS. σέ, Stein μέ. 17. + Sext. MSS. ἐφωθοείης, corr. Steph. Clem. confirms correction. + 18. MSS. Θοάζει, Plut. θαμίζειν, corr. Hermann. 19. MSS. ἀλλὰ + γὰρ ἄθρει πᾶς, corr. Bergk. 20. Bergk τι ... πιστήν, Gomperz, + ὄψει ἔχων πίστιν πλέον’. 22. MSS. ὁπόση, corr. Stein. 23. MSS. + θ’, Karsten δ’. + +24-32. Diog. Laer. viii. 59 from Satyros; Suidas under ἄπνους; Eudocia, +p. 170; Tzetzes, _Chil._ ii. 906 f.; Iriarte, _Catal. Matrit._ p. 450. +26-28. Clem. Al. _Strom._ p. 754. + + 27. Clem. Θνητοῖσι; Clem., Diog. Laer. Vin. MS., Tzt. ἀρούρας. + Elsewhere ἄρουραν. 28. Clem. εὖτ’, others ἤν κ’. Diog., Clem. + παλίντιτα, corr. Stein. 29. Tzt. στήσεις, Suidas στήσει. 30. + Tzt. στήσεις. 31. Diog. τὰ δ’ ἐν θέρει ἀήσαντα, Hermann τά τ’ + αἰθέρι αἰθύσσονται, corr. Stein. + +33-35. Sext. Emp. _Math._ ix. 362, and x. 315; Plut. _Mor._ 878 A (Eus. +_Pr. Evang._ xiv. p. 749); Probus on Verg. _Ecl._ vi. 31; Hipp. _Ref. +haer._ 246; Stob. _Ecl._ i. 10, p. 287. 34-35. Athenag. _Legatio_, p. 22; +Diog. Laer. viii. 76; Herakl. _Alleg. Hom._ 443 G. Clem. Al. _Strom._ p. +746 joins 33, 78, and 104. + + 33. τῶν, Sext. γὰρ, Prob. δὴ. Last word Prob. ἐᾶσιν. 34. Plut. + Ζεὺς αἰθὴρ. 35. Diog. Laer. ἐπιπικροῖ ὄμμα βρότειον, Prob. γε + πικροῖς νωμα (νωμᾷ?) βρότειον γένος. + +36-39. Plut. _Mor._ 1111 F, 885 D. 36 b, 38. Arist. _Gen. Corr._ I. 1; +314 b 7; _Meta._ iv. 4; 1015 a 1. 38, 39. Arist. _de X. Z. G._ c. 2 975 b +7. + + 36. Plut. _de placit._ οὐδὲν, _adv. Colot._ ἑκάστου. Ar. + _Meta._ ἐόντων. 37. Plut. _adv. Col._ οὐλομένη θ. γενέθλη. 39. + Plut. _de placit._ φύσις δὲ βροτοῖς. + +40-44, Plut. _Colot._ 1113 C. 44. Plut. _Mor._ 820 F. + + 40. MSS. ὅτε μὲν ... φῶς αἰθέρι, Mul. ὅ τι κεν, Panz. αἰθέρος + κῃ. 42. MSS. τὸν γενέσθαι, Reiske τὸ λέγουσι γεν., Karst. + δοκέουσι γεν. 43. MSS. ἀποκριθῶσι, corr. Ritschl. 44. MSS. + εἶναι καλέουσι· ὅμως. Plut. Mor. 820 F gives the line as in the + text. Duebner suggests εἰκαίως for εἶναι here. + +45-47. Plut. _Colot._ 1113 C. + + 47. MS. ἤτοι, corr. Reiske. MS. πάντη, corr. Steph. + +48-50. Arist. _de X. Z. G._ 2; 975 a 36. 48-49. Philo, _de incorr. mundi_ +p. 488. + + 48. Vulg. ἔκ τε μὴ, Cd. Lps. Syl. ἐκ τοῦ μὴ, Philo ἐκ τοῦ γὰρ + οὐδαμῆ. 49. MS. τό τε ὂν, Stein καί τ’ ἐὸν. Arist. ἄπρηκτον, + Philo ἄπαυστον. Text from Diels, _Hermes_ xv. p. 161. 50. MS. + θήσεσθαι, corr. Karst. + +51-54. Plut. _Colot._ 1113 D. + + 53. MSS. εἰσὶ καί σφι, corr. Karst. MSS. δεινα, corr. Bergk. + +55-57. Clem. Al. _Strom._ 656. 56-57. Theod. _Serm._ 476 Sch. + + 56. Theod. ὧδε γὰρ. + +58-59. Plut. _de orac. def._ 418 C. Arranged in verse by Xylander. MSS. +μήτε λέγειν corr. Knatz, _Empedoclea_, p. 7. + +60. Plut. _non pos. suav. viv._ 1103 F δὶς γὰρ ὃ δεῖ καλόν ἐστιν ἀκοῦσαι, +Schol. Plat. _Gorg._ 124 Ruhnk. δὶς καὶ τρὶς τὸ καλὸν ... Ἐμπεδ. τὸ ἔπος +“καὶ δὶς γὰρ ὃ δεῖ καλόν ἐστιν ἐνίσπειν.” Text from Sturz. + +61-73. Simpl. in Arist. _Phys._ 34 r 158, 1 sq. 66-68. Tzetzes, _Hom._ +58 Sch. 67-73. Simpl. _de caelo_ Peyr. p. 47 sq. 67-68. Simpl. _Phys._ 6 +v 25, 29, and 310 r. Diog. Laer. viii. 76; Stob. _Ecl._ i. 11, p. 290; +_vit. Hom._ p. 327 Gal. 69-73. Arist. _Phys._ viii. 1; 250 b 30. + + 61. Karst. supplies πείρατα μύθων from v. 75. 62. Cf. 104. 65. + _E_ δρυφθεῖσα, MS. δρεπτή. 66-67. Cf. 116-117. 68. Simpl. 158, + 8 δίχα πάντα. Elsewhere as in text. 69. Om. Simpl. 158 b 1. 73. + MSS. ἀκίνητοι corr. Bergk. + +74-95. Simpl. _Phys._ 34 r 158, 13 sq. following the preceding without +break. 74. Stob. _Ecl._ App. 34 Gais.; cf. Clem. Al. _Strom._ 697. 77-80. +Simpl. _Phys._ 6 v 26, 1; Sext. Emp. _Math._ ix. 10. 78. Plut. _de +adult._ p. 63 D; Clem. Al. _Strom._ 746 (with v. 33). 79-80. Sext. Emp. +_Math._ x. 317. 79. Plut. _Mor._ 952 B. 80-81. Plut. _Amat._ 756 D. 81. +Clem. Al. _Strom._ 653; Simpl. _Phys._ 41 r 188, 26. 91. Cf. Stob. _Ecl._ +i. 18; _Placit._ i. 18 and Theod. iv. 529 C (_Dox._ 316); Galen, _Hist. +phil._ 10. 92. Arist. _X. Z. G._ 975 b 10. Simpl. omits 91. + + 74. Simpl. μέθη, corr. Bergk from Stob. and Clem. 78. Sext. + ἤπιον, Clem. αἰθέρος, Plut. αἰθέρος ἤπιον. 79. Simpl. ἕκαστον, + Sext. ἁπάντῃ, corr. Panz. 80. Plut. ἐν τοῖς, Sext. φιλίη + ... ἴσον. 81. Simpl. a_F_ σὺν νῷ; cf. Plut. 82. Simpl. _F_ + φυτοῖσιν: Bergk, Karst. ἐνίζεται. 83. Simpl. _DE_ καὶ ἄρθμια, + _F_ καὶ ἄρ’ ὅμοια. 85. Simpl. μετ’ ὄσοισιν, Panz. μεθ’ ὅλοισιν, + Prel. γ’ ὄσσοισιν. I have suggested μετὰ τοῖσιν. 89. Simpl. + καὶ πρὸς τοῖς οὔτ’ ἄρτι. Cf. 159, 8 μηδὲν ἐπιγίνεσθαι μηδ’ + ἀπολήγειν, corr. Stein. 93. Simpl. _DE_a κε καὶ κήρυξ, _F_ + omits κε, corr. Stein (notes). 95. _D_ γίνονται. MS. ἄλλοτε, + corr. Stein. _DE_ καὶ ἠνεκὲς (cf. Hesych.), a_F_ διηνεκὲς. + +96-109. Simpl. _Phys._ 34 r 159, 13. 98-107. Simpl. _Phys._ 7 v 33, 8, 98 +and 100. Arist. _Gen. Corr._ i. 1, 314 b 19; Philopon. Comment. on this +passage; Plut. _de prim. frig._ 249 F; Galen, vol. xiii. p. 31 Chart. +104-107ᵃ. Arist. _Meta._ ii. 4; 1000 a 29. + + 98. Arist. Philopon. λευκὸν ... θερμὸν, Simpl. Galen θερμὸν ... + λαμπρὸν: Simpl. Arist. ὁρᾶν, Plut. Aristot. ὅρα, Simpl. _F_ + ὁρᾷ. 99. Simpl. ἔδεται or ἐδειτο: Stein ὅσσα πέλει, Diels ὅσσα + θέει τε. 100. Some MSS. Arist. and Plut. ζοφόεντα. 101. Simpl. + θέλημα, a θελίμνα, corr. Sturz: Simpl. 33, 11 στερέωμα. 102. + Simpl. 159, 19 πέλοντα. 104. Simpl. 159, 21 _D_ παντὸς ἄτην, a + _F_ πάντ’ ἠν: Arist. _Met._ ἐξ ὧν πάνθ’ ὅσα τ’ ἦν ὅσα τ’ ἐσθ’ + ὅσα τ’ ἔσται ὀπίσσω. 105. Simpl. 133, 15 δένδρα τε βεβλάστηκε. + 108. _ED_ τογον, Diels τό γ’ ὄν? _Hermes_ xv. 163 τόσον: _E_ + διάκρασις, _D_ διάκρισις. Sturz. διάπτυξις from Simpl. 34 v. + 161, 20. Platt διὰ Κύπρις ἀμείβει _Journ. Philol._ 48, p. 246. + + I bracket 108-109 as another form of 94-95. + + [αὐτὰ γάρ ἐστι ταῦτα, δι’ ἀλλήλων δὲ θέοντα + 109 γίνεται ἀλλοιωπά. †τογον διὰ κρᾶσις ἀμείβει.] 137 + +110-111. Hippol. _Ref. haer._ 247 Mill. + + 110. MS. εἰ γὰρ ... ἔσται οὐδέπω τοίω, corr. Schneid. _Phil._ + vi. 160. 111. MS. κενώσεται ἄσβεστος, corr. Mill. + +112-118. Simpl. _Phys._ 8 r 33, 19. + + 114. MS. ἐστι, corr. Panz. 115. MS. κηρῶν, Stz. θηρῶν, Bergk + θνητῶν. 118. _E_ ἑν, _D_ ὁν, _F_ ὂν, _A_ ἂν, Text _Hermes_ xv. + 163. + + Lines 114-115 are bracketed as a duplication of 94-95, and + accordingly 112-113 are inserted before 94-95, where 113 + corresponds excellently with 93; 116-117 are bracketed as + another form of 67-68 (cf. 248), and accordingly 118 finds + its proper place after 68. Cf. “Repetitions in Empedokles,” + _Classical Review_, Jan. 1898. + + 114 [αὐτὰ γὰρ ἔστιν ταῦτα, δι’ ἀλλήλων δὲ θέοντα 140 + + 115 γίνοντ’ ἄνθρωποί τε καὶ ἄλλων ἔθνεα κηρῶν, + ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἕνα κόσμον, + ἄλλοτε δ’ αὖ δίχ’ ἕκαστα φορεύμενα Νείκεος ἔχθει, + εἰς ὅ κεν ἓν συμφύντα τὸ πᾶν ὑπένερθε γένηται.] + +119-129. Simpl. _Phys._ 34 r 160, 1. + + 120. _DEF_ ἄμφω: _F_ δεδαωτες. 122. MSS. ἁρμονίη: _D_ μίξαντες, + a μόξαν τε. 123. a_F_ πασ’ ἐναλίγκια. 124. _D_ κτίζοντες ... + ἀνέρες. 127. _F_ οὕτω μὴν ἁπάτη; a ὡς νύ κεν: Bergk φρένας: + καινύτω (Hesych. νικάτω) corr. Blass for MSS. καί νύ τῳ. 128. + MSS. γεγάασιν ἄσπετα, corr. Bergk. + +130-133. Clem. Al. _Strom._ 674. + + 130. εἰ δ’ ἄγε τοι λέξω, Pott. εἰ δ’ ἄγε τοι μὲν ἐγὼ. 131. + Gomperz, _Hermes_ xxxi, 469 ἐσορῶμεν ἅπαντα. + +134. Simpl. _Phys._ 258 r καὶ θεὸν ἐπονομάζει καὶ οὐδετέρως ποτὲ καλεῖ +σφαῖρον ἔην. Cf. v. 138. + +135-138. Simpl. _Phys._ 272 v. 135-136. Plut. _de fac. in lun._ 926 E. +138. Simpl. _de caelo_, Peyr. 47; M. Antonin. xii. 3; Stob. _Ecl. Phys._ +i. 15, 354; Achilles (Tatius) IN ARAT. 77 Pet. and frag. Schol. p. 96; +Prokl. in _Tim._ 160. + + 135. Simpl. διείδεται ὠκέα γυῖα, Plut. δεδίττεται, corr. Karst. + 136. Plut. MS. γένος, Bergk μένος. 137. MS. κρυφῷ or κρύφα, + Karst. κρύφῳ, Stein κύτει. 138. Simpl. _Phys._ μονιὴ περιγηθέι + αἰών, Text from Simpl. _de caelo._ Stob. Tatius χαίρων. Schol. + in Arat. κυκλοτερεῖ μανίᾳ. + + [δένδρεά τε κτίζοντε καὶ ἀνέρας ἠδὲ γυναῖκας + 125 θῆράς τ’ οἰωνούς τε καὶ ὑδατοθρέμμονας ἰχθῦς 160 + καί τε θεοὺς δολιχαίωνας τιμῇσι φερίστους.] + +139-141. Arist. _Meta._ ii. 4; 1000 b 13; Simpl. _Phys._ 272 b. + + 139. Arist. ἀλλ’ ὅτε δὴ, Simpl. αὐτὰρ ἐπεὶ. 141. Simpl. ὃ: + Arist. E παρελήλατο. + +142. Simpl. _Phys._ 272 v. associated with v. 135. + +143-144. Plut. _de fac. lun._ 926 F. + + 143. Sturz ends the line ἔθηκεν with object Νεῖκος. 144. MSS. + ἄκρατοι καὶ ἄστοργοι, corr. Stein. + +145. Arist. _Gen. et Corr._ i. 8; 325 b 22. + +146-148. Arist. _de X. Z. G._ 2; 976 a 35; _de coelo_ ii. 113; 294 a 25; +and Simpl. on this passage. 147-148. Clem. Al. _Strom._ 817. + + 147. Arist. _X. Z. G._ βροτέων, _de coelo_, Clem. γλώσσης: + Clem. ἐλθόντα. 148. Clem. εἰδότων. + +149. Plut. _de fac. lun._ 920 C. + + MS. ὀξυμελὴς, Xylander ὀξυβελὴς: MS. ἠδὲ λάινα, corr. G. + Dindorf. Cf. Hesych. ἱλάειρα; Preller λάιν’ ἠδὲ. + +150. Macrob. _Saturn._ i. 17; _Etym. Mag._, Orion _Etym._, Suidas, under +ἥλιος; Cramer, _Anec._ ii. 444. + + Macrob. οὕνεκ’ ἀναλισθείς, Suid. Cram. ἀλεῖσθαι; _Et. M._ μέσον. + +151. Plut. _Pyth. or._ 400 B; Galen, _de us. part._ iii. 3. + + Plut. ἀνταυγεῖν, Galen ἀνταυγέω. + +152. Simpl. _Phys._ 74 v; 331, 7. + + a _DF_ ψύχε, _E_ τύχε: MSS. γαίης, Stein αὐγῆς. + +153. Plut. _de fac. lun._ 929 E. + + 153a. Diels, _Hermes_ xv. 175, constructs the following line + from Philo ed. Aucher, p. 92: + + καὶ μέγαν, αὐτίκ’ ἀνῆλθε, θέουσ’ ὡς οὐρανὸν ἵκοι. + +154. Achill. Tat. _Introd. in Arat._ c. 16 p. 77 Pet. 155. Plut. _de fac. +orb. lun._ 925. + + 155. Plut. (σελήνη) περιφερομένη πλήσιον, ἅρματος ὥσπερ ἴχνος + ἀνελίσσεται ἥτε περὶ ἄκραν. + +156. Bekk. _Anecd._ i. 337. + +157-159. Plut. _de fac. lun._ 929 C. + + 157. MS. ἀπεσκεύασε, Xyl. ἀπεσκέδασεν, Bergk ἀπεσκίασεν. 158. + MS. ἔστε γαία, Xyl. ἐς γαῖαν: Stein ἱσταμένη or εἰς αἴθρην: MS. + ἀπεσκνίφωσε, corr. Karst. 159. γλαυκώπιδος, cf. Plut. _de fac. + lun._ 934 D (Diels, _Hermes_ xv. 176). + +160. Plut. _Quaest. Plat._ 1006 F. + +161. Plut. _Quaest. conv._ 720 E. + + MS. ἀγλαώπιδος, corr. Xyl. Cf. Hesych. ἀλαῶπιν· ... οὐ + βλέπουσαν. + +162. Prokl. on _Tim._ iii. 141. + + MS. οὔδεος, Sturz writes ὕδεος from following. Diels finds + connection only with preceding and writes ἕδεος. Cf. Hesych. + ἕδος· ... γή. + +163. Plut. _Quaes. conv._ 685 F. + + Karst. πολυσπορέων. Cf. 214. + +164. Hephaest. _Enchir._ c. 1 p. 4 Gais. + +165. Arist. _Meteor._ ii. 3; 357 a 26; Plut. _Placit. phil._ iii. 13, and +_de Is._ 365 B. Clem. Al. _Strom._ 676. Porphyr. _Vit. Pyth._ c. 41. + +166-167. Arist. _de Gen. et Corr._ ii. 6; 334 a 3. 167. _Phys._ ii. 4; +196 a 22. + + 166. Diels suggests ῥιπαῖς. Cf. v. 164. + +168. Eustath. on _Od._ α 320, p. 1 (from Herodian, περὶ σχημ. Ὁμηρ.). Cf. +Arist. _de gen. et corr._ ii. 6; 334 a 1. + +169-185. Simpl. _de caelo_, Peyron p. 27; Gais. _Poet. Min. Gr._ ii. p. +xlii; Schol. Aristot. Brand. p. 507 a. 171-185. Simpl. _Phys._ 7 v 32, +11. 175. Stob. _Ecl._ i. 286. Cf. Arist. _Met._ ii. 4; 1000 b 2. 178-181. +Simpl. _de caelo_, Peyr. p. 37. 182-183. Theophr. Athen. x. 423; Arist. +_Poet._ c. 25; 1461 a 24. Eust. ad _Iliad._ i. p. 746, 57. + + 170. MS. λόγῳ, corr. Bergk. Peyr. ὑποχετεύων, Brand. ἐποχ., + corr. Bergk. 173. Simpl. _Phys._ ἐν τῇ δὴ, _de caelo_ Cd. Taur. + Peyr. ἐν τῇ ἠδέ, corr. Bergk. 174. _Phys._ _DE_ θελημὰ, _F_ + θέλημα, _de caelo_ _JP_ Cd. Taur. ἀλλ’ ἐθέλημα. 175. Simpl. + repeats 184 instead of 175, which is inserted from Stob. + by Schneid. 176. _Phys._ _E_ ἐστι: _DEF_ κεκερασμένοισιν, + Taur. κεραιζομένοισιν, text from _de caelo_. 177. _de caelo_ + ἀμφαφέως. 178. _Phys._ a_F_ πω πᾶν, _DE_ οὔπω πᾶν, _de caelo_ + τὸ πᾶν. 180. a_F_ ὑπεκπροθέει. 181. _Phys._ _DE_ πίφρων, _F_ + ἣ περίφρων, _DEF_ (_de caelo_ P) φιλότητος, _Phys._ ἀμεμφέος, + _de caelo_ ἀμφέσσον, Stein φιλότης τε καὶ ἔμπεσεν. 182. Arist. + omits εἶναι. 183. _Phys._ ἄκριτα, Theophr. ἄκρητα: Arist. ζῶα + τε πρὶν κέκριτο Athen. διαλλάττοντα, _Phys._ διαλλαξαντα. + +186-194. Simpl. _Phys._ 34 r 160, 28. 191-192. Theophr. _de sens._ § 16. + + 186. _DE_ ἄρθμια, a_F_ ἄρτια: _DE_ ἑαυτὰ ἑαυτῶν, a_F_ αὐτὰ + ἑαυτῶν, Stein suggests πάνθ’ αὑτῶν ἐγένοντο, Diels ἔασιν + ἑαντῶν. 188. MS. ὅσσα φιν, Diels ὅσσα φίλ’, Hermann ὁσσάκις. + 189. MSS. ἐπάρκεα, Karst. ἐπάρτεα, a_F_ ἔχθρα, _ED_ ἔργα: + MS. μάλιστα, Karst. ἄμικτα, 192. _DEF_ κρίσει, a κράσει. + 193. _DE_ δ’ ὑγρὰ, a λυγρὰ 194. MSS. and Simpl. 161, 12 + νεικεογεννέστησιν, Panz. νείκεος ἐννεσίῃσι, MS. σφίσι γένναν + ὀργᾶ (a γέννας), Panz. σφίσι γένν’ ἄστοργος, Diels ἔοργεν. + +195-196. Simpl. _Phys._ 74 v 331, 12. + + 195. a_F_ omit οὖν. + +197-198. Arist. _de gen. et corr._ ii. 6; 333 b 1. + + 197. Arist. πυρὶ γὰρ αὔξει τὸ πῦρ, corr. Karst. 198. γένος H, + δέμας. + +199-202. Simpl. _Phys._ 66 v 300, 21. 199-201. Arist. _de anima_ i. 5; +410 a 4; and commentators on this passage. + + 199. Simpl. a_EF_ εὐτύκτοις, _D_ and Arist. εὐστέρνοις. 200. + a_F_ τὰ, _DE_ τὰς, Diels τὼ: a_F_ μερέων, _DE_ μοιράων. + +203-207. Simpl. _Phys._ 7 v 32, 6. 203. 74 v, 331, 5. + + 205. a_DE_ ὁρμησθεῖσα, _F_ ὁρμισθεῖσα. 206. MS. πλέον ἐστίν, + corr. Panz. 207. a_F_ αἵματ’ ἐγένοντο, _D_ αἷμα τέγεντο, _E_ + αἵματ’ ἔγεντο. + +208. Arist. _Meteor._ iv. 4; 382 a 1; _Probl._ 21, 22; 929 b 16; cf. +Plut. _de prim. frig._ 952 B. + +209. Plut. _de prim. frig._ 952 B. + +210-213. Simpl. _de caelo_, Peyr. p. 28; Gaisf. _Poet. Min. Gr._ II. +xliii. Brand. Schol. Arist. 507 a. + + 210. A εἰ δ’ ἔτι σοι, B εἰδέτι σοι, Taur. εἰ δέ τισι. 212. MS. + εἴδη τε γενοίατο χροιάστε, corr. Ritschl. + +214. Athen. viii. 334 B. + +215-218. Simpl. _de caelo_ a little after 213. 218. Simpl. _Phys._ 74 v +331, 9. + + 215. MS. ὡς δὲ ... ἔπειτ’, corr. Karst.: _A_ ἐδίῃνεν ἐν, _B_ + ἐδείκνυεν ἐν, Taur. ἐδείκνυεν. 216. _A_ ἡ δέ ἀποπνέουσα, + _B_ εἰ δὲ ἀποπνοίουσα, Taur. ἡ δὲ ἀποπνείουσα, Panz. ἡδὺ δ’ + ἐπιπνείουσα, corr. Stein. 217. _Phys._ _E_ πλάσης, a πλάσιος, + text from _de caelo_. + +219. Arist. _de gen. anim._ i. 23; 731 a 5; cf. Philop. on this passage +and Theophr. _de caus. plant._ i. 7, 1. + + Philop. and Arist. ... μικρὰ ... ἐλαίας. + +220. Plut. _Quaest. conv._ 683 D. + +221. Plut. _Quaest. nat._ 912 C, 919 D; cf. Arist. _Top._ iv. 5; 127 a +18. MS. ἀπὸ φλοιοῦ, corr. Meziriacus. + +222-231. Hippolyt. _Ref. haer._ 251 Mill; Schneidewin, _Philol._ vi. p. +165. + + 222. MS. καὶ ἓν, corr. Mill. MS. σφαδίνησιν ... corr. Schneid. + 223. MS. ἐποπτεύεις, corr. Schneid. 224. MS. ταῦτα δὲ, corr. + Schneid. 225. MS. κτ ... Schneid. κατερχόμεν’, corr. Stein. + 227. MS. τάλλ’ οἱῶν ἐπιρέξεις, corr. Schneid. 228, MS. δῆλα + πέλονται ... μέριμναι, Schneid. δείλ’ ἀπάλαμνα ... μερίμνας. + 299. MS. σῆς, Schneid. ἶσ’. 231. Cf. Sext. E. _Math._ viii. + 286. MS. of Hippol. καὶ γνωματοσισον. + +232. Plut. _Quaest. conv._ 745 D. + +233-235. Plut. _Quaest. conv._ 618 B. 234-235, _de fac. lun._ 927 F. + + 234. _Quaest. conv._ καὶ μὴν, _de fac. lun._ καὶ τὴν, Stein + μαινῶν, Diels καλχῶν, comparing Nicander, _Alexipharm._ 393 + and Schol. Schneid. p. 98 for the interpretation of a fish + furnishing a dye. Also Arist. _Hist. anim._ viii. 13; 599 a 10 + πορφύραι καὶ κήρυκες. + +236-237. Arist. _Meteor._ iv. 9 387 b 4. + + 237. MS. λεπίδες, corr. Karst. from a gloss of Hesych. + +238-239. Plut. _de fort._ 98 D. + + 238. MS. ἐχῖνος, corr. Steph. 239. MS. ὀξυβελὴς δέ τε, text + follows Cd. Vulc. + +240-242. Simpl. _de caelo_, Peyr. 28; Gaisford xliii. Brand. Schol. 512 +a. The three lines are cited separately. + + 242. _A_ ξυμπρώτ’, _B_ ξυμπρώταις, corr. Karst. + +243. Plut. _Quaest. conv._ 683 E. + +244-246. Simpl. _de caelo_, Peyr. 46; Gaisf. xliv. Schol. Brand. 512 a. +244. Ar. _de anim._ iii. 6; 430 a 29; _de gen. an._ i. 18; 722 b 20, and +commentators. + + 244. MS. ᾗ, ἤ, ὡς. 245. πολλαὶ, πολλῶν ἐμπλάζοντο. + +247-253. Simpl. _Phys._ 258 r. + + 247. MS. τοῦτον μὲν ἂν ... ὄγκον, Vulg. omits ἂν, text + from Diels. 249. MS. θαλέθοντος, corr. Karst. 253. Ald. + ὀρειμελέεσσιν, corr. Schneider (cf. 438). + +254-256. Simpl. _de caelo_ following 246 after a break. + + 254. _B_ Taur. omit δαίμονι. 256. _B_ Taur. ἐξεγένετο. + +257-260. Aelian, _hist. anim._ xvi. 29. Cf. Plut. _Colot._ 1123 B. + + 257. MS. φύεσθαι, Karst. ἐφύοντο. 258. MS. ἀνδρόπρωνα ... + ἐξανατείνειν, corr. Gronovius. 259. MS. ὑπ’, corr. Jacobs. 260. + MS. σκιεροῖς, corr. Diels. + +261. Plut. _Colot._ 1123 B. + + MS. εἱλίποδα κριτόχειρα, corr. Karst. and Duebner. + +262-269. Simpl. _Phys._ 86 v 381, 31. + + 263. MS. ἐννυχίους, corr. Panz. cf. _Odyssey_ λ 344 ἀπὸ σκοποῦ, + which perhaps should be restored here. 266. MS. εἴδεος, Stz. + οὔδεος, but cf. Simpl. 382, 7. 269. _E_ οἵα τ’, _F_ οὔτ’, a + οὔτ’ αὖ, Diels οἷόν τ’: _EF_ γύων, a γῆρυν, corr. Stein. + +270. Arist. _de gen. anim._ i. 18; 722 b 12; _ibid._ i. 1; 764 b 17; and +270-271 in Philop. on this passage. + + 270. _Z_ omits ἐν. 271. Stein transposes last two words. + +272. Plut. _Quaest. nat._ 917 C. + + MS. τῷ δέ τι ... εἴτε διὰ πέψεως ἀμμίσγων. Karst, τῷ δ’ ἐπὶ ... + δι’ ὄψεος ἀντ’ ἀίσσων, Stein ἀμμιχθέντι. + +273-274. Arist. _de gen. anim._ iv. 1; 723 a 24 after 271. _S_ ἐλύθη. + +275. Schol. Eur. _Phoen._ p. 600 Valck. Stein transposes first two words. + +276-278. Galen in Hippokr. _Epidem._ iv. 2. + + 276. MS. τὸ κατ’ ἄρρενα ἔπλετο γαίης. Text from Diels. + +279. Plut. _de amic. mult._ 95 A; cf. Arist. _de gen. anim._ iv. 4; 771 b +23. + +280. Arist. _de gen. anim._ iv. 8; 777 a 10; and Philop. on this passage. + +281. Plut. _Quaest. Nat._ 916 D. + +282-283. Plut. _Quaest. Conv._ 663 A. + + 282. MS. μὲν ἐπὶ γλυκὺ, corr. Macrob. 283. MS. omits ἔβη and + ends δαλεροῦ λαβέτω, corr. Karst. + +284-285. Philop. on Arist. _de gen. anim._ 59 a. + + 284. MS. ὕδωρ οἴνῳ μᾶλλον ἐναρίθμιον. Text from Stein. + +286. Plut. _de def. orac._ 433 B. + + MS. γλαυκῆς κρόκου, corr. Karst. and Xylander. + +287-311. Arist. _de respir._ 7; 473 b 9. + + 287. _M_il δίαιμοι. 289. MSS. ἐπιστομίοις, _Z_ _M_il + ἐπιστομίαις, corr. Stz. MSS. πυκναῖς or πυκίνοις, _M_il δόναξι. + 290. Some MSS. τέθρα, _M_il φόνον, others φανὸν. 291. _M_ μέν + γ’ ἐνθεῖναι θέρει, pr _Z_ εὔπνοιαν. 292. Several MSS. ἐπάξῃ, + ἐπαίξῃ. 293. Bekker with majority of MSS. καταβήσεται. 294. + MSS. ἀναθρώσκει, corr. Karst. 295. Several MSS. κλεψύδραις, + il παίζησι, _MZ_ παίζουσι, others παιζουσα, _MZ_il διιπετέος, + others δι’ εὐπετέος. 298. il_MZ_ οὐδ’ ὅτ’, οὐδέτ’, Bk οὐδ’ ὅγ’, + Stein οὐ τότ’. 299. MSS. ἀέρος, corr. Stein. 301. MSS. αὔξιμον, + a few others αἴσιμον. Cf. Simpl. Phys. 151 v. 303. Many MSS. + χρωσθέντος. 307. MSS. αὔξιμον, Bk. αἴσιμον. 309. MSS. ἐπαίξειε, + corr. Stein. 310. _MZ_il αἰθέρος, others ἕτερον, _MZ_il οἶδμα + τιταίνων. 311. l ἀναθρώσκοι. + +313.[75] Plut. _Quaest. nat._ 917 E; _de curios._ 520 F. + + MS. (_Q.n._) κέμματα, (_de c._) τέρματα, Buttmann κέρματα. + + From Plutarch _Mor._ 917 E and Arist. _Problem. inedit._ II. + 101, (Didot, IV. p. 310); Diels _Hermes_ xv. 176 restores the + following line after 313: + + <ἐν δρίῳ> ὅσσ’ ἀπέλειπε ποδῶν ἁπαλὴ περίπνοια. + +314. Theophrast. _de sens._ § 22. + +315. Theophr. _ibid._ § 9. Diels _Dox._ 501 suggests ὀστοῦν. + +316-325. Arist. _de sens. et sensib._ c. 2; 437 b 26. Alex. Aphrod. on +this passage. + + 318. _YE_ ἀμόργους, _M_l ἀμουργούς. 320. Many MSS. πῦρ. 323. + MSS. λεπτῇσιν γ’ ὀθόνῃσιν corr. Bekker: several MSS. ἐχεύατο, + λοχάζετο. 324. Several MSS. ἀμφιναέντος. + +326. Arist. _Poet._ c. 21; 1458 a 5. Strabo, viii. 364. + +327-329. Stob. _Ecl. Phys._ i. p. 1026. + + 327. MSS. τετραμένα, corr. Grot. _ACt._ ἀντιθρῶντος, other + MSS. ἀντιθροῶντος, corr. Bergk. 328. _ACt._ κικλήσκεται. 329. + Cf. _Etym. M._ and _Or._ under αἷμα; Tertul. _de an._ xv. 576; + Chalcid. on _Tim._ p. 305. + +330-332. Arist. _de anim._ iii. 3; 427 a 23; and Philop. on this passage. +Arist. _Met._ iii. 5; 1009 b 18; Themist. on Arist. _de anima_ 85 b. + + 330. Some MSS. ἐναύξεται. 330. MS. omits τ’. 331. MS. καὶ τὸ + φρονεῖν, corr. Karst. + +333-335. Arist. _de anim._ i. 2; 404 b 12; _Met._ ii. 4; 1000 b 6; Sext. +Emp. _Math._ i. 303, vii. 92, 121. Philop. on Arist. _de Gen. et corr._ +59 b; Hipp. _Ref. haer._ p. 165. Single lines are mentioned elsewhere. + + 334. Sext. ἠέρι δ’ ἠέρα. 335. Sometimes στοργὴν δὲ στοργῇ. + +336-337. Theophr. _de sens._ § 10; _Dox._ 502. + + 336. MS. ὡς ἐκ τούτων π., corr. Karst. 337. MS. ἥδονται καὶ ἀ., + corr. Karst. + +338-341. Hipp. _Ref. haer._ vii. 31; 254. Cf. Schneid. _Philol._ vi. 167. + + 338. MS. εἰκάραι φημερίων, corr. Mill. MS. τινὸς, corr. + Schneid. 339. MS. ἡμετέρας μελέτας, corr. Schn. 340. MS. + εὐχομένων, corr. Schn. 341. MS. μακάρων, corr. Mill. Schn. + καθαρὸν λόγον. + +342-343. Clem. Al. _Strom._ 733. + +344-346. Clem. Al. _Strom._ 694; Theodor. Ther. i. 476 D. + + 344. Theod. πελάσασθ’ οὐδ’, Clem. πελάσασθαι ἐν. + +347-351. Ammon. on Arist. _de interpret._ 199 b; Schol. Arist. i. 35 b. +Tzet. _Chiliad._ xiii. 79. 348-349. Hippol. _Ref. haer._ p. 248. 350-351. +Tzet. vii. 522. + + 347. Ammon. οὔτε γὰρ ἀνδρομέῃ κεφαλῇ, Tzt. οὐ μὲν γὰρ βροτέῃ + κεφαλῇ. 348. Tzt. οὐ μὲν ἀπαὶ, Hippol. οὐ γὰρ ἀπὸ, Ammon. Tzt. + νώτων γε ... ἀίσσουσιν. Text from Hippol. 349. Hippol. γούνατ’ + οὐ μήδεα γενήεντα. (349a. Hippol. adds after 349 the following + ἀλλὰ σφαῖρος ἔην καὶ ἶσος ἐστὶν αὐτῷ, Schneid. ἀλλὰ σφαῖρος + ἕεις καὶ πάντοθεν ἶσος ἑαυτῷ.) + +352-363. Diog. Laer. viii. 62. Omitting 354, 362, _Anthol._ Bosch. i. 86. +352-353, 355-356. _Anth. gr._ Jacobs ix. 569. 352-353. Diog. Laer. viii. +54 (cited as beginning of Book on Purifications). 354 inserted by Stz. +from Diod. Sic. xiii. 83. 355. Diog. Laer. viii. 66; Sext. Emp. _Math._ +i. 302; Philost. _vit. Apoll._ i. 1.; Lucian, _pro laps. inter salut._ i. +496; _Cedren. chron._ i. 157. + + 352. MS. ξανθοῦ, Bergk ζαθέου. 353. variant ναίετε ἄκρην: + variants ἀν, ἀν’, ἂν. Anth. πόληος, Bergk πόλεως, Steph. + πόλευς. 364. MS. αἰδοῖοι, Bergk αἰδοίων. 355. Vulg. ὑμῖν, + Bergk ὔμμιν. 356. Cd. Vind. τετιμημένος ... ἔοικα. 357. Vulg. + θαλείης, corr. Karst. 361. MS. δέ τι, corr. Stz. Clem. Al. + Strom. 754 παρακολουθεῖν ... τοὺς μὲν μαντοσυνῶν κεχρημένους, + τοὺς δ’ ἐπὶ νοῦσον σιδηρὸν δὴ χαλεποῖσι πεπαρμένους. 363. + Platt, _Journ. Philol._ 48 p. 247 ἐβόλοντο: MS. εὐηκέα, Scal. + εὐήχεα. + +364-365. Sext. Emp. _Math._ i. 302. + + 365. Some MSS. πολυφθορέων. Cf. 163. + +366-368. Clem. Al. _Strom._ 648. + + 366. _AH_ ὅτ’ ἀληθείη, Cd. Paris. ἐκ τ’ ἀληθείη. 367. Diels οὓς + ἐρέω· μάλα δ’ ἀργαλέη πάντεσσι τέτυκται. + +369-382. 369, 371, 373-374, 381 Plut. _de exil._ 607 C. 369-370, 372-383. +Hippol. _Ref. haer._ 249-251 (scattered through the text). 369-370. +Simpl. _Phys._ 272 v; Stob. _Ecl._ ii. 7; 384. 374-375. Origen _c. Cels._ +viii. 53 p. 780. 377-380. Plut. _de Is. et Os._ 361 C (Euseb. _Praep. +Ev._ v. 5; 187). 377-379. Plut. _de vit. alien._ 830 F. 381-382. Asclep. +in Brand. Schol. Arist. 629 a; Hierokl. _carm. aur._ 254; Plotin. _Enn._ +iv. 81; 468 C. + + 369. Plut. ἔστι τῆς (τι), Hippol. ἔστι τί: Simpl. σφράγισμα. + 371. Panz. Schneid. φρενῶν. 372. MS. ὃς καὶ ἐπιορκον ἁμαρτήσας + ἐπομώσει, corr. Schneid. Schneid. αἵμασιν, Stein αἵματος. Knatz + rejects 372 as a gloss from Hesiod _Theog._ 793. 373. Plut. + δαίμονες οἵτε μακραίωνες λελόγχασι βίοιο, Hippol. δαιμόνιοί τε + (remainder as in text), Heeren δαίμων., Orig. Hipp. μὲν ἀπὸ. + Cf. ἀπαὶ v. 348. 375. Orig. γιγνομένην παντοίαν διὰ χρόνον + ἰδέαν, Hippol. φυομένους παντοῖα διὰ χρόνον εἴδεα. 377. Hippol. + μέν γε. 378. Plut. _de vit. alien._ δὲ χθονὸς ... ἀνέπτυσε. + Plut. _de Is._ ἐσαῦθις. 378. Hipp. φαέθοντος. 381. MSS. ὡς, + τὴν, τὼς, corr. Scal.; Hippol. confirms correction. Hippol. + omits νῦν. Asclep. δεῦρ’. 382. Asclep. αἰθομένῳ. + +383-384. Clem. Al. _Strom._ 750; Diog. Laer. viii. 77; Athen. viii. 365; +Philostr. _vit. Apoll._ i. 1; 2, and often. + + 383. Hippol. _Philos._ 3 ἤτοι μὲν γὰρ, _Cedren. Chron._ i. + 157 ἤτοι μὲν πρῶτα. Often κούρη τε κόρος τε. 384. Cedren. καὶ + θὴρ κ.θ. ἐξ ἁλὸς ἔμπνους ἰχθὺς καὶ ἐν Ὀλυμπίᾳ βοῦς, Diog. + Laer. ἔμπυρος, Athen. ἔμπορος, Clem. ἔλλοπος. Others ἄμφορος, + νήχυτος, φαίδιμος. + +385-388. 385. Clem. Al. _Strom._ 516. 385b-386. Hierocl. _carm. aur._ +254. 386, 388. Synesius _de prov._ i. 89 D. 386-387. Prokl. on _Kratyl._ +103; 386. Philo vol. ii. 638 Mang. 388. Synes. _epist._ 147; Julian. Imp. +_orat._ &c. + + 385. Clem. ἀσυνήθεα, Hierocl. ἀτέρπεα. 386. Synes. φθόνος, + Philo φόνοι τε λίμοι τε. 388. Syn. Iul. ἐν λειμῶνι, Hier. ἀνὰ + λειμῶνα, corr. Bentl. + +389. Hierocl., as just cited; λειμῶνα ὃν ἀπολιπὼν ... εἰς γήινον ἔρχεται +σῶμα ὀλβίου αἰῶνος ἀμερθείς. + +390-391. Clem. Al. _Strom._ 516. 390. Plut. _de exil._ 607 E; Stob. +_Flor._ ii. 80 Gais. + + 390. Clem. καὶ οἵου. 391. Clem. λιπὼν. + +392. Porphyr. _de ant. nymph._ c. viii. + +393-399. (United by Bergk.) 393-396. Plut. _de tranquil. an._ 474 B. 394. +Plut. _de Is. Os._ 370 E. 396. Tzt. _Chiliad._ xii. 575. 397-399. Cornut. +_de nat. deor._ chap. xvii. + + 394. Plut. _Is. Os._ μέροπι. 395. MS. Δειναίη, corr. Bentl. + 396. Tzt. μελάγκο(υ)ρος, Plut. μελάγκαρπος. MSS. φοριή, σόφη. + Mullach Σιωπή. + +400-401. Clem. Al. _Strom._ 516-517. Timon Phlias. in Euseb. _Pr. ev._ +xiv. 18. + + 400. MS. ἢ δ, corr. Scalig. 401. MS. οἵων, corr. Stein. Cf. + Timon and Porphyr. _de abstin._ ii. 27. + +402. Stob. _Ecl._ i. 1050; Plut. _de esu car._ 998 C. + + Plut. ἀλλογνῶτι, Stob. V ἀλλοιχῶτι, A ἀλλογλῶτι. + +403. Plut. _Quaest. conv._ 683 E. + +404. Clem. Al. _Strom._ 516. + + MS. νεκρὰ, εἴδε’, Flor. ἠδὲ, corr. + +405-414. Porphyr. _de abstin._ ii. 21 (405-412), 27 (413-414). 405-411. +Athen. xii. 510 D. 405-407. Eustath. _Iliad._ x. p. 1261, 44. 412-414. +Euseb. _Pr. ev._ iv. 14 from Porphyry; Cyrill. _adv. Julian._ ix. 307. + + 406. Porphyr. οὐδ’ ὁ Κρόνος, Eustath. omits. 407. Porphyr. adds + ἥ ἐστιν ἡ φιλία. 408. Cf. Plato _Legg._ vi. 782 D and Iamblich. + _Vit. Pyth._ 151. 409. Athen. γρ. δὲ, Burnett μακτοῖς: Porphyr. + δαιδαλεόσμοις. 410. Porphyr. ἀκράτου. 411. Athen. ξανθῶν ... + ῥίπτοντες. 412. Porphyr. Cyrill. ἀκρίτοισι, Euseb. ἀκράτοισι, + corr. Scalig. Porphyr. δεύεται. 413. Cyrill. ἔσχον. 414. + Porphyr. ἀπορρέσαντες ... ἐέλμεναι, corr. Stein and Viger. + +415-420. Iamblich. _Vit. Pyth._ 67. Porphyr. _Vit. Pyth._ 30. 415, 417. +Diog. Laer. viii. 54. + + Order of verses in MS. 415, 17, 16. + +421-424. 421-422. Schol. Nicand. _Theriac._ p. 81 Schn. 423-424. +Theophrast. _de caus. plant._ i. 13, 2. Cf. Plut. _Quaest. conv._ 649 C. + + 422. MS. φιλοφροσύνη, corr. Stz. 423-424. ἀείφυλλα καὶ + ἐμπεδόκαρπά φησι θάλλειν καρπῶν ἀφθονίῃσι κατ’ ἠέρα πάντ’ + ἐνιαυτὸν restored by Hermann. Herm. αἰείφυλλα, corr. Karst. + from Plutarch. Stz. κατ’ ἠέρα, Lobeck. κατήορα. + +425-427. Arist. _Rhet._ i. 13 1373 b 15. + + 425. Arist. τοῦτο γὰρ οὐ τισὶ μὲν δίκαιον, τισὶ δ’ οὐ δίκαιον, + Karst. θεμιτὸν ... ἀθέμιστον. 427. _Y_b_Z_b_A_c αὐγῆς, Bekker + from one MS. αὖ γῆς. + +428-429. Sext. E. _Math._ ix. 129. + +430-435. Sext. following the last verses. 430-431. Plut. _de +superstitione_ 171 C. + + 431. MSS. οἱ δὲ πορεῦνται, Scalig. ὃς ... πορεῦται, Diels + φορεῦνται. 432. MSS. θύοντες ὅδ’ ἀνήκουστος, corr. Hermann. + 435. MSS. ἀπορραίσαντα, corr. Karst. + +436-437. Porphyr. _de abst._ ii. 31. + +438-439. Aelian, _Hist. An._ xii. 7; _Orphic. Frag._ p. 511 Herm. + + 438. Ael. ἐν θηρσὶ δὲ. + +440. Plut. _Quaest. conv._ 646 D. + + MSS. τῆς δάφνης τῶν φύλλων ἀπὸ πάμπαν ἔχεσθαι χρή, corr. Stein. + +441. Aul. Gell. _N. A._ iv. 11; Didym. _Geopon._ ii. 35, 8. + +442-443, Theo. Smyrn. _Arith._ i. 19 Bull, p. 15, 9 Hill. + + MS. κρηνάων ἀπὸ πεντ’ ἀνιμῶντα, φησίν, ἀτείρει χαλκῷ δεῖν + ἀπορρύπτεσθαι, Arist. _poet._ xxi.; 1457 b 13 ταμὼν ἀτειρέι + χαλκῷ. Text from Diels. + +444. Plut. _de ira_ 464 B. + +445-446. Clem. Al. _Protr._ p. 23. Cf. _Carmen aureum_ v. 54 f. + +447-449. Clem. Al. _Strom._ p. 632; Theod. _Therap._ viii. p. 599. + +450-451. Clem. Al. _Strom._ p. 722; Euseb. _Praep. evang._ xiii. 13. MSS. +ἐόντες ἀ. Ἀχαιῶν ἀπόκληροι ἀπηρεῖς corr. Scaliger. + + +TRANSLATION. + + +_Book I._ + +1. And do thou hear me, Pausanias, son of wise Anchites. + +2. For scant means of acquiring knowledge are scattered among the members +of the body; and many are the evils that break in to blunt the edge of +studious thought. And gazing on a little portion of life that is not +life, swift to meet their fate, they rise and are borne away like smoke, +persuaded only of that on which each one chances as he is driven this way +and that, but the whole he vainly boasts he has found. Thus these things +are neither seen nor heard distinctly by men, nor comprehended by the +mind. And thou, now that thou hast withdrawn hither, shalt learn no more +than what mortal mind has seen. + +11. But, ye gods, avert the madness of those men from my tongue, and +from lips that are holy cause a pure stream to flow. And thee I pray, +much-wooed white-armed maiden Muse, in what things it is right for beings +of a day to hear, do thou, and Piety, driving obedient car, conduct me +on. Nor yet shall the flowers of honour well esteemed compel me to pluck +them from mortal hands, on condition that I speak boldly more than is +holy and only then sit on the heights of wisdom. + +19. But come, examine by every means each thing how it is clear, neither +putting greater faith in anything seen than in what is heard, nor in a +thundering sound more than in the clear assertions of the tongue, nor +keep from trusting any of the other members in which there lies means of +knowledge, but know each thing in the way in which it is clear. + +24. Cures for evils whatever there are, and protection against old age +shalt thou learn, since for thee alone will I accomplish all these +things. Thou shalt break the power of untiring gales which rising against +the earth blow down the crops and destroy them; and, again, whenever thou +wilt, thou shalt bring their blasts back; and thou shalt bring seasonable +drought out of dark storm for men, and out of summer drought thou shalt +bring streams pouring down from heaven to nurture the trees; and thou +shalt lead out of Hades the spirit of a man that is dead. + +33. Hear first the four roots of all things: bright Zeus, life-giving +Hera (air), and Aidoneus (earth), and Nestis who moistens the springs of +men with her tears.