diff options
| -rw-r--r-- | .gitattributes | 3 | ||||
| -rw-r--r-- | 78670-0.txt | 11537 | ||||
| -rw-r--r-- | 78670-h/78670-h.htm | 14434 | ||||
| -rw-r--r-- | 78670-h/images/cover.jpg | bin | 0 -> 143315 bytes | |||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 |
6 files changed, 25987 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text 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 *** diff --git a/78670-h/78670-h.htm b/78670-h/78670-h.htm new file mode 100644 index 0000000..c6cf6ab --- /dev/null +++ b/78670-h/78670-h.htm @@ -0,0 +1,14434 @@ +<!DOCTYPE html> +<html lang="en"> +<head> + <meta charset="UTF-8"> + <title> + The first philosophers of Greece | Project Gutenberg + </title> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> + <style> + +a { + text-decoration: none; +} + +body { + margin-left: 10%; + margin-right: 10%; +} + +h1,h2,h3,h4,h5 { + text-align: center; + clear: both; +} + +h2.nobreak { + page-break-before: avoid; +} + +hr.chap { + margin-top: 2em; + margin-bottom: 2em; + clear: both; + width: 65%; + margin-left: 17.5%; + margin-right: 17.5%; +} + +div.chapter { + page-break-before: always; +} + +ul { + list-style-type: none; +} + +li.indx { + margin-top: .5em; + padding-left: 2em; + text-indent: -2em; +} + +li.ifrst { + margin-top: 2em; + padding-left: 2em; + text-indent: -2em; +} + +li.isub1 { + padding-left: 4em; + text-indent: -2em; +} + +p { + margin-top: 0.5em; + text-align: justify; + margin-bottom: 0.5em; + text-indent: 1em; +} + +table { + margin: 1em auto 1em auto; + max-width: 40em; + border-collapse: collapse; +} + +table p { + margin: 0; +} + +td { + padding-left: 2.25em; + padding-right: 0.25em; + vertical-align: top; + text-indent: -2em; + text-align: justify; +} + +.tdr { + text-align: right; +} + +.tdpg { + vertical-align: bottom; + text-align: right; +} + +blockquote { + margin: 1em auto 1em 10%; +} + +blockquote p { + padding-left: 2em; + text-indent: -2em; +} + +.center { + text-align: center; + text-indent: 0; +} + +.footnotes { + margin-top: 1em; + border: dashed 1px; +} + +.footnote { + margin-left: 10%; + margin-right: 10%; + font-size: 0.9em; +} + +.footnote .label { + position: absolute; + right: 84%; + text-align: right; +} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: none; +} + +.hanging { + padding-left: 3em; + text-indent: -2em; +} + +.larger { + font-size: 150%; +} + +.nw { + white-space: nowrap; +} + +.pagenum { + position: absolute; + right: 4%; + font-size: smaller; + text-align: right; + font-style: normal; +} + +.poetry-container { + text-align: center; + margin: auto; + max-width: 30em; +} + +.poetry { + display: block; + text-align: left; + margin-left: 1em; +} + +/* + +.poetry-container { + text-align: center; +} + +.poetry { + display: block; + text-align: left; + margin-left: 30%; +} + +*/ + +.poetry .stanza { + margin: 1em 0em 1em 0em; +} + +.poetry .verse-number { + margin: 0 0 -1.5em -2em; +} + +.poetry .pad1 { + padding-left: .75em; +} + +.poetry .verse { + padding-left: 3em; +} + +.poetry .indent0 {text-indent: -3.0em;} +.poetry .indent2 {text-indent: -2.0em;} +.poetry .indent4 {text-indent: -1.0em;} +.poetry .indent8 {text-indent: 1.0em;} +.poetry .indent12 {text-indent: 3.0em;} +.poetry .indent18 {text-indent: 6.0em;} +.poetry .indent24 {text-indent: 9.0em;} + +/* have to mock up some of the above indents with this hack to make +line numbers behave */ +.poetry .mock-indent2 {padding-left: 1.0em;} +.poetry .mock-indent4 {padding-left: 2.0em;} +.poetry .mock-indent8 {padding-left: 4.0em;} +.poetry .mock-indent12 {padding-left: 6.0em;} +.poetry .mock-indent24 {padding-left: 12.0em;} + +.linenum { + position: absolute; + top: auto; + right: 18%; +} + +.linenum2 { + position: absolute; + top: auto; + left: 18%; +} + +.right { + text-align: right; +} + +.smaller { + font-size: 80%; +} + +.smcap { + font-variant: small-caps; + font-style: normal; +} + +.allsmcap { + font-variant: small-caps; + font-style: normal; + text-transform: lowercase; +} + +.titlepage { + text-align: center; + margin-top: 3em; + text-indent: 0; +} + +.transnote { + background-color: #E6E6FA; + color: black; + font-size: smaller; + padding: 0.5em; + margin-bottom: 5em; +} + +.valign { + vertical-align: middle; +} + +.x-ebookmaker img { + max-width: 100%; + width: auto; + height: auto; +} + +.x-ebookmaker .poetry { + display: block; + margin-left: 1em; +} + +.x-ebookmaker blockquote { + margin: 1em auto 1em 5%; +} + + </style> + </head> + +<body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 78670 ***</div> + + +<div class="transnote"> +<b>Transcriber’s Note:</b> 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. +</div> + +<p><span class="pagenum" id="Page_i">[i]</span></p> + +<p class="center larger">THE FIRST PHILOSOPHERS<br> +OF GREECE</p> + +<p><span class="pagenum" id="Page_ii">[ii]</span></p> + +<hr class="chap x-ebookmaker-drop"> + +<p><span class="pagenum" id="Page_iii">[iii]</span></p> + +<p class="titlepage larger"><span class="smaller">THE</span><br> +FIRST PHILOSOPHERS<br> +OF GREECE</p> + +<p class="titlepage allsmcap">AN EDITION AND TRANSLATION OF THE<br> +REMAINING FRAGMENTS OF THE PRE-SOKRATIC<br> +PHILOSOPHERS, TOGETHER WITH A TRANSLATION OF THE<br> +MORE IMPORTANT ACCOUNTS OF THEIR OPINIONS<br> +CONTAINED IN THE EARLY EPITOMES<br> +OF THEIR WORKS</p> + +<p class="titlepage"><span class="smaller">BY</span><br> +ARTHUR FAIRBANKS</p> + +<p class="titlepage"><span class="smaller">LONDON</span><br> +<span class="smcap">KEGAN PAUL, TRENCH, TRÜBNER & CO. Ltd.</span><br> +<span class="smaller">PATERNOSTER HOUSE, CHARING CROSS ROAD<br> +1898</span></p> + +<p><span class="pagenum" id="Page_iv">[iv]</span></p> + +<p class="titlepage smaller">(<i>The rights of translation and of reproduction are reserved</i>)</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_v">[v]</span></p> + +<h2 class="nobreak" id="PREFACE">PREFACE</h2> + +</div> + +<p>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, <i>Greek Philosophers</i>, vol. i. London +1888; Tannery, <i>Science hellène</i>, Paris 1887; Burnet, +<i>Early Greek Philosophy</i>, 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 <i>Fragmenta Graecorum +Philosophorum</i> (Paris 1883-1888, vol. i.-iii.), but the text +<span class="pagenum" id="Page_vi">[vi]</span>is in many places so carelessly constructed that it does +not serve the purposes of the scholar.</p> + +<p>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.</p> + +<p>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.</p> + +<p>For a brief discussion of the relative value of the +sources of these fragments the student is referred to the +Appendix.</p> + +<p><span class="pagenum" id="Page_vii">[vii]</span></p> + +<p>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’ <i>Lehrgedicht</i> +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.</p> + +<p class="right">ARTHUR FAIRBANKS.</p> + +<p class="hanging"><span class="smcap">Yale University</span>:<br> +<i>November 1897</i>.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<h2 class="nobreak" id="CONTENTS">CONTENTS</h2> + +</div> + +<table> + <tr> + <td class="tdr"></td> + <td></td> + <td class="tdpg smaller">PAGE</td> + </tr> + <tr> + <td class="tdr">I.</td> + <td>IONIC SCHOOL: THALES</td> + <td class="tdpg"><a href="#I">1</a></td> + </tr> + <tr> + <td class="tdr">II.</td> + <td>IONIC SCHOOL: ANAXIMANDROS</td> + <td class="tdpg"><a href="#II">10</a></td> + </tr> + <tr> + <td class="tdr">III.</td> + <td>IONIC SCHOOL: ANAXIMENES</td> + <td class="tdpg"><a href="#III">20</a></td> + </tr> + <tr> + <td class="tdr">IV.</td> + <td>HERAKLEITOS</td> + <td class="tdpg"><a href="#IV">28</a></td> + </tr> + <tr> + <td class="tdr">V.</td> + <td>ELEATIC SCHOOL: XENOPHANES</td> + <td class="tdpg"><a href="#V">68</a></td> + </tr> + <tr> + <td class="tdr">VI.</td> + <td>ELEATIC SCHOOL: PARMENIDES</td> + <td class="tdpg"><a href="#VI">91</a></td> + </tr> + <tr> + <td class="tdr">VII.</td> + <td>ELEATIC SCHOOL: ZENO</td> + <td class="tdpg"><a href="#VII">119</a></td> + </tr> + <tr> + <td class="tdr">VIII.</td> + <td>ELEATIC SCHOOL: MELISSOS</td> + <td class="tdpg"><a href="#VIII">129</a></td> + </tr> + <tr> + <td class="tdr">IX.</td> + <td>PYTHAGORAS AND THE PYTHAGOREANS</td> + <td class="tdpg"><a href="#IX">142</a></td> + </tr> + <tr> + <td class="tdr">X.</td> + <td>EMPEDOKLES</td> + <td class="tdpg"><a href="#X">174</a></td> + </tr> + <tr> + <td class="tdr">XI.</td> + <td>ANAXAGORAS</td> + <td class="tdpg"><a href="#XI">253</a></td> + </tr> + <tr> + <td class="tdr"></td> + <td>APPENDIX</td> + <td class="tdpg"><a href="#APPENDIX">263</a></td> + </tr> + <tr> + <td class="tdr"></td> + <td>INDEXES</td> + <td class="tdpg"><a href="#INDEXES">289</a></td> + </tr> +</table> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<h2 class="nobreak" id="LIST_OF_ABBREVIATIONS"><i>LIST OF ABBREVIATIONS.</i></h2> + +</div> + +<table> + <tr> + <td colspan="3"><p>Dox. = Diels, <i>Doxographi Graeci</i>, Berlin 1879.</p></td> + </tr> + <tr> + <td><p>Aet. = <i>Aetii de placitis reliquiae.</i></p></td> + <td class="tdr">}</td> + <td rowspan="4" class="valign">Included in Diels, <i>Dox.</i></td> + </tr> + <tr> + <td><p>Hipp. <i>Phil.</i> = <i>Hippolyti philosophumena.</i></p></td> + <td class="tdr">}</td> + </tr> + <tr> + <td><p>Epi. = <i>Epiphanii varia excerpta.</i></p></td> + <td class="tdr">}</td> + </tr> + <tr> + <td class="nw"><p>Herm. = <i>Hermiae irrisio gentilium philosophorum.</i></p></td> + <td class="tdr">}</td> + </tr> + <tr> + <td colspan="3"><p>Simp. <i>Phys.</i> = <i>Simplicii in Aristotelis + physicorum libros quattuor priores</i> edidit H. Diels, Berlin 1882.</p></td> + </tr> + <tr> + <td colspan="3"><p>Simp. <i>Cael.</i> = Simplicius, <i>Commentary on + Aristotle’s De caelo</i>.</p></td> + </tr> +</table> + +<p class="center">For other abbreviations, see list of authors in the +<a href="#INDEX_OF_SOURCES">Index of sources</a>.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_1">[1]</span></p> + +<h1><span class="smaller">THE</span><br> +FIRST PHILOSOPHERS OF GREECE</h1> + +<h2 class="nobreak" id="I">I.<br> +<i>THALES.</i></h2> + +</div> + +<p>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 <span class="allsmcap">B.C.</span>), and his death occurred in the +fifty-eighth Olympiad (548-545 <span class="allsmcap">B.C.</span>). 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.</p> + +<blockquote> +<p>Literature: F. Decker, <i>De Thalete Milesio</i>, Diss. Halle, +1865; Krische, <i>Forsch. auf d. Gebiet d. alt. Phil.</i> +i. pp. 34-42; V. also <i>Acta Phil.</i> iv. Lips. 1875, +pp. 328-330; <i>Revue Philos.</i> Mar. 1880; <i>Archiv +f. d. Geschichte d. Phil.</i> ii. 165, 515.</p> +</blockquote> + +<p><span class="pagenum" id="Page_2">[2]</span></p> + +<h3>(<i>a</i>) <span class="smcap">Passages relating to Thales in Plato and +in Aristotle.</span></h3> + +<p>Plato, <i>de Legg.</i> x. 899 <span class="allsmcap">B</span>. 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?</p> + +<p>Arist. <i>Met.</i> 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 +<span class="pagenum" id="Page_3">[3]</span>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.</p> + +<p>Arist. <i>de Coelo</i> 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.⁠<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a>⁠</p> + +<p>Arist. <i>de Anima</i> 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.</p> + +<blockquote> +<p>Simpl. in Arist. <i>de Anima</i> 8 r 32, 16.