[76] + +36. And a second thing I will tell thee: There is no origination of +anything that is mortal, nor yet any end in baneful death; but only +mixture and separation of what is mixed, but men call this ‘origination.’ + +40. But when light is mingled with air in human form, or in form like the +race of wild beasts or of plants or of birds, then men say that these +things have come into being; and when they are separated, they call them +evil fate; this is the established practice, and I myself also call it so +in accordance with the custom. + +45. Fools! for they have no far-reaching studious thoughts who think that +what was not before comes into being or that anything dies and perishes +utterly. + +48. For from what does not exist at all it is impossible that anything +come into being, and it is neither possible nor perceivable that being +should perish completely; for things will always stand wherever one in +each case shall put them. + +51. A man of wise mind could not divine such things as these, that so +long as men live what indeed they call life, so long they exist and share +what is evil and what is excellent, but before they are formed and after +they are dissolved, they are really nothing at all. + +55. But for base men it is indeed possible to withhold belief from strong +proofs; but do thou learn as the pledges of our Muse bid thee, and lay +open her word to the very core. + +58. Joining one heading to another in discussion, not completing one path +(of discourse) ... for it is right to say what is excellent twice and +even thrice. + +60. Twofold is the truth I shall speak; for at one time there grew to be +one alone out of many, and at another time, however, it separated so that +there were many out of the one. Twofold is the coming into being, twofold +the passing away, of perishable things; for the latter (_i.e._ passing +away) the combining of all things both begets and destroys, and the +former (_i.e._ coming into being), which was nurtured again out of parts +that were being separated, is itself scattered. 66. And these (elements) +never cease changing place continually, now being all united by Love +into one, now each borne apart by the hatred engendered of Strife, until +they are brought together in the unity of the all, and become subject to +it. Thus inasmuch as one has been wont to arise out of many and again +with the separation of the one the many arise, so things are continually +coming into being and there is no fixed age for them; and farther +inasmuch as they [the elements] never cease changing place continually, +so they always exist within an immovable circle. + +74. But come, hear my words, for truly learning causes the mind to grow. +For as I said before in declaring the ends of my words: Twofold is the +truth I shall speak; for at one time there grew to be the one alone +out of many, and at another time it separated so that there were many +out of the one; fire and water and earth and boundless height of air, +and baneful Strife apart from these, balancing each of them, and Love +among them, their equal in length and breadth. 81. Upon her do thou gaze +with thy mind, nor yet sit dazed in thine eyes; for she is wont to be +implanted in men’s members, and through her they have thoughts of love +and accomplish deeds of union, and call her by the names of Delight, and +Aphrodite; no mortal man has discerned her with them (the elements) as +she moves on her way. But do thou listen to the undeceiving course of my +words.[77]... + +87. For these (elements) are equal, all of them, and of like ancient +race; and one holds one office, another another, and each has his own +nature.... For nothing is added to them, nor yet does anything pass away +from them; for if they were continually perishing they would no longer +exist.... Neither is any part of this all empty, nor over full. For how +should anything cause this all to increase, and whence should it come? +And whither should they (the elements) perish, since no place is empty +of them? And in their turn they prevail as the cycle comes round, and +they disappear before each other, and they increase each in its allotted +turn. But these (elements) are the same; and penetrating through each +other they become one thing in one place and another in another, while +ever they remain alike (_i.e._ the same). + +110. For they two (Love and Strife) were before and shall be, nor yet, I +think, will there ever be an unutterably long time without them both. + +96. But come, gaze on the things that bear farther witness to my former +words, if in what was said before there be anything defective in form. +Behold the sun, warm and bright on all sides, and whatever is immortal +and is bathed in its bright ray, and behold the rain-cloud, dark and cold +on all sides; from the earth there proceed the foundations of things and +solid bodies. In Strife all things are, endued with form and separate +from each other, but they come together in Love and are desired by each +other. 104. For from these (elements) come all things that are or have +been or shall be; from these there grew up trees and men and women, +wild beasts and birds and water-nourished fishes, and the very gods, +long-lived, highest in honour. + +121. And as when painters are preparing elaborate votive offerings—men +well taught by wisdom in their art—they take many-coloured pigments +to work with, and blend together harmoniously more of one and less of +another till they produce likenesses of all things; so let not error +overcome thy mind to make thee think there is any other source of mortal +things that have likewise come into distinct existence in unspeakable +numbers; but know these (elements), for thou didst hear from a god the +account of them. + +130. But come, I will tell thee now the first principle of the sun, even +the sources of all things now visible, earth and billowy sea and damp +mist and Titan aether (_i.e._ air) binding all things in its embrace. + +135. Then neither is the bright orb of the sun greeted, nor yet either +the shaggy might of earth or sea; thus, then, in the firm vessel of +harmony is fixed God, a sphere, round, rejoicing in complete solitude. + +139. But when mighty Strife was nurtured in its members and leaped up to +honour at the completion of the time, which has been driven on by them +both in turn under a mighty oath.... + +142. For the limbs of the god were made to tremble, all of them in turn. + +143. For all the heavy (he put) by itself, the light by itself. + +144. Without affection and not mixed together. + +145. Heaped together in greatness. + +146. If there were no limit to the depths of the earth and the abundant +air, as is poured out in foolish words from the mouths of many mortals +who see but little of the all. + +149. Swift-darting sun and kindly moon. + +150. But gathered together it advances around the great heavens. + +151. It shines back to Olympos with untroubled face. + +152. The kindly light has a brief period of shining. + +153. As sunlight striking the broad circle of the moon. + +154. A borrowed light, circular in form, it revolves about the earth, as +if following the track of a chariot. + +156. For she beholds opposite to her the sacred circle of her lord. + +157. And she scatters his rays into the sky above, and spreads darkness +over as much of the earth as the breadth of the gleaming-eyed moon. + +160. And night the earth makes by coming in front of the lights. + +161. Of night, solitary, blind-eyed. + +162. And many fires burn beneath the earth. + +163. (The sea) with its stupid race of fertile fishes. + +164. Salt is made solid when struck by the rays of the sun. + +165. The sea is the sweat of the earth. + +166. But air[78] sinks down beneath the earth with its long roots.... For +thus it happened to be running at that time, but oftentimes otherwise. + +168. (Fire darting) swiftly upwards. + +169. But now I shall go back over the course of my verses, which I set +out in order before, drawing my present discourse from that discourse. +When Strife reached the lowest depth of the eddy and Love comes to be in +the midst of the whirl, then all these things come together at this point +so as to be one alone, yet not immediately, but joining together at their +pleasure, one from one place, another from another. And as they were +joining together Strife departed to the utmost boundary. But many things +remained unmixed, alternating with those that were mixed, even as many +as Strife, remaining aloft, still retained; for not yet had it entirely +departed to the utmost boundaries of the circle, but some of its members +were remaining within, and others had gone outside. 180. But, just as far +as it is constantly rushing forth, just so far there ever kept coming in +a gentle immortal stream of perfect Love; and all at once what before I +learned were immortal were coming into being as mortal things,[79] what +before were unmixed as mixed, changing their courses. And as they (the +elements) were mingled together there flowed forth the myriad species of +mortal things, patterned in every sort of form, a wonder to behold. + +186. For all things are united, themselves with parts of themselves—the +beaming sun and earth and sky and sea—whatever things are friendly but +have separated in mortal things. And so, in the same way, whatever things +are the more adapted for mixing, these are loved by each other and made +alike by Aphrodite. But whatever things are hostile are separated as far +as possible from each other, both in their origin and in their mixing and +in the forms impressed on them, absolutely unwonted to unite and very +baneful, at the suggestion of Strife, since it has wrought their birth. + +195. In this way, by the good favour of Tyche, all things have power of +thought. + +196. And in so far as what was least dense came together as they fell. + +197. For water is increased by water, primeval fire by fire, and earth +causes its own substance to increase, and air, air. + +199. And the kindly earth in its broad hollows received two out of the +eight parts of bright Nestis, and four of Hephaistos, and they became +white bones, fitted together marvellously by the glues of Harmony. + +203. And the earth met with these in almost equal amounts, with +Hephaistos and Ombros and bright-shining Aether (_i.e._ air), being +anchored in the perfect harbours of Kypris; either a little more earth, +or a little less with more of the others. From these arose blood and +various kinds of flesh. + +208. ... glueing barley-meal together with water. + +209. (Water) tenacious Love. + + +_Book II._ + +210. And if your faith be at all lacking in regard to these (elements), +how from water and earth and air and sun (fire) when they are mixed, +arose such colours and forms of mortal things, as many as now have arisen +under the uniting power of Aphrodite.... + +214. How both tall trees and fishes of the sea (arose). + +215. And thus then Kypris, when she had moistened the earth with water, +breathed air on it and gave it to swift fire to be hardened. + +217. And all these things which were within were made dense, while those +without were made rare, meeting with such moisture in the hands of Kypris. + +219. And thus tall trees bear fruit (_lit._ eggs), first of all olives. + +220. Wherefore late-born pomegranates and luxuriant apples.... + +221. Wine is water that has fermented in the wood beneath the bark. + +222. For if thou shalt fix them in all thy close-knit mind and watch over +them graciously with pure attention, all these things shall surely be +thine for ever, and many others shalt thou possess from them. For these +themselves shall cause each to grow into its own character, whatever is +the nature[80] of each. But if thou shalt reach out for things of another +sort, as is the manner of men, there exist countless evils to blunt +your studious thoughts; †soon these latter shall cease to live as time +goes on, desiring as they do to arrive at the longed-for generation of +themselves.† For know that all things have understanding and their share +of intelligence. + +232. Favor hates Necessity, hard to endure. + +233. This is in the heavy-backed shells found in the sea, of limpets and +purple-fish and stone-covered tortoises ... there shalt thou see earth +lying uppermost on the surface. + +236. Hair and leaves and thick feathers of birds are the same thing in +origin, and reptiles’ scales, too, on strong limbs. + +238. But on hedgehogs, sharp-pointed hair bristles on their backs. + +240. Out of which divine Aphrodite wrought eyes untiring. + +241. Aphrodite fashioning them curiously with bonds of love. + +242. When they first grew together in the hands of Aphrodite. + +243. The liver well supplied with blood. + +244. Where many heads grew up without necks, and arms were wandering +about naked, bereft of shoulders, and eyes roamed about alone with no +foreheads. + +247. This is indeed remarkable in the mass of human members; at one +time all the limbs which form the body, united into one by Love, grow +vigorously in the prime of life; but yet at another time, separated by +evil Strife, they wander each in different directions along the breakers +of the sea of life. Just so it is with plants[81] and with fishes +dwelling in watery halls, and beasts whose lair is in the mountains, and +birds borne on wings. + +254. But as divinity was mingled yet more with divinity, these things +kept coming together in whatever way each might chance, and many others +also in addition to these continually came into being. + +257. Many creatures arose with double faces and double breasts, offspring +of oxen with human faces, and again there sprang up children of men with +oxen’s heads; creatures, too, in which were mixed some parts from men and +some of the nature of women, furnished with sterile members. + +261. Cattle of trailing gait, with undivided hoofs. + +262. But come now, hear of these things; how fire separating caused the +hidden offspring of men and weeping women to arise, for it is no tale +apart from our subject, or witless. In the first place there sprang up +out of the earth forms grown into one whole,[82] having a share of both, +of water and of fire. These in truth fire caused to grow-up, desiring to +reach its like; but they showed as yet no lovely body formed out of the +members, nor voice nor limb such as is natural to men. + +270. But the nature of the members (of the child?) is divided, part in +the man’s, part in the woman’s (body). + +271. But desire also came upon him, having been united with ... by sight. + +273. It was poured out in the pure parts, and some meeting with cold +became females. + +275. The separated harbours of Aphrodite. + +276. In its warmer parts the womb is productive of the male, and on this +account men are dark and more muscular and more hairy. + +279. As when fig-juice curdles and binds white milk. + +280. On the tenth day of the eighth month came the white discharge. + +281. Knowing that there are exhalations from all things which came into +existence. + +281. Thus sweet was snatching sweet, and bitter darted to bitter, and +sharp went to sharp, and hot coupled with hot. + +284. Water combines better with wine, but it is unwilling to combine with +oil. + +286. The bloom of the scarlet dye mingles with shining linen. + +287. So all beings breathe in and out; all have bloodless tubes of flesh +spread over the outside of the body, and at the openings of these the +outer layers of skin are pierced all over with close-set ducts, so that +the blood remains within, while a facile opening is cut for the air to +pass through. Then whenever the soft blood speeds away from these, the +air speeds bubbling in with impetuous wave, and whenever the blood leaps +back the air is breathed out; as when a girl, playing with a klepsydra +of shining brass, takes in her fair hand the narrow opening of the tube +and dips it in the soft mass of silvery water, the water does not at +once flow into the vessel, but the body of air within pressing on the +close-set holes checks it till she uncovers the compressed stream; but +then when the air gives way the determined amount of water enters. (302.) +And so in the same way when the water occupies the depths of the bronze +vessel, as long as the narrow opening and passage is blocked up by human +flesh, the air outside striving eagerly to enter holds back the water +inside behind the gates of the resounding tube, keeping control of its +end, until she lets go with her hand. (306.) Then, on the other hand, +the very opposite takes place to what happened before; the determined +amount of water runs off as the air enters. Thus in the same way when +the soft blood, surging violently through the members, rushes back into +the interior, a swift stream of air comes in with hurrying wave, and +whenever it (the blood) leaps back, the air is breathed out again in +equal quantity. + +313. With its nostrils seeking out the fragments of animals’ limbs, <as +many as the delicate exhalation from their feet was leaving behind in the +wood.> + +314. So, then, all things have obtained their share of breathing and of +smelling. + +315. (The ear) an offshoot of flesh. + +316. And as when one with a journey through a stormy night in prospect +provides himself with a lamp and lights it at the bright-shining +fire—with lanterns that drive back every sort of wind, for they scatter +the breath of the winds as they blow—and the light darting out, inasmuch +as it is finer (than the winds), shines across the threshold with +untiring rays; so then elemental fire, shut up in membranes, it entraps +in fine coverings to be the round pupil, and the coverings protect it +against the deep water which flows about it, but the fire darting forth, +inasmuch as it is finer.... + +326. There is one vision coming from both (eyes). + +327. (The heart) lies in seas of blood which darts in opposite +directions, and there most of all intelligence centres for men; for blood +about the heart is intelligence in the case of men. + +330. For men’s wisdom increases with reference to what lies before them. + +331. In so far as they change and become different, to this extent other +sorts of things are ever present for them to think about. + +333. For it is by earth that we see earth, and by water water, and by air +glorious air; so, too, by fire we see destroying fire, and love by love, +and strife by baneful strife. For out of these (elements) all things are +fitted together and their form is fixed, and by these men think and feel +both pleasure and pain. + + +_Book III._ + +338. Would that in behalf of perishable beings thou, immortal Muse, +mightest take thought at all for our thought to come by reason of our +cares! Hear me now and be present again by my side, Kalliopeia, as I +utter noble discourse about the blessed gods. + +342. Blessed is he who has acquired a wealth of divine wisdom, but +miserable he in whom there rests a dim opinion concerning the gods. + +344. It is not possible to draw near (to god) even with the eyes, or to +take hold of him with our hands, which in truth is the best highway of +persuasion into the mind of man; for he has no human head fitted to a +body, nor do two shoots branch out from the trunk, nor has he feet, nor +swift legs, nor hairy parts, but he is sacred and ineffable mind alone, +darting through the whole world with swift thoughts. + + +ON PURIFICATIONS. + +352. O friends, ye who inhabit the great city of sacred Akragas up to the +acropolis, whose care is good deeds, who harbour strangers deserving of +respect, who know not how to do baseness, hail! I go about among you an +immortal god, no longer a mortal, honoured by all, as is fitting, crowned +with fillets and luxuriant garlands. With these on my head, so soon as I +come to flourishing cities I am reverenced by men and by women; and they +follow after me in countless numbers, inquiring of me what is the way to +gain, some in want of oracles, others of help in diseases, long time in +truth pierced with grievous pains, they seek to hear from me keen-edged +account of all sorts of things. + +364. But why do I lay weight on these things, as though I were doing some +great thing, if I be superior to mortal, perishing men? + +366. Friends, I know indeed when truth lies in the discourses that I +utter; but truly the entrance of assurance into the mind of man is +difficult and hindered by jealousy. + +369. There is an utterance of Necessity, an ancient decree of the gods, +eternal, sealed fast with broad oaths: whenever any one defiles his body +sinfully with bloody gore or perjures himself in regard to wrong-doing, +one of those spirits who are heir to long life, thrice ten thousand +seasons shall he wander apart from the blessed, being born meantime in +all sorts of mortal forms, changing one bitter path of life for another. +For mighty Air pursues him Seaward, and Sea spews him forth on the +threshold of Earth, and Earth casts him into the rays of the unwearying +Sun, and Sun into the eddies of Air; one receives him from the other, and +all hate him. One of these now am I too, a fugitive from the gods and a +wanderer, at the mercy of raging Strife. + +383. For before this I was born once a boy, and a maiden, and a plant, +and a bird, and a darting fish in the sea. 385. And I wept and shrieked +on beholding the unwonted land where are Murder and Wrath, and other +species of Fates, and wasting diseases, and putrefaction and fluxes. + +388. In darkness they roam over the meadow of Ate. + +389. Deprived of life. + +390. From what honour and how great a degree of blessedness have I fallen +here on the earth to consort with mortal beings! + +392. We enter beneath this over-roofed cave. + +393. Where were Chthonie and far-seeing Heliope (_i.e._ Earth and Sun?), +bloody Contention and Harmony of sedate face, Beauty and Ugliness, Speed +and Loitering, lovely Truth and dark-eyed Obscurity, Birth and Death, +and Sleep and Waking, Motion and Stability, many-crowned Greatness and +Lowness, and Silence and Voice. + +400. Alas, ye wretched, ye unblessed race of mortal beings, of what +strifes and of what groans were ye born! + +402. She wraps about them a strange garment of flesh. + +403. Man-surrounding earth. + +404. For from being living he made them assume the form of death by a +change.... + +405. Nor had they any god Ares, nor Kydoimos (Uproar), nor king Zeus, nor +Kronos, nor Poseidon, but queen Kypris. Her they worshipped with hallowed +offerings, with painted figures, and perfumes of skilfully made odour, +and sacrifices of unmixed myrrh and fragrant frankincense, casting on the +ground libations from tawny bees. And her altar was not moistened with +pure blood of bulls, but it was the greatest defilement among men, to +deprive animals of life and to eat their goodly bodies. + +415. And there was among them a man of unusual knowledge, and master +especially of all sorts of wise deeds, who in truth possessed greatest +wealth of mind; for whenever he reached out with all his mind, easily +he beheld each one of all the things that are, even for ten and twenty +generations of men. + +421. For all were gentle and obedient toward men, both animals and birds, +and they burned with kindly love; and trees grew with leaves and fruit +ever on them, burdened with abundant fruit all the year. + +425. This is not lawful for some and unlawful for others, but what is +lawful for all extends on continuously through the wide-ruling air and +the boundless light. + +427. Will ye not cease from evil slaughter? See ye not that ye are +devouring each other in heedlessness of mind? + +430. A father takes up his dear son who has changed his form and slays +him with a prayer, so great is his folly! They are borne along beseeching +the sacrificer; but he does not hear their cries of reproach, but slays +them and makes ready the evil feast. Then in the same manner son takes +father and daughters their mother, and devour the dear flesh when they +have deprived them of life. + +436. Alas that no ruthless day destroyed me before I devised base deeds +of devouring with the lips! + +438. Among beasts they become lions haunting the mountains, whose couch +is the ground, and among fair-foliaged trees they become laurels. + +440. Refrain entirely from laurel leaves. + +441. Miserable men, wholly miserable, restrain your hands from beans. + +442. Compounding the water from five springs in unyielding brass, cleanse +the hands. + +444. Fast from evil. + +445. Accordingly ye are frantic with evils hard to bear, nor ever shall +ye ease your soul from bitter woes. + +447. But at last are they prophets and hymn-writers and physicians and +chieftains among men dwelling on the earth; and from this they grow to be +gods, receiving the greatest honours, sharing the same hearth with the +other immortals, their table companions, free from human woes, beyond the +power of death and harm. + + +PASSAGES FROM PLATO RELATING TO EMPEDOKLES. + +_Phaed._ 96 B. Is blood that with which we think, or air, or fire...?[83] + +_Gorg._ 493 A. And perhaps we really are dead, as I once before heard +one of the wise men say: that now we are dead, and the body our tomb, +and that that part of the soul, it so happens, in which desires are, is +open to persuasion and moves upward and downward. And indeed a clever +man—perhaps some inhabitant of Sicily or Italy—speaking allegorically, +and taking the word from ‘credible’ (πιθανός) and ‘persuadable’ +(πιστικός), called it a jar (πίθος). And those without intelligence he +called uninitiated, and that part of the soul of the uninitiated where +the desires are, he called its intemperateness, and said it was not +watertight, as a jar might be pierced with holes—using the simile because +of its insatiate desires. + +_Meno_ 76 C. Do you say, with Empedokles, that there are certain +effluences from things?—Certainly. + +And pores, into which and through which the effluences go?—Yes indeed. + +And that some of the effluences match certain of the pores, and others +are smaller or larger?—It is true. + +And there is such a thing as vision?—Yes. + +And ... colour is the effluence of forms in agreement with vision and +perceptible by that sense?