⁠<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a>⁠—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 <span class="allsmcap">D</span>.—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.</p> +</blockquote> + +<p><span class="pagenum" id="Page_4">[4]</span></p> + +<h3>(<i>b</i>) <span class="smcap">Passages relating to Thales in the +Doxographists.</span></h3> + +<p>(Theophrastos, Dox. 475) Simpl. <i>Phys.</i> 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.’</p> + +<p>Hipp. i.; <i>Dox.</i> 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. +<span class="pagenum" id="Page_5">[5]</span>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.⁠<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a> +And he lived in the time of Kroesos.</p> + +<p>Plut. <i>Strom.</i> 1; <i>Dox.</i> 579.⁠<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a> 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.</p> + +<p>Aet. <i>Plac.</i> i. 2; <i>Dox.</i> 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 +<span class="pagenum" id="Page_6">[6]</span>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.</p> + +<p>Aet. ii. 1; <i>Dox.</i> 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 +<span class="pagenum" id="Page_7">[7]</span>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>(Philodemos) Cic. <i>de Nat. Deor.</i> i. 10; <i>Dox.</i> 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?</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_8">[8]</span></p> + +<h2 class="nobreak" id="II">II.<br> +<i>ANAXIMANDROS.</i></h2> + +</div> + +<p>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 <span class="allsmcap">B.C.</span>). Of his life little is known; Zeller infers +from the statement of Aelian (<i>V. H.</i> 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.</p> + +<blockquote> +<p>Literature: Schleiermacher, <i>Abh. d. Berl. Akad.</i> 1815; +<i>Op. Phil.</i> ii. 171; Krische, <i>Forschungen</i>, pp. 42-52; +Teichmüller, <i>Studien</i>, pp. 1-70, 545-588; +Büsgen, <i>Das</i> ἄπειρον <i>Anax.</i> Wiesbaden 1867; +Lütze, <i>Das</i> ἄπειρον <i>Anax.</i> Leipz. 1878; J. Neuhauser, +<i>De Anax. Miles.</i> Bonn 1879, and in more +complete form, Bonn 1883; Tannery, <i>Rev. Phil.</i> +v. (1882); Natorp, <i>Phil. Monatshefte</i>, 1884; +Tannery, <i>Archiv f. d. Gesch. d. Philos.</i> viii. 443 ff.; +Diels, <i>ibid.</i> x. (1897) 228 ff.</p> +</blockquote> + +<h3>(<i>a</i>) <span class="smcap">Fragments of Anaximandros.</span></h3> + +<p>1. Arist. <i>Phys.</i> iii. 4; 203 b 13 ff. The words ἀθάνατον +γὰρ καὶ ἀνώλεθρον and by some the words περιέχειν +<span class="pagenum" id="Page_9">[9]</span>ἅπαντα καὶ πάντα κυβερνᾶν are thought to come from +Anaximandros.</p> + +<p>2. In Simpl. <i>Phys.</i> 6 r (24, 19); <i>Dox.</i> 476, it is +generally agreed that the following phrase is from Anaximandros: +κατὰ τὸ χρεών· διδόναι γὰρ αὐτὰ ἀλλήλοις +τίσιν καὶ δίκην τῆς ἀδικίας.⁠<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a>⁠</p> + +<p><i>Translation.</i>—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.’</p> + +<h3>(<i>b</i>) <span class="smcap">Passages relating to Anaximandros in +Aristotle.</span></h3> + +<p>Arist. <i>Phys.</i> 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].⁠<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a>⁠</p> + +<p><i>Phys.</i> 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>i.e.</i> the infinite], but it itself +<span class="pagenum" id="Page_10">[10]</span>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.</p> + +<blockquote> +<p>Simpl. <i>Phys.</i> 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.</p> +</blockquote> + +<p><i>Phys.</i> 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.</p> + +<p><i>Phys.</i> 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.</p> + +<p><i>De Coelo</i> iii. 5; 303 b 11. For some say that there +is only one underlying substance; and of these some +<span class="pagenum" id="Page_11">[11]</span>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.</p> + +<p><i>Meteor.</i> 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.⁠<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a>⁠</p> + +<p><i>Metaph.</i> 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.</p> + +<blockquote> +<p>Plut. <i>Symp.</i> viii. 730 <span class="allsmcap">E</span>. 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.</p> +</blockquote> + +<h3>(<i>c</i>) <span class="smcap">Passages relating to Anaximandros in +the Doxographists.</span></h3> + +<p>(Theophrastos, <i>Dox.</i> 477) Simpl. <i>Phys.</i> 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 +<span class="pagenum" id="Page_12">[12]</span>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<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a> +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.</p> + +<p>Simpl. <i>Phys.</i> 6 v; 27, 23; <i>Dox.</i> 478. The translation +is given under Anaxagoras, <i>infra</i>.</p> + +<p>Alex. in <i>Meteor.</i> 91 r (vol. i. 268 Id.), <i>Dox.</i> 494. Some +of the physicists say that the sea is what is left of +the first moisture;⁠<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a> 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.</p> + +<p><span class="pagenum" id="Page_13">[13]</span></p> + +<p>Hipp. <i>Phil.</i> 6; <i>Dox.</i> 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;⁠<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a> 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<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a> 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.