—It is. + +_Sophist._ 242 D. And certain Ionian and Sicilian Muses agreed later +that it is safest to weave together both opinions and to say that Being +is many and one [πολλά τε καὶ ἕν], and that it is controlled by hate and +love. Borne apart it is always borne together, say the more severe of +the Muses. But the gentler concede that these things are always thus, +and they say, in part, that sometimes all is one and rendered loving by +Aphrodite, while at other times it is many and at enmity with itself by +reason of a sort of strife. + + +PASSAGES IN ARISTOTLE REFERRING TO EMPEDOKLES. + +_Phys._ i. 3; 187 a 20. And others say that the opposites existing in the +unity are separated out of it, as Anaximandros says, and as those say who +hold that things are both one and many, as Empedokles and Anaxagoras. + +i. 4; 188 a 18. But it is better to assume elements fewer in number and +limited, as Empedokles does. + +ii. 4; 196 a 20. Empedokles says that the air is not always separated +upwards, but as it happens. + +viii. 1; 250 b 27. Empedokles says that things are in motion part of the +time and again they are at rest; they are in motion when Love tends to +make one out of many, or Strife tends to make many out of one, and in the +intervening time they are at rest (Vv. 69-73). + +viii. 1; 252 a 6. So it is necessary to consider this (motion) a first +principle, which it seems Empedokles means in saying that of necessity +Love and Strife control things and move them part of the time, and that +they are at rest during the intervening time. + +_De Caelo_ 279 b 14. Some say that alternately at one time there is +coming into being, at another time there is perishing, and that this +always continues to be the case; so say Empedokles of Agrigentum and +Herakleitos of Ephesus. + +ii. 1; 284 a 24. Neither can we assume that it is after this manner nor +that, getting a slower motion than its own downward momentum on account +of rotation, it still is preserved so long a time, as Empedokles says. + +ii. 13; 295 a 15. But they seek the cause why it remains, and some say +after this manner, that its breadth or size is the cause; but others, +as Empedokles, that the movement of the heavens revolving in a circle +and moving more slowly, hinders the motion of the earth, like water in +vessels.... + +iii. 2; 301 a 14. It is not right to make genesis take place out of what +is separated and in motion. Wherefore Empedokles passes over genesis in +the case of Love; for he could not put the heaven together preparing it +out of parts that had been separated, and making the combination by means +of Love; for the order of the elements has been established out of parts +that had been separated, so that necessarily it arose out of what is one +and compounded. + +iii. 2; 302 a 28. Empedokles says that fire and earth and associated +elements are the elements of bodies, and that all things are composed of +these. + +iii. 6; 305 a 1. But if separation shall in some way be stopped, either +the body in which it is stopped will be indivisible, or being separable +it is one that will never be divided, as Empedokles seems to mean. + +iv. 2; 309 a 19. Some who deny that a void exists, do not define +carefully light and heavy, as Anaxagoras and Empedokles. + +_Gen. corr._ i. 1; 314 b 7. Wherefore Empedokles speaks after this +manner, saying that nothing comes into being, but there is only mixture +and separation of the mixed. + +i. 1; 315 a 3. Empedokles seemed both to contradict things as they +appear, and to contradict himself. For at one time he says that no one of +the elements arises from another, but that all other things arise from +these; and at another time he brings all of nature together into one, +except Strife, and says that each thing arises from the one. + +i. 8; 324 b 26. Some thought that each sense impression was received +through certain pores from the last and strongest agent which entered, +and they say that after this manner we see and hear and perceive by +all the other senses, and further that we see through air and water +and transparent substances because they have pores that are invisible +by reason of their littleness, and are close together in series; and +the more transparent substances have more pores. Many made definite +statements after this manner in regard to certain things, as did +Empedokles, not only in regard to active and passive bodies, but he also +says that those bodies are mingled, the pores of which agree with each +other.... + +i. 8; 325 a 34. From what is truly _one_ multiplicity could not arise, +nor yet could unity arise from what is truly manifold, for this is +impossible; but as Empedokles and some others say, beings are affected +through pores, so all change and all happening arises after this manner, +separation and destruction taking place through the void, and in like +manner growth, solid bodies coming in gradually. For it is almost +necessary for Empedokles to say as Leukippos does; for there are some +solid and indivisible bodies, unless pores are absolutely contiguous. + +325 b 19. But as for Empedokles, it is evident that he holds to genesis +and destruction as far as the elements are concerned, but how the +aggregate mass of these arises and perishes, it is not evident, nor is +it possible for one to say who denies that there is an element of fire, +and in like manner an element of each other thing—as Plato wrote in the +Timaeos. + +ii. 3; 330 b 19. And some say at once that there are four elements, as +Empedokles. But he combines them into two; for he sets all the rest over +against fire. + +ii. 6; 333 b 20. Strife then does not separate the elements, but Love +separates those which in their origin are before god; and these are gods. + +_Meteor._ 357 a 24. In like manner it would be absurd if any one, saying +that the sea is the sweat of the earth, thought he was saying anything +distinct and clear, as for instance Empedokles; for such a statement +might perhaps be sufficient for the purposes of poetry (for the metaphor +is poetical), but not at all for the knowledge of nature. + +369 b 11. Some say that fire originates in the clouds; and Empedokles +says that this is what is encompassed by the rays of the sun. + +_De anim._ i. 2; 404 b 7. As many as pay careful attention to the fact +that what has soul is in motion, these assume that soul is the most +important source of motion; and as many as consider that it knows and +perceives beings, these say that the first principle is soul, some making +more than one first principle and others making one, as Empedokles says +the first principle is the product of all the elements, and each of these +is soul, saying (Vv. 333-335). + +i. 4; 408 a 14. And in like manner it is strange that soul should be the +cause of the mixture; for the mixture of the elements does not have the +same cause as flesh and bone. The result then will be that there are many +souls through the whole body, if all things arise out of the elements +that have been mingled together; and the cause of the mixture is harmony +and soul. + +i. 5; 410 a 28. For it involves many perplexities to say, as Empedokles +does, that each thing is known by the material elements, and like by +like.... And it turns out that Empedokles regards god as most lacking in +the power of perception; for he alone does not know one of the elements, +Strife, and (hence) all perishable things; for each of these is from all +(the elements). + +ii. 4; 415 b 28. And Empedokles was incorrect when he went on to say that +plants grew downwards with their roots together because the earth goes in +this direction naturally, and that they grew upwards because fire goes in +this direction. + +ii. 7; 418 b 20. So it is evident that light is the presence of this +(fire). And Empedokles was wrong, and any one else who may have agreed +with him, in saying that the light moves and arises between earth and +what surrounds the earth, though it escapes our notice. + +_De sens._ 441 a 4. It is necessary that the water in it should have +the form of a fluid that is invisible by reason of its smallness, as +Empedokles says. + +446 a 26. Empedokles says that the light from the sun first enters the +intermediate space before it comes to vision or to the earth. + +_De respir._ 477 a 32. Empedokles was incorrect in saying that the +warmest animals having the most fire were aquatic, avoiding the excess of +warmth in their nature, in order that since there was a lack of cold and +wet in them, they might be preserved by their position. + +_Pneumat._ 482 a 29. With reference to breathing some do not say what +it is for, but only describe the manner in which it takes place, as +Empedokles and Demokritos. + +484 a 38. Empedokles says that fingernails arise from sinew by hardening. + +_Part. anim._ i. 1; 640 a 19. So Empedokles was wrong in saying that many +characteristics appear in animals because it happened to be thus in their +birth, as that they have such a spine because they happen to be descended +from one that bent itself back.... + +i. 1; 642 a 18. And from time to time Empedokles chances on this, guided +by the truth itself, and is compelled to say that _being_ and _nature_ +are reason, just as when he is declaring what a bone is; for he does not +say it is one of the elements, nor two or three, nor all of them, but it +is the reason of the mixture of these. + +_De Plant._ i.; 815 a 16. Anaxagoras and Empedokles say that plants are +moved by desire, and assert that they have perception and feel pleasure +and pain.... Empedokles thought that sex had been mixed in them. (Note +817 a 1, 10, and 36.) + +i.; 815 b 12. Empedokles _et al._ said that plants have intelligence and +knowledge. + +i.; 817 b 35. Empedokles said again that plants have their birth in an +inferior world which is not perfect in its fulfilment, and that when it +is fulfilled an animal is generated. + +i. 3; 984 a 8. Empedokles assumes four elements, adding earth as a fourth +to those that have been mentioned; for these always abide and do not +come into being, but in greatness and smallness they are compounded and +separated out of one and into one. + +i. 3; 984 b 32. And since the opposite to the good appeared to exist in +nature, and not only order and beauty but also disorder and ugliness, +and the bad appeared to be more than the good and the ugly more than the +beautiful, so some one else introduced Love and Strife, each the cause +of one of these. For if one were to follow and make the assumption +in accordance with reason and not in accordance with what Empedokles +foolishly says, he will find Love to be the cause of what is good, and +Strife of what is bad; so that if one were to say that Empedokles spoke +after a certain manner and was the first to call the bad and the good +first principles, perhaps he would speak rightly, if the good itself were +the cause of all good things, and the bad of all bad things. + +_Met._ i. 4; 915 a 21. And Empedokles makes more use of causes than +Anaxagoras, but not indeed sufficiently; nor does he find in them what +has been agreed upon. At any rate love for him is often a separating +cause and strife a uniting cause. For whenever the all is separated into +the elements by strife, fire and each of the other elements are collected +into one; and again, whenever they all are brought together into one by +love, parts are necessarily separated again from each thing. Empedokles +moreover differed from those who went before, in that he discriminated +this cause and introduced it, not making the cause of motion one, but +different and opposite. Further, he first described the four elements +spoken of as in the form of matter; but he did not use them as four but +only as two, fire by itself, and the rest opposed to fire as being one in +nature, earth and air and water. + +i. 8; 989 a 20. And the same thing is true if one asserts that these +are more numerous than one, as Empedokles says that matter is four +substances. For it is necessary that the same peculiar results should +hold good with reference to him. For we see the elements arising from +each other inasmuch as fire and earth do not continue the same substance +(for so it is said of them in the verses on nature); and with reference +to the cause of their motion, whether it is necessary to assume one or +two, we must think that he certainly did not speak either in a correct or +praiseworthy manner. + +i. 9; 993 a 15. For the first philosophy seems to speak inarticulately in +regard to all things, as though it were childish in its causes and first +principle, when even Empedokles says that a bone exists by reason, that +is, that it was what it was and what the essence of the matter was. + +_Meta._ ii. 4; 1000 a 25. And Empedokles who, one might think, spoke +most consistently, even he had the same experience, for he asserts that +a certain first principle, Strife, is the cause of destruction; but one +might think none the less that even this causes generation out of the +unity; for all other things are from this as their source, except god. + +_Meta._ ii. 4; 1000 a 32. And apart from these verses (vv. 104-107) it +would be evident, for if strife were not existing in things, all would +be one, as he says; for when they come together, strife comes to a stand +last of all. Wherefore it results that for him the most blessed God +has less intelligence than other beings; for he does not know all the +elements; for he does not have strife, and knowledge of the like is by +the like. + +_Meta._ ii. 4; 1000 b 16. He does not make clear any cause of necessity. +But, nevertheless, he says thus much alone consistently, for he does not +make some beings perishable and others imperishable, but he makes all +perishable except the elements. And the problem now under discussion +is why some things exist and others do not, if they are from the same +(elements). + +_Meta._ xi. 10; 1075 b 2. And Empedokles speaks in a manner, for he makes +friendship the good. And this is the first principle, both as the moving +cause, for it brings things together; and as matter, for it is part of +the mixture. + +_Ethic._ vii. 5; 1147 b 12. He has the power to speak but not to +understand, as a drunken man repeating verses of Empedokles. + +_Ethic._ viii. 2; 1155 b 7. Others, including Empedokles, say the +opposite, that the like seeks the like. + +_Moral._ ii. 11; 1208 b 11. And he says that when a dog was accustomed +always to sleep on the same tile, Empedokles was asked why the dog always +sleeps on the same tile, and he answered that the dog had some likeness +to the tile, so that the likeness is the reason for its frequenting it. + +_Poet._ 1; 1447 b 16. Homer and Empedokles have nothing in common but +the metre, so that the former should be called a poet, the latter should +rather be called a student of nature. + +Fr. 65; Diog. Laer. viii. 57. Aristotle, in the _Sophist_, says that +Empedokles first discovered rhetoric and Zeon dialectic. + +Fr. 66; Diog. Laer. viii. 63. Aristotle says that (Empedokles) became +free and estranged from every form of rule, if indeed he refused the +royal power that was granted to him, as Xanthos says in his account of +him, evidently much preferring his simplicity. + + +PASSAGES IN DIELS’ ‘DOXOGRAPHI GRAECI’ RELATING TO EMPEDOKLES. + +Aet. Plac. i. 3; _Dox._ 287. Empedokles of Akragas, son of Meton, says +that there are four elements, fire, air, water, earth; and two dynamic +first principles, love and strife; one of these tends to unite, the +other to separate. And he speaks as follows:—Hear first the four roots +of all things, bright Zeus and life-bearing Hera and Aidoneus, and +Nestis, who moistens the springs of men with her tears. Now by Zeus he +means the seething and the aether, by life-bearing Hera the moist air, +and by Aidoneus the earth; and by Nestis, spring of men, he means as +it were moist seed and water. i. 4; 291. Empedokles: The universe is +one; not however that the universe is the all, but some little part of +the all, and the rest is matter. i. 7; 303. And he holds that the one +is necessity, and that its matter consists of the four elements, and +its forms are strife and love. And he calls the elements gods, and the +mixture of these the universe. And its uniformity will be resolved into +them;[84] and he thinks souls are divine, and that pure men who in a +pure way have a share of them (the elements) are divine. i. 13; 312. +Empedokles: Back of the four elements there are smallest particles, +as it were elements before elements, homoeomeries (that is, rounded +bits). i. 15; 313. Empedokles declared that colour is the harmonious +agreement of vision with the pores. And there are four equivalents of +the elements—white, black, red, yellow. i. 16; 315. Empedokles (and +Xenokrates): The elements are composed of very small masses which are +the most minute possible, and as it were elements of elements. i. 24; +320. Empedokles et al. and all who make the universe by putting together +bodies of small parts, introduce combinations and separations, but not +genesis and destruction absolutely; for these changes take place not +in respect to quality by transformation, but in respect to quantity by +putting together. i. 26; 321. Empedokles: The essence of necessity is the +effective cause of the first principles and of the elements. + +Aet. _Plac._ ii. 1; _Dox._ 328. Empedokles: The course of the sun is +the outline of the limit of the universe. ii. 4; 331. Empedokles: The +universe <arises and> perishes according to the alternating rule of Love +and Strife. ii. 6; 334. Empedokles: The aether was first separated, and +secondly fire, and then earth, from which, as it was compressed tightly +by the force of its rotation, water gushed forth; and from this the air +arose as vapour, and the heavens arose from the aether, the sun from the +fire, and bodies on the earth were compressed out of the others. ii. 7; +336. Empedokles: Things are not in fixed position throughout the all, +nor yet are the places of the elements defined, but all things partake +of one another. ii. 8; 338. Empedokles: When the air gives way at the +rapid motion of the sun, the north pole is bent so that the regions of +the north are elevated and the regions of the south depressed in respect +to the whole universe. ii. 10; 339. Empedokles: The right side is toward +the summer solstice, and the left toward the winter solstice. ii. 11; +339. Empedokles: The heaven is solidified from air that is fixed in +crystalline form by fire, and embraces what partakes of the nature of +fire and of the nature of air in each of the hemispheres. ii. 13; 341. +Empedokles: The stars are fiery bodies formed of fiery matter, which the +air embracing in itself pressed forth at the first separation. 342. The +fixed stars are bound up with the crystalline (vault), but the planets +are set free. ii. 20; 350. Empedokles: There are two suns; the one is the +archetype, fire in the one hemisphere of the universe, which has filled +that hemisphere, always set facing the brightness which corresponds to +itself; the other is the sun that appears, the corresponding brightness +in the other hemisphere that has been filled with air mixed with heat, +becoming the crystalline sun by reflection from the rounded earth, and +dragged along with the motion of the fiery hemisphere; to speak briefly, +the sun is the brightness corresponding to the fire that surrounds the +earth. ii. 21; 351. The sun which faces the opposite brightness, is +of the same size as the earth. ii. 23; 353. Empedokles: The solstices +are due to the fact that the sun is hindered from moving always in a +straight line by the sphere enclosing it, and by the tropic circles. ii. +24; 354. The sun is eclipsed when the moon passes before it. ii. 25; 357. +Empedokles: The moon is air rolled together, cloudlike, its fixed form +due to fire, so that it is a mixture. ii. 27; 358. The moon has the form +of a disk. ii. 28; 358. The moon has its light from the sun. ii. 31; 362. +Empedokles: The moon is twice as far from the sun as it is from the earth +(?) 363. The distance across the heavens is greater than the height from +earth to heaven, which is the distance of the moon from us; according to +this the heaven is more spread out, because the universe is disposed in +the shape of an egg. + +Aet. _Plac._ iii. 3; _Dox._ 368. Empedokles: (Thunder and lightning +are) the impact of light on a cloud so that the light thrusts out the +air which hinders it; the extinguishing of the light and the breaking +up of the cloud produces a crash, and the kindling of it produces +lightning, and the thunderbolt is the sound of the lightning. iii. 8; +375. Empedokles and the Stoics: Winter comes when the air is master, +being forced up by condensation; and summer when fire is master, when it +is forced downwards. iii. 16; 381. The sea is the sweat of the earth, +brought out by the heat of the sun on account of increased pressure. + +Aet. _Plac._ iv. 3; Theod. v. 18; _Dox._ 389. Empedokles: The soul is a +mixture of what is air and aether in essence. iv. 5; 392. Empedokles et +al.: Mind and soul are the same, so that in their opinion no animal would +be absolutely devoid of reason. Theod. v. 23; 392. Empedokles et al.: The +soul is imperishable. Aet. iv. 9; 396. Empedokles et al.: Sensations are +deceptive. 397. Sensations arise part by part according to the symmetry +of the pores, each particular object of sense being adapted to some sense +(organ). iv. 13; 403. Empedokles: Vision receives impressions both by +means of rays and by means of images. But more by the second method; for +it receives effluences. iv. 14; 405. (Reflections from mirrors) take +place by means of effluences that arise on the surface of the mirror, +and they are completed by means of the fiery matter that is separated +from the mirror, and that bears along the air which lies before them +into which the streams flow. iv. 6; 406. Empedokles: Hearing takes place +by the impact of wind on the cartilage of the ear, which, he says, is +hung up inside the ear so as to swing and be struck after the manner of +a bell. iv. 17; 407. Empedokles: Smell is introduced with breathings of +the lungs; whenever the breathing becomes heavy, it does not join in the +perception on account of roughness, as in the case of those who suffer +from a flux. iv. 22; 411. Empedokles: The first breath of the animal +takes place when the moisture in infants gives way, and the outside air +comes to the void to enter the opening of the lungs at the side; and +after this the implanted warmth at the onset from without presses out +from below the airy matter, the breathing out; and at the corresponding +return into the outer air it occasions a corresponding entering of the +air, the breathing in. And that which now controls the blood as it goes +to the surface and as it presses out the airy matter through the nostrils +by its own currents on its outward passage, becomes the breathing out; +and when the air runs back and enters into the fine openings that are +scattered through the blood, it is the breathing in. And he mentions the +instance of the clepsydra. + +Aet. _Plac._ v. 7; 419. Empedokles: Male or female are born according +to warmth and coldness; whence he records that the first males were +born to the east and south from the earth, and the females to the +north. v. 8; 420. Empedokles: Monstrosities are due to too much or too +little seed (_semen_), or to disturbance of motion, or to division into +several parts, or to a bending aside. v. 10; 421. Empedokles: Twins +and triplets are due to excess of seed and division of it. v. 11; 422. +Empedokles: Likenesses (of children to parents) are due to power of the +fruitful seed, and differences occur when the warmth in the seed is +dissipated.[85] v. 12; 423. Empedokles: Offspring are formed according +to the fancy of the woman at the time of conception; for oftentimes +women fall in love with images and statues, and bring forth offspring +like these. v. 14; 425. Empedokles: (Mules are not fertile) because the +womb is small and low and narrow, and attached to the belly in a reverse +manner, so that the seed does not go into it straight, nor would it +receive the seed even if it should reach it. v. 15; 425. Empedokles: The +embryo is [not] alive, but exists without breathing in the belly; and +the first breath of the animal takes place at birth, when the moisture +in infants gives way, and when the airy matter from without comes to the +void, to enter into the openings of the lungs. v. 19; 430. Empedokles: +The first generations of animals and plants were never complete, but +were yoked with incongruous parts; and the second were forms of parts +that belong together; and the third, of parts grown into one whole; and +the fourth were no longer from like parts, as for instance from earth +and water, but from elements already permeating each other; for some the +food being condensed, for others the fairness of the females causing an +excitement of the motion of the seed. And the classes of all the animals +were separated on account of such mixings; those more adapted to the +water rushed into this, others sailed up into the air as many as had +the more of fiery matter, and the heavier remained on the earth, and +equal portions in the mixture spoke in the breasts of all. v. 22; 434. +Empedokles: Flesh is the product of equal parts of the four elements +mixed together, and sinews of double portions of fire and earth mixed +together, and the claws of animals are the product of sinews chilled by +contact with the air, and bones of two equal parts of water and of earth +and four parts of fire mingled together. And sweat and tears come from +blood as it wastes away, and flows out because it has become rarefied. +v. 24; 435. Empedokles: Sleep is a moderate cooling of the warmth in +the blood, death a complete cooling. v. 25; 437. Empedokles: Death is +a separation of the fiery matter out of the mixture of which the man +is composed; so that from this standpoint death of the body and of the +soul happens together; and sleep is a separating of the fiery matter. +v. 26; 438. Empedokles: Trees first of living beings sprang from the +earth, before the sun was unfolded in the heavens and before day and +night were separated; and by reason of the symmetry of their mixture +they contain the principle of male and female; and they grow, being +raised by the warmth that is in the earth, so that they are parts of +the earth, just as the fœtus in the belly is part of the womb; and the +fruits are secretions of the water and fire in the plants; and those +which lack (sufficient) moisture shed their leaves in summer when it is +evaporated, but those which have more moisture keep their leaves, as in +the case of the laurel and the olive and the date-palm; and differences +in their juices are (due to) variations in the number of their component +parts, and the differences in plants arise because they derive their +homoeomeries from (the earth which) nourishes them, as in the case of +grape-vines; for it is not the kind of vine which makes wine good, but +the kind of soil which nurtures it. v. 26; 440. Empedokles: Animals are +nurtured by the substance of what is akin to them [moisture], and they +grow with the presence of warmth, and grow smaller and die when either of +these is absent; and men of the present time, as compared with the first +living beings, have been reduced to the size of infants (?). v. 28; 440. +Empedokles: Desires arise in animals from a lack of the elements that +would render each one complete, and pleasures.... + +Theophr. _Phys. opin._ 3; _Dox._ 478. Empedokles of Agrigentum makes +the material elements four: fire and air and water and earth, all of +them eternal, and changing in amount and smallness by composition and +separation; and the absolute first principles by which these four are +set in motion, are Love and Strife; for the elements must continue to be +moved in turn, at one time being brought together by Love and at another +separated by Strife; so that in his view there are six first principles; +for sometimes he gives the active power to Love and Strife, when he says +(vv. 67-68): ‘Now being all united by Love into one, now each borne apart +by hatred engendered of Strife;’ and again he ranks these as elements +along with the four when he says (vv. 77-80): ‘And at another time it +separated so that there were many out of the one; fire and water and +earth and boundless height of air, and baneful Strife apart from these, +balancing each of them, and Love among them, their equal in length and +breadth.’ + +Fr. 23; _Dox._ 495. Some say that the sea is as it were a sort of sweat +from the earth; for when the earth is warmed by the sun it gives forth +moisture; accordingly it is salt, for sweat is salt. Such was the opinion +of Empedokles. + +Theophr. _de sens._ 7; _Dox._ 500. Empedokles speaks in like manner +concerning all the senses, and says that we perceive by a fitting into +the pores of each sense. So they are not able to discern one another’s +objects, for the pores of some are too wide and of others too narrow +for the object of sensation, so that some things go right through +untouched, and others are unable to enter completely. And he attempts +to describe what vision is; and he says that what is in the eye is fire +and water, and what surrounds it is earth and air, through which light +being fine enters, as the light in lanterns. Pores of fire and water +are set alternately, and the fire-pores recognise white objects, the +water-pores black objects; for the colours harmonise with the pores. And +the colours move into vision by means of effluences. And they are not +composed alike ... and some of opposite elements; for some the fire is +within and for others it is on the outside, so some animals see better +in the daytime and others at night; those that have less fire see better +by day, for the light inside them is balanced by the light outside them; +and those that have less water see better at night, for what is lacking +is made up for them. And in the opposite case the contrary is true; for +those that have the more fire are dim-sighted, since the fire increasing +plasters up and covers the pores of water in the daytime; and for those +that have water in excess, the same thing happens at night; for the fire +is covered up by the water.... Until in the case of some the water is +separated by the outside light, and in the case of others the fire by +the air; for the cure of each is its opposite. That which is composed +of both in equal parts is the best tempered and most excellent vision. +This, approximately, is what he says concerning vision. And hearing is +the result of noises coming from outside. For when (the air) is set in +motion by a sound, there is an echo within; for the hearing is as it +were a bell echoing within, and the ear he calls an ‘offshoot of flesh’ +(v. 315): and the air when it is set in motion strikes on something +hard and makes an echo.[86] And smell is connected with breathing, so +those have the keenest smell whose breath moves most quickly; and the +strongest odour arises as an effluence from fine and light bodies. But +he makes no careful discrimination with reference to taste and touch +separately, either how or by what means they take place, except the +general statement that sensation takes place by a fitting into the +pores; and pleasure is due to likenesses in the elements and in their +mixture, and pain to the opposite. And he speaks similarly concerning +thought and ignorance: Thinking is by what is like, and not perceiving +is by what is unlike, since thought is the same thing as, or something +like, sensation. For recounting how we recognise each thing by each, he +said at length (vv. 336-337): Now out of these (elements) all things +are fitted together and their form is fixed, and by these men think and +feel pleasure and pain. So it is by blood especially that we think; for +in this especially are mingled <all> the elements of things. And those +in whom equal and like parts have been mixed, not too far apart, nor +yet small parts, nor exceeding great, these have the most intelligence +and the most accurate senses; and those who approximate to this come +next; and those who have the opposite qualities are the most lacking in +intelligence. And those in whom the elements are scattered and rarefied, +are torpid and easily fatigued; and those in whom the elements are small +and thrown close together, move so rapidly and meet with so many things +that they accomplish but little by reason of the swiftness of the motion +of the blood. And those in whom there is a well-tempered mixture in some +one part, are wise at this point; so some are good orators, others good +artisans, according as the mixture is in the hands or in the tongue; and +the same is true of the other powers. + +Theophr. _de sens._ 59; _Dox._ 516. And Empedokles says of colours that +white is due to fire, and black to water. + +Cic. _De nat. deor._ xii.; _Dox._ 535. Empedokles, along with many other +mistakes, makes his worst error in his conception of the gods. For the +four beings of which he holds that all things consist, he considers +divine; but it is clear that these are born and die and are devoid of all +sense. + +Hipp. _Phil._ 3; _Dox._ 558. And Empedokles, who lived later, said much +concerning the nature of the divinities, how they live in great numbers +beneath the earth and manage things there. He said that Love and Strife +were the first principle of the all, and that the intelligent fire of +the monad is god, and that all things are formed from fire and are +resolved into fire; and the Stoics agree closely with his teaching, in +that they expect a general conflagration. And he believed most fully in +transmigration, for he said: ‘For in truth I was born a boy and a maiden, +and a plant and a bird, and a fish whose course lies in the sea.’ He said +that all souls went at death into all sorts of animals. + +Hipp. _Phil._ 4; _Dox._ 559. See Herakleitos, p. 64. + +Plut. _Strom._ 10; _Dox._ 582. Empedokles of Agrigentum: The elements +are four—fire, water, aether, earth. And the cause of these is Love and +Strife. From the first mixture of the elements he says that the air was +separated and poured around in a circle; and after the air the fire ran +off, and not having any other place to go to, it ran up from under the +ice that was around the air. And there are two hemispheres moving in +a circle around the earth, the one of pure fire, the other of air and +a little fire mixed, which he thinks is night. And motion began as a +result of the weight of the fire when it was collected. And the sun is +not fire in its nature, but a reflection of fire, like that which takes +place in water. And he says the moon consists of air that has been shut +up by fire, for this becomes solid like hail; and its light it gets from +the sun. The ruling part is not in the head or in the breast, but in the +blood; wherefore in whatever part of the body the more of this is spread, +in that part men excel. + +Epiph. _adv. Haer._ iii. 19; _Dox._ 591. Empedokles of Agrigentum, son +of Meton, regarded fire and earth and water and air as the four first +elements, and he said that enmity is the first of the elements. For, he +says, they were separated at first, but now they are united into one, +becoming loved by each other. So in his view the first principles and +powers are two, Enmity and Love, of which the one tends to bring things +together and the other to separate them. + + + + +XI. + +_ANAXAGORAS._ + + +Anaxagoras of Klazomenae, son of Hegesiboulos, was born in the seventieth +Olympiad (500-497) and died in the first year of the eighty-eighth +Olympiad (428), according to the chronicles of Apollodoros. It is said +that he neglected his possessions in his pursuit of philosophy; he +began to teach philosophy in the archonship of Kallias at Athens (480). +The fall of a meteoric stone at Aegos Potamoi (467 or 469) influenced +profoundly his views of the heavenly bodies. Perikles brought him to +Athens, and tradition says he remained there thirty years. His exile +(434-432) was brought about by the enemies of Perikles, and he died at +Lampsakos. He wrote but one book, according to Diogenes, and the same +authority says this was written in a pleasing and lofty style. + + Literature:—Schaubach, _Anax. Claz. Frag._ Lips. 1827; W. + Schorn, _Anax. Claz. et Diog. Apoll. Frag._ Bonn 1829; + Panzerbieter, _De frag. Anax. ord._ Meining. 1836; Fr. Breier, + _Die Philosophie des Anax. nach Arist._ Berl. 1840. Cf. Diels, + _Hermes_ xiii. 4. + + +FRAGMENTS OF ANAXAGORAS. + +1. ὁμοῦ χρήματα πάντα ἦν ἄπειρα καὶ πλῆθος καὶ σμικρότητα· καὶ γὰρ +τὸ σμικρὸν ἄπειρον ἦν. καὶ πάντων ὁμοῦ ἐόντων οὐδὲν ἔνδηλον ἦν ὑπὸ +σμικρότητος· πάντα γὰρ ἀήρ τε καὶ αἰθὴρ κατεῖχεν ἀμφότερα ἄπειρα ἔοντα· +ταῦτα γὰρ μέγιστα ἔνεστιν ἐν τοῖς σύμπασι καὶ πλήθει καὶ μεγέθει. + +2. καὶ γὰρ ἀήρ τε καὶ αἰθὴρ ἀποκρίνονται ἀπὸ τοῦ πολλοῦ τοῦ περιέχοντος. +καὶ τό γε περιέχον ἄπειρόν ἐστι τὸ πλῆθος. + +4. πρὶν δὲ ἀποκριθῆναι ... πάντων ὁμοῦ ἐόντων οὐδὲ χροιὴ ἔνδηλος ἦν +οὐδεμία· ἀπεκώλυε γὰρ ἡ σύμμιξις πάντων χρημάτων τοῦ τε διεροῦ καὶ τοῦ +ξηροῦ καὶ τοῦ θερμοῦ καὶ τοῦ ψυχροῦ καὶ τοῦ λαμπροῦ καὶ τοῦ ζοφεροῦ +καὶ γῆς πολλῆς ἐνεούσης καὶ σπερμάτων ἀπείρων πλήθους οὐδὲν ἐοικότων +ἀλλήλοις. οὐδὲ γὰρ τῶν ἄλλων οὐδὲν ἔοικε τὸ ἕτερον τῷ ἑτέρῳ. + +3. τούτων δὲ οὕτως ἐχόντων, χρὴ δοκεῖν ἐνεῖναι πολλά τε καὶ παντοῖα ἐν +πᾶσι τοῖς συγκρινομένοις καὶ σπέρματα πάντων χρημάτων καὶ ἰδέας παντοίας +ἔχοντα καὶ χροιὰς καὶ ἡδονάς. + +10. καὶ ἀνθρώπους τε συμπαγῆναι καὶ τὰ ἄλλα ζῷα ὅσα ψυχὴν ἔχει. καὶ τοῖς +γε ἀνθρώποισιν εἶναι καὶ πόλεις συνῳκημένας καὶ ἔργα κατεσκευασμένα, +ὥσπερ παρ’ ἡμῖν, καὶ ἠέλιόν τε αὐτοῖσιν εἶναι καὶ σελήνην καὶ τὰ ἄλλα, +ὥσπερ παρ’ ἡμῖν, καὶ τὴν γῆν αὐτοῖσι φύειν πολλά τε καὶ παντοῖα, ὧν +ἐκεῖνοι τὰ ὀνήιστα συνενεγκάμενοι εἰς τὴν οἴκησιν χρῶνται. ταῦτα μὲν οὖν +μοι λέλεκται περὶ τῆς ἀποκρίσιος, ὅτι οὐκ ἂν παρ’ ἡμῖν μόνον ἀποκριθείη, +ἀλλὰ καὶ ἄλλῃ. + +11. οὕτω τούτων περιχωρούντων τε καὶ ἀποκρινομένων ὑπὸ βίης τε καὶ +ταχυτῆτος. βίην δὲ ἡ ταχυτὴς ποιεῖ. ἡ δὲ ταχυτὴς αὐτῶν οὐδενὶ ἔοικε +χρήματι τὴν ταχυτῆτα τῶν νῦν ἐόντων χρημάτων ἐν ἀνθρώποις, ἀλλὰ πάντως +πολλαπλασίως ταχύ ἐστι. + +14. τούτων δὲ οὕτω διακεκριμένων γινώσκειν χρὴ, ὅτι πάντα οὐδὲν ἐλάσσω +ἐστὶν οὐδὲ πλείω. οὐ γὰρ ἀνυστὸν πάντων πλείω εἶναι, ἀλλὰ πάντα ἴσα ἀεί. + +5. ἐν παντὶ παντὸς μοῖρα ἔνεστιν πλὴν νοῦ, ἔστιν οἷσι δὲ καὶ νοῦς ἔνι. + +6. τὰ μὲν ἄλλα παντὸς μοῖραν μετέχει, νοῦς δέ ἐστιν ἄπειρον καὶ +αὐτοκρατὲς καὶ μέμικται οὐδενὶ χρήματι, ἀλλὰ μόνος αὐτὸς ἐφ’ ἑαυτοῦ +ἐστιν. εἰ μὴ γὰρ ἐφ’ ἑαυτοῦ ἦν, ἀλλά τεῳ ἐμέμικτο ἄλλῳ, μετεῖχεν ἂν +ἁπάντων χρημάτων, εἰ ἐμέμικτό τεῳ. ἐν παντὶ γὰρ παντὸς μοῖρα ἔνεστιν, +ὥσπερ ἐν τοῖς πρόσθεν μοι λέλεκται, καὶ ἂν ἐκώλυεν αὐτὸν τὰ συμμεμιγμένα, +ὥστε μηδενὸς χρήματος κρατεῖν ὁμοίως ὡς καὶ μόνον ἔοντα ἐφ’ ἑαυτοῦ. ἔστι +γὰρ λεπτότατόν τε πάντων χρημάτων καὶ καθαρώτατον καὶ γνώμην γε περὶ +παντὸς πᾶσαν ἴσχει καὶ ἰσχύει μέγιστον, καὶ ὅσα γε ψυχὴν ἔχει καὶ μείζω +καὶ ἐλάσσω, πάντων νοῦς κρατεῖ. καὶ τῆς περιχωρήσιος τῆς συμπάσης νοῦς +ἐκράτησεν, ὥστε περιχωρῆσαι τὴν ἀρχήν. καὶ πρῶτον ἀπὸ τοῦ σμικροῦ ἤρξατο +περιχωρεῖν, ἐπεὶ δὲ πλεῖον περιχωρεῖ, καὶ περιχωρήσει ἐπὶ πλέον. καὶ τὰ +συμμισγόμενά τε καὶ ἀποκρινόμενα καὶ διακρινόμενα, πάντα ἔγνω νοῦς. καὶ +ὁποῖα ἔμελλεν ἔσεσθαι καὶ ὁποῖα ἦν, καὶ ὅσα νῦν ἐστι καὶ ὁποῖα ἔσται, +πάντα διεκόσμησε νοῦς, καὶ τὴν περιχώρησιν ταύτην ἣν νῦν περιχωρέει τά τε +ἄστρα καὶ ὁ ἥλιος καὶ ἡ σελήνη καὶ ὁ ἀὴρ καὶ ὁ αἰθὴρ οἱ ἀποκρινόμενοι. +ἡ δὲ περιχώρησις αὕτη ἐποίησεν ἀποκρίνεσθαι. καὶ ἀποκρίνεται ἀπό τε +τοῦ ἀραιοῦ τὸ πυκνὸν καὶ ἀπὸ τοῦ ψυχροῦ τὸ θερμὸν καὶ ἀπὸ τοῦ ζοφεροῦ +τὸ λαμπρὸν καὶ ἀπὸ τοῦ διεροῦ τὸ ξηρόν. μοῖραι δὲ πολλαὶ πολλῶν εἰσι. +παντάπασι δὲ οὐδὲν ἀποκρίνεται οὐδὲ διακρίνεται ἕτερον ἀπὸ τοῦ ἑτέρου +πλὴν νοῦ. νοῦς δὲ πᾶς ὅμοιός ἐστι καὶ ὁ μείζων καὶ ὁ ἐλάττων. ἕτερον +δὲ οὐδέν ἐστιν ὅμοιον οὐδένι, ἀλλ’ ὅτῳ πλεῖστα ἔνι, ταῦτα ἐνδηλότητα ἓν +ἕκαστόν ἐστι καὶ ἦν. + +7. καὶ ἐπεὶ ἤρξατο ὁ νοῦς κινεῖν, ἀπὸ τοῦ κινουμένου παντὸς ἀπεκρίνετο, +καὶ ὅσον ἐκίνησεν ὁ νοῦς, πᾶν τοῦτο διεκρίθη. κινουμένων δὲ καὶ +διακρινομένων ἡ περιχώρησις πολλῷ μᾶλλον ἐποίει διακρίνεσθαι. + +8. τὸ μὲν πυκνὸν καὶ διερὸν καὶ ψυχρὸν καὶ τὸ ζοφερὸν ἐνθάδε συνεχώρησεν +ἔνθα νῦν <ἡ γῆ>· τὸ δὲ ἀραιὸν καὶ τὸ θερμὸν καὶ τὸ ξηρὸν <καὶ τὸ λαμπρὸν> +ἐξεχώρησεν εἰς τὸ πρόσω τοῦ αἰθέρος. + +9. ἀπὸ τουτέων ἀποκρινομένων συμπήγνυται γῆ· ἐκ μὲν γὰρ τῶν νεφελῶν ὕδωρ +ἀποκρίνεται, ἐκ δὲ τοῦ ὕδατος γῆ, ἐκ δὲ τῆς γῆς λίθοι συμπήγνυνται ὑπὸ +τοῦ ψυχροῦ, οὗτοι δὲ ἐκχωρέουσι μᾶλλον τοῦ ὕδατος. + +12. ὁ δὲ νοῦς, ὡς ἀεί ποτε, κάρτα καὶ νῦν ἐστιν, ἵνα καὶ τὰ ἄλλα πάντα, +ἐν τῷ πολλῷ περιέχοντι καὶ ἐν τοῖς ἀποκριθεῖσι καὶ ἐν τοῖς ἀποκρινομένοις. + +13. οὐ κεχώρισται ἀλλήλων τὰ ἐν τῷ ἑνὶ κόσμῳ οὐδὲ ἀποκέκοπται πελέκει +οὔτε τὸ θερμὸν ἀπὸ τοῦ ψυχροῦ οὔτε τὸ ψυχρὸν ἀπὸ τοῦ θερμοῦ. + +15. οὔτε γὰρ τοῦ σμικροῦ ἐστι τό γε ἐλάχιστον, ἀλλ’ ἔλασσον ἀεί. τὸ γὰρ +ἐὸν οὐκ ἔστι τὸ μὴ οὐκ εἶναι. ἀλλὰ καὶ τοῦ μεγάλου ἀεί ἐστι μεῖζον. +καὶ ἴσον ἐστὶ τῷ σμικρῷ πλῆθος, πρὸς ἑαυτὸ δὲ ἕκαστόν ἐστι καὶ μέγα καὶ +σμικρόν. + +16. καὶ ὅτε δὲ ἴσαι μοῖραί εἰσι τοῦ τε μεγάλου καὶ τοῦ σμικροῦ πλῆθος, +καὶ οὕτως ἂν εἴη ἐν παντὶ πάντα. οὐδὲ χωρὶς ἔστιν εἶναι, ἀλλὰ πάντα +παντὸς μοῖραν μετέχει. ὅτε τοὐλάχιστον μὴ ἔστιν εἶναι, οὐκ ἂν δύναιτο +χωρισθῆναι, οὐδ’ ἂν ἐφ’ ἑαυτοῦ γενέσθαι· ἀλλ’ ὅπωσπερ ἀρχὴν εἶναι καὶ +νῦν, πάντα ὁμοῦ. ἐν πᾶσι δὲ πολλὰ ἔνεστι, καὶ τῶν ἀποκρινομένων ἴσα +πλῆθος ἐν τοῖς μείζοσί τε καὶ ἐλάσσοσι. + +17. τὸ δὲ γίνεσθαι καὶ ἀπόλλυσθαι οὐκ ὀρθῶς νομίζουσιν οἱ Ἕλληνες· οὐδὲν +γὰρ χρῆμα γίνεται οὐδὲ ἀπόλλυται, ἀλλ’ ἀπὸ ἐόντων χρημάτων συμμίσγεταί τε +καὶ διακρίνεται. καὶ οὕτως ἂν ὀρθῶς καλοῖεν τό τε γίνεσθαι συμμίσγεσθαι +καὶ τὸ ἀπόλλυσθαι διακρίνεσθαι. + +(18.) πῶς γὰρ ἂν ἐκ μὴ τριχὸς γίνοιτο θρὶξ καὶ σὰρξ ἐκ μὴ σαρκός; + + +_Sources and Critical Notes._ + +1. Simpl. _Phys._ 33 v 155, 26. (First clause 8 r 34, 20, and 37 r 172, +2.) + + 34, 20 and 172, 2 πάντα χρήματα. 155, 28. a_D_ εὔδηλον, Text + from _DE_. + +2. Simpl. _Phys._ 33 v 155, 31. + + 155, 31. a_D_ ὁ ἀήρ τε καὶ ὁ αἰθὴρ, Text follows _EF_. + +4. Simpl. _Phys._ 33 v 156, 4. (8 r 34, 21 substitutes for the last line +a paraphrase of Fr. 3.) + + 34, 21 inserts ταῦτα after ἀποκριθῆναι. 34, 24 καὶ τῆς, Text + from 156, 7. + +3. Simpl. _Phys._ 8 r 34, 29. 33 v 156, 2. 33 v 157, 9. (Cf. p. 34, 25 at +end of Fr. 4.) + +10. Simpl. _Phys._ 8 r 35, 3. 33 v 157, 9 (continuing Fr. 3). Simpl. _de +coelo._ + + 157, 12. συνημμένας, Text from 35, 4. 157, 13. ἥλιον ... αὐτοῖς + ἐνεῖναι. 35, 7. _E_ τὰσωνήιστα, a_F_ τὰ ὀνιστὰ, Text from 157, + 15. 35, 8. (ταῦτα ... ἄλλῃ) is omitted at 157, 16. + +11. Simpl. _Phys._ 8 r 35, 14. + + 35, 16. _DE_ χρήματα. 17. _DE_ νοῦν. + +14. Simpl. _Phys._ 33 v 156, 10. + + _DE_ τὰ πάντα, Text from a_F_. + +5. Simpl. _Phys._ 35 r 164, 23. + +6. Simpl. _Phys._ 35 v 164, 24 τὰ μὲν ... μέμικται οὐδενί, and 33 r 156, +13, beginning νοῦς δέ ἐστιν. _Phys._ 156, 13 cf. 67 v 301, 5, and 38 v +176, 32 (37 r 174, 16). _Phys._ 156, 19 cf. 38 v 176, 34. _Phys._ 156, 24 +cf. 35 v 165, 31 and 37 r 174, 7. _Phys._ 157, 2 cf. 37 r 175, 11 and 38 +v 176, 24. _Phys._ 157, 3 cf. 35 v 165, 14. _Phys._ 157, 4 cf. 35 v 165, +3. + + 156, 15. 176, 34 ἐπ’ ἐωυτοῦ: _D_ ἀλλὰ τέω, _E_ ἀλλὰ τέως, + _F_ ἀλλ’, Text from a. 156, 16. _DEF_ μετεῖχε μὲν, Text from + a. 156, 17. Refers to Fr. 5. a_EF_ ἀνεκώλυεν, Text from _D_. + 156, 20. ἴσχει. 177, 1 ἔχει. 156, 21. a_DF_ omit καὶ before + ὅσα, Text from _E_ and 177, 2. 177, 2 τὰ μείζω καὶ τὰ ἐλάσσω. + 156, 22. _ED_¹ περιχωρήσεως, Text from a_D_²_F_. 177, 3 omits + ὥστε—ἐπὶ πλέον. 156, 23. _E_ omits τοῦ before σμικροῦ. a_F_ + περιχωρῆσαι, Text from _DE_. 156, 26. 165, 33 καὶ ὁπόσα νῦν + ἐστι καὶ ἔσται, 177, 5. ἅσσα νῦν μὴ ἔστι. 157, 3. 165, 15. + After ὅμοιον οὐδενὶ the words ἑτέρῳ ἀπείρων ὄντων should + probably be ascribed to Simpl. 157, 4. _DE_ ἀλλ’ ὅτω, _F_ ἄλλω + τῶ: _F_ τὰ πλεῖστα (also 165, 3), Text from a_DE_. + +7. Simpl. _Phys._ 66 r; 300, 31. 33. _DE_ καὶ, a_F_ omit. + +8. Simpl. _Phys._ 38 r; 179, 3. Cf. _Dox._ 562, 3. + + 4. 179, 4 Diels would supply τὸ before διερὸν and ψυχρὸν. 5. + From _Dox._ 562 add ἡ γῆ ... τὸ λαμπρὸν. + +9. Simpl. _Phys._ 38 r 179, 8. In part 33 r 155, 21. Cf. 106 v 460, +13-14. 155, 22. λίθοι συμπήγνυνται. + +12. Simpl. _Phys._ 33 r 157, 7. Simpl. ὅσα ἐστί τε, corr. Diels: πολλὰ +περιέχοντι, corr. Diels; cf. p. 155, 31: προσκριθεῖσι ... ἀποκρινομένοις, +corr. Diels; cf. 156, 28. + +13. Simpl. _Phys._ 37 r 175, 12 beginning with οὐδέ. To πελέκει, 38 v +176, 29. + +15. Simpl. _Phys._ 35 v 164, 17. Cf. 35 r 166, 15. + + 164, 17. MS. τὸ μή, Zeller, _Phil. Gr._ i.⁴, 884 n. 3 τομῇ. + After εἶναι Schorn inserts οὔτε τὸ μέγιστον, comparing previous + line and 166, 16. + +16. Simpl. _Phys._ 35 v 164, 24. + +17. Simpl. _Phys._ 34 v 163, 20. + +18. Schol. in Gregor. Naz. Migne 36, 911. (Cf. _Hermes_ xiii. 4, Diels.) + + +TRANSLATION. + +1. All things were together, infinite both in number and in smallness; +for the small also was infinite. And when they were all together, nothing +was clear and distinct because of their smallness; for air and aether +comprehended all things, both being infinite; for these are present in +everything, and are greatest both as to number and as to greatness. + +2. For air and aether are separated from the surrounding mass; and the +surrounding (mass) is infinite in quantity. + +4. But before these were separated, when all things were together, not +even was any colour clear and distinct; for the mixture of all things +prevented it, the mixture of moist and dry, of the warm and the cold, and +of the bright and the dark (since much earth was present), and of germs +infinite in number, in no way like each other; for none of the other +things at all resembles the one the other. + +3. And since these things are so, it is necessary to think that in all +the objects that are compound there existed many things of all sorts, and +germs of all objects, having all sorts of forms and colours and tastes. + +10. And men were constituted, and the other animals, as many as have +life. And the men have inhabited cities and works constructed as among +us, and they have sun and moon and other things as among us; and the +earth brings forth for them many things of all sorts, of which they carry +the most serviceable into the house and use them. These things then I +have said concerning the separation, that not only among us would the +separation take place, but elsewhere too. + +11. So these things rotate and are separated by force and swiftness. And +the swiftness produces force; and their swiftness is in no way like the +swiftness of the things now existing among men, but it is certainly many +times as swift. + +14. When they are thus distinguished, it is necessary to recognise that +they all become no fewer and no more. For it is impossible that more than +all should exist, but all are always equal. + +5. In all things there is a portion of everything except mind; and there +are things in which there is mind also. + +6. Other things include a portion of everything, but mind is infinite +and self-powerful and mixed with nothing, but it exists alone itself by +itself. For if it were not by itself, but were mixed with anything else, +it would include parts of all things, if it were mixed with anything; +for a portion of everything exists in everything, as has been said by me +before, and things mingled with it would prevent it from having power +over anything in the same way that it does now that it is alone by +itself. For it is the most rarefied of all things and the purest, and it +has all knowledge in regard to everything and the greatest power; over +all that has life, both greater and less, mind rules. And mind ruled the +rotation of the whole, so that it set it in rotation in the beginning. +First it began the rotation from a small beginning, then more and more +was included in the motion, and yet more will be included. Both the +mixed and the separated and distinct, all things mind recognised. And +whatever things were to be, and whatever things were, as many as are now, +and whatever things shall be, all these mind arranged in order; and it +arranged that rotation, according to which now rotate stars and sun and +moon and air and aether, now that they are separated. Rotation itself +caused the separation, and the dense is separated from the rare, the warm +from the cold, the bright from the dark, the dry from the moist. And +there are many portions of many things. Nothing is absolutely separated +nor distinct, one thing from another, except mind. All mind is of like +character, both the greater and the smaller. But nothing different is +like anything else, but in whatever object there are the most, each +single object is and was most distinctly these things.[87] + +7. And when mind began to set things in motion, there was separation from +everything that was in motion, and however much mind set in motion, all +this was made distinct. The rotation of the things that were moved and +made distinct caused them to be yet more distinct. + +8. The dense, the moist, the cold, the dark, collected there where now is +the earth; the rare, the warm, the dry, the bright, departed toward the +farther part of the aether. + +9. Earth is condensed out of these things that are separated. For water +is separated from the clouds, and earth from the water; and from the +earth stones are condensed by cold; and these are separated farther from +water.[88] + +12. But mind, as it always has been, especially now also is where all +other things are, in the surrounding mass, and in the things that were +separated, and in the things that are being separated. + +13. Things in the one universe are not divided from each other, nor yet +are they cut off with an axe, neither hot from cold, nor cold from hot. + +15. For neither is there a least of what is small, but there is always +a less. For being is not non-being. But there is always a greater than +what is great. And it is equal to the small in number; but with reference +to itself each thing is both small and great. + +16. And since the portions of the great and the small are equal in +number, thus also all things would be in everything. Nor yet is it +possible for them to exist apart, but all things include a portion of +everything. Since it is not possible for the least to exist, nothing +could be separated, nor yet could it come into being of itself, but as +they were in the beginning so they are now, all things together. And +there are many things in all things, and of those that are separated +there are things equal in number in the greater and the lesser. + +17. The Greeks do not rightly use the terms ‘coming into being’ and +‘perishing.’ For nothing comes into being nor yet does anything perish, +but there is mixture and separation of things that are. So they would +do right in calling the coming into being ‘mixture,’ and the perishing +‘separation.’ + +(18.) For how could hair come from what is not hair? Or flesh from what +is not flesh? + + +PASSAGES FROM PLATO REFERRING TO ANAXAGORAS. + +_Apol._ 26 D. He asserts that I say the sun is a stone and the moon is +earth. Do you think of accusing Anaxagoras, Meletos, and have you so low +an opinion of these men and think them so unskilled in letters as not +to know that the books of Anaxagoras of Klazomenae are full of these +doctrines? And forsooth the young men are learning these matters from +me, which sometimes they can buy from the orchestra for a drachma at the +most, and laugh at Sokrates if he pretends that they are his—particularly +seeing they are so strange. + +_Phaedo_ 72 C. And if all things were composite and were not separated, +speedily the statement of Anaxagoras would become true, ‘All things were +together.’ + +97 C. I heard a man reading from a book of one Anaxagoras (he said), to +the effect that it is mind which arranges all things and is the cause of +all things. + +98 B. Reading the book, I see that the man does not make any use of mind, +nor does he assign any causes for the arrangement of things, but he +treats air and aether and water as causes, and many other strange things. + +_Lysis_ 214 B. The writings of the wisest men say ... that it is +necessary for the like always to be loved by the unlike. + +_Hipp. Mai._ 283 A. They say you had an experience opposite to that of +Anaxagoras; for though he inherited much property he lost it all by his +carelessness; so he practised a senseless wisdom. + +_Kratyl._ 400 A. And do you not believe Anaxagoras that the nature of all +other things is mind, and that it is soul which arranges and controls +them? (cf. _Phaedo_ 72 C). + +409 A. It looks as though the opinion Anaxagoras recently expressed was a +more ancient matter, that the moon has its light from the sun. + +413 C. Anaxagoras is right in saying that this is mind, for he says that +mind exercising absolute power and mingled with nothing disposes all +things, running through all. + +_Rival._ 132 A. But the youths seemed to be quarrelling about Anaxagoras +or Oenopedos, for they were evidently drawing circles and imitating +certain inclinations by the slope of their hands with great earnestness. + +_Phil._ 28 C. All the wise men agree that mind is king of heaven and +earth for us. + +30 D. Some long ago declared that always mind rules the all. + +_Legg._ 967 B. And some had the daring to conjecture this very thing, +saying that it is mind which disposes all things in the heavens. And +the same men again, being in error as to the nature of soul, in that +it is older than bodies, while they regarded it as younger, to put +it in a word, turned all things upside down, and themselves most of +all. For indeed all things before their eyes—the things moving in the +heavens—appeared to them to be full of stones and earth and many other +soulless bodies, which dispose the causes of all the universe. + +_Phaedr._ 270 A. All the arts that are great require subtlety and the +higher kind of philosophy of nature; so such loftiness and complete +effectiveness seem to come from this source. This Perikles acquired +in addition to being a man of genius; for as the result, I think, of +his acquaintance with such a man as Anaxagoras he became imbued with +high philosophy, and arrived at the nature of intelligence [νοῦς] and +its opposite, concerning which Anaxagoras often discoursed, so that he +brought to the art of speaking what was advantageous to him. + + +PASSAGES IN ARISTOTLE REFERRING TO ANAXAGORAS. + +_Phys._ i. 4; 187 a 20. And others say that the opposites existing in the +one are separated out of it, as Anaximandros says, and as many as say +that things are one and many, as Empedokles and Anaxagoras; for these +separate other things out of the mixture.... And Anaxagoras seems to have +thought (the elements) infinite because he assumed the common opinion +of the physicists to be true, that nothing arises out of non-being; for +this is why they say, as they do, that all things were together, and he +established the fact that such ‘arising’ was change of form. + +_Phys._ i. 4; 187 a 36. They thought that (what arose) arose necessarily +out of things that are and their attributes, and, because the masses +were so small, out of what we cannot perceive. Wherefore they say that +everything was mixed in everything because they saw everything arising +out of everything; and different things appeared and were called +different from each other according to what is present in greater number +in the mixture of the infinites; for the whole is not purely white or +black or sweet or flesh or bone, but the nature of the thing seems to be +that of which it has the most. + +_Phys._ iii. 4; 203 a 19. And as many as make the elements infinite, as +Anaxagoras and Demokritos, the former out of homoeomeries.... + +_Phys._ iii. 5; 205 b 1. Anaxagoras speaks strangely about the permanence +of the infinite; for he says that the infinite itself establishes +itself—that is, it is in itself; for nothing else surrounds it, so that +wherever anything may be, it is there in virtue of its origin. + +_Phys._ iv. 6; 213 a 22. Some who try to show that the void does not +exist, do not prove this of what men are wont to call a void, but they +make the mistake Anaxagoras did and those who attempted to prove it after +this manner. For they show that air is something, blowing skins up tight, +and showing how strong air is, and shutting it up in clepsydrae. + +_Phys._ viii. 1; 250 b 24. For Anaxagoras says that when all things were +together and had been at rest for an infinite time, mind introduced +motion and caused separation.[89] + +_Phys._ viii. 5; 256 b 24. So Anaxagoras is right in saying that mind is +not affected by other things and is unmixed, since he makes it the first +principle of motion. For thus only, being unmoved, it might move, and +being unmixed, it might rule.[90] + +_De caelo_ i. 3; 270 b 24. Anaxagoras does not use this word [αἰθήρ] +rightly, for he uses the word aether instead of fire. + +_De caelo_ iii. 2; 301 a 12. Anaxagoras starts to construct the universe +out of non-moving bodies. + +_De caelo_ iii. 3; 302 a 31. Anaxagoras says the opposite to Empedokles, +for he calls the homoeomeries elements (I mean such as flesh and bone and +each of those things), and air and fire he calls mixtures of these and of +all the other ‘seeds;’ for each of these things is made of the invisible +homoeomeries all heaped together. Wherefore all things arise out of these +things; for he calls fire and aether the same. And since there is a +peculiar motion of every material body, and some motions are simple and +some complex, and the complex motions are those of complex bodies and the +simple motions of simple bodies, it is evident that there will be simple +bodies. For there are also simple motions. So it is evident what elements +are, and why they are. + +_De caelo_ iv. 2; 309 a 20. Some of those who deny that there is a void +say nothing definite concerning lightness and weight, for instance +Anaxagoras and Empedokles. + +_Gen. corr._ i. 1; 314 a 11. Others assert that matter is more than one, +as Empedokles and Leukippos and Anaxagoras, but there is a difference +between these. And Anaxagoras even ignores his own word, for he says +that he has shown genesis and destruction to be the same as change, +but like the others, he says there are many elements.... Anaxagoras et +al. say there are an infinite number of elements. For he regards the +homoeomeries as elements, such as bone and flesh and marrow, and other +things of which the part (μέρος) has the same name as the whole. + +_De anima_ i. 2; 404 a 25. In like manner Anaxagoras says that soul is +the moving power, and if any one else has said that mind moved the all, +no one said it absolutely as did Demokritos. + +_De anima_ i. 2; 404 b 1. Anaxagoras speaks less clearly about these +things; for many times he rightly and truly says that mind is the cause, +while at other times he says it is soul; for (he says) it is in all +animals, both great and small, both honoured and dishonoured. But it is +not apparent that what is intelligently called mind is present in all +animals alike, nor even in all men. + +_De anima_ i. 2; 405 a 13. Anaxagoras seems to say that soul and mind are +different, as we said before, but he treats both as one in nature, except +that he regards mind especially as the first principle of all things; for +he says that this alone of all things is simple and unmixed and pure. And +he assigns both to the same first principle, both knowledge and motion, +saying that mind moves the all.