⁠<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a> 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 +<span class="pagenum" id="Page_14">[14]</span>the vapour raised by the sun⁠<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a> + from them;⁠<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a> and +lightning occurs when a wind falls upon clouds and +separates them. Anaximandros was born in the third +year of the forty-second Olympiad.</p> + +<p>Plut. <i>Strom.</i> 2; <i>Dox.</i> 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.</p> + +<p>Herm. <i>I. G. P.</i> 10; <i>Dox.</i> 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.</p> + +<p>Aet. <i>Plac.</i> i. 3; <i>Dox.</i> 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 +<span class="pagenum" id="Page_15">[15]</span>things perish and return to this.⁠<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a> 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.</p> + +<p>Aet. ii. 1; <i>Dox.</i> 327. Anaximandros (et al.): +Infinite worlds exist in the infinite in every cycle; +<i>Dox.</i> 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 +<span class="pagenum" id="Page_16">[16]</span>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.</p> + +<p>Aet. iii. 3; <i>Dox.</i> 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.</p> + +<p>Aet. iv. 3; <i>Dox.</i> 387. Anaximandros et al.: The +soul is like air in its nature.</p> + +<p>Aet. v. 19; <i>Dox.</i> 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.</p> + +<p>Cic. <i>de Nat. Deor.</i> i. 10; <i>Dox.</i> 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?</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_17">[17]</span></p> + +<h2 class="nobreak" id="III">III.<br> +<i>ANAXIMENES.</i></h2> + +</div> + +<p>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 <span class="allsmcap">B.C.</span>). Diels⁠<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a> 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.</p> + +<blockquote> +<p>Literature: Krische, <i>Forschungen</i>, i. 52-57; Teichmüller, +<i>Studien</i>, 71-104; <i>Revue Phil.</i> 1883, p. 6 ff.; +<i>Archiv f. d. Geschichte d. Phil.</i> i. pp. 315 ff. and pp. +582 ff.</p> +</blockquote> + +<h3>(<i>a</i>) <span class="smcap">Fragment accredited to Anaximenes.</span></h3> + +<p><i>Collection des anciens alchimistes grecs</i>, 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.</p> + +<p><i>Translation</i>—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 +<span class="pagenum" id="Page_18">[18]</span>the flow of air, it is necessary that it should be infinite +and abundant, because it is never exhausted.⁠<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a>⁠</p> + +<h3>(<i>b</i>) <span class="smcap">Passages relating to Anaximenes in Aristotle</span>, &c.</h3> + +<p>Arist. <i>Meteor.</i> 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.</p> + +<blockquote> +<p>Simpl. <i>de Coelo</i> 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.</p> + +<p>Simpl. <i>Phys.</i> 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.</p> + +<p>Simpl. <i>Phys.</i> 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.</p> +</blockquote> + +<p>Arist. <i>de Coelo</i> 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.</p> + +<p>Arist. <i>Meteor.</i> 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.</p> + +<p>Arist. <i>Metaph.</i> i. 3; 984 a 5. Anaximenes regarded +air as the first principle.</p> + +<p><span class="pagenum" id="Page_19">[19]</span></p> + +<blockquote> +<p>Plut. <i>Prim. Frig.</i> vii. 3, p. 947. According to Anaximenes, +the early philosopher, we should not neglect +either cold or heat in <i>being</i> 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.</p> +</blockquote> + +<h3>(<i>c</i>) <span class="smcap">Passages relating to Anaximenes in +the Doxographists.</span></h3> + +<p>Theophrastos; Simpl. <i>Phys.</i> 6 r 24, 26; <i>Dox.</i> 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.⁠<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a>⁠</p> + +<p>Hipp. <i>Philos.</i> 7; <i>Dox.</i> 560. Anaximenes, himself a +Milesian, son of Eurystratos, said that infinite air is the +first principle,⁠<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a> 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 +<span class="pagenum" id="Page_20">[20]</span>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;⁠<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a> similarly the sun +and the moon and all the rest of the stars, being fiery +bodies,⁠<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a> + are supported on the air by their breadth.⁠<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a> 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<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a> 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,⁠<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a> 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;⁠<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a> and lightning, when clouds are separated +by violence of the winds; for when they are separated, +<span class="pagenum" id="Page_21">[21]</span>the flash is bright and like fire.⁠<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> And a rainbow is produced +when the sun’s rays fall on compressed air;⁠<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a> and +earthquakes are produced when the earth is changed yet +more by heating and cooling.⁠<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a> Such are the opinions +of Anaximenes. And he flourished about the first year +of the fifty-eighth Olympiad.</p> + +<p>Plut. <i>Strom.</i> 3; <i>Dox.</i> 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.</p> + +<p>Cic. <i>de Nat. Deor.</i> i. 10; <i>Dox.</i> 531. Afterwards +Anaximenes said that air is god,⁠<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a> [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.