[91] + +_De anima_ i. 19; 405 b 19. Anaxagoras alone says that mind does not +suffer change, and has nothing in common with any of the other things. + +_De anima_ iii. 4; 429 a 18. It is necessary then that it be unmixed +since it knows [νοεῖ] all things, as Anaxagoras says, in order that it +may rule, that is, that it may know [γνωρίζῃ]. + +_De part. anim._ iv. 10; 687 a 7. Anaxagoras says that man is the most +intelligent of animals because he has hands. + +_De plant._ i.; 815 a 16. Anaxagoras said that plants are animals and +feel pleasure and pain, inferring this because they shed their leaves and +let them grow again. + +_De plant._ i.; 816 b 26. Anaxagoras said that plants have these (motion +and sensation) and breathing. + +_De plant._ i.; 817 a 26. Anaxagoras said that their moisture is from the +earth, and on this account he said to Lechineos that the earth is mother +of plants, and the sun father. + +_De X. Z. G._ ii.; 976 b 20. Anaxagoras busying himself on this point, +was satisfied with saying that the void does not exist, nevertheless he +says beings move, though there is no void. + +_Meta._ i. 3; 984 a 11. Anaxagoras of Klazomenae, who preceded him +(Empedokles) in point of age and followed him in his works, says that +the first principles are infinite in number; for nearly all things being +made up of like parts (homoeomeries), as for instance fire and water, he +says arise and perish only by composition and separation, and there is no +other arising and perishing, but they abide eternal. + +_Meta._ i. 3; 984 b 8. Besides these and similar causes, inasmuch as they +are not such as to generate the nature of things, they (again compelled, +as we said, by the truth itself) sought the first principle which lay +nearest. For perhaps neither fire nor earth nor any other such thing +should fittingly be or be thought a cause why some things exist and +others arise; nor is it well to assign any such matter to its voluntary +motion or to chance. Moreover one who said that as mind exists in +animals, so it exists in nature as the cause of the universe and of all +order, appeared as a sober man in contrast with those before who spoke +rashly. + +_Meta._ i. 4; 985 a 18. Anaxagoras uses mind as a device by which to +construct the universe, and when he is at a loss for the cause why +anything necessarily is, then he drags this in, but in other cases he +assigns any other cause rather than mind for what comes into being. + +_Meta._ i. 8; 989 a 30. And if any one were to assume that Anaxagoras +said the elements were two, he certainly would assume it according to a +principle which that one did not describe distinctly; nevertheless he +would follow along a necessary path those who guided him. For though it +is strange particularly that he said all things had been mixed together +at first, and that they must first have existed unmixed because they came +together, and because chance had not in its nature to be mingled with +chance; and in addition to this it is strange that he should separate +qualities and accidental characteristics from essences (for there is +mixture and separation of these), nevertheless if any one should follow +him and try to put together what he wanted to say, perhaps he would seem +to speak in a very novel manner. For when nothing was separated, clearly +it was not possible to say anything true of that essence, I mean to +say that anything was white or black or grey or any other colour, but +everything was necessarily colourless; for it might have any of these +colours. In like manner it is tasteless, nor according to the same line +of argument could it have any other of the like qualities; for it could +not have any quality, or quantity, or anything. For then one of what are +sometimes called forms would exist for it, and this is impossible when +all things are mixed together; for it would have been already separated, +and he says that all things are mixed together except mind, and this +alone is unmixed and pure. It results from these views that he says the +first principles are unity (for this is simple and unmixed), and what is +different from unity, such as we suppose the undefined to be before it +was defined and partook of any form. So he does not speak rightly or +clearly, still he means something like those who spoke later and with +greater clearness. + +_Meta._ iii. 5; 1009 b 25. And he called to mind the saying of Anaxagoras +that just such things as men assume will be real for them. + +_Meta._ iii. 7; 1012 a 26. The thought of Anaxagoras ... that some +things exist between contradictory propositions, so that all things are +false; for when they are mixed together, the mixture is neither good nor +not-good, so that there is nothing true to be said.[92] + +_Meta._ x. 6; 1063 b 25. According to the position of Herakleitos, or of +Anaxagoras, it is not possible to speak the truth. + +_Ethic._ vi. 5; 1141 b 3. Wherefore they say that Thales and Anaxagoras +and such wise men are lacking in intelligence, when they see them +ignorant in things that are for their own advantage, and they say they +know things extraordinary and wonderful and dreadful and divine, but +these are of no use, because they do not seek human good. + +_Ethic._ x. 9; 1179 a 13. And Anaxagoras did not seem to regard the rich +man nor yet the powerful man as the happy one when he said he would not +be surprised if any one appeared strange to the many; for these judge by +what is outside, for that is all they can see. + + +PASSAGES IN THE DOXOGRAPHISTS REFERRING TO ANAXAGORAS. + +Aet. _Plac._ i. 3; _Dox._ 279. Anaxagoras of Klazomenae declared that +homoeomeries are the first principles of things. For he thought it most +difficult to understand how anything should arise out of not-being, or +perish into not-being. Certainly we take simple food of one kind, such +as the bread of Demeter, and we drink water; and from this nourishment +there are nurtured hair, veins, arteries, sinews, bones, and the other +parts. Since these arise we must acknowledge that in the nourishment that +is taken are present all realities, and from them everything will grow. +And in that nourishment there are parts productive of blood and of sinews +and bones and the rest; these are the parts that may be discovered by +contemplation. For it is not necessary to perceive everything by sense, +how that bread and water give rise to these things, but the parts may +be discovered in them by contemplation. From the fact that parts exist +in the nourishment like the things that are generated, he called them +homoeomeries, and declared that they are the first principles of things; +and he called the homoeomeries matter, but the active cause that arranges +all things is mind. And he began thus: All things were together and +mind arranged and disposed them. So we must assert that he associated +an artificer with matter. i. 7; 299. Anaxagoras says that bodies are +established according to first principles, and the mind of God arranged +them and caused the generations of all things. i. 7; 302. The mind that +made the universe is God. i. 14; 312. Anaxagoras: The homoeomeries are +of many shapes. i. 17; 315. Anaxagoras and Demokritos: The elements are +mixed by juxtaposition. i. 24; 320. (See p. 241. i. 29; 326.) Anaxagoras +and the Stoics: Cause is not evident to human reason; for some things +happen by necessity, and others by fate, and others by purpose, and +others by chance, and others of their own accord. i. 30; 326. Anaxagoras: +Origination is at the same time composition and separation, that is, +genesis and destruction. + +Aet. _Plac._ ii. 1; 327. The universe is one. ii. 4; 331. The universe +is perishable. ii. 8; 337. Diogenes and Anaxagoras: After the universe +arose and the animals were brought forth out of the earth, it tipped +somehow of its own accord towards its south part, perhaps intentionally, +in order that some parts of the universe might be inhabited and others +uninhabited according as they are cold, or hot, or temperate. ii. 13; +341. Anaxagoras: The surrounding aether is of a fiery nature, and +catching up stones from the earth by the power of its rotation and +setting them on fire it has made them into stars. ii. 16; 345. Anaxagoras +et al.: All the stars move from east to west. ii. 21; 351. Anaxagoras: +The sun is many times as large as the Peloponnesos. ii. 23; 352. +Anaxagoras: The solstices are due to a repulsion of the air towards the +south, for the sun compressed it and by condensation made it strong. ii. +25; 356. Anaxagoras and Demokritos: The moon is a fiery solid body having +in itself plains and mountains and valleys. ii. 29; 360. Anaxagoras, as +Theophrastos says, attributed eclipses to bodies below the moon which +sometimes come in front of it.[93] ii. 30; 361. Anaxagoras says that the +unevenness of the composition (the surface of the moon) is due to the +mixture of earthy matter with cold, since the moon has some high places +and some low hollows. And the dark stuff is mingled with the fiery, +the result of which is the shadowy appearance; whence it is called a +false-shining star. + +Aet. _Plac._ iii. 1; 365. Anaxagoras: The shadow of the earth falls +along this part of the heaven (the milky way), when the sun is beneath +the earth and does not shed light on all things. iii. 2; 366. Anaxagoras +and Demokritos: (Comets etc.) are due to the conjunction of two or more +stars, and the combination of their rays. 367. The so-called shooting +stars come darting down from the aether like sparks, and so they are +immediately extinguished. iii. 3; 368. Anaxagoras: When the hot falls +on the cold (that is, aether on air), it produces thunder by the noise +it makes, and lightning by the colour on the black of the cloud, and +the thunderbolt by the mass and amount of the light, and the typhoon by +the more material fire, and the fiery whirlwind by the fire mixed with +cloud. iii. 4; 371. Anaxagoras: Clouds and snow are formed in somewhat +the same manner; and hail is formed when, already cooled by its descent +earthwards, it is thrust forth from frozen clouds; and it is made round. +iii. 5; 373. Anaxagoras: (The rainbow) is a reflection of the sun’s +brightness from thick cloud, and it is always set opposite the star +which gives rise to the reflection. And in a similar way he accounts +for the so-called parhelia, which take place along the Pontos. iii. 15; +379. Anaxagoras: (Earthquakes take place) when the air falls on the +thickness of the earth’s surface in a sheltered place, and it shakes the +surrounding medium and makes it tremble, because it is unable to effect +a separation. iii. 16; 381. Anaxagoras: When the moisture which was at +first gathered in pools was burned all around by the revolution of the +sun, and the fresh water was evaporated into saltness and bitterness, the +rest (of the sea) remained. + +Aet. _Plac._ iv. 1; 385. Anaxagoras: The Nile comes from the snow in +Ethiopia which melts in summer and freezes in winter. iv. 3; 387. +Anaxagoras et al.: The soul is of the nature of air. iv. 5; 392. The +intelligence is gathered in the breast. The soul is imperishable. iv. 9; +396. Anaxagoras et al.: Sensations are deceptive. 397. Sensations arise +part by part according to the symmetry of the pores, each particular +object of sense corresponding to a particular sense (organ). iv. 19; 409. +Anaxagoras: Sound arises when wind falls on solid air, and by the return +of the blow which is dealt to the ear; so that what is called an echo +takes place. + +Aet. _Plac._ v. 7; 420. Anaxagoras, Parmenides: Males are conceived when +seed from the right side enters the right side of the womb, or seed from +the left side the left side of the womb; but if its course is changed +females are born. v. 19; 430. As Anaxagoras and Euripides say: Nothing +of what is born dies, but one thing separated from one part and added to +another produces different forms. v. 20; 432. Anaxagoras: All animals +have reason that shows itself in activity, but they do not have a sort +of intelligence that receives impressions, which may be called the +interpreter of intelligence. v. 25; 437. Anaxagoras: Sleep is due to a +weariness of the body’s energy; for it is an experience of the body, not +of the soul; and death is the separation of the soul from the body. + +Theophr. _Phys. opin._ Fr. 4; _Dox._ 479. Theophrastos says that the +teaching of Anaxagoras is much like that of Anaximandros; for Anaxagoras +says that in the separation of the infinite, things that are akin come +together, and whatever gold there is in the all becomes gold, and +whatever earth becomes earth, and in like manner each of the other +things, not as though they came into being, but as though they were +existing before. And Anaxagoras postulated intelligence (νοῦν) as the +cause of motion and of coming into being, and when this caused separation +worlds were produced and other objects sprang forth. He might seem, he +says, to make the material causes of things taking place thus infinite, +but the cause of motion and of coming into being one. But if one were to +assume that the mixture of all things were one nature undefined in form +and in amount, which he seems to mean, it follows that he speaks of two +first principles, the nature of the infinite and intelligence, so that +he appears to treat all the material elements in much the same manner as +Anaximandros. + +_Phys. op._ Fr. 19; _Dox._ 493. See Aet. ii. 29; _Dox._ 360, translated +above, p. 255. + +_Phys. opin._ Fr. 23; _Dox._ 495. And the third opinion about the sea +is that the water which filters and strains through the earth becomes +salt because the earth has such flavours in it; and they point out as a +proof of this that salt and saltpetre are dug up out of the earth, and +there are bitter flavours at many places in the earth. Anaxagoras and +Metrodoros came to be of this opinion. + +Theophr. _de sens._ 27; _Dox._ 507. Anaxagoras held that sensation takes +place by opposite qualities; for like is not affected by like. And he +attempts to enumerate things one by one. For seeing is a reflection +in the pupil, and objects are not reflected in the like, but in the +opposite. And for many creatures there is a difference of colour in +the daytime, and for others at night, so that at that time they are +sharpsighted. But in general the night is more of the same colour as the +eyes. And the reflection takes place in the daytime, since light is the +cause of reflection; but that colour which prevails the more is reflected +in its opposite. In the same manner both touch and taste discern; for +what is equally warm or equally cold does not produce warm or cold when +it approaches its like, nor yet do men recognise sweet or bitter by +these qualities in themselves, but they perceive the cold by the warm, +the drinkable water by the salt, the sweet by the bitter, according +as each quality is absent; for all things are existing in us. So also +smell and hearing take place, the one in connection with breathing, the +other by the penetration of sound into the brain; for the surrounding +bone against which the sound strikes is hollow. And every sensation is +attended with pain, which would seem to follow from the fundamental +thesis; for every unlike thing by touching produces distress. And this +is evident both in the duration and in the excessive intensity of the +sensations. For both bright colours and very loud sounds occasion pain, +and men are not able to bear them for any long time. And the larger +animals have the more acute sensations, for sensation is simply a matter +of size. For animals that have large, pure, and bright eyes see large +things afar off, but of those that have small eyes the opposite is true. +And the same holds true of hearing. For large ears hear large sounds +afar off, smaller ones escape their notice, and small ears hear small +sounds near at hand. And the same is true of smell; for the thin air has +the stronger odour, since warm and rarefied air has an odour. And when a +large animal breathes, it draws in the thick with the rarefied, but the +small animal only the rarefied, so that large animals have a better sense +of smell. For an odour near at hand is stronger than one far off, because +that is thicker, and what is scattered is weakened. It comes about to +this, large animals do not perceive the thin air, and small animals do +not perceive the thick air. + +Cic. _de Nat. Deor._ i. 11; _Dox._ 532. Whence Anaxagoras, who was a +pupil of Anaximenes, first taught that the separation and character +of all things were determined and arranged by the power and reason +of infinite mind; but in this he fails to see that no motion can be +connected with and contiguous to infinite sensation, and that no +sensation at all can exist, by which nature as a whole can feel a shock. +Wherefore if he meant that mind is as it were some sort of living being, +there will be something inside of it from which that living being is +determined. But what could be inside of mind? So the living being would +be joined with an external body. But since this is not satisfactory, and +mind is ‘open and simple,’ joined with nothing by means of which it can +feel, he seems to go beyond the scope of our intelligence. + +Hipp. _Phil._ 8; _Dox._ 561. After him came Anaxagoras of Klazomenae, +son of Hegesiboulos. He said that the first principle of the all is mind +and matter, mind the active first principle, and matter the passive. +For when all things were together, mind entered and disposed them. The +material first principles are infinite, and the smaller ones of these he +calls infinite. And all things partake of motion when they are moved by +mind and like things come together. And objects in the heavens have been +ordered by their circular motion. The dense and the moist and the dark +and the cold and all heavy things come together into the midst, and the +earth consists of these when they are solidified; but the opposite to +these, the warm, the bright, the dry, and the light move out beyond the +aether. The earth is flat in form, and keeps its place in the heavens +because of its size and because there is no void; and on this account +the air by its strength holds up the earth, which rides on the air. And +the sea arose from the moisture on the earth, both of the waters which +have fallen after being evaporated, and of the rivers that flow down into +it.[94] And the rivers get their substance from the clouds and from the +waters that are in the earth. For the earth is hollow and has water in +the hollow places. And the Nile increases in summer because waters flow +down into it from snows †at the north.†[95] + +Sun and moon and all the stars are fiery stones that are borne about by +the revolution of the aether. And sun and moon and certain other bodies +moving with them, but invisible to us, are below the stars. Men do not +feel the warmth of the stars, because they are so far away from the +earth; and they are not warm in the same way that the sun is, because +they are in a colder region. The moon is below the sun and nearer us. +The sun is larger than the Peloponnesos. The moon does not have its own +light, but light from the sun. The revolution of the stars takes them +beneath the earth. The moon is eclipsed when the earth goes in front of +it, and sometimes when the bodies beneath the moon go in front of it; +and the sun is eclipsed when the new moon goes in front of it. And the +solstices are occasioned because the sun and the moon are thrust aside +by the air. And the moon changes its course frequently because it is not +able to master the cold. He first determined the matter of the moon’s +phases. He said the moon is made of earth and has plains and valleys in +it. The milky way is a reflection of the light of the stars which do not +get their light from the sun. The stars which move across the heavens, +darting down like sparks, are due to the motion of the sphere. + +And winds arise when the air is rarefied by the sun, and when objects are +set on fire and moving towards the sphere are borne away. Thunders and +lightnings arise from heat striking the clouds. Earthquakes arise from +the air above striking that which is beneath the earth; for when this is +set in motion, the earth which rides on it is tossed about by it. And +animals arose in the first place from moisture, and afterwards one from +another; and males arise when the seed that is separated from the right +side becomes attached to the right side of the womb, and females when +the opposite is the case. He was in his prime in the first year of the +eighty-eighth Olympiad, at the time when it is said Plato was born. They +say that he became endowed with knowledge of the future. + +Herm. _I. G. P._ 6; _Dox._ 652. Anaxagoras takes me aside and instructs +me as follows:—Mind is the first principle of all things, and it is +the cause and master of all, and it provides arrangement for what is +disarranged, and separation for what has been mixed, and an orderly +universe for what was disorderly. + + + + +APPENDIX + +THE SOURCES OF THE FRAGMENTS. + + +The value of a quotation depends on two things, (1) the habit of +accuracy in the person who quotes it, and (2) whether it is quoted +from the original or from some intermediate source. Consequently the +careful student of the early Greek philosophers, who depends wholly on +quotations for his direct knowledge of these thinkers, cannot neglect the +consideration of these two questions. Closely connected with the accuracy +of quotations is the question as to the accuracy of later writers in the +opinions which they have attributed to these thinkers. These topics I +propose to consider very briefly, that the student may have at least some +clue to guide him in his studies. + + +I. + +§ 1. We find in Plato[96] scarcely any quotations, since the literary +character of the dialogue excludes anything that might seem pedantic. +There are allusions to certain phrases of Herakleitos which had +already become all but proverbs:—the Herakleitean sun, the harmony +of opposites, ‘all in motion’ with the example of the river; and +the comparison ‘god:man::man:ape’ is also given as the teaching of +Herakleitos.[97] Similarly phrases of Anaxagoras are brought into the +dialogues—‘all things were together,’ ‘νοῦς disposed all things,’[98] +but they hardly deserve the name of quotations. Other allusions to his +theory do not even suggest a quotation. The only real quotations are +from Parmenides,[99] and in two of these passages the text as read +by Simplicius was corrupt and unmetrical. Simplicius quotes the same +passage at one time from Plato, at another time apparently from the +original,[100] so that he enables us to correct the form of the quotation +which he (or the writer from whom he drew) read in his MS. of Plato. +Plato’s writings betray no particular interest in any of the pre-Sokratic +thinkers except Parmenides and the Pythagorean school, nor do they convey +any hint as to the value of the work of the other early thinkers. So it +need not surprise us that he alludes to popular phrases and seems rather +to avoid exact quotation. + +§ 2. Beyond these allusions we get comparatively little light from Plato +as to the teachings of his predecessors. Xenophanes is once spoken of +as the founder of the Eleatic school and of its doctrine of unity. +Parmenides is a far more interesting character to Plato, and the highest +regard is expressed for him.[101] When his position as to the unity of +being and the non-existence of not-being is discussed, there is no reason +to think that his opinions are not correctly given; but when Parmenides +is introduced as a speaker, we are not to believe that he states the +opinions of the real Parmenides any more than the Platonic Sokrates +states the positions of the real Sokrates. Of Zeno we learn that he was +skilled in the art of dialectic.[102] Zeno’s statement of the occasion +and purpose of his book[103] is of course Plato’s deduction from the book +itself. The speculations of Anaxagoras are several times mentioned.[104] +The statement that he regarded the heavenly bodies as ‘λίθοι’ is a +welcome addition to our knowledge of his doctrines; and Plato’s criticism +of Anaxagoras’ use of his fundamental principle is most important. +Of Empedokles we hear but little; the statement of his doctrine of +sense-perception is a happy exception to the rule. The accuracy of +Plato’s statements where they can be tested gives an added importance to +what he says about the Pythagoreans.[105] In a word all the data which we +have from Plato are valuable, but these data are much fewer than we might +expect. + +§ 3. Both the citations from earlier philosophers and the statement of +their opinions are much more frequent in the writings of Aristotle. +Two of his references to the sayings of Herakleitos are not new to +the reader of Plato; indeed Fr. 41 _ap._ Meta. 1010 a 13 is cited with +direct reference to the passage where it is cited in Plato. Fr. 37, +if we may accept the conjecture of Patin,[106] is a sarcastic phrase +of Herakleitos which Aristotle has introduced seriously into a theory +of sense-perception. Fr. 46 and 57 are summary phrases stating the +fundamental positions of Herakleitos; Fr. 51 and 55 proverbial sayings +attributed to him; Fr. 59 alone has the form of a genuine quotation.[107] +It is evident that summary phrases give the philosopher’s impression, +just as proverbial sayings may come through the medium of popular +thought, so that neither have quite the value of direct quotation. + +From Xenophanes Aristotle gives two _mots_, which were attributed +naturally enough to the poet-skeptic. There is no proof that Xenophanes +was the original author of either of them. + +From Parmenides four passages are quoted; strangely enough three of them +are passages that had been quoted by Plato. Lines 52-53 in our texts +of Aristotle repeat the same error that appears in our texts of Plato; +ll. 103-105 are not so near to what seems to be the original (judged +by the quotation in Simplicius) as is the Platonic version. Unless our +MSS. are greatly at fault, two of the four passages were very carelessly +reproduced, and we have reason to believe that they were drawn from +Plato. The fourth passage, given by Aristotle and Theophrastos, has the +appearance of careful quotation, though one verb has an unmetrical form +in our Aristotle (where Theophrastos gives a correct form). Aristotle +does not quote directly from either Zeno or Melissos. + +Coming now to Empedokles, we find two extended passages which can only be +regarded as genuine quotations, namely ll. 287-311 and 316-325. On the +other hand several phrases (ll. 208, 326, 443) give only a general idea +of the language of Empedokles. Most of the quotations consist of from one +to four lines preserving their metrical form, so that they deserve the +name of quotations; but their accuracy is doubtful in matters of detail. +This is most clearly seen by an examination of the ten cases where the +same passage is quoted twice by Aristotle, namely: lines 36-39, 104-107, +146-148, 167, 208, 244, 270-271, 330-332, 333-335. In only three of +these instances (38-39, 270-271, 333-335) is the quotation identical; in +the other cases there is some slight difference in the text, although +commonly both versions scan correctly. An examination of the lines quoted +only once in Aristotle shows very frequent deviation from the same lines +as quoted by others. In two instances a line is omitted from the context +(37 and 99); a case is changed, a connecting particle changed or omitted +entirely, a common word is substituted for a rarer one (236-237) or an +Aristotelian word for the word required by the full context (e.g. _Meta._ +1015 a 1), or finally only the substance of the line is given (e.g. lines +91, 92). These variations are so numerous as to justify the conclusion +that the text furnished by Simplicius or by Sextus Empiricus deserves +quite as much weight as that furnished by Aristotle, since the latter +cares only for the thought and not at all for the exact language in which +the thought had been clothed. + +§ 4. In addition to these quotations we find in the writings of Aristotle +a comparatively full statement of the opinions of the pre-Sokratic +philosophers. Aristotle was interested in the work of his predecessors, +since he rightly regarded his own system as the crowning result of +partial views that had been set forth before. All that is valuable in +their work he would give its place in his own philosophy, and their false +or partial opinions he would controvert. Accordingly his ordinary method +is to commence the discussion of a theme by stating the opinions of his +predecessors and criticising them; and it is natural that the early +thinkers who first set forth characteristic views with force and vigour +should receive the fullest consideration, for indeed this position is +still due to them in the history of philosophy. + +Inasmuch as Aristotle set the fashion for later philosophic writers +in collecting and criticising the opinions of earlier thinkers, it is +important to form a clear conception of both the excellence and the +defects of his method. + +On a first examination of his statements of these opinions the student +is struck by their fullness and comparative accuracy. Emminger[108] has +collected and discussed these data, and arrives at the conclusion in +every instance that Aristotle’s statement is based on a use of the best +materials at his command, and that it reproduces correctly the view of +the philosopher in question. It is true that Emminger takes the position +of an apologist. There is no doubt, however, that Aristotle was very +familiar with the poems of Empedokles, the arguments of Zeno, the system +of the Pythagoreans; when he cannot verify his opinions, as in the case +of Thales, they are commonly introduced with a λέγεται of caution; +and where the views of earlier thinkers seem to be distorted, it is +generally due to one of several simple causes which we can estimate with +considerable accuracy. + +My own conclusion is that the data given by Aristotle are of the greatest +value for the study of his predecessors, though they are to be used with +caution. + +Turning to the defects of the Aristotelian method, I would point out +that there is apparently no little difference in the care with which +Aristotle had studied the writings of his predecessors. His general +attitude towards the Eleatic school is well known, and there is no +evidence that he was really familiar with the works of Xenophanes or +Parmenides or Melissos. The fact that three of the four quotations from +Parmenides were at least suggested by Plato’s writings should not receive +undue weight, yet it is certainly suggestive. Several _sayings_ are +quoted from Herakleitos, and his logic is severely criticised; we do not, +however, obtain from Aristotle any conception of the real importance of +Herakleitos. In fact, Aristotle does not seem at all to have understood +the meaning of Herakleitos’ work, whether we are to attribute it to +his inability to put himself in sympathy with so different a thinker, +or to his failure to study his writings. If we had only the data from +Aristotle, we should really know more of the significant work of +Anaximandros than of Herakleitos. + +The conception of the earlier Greek thinkers which we obtain from +Aristotle’s writings is distorted along four lines. + +1. Whether or not it was due to his failure to study certain of these +thinkers, Aristotle’s comparative estimate of them is not one with which +we can agree. As for Herakleitos, we can say that Aristotle assigns him +a very important place in early thought, even though he gives us but +little clue to what his work really was. Perhaps he overestimates the +work of Anaximandros and Anaximenes because he finds in them so clear an +anticipation of his own thought. Certainly he does not give due weight to +the Eleatic school as a whole, and in particular to Melissos. Melissos +was not a great original thinker along entirely new lines, but his work +in systematising Eleatic thought was very important. Perhaps because +he resembled Aristotle in what he sought to do, although from so very +different premisses, he is handled with the greater disdain. + +2. We may get from Aristotle a slightly distorted view of the earlier +thinkers because he stated their views in the terms of his own +philosophic system. The commonest philosophical terms, such as ἄπειρον, +ἕν, φύσις, κενόν, τὰ ὄντα, στοιχεῖον, σῶμα, οὐσία, πάθη, slightly +changed their meanings as they gradually took their place in a definite +philosophical terminology. ἄρχη is regularly used by Aristotle to denote +the original principle of all things which the early thinkers sought, +εἶδος is used in the statement of Herakleitos’ position[109] and of the +Pythagorean philosophy[110]: the latter a word introduced into philosophy +by Plato, the former probably not used in this sense before Aristotle +himself. + +3. This tendency, however, is not limited to the use of philosophical +terms. Aristotle states the general position of earlier thinkers from +the standpoint of his own developed system. The arguments of Zeno and +Melissos are thrown into logical form that he may the better criticise +them. Herakleitean teachings also are stated in Aristotelian logic, and +thereby lose the truth they might have had. Aristotle finds his own +theory of indeterminate potential matter in Anaximandros, and it is no +easy task to discern what is due to Aristotle and what to Anaximandros +in the Aristotelian account. Again in the case of Parmenides we may well +question the statement[111] that his two principles were heat = fire = +_being_, and cold = earth = _not-being_. + +4. Finally Aristotle may be said to give a false impression of his +predecessors when he assigns the probable causes for their opinions. Cf. +_Meta._ 983 b 18, supra p. 2; _Phys._ 204 b 26, supra p. 10 ‘in order that +other things may not be blotted out by the infinite;’ _de anima_ 405 a 25, +supra p. 58. + +The mere statement of these lines, along which Aristotle may be said +slightly to distort the views of his predecessors, is sufficient to put +the reader on his guard; and it is comparatively easy to make allowance +for them. + +§ 5. The fragments of Theophrastos that remain are sufficient only to +show that he studied the work of the pre-Sokratic thinkers even more +carefully than Aristotle; to make any exact inferences as to his method +of making quotations, however, is impossible on the basis of these +fragments. Four of his quotations are also cited by Aristotle,[112] +and it is interesting to notice that in the second and the fourth of +this list Theophrastos gives a text that is probably more correct than +that found in our MSS. of Aristotle. The remaining quotations found in +Theophrastos[113] show a familiarity only with Empedokles. Only one of +these scans correctly, and that by the change of one word, which probably +was erroneously copied. Ll. 191-192 have lost some words, and ll. 423-424 +are quite rewritten in prose. Apparently Theophrastos was even more +careless of the form of his quotations than Aristotle, though he knows +the early thinkers at first hand and can correct Aristotle’s quotations. +The statement of the _opinions_ of these thinkers by Theophrastos will be +considered later in connection with the doxographic tradition. + +§ 6. From the time of Aristotle to Plutarch we know comparatively little +of the works of the early philosophers, or of the habit of quoting from +them. There is abundant evidence, however, that they were studied; the +positions and sayings of Herakleitos especially seem to have attracted +much attention. The works extant under the name of Hippokrates are +attributed by some writers to a period even before Aristotle. In these +works there are allusions to the positions of Empedokles and Anaxagoras, +and Book I of the treatise περὶ διαιτῆς contains much Herakleitean +material. There is scarcely one direct quotation (cf. Fr. 60), and +Bernays cannot be said to be successful in reconstructing phrases of +Herakleitos from this source. The book, however, is a comparatively early +witness to the work of Herakleitos, and doubly important because it is +independent of that Stoic study to which is due most of our knowledge of +him. + +§ 7. More than the other schools that succeeded Aristotle the Stoics +devoted themselves to the history of philosophy, and they were interested +in Herakleitos for the same reason that Aristotle had been interested in +Anaximandros, because they regarded him as a precursor in their own line +of thought. Herakleitean phrases occur already in the hymn of Kleanthes +to Zeus, thus showing that they had already been adopted into the Stoic +phraseology.[114] Philodemos (vii. 81) quotes Chrysippos also as giving a +quotation from Herakleitos. + +It is only from later writers, however, that we can ascertain how much +Herakleitos was studied in this period. Apparently collections were +made of his sayings, which soon displaced the more complete form of his +writings. Indeed, it is hard to prove that his book existed at all in +later times, although Sextus Empiricus quotes a passage of some length +which is considered to be the beginning of the work. Further, the works +of at least some Stoic writers must have abounded in quotations from +Herakleitos. In the writings of Philo there are numerous allusions to +sayings of Herakleitos; and the Stoic context, the connection with Stoic +ethics, as well as Philo’s general interest in the Stoic school, make it +probable that he finds his Herakleitos in his Stoic sources. But while +Philo is thus an important witness to the study of Herakleitos among the +Stoics, he is of little value in reconstructing the text of the Ephesian +philosopher. The carelessness of his method of quotation is shown by +the form in which he gives three lines of Empedokles (48-49, 386). To +seven fragments of Herakleitos (1, 22, 24, 46, 56, 64, 70) Philo makes a +mere allusion; in another series of instances (10, 67, 69, 79, 80, 82) a +phrase, often a single word, of Herakleitos is worked into the context. +Fr. 68 and 85 are quoted very carelessly, and 76 and 89 have assumed a +form very different from that which they originally had. Commonly the +name of the author (Herakleitos) is not given. + +Cicero quotes Herakleitos 113 in Greek without the author’s name, and +translates 114 carefully; Bywater, p. x, suggests that he found the +latter in somebody’s _de exilio commentatio_. Returning to the Stoic +school, we find in Seneca an accurate translation of Herakleitos 77 and +81, so that we are inclined to trust his version of 120. What seems to +be Herakleitos 113, however, is assigned to Demokritos in an expanded +form. The epistles attributed to Herakleitos belong to approximately +this period, and are interesting only as additional evidence to the +study of Herakleitos by Stoic philosophers. Stobaeos quotes several +Herakleitean phrases from Musonius. Fr. 20 and 69 are given only in +substance, a phrase from 114 is worked into the context, and 75 is quoted +in a later form. Fr. 75 as well as 27 and 67 is found in the second and +third books of Clement’s _Paedagogos_, books which draw largely from +Musonius. The use of Herakleitean material by Lucian, especially in his +_Vitarum auctio_, ch. xiv., is doubtless based on a Stoic source, as is +indicated by the work ἐκπύρωσις. We may conclude this survey of Stoic +writers with Marcus Aurelius. In his writings we find bare allusion to +Herakleitos 2, 5, 20, 73, and perhaps to 97; a word or two of 34, 84, and +98 are worked into the text; while 25, 69, 90, 93, 94 are half quoted +in the text. Apparently all are allusions to, or abbreviated citations +of, sentences with which the reader was supposed to be familiar. It is +wholly improbable that citations made in this manner were drawn from +the book itself; rather they seem to point to a collection of ‘sayings’ +of Herakleitos which must have been quite generally known. Unless such +a collection is assumed, they must be regarded as phrases which were +familiar to all because they were so often quoted. The former hypothesis +seems to me the more tenable. + +§ 8. We find in Plutarch one of the principal sources of our fragments. +Nearly fifty fragments of Herakleitos are quoted more or less fully +in his writings. Many of these quotations consist of a single phrase +containing perhaps only a word or two of the original writer, so that +they are not of much value for purposes of reconstruction. Sometimes the +citation is given in Plutarch’s own words;[115] sometimes there is only +a careless allusion, as to Fr. 41, 43, and 120. Even when we seem to +have a real quotation, it may be expanded, as in the case of Fr. 108 ap. +_Moral._ 143 D compared with _Moral._ 644 F, or Fr. 31 ap. _Moral._ 98 D +as compared with _Moral._ 957 A. So I am inclined to regard Fr. 11, 22, +and 44 as having been expanded by Plutarch. We cannot therefore place +much reliance on the form of Plutarch’s quotations from Herakleitos. As +to the source of these quotations we should notice that two of them (Fr. +41 and 45) had been mentioned by Plato, and others (38, 41, 43, and 105) +by Aristotle; it is probable that Plutarch quotes these because they were +familiar to the readers of Plato and Aristotle. Fr. 20, 22, 24, 25, 34, +44, 75, and 85 occur in Stoic writers, and Plutarch himself refers 91 to +the Stoics. Fr. 45-56 are made Stoic in Plutarch by the addition of the +word κόσμου (defining ἁρμονίη) which does not appear e.g. in Plato; and +Fr. 19, 20, 74, 75, and 87 have a decided Stoic colouring. Thus we may +suspect that about half the quotations from Herakleitos were drawn from +Stoic sources. On the other hand 78 with its context seems to be based +on a considerable passage of Herakleitos, and 11, 12, and 127 have the +appearance of careful quotation. + +Plutarch’s method in handling quotations from philosophers who wrote in +poetry is more satisfactory. It is only rarely that the thought is put +in his own words,[116] or that the quotation consists of less than a +full line. Sometimes lines are grouped which do not belong together, as +ap. _Moral._ 607 C and 618 B. In some instances the text itself seems to +be at fault.[117] In general, however, the poetic form protected such +quotations from change, and the poetic form was naturally retained in +quotations for the purpose of embellishment. I may add that Plutarch +rarely neglects to give the name of the author from whom he quotes. As +to the source of these poetic quotations, we cannot doubt that Plutarch +sometimes quotes Empedokles from the original. A literary man could +hardly fail to be acquainted with his poems, and it is by no means +likely that the quotations _Moral._ 607 C, 1111 F, 1113 are taken from +an intermediate source. Five of the quotations from Parmenides, on the +other hand, were not new to the readers of Plato and Aristotle, and the +two remaining ones, together with some of the lines from Empedokles, as I +have tried to show elsewhere,[118] were probably drawn from a collection +of passages on the moon. There is no evidence that Plutarch knew +Parmenides at first hand. Many passages of Empedokles also had become +common property in the time of Plutarch, and in some instances Plutarch +no doubt found collections of quotations suitable for his purpose, so +that we cannot attribute all the single lines quoted from Empedokles to +Plutarch’s own study of his poems. + +§ 9. Judged by the Herakleitos fragments which they yield, the works +of Clement and Hippolytos are hardly second in importance to Plutarch +for the student of early Greek philosophy. In the _Protreptikos_ of +Clement there is an interesting series of passages from Herakleitos on +popular worship; in the _Paedagogos_ and the first and fourth books of +the _Stromata_ there are scattered quotations most of which bear clear +marks of their secondary origin; book II contains several quotations +from the introduction to Herakleitos’ works; while the third and fifth +books of the _Stromata_ contain a much larger collection of passages +from Herakleitos, Xenophanes, Parmenides, and Empedokles. A casual +glance at the whole series of quotations shows that Clement’s method was +by no means uniform, and that he was often contented with a secondary +source for his quotations, not taking the trouble to look them up in the +original. In the first book of the _Stromata_ the first quotation from +Herakleitos is a proverb familiar in Greek literature, the second passage +a bare allusion to a sentence quoted by Plutarch, and the two remaining +ones refer to two quotations also given by Diogenes. That Clement +used the βίοι which were the basis of the work of Diogenes Laertios is +probable from his quotation of Parmenides 28-30 and Empedokles 26-28, +383-384. It is also highly probable that Clement found much of his +material in Stoic sources. It is generally agreed that in _Paedagogos_ +ii. and iii. he freely used Musonius. Hera. 122 _ap._ Clement 188 ‘what +men do not expect at death’ is interpreted by Clement as referring to +Stoic fire, and Clement 649 (Hera. 123) also attributes to Herakleitos +and the Stoics an idea belonging to the latter only. Hera. 77 is alluded +to by Seneca as familiar to his Stoic readers, and other fragments cited +by Clement were apparently found by Philo in his Stoic sources. Hera. +69 _ap._ Clement 718 looks like another form of Hera. 19 which Plutarch +quotes from a Stoic source, and perhaps we may regard 20 also as from the +Stoic source from which Plutarch drew. Hera. 31 _ap._ Clement 87 includes +an added phrase (as to the stars) which appears also in _one_ of the two +passages in Plutarch where it is quoted. One of the lines of Parmenides +and six of the single lines of Empedokles given by Clement are also found +in Plutarch. Consequently I regard it as not improbable that Clement drew +quotations from Plutarch, and as all but certain that he drew from the +Stoic sources of Plutarch. The wrong interpretation of Hera. 116 (_ap._ +Clement 699), 122 (_ap._ 18), 67 (_ap._ 261), 79 (_ap._ 111), and perhaps +27 (_ap._ 229) is additional proof that Clement was entirely unfamiliar +with the context in which these passages originally stood, and therefore +probably did not draw from the original. While we are quite unable to +trust Clement’s interpretation of his quotations, it should be remarked +that he is exceedingly careful to give the correct form (e.g. Hera. 101 +_ap._ Clement 586 as compared with the same fragment in Hippolytos; in +this quotation he gives the dialect forms with his usual fidelity). + +It remains to consider several series of passages, and to ask whether +these were quoted at firsthand. In the _Protreptikos_ we find Herakleitos +fragments 122, 124, 125 together, and a little farther on 126-127 (cf. +122 _ap._ Clement 680, and 123 _ap._ 649) on the topic of popular +worship. These are clearly quoted from a connected passage, and not +phrases that have been passed on as proverbs. Moreover 124-127 are +somewhat closely connected with each other (perhaps 122 belongs with +them). It is evident that Clement (or possibly the immediate source of +Clement) drew them from a somewhat extended passage in the original. +Another series of passages from Herakleitos and Empedokles (_ap._ Clement +516 and 520) are quoted as illustrating the misery of human life. They +occur together in a long series of quotations on this topic, and at +least one line, Empedokles 404, is not quite pertinent; its lack of +fitness in this connection may mean that Clement is adapting a collection +of passages made (wholly or in part) by another hand for a slightly +different purpose. Again, a considerable number of fragments, especially +in books ii. and v. of the _Stromata_, are pithy proverbial statements +of the fundamental attitude of Herakleitos toward other men (cf. Herakl. +5-8, 104, 2-3, 49, 111 b with its addition from Demosthenes _de corona_ p. +324). These are all marked by their proverbial form, and are many of them +quoted by other writers. It is most natural to think that they were drawn +from a collection of Herakleitean sayings such as is presupposed by the +allusions of Marcus Aurelius and perhaps by the parody of Lucian. + +As to the poetic citations in the fifth book of the _Stromata_ it seems +to me wholly likely that the verses of Xenophanes, and Parmenides +133-139, are quoted from the original poems. Empedokles lines 74 and 165 +are repeated as proverbs; lines 33, 74, 104 (quoted with Herakleitos 68) +are often-quoted verses on the favourite topic of the elements; lines +342-343 are quoted with Herakleitos 49, lines 16-17 with Parmenides 28-30 +and Herakleitos 111, and it is quite probable that Clement found the +topical groups of quotations ready to his hand. Empedokles 26 f., 55 f., +81, 130 f., are all _introductory_ lines, and these too may have been +collected by some earlier writer. We may conclude, then, that many of the +citations in Clement were not taken from the original works, but that +some may have been; the most important fact is that Clement transcribes +his quotations with great faithfulness. + +§ 10. The citations given in the works of Sextus Empiricus are important +because they are in a measure independent of the Stoic line of tradition; +we may even say with confidence that some of them are cited from the +original works. For Herakleitos there is only one important series of +fragments, namely that found in _adv. Math._ vii. §§ 126-134. Fragments +52 and 54 of Herakleitos are indeed mentioned in a series of epigrams +with no name attached to them (_Pyrrh._ i. 55), and a little later +(_Pyrrh._ iii. 115 and 230) there is an allusion to the well-known Fr. +42 and a statement of Herakleitos’ opinion as to life and death (cf. Fr. +78). The discussion _adv. Math._ vii. §§ 126-134 is a statement of the +doctrine of sense-perception which Sextus attributes to Herakleitos. +Diels has given good reasons (_Dox._ 209-211) for believing that this +passage is based on Aenesidemus, a skeptic philosopher with strong +Herakleitean leanings of the first century B.C. In it are contained +the full form of Fr. 2 (cited in part by other writers) and Fr. 4 and +92 (with comment based on a longer passage); there is also a phrase +reminding the reader of Fr. 77 in § 130. This is the fullest extant +material for reconstructing the introduction to Herakleitos’ book, and +was evidently based on the text of Herakleitos. While it is cited quite +accurately, it is probable that Sextus took the citation from the same +source as the rest of the discussion; still, when we remember Sextus’ +fondness for citing proœmiums, we cannot say definitely that he did not +take it himself from the work of Herakleitos. + +Xenophanes is cited in passages varying in length from one to four lines. +Most of these passages are not known from other writers or known only +from late Homeric commentators. Where the same passage is cited twice, +there is no variation except in the arrangement of the lines. Fr. vii. +is given in part twice—once lines 3-4, and again lines 1, 2, and 4 (see +_supra_ p. 66).—From Parmenides (in addition to the line 132 given by +Plato and Aristotle) Sextus gives the proœmium of his work. Although +earlier editors have extensively rearranged this passage, I believe it +is substantially correct in Sextus, and I see no reason to doubt that it +was taken from the work itself. The citation of other lines before 53 +by Plato and by Simplicius confirms the suspicion, however, that Sextus +had omitted something at this point. From Empedokles’ main philosophical +work Sextus gives a portion of the proœmium (lines 2-23), as well as four +lines from the introduction to the καθάρματα. It is reasonable to believe +that these lines with 428-435 were cited from the original poem; the +only errors are copyists’ blunders. Sextus also cites Empedokles 33-35 +and 78-80. These are much copied lines, and the form in Sextus includes +some obvious errors, e.g. ἀήρ for αἰθήρ (l. 78) and φιλία for φιλότης +(l. 80), (cf. ἤπιον l. 79)—errors which very likely were found in the +source from which Sextus drew the lines.[119] We may conclude that Sextus +cited sometimes from the original, sometimes at second hand; and that his +citations reproduce his source accurately except that he sometimes omits +verses from their connection. + +§ 11. The quotations in the _Refutatio omnium haeresium_, which is now +attributed to Hippolytos, include some that are very accurate and others +of which the text is hopeless, an anomaly that is very difficult to +explain. In the fifth book one phrase reminds the reader of Herakleitos +71, while Herakleitos 68 a is quoted with the author’s name, and 101 +without it. In the sixth book there is an allusion to two forms of fire +(Hera. 21), and Herakleitos 29 combined with 95 is quoted under the +name of Pythagoras. Most of the quotations from Herakleitos, however, +are closely grouped in ix. ch. 9-10. Some of these are phrases familiar +in earlier writers (e.g. Hera. 3, 47, and 69); 2, 44, 45, and 35 are +passages of some length which Hippolytos gives in accurate form; 24 is +accompanied by a Stoic explanation, and probably the phraseology of 28 +and 36 is Stoic; in most of the citations in this group the text is +very carefully given, even to the connecting particles, but besides the +fragments in Stoic form just mentioned, the text of 123 is corrupted +beyond possibility of restoration, and 58 is almost as bad. These +fragments are consistently interpreted as anticipating the views of a +Christian sect, and it is possible that the κρινέει of 26 is due to +this influence rather than to the Stoics. Bywater (p. ix) suggests that +Hippolytos drew his quotations directly from the work of Herakleitos; +but it is not easy to regard the difference in accuracy as wholly a +difference in the accuracy of one man’s copying. + +The quotations from Empedokles, as indeed from other poets, show that +Hippolytos was often very careless. The omission of a word (e.g. lines +334, 335 _ap._ Hipp. 165, l. 84 _ap._ 246) is too common to be attributed +wholly to the carelessness of copyists, nor would the rest of the text +of Hippolytos justify this supposition. Lines 33-35 are quoted twice +(p. 246 and p. 318), and the last line differs in the two cases; such a +change as from τέγγει to σπόνδε (p. 313) is not one that a copyist would +be very likely to make. On the other hand, it is hardly conceivable that +the errors in ll. 110 f. _ap._ p. 247, 222 f. _ap._ p. 251, 338 f. _ap._ +p. 254 existed in any text that Hippolytos copied. The only possible +explanation for this phenomenon is that sometimes Hippolytos quoted +from memory, paying no attention either to metre or to phraseology, and +sometimes (as in his quotations from Herakleitos generally) from either +the original or a source that was very close to the original. Since so +many of the Empedoklean passages are not cited by any other writer, we +may suppose that Hippolytos drew them from the original. + +§ 12. Of the quotations in Diogenes Laertios from Herakleitos, Bywater +says (p. x): ‘Laertium ... libro pervetusto usum esse nemo jam +adfirmaverit.’ We do find four sentences of some length from Herakleitos, +the genuineness of which is not questioned (Fr. 16, 17, 112, 114); it is +noticeable that these fragments, together with the allusions to Fr. 33 +and 119, all refer to particular men, and so possessed a special interest +for the biographical writers, who were Diogenes’ main source. Three other +fragments of more than two words are given by Diogenes (71, 100, and +103), and these are not found in any other Greek writer. The remaining +fragments consist of only one or two words (22, 48, 62, 69, 80, 113), or +are now regarded as spurious (131, 132). There is no reason to think that +the fragments of Herakleitos contained in this work are not copied with +reasonable accuracy; on the other hand, we may assume from what we know +of Diogenes’ method of work that they were not drawn directly from the +writings of Herakleitos. + +Diogenes quotes Xenophanes xiv. 1-2, and Empedokles l. 6, in a series +of passages on skepticism, Xen. xviii. in a series on Pythagoreanism; +Fr. xxiv., the only one not found elsewhere, relates to the life of +Xenophanes. From Parmenides are quoted lines 28-30 and 54-56. The last +passage does not really illustrate the point for which it is quoted (the +senses inexact), and our text of Diogenes contains two blunders from some +copyist. Portions of the proœmium of Empedokles’ main work on philosophy +(1, 24-32, _ap._ viii. 60 and 59) are mentioned in connection with the +name of Satyros. It is pretty clear (_ap._ viii. 62) that a ‘Herakleitos’ +is the source from which lines 352-363 are taken; if so, the statement +viii. 54 that this is the beginning of the καθάρματα comes from the same +writer. Lines 384-385 are quoted much in the form in which they appear +in Athenaeos, though with one copyist’s error; from the same work of +Empedokles we have also lines 355, 415, 417 in passages where Diogenes +had just mentioned Timaeos. The familiar lines 35 and 67-68 are found +here—line 35 in a very confused form. In general these lines from poetic +writers show numerous small errors, which may be due to the state of our +manuscripts. Both the fragments from Herakleitos and those in poetic +form are of great value, though we are in the dark as to their immediate +source. + +§ 13. The works of neo-Platonic writers frequently mention the earlier +philosophers, but yield few fragments of value. Plotinos refers to +ten fragments of Herakleitos. Four of these (80, 82, 83, 85) have the +form of quotations, and in two instances the name of Herakleitos is +mentioned; they are, however, very short, and give no clue to their +source. Sometimes Plotinos plays on words that were evidently known as +Herakleitean, e.g. Fr. (47?), 54, 69, 80; or again an Herakleitean idea +is stated in his own words, Fr. 32, 83, 99, 130. The manner in which +these quotations and allusions are made shows that the phrases were +very familiar, either in earlier writers or possibly in some collection +of sayings. Line 81 b of Parmenides is quoted with no name; line 40 b +is quoted with the author’s name, and is followed by an account of the +context which shows that it was drawn from a passage of some length. From +Empedokles we find only two phrases, taken from lines 381 and 382, that +are worked into the text of Plotinos. + +Porphyry quotes from Herakleitos only familiar phrases, and these in the +briefest form (74 ap. _de antr. nym._ xi. and 72 ap. _de antr. nym._ +x.). The phrases were so familiar that it was only necessary to suggest +the idea (e.g. 56 ap. _de antr. nym._ xxix.) without mentioning the +name of the philosopher. Parmenides is not so well known; Greeks and +Egyptians, we read, say that he mentioned the two gates in his _Physika_ +(_de antr. nym._ xxiii.). Only the καθάρματα of Empedokles is quoted, +but here Porphyry knows the subjects treated in the work (_de abst._ II. +xxi.), and sometimes the full context of the passage he quotes (e.g. +_de antr. nym._ viii.). In the case of lines 415-420 we are not sure +that Porphyry was right in applying the verses to Parmenides; still, the +quotations would seem to be taken directly from the καθάρματα and copied +with fair accuracy. + +Iamblichos draws a few quotations from his predecessors in the +neo-Platonic school (Empedokles, lines 415-420 from Porphyry; and +Herakleitos, Fr. 69, 82, 83 from Plotinos, if Stobaeos is correct in +attributing this group of fragments to Iamblichos). Most of the allusions +to fragments of