</p> + +<p>Aet. i. 3; <i>Dox.</i> 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 +<span class="pagenum" id="Page_22">[22]</span>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>i.e.</i> a coin-maker; [so there is need of +copper and wood and other substances].</p> + +<p>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.</p> + +<p>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.</p> + +<p>Aet. iv. 3; 387. Anaximenes et al.: The soul is +like air in its nature.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_23">[23]</span></p> + +<h2 class="nobreak" id="IV">IV.<br> +<i>HERAKLEITOS.</i></h2> + +</div> + +<p>According to Apollodoros, Herakleitos son of Blyson +flourished in the sixty-ninth Olympiad (504-501 <span class="allsmcap">B.C.</span>). +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.’</p> + +<blockquote> +<p>Literature: Schleiermacher, <i>Op. Phil.</i> ii. 1-146; Bernays, +<i>Ges. Abhandl.</i> i.; Lassalle, <i>Die Philosophie +Herakleitos des dunklen</i>, Berl. 1858; P. Schuster, +‘Heraklit von Ephesos,’ in <i>Act. soc. phil. Lips.</i> +1873, 111; Teichmüller, <i>Neue Studien zur Gesch. +d. Begriffe</i>, Gotha 1876-1878; Bywater, <i>Heracl. +Eph. Reliquiae</i>, Oxford 1877; Gomperz, ‘Zu +Herakl. Lehre,’ <i>Sitz. d. Wien. Ak.</i> 1886, p. 977 ff.; +Patin, <i>Herakl. Einheitslehre</i>, Leipzig 1886, ‘Quellenstudien +zu Heraklit,’ in <i>Festschrift f. L. Urlichs</i>, +1880, <i>Herakleitische Beispiele</i>, Progr. Neuburg, +1892-1893; E. Pfleiderer, <i>Die Philosophie des Heraklits +im Lichte der Mysterienidee</i>, Berlin 1886; +also <i>Rhein. Mus.</i> xlii. 153 ff.; <i>JBB. f. protest. +Theol.</i> xiv. 177 ff.; E. Wambier, <i>Studia Heraclitea</i>, +Diss. Berlin 1891.</p> +</blockquote> + +<p><span class="pagenum" id="Page_24">[24]</span></p> + +<h3>(<i>a</i>) <span class="smcap">Fragments of Herakleitos.</span></h3> + +<p>1. οὐκ ἐμεῦ ἀλλὰ τοῦ λόγου ἀκούσαντας ὁμολογέειν +σοφόν ἐστι, ἓν πάντα εἶναι.</p> + +<p>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.</p> + +<p>3. ἀξύνετοι ἀκούσαντες κωφοῖσι ἐοίκασι· φάτις αὐτοῖσι +μαρτυρέει παρεόντας ἀπεῖναι.</p> + +<p>4. κακοὶ μάρτυρες ἀνθρώποισι ὀφθαλμοὶ καὶ ὦτα, +βαρβάρους ψυχὰς ἐχόντων.</p> + +<p>5. οὐ φρονέουσι τοιαῦτα πολλοὶ ὁκόσοισι ἐγκυρέουσι +οὐδὲ μαθόντες γινώσκουσι, ἑωυτοῖσι δὲ δοκέουσι.</p> + +<p>6. ἀκοῦσαι οὐκ ἐπιστάμενοι οὐδ’ εἰπεῖν.</p> + +<p><span class="pagenum" id="Page_26">[26]</span></p> + +<p>7. ἐὰν μὴ ἔλπηαι, ἀνέλπιστον οὐκ ἐξευρήσει, ἀνεξερεύνητον +ἐὸν καὶ ἄπορον.</p> + +<p>8. χρυσὸν οἱ διζήμενοι γῆν πολλὴν ὀρύσσουσι καὶ +εὑρίσκουσι ὀλίγον.</p> + +<p>9. ἀγχιβασίην.</p> + +<p>10. φύσις κρύπτεσθαι φιλεῖ.</p> + +<p>11. ὁ ἄναξ [οὗ τὸ μαντεῖόν ἐστι τὸ] ἐν Δελφοῖς οὔτε +λέγει οὔτε κρύπτει, ἀλλὰ σημαίνει.</p> + +<p>12. σίβυλλα δὲ μαινομένῳ στόματι ἀγέλαστα καὶ +ἀκαλλώπιστα καὶ ἀμύριστα φθεγγομένη χιλίων ἐτέων +ἐξικνέεται τῇ φωνῇ διὰ τὸν θεὸν.</p> + +<p>13. ὅσων ὄψις ἀκοὴ μάθησις, ταῦτα ἐγὼ προτιμέω.</p> + +<p>14. ἀπίστους ἀμφισβητουμένων παρεχόμενοι βεβαιωτάς.</p> + +<p>15. ὀφθαλμοὶ τῶν ὤτων ἀκριβέστεροι μάρτυρες.</p> + +<p><span class="pagenum" id="Page_28">[28]</span></p> + +<p>16. πολυμαθίη νόον ἔχειν οὐ διδάσκει· Ἡσίοδον γὰρ +ἂν ἐδίδαξε καὶ Πυθαγόρην αὖτίς τε Ξενοφάνεα καὶ +Ἑκαταῖον.</p> + +<p>17. Πυθαγόρης Μνησάρχου ἱστορίην ἤσκησε ἀνθρώπων +μάλιστα πάντων· καὶ [ἐκλεξάμενος ταύτας τὰς +συγγραφὰς] ἐποίησε ἑωυτοῦ σοφίην, πολυμαθίην, κακοτεχνίην.</p> + +<p>18. ὁκόσων λόγους ἤκουσα οὐδεὶς ἀφικνέεται ἐς τοῦτο, +ὥστε γινώσκειν ὅτι σοφόν ἐστι πάντων κεχωρισμένον.</p> + +<p>19. ἓν τὸ σοφόν, [ἐπίστασθαι γνώμην ᾗ κυβερνᾶται +πάντα διὰ πάντων]. (65) λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει +Ζηνὸς οὔνομα.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_30">[30]</span></p> + +<p>21. πυρὸς τροπαὶ πρῶτον θάλασσα· θαλάσσης δὲ τὸ +μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ.</p> + +<p>22. πυρὸς ἀνταμείβεται πάντα καὶ πῦρ ἁπάντων, +ὥσπερ χρυσοῦ χρήματα καὶ χρημάτων χρυσός.</p> + +<p>23. θάλασσα διαχέεται καὶ μετρέεται ἐς τὸν αὐτὸν +λόγον ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι †γῆ†.</p> + +<p>24. χρησμοσύνη ... κόρος.</p> + +<p>25. ζῇ πῦρ τὸν γῆς θάνατον, καὶ ἀὴρ ζῇ τὸν πυρὸς +θάνατον· ὕδωρ ζῇ τὸν ἀέρος θάνατον, γῆ τὸν ὕδατος.</p> + +<p>26. πάντα τὸ πῦρ ἐπελθὸν κρινέει καὶ καταλήψεται.</p> + +<p>27. τὸ μὴ δῦνόν ποτε πῶς ἄν τις λάθοι;</p> + +<p>28. τὰ δὲ πάντα οἰακίζει κεραυνός.</p> + +<p><span class="pagenum" id="Page_32">[32]</span></p> + +<p>29. ἥλιος οὐχ ὑπερβήσεται μέτρα· εἰ δὲ μή, Ἐρινύες +μιν δίκης ἐπίκουροι ἐξευρήσουσι.</p> + +<p>30. ἠοῦς καὶ ἑσπέρης τέρματα ἡ ἄρκτος, καὶ ἀντίοι +τῆς ἄρκτου οὖρος αἰθρίου Διός.</p> + +<p>31. εἰ μὴ ἥλιος ἦν, εὐφρόνη ἂν ἦν.</p> + +<p>32. νέος ἐφ’ ἡμέρῃ ἥλιος.</p> + +<p>34.⁠<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a> ὧραι πάντα φέρουσι.</p> + +<p>35. διδάσκαλος δὲ πλείστων Ἡσίοδος· τοῦτον ἐπίστανται +πλεῖστα εἰδέναι, ὅστις ἡμέρην καὶ εὐφρόνην οὐκ +ἐγίνωσκε· ἔστι γὰρ ἕν.</p> + +<p>36. ὁ θεὸς ἡμέρη εὐφρόνη, χειμὼν θέρος, πόλεμος +εἰρήνη, κόρος λιμός· ἀλλοιοῦται δὲ ὅκωσπερ ὁκόταν συμμιγῇ +<θύωμα> θυώμασι· ὀνομάζεται καθ’ ἡδονὴν ἑκάστου.</p> + +<p><span class="pagenum" id="Page_34">[34]</span></p> + +<p>37. εἰ πάντα τὰ ὄντα καπνὸς γένοιτο, ῥῖνες ἂν +διαγνοῖεν.</p> + +<p>38. †αἱ ψυχαὶ ὀσμῶνται καθ’ Ἅιδην.†</p> + +<p>39. τὰ ψυχρὰ θέρεται, θερμὸν ψύχεται, ὑγρὸν αὐαίνεται, +καρφαλέον νοτίζεται.</p> + +<p>40. σκίδνησι καὶ συνάγει, πρόσεισι καὶ ἄπεισι.</p> + +<p>41-42. ποταμοῖσι δὶς τοῖσι αὐτοῖσι οὐκ ἂν ἐμβαίης· +ἕτερα γὰρ (καὶ ἕτερα) ἐπιρρέει ὕδατα.</p> + +<p>43. μέμφεται τῷ Ὁμήρῳ Ἡράκλειτος εἰπόντι· ὡς +ἔρις ἔκ τε θεῶν ἔκ τ’ ἀνθρώπων ἀπόλοιτο· οἰχήσεσθαι +γάρ φησι πάντα.