Herakleitos, however, cannot be traced to this source. +The combination of Herakleitos 29 and 95, which Hippolytos had attributed +to Pythagoras, Iamblichos also attributes to the same thinker; his +language, however, differs in detail from that used by Hippolytos. Two +words of Herakleitos 114 (which had been cited by the Stoics and by +Diogenes) are given, with the additional statement that Herakleitos gave +laws to the Ephesians. Bywater’s number 128 is an allusion probably +including a single word from Herakleitos, as does 129 also. Two words +each from Fr. 11 and 12 (both found in Plutarch) are worked into the +text of Iamblichos—in the former instance with the name of Herakleitos. +Finally 105, which also appears in Plutarch, is given here in more +accurate form. These references to Herakleitos, like those of the earlier +neo-Platonists, are all made to fragments assumed to be familiar because +they had been quoted often by earlier writers. + +The writings of his predecessors in this same school are frequently +mentioned by Proklos, but his quotations from pre-Sokratic thinkers seem +not to be derived from them. In the commentary on Parmenides several +scattered lines are quoted from the works of the original Parmenides. +The quotations are very brief; they include in all only parts of six +or seven lines, and sometimes these are cited more than once. It is +therefore quite unlikely that Proklos drew them directly from the poem of +Parmenides. In his commentary on the _Timaeos_ Proklos uses the form of +quotation from Herakleitos six times (alluding to Fr. 16, 32, 44, 68, 79, +80), but only 32 and 44 can be called quotations, while even these are +very brief. On p. 106 E we find part of what Diogenes gives in connection +with Fragment 80, but no part of 80 itself; 79 was cited by the early +Christian writers, and Proklos interpreted it in the same manner that +they had done; 68 also had been paraphrased in the source from which +Proklos drew it. So far as Herakleitos is concerned, we see how far from +their origin the tradition of the fragments had gone, but we get no new +light on their original form. + +A few lines of Parmenides we know only from Proklos. Verses 29-30 had +been given by Diogenes and Clement, but some of the verses 33-40 are +new. In these instances, as is usually the case with the quotations in +Proklos, the text of the quotations is in a condition almost hopeless. +Indeed, at p. 160 D a line and a half of Parmenides are filled out with +half a line from Empedokles under the name of the former writer. From +Empedokles only single lines (once two lines together) are given, and +they aid but little in the reconstruction of the text. Proklos, like +Plutarch, is very careful to cite the name of his authorities; but the +text of the quotations is so carelessly reproduced that they are of +little value. + +§ 14. The commentators on Aristotle early began to illustrate his +statements about earlier thinkers by passages copied from their works. +Alexander of Aphrodisias and Joh. Philoponos seldom add fragments not +contained in the works of Aristotle himself; but Simplicius copies long +extracts, so that, except for Herakleitos, his commentaries are the most +important source for our knowledge of the writings of the pre-Sokratic +philosophers. There can be no doubt that most of these quotations—at +least in his commentary on the _Physics_ of Aristotle—were drawn from +the original works. The most careful scrutiny of the passages from Zeno, +Melissos, and Anaxagoras fails to reveal any reason for questioning +their character as genuine quotations, except in the case of some of +the fragments of Melissos. Pabst (and independently Burnet) has shown +that the so-called Fragments 1-5 of Melissos, though given in the form +of quotations, are in reality an epitome covering more briefly the +same ground that is covered by the following fragments, and adding +almost nothing to our knowledge of Melissos. It is wholly unlikely that +Simplicius made this epitome himself, for that would be at variance +with his ordinary method of work, and with his custom later in dealing +with Melissos. So we are driven to assume either that he drew them from +some epitome of Melissos to which he had access, or, what seems to me +more probable, that he copied them from an earlier commentator, whose +habit it was to condense his quotations rather than to copy them at full +length. If now we examine the quotations in Simplicius’ commentary on +the _de caelo_ (Melissos Fr. 17 and numerous lines from Parmenides and +Empedokles), it is noticeable that a considerable number of them occur +also in the scholia to Aristotle. It is possible that as they appear in +our scholia they all come from Simplicius. One long quotation (Melissos +Fr. 17) is, however, taken by Eusebios from Aristokles, a much earlier +commentator on Aristotle. This fact of course confirms the belief that +earlier commentators on Aristotle accessible to Simplicius already +contained quotations from the philosophers in question;[120] and the +presence in our scholia of so many fragments quoted by Simplicius on +the _de caelo_ would at least suggest an investigation of the question +whether our scholia drew them from an earlier source than Simplicius—in +other words, whether Simplicius did not in all probability take them from +the commentaries of his predecessors. So when we find Parmenides line +78 _ap._ Simplicius, _Physica_ 29, 18 in the form that Plato had quoted +it,[121] when we find line 60 _ap._ 120, 23 quoted from an indirect +source (cf. p. 145, 4, where it is quoted in context), we may conclude +that Simplicius took those quotations from Parmenides at second hand, +and not improbably from earlier commentators on Aristotle. The quotations +from Herakleitos are all of them in a late form, and show that Simplicius +was not familiar with any work under the name of Herakleitos.[122] Nor +did Simplicius know Xenophanes at first hand. The two quotations from +his poem occur in the discussion of a passage from Theophrastos, and are +probably taken from him. The quotations show, however, that Simplicius +knew at first hand the works of Zeno, Melissos, Anaxagoras, Parmenides, +and Empedokles, and it remains to examine the numerous quotations from +the last two thinkers in order to form some idea as to the probable +accuracy of Simplicius’ method of quotation. + +Stein in his attempt to restore the text of Parmenides finds numerous +misarrangements of the lines and breaks where one or more lines have +dropped out. Certainly there is evidence that Simplicius omitted four or +more lines between 89 and 94, nor does he indicate the break in any way. +Several times a phrase of his own is inserted in the middle of a line +(e.g. _Phys._ 39, 28; 143, 22), and once a line is filled out metrically, +according to our manuscripts, by a phrase which is generally regarded as +a comment from Simplicius (_Phys._ 145, 16). The text itself of these +fragments is often very dubious in our manuscripts (e.g. lines 96, 98, +100), but Simplicius may not be responsible for this. In our manuscripts +also we read sometimes ωὐτός, sometimes αὐτός, and when either ὤν or ἐών +(ὄντα or ἐόντα) is metrically possible, the shorter is usual; here again +we cannot with any confidence hold that Simplicius is responsible. + +The quotations from Empedokles shed more light on the method of +Simplicius. Not infrequently lines are omitted in sequence, as two +lines between 68 and 70 (_Phys._ 158, 1 f.), and again in the same +quotation one line between 90 and 92, and two lines between 93 and +94. According to Bergk the line between 174 and 176 should be omitted +(it is identical with 184); and Schneidewin inserts here line 175 (of +Stein) from Stobaeos; the passage occurs twice in the same form in +Simplicius, however (and once in the scholia to Aristotle), so that this +error probably existed in the text from which Simplicius copied. On p. +33, 19 of the _Physica_ two passages from different parts of the poem +of Empedokles are joined without break, and the end of line 95 (Stein +115) is modified to make the connection between the two passages. In +two instances I believe that Simplicius (or some copyist) has repeated +in a quotation some lines from the last previous quotation. On p. 159 +of the _Physica_ the end of the first quotation is repeated as the end +of the second, except that a summary phrase is substituted for the last +half-line; again on p. 160 (lines 6-8) we find three lines which had +occurred in the last previous quotation, and which are inserted here with +the change of a connecting word. Sometimes we can point out an error that +probably existed in the text from which Simplicius copied, as in the +case of line 175 mentioned above. Thus ἐδεῖτο in line 99, κῆρυξ in 93, +βεβλάστηκε at 105, and probably ἤερος in 78 appear in repetitions of the +same quotation at different points, and so may be assigned to the source +of Simplicius. In other instances we may say that Simplicius copied +carelessly, as in the case of line 89, which is corrected in the prose +paraphrase, and possibly 138, where the curious text in the _Physica_ +may be corrected from the _de caelo_. The state of our manuscripts of +Simplicius, however, is probably responsible for most of the numerous +errors in the forms of words. + +From this survey of the sources I have omitted the names of many writers +who furnish some little addition to our knowledge of the fragments, for +their method of quotation is relatively unimportant, nor have I thought +it necessary to consider later writers who throw light only on the later +history of the fragments. Accordingly I have not spoken of Eusebios, +who repeats quotations from Plutarch and from Clement, or of Theodoret, +who drew from Clement, or of Julian, who drew from Plutarch. Again, I +have not spoken of Stobaeos, or Eustathios, or the scholia generally, +as sources, for we are not at present able to determine the line of +tradition for these fragments. I have, however, examined the more +important sources of fragments, in order that the student may be able to +estimate the relative value of the sources, both as to text and as to +directness of transmission, in his own study of them. + + +II. + +§ 15. Turning now to the doxographic tradition, we may state the problem +as follows:—In the _Placita philosophorum_ attributed to Plutarch, in +the _Eclogae physicae_ of Stobaeos, in fragments from Arius Didymos, in +Hippolytos, and in other writers, we find copious statements as to the +_opinions_ of the early philosophers. These opinions shed light on many +points not mentioned in the fragments of their writings now remaining, +and so they have great importance for the student of their systems. At +the same time they are often confused and unreliable. The problem is +to determine the relation of these writers to each other, as well as +to the source of the whole series, in order that we may estimate their +relative value. This work has been most successfully accomplished in the +Prolegomena, to Diels’ _Doxographi Graeci_, a work that is absolutely +indispensable to the student of this subject. There is no occasion to +reopen here a question that Diels has so successfully solved, but I +propose to state briefly a few of the conclusions which the reader will +find substantiated in the work of Diels. + +The most obvious fact to one who takes up the study of the doxographic +writers is that the _Placita_ attributed to Plutarch, and the _Eclogae +physicae_, which was originally a part of the _Florilegium_ of Stobaeos, +are intimately related; and when the two are printed side by side, as +the reader finds them in the text of Diels, the likeness of the two is +most striking. At the same time the two books are not identical, and +each gives much material that the other omits. Stobaeos cannot have +copied from the work attributed to Plutarch, for even in passages that +occur in the _Placita_ Stobaeos not infrequently gives the fuller form; +nor can the writer of the _Placita_ have copied from Stobaeos, for +his work can be traced back nearly three centuries before the time of +Stobaeos. It was used by Athenagoras in his defence of the Christians +177 A.D. (_Dox._ p. 4); it was mentioned by Theodoret (_Dox._ p. +47); and important corrections of the text are made by Diels on the +authority of Eusebios, Cyril, and the pseudo-Galen, all of whom had +used it. Theodoret (_Therap._ IV. 31, _Dox._ 47) mentions the epitome +by Plutarch, but only after he has mentioned the _Placita_ of Aetios, +Ἀετίου τὴν περὶ ἀρεσκόντων συναγωγήν, and it is this work of Aetios which +Diels vindicates as the source both of Plutarch and of Stobaeos, while +Theodoret also quotes from it occasionally. A careful study of these +three writers and their methods enables Diels to reconstruct a large part +of the work of Aetios; and it is the sections of this work bearing on +the earlier philosophers which I have translated (see III. English Index +under ‘Aetios’). Of Aetios himself almost nothing is known; the work +assigned to him must have been written between the age of Augustus and +the age of the Antonines (_Dox._ 100). It was in four books, divided into +chapters by topics, and in each chapter the opinions of the philosophers +were given not by schools but by affinity of their opinions. + +§ 16. Fortunately we are in a position to say what was the beginning of +that style of composition of which the work of Aetios is an example. +Aristotle, as we have seen, paid considerable attention to the earlier +thinkers and often stated their opinions as the introduction to his own +position. A list of the works of his pupil and successor Theophrastos +is given by Diogenes Laertios (v. 46, 48), and in the list there is +mentioned a book in eighteen chapters περὶ τῶν φυσικῶν, and a little +later another book in sixteen chapters of φυσικῶν δόξων. We have a long +fragment _de sensibus_ which Diels has edited in connection with the +later doxographists (_Dox._ pp. 499 f.), and from this we can learn +something of his method. In this fragment he discusses the opinions of +his predecessors as to sense-perception, grouping them by affinity, and +not chronologically or by schools. The work is done conscientiously, +and is based on a study of the original writings of the thinkers he +treats (_v. supra_, pp. 230 f.). Other fragments from the first book +have been pointed out by Brandis and Usener (_Analecta Theophrastea_) +in Simplicius’ Commentary on Aristotle’s _Physics_; while we have also +several pages preserved in Philo _de incorrupt. mundi_. In the first +book, to judge from the fragments in Simplicius, Theophrastos arranged +the earlier thinkers by schools and accompanied his statements with brief +biographical notices (e.g. pp. 11, 257 _supra_). Such a work was of the +greatest convenience to later writers, and especially to the compilers +who were so numerous in the age of the decadence. In fact the whole +doxographic tradition may be traced back to this work of Theophrastos. + +In the last centuries of the pre-Christian era there was an unusual +interest in the biographies of famous men. Apocryphal anecdotes were +gathered from popular gossip, deduced from the works of these writers, or +made up with no foundation at all. In the second century several writers +of the peripatetic school wrote the lives of the philosophers after this +fashion. We hear of βίοι by Hermippos and by Satyros, and of the διαδοχαὶ +τῶν φιλοσόφων of Satyros; and we are told that Herakleides of Lembos +worked over what his immediate predecessors had collected. Phanias of +Eresos is one of the ‘authorities’ of this school. Much of this material +has come down to us in the work of Diogenes Laertios. + +On the book of Theophrastos, and on the ‘Lives’ or the ‘Successions of +the philosophers,’ as they were often called, the later doxographic +writers based their work. Even in Diogenes Laertios there is material +from both sources, and we can define some fragments almost in +Theophrastos’ own words. In the _Philosophumena_ of Hippolytos the two +sources are pretty clearly distinguished: chapters 1-4 and 10 (on Thales, +Pythagoras, Empedokles, Herakleitos and Parmenides, see III. English +Index under ‘Hippolytos’) are made up of personal anecdotes such as +writers of the lives were eager to collect and to repeat; chapters 6-8 +and 11 (on Anaximandros, Anaximenes, Anaxagoras, and Xenophanes) come +indirectly from the work of Theophrastos. The _Stromateis_ attributed by +Eusebios to Plutarch (see III. English Index under ‘Plutarch,’ and _Dox._ +pp. 579 f.) are like the last-mentioned chapters of Hippolytos, though +the language is often more careless. + +A comparison of Aetios with Hippolytos, the _Stromateis_, and the +doxographic material in Cicero and Censorinus (from Varro) makes it +clear that the _Placita_ of Aetios are not based directly on the work of +Theophrastos. Indeed (_Dox._ p. 100, and pp. 178 f.) it is evident from +an examination of the work of Aetios by itself that much of his material +is drawn from Stoic and Epicurean sources. As the main source for what +remains after Stoic and Epicurean passages have been cut out, Diels +postulates an earlier _Placita_ (_Vetusta placita_, pp. 215 f.). He finds +traces of this in the work of Varro as used by Censorinus, in Cicero’s +_Tusculan Disputations_, and in some later writers. + +§ 17. Résumé. The doxographic tradition starts with the work of +Theophrastos on the opinions of his predecessors. On this work is based +immediately the _Vetusta placita_; on the _Vetusta placita_ is based the +_Placita_ of Aetios, and there are traces of its use by later writers; +the _Placita_ of Aetios may be partially reconstructed from Plutarch’s +Placita and Stobaeos’ _Eclogae_. Again, using Theophrastos and gathering +anecdotes from every side, writers of the second century B.C. wrote the +lives of the philosophers. A line of tradition probably independent of +the _Placita_ just considered appears in the work of Hippolytos, who used +now the work of Theophrastos, now the lives; in Diogenes Laertios, where +material from most various sources is indiscriminately mixed; and in the +_Stromateis_ attributed to Plutarch by Eusebios, which are related to the +better material of Hippolytos. Simplicius used Theophrastos directly. +Finally in the fragments of Philodemos and the related material in +Cicero’s _Lucullus_ and _De natura deorum_ we find traces of a use of +Theophrastos either by Philodemos himself, or in a common source of both +Cicero and Philodemos—probably a Stoic epitome of Theophrastos made by +the Phaedros whom Cicero mentions. + + + + +FOOTNOTES + + +[1] Cf. Herm. _I. G. P._ 10 (_Dox._ 653). + +[2] In references to Simpl. in Arist. _de Anima_ and _Physica_, the first +numbers give folio and line, the second, page (and line) in the edition +published by the Berlin Academy. + +[3] Cf. Plato, _Theaet._ 174 A; Diog. Laer. i. 34. + +[4] Epiphan. iii. 1; _Dox._ 589; Herm. _I. G. P._ 10; _Dox._ 653. + +[5] The fragment is discussed at length by Ziegler, _Archiv f. d. Gesch. +d. Philos._ i. (1883) p. 16 ff. + +[6] Cf. Theophrastos (_Dox._ 478) under Anaxagoras, _infra_. + +[7] Cf. Theophrastos, _Dox._ 494, _infra_, p. 12. + +[8] _Archiv f. d. Geschichte d. Phil._ i. p. 16 sqq. + +[9] Aet. iii. 16; _Dox._ 381. + +[10] Aet. iii. 10; _Dox._ 376. Cf. Plut. _Strom._ 2; _Dox._ 579. + +[11] κύκλος, the circle or wheel in which the stars are set, and in which +they revolve. The circle of the moon is farther from the earth, and last +comes the circle of the sun. + +[12] Cf. Aet. ii. 15-25, _infra_. + +[13] Aet. iii. 6; _Dox._ 374. + +[14] Cf. Aet. iii. 3; _Dox._ 367. + +[15] Epiphan. iii. 2; _Dox._ 589. + +[16] _Rhein. Mus._ xxxi. 27. + +[17] For a discussion of the above fragment, v. _Archiv f. d. Geschichte +d. Phil._ i. 315. + +[18] Cf. Arist. _Phys._ i. 4; and _de Coelo_ iii. 5. + +[19] V. Epiph. _adv. Haer._ iii. 3; _Dox._ 589. + +[20] Aet. iii. 15; _Dox._ 380. + +[21] Aet. ii. 13; 342; ii. 20; 348; ii. 25; 356. + +[22] Aet. ii. 22; 352. + +[23] Aet. ii. 13; 342. + +[24] Aet. ii. 16; 346. + +[25] Aet. iii. 4; 370. + +[26] Aet. iii. 3; 368. + +[27] Aet. iii. 5; 373, + +[28] Cf. Aet. iii. 15; 379 _infra_ and Arist. _Meteor._ ii. 7, _supra_. + +[29] Aet. i. 7; 302. + +[30] I keep Bywater’s numbers, though I omit some of his fragments. Such +omissions are referred to in the critical notes. + +[31] Cf. Galen. _Hist. Phil._ 64; _Dox._ 626. + +[32] The text follows in the main the edition of Bergk-Hiller, _Poet. +Lyr. Graec._, Leipzig, 1890. + +[33] Zeller, _Vorsokratische Philosophie_, p. 530, n. 3. + +[34] Zeller, 526, n. 1. No author is given in the context; Karsten +follows Fabricius in accrediting it to Xenophanes. + +[35] Zeller, 524, n. 2. Cf. Arist. _Rhet._ ii. 23; 1399 b 6. + +[36] Zeller, 525, n. 2. Diog. Laer. iii. 16; Cic. _de nat. Deor._ i. 27. + +[37] Zeller, 525, n. 3. Cf. Diog. Laer. ix. 18; Sext. Emp. _Pyrrh._ i. +224. + +[38] Cf. Stob. _Ecl. Phys._ ii. 282, ἐκ πυρὸς γὰρ τὰ πάντα καὶ εἰς πῦρ τὰ +πάντα τελευτᾷ, which Karsten does not assign to Xenophanes. + +[39] Zeller, 541, n. 1. Cf. Sext. Emp. _Pyrrh._ ii. 30. + +[40] Cf. Arist. _de Coelo_ ii. 13; 294 a 21. + +[41] Zeller, 549, n. 2. Burnett, ‘All are free to guess.’ + +[42] Bergk⁴ interprets φροντίδα by _carmen_. + +[43] Hiller, _Deut. Litt. Zeitg._, 1886, Coll. 474-475, suggests ‘(Men +know the wanderings of Odysseus) from the beginning as Homer tells them, +since all have learned them.’ + +[44] Cf. Plutarch, _Amat._ p. 763 D; _Is. et Os._ p. 379 B. + +[45] Cf. Theod. _Graec. Aff. Cur._ iii. p. 49. + +[46] Two passages from the _Rhet._ ii. 23 are translated above, p. 78. +Extracts from the book ordinarily called _De Xenophane, Zenone, Gorgia_, +and ascribed to Aristotle, are in part translated below, p. 80, n. 2 ff., +in connection with the fragment of Theophrastos which covers exactly the +same ground. + +[47] V. Zeller, _Vorsokr. Phil._ i. 513, n. 1; Diels’ _Dox._ p. 110; +Teichmüller, _Studien_, p. 607. + +[48] Cf. Arist. _Xen. Zen. Gorg._ 977 a 23. It is natural that god should +be one; for if there were two or more, he would not be the most powerful +and most excellent of all.... If, then, there were several beings, some +stronger, some weaker, they would not be gods; for it is not the nature +of god to be ruled. Nor would they have the nature of god if they were +equal, for god ought to be the most powerful; but that which is equal is +neither better nor worse than its equal. + +[49] Cf. Arist. _X. Z. G._ 977 a 19. He adds: For even if the stronger +were to come from the weaker, the greater from the less, or the better +from the worse, or on the other hand the worse from the better, +still being could not come from not-being, since this is impossible. +Accordingly god is eternal. + +[50] Cf. Arist. _X. Z. G._ 977 b 6. The second part reads: But if there +were several parts, these would limit each other. The one is not like +not-being nor like a multiplicity of parts, since the one has nothing by +which it may be limited. + +[51] Arist. _X. Z. G._ 977 b 13. He adds: Nothing, however, can be moved +into not-being, for not-being does not exist anywhere. But if there is +change of place among several parts, there would be parts of the one. +Therefore the two or more parts of the one may be moved; but to remain +immovable and fixed is a characteristic of not-being. The one is neither +movable nor is it fixed; for it is neither like not-being, nor like a +multiplicity of being. + +[52] Arist. _X. Z. G._ 977. Since god is a unity, he is homogeneous in +all his parts, and sees and hears and has other sensations in all his +parts. Except for this some parts of god might rule and be ruled by one +another, a thing which is impossible. Being homogeneous throughout he is +a sphere in form; for it could not be spheroidal in places but rather +throughout. + +[53] Epiph. _adv. Haer._ iii. 9; _Dox._ 590. + +[54] Zeller, _Vorsokr. Phil._ 543, n. 1. + +[55] Zeller, _Vorsokr. Phil._ p. 526, n. 4; _Arch. f. d. Gesch. d. Phil._ +ii. 1889, pp. 1-5. + +[56] Epiph. _adv. Haer._ iii. 9; _Dox._ 590. + +[57] _Archiv f. d. Gesch. d. Phil._ iii. p. 173. + +[58] Stein, _Symbol_. p. 782; Bernays, _Rhein. Mus._ vii. 115; Zeller, +738 and n. 1. + +[59] Following Karsten and Preller; Stein rejects the interpretation. + +[60] Cf. _Soph._ 217 C. + +[61] V. Parmenides, Frag. v. 104. + +[62] Karsten understands ‘heat and cold,’ Diels ‘perceiving and thinking.’ + +[63] V. Herm. _Irr. Gen. Phil._ 6; _Dox._ 652. + +[64] Cf. vv. 123-131. + +[65] V. Simpl. _Phys._ 8: 34, 14. + +[66] Cf. Arist. _Metaph._ ii. 4; 1001 b 8. + +[67] Cf. Diels, _Archiv f. d. Gesch. d. Phil._ i. 245; Zeller, i.⁵ 593 n. +1. + +[68] Arist. _Phys._ vii. 5, 250ᵃ, 20. + +[69] Reading πρὸς ταῦτα λυθήσεται, which, as Mr. G. D. Lord suggests +to me, is probably the source of the corruption προστανλυθήσεται. The +Vatican vulgate combines both readings. + +[70] The paraphrase above (Fr. 3) gives the argument in fuller form. + +[71] Zeller i.⁵ 613 n. 1 suggests ὑπ’ ἰοῦ ῥέων, ‘passing away because of +rust.’ + +[72] Cf. Galen, 27; _Dox._ 615 sq. + +[73] Cf. Epiph. _Haer._ i. 7; _Dox._ 589. + +[74] Cf. 25; _Dox._ 574. + +[75] Stein omits 312 from his numbering of the lines. + +[76] Cf. _Dox._ p. 90, n. 3. + +[77] Cf. Parmenides v. 112. + +[78] In Empedokles’ verses, αἰθὴρ regularly means _air_. + +[79] θνητά, ‘perishable things’ in contrast with the elements, might +almost be rendered ‘things on the earth.’ + +[80] φύσις here seems to mean ‘nature,’ and not ‘origin.’ + +[81] θάμνος, ‘bush,’ I have rendered regularly ‘plant.’ + +[82] Cf. Aet. v. 19; _Dox._ 430. + +[83] Cf. Cicero, _Tusc._ I. 9: ‘Empedocles animum esse censet cordi +suffusum sanguinem.’ + +[84] Cf. p. 119, note 1. + +[85] Cf. Galen, _Hist. Phil._ 118; _Dox._ 642. + +[86] Reading κινούμενον with Diels. + +[87] I.e. things are called after the element or elements (homoeomeries) +which predominate in their make-up. + +[88] Cf. Herakleitos, Fr. 68. + +[89] Cf. 265 b 22. + +[90] Cf. _Met._ 989 b 15. + +[91] Cf. iii. 4; 429 b 24. + +[92] Cf. iv. 4; 1007 b 25. + +[93] Cf. Theophr. _Phys. op._ Frag. 19; _Dox._ 493. + +[94] I translate the suggestion of Diels in his notes. + +[95] Cf. Aet. iv. 1, _supra_, p. 256. + +[96] Cf. the consideration of this topic by Zeller in the _Archiv f. d. +Gesch. d. Philos._ Bd. V. (1892) p. 165 f. + +[97] See I. Index of Sources, ‘Plato.’ Cf. _Krat._ 401 D, 402 A, 412 D, +439 B, 440 C, _Theaet._ 152 D. + +[98] _Phaed._ 97 B, _Gorg._ 465 C, _Phaed._ 72 C, _Legg._ 595 A. + +[99] _Parm._ 52, 53 ap. _Soph._ 237 A, 258 D; 98 ap. _Theaet._ 180 E; +103-105 ap. _Soph._ 244 E; 132 ap. _Symp._ 178 B. + +[100] Cf. Simpl. _Phys._ 7 r 29, 42 and 19 87, 1. + +[101] _Theaet._ 183 E, _Soph._ 237 A. + +[102] _Phaedr._ 261 D. + +[103] _Parm._ 128 B. + +[104] _Apol._ 26 D, _Krat._ 400 A, 409 A, 413 A, _Legg._ 967 B. + +[105] See _supra_, p. 133 f.; also _Phileb._ 16 C, 23 C, _Pol._ 530 D, +600 A. + +[106] _Die Einheitslehre Heraklits_, p. 17 f. + +[107] See I. Index of Sources, under ‘Aristotle.’ + +[108] Emminger, _Die vorsokratische Philosophie der Griechen nach den +Berichten des Aristoteles_. Würzburg 1878. + +[109] _Meta._ 1078 b 12. + +[110] _Meta._ 1036 b 18. + +[111] _Meta._ 987 a 1. + +[112] Herakl. 46; Parm. 146-149; Emped. 182-183, 219. + +[113] Herakl. 84; Emped. 191-192, 314-315, 336-337, 423-424. + +[114] See Index of Sources under ‘Kleanthes.’ + +[115] E.g. 78 ap. _Moral._ 106 E; 95 ap. 166 C. + +[116] E.g. Emped. 272 ap. _Moral._ 917 C; 369 ap. _Moral._ 996 B. + +[117] Emped. 232 ap. _Moral._ 745 C; 154-155 ap. _Moral._ 925 B; Parmen. +29-30 ap. _Moral._ 1114 D. + +[118] _Transactions of American Philol. Assoc._ XXVIII. pp. 82-83. + +[119] Simplicius copies the same error in line 78, probably finding it in +his copy of Empedokles. + +[120] Diels, _Doxographi Graeci_, p. 112, shows that Simplicius used the +work of Alexander of Aphrodisias. + +[121] Cf. the correct form Simp. _Phys._ 159, 15; it is not unlikely that +lines 52, 53 _ap._ 135, 21, and 132 _ap._ 39, 18 were also taken from +Plato. + +[122] Four out of the six quotations from Herakleitos are given either in +Plato or Aristotle, or both; Frag. 20 comes directly or indirectly from a +Stoic source. + + + + +INDEXES + + +I. _INDEX OF SOURCES_ + +The references are to the critical notes. Anaximandros (Ad.), Herakleitos +(H.), Zeno (Z.), Melissos (M.), and Anaxagoras (A.), are referred to by +fragments; Parmenides (P.) and Empedokles (E.) by lines. Other references +are by pages (p.) + + Achilles (commonly called Tatius) in Petavii _de doctrina + temporum_. Antwerp 1703. H. 119; Z. 12; E. 138, 154 + + Aelian _de natura animalium_, ed. Hercher. E. 257-260, 438-439 + + Aeneas Gazaeus, _Theophrastos_, ed. Wolf. Turici 1560. H. 82 + + Albertus Magnus _de vegetabilibus_, ed. Meyer. H. 51 + + Alexander of Aphrodisias, _Commentaries on Aristotle_. H. 32, 84, + 121 + + Amelius in Eusebios, _Praeparatio evangelicae_. H. 2 + + Ammonius on Aristotle _de interpretatione_. P. 60; E. 347-351 + + _Anecdota Graeca_, ed. Bekker. Berlin 1821. E. 156 + + Apollonius, _Epistolae_, in Hercher, _Scriptores epistolographi_. + Paris 1873. H. 130, 133 + + Apuleius _de mundo_, ed. Goldbacher. Wien 1876. H. 55, 59 + + Aristides Quintilianus _de musica_, ed. Meibomius. Amst. 1652. H. + 68, 74 + + Aristokles in Eusebios, _Praeparatio evangelicae_. M. 17 + + Aristotle (Edition of the Berlin Academy), Ad. 1; H. 2, 32, 37, 41, + 43, 46, 51, 55, 57, 59, 105; Z. 12, 25; P. 52-58, 103-104, 132, + 146-149; E. 36-39, 48-50, 69-73, 92, 98, 100, 104-107, 139-141, + 145, 146-148, 165, 166-167, 168, 175, 182-183, 197-198, 199-201, + 208, 219, 221, 236-237, 244, 270, 273-274, 279, 280, 287-311, + 313b, 316-325, 326, 330-332, 333-335, 425-427 + + Arius Didymus in Eusebios, _Praeparatio evangelicae_. H. 42 + + Athenaeos, _Deipnosophistae_. H. 16, 54; Z. 17, 19, 20, 21, 22, 23; E. + 214, 383-384, 405-411 + + Athenagoras, _Legatio_ in Migne, _Patrologia Graeca_, vol. vi. E. + 34-35 + + Aulus Gellius, _Noctes Atticae_. H. 16; E. 441 + + + Caelius Aurelianus _de moribus acutis et chronicis_, ed. Wetstein. + Amst. 1709. P. 150-155 + + Cedrenus, _Chronicles_ in _Scriptores historiae Byzantinae_. Bonn + 1838. E. 355 + + Censorinus _de die natali_, ed. Hultsch. Lips. 1867. H. 87 + + Cicero, _opera_. H. 113, 114 + + Clement of Alexandria (references are to the pages of Potter’s + edition, Oxford 1715). H. 2, 3, 5, 6, 7, 8, 12, 16, 17, 19, 20, + 21, 23, 27, 31, 49, 54, 60, 64, 67, 68, 74, 77, 78, 79, 80, 86, + 101, 102, 104, 110, 111, 116, 118, 122, 123, 124, 125, 127, 130; + Z. 1, 5, 6; P. 29-30, 40, 59-60, 90-93, 133-139; E. 26-28, 33, + 55-57, 74, 78, 81, 130-133, 147-148, 165, 342-343, 344-346, + 366-368, 383-384, 385, 390-391, 400-401, 404, 445-446, 447-451 + + Columella _de re rustica_, ed. Ernesti. 1774. H. 53 + + Cornutus, _Compendium graecae theologiae_. E. 397-399 + + Cyrillus _adversum Julianum_ in Migne, _Patrologia Graeca_. E. + 412-414 + + + Didymos, _Geoponica_ in Niclas, _Geoponicorum libri xx_. Lips. + 1781. E. 441 + + Dio Cassius, _Historia Romana_. H. 67 + + Dio Chrysostom, _Orations_, ed. Reiske. H. 80 + + Diodorus Siculus, _Bibliotheca historica_. E. 354 + + Diogenes Laertios _de vitis philosophorum_. H. 4, 16, 17, 19, 22, + 33, 48, 62, 69, 71, 80, 103, 112, 113, 114, 119, 131, 132; Z. 14, + 18, 24; P. 28-30, 54-56; E. 1, 6, 24-32, 34-35, 67-68, 352-363, + 383-384, 415, 417 + + Draco Stratoniceus _de metris poeticis_, ed. Hermann. Lips. 1812. + Z. 28 + + + Elias Cretensis, p. 54 + + Epicharmos in Mullach, _Fragmenta Philos. Graec._ H. 81 + + Epictetus, _Dissertationes_. H. 85 + + _Etymologicum Magnum_. H. 66; Z. 18; E. 150 + + Eusebios, _Praeparatio evangelicae_. H. 2, 3, 19, 20, 22, 23, 25, + 110, 122, 124, 125; Z. 1, 5, 6; M. 17; P. 60; E. 33-35, 377-380, + 412-414, 450-451 + + Eustathios, _Commentaries on Homer_. H. 48, 66, 74, 119; Z. 13, 17; E. + 168, 182-183, 405-407 + + + _Florilegium Monacense_, ed. Meineke. H. 132, 134, 135 + + + Gaisford, _Poetae minores Graeci_. P. 151-153; E. 169-185, 210-213, + 240-242, 244-246 + + Galen, in _Scriptores medici_, ed. Kuhn. H. 58, 74, 113; Z. 14; P. + 150; E. 91, 98, 100, 151, 276-278 + + Glykas, _Annales_, ed. Bekker, Bonn 1836, in _Corpus script. + Byzant._ H. 74 + + Gregory Nazianzen, _Orations_. H. 130 + + + Hephaestion, _Enchiridion_, ed. Gaisford. Lips. 1832. E. 164 + + Herakleitos (pseudo-), _Epistolae_ in Bywater’s _Heraclitus_. H. + 12, 39, 40, 60, 121 + + Herakleitos (Herakleides), _Allegoriae Homericae_. H. 22, 67, 81; E. + 34-35 + + Hermeias _on Plato’s Phaedros_, ed. Ast. H. 74 + + Herodian, _Reliquiae_, ed. Lentz. Lips. 1870. Z. 28, 29, 30, 31 + + Hesychius, _Lexicon_. H. 80 + + Hierokles, _Commentary on the Carmen aureum_, in Mullach, + _Fragmenta Philos. Graec._ vol. i. E. 385-386, 389 + + Hippokrates, in Bywater’s _Heraclitus_. H. 39, 61, 66, 69, 70, 82 + + Hippolytos, _Refutatio omnium haeresium_, ed. Duncker, Schneidewin. + Göttingen 1859. H. 1, 2, 13, 21, 24, 26, 28, 29, 35, 36, 44, + 45, 47, 50, 52, 57, 58, 67, 68, 69, 71, 79, 101, 123; Z. 14; E. + 33-35, 110-111, 333-335, 338-341, 348-349, 369-370 + + + Iamblichos _de mysteriis_ &c. H. 11, 12, 29, 69, 79, 82, 83, 95, + 105, 114, 128, 129; E. 415-420 + + Iohannes Lydus _de mensibus_, ed. Bekker. Berlin 1837, in _Corpus + scriptorum historiae Byzantinae_. H. 87 + + Iohannes Siceliotas in Walz, _Rhetores Graeci_. Stuttgart 1836. H. 2 + + + Julian, _Orations_, ed. Spanheim. Lips. 1696. H. 10, 16, 68, 80, 85; + E. 388 + + + Kleanthes’ Hymn to Zeus, in Heeren’s _Stobaei Eclogae Physicae_. + 1792. H. 19, 28, 91 + + Kleomedes περὶ μετεώρων, ed. Bakius. Lips. 1832. H. 69 + + Linos (pseudo-) in Mullach, _Fragmenta Philos. Graec._ vol. i. H. 19 + + Lucian, _Dialogues_. H. 14, 44, 67, 79, 114; E. 355 + + + Macrobius, on _Somnium Scipionis_, and _Saturnalia_. H. 31; E. 150 + + Marcus Antoninus, _Commentaries_. H. 25, 34, 69, 73, 84, 90; E. 138 + + Maximus Confessor, _Sermones_, ed. Combefisius. Paris 1675. H. 34, + 136, 137 + + Maximus Tyrius, _Dissertationes_. H. 25, 67, 69 + + Musonius in Stobaeos, _Florilegium_. H. 69, 74, 114 + (Cf. H. 27, 67, 74 in Clement, _Paedagogos_) + + + Numenius in Chalcidius on the _Timaeos_, in Mullach, _Fragmenta + Philos. Graec._ vol. ii. H. 43 + (Cf. H. 72 in Porphyry, _de antro nympharum_) + + + Olympiodoros (cf. p. 17), _Commentaries on Plato and Aristotle_. H. + 20, 32, 68 + + Origen _contra Celsum_. H. 62, 85, 130; Z. 74; E. 374-375 + + _Orphica_, ed. G. Hermann. Lips. 1805. E. 438-439 + + + Philo Judaeus, _Opera_, ed. Mangey. H. 1, 2, 10, 22, 24, 64, 67, + 68, 69, 70, 74, 79, 82, 85, 87, 134; E. 48-49, 386-387 + + Philodemos _de pietate_, ed. Gomperz. H. 28 + + Philoponos, _Commentaries on Aristotle_. Z. 10; P. 60-61, 81; E. 98, + 100, 219, 244, 270-271, 280, 284-285, 380-332, 333-335 + + Philostratos, _vita Apollonii_, ed. Kayser. E. 355, 383-384 + + Plato (Stephanus’ pages). H. 32, 41, 45, 58, 69, 79, 98, 99; P. 52-53, + 98, 103-105, 132 + + Plotinos, _Enneades_. H. 32, 54, 69, 80, 82, 83, 85, 99; P. 40, 81; E. + 381-382 + + Plutarch, _Moralia_ and _Lives_. H. 11, 12, 19, 20, 22, 24, 25, 29, + 31, 34, 38, 40, 41, 43, 44, 45, 47, 62, 70, 74, 78, 79, 80, 85, + 87, 105, 108, 115, 116, 117, 120, 121, 122, 127, 138; Z. 14, + 15; P. 60, 132, 144, 145; E. 5, 8-9, 33-35, 36-39, 40-44, 45-47, + 51-54, 58-59, 60, 78, 79, 80-81, 98, 100, 135-136, 143-144, 149, + 151, 153, 155, 157-159, 160, 161, 163, 165, 208, 209, 220, 221, + 238-239, 243, 257-260, 261, 272, 279, 281, 282-283, 313, 373-381, + 390, 393-396, 402, 403, 423-424, 430-431, 440, 444 + + Pollux, _Onomasticon_. H. 85 + + Polybios, _Historia_. H. 14-15 + + Porphyry, _de antro nympharum_, &c. H. 67, 70, 74; P. (1-30); Z. + 10; E. 165-392, 401, 405-420, 436-437 + + Probus, _Comment. in Virgilii Bucol. et Geor._ E. 33, 35 + + Proklos, _Commentaries on Plato_. H. 16, 32, 44, 68, 79, 80, 111; P. + 29-30, 33-42, 65, 81, 85, 103-105; Z. 14; E. 3, 18, 138, 162, + 386-387 + + + Satyros in Diogenes Laertios. E. 24-32 + + Scholia to Aristophanes. Z. 27 + + Scholia to Aristotle. P. 140-143; M. 17; E. 169-185, 210-213, 244, + 246, 240-242, 381-382 + + Scholia to Euripides. H. 138; Z. 13; E. 275 + + Scholia to Homer. H. 39, 43, 61, 66, 85, 119; Z. 8, 11, 13; E. 168, + 182-183, 405-407, 67-68 + + Scholia to Nicander, _Theriaca_. E. 421-422 + + Scholia to Plato, ed. Ast. E. 60 + + Seneca, _Epistolae_. H. 77, 81, 113, 120 + + Sextus Empiricus, _adv. Mathematicos_, ed. Bekker. H. 2, 4, 42, 52, + 54, 78; Z. 2, 7, 8, 14; P. 1-30, 53-58, 132; E. 2-10, 33, 35, 77, + 80, 333-335, 355, 364-365, 428-429 + + Simplicius _de caelo_. M. 17; Z. 28-32, 60, 62-65, 77, 110-113, + 140-143, 151-153; E. 67-73, 114-115, 128, 169-185, 178, 181, + 210-213, 215-218, 240-242, 244-246, 254, 256 + + Simplicius, _Commentary on the Physics_. H. 20, 41, 43, 56, 57, 58; X. + 3, 4; Z. 1-16; M. 1-16; P. 35-40, 43b-51, 52-58, 57-70, 82-89, + 94-112, 110-121, 122-125, 126-128, 132; E. 61-73, 74-95, 96, 109, + 112-118, 119-129, 135, 138, 139, 141, 152, 171-185, 186-194, + 195-196, 199-202, 203-207, 218, 247-253, 262-269 + + Stobaeos, _Florilegium_ and _Eclogae physicae_. H. 4, 11, 18, 59, + 63, 67, 73, 74, 104, 106, 107, 108, 109, 134; Z. 8, 11, 16; P. + 103-105, 132; E. 67-68, 71, 91, 138, 175, 237-239, 269-270, 390, + 402 + + Suidas, _Geography_. H. 30, 85, 114; E. 326 + + Symmachus, _Epistolae_. H. 113 + + Synesius, _Epistolae_, ed. Hercher. Paris 1873. E. 386-388; + _De insomnia_, 474 + + Suidas, _Lexicon_. H. 9, 80; E. 24-32, 150 + + + Tatianus, _Oratio ad Graecos_ in Otto, _Corpus apologet._ vi. Jena + 1851. H. 80 + + Tertullian, in Migne, _Patrologia latina_ i.-iii. H. 69, 71 + + Themistius, _Orationes_, ed. Truncavellus. Venet. 1534. H. 10; + + Themistius, _Paraphrases Arist. libr._ ed. Spengel. Lips. 1866. H. + 122; E. 330 + + Theodoret, _Ecclesiastica historia_. H. 3, 7, 8, 101, 102, 104, 122; + Z. 5, 6; P. 60, 90; E. 56-57, 91, 334-336 + + Theodoros, _Prodromus_, v. _supra_, p. 50 + + Theon Smyrnaeus, _Arithmetica_, ed. Hiller. 1878. E. 442-443 + + Theophrastos, _Opera_, ed. Wimmer. H. 46, 84; P. 146-149; E. 182-183, + 219, 314-315, 336-337, 423-424; Ad. 2; Z. 2, 3 + + Timon of Phlius in Eusebios, _Praeparatio evangelicae_. E. 400-401 + + Tzetzes, _Chiliades_, and _Exeget. in Iliadum_. H. 66, 78; E. 24-32, + 66-68, 244, 347-351, 396 + + + Xenophon, _Memorabilia_. H. 58 + + +II. _GREEK INDEX_ + +Parmenides (P.) and Empedokles (E.) are referred to by lines; +Anaximandros (Ad.), Herakleitos (H.), Xenophanes (X.), Zeno (Z.), +Melissos (M.), and Anaxagoras (A.), by the number of the fragment in +which the word occurs. Occasional references to pages are indicated by p. + + ἀγαθός, H. 57, 61, 111 + + ἄγαλμα, H. 130; E. 408 + + ἀγχιβασίη, H. 9 + + ἄγων, H. 119; X. 19 + + ἀδικία, Ad. 2 + + ἄεθλον, X. 19 + + ἀήρ, pp. 17, 63; M. 17; E. 132; A. 1, 2, 6; P. 24; E. 450 + + ἀθάνατος, E. 425; H. 67 + + ἀθρέω, E. 4, 19, 156 + + ἀίδιος, M. 17; E. 370 + + αἰθέριος, E. 377 + + αἰθήρ, X. 11; P. 133, 141; E. 31, 40, 78, 133, 146, 166, 198, 204, + 211, 216, 291, 293, 299, 304, 310, 334, 379, 427; A. 1, 2, 6 + + αἴθρη, E. 158 + + αἴθριος, H. 30 + + αἷμα, E. 207, 292, 308, 327 + + αἶσα, P. 127; E. 113, 231, 266 + + αἴσιμος, E. 301, 307 + + αἰσχρή, E. 395 + + αἴων, H. 79; E. 71, 111, 224, 389, 420 + + ἀκίνητος, P. 82 + + ἄκος, H. 129 + + ἀκούη, H. 13; P. 55; E. 20, 21 + + ἀκούω, H. 2, 6; X. 2; M. 17; E. 14, 33 + + ἄκρητος, E. 144, 183, 410, 412 + + ἀληθείη, P. 29, 36, 111; E. 366 + + ἀληθής, P. 73, 84, 99; M. 17 + + ἀμβλύνω, E. 3, 228 + + ἄμβροτος, E. 99, 181, 355 + + ἀμηχανίη, P. 47 + + ἀμοιβή, p. 60 + + ἀμπλακίη, E. 371 + + ἀνάγκη, P. 72, 86, 138; E. 232 + + ἀνάπαυσις, H. 104 + + ἀναπαύω, H. 83, 86 + + ἀναπνέω, E. 287 + + ἀνεμός, X. 11 + + ἀνόητος, P. 73 + + ἀντίχθων, pp. 136, 148 + + ἀξύνετος, H. 2, 3 + + ἀοιδός, H. 111; X. 22 + + ἄπειρος, H. 2; X. 12; A. 1, 6; Z. 1, 3; M. 7, 8, 9, 11 + + ἀπογίνομαι, Z. 1 + + ἀποκρίνομαι, E. 43; A. 2, 4, 6, 9, 10, 11, 12, 16 + + ἀπόκρισις, A. 10 + + ἀπόλειψις, E. 63 + + ἀπόλλυμι, M. 11, 12, 17; A. 17; E. 93 + + ἀπορροή, E. 281 + + ἄραιος, p. 102; M. 14; E. (196); A. 6, 8 + + ἄρθρον, E. 82 + + ἄρκτος, H. 30 + + ἁρμονίη, H. 45, 46, 47; E. 122, 137, 202 + + ἀρχή, H. 70; M. 7, 9; E. 130; A. 16 + + ἄσπετος, E. 111, 128 + + ἀστεμφής, E. 398 + + αὐγή, E. 99, 152, 153, 157, 427 + + αὐτοκρατής, A. 6 + + + βάκχοι, H. 124; X. 27 + + βάρβαρος, H. 4 + + βασανίζω, H. 58 + + βίος, H. 66, 67; E. 249, 251, 373 + + βληστρίζω, X. 24 + + βόρβορος, H. 53-54 + + βρότειος, P. 111; E. 10, 35 + + βροτός, X. 5; P. 46, 99, 109, 121; E. 54, 147, 247, 303, 347 + + βωμός, X. 21; E. 412 + + + γένεσις, P. 77, 83; E. 63 + + γέννη, P. 62; E. 87, 192, 194, 230 + + γῆ, γαῖα, H. 21, 25, 68; X. 8, 9, 10, 12; P. 140, 144; M. 17; E. 26, + 78, 132, 146, (152), 154, 158, 160, 165, 211, 333, 378, 391; A. + 4, 9, 10 + + γηρείς, X. 26 + + γίνομαι, P. 69, 100; M. 6, 11, 17; E. 46, 48, 71, 95 + + γινώσκω, H. 18, 35, 106, 115, 130; X. 18; P. 39; A. 14; E. 281 + + γλαυκῶπις, E. 159 + + γναφεύς, H. 50 + + γνωμή, H. 19, 96; P. 113, 121 + + γνωρίζω, p. 250 + + γόμφος, P. 20; E. 241, (279) + + γυῖον, E. 2, 23, 142, 249, 260, 269 308, 347, 371, 414 + + + δαίμων, H. 97, 121, 131; P. 3, 128; p. 145; E. 254, 373 + + δαΐφρων, E. 1 + + δείλαιος, E. 446 + + δειλός, E. 3, 53, 228, 343, 400, 441 + + δέμας, P. 115, 119; E. 198, 268 + + δημιουργός, p. 61 + + δῆμος, H. 100 + + διακοσμέω, A. 6 + + διάκοσμος, P. 120 + + διακρίνομαι, A. 6, 7, 14, 17 + + διάλλαξις, E. 38 + + διάμορφα, E. 102 + + διαφέρω, H. 45, 46, 59, 93 + + δίζημι, H. 80; P. 62 + + δίζησις, P. 34, 45, 53 + + δίκαιος, H. 61; X. 19, 21 + + δίκη, H. 60, 62, 118; P. 14, 28, 70; E. 5 + + δίνη, E. 378 + + δολιχαίων, E. 107, (126) + + δόξη, H. 133; P. 30, (31), 111, 151; E. 343 + + δύναμις, P. 123 + + + ἔθος, P. 54 + + εἶδος, M. 17; E. 123, 135, 192, 207, 266, 375 + + εἱμαρμένα, H. 63, p. 60 + + ἐκπνέω, E. 287, 294, 311 + + ἔλεγχος, P. 56 + + ἔμπαιος, E. 3 + + ἕν, H. 19, 59, 91; M. 11, 17; E. 62, 67, 118, 70, 76, 248 + + ἐξανατέλλω, E. 258, 265 + + ἐξευρίσκω, H. 7 + + ἐξόλλυμι, E. 47 + + ἐπανίστημι, H. 123 + + ἐπίσταμαι, H. 6, 19, 35 + + ἐπιχθόνιος, E. 448 + + ἐργάτης, H. 90 + + ἔρις, H. 43, 46, 62 + + εὕδω, H. 2 + + εὐνομίη, X. 19 + + εὐσεβής, X. 25; E. 408 + + εὐφρόνη, H. 31, 36, 77 + + εὔχομαι, X. 21 + + ἐφημερίοι, E. 14, 338 + + + ζάω, H. 56, 78, 123 + + ζωή, E. 4 + + + ἦθος, H. 96, 121; E. 88, 226 + + ἥλιος, H. 29, 31, 32, 135; P. 134, 140, 145; E. 98, 130, 135, 149, + 164, 211, 379; A. 6, 10 + + ἧμαρ, P. 11; E. 436 + + ἡμέρη, H. 32, 35, 36 + + ἥρως, H. 130 + + + θάλασσα, H. 21, 23; X. 11; E. 136, 187 + + θάμνος, E. 41, 252, 384 + + θάνατος, H. 25, 64, 68 + + θελημά, E. (101), 174 + + θέμις, P. 28, 88; E. 14, 44 + + θεμιτός, E. 425 + + θεός, H. 12, 43, 44, 61, 67, (91), (96), 102, 130, 130a; X. 1, 5, 6, + 7, 16, 21, 29; P. 22; E. 11, 107, 129, 142, 341, 343, 355, 369, + 405, 449 + + θνήσκω, H. 78 + + θνητός, H. 67, 111; X. 1, 16, 31; E. 17, 37, 63, 82, 86, 115, 128, + 182, 184, 188, 212, 355, 365, 375, 391, 400 + + θρίξ, E. 237; M. 11; A. 18 + + θυμός, H. 105; P. 1; E. 414, 436, 446 + + + ἰατρός, H. 58 + + ἰδέα, A. 3 + + ἱερός, E. 350 + + ἱλάειρα, E. 149, 152 + + ἱστορίη, H. 17 + + ἵστωρ, H. 49 + + + καθαίρω, H. 130 + + καθαρμός, E. 352 + + καθαρός, H. 52; X. 21; P. 134; E. 12, 223, 273 + + καθεύδω, H. 78, 90, 94 + + κακοτεχνίη, H. 17 + + καμασῆνες, E. 163, 214 + + κάματος, H. 82, 104 + + καπνός, H. 37 + + καταθνῄσκω, E. 47 + + κέλευθος, P. 11, 36, 51; E. 183, 376 + + κενεός, M. 14; E. 91 + + κεραυνός, H. 28 + + κεφαλή, E. 347 + + κινέω, M. 8, 14; A. 7 + + κλεψύδρη, E. 295 + + κόπριος, H. 85 + + κόρος, H. 24, 36, 104, (111) + + κορυφή, E. 58 + + κόσμος, H. 20, 90, 95; P. 92, 112, pp. 146, 148; E. 116, 351; A. 13 + + κρᾶσις, E. 189, 192 + + κρίσις, P. 72; M. 14 + + κρούνωμα, E. 35 + + κυβερνάω, Ad. 1; H. 19; P. 128 + + κυκεών, H. 84 + + κύκλος, P. 7; E. 73, 112, 133, 153, 178 + + κύων, H. 115 + + κωφός, H. 3; P. 49 + + + λαμπάς, P. 135 + + λεσχηνεύω, H. 130 + + λήγω, E. 66, 72, (89) + + λῆναι, H. 124, (127) + + λιβανωτός, X. 21 + + λίθος, A. 9 + + λόγος, H. 1, 2, 92, 116, 117; X. 18; P. 15, 56, 110; M. 12, 17; E. + 57, 59, 86, 170, 341 + + λύρη, H. 45 + + + μάγοι, H. 124 + + μαίνομαι, H. 12, 127, 130 + + μάρτυς, H. 4, 15, 118 + + μέγεθος, Z. 1, 3; M. 8 + + μέλεα, P. 146, 148; E. 139, 179, 238, 247, 268, 270, 312 + + μελεδήμων, E. 353 + + μελέτη, E. 223, 339 + + μέμηλε, E. 343 + + μένω, P. 85, 86 + + μερίμνη, E. 3, 45, 228 + + μέρος, E. 112, 186, 200 + + μεταβάλλω, H. 83 + + μετακοσμέω, M. 11, 12 + + μεταπίπτω, H. 78; M. 12, 17 + + μετρέομαι, H. 23 + + μέτρον, H. 20, 29 + + μητίομαι, P. 131; E. 437 + + μῆτις, E. 10, 120, 330 + + μιαίνω, H. 130 + + μῖγμα, pp. 9, 11, 122 + + μίγνυμι, P. 130; E. 38, 259; A. 6 + + μίμνω, X. 4 + + μῖξις, P. 129; E. 38, 40 + + μίσγω, E. 184, 254 + + μοῖρα, P. 26, 97; A. 5, 6, 16 + + μόρος, H. 86, 101 + + μόρφη, P. 113; E. 97, 430 + + μουνογενής, P. 60 + + μῦθος, P. 33, 57; E. 58, 74, 75, 129, 264, 367 + + μύστη, H. 124 + + μυστήρια, H. 125 + + + νεῖκος, E. 68, 79, (117), 139, 171, 175, 177, 194, 335, 382 + + νεκρός, H. 123 + + νέκυς, H. 85 + + νοέω, X. 2; P. 34, 40, 43, 64, 94, 96; E. 22, 23, 316, p. 250 + + νόημα, X. 1; P. 53, 94, 110, 149; E. 328, 329 + + νοητός, P. 64 + + νόμος, H. 91, 100, 110; E. 44 + + νοῦς, H. 91, 111; X. 3; P. 48, 90, 147; E. 9, 81, 429; A. 5, 6, 7, 12 + + νοῦσος, H. 104 + + νυκτιπόλος, H. 124 + + + ὄγκος, E. 247 + + ὁδός, H. 69, 71, 137; P. 2, 27, 34, 45, 54, 57, 74 + + ὄζος, E. 315 + + οἰακίζω, H. 30 + + οἶδα, X. 14, 24; P. 3, 46; E. 417 + + οἶδμα, E. 293, 310, 367, 415 + + οἴησις, H. 132, 134 + + οἶνος, X. 17, 21 + + ὄλεθρος, P. 77, 83 + + ὄλλυμι, P. 70, 100 + + ὄμβρος, E. 100, 204, 215, 298, 304 + + ὅμιλος, H. 111 + + ὅμου πάντα, p. 11; A. 1, 16 + + ὀρειλεχής, E. 253, 438 + + ὅσιος, E. 12, 17 + + ὄστεα, E. 201 + + οὐλόμενος, E. 37, 79 + + οὐλοφυής, E. 265 + + οὔρανος, P. 137; E. 150, 187 + + ὄφθαλμος, H. 4, 15, 326, 344 + + ὄψις, H. 13; E. 20, 272 + + + πάθος, M. 16 + + παίζω, H. 79; E. 295 + + παίς, H. 73, 79, 86, 97; E. 294 + + παλάμη, E. 2, 19, 218, 242 + + παλίντονος, H. 45 (note) + + παλίντροπος, H. 45; P. 51 + + πειθώ, P. 36; E. 346 + + πεῖραρ, H. 71; X. 12; P. 82, 87, 102, 109, 139; E. 75 + + πελέκης, A. 13 + + πέρας, H. 70 + + περιέχω, A. 2, 12 + + περιχωρέω, A. 7, 11 + + περιχώρησις, A. 6 + + πεσσεύω, H. 79 + + πηλός, H. 130 + + πίθανος, pp. 133, 214 + + πίθος, pp. 133, 214 + + πίστις, P. 30, 68, 84; E. 20, 23, 210, 368 + + πίστωμα, E. 56 + + πίσυνος, E. 382 + + πλάζω, P. 47; E. 251 + + πλάσματα, X. 21 + + πλῆθος, A. 1, 4, 15, 16 + + πνεῦμα, p. 21, E. 301, 307, 319 + + πνοίη, E. 314 + + πόλεμος, H. 36, 44, 62 + + πολύδηρις, P. 56 + + πολυμαθίη, H. 16-17 + + πολυφθερής, E. 365 + + πομπή, H. 127 + + πράπιδες, E. 222, 342, 417, 418 + + πρήστηρ, H. 21, p. 63 + + προσγίνομαι, Z. 1; M. 12 + + πυκνός, p. 102, M. 14; E. 217 + + πύλη, P. 11; E. 305 + + πυνθάνομαι, E. 10, 25 + + πῦρ, H. 20, 21, 22, 25, 26; P. 116, 126; M. 17; E. 78, 197, 216, 263, + 267, 317, 322, 334 + + + ῥιζώματα, E. 33, 55 + + ῥόος, E. 300 + + + σάρξ, E. 207, 402, 435; A. 18 + + σελήνη, P. 136, 140; E. 149, (153); A. 6, 10 + + σῆμα, P. 58, 115, 134 + + σημαίνω, H. 11 + + σιβύλλα, H. 12 + + σκύλαξ, X. 18 + + σμικρότης, A. 1 + + σοφίη, H. 107; X. 19; E. 18 + + σοφός, H. 1, 18, 19, 74; E. 51, 416 + + σπέρμα, A. 3, 4 + + σπλάγχνος, E. 57 + + στεινωπός, E. 2 + + στεφάνη, pp. 108, 109 + + στοργή, E. 335 + + στρογγύλη, p. 151 + + στυφελίζω, X. 18 + + συγγραφή, H. 17 + + συγκρίνομαι, A. 3 + + συγχωρέω, A. 8 + + σύμμιξις, A. 4 + + συμμίσγω, A. 17 + + συμπήγνυμι, A. 9, 10 + + συμφέρω, H. 46, 59 + + συνέρχομαι, E. 173, 175, 248 + + συνίστημι, P. 93; E. 174 + + σφαίρη, P. 103 + + σφαῖρος, E. 134, 138 + + σχεδύνη, E. 209 + + σῶμα, M. 16; E. 249 + + σωφρονέω, H. 106-107 + + + ταχύτης, A. 11 + + τεθηπώς, P. 49; E. 81 + + τελευτάω, H. 122; P. 152 + + τελευτή, M. 7; E. 37 + + τέλος, M. 9 + + τέρμα, E. 178 + + τιμή, E. 16, 88 + + τίσις, Ad. 2 + + τόξον, H. 45 + + τόπον, P. 101; Z. 4 + + τρήματα, E. 299 + + τύχη, E. 195 + + + ὕβρις, H. 103; X. 21 + + ὑγρός, H. 72, 73 + + ὕδωρ, H. 25, 68; X. 9, 10, 11; M. 17; E. 78, 208, 211, 221, 266, 284, + 297, 301, 302, 307, 324, 333; A. 9 + + + φαντασία, p. 62 + + φάος, P. 10, 144; E. 40, 72, 320 + + φάρμακα, E. 24, 121 + + φιλόσοφος, H. 49 + + φιλότης, E. 67, 80, 103, (116), 172, 181, 209, 248 + + φλόξ, E. 152 + + φόνος, E. 371, 384, 412, 428 + + φρήν, H. 111; X. 3; E. 51, 74, 127, 346, 350, 368 + + φρονέω, H. 5, 90; P. 148; E. 195, 332, 337 + + φρόνησις, H. 92; E. 231 + + φροντίς, X. 24; E. 339, 351 + + φύλλον, E. 237, 440 + + φῦλον, P. 49; E. 163 + + φύσις, H. 2, 10, 107; P. 133, 137, 148; E. 36, 39, 226, 270 + + φύω, X. 10; P. 66, 138, 151; E. 69, 182, 188, 242, 257, 375; A. 10 + + + χάρις, H. 136 + + χείρ, P. 22; E. 296, 306, 345, 441, 443 + + χθών, E. 166, 187, 198, 199, 203, 215, 235, 378, 403 + + χόανος, E. 199 + + χρέος, P. 65, 96 + + χρεών, Ad. 2; P. 28, 37, 67, 105, 116 + + χρησμοσύνη, H. 24 + + χροιή, A. 3, 4 + + + ψεῦδος, H. 118, (132) + + ψυχή, H. 4, 38, 68, 71, 72, 73, 74, 105, 131, 136; X. 18; A. 10 + + + ᾠοτοκέω, E. 219 + + ὥρη, H. 34; E. 374 + + +III. _ENGLISH INDEX_ + +The references are to pages; a star * indicates the important reference +in a series. + + Achilles argument, the, 116, 118 + + Aether, 110, 149, 183, 223, 237, 261 + + Aetios, 5, 6, 7, 14 ff., 21 f., 83 f., 109 f., 119, 129, 143, 146 + f., 223 f., 253 f. + + Aetna, 78 + + Aidoneus, 161, 223 + + Air, 17, 19, 179, 223, 237, 248 + + Akragas, 203 + + Alexandros, 12, 81 + + Alkmaeon, 138 + + All, the, 78, 105, 108; + one, 57 + + Anaxagoras, 18, 215, 216, 220, *235 f. + + Anaximandros, *8, 215, 257 + + Anaximenes, *17, 81 + + Animals, 13, 171; + origin of, 189, 191, 228, 261; + from moisture, 16; + souls of, 150 + + Anthropomorphism, 67, 77 + + Aphrodite, 167, 181, 185 + + Apollodoros, 17, 23, 151 + + Archilochos, 53 + + Archippos, 154 + + Archytas, 132 + + Ares, 209 + + Aristotle, 2, 8, 9, 18, 57 f., 78, 104, 129, 134 f., 145, 215 f., + 247 + + Aristoxenos, 153 + + Arius Didymus, 151 + + Arrow argument, 116 + + Astronomy, 5 + + Ate, 207 + + Athletic contests _vs._ wisdom, 71 + + + Banquet, sacrificial, 75 + + Beginning of the universe, 124 f., 129 + + Being, 91 f., 108, 124 f., 173, 243; + not moved, 95; + not generated, 95; + not divided, 95, 126 + + Bias, 51 + + Blood, seat of thought, 214, 234 + + Blyson, 23 + + Body, the tomb of the soul, 133, 214; + subject to change, 146; + infinitely divisible, 146 + + Breathing, Empedokles on, 195, 227 + + + Cause, active, 22 + + Change, constant, 35, 165; + impossibility of, 127, 129 + + Chariot of Parmenides, 87 + + Chrysippos, 60 + + Chthonie, 207 + + Cicero, 7, 16, 21, 108, 151, 233 + + Circles of the heavens, 99 + + Clouds, 19, 256 + + Comets, 84, 255 + + Community of gods and men, 133 + + Condensation of matter, 9, 21, 60 f., 125 + + Counter-earth, 136, 148 + + Cube, 152 f. + + Cycles of the universe, 179, 216 + + + Darkness as first principle, 99 + + Day and night, 89 + + Death, 45, 53, 229 + + Decad, 144, 152 + + Delphi, oracle at, 27 + + Demokritos, 18, 33, 248, 250, 254 + + Destruction of things, 10, 13, 14, 82, 93 f., 119, 124, 165, 222, + 245 + + Diodoros, 153 + + Diogenes Laertios, 63, 64, 120 + + Discord, 39 + + Divisibility of matter, infinite, 115 + + Dyad, 144, 152 + + + Earth, the, 31, 67 f., 83; + a heavenly body, 13; + form of, 13, 14, 22, 106; + is infinite, 78; + once covered by the sea, 82; + rests on water, 3, 4; + rests on air, 20; + is sinking into the sea, 83 + + Earthquakes, 7, 18, 22, 261 + + Eclipses, 7, 15, 63, 84, 148 + + Ecliptic, 6 + + Egyptian wisdom, 154 + + Eleatic school, 64 f.; + unity, 79, 103, 105, 119 + + Elements, 41, 161, 167, 183, 221, 224; + imperishable, 169, 230; + indivisible, 142; + motion of, 215; + separation of, 12 + + Embryo, 228 + + Empedokles, 57, 60, *157 f., 247, 249; + reverenced as a god, 203 + + Enquiry, ways of, 89 + + Epikouros, 85 + + Epiphanius, 108, 119, 129, 154 f., 234 + + Equality, geometrical, 133 + + Erinnyes, 33 + + Esoteric class, 154 + + Eudemos, 116 + + Euripides, 257 + + Eurystratos, 17, 19, 21 + + Eye, Empedokles on the, 197 + + + False assumptions of Melissos, 129 + + Fate, 39, 62, 97, 163 + + Fire, 19, 99, 155, 191; + central Pythagorean, 136; + ever-living, 29; + periodic, 61; + transformations of, 31 + + First principle, 2, 5, 67, 218, 230, 234, 260; + are ten, 138; + heat and cold as, 104; + is eternal, 13; + is fire, 58; + is water, 4, 67 + + Flame, sphere of, 14 + + Flesh forbidden, 205, 213 + + Fossils, 82 + + Friendship, 222 + + + Galen, 81, 83, 119 + + Gate of Parmenides, 89 + + Generation, 10, 13 f., 20, 82, 93 f., 119, 124, 129 f., 163, 245 + + Genesis, 165 + + God, 33, 39, 47, 65, 79, 147, 151, 173, 201, 222, 254 + + Gods, 2, 3, 7, 21, 41, 58, 201, 233; + anthropomorphic, 67, 77; + are born, 16, 171; + Homeric treatment of, 67; + goddess of Parmenides, 89 + + Good and bad, 39, 57 + + + Habit, 93 + + Hades, 35 + + Hail, 20 + + Harmony, 35, 37, 39, 137, 153; + of the spheres, 135, 151 + + Heavens, 101, 110, 134, 137; + revolution of, 11, 216 + + Hekataios, 29, 63 + + Heliope, 207 + + Helios, 87 + + Hephaistos, 183 + + Hera, 161, 223 + + Herakleides, 148 + + Herakleitos, *23 f., 120, 216, 253 + + Hermeias, 14, 23, 155, 262 + + Hermodoros, 51 + + Heroes, 6, 145 + + Hesiod, 29, 33 + + Hippasos, 58, 60, 63 + + Hippolytos, 13, 19, 25, 108, 151, 238, 260 f. + + Homer, 35, 53, 57, 103, 223 + + Homoeomeries, 248 f. + + Homogeneous, Being is, 125, 127 + + + Ignorance, 49 + + Incredulity, 51 + + Infinite, the, 9, 11, 15, 114, 125, 134, 138, 248; + double, 139 + + Infinites, 117, 237 + + Invocation of Empedokles, 159 + + Ionic school, 5 + + + Justice, 39, 51, 89 + + + Kalliopeia, 201 + + Klepsydra compared with breathing, 195 + + Knowledge, 89; + of the gods, 69; + progress of, 69 + + Kronos, 209 + + Kypris, 183, 185, 209 + + + Law, 47, 49 + + Leukippos, 217, 249 + + Lightning, 14, 16, 20, 31, 63, 84, 226, 256, 261 + + Lipara, fire at, 78 + + Loadstone, 3 + + Love and strife, 167, 171, 179, 215 f., 218, 221, 224, 230 + + Luxury, 73 + + Lysis, 132, 154 + + + Many, the, 165 + + Matter, 6, 15, 145; + eternal, 125; + divisibility of, 6 + + Melissos, 79, 103, 104, 109, 119, *120 f.; + fallacies of, 129 + + Men, origin of, 106; + from animals, 14; + from fish, 11, 13; + mind of, 101, 107 + + Metempsychosis, 71 + + Meteor, 235 + + Metrodoros, 82, 259 + + Milky Way, 101, 110, 148, 255 + + Mind as first principle, 239 f., 246 f. + + Mnesarchos, 29, 132 + + Monad, 144 f., 151 f. + + Moon, 7, 13, 14 f., 20, 62, 84, 101, 110, 148, 175, 177, 226, 246, + 255, 261; + phases of, 7; + revolution of, 12 + + Motion, 119, 126 f., 146, 248, 249; + eternal, 14, 21, 62; + universal, 57, 58, 243 + + Multiplicity, 114, 128, 217 + + Muse, invocation of, 159, 201 + + Mysteries, 53 + + + Necessity, 6, 95, 119, 131, 187, 203 + + Nestis, 161, 183, 223 + + Nikolaos, 80 + + Nile, 256, 260; + rise of, 7 + + Noise, Zeno on, 116 + + Not-being, 11, 103, 108, 124, 243, 254 + + Number, 134 f., 152 + + + Oenopides, 147 f., 246 + + Olympia, 71 + + Olympos, 101, 175 + + Ombros, 183 + + One, the, 114, 119, 131, 139, 145 + + One, all are, 57 + + Opinion of men, 89, 97, 145; + _vs._ truth, 187 + + Opposites, 35, 37, 58, 138, 247; + separation of, 12 + + Order, 29 + + Origination, 163 + + Orpheus, 133 + + + Parmenides, 23, 62 f., 78, *86 f., 112, 120, 129, 257; + fallacies of, 104; + theory of sensation, 107 f., 110; + theory of thought, 107; + Plato on, 103 + + Passion, 49 + + Perception by pores, 230; + by likes, 199 + + Perikles, 235, 247 + + Philip the Opuntian, 148 + + Philodemos, 7 + + Philolaos, 132, 148 + + Pisas, the, 71 + + Place, 146; + existence of, 115; + Zeno on, 117 + + Plants, 7, 220, 229, 251 + + Plato, 2, 57, 78, 103 f., 112, 133, 141, 146, 148 f., 214, 245 f., + 262 + + Plutarch, 5, 11, 14, 21, 82, 108, 119 + + Polykrates, 132 + + Poseidon, 209 + + Praxiades, 13 + + Progress, 56 + + Protagoras, 116 + + Purifications, Empedokles on, 203 + + Pythagoras, 23, 29, 56, 132 f.; + science of, 151 + + Pythagoreans, 86, 132 f. + + + Rainbow, 21, 69, 149, 256 + + Rarefaction, 9, 21, 60 f., 125 + + Reason, 47, 62; + authority of, 83; + ‘destined,’ 61; + in the universe, 6 + + + Sabinos, 81 + + Sacrifice, 53, 155, 209 + + Samian fleet, 120 + + Science, 58, 145; + of numbers, 143 + + Sea, the, 12, 37, 69, 179, 218, 226, 259 + + Sensation, 85; + validity of, 128 f., 131, 159, 226, 256 + + Sense-perception, 27, 60, 108, 150, 161; + theory of, 214, 217, 258 f. + + Senses, Empedokles on, 227, 231 + + Separation, 217, 237, 239, 245 + + Sibyl, 27 + + Simplicius, 114 f., 124 f. + + Sky, 22 + + Sleep, 25, 59, 229, 257 + + Solstice, 6, 147 f., 225, 255, 261 + + Soul, 2, 3, 7, 21, 41, 43, 57, 59, 63, 110, 149, 153, 218, 225, + 250, 256; + transmigration of, 71, 155, 203 f., 213 + + Space, 117 + + Speusippos, 141 + + Stars, 6, 7, 13 f., 20, 22, 62, 84, 110, 225, 255, 260; + revolution of, 22 + + Stoics, the, 63, 145 f., 226, 254 + + Stones, 19 + + Strife, 35, 37, 39, 60, 167, 171, 175, 179, 215, 218 + + Sun, 6, 7, 13 f., 22, 33, 61 f., 84, 101, 110, 148, 171, 175, 225, + 255, 260; + revolution of, 12; + setting of, 18, 20 + + + Temperance, 49 + + Tetrad, 144, 152 + + Tetraktys, 152 + + Thales, *1 f., 33, 81, 145, 147, 253 + + Theology of Xenophanes, 65 f., 77 + + Theophrastos, 4, 11, 19, 59, 79, 81, 106, 155, 230 f., 257 f. + + Things eternal, 129 + + Thought equals being, 91, 97 + + Thunder, 63 + + Thunderbolt, 31, 256 + + Timaios, 56 + + Time and space, 117 + + Tomb, the body a, 133, 214 + + Tortoise, 116 + + Treatise, first philosophical, 8 + + Truth, 69, 89 f.; + _vs._ opinion, 106 + + Tyche, 183 + + + Understanding, common to all, 47; + lacking, 25, 51 + + Unity, 78, 129; + of being, 103; + is God, 79 + + Universe, the, 60, 62, 146 f., 153, 224, 255, 262; + structure of, 109 + + + Void, 6, 119, 125, 127, 134, 146 f., 216, 248, 251 + + + Wantonness, 49 + + War, 35, 39 + + Water, 2, 67 + + Weather, control of, 161 + + Winds, 13, 19, 20, 63, 261 + + Wisdom, 29, 47 + + Worlds, 15; + infinite in number, 14, 22 + + Worship, 209; + popular, 55 + + + Xenophanes, 23, 29, *64 f., 105; + sayings of, 77; + skepticism of, 82 f.; + theology of, 65 f., 77 + + + Zalmoxis, 154 + + Zaratas, 153 + + Zeno, 59, *112 f., 120; + arguments of, 114 f.; + on motion, 119 + + Zeus, 29, 33, 60, 71, 136, 161, 209, 223 + + Zodiac, 147 f. + + Zones, 6, 110, 147, 149 + + + PRINTED BY + SPOTTISWOODE AND CO., NEW-STREET SQUARE + LONDON + +*** END OF THE PROJECT GUTENBERG EBOOK 78670 *** |