</p> + +<p>44. πόλεμος πάντων μὲν πατήρ ἐστι πάντων δὲ +βασιλεύς, καὶ τοὺς μὲν θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους, +τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους.</p> + +<p><span class="pagenum" id="Page_36">[36]</span></p> + +<p>45. οὐ ξυνίασι ὅκως διαφερόμενον ἑωυτῷ ὁμολογέει· +παλίντροπος ἁρμονίη ὅκωσπερ τόξου καὶ λύρης.</p> + +<p>46. τὸ ἀντίξουν συμφέρον. ἐκ τῶν διαφερόντων +καλλίστην ἁρμονίαν. πάντα κατ’ ἔριν γίνεσθαι.</p> + +<p>47. ἁρμονίη ἀφανὴς φανερῆς κρείσσων.</p> + +<p>48. μὴ εἰκῆ περὶ τῶν μεγίστων συμβαλώμεθα.</p> + +<p>49. χρὴ εὖ μάλα πολλῶν ἵστορας φιλοσόφους ἄνδρας +εἶναι.</p> + +<p>50. γναφέων ὁδὸς εὐθεῖα καὶ σκολιὴ μία ἐστὶ καὶ ἡ +αὐτή.</p> + +<p>51. ὄνοι σύρματ’ ἂν ἕλοιντο μᾶλλον ἢ χρυσόν.</p> + +<p>52. θάλασσα ὕδωρ καθαρώτατον καὶ μιαρώτατον, +ἰχθύσι μὲν πότιμον καὶ σωτήριον, ἀνθρώποις δὲ ἄτοπον +καὶ ὀλέθριον.</p> + +<p>53. Sues coeno, cohortales aves pulvere (vel cinere) +lavari. 54. βορβόρῳ χαίρειν.</p> + +<p><span class="pagenum" id="Page_38">[38]</span></p> + +<p>55. πᾶν ἑρπετὸν πληγῇ νέμεται.</p> + +<p>56 = 45.</p> + +<p>57. ἀγαθὸν καὶ κακὸν ταὐτόν.</p> + +<p>58. οἱ ἰατροὶ τέμνοντες καίοντες πάντη βασανίζοντες +κακῶς τοὺς ἀρρωστοῦντας ἐπαιτιῶνται μηδέν’ ἄξιον +μισθὸν λαμβάνειν παρὰ τῶν ἀρρωστούντων.</p> + +<p>59. συνάψειας οὖλα καὶ οὐχὶ οὖλα, συμφερόμενον +διαφερόμενον, συνᾷδον διᾷδον· ἐκ πάντων ἓν καὶ ἐξ ἑνὸς +πάντα.</p> + +<p>60. δίκης οὔνομα οὐκ ἂν ᾔδεσαν, εἰ ταῦτα μὴ ἦν.</p> + +<p>61. †τῷ μὲν θεῷ καλὰ πάντα καὶ ἀγαθὰ καὶ δίκαια, +ἄνθρωποι δὲ ἃ μὲν ἄδικα ὑπειλήφασιν, ἃ δὲ δίκαια.†</p> + +<p>62. εἰδέναι χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην +ἔριν· καὶ γινόμενα πάντα κατ’ ἔριν καὶ †χρεώμενα†.</p> + +<p>63. ἔστι γὰρ εἱμαρμένα πάντως....</p> + +<p><span class="pagenum" id="Page_40">[40]</span></p> + +<p>64. θάνατός ἐστι ὁκόσα ἐγερθέντες ὁρεόμεν, ὁκόσα δὲ +εὕδοντες ὕπνος.</p> + +<p>65. v. 19.</p> + +<p>66. τοῦ βιοῦ οὔνομα βίος, ἔργον δὲ θάνατος.</p> + +<p>67. θεοὶ θνητοί, ἄνθρωποι ἀθάνατοι, ζῶντες τὸν +ἐκείνων θάνατον τὸν δὲ ἐκείνων βίον τεθνεῶτες.</p> + +<p>68. ψυχῇσι γὰρ θάνατος ὕδωρ γενέσθαι, ὕδατι δὲ +θάνατος γῆν γενέσθαι· ἐκ γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος +δὲ ψυχή.</p> + +<p>69. ὁδὸς ἄνω κάτω μία καὶ ὡυτή.</p> + +<p>70. ξυνὸν ἀρχὴ καὶ πέρας.</p> + +<p>71. ψυχῆς πείρατα οὐκ ἂν ἐξεύροιο πᾶσαν ἐπιπορευόμενος +ὁδόν.</p> + +<p><span class="pagenum" id="Page_42">[42]</span></p> + +<p>72. ψυχῇσι τέρψις ὑγρῇσι γενέσθαι.</p> + +<p>73. ἀνὴρ ὁκότ’ ἂν μεθύσθῃ, ἄγεται ὑπὸ παιδὸς ἀνήβου +σφαλλόμενος, οὐκ ἐπαίων ὅκη βαίνει, ὑγρὴν τὴν ψυχὴν +ἔχων.</p> + +<p>74-76. αὔη ψυχὴ σοφωτάτη καὶ ἀρίστη.</p> + +<p>77. ἄνθρωπος, ὅκως ἐν εὐφρόνῃ φάος, ἅπτεται ἀποσβέννυται.</p> + +<p>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.</p> + +<p>79. αἰὼν παῖς ἐστι παίζων πεσσεύων· παιδὸς ἡ +βασιληίη.</p> + +<p><span class="pagenum" id="Page_44">[44]</span></p> + +<p>80. ἐδιζησάμην ἐμεωυτόν.</p> + +<p>81. ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνομέν τε καὶ οὐκ +ἐμβαίνομεν, εἶμέν τε καὶ οὐκ εἶμεν.</p> + +<p>82. κάματός ἐστι τοῖς αὐτοῖς μοχθεῖν καὶ ἄρχεσθαι.</p> + +<p>83. μεταβάλλον ἀναπαύεται.</p> + +<p>84. καὶ ὁ κυκεὼν διίσταται μὴ κινεόμενος.</p> + +<p>85. νέκυες κοπρίων ἐκβλητότεροι.</p> + +<p>86. γενόμενοι ζώειν ἐθέλουσι μόρους τ’ ἔχειν· [μᾶλλον +δὲ ἀναπαύεσθαι,] καὶ παῖδας καταλείπουσι μόρους +γενέσθαι.</p> + +<p>90. τοὺς καθεύδοντας ἐργάτας εἶναι [καὶ συνεργοὺς] +τῶν ἐν τῷ κόσμῳ γινομένων.</p> + +<p><span class="pagenum" id="Page_46">[46]</span></p> + +<p>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.</p> + +<p>92. τοῦ λόγου δ’ ἐόντος ξυνοῦ, ζώουσι οἱ πολλοὶ ὡς +ἰδίην ἔχοντες φρόνησιν.</p> + +<p>93. ᾧ μάλιστα διηνεκέως ὁμιλέουσι, τούτῳ διαφέρονται.</p> + +<p>94. οὐ δεῖ ὥσπερ καθεύδοντας ποιεῖν καὶ λέγειν.</p> + +<p>95. τοῖς ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι, +τῶν δὲ κοιμωμένων ἕκαστον εἰς ἴδιον ἀποστρέφεσθαι.</p> + +<p>96. ἦθος ἀνθρώπειον μὲν οὐκ ἔχει γνώμας, θεῖον δὲ +ἔχει.</p> + +<p>97. ἀνὴρ νήπιος ἤκουσε πρὸς δαίμονος ὅκωσπερ παῖς +πρὸς ἀνδρός.</p> + +<p>100. μάχεσθαι χρὴ τὸν δῆμον ὑπὲρ τοῦ νόμου ὅκως +ὑπὲρ τείχεος.</p> + +<p><span class="pagenum" id="Page_48">[48]</span></p> + +<p>101. μόροι μέζονες μέζονας μοίρας λαγχάνουσι.</p> + +<p>102. ἀρηιφάτους θεοὶ τιμῶσι καὶ ἄνθρωποι.</p> + +<p>103. ὕβριν χρὴ σβεννύειν ἢ πυρκαιήν.</p> + +<p>104. ἀνθρώποισι γίνεσθαι ὁκόσα θέλουσι οὐκ ἄμεινον. +νοῦσος ὑγίειαν ἐποίησε ἡδὺ καὶ ἀγαθόν, λιμὸς κόρον, +κάματος ἀνάπαυσιν.</p> + +<p>105. θυμῷ μάχεσθαι χαλεπόν· ὅ τι γὰρ ἂν χρηίζῃ +γίνεσθαι, ψυχῆς ὠνέεται.</p> + +<p>106. †ἀνθρώποισι πᾶσι μέτεστι γιγνώσκειν ἑαυτοὺς +καὶ σωφρονεῖν†.</p> + +<p>107. †σωφρονεῖν ἀρετὴ μεγίστη· καὶ σοφίη ἀληθέα +λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαίοντας†.</p> + +<p>108-109. ἀμαθίην ἄμεινον κρύπτειν· ἔργον δὲ ἐν +ἀνέσει καὶ παρ’ οἶνον.</p> + +<p>110. νόμος καὶ βουλῇ πείθεσθαι ἑνός.</p> + +<p><span class="pagenum" id="Page_50">[50]</span></p> + +<p>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.</p> + +<p>112. ἐν Πριήνῃ Βίας ἐγένετο ὁ Τευτάμεω οὗ πλέων +λόγος ἢ τῶν ἄλλων.</p> + +<p>113. εἷς ἐμοὶ μύριοι, ἐὰν ἄριστοις ᾖ.</p> + +<p>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.</p> + +<p>115. κύνες καὶ βαύζουσι ὃν ἂν μὴ γινώσκωσι.</p> + +<p>116. ἀπιστίῃ διαφυγγάνει μὴ γινώσκεσθαι.</p> + +<p>117. βλὰξ ἄνθρωπος ἐπὶ παντὶ λόγῳ ἐπτοῆσθαι +φιλέει.</p> + +<p>118. δοκεόντων ὁ δοκιμώτατος γινώσκει φυλάσσειν· +καὶ μέντοι καὶ δίκη καταλήψεται ψευδέων τέκτονας καὶ +μάρτυρας.</p> + +<p><span class="pagenum" id="Page_52">[52]</span></p> + +<p>119. τὸν Ὅμηρον ἄξιον ἐκ τῶν ἀγώνων ἐκβάλλεσθαι +καὶ ῥαπίζεσθαι, καὶ Ἀρχίλοχον ὁμοίως.</p> + +<p>121. ἦθος ἀνθρώπῳ δαίμων.</p> + +<p>122. ἀνθρώπους μένει τελευτήσαντας ἅσσα οὐκ +ἔλπονται οὐδὲ δοκέουσι.</p> + +<p>123. ἔνθα †δεόντι† ἐπανίστασθαι καὶ φύλακας γίνεσθαι +ἐγερτὶ ζώντων καὶ νεκρῶν.</p> + +<p>124. νυκτιπόλοι, μάγοι, βάκχοι, λῆναι, μύσται.</p> + +<p>125. τὰ γὰρ νομιζόμενα κατ’ ἀνθρώπους μυστήρια +ἀνιερωστὶ μυεῦνται.</p> + +<p>126 = 130<i>b</i>.</p> + +<p>127. εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιεῦντο καὶ +ὕμνεον ᾆσμα αἰδοίοισι, ἀναιδέστατα εἴργαστ’ ἄν· ὡυτὸς +δὲ Ἄιδης καὶ Διόνυσος, ὅτεῳ μαίνονται καὶ ληναίζουσι.</p> + +<p><span class="pagenum" id="Page_54">[54]</span></p> + +<p>129. ἄκεα.</p> + +<p>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.</p> + +<p>130<i>a</i>. εἰ θεοί εἰσι, ἵνα τί θρηνέετε αὐτούς; εἰ δὲ +θρηνέετε αὐτοὺς, μηκέτι τούτους ἡγέεσθε θεούς.</p> + +<h4><span class="smcap">Spurious Fragments.</span></h4> + +<p>131. πάντα ψυχῶν εἶναι καὶ δαιμόνων πλήρη.</p> + +<p>132. τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν +ψεύδεσθαι.</p> + +<p>133. ἐγκαλυπτέος ἕκαστος ὁ ματαίως ἐν δόξῃ γενόμενος.</p> + +<p><span class="pagenum" id="Page_56">[56]</span></p> + +<p>134. οἴησις προκοπῆς ἐγκοπὴ προκοπῆς.</p> + +<p>135. τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευμένοις.</p> + +<p>136. ἡ εὔκαιρος χάρις λιμῷ καθάπερ τροφὴ ἁρμόττουσα +τὴν τῆς ψυχῆς ἔνδειαν ἰᾶται.</p> + +<p>137. συντομωτάτην ὁδὸν ὁ αὐτὸς ἔλεγεν εἰς εὐδοξίαν +τὸ γενέσθαι ἀγαθόν.</p> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>1. Hipp. <i>Ref. haer.</i> ix. 9 (cf. Philo, <i>Leg. all.</i> iii. 3, p. 88).</p> + +<blockquote> +<p>λόγου Bernays, δόγματος MS., Bgk.: εἶναι Miller, εἰδέναι MS., +Bern. Bgk.</p> +</blockquote> + +<p>2. Sext. Emp. <i>adv. math.</i> vii. 132; (except last clause) Hipp. <i>Ref. +haer.</i> ix. 9. In part: Arist. <i>Rhet.</i> iii. 5, 1407 b 14; Clem. Al. <i>Strom.</i> +v. 14, p. 716 (= Euseb. <i>P. E.</i> xiii. 13, p. 680); Amelius in Euseb. <i>P. E.</i> +xi. 19, p. 540. (and elsewhere). Cf. Philo, <i>Quis rer. div. haer.</i> 43, p. 505; +Joh. Sic. in Walz, <i>Rhett. Gr.</i> vi. p. 95.</p> + +<blockquote> +<p>τοῦ δέοντος vulg. except Sext. Emp.: ξετοὶ (for ἀξύνετοι) MS. Hipp.: +ἀπείροισι Bern., ἄπειροι εἰσὶν Hipp., ἄπειροι Sext. Emp.</p> +</blockquote> + +<p>3. Clem. Al. <i>Strom.</i> v. 14, p. 718 (Euseb. <i>P. E.</i> xiii. 13, p. 681); +Theod. <i>Ther.</i> i. 13, 49: ἀπιέναι MS. Clem.</p> + +<p>4. Sext. Emp. <i>adv. math.</i> viii. 126; Stob. <i>Flor.</i> iv. 56; cf. Diog. +Laer. ix. 7.</p> + +<p>5. Clem. Al. <i>Strom.</i> ii. 2, p. 432; cf. M. Antoninus, iv. 46.</p> + +<blockquote> +<p>ὁκόσοις Gataker, ὁκόσοι vulg.: ἐγκυρέουσι Schuster, ἐγκυρσεύουσιν +vulg.</p> +</blockquote> + +<p>6. Clem. Al. <i>Strom.</i> ii. 5, p. 442.</p> + +<p>7. Clem. Al. <i>Strom.</i> ii. 4, p. 437; Theod. <i>Ther.</i> i. p. 15, 51.</p> + +<blockquote> +<p>ἔλπησθε Steph., ἔλπηαι Byw. Schus.: ἐξευρήσετε Steph., ἐξευρήσεις +Schus. On punctuation v. Gomperz, <i>Archiv f. d. G. d. +Phil.</i> i. 100.</p> +</blockquote> + +<p>8. Clem. Al. <i>Strom.</i> iv. 2, p. 565; Theod. <i>Ther.</i> i. p. 15, 52.</p> + +<p>9. Suidas, under ἀμφισβατεῖν and ἀγχιβατεῖν.</p> + +<p>10. Themist. <i>Or.</i> v. p. 69 (xii. p. 159). Cf. Philo, <i>Qu. in gen.</i> iv. 1 +p. 237, <i>de profug.</i> 32, p. 573, <i>de somn.</i> i. 2, p. 621, <i>de spec. legg.</i> 8, p. +344; Julian, <i>Or.</i> vii. p. 216 <span class="allsmcap">C</span>.</p> + +<p>11. Plut. <i>de pyth. orac.</i> 21, p. 404 <span class="allsmcap">E</span>; Stob. <i>Flor.</i> v. 72, lxxxi. 17; +Iambl. <i>de myst.</i> iii. 15. Cf. Lucian, <i>vit. auct.</i> 14.</p> + +<blockquote> +<p>τὸ μαντεῖον appears only in Plutarch, and should probably be +omitted.</p> +</blockquote> + +<p>12. Plut. <i>de pyth. or.</i> 6, p. 397 <span class="allsmcap">A</span>. Cf. Clem. Al. <i>Strom.</i> i. 15, p. +358; Iambl. <i>de myst.</i> iii. 8; Pseudo-Herakl. <i>Epist.</i> viii.</p> + +<p>13. Hipp. <i>Ref. haer.</i> ix. 9.</p> + +<blockquote> +<p>MS. ὅσον, corr. Miller.</p> +</blockquote> + +<p>14. Polyb. iv. 40.</p> + +<p>15. Polyb. xii. 27; cf. Hdt. i.</p> + +<p>16. Diog. Laer. ix. 1. First part: Aul. Gell. <i>N. A.</i> praef. 12; Clem. +Al. <i>Strom.</i> i. 19, p. 373: Athen. xiii. p. 610 <span class="allsmcap">B</span>: Julian, <i>Or.</i> vi. p. 187 <span class="allsmcap">D</span>; +Proklos in Tim. 31 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>πολυμαθῆ MSS. Clem. Athen.</p> +</blockquote> + +<p>17. Diog. Laer. viii. 6. Cf. Clem. Al. <i>Strom.</i> i. 21, p. 396.</p> + +<blockquote> +<p>Schleiermacher omits ἐκλεξάμενος τ. τ. συγγραφὰς: Vulg. ἐποιήσατο +ἑαυτοῦ, the text is from Laurent. ed. Cobet: Casaubon καλοτεχνίην.</p> +</blockquote> + +<p>18. Stob. <i>Flor.</i> iii. 81.</p> + +<p>19. Laer. Diog. ix. 1; Plut. <i>de Is.</i> 77, p. 382 <span class="allsmcap">C</span>. Cf. Kleanthes, <i>H. Z.</i> +36; Pseudo-Linos, 13, Mul. Byw. 65; Clem. Al. <i>Strom.</i> v. 14, p. 718 +(Euseb. <i>P. E.</i> xiii. 13, p. 681); Cf. Bernays, <i>Rhein. Mus.</i> ix. 256. The +fragments are combined by Gomperz, l. c.</p> + +<blockquote> +<p>ἥτε οἱ ἐγκυβερνήσει Diog. Laer., τοῦ φρονοῦντος ᾧ κυβερνᾶται τὸ +σύμπαν, Plut., γνώμης ᾗ ... πάντα κυβερνᾷς. Kleanth.</p> +</blockquote> + +<p>20. Clem. Al. <i>Strom.</i> v. 14, p. 711 (Euseb. <i>P. E.</i> xiii. 13, p. 676). +First clause: Plut. <i>de anim. procr.</i> 5, p. 1014 <span class="allsmcap">A</span>. Last clause: Sim. in +Arist. <i>de coelo</i>, p. 132, Kars.; Olympiod. in Plat. <i>Phaed.</i> p. 201, Finc. +Bywater traces the thought through writers of Stoical school.</p> + +<blockquote> +<p>μέτρῳ Euseb. ed. Steph. p. 132.</p> +</blockquote> + +<p>21. Clem. Al. <i>Strom.</i> v. 14, p. 712 (Euseb. <i>P. E.</i> xiii. 13, p. 676). Cf. +Hipp. <i>Ref. haer.</i> vi. 17.</p> + +<blockquote> +<p>πῦρ τροπὰς Eus. D, πυρὸς τροπὰς Eus. F G, ed. Steph.: θάλασσα +Eus. F.; elsewhere θαλάσσης.</p> +</blockquote> + +<p>22. Plut. <i>de EI</i> 8, p. 388 <span class="allsmcap">E</span>; cf. Philo, <i>de incor. mun.</i> 21, p. 508; +Diog. Laer. ix. 8; Herakl. <i>alleg. Hom.</i> 43; Euseb. <i>P. E.</i> xiv. 3, p. 720 &c. +Probably only the word ἀμείβομαι comes from Herakleitos; cf. the +two forms of Fr. 31 in Plutarch.</p> + +<p>23. Clem. Al. <i>Strom.</i> v. 14, p. 712 (Euseb. <i>P. E.</i> xiii. 13, p. 676).</p> + +<blockquote> +<p>Euseb. omits γῆ, Schuster reads γῆν: πρόσθεν Eus., πρῶτον Clem.</p> +</blockquote> + +<p>24. Philo, <i>Leg. all.</i> iii. 3, p. 88, <i>de vict.</i> 6, p. 242; Hipp. <i>Ref. haer.</i> +ix. 10. Cf. Plut. <i>de EI</i> 9, p. 389 <span class="allsmcap">C</span>.</p> + +<p>25. Maxim. Tyr. xli. 4, p. 489. Cf. M. Antoninus, iv. 46. Plut. <i>de +EI</i> 18, p. 392 <span class="allsmcap">C</span> (Eus. <i>P. E.</i> xi. 11, p. 528) and <i>de prim. frig.</i> 10, p. 949 <span class="allsmcap">A</span>, +gives simply πυρὸς θάνατος ἀέρος γένεσις.</p> + +<p>26. Hipp. <i>Ref. haer.</i> ix. 10.</p> + +<p>27. Clem. Al. <i>Paedag.</i> ii. 10, p. 229. τις, τινα Schleierm., τι Gataker.</p> + +<p>28. Hipp. <i>Ref. haer.</i> ix. 10. Cf. Klean. <i>H. Z.</i> 10. Philodem. <i>de +piet.</i> p. 70, Gomp.</p> + +<p>29. Plut. <i>de exil.</i> 11, p. 604 <span class="allsmcap">A</span>; <i>de Iside</i> 48, p. 370 <span class="allsmcap">D</span>. Cf. Hipp. <i>Ref. +haer.</i> vi. 26; Iambl. <i>Prot.</i> 21, p. 132.</p> + +<blockquote> +<p>Pseudo-Herakl. <i>Ep.</i> ix. reads πολλαὶ δίκης Ἐρινύες, ἁμαρτημάτων +φύλακες: Plut. 370 <span class="allsmcap">D</span> 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.</p> +</blockquote> + +<p>30. Strabo, i. 6, p. 3. Vulg. adds γὰρ after ἠοῦς.</p> + +<p>31. Plut. <i>Ag. et ign.</i> 7, p. 957 <span class="allsmcap">A</span>. Cf. Plut. <i>de fort.</i> 3, p. 98; Clem. Al. +<i>Prot.</i> 11, p. 87; <i>Somn. Scip.</i> 1, 20.</p> + +<p>32. Arist. <i>Met.</i> ii. 2, p. 355 a 9; Alexander Aph. in <i>Met.</i> l. l. 93 a; +Olymp. in <i>Met.</i> l. l.; Prokl. in <i>Tim.</i> p. 334 <span class="allsmcap">B</span>. Cf. Plotin. <i>Enn.</i> ii. 1, p. +97; Plato, <i>Polit.</i> vi. p. 498 <span class="allsmcap">B</span> (and Schol.); Olymp. in Plat. <i>Phaed.</i> p. +201 Finc.</p> + +<p>33. Diog. Laer. i. 23 yields no fragment.</p> + +<p>34, Plut. <i>Quaes. Plat.</i> viii. 4, p. 1007 <span class="allsmcap">E</span>. Cf. Plut. <i>de def. orac.</i> 12, +p. 416 <span class="allsmcap">A</span>; M. Antonin. ix. 3.</p> + +<p>35. Hipp. <i>Ref. haer.</i> ix. 10. MSS. εὐφροσύνην, corr. Miller.</p> + +<p>36. Hipp. <i>Ref. haer.</i> ix. 10 (cf. v. 21).</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>37. Arist. <i>de sensu</i> 5, p. 443 a 21.</p> + +<p>38. Plut. <i>de fac. in orbe lun.</i> 28, p. 943 <span class="allsmcap">E</span>. Patin, <i>Einheitslehre</i>, p. 23, +points out that this so-called fragment is probably due to a misunderstanding +of the passage in Aristotle (Fr. 37).</p> + +<p>39. Schol. Tzetz. ad Exeg. in Iliad. p. 126, Hermann. Cf. Hippokrates, +περὶ διαίτης 1, 21; Pseudo-Herakl. <i>Epist.</i> v.</p> + +<p>40. Plut. <i>de EI</i> 18, p. 392 <span class="allsmcap">B</span>. V. Pseudo-Herakl. <i>Epist.</i> vi.</p> + +<p>41. Plut. <i>Quaes. nat.</i> 2, p. 912 <span class="allsmcap">A</span>. First half: Plato, <i>Krat.</i> 402 <span class="allsmcap">A</span>; +Arist. <i>Metaph.</i> xiv. 5, p. 1010 a 13; Plut. <i>de sera num. vind.</i> 15, p. 559 <span class="allsmcap">C</span>; +<i>de EI</i> 18, p. 392 <span class="allsmcap">A</span>; Simplic. in Arist. <i>Phys.</i> 17 p. 77, 32; Ibid. f. 308 v.</p> + +<blockquote> +<p>Plato and Simpl. read ἐς τὸν αὐτὸν ποταμόν. Byw. inserts καὶ +ἕτερα; cf. his fr. 42 <i>infra</i>.</p> +</blockquote> + +<p>42. Arius Didymus in Euseb. <i>P. E.</i> xv. 20, p. 821. [Cf. Sext. Emp. +<i>Pyrrh. hyp.</i> iii. 115.] ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνουσιν ἕτερα καὶ ἕτερα +ὕδατα ἐπιρρεῖ.</p> + +<p>43. Simpl. in Arist. <i>Cat.</i> p. 104 Δ ed. Basil. (Scholl. in Arist. 88 b 28); +Schol. Ven. ad <i>Il.</i> xviii. 107, and Eustath. p. 1133, 56. Cf. Arist. <i>Eth. +Eud.</i> vii. 1, p. 1235 a 26; Plutarch <i>de Isid.</i> 48, 370 <span class="allsmcap">D</span>; Numen. in Chalcid. +on Tim. 295.</p> + +<p>44. Hipp. <i>Ref. haer.</i> ix. 9. First part: Plut. <i>de Iside</i> 48, p. 370 <span class="allsmcap">D</span>; +Prok on <i>Tim.</i> 54 <span class="allsmcap">A</span> (cf. 24. <span class="allsmcap">B</span>); Lucian, <i>quomodo hist. consc.</i> 2; <i>Icar.</i> 8.</p> + +<p>45. Hipp. <i>Ref. haer.</i> ix. 9. Cf. Plato, <i>Symp.</i> 187 <span class="allsmcap">A</span>, <i>Soph.</i> 242 <span class="allsmcap">D</span>; +Plut. <i>de anim. procr.</i> 27, p. 1026 <span class="allsmcap">B</span>.</p> + +<blockquote> +<p>MSS. ὁμολογέειν, corr. Miller. Cf. (Bywater 56) Plut. <i>de tranq.</i> +15, 473; <i>de Is.</i> 45, 369; Porphyr. <i>de ant. nym.</i> 29; Simpl. +<i>Phys.</i> 11 r 50, 11. These writers give παλίντονος; παλίντροπος +is probably from Parmenides v. 59; Plutarch inserts +κόσμου.</p> +</blockquote> + +<p>46. Arist. <i>Eth. Nic.</i> viii. 2, p. 1155 b 14. Cf. Theophr. <i>Metaph.</i> 15; +Arist. <i>Eth. Eud.</i> vii. 1; 1235 a 13. These are rather summary +phrases than quotations.</p> + +<p>47. Plut. <i>de anim. procr.</i> 27, p. 1026 <span class="allsmcap">C</span>; Hipp. <i>Ref. haer.</i> ix. 9-10.</p> + +<p>48. Diog. Laer. ix. 73.</p> + +<p>49. Clem. Al. <i>Strom.</i> v. 14, p. 733.</p> + +<p>50. Hipp. <i>Ref. haer.</i> 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 (<i>Science hellèn.</i> +pp. 198 ff.).</p> + +<p>51. Arist. <i>Eth. Nic.</i> x. 5, p. 1176 a 6. Cf. Albertus M. <i>de veget.</i> vi. +401 (p. 545 Mey.) <i>R. P.</i> 40 <span class="allsmcap">B</span>: ‘Boves ... felices ... cum inveniant +orobum ad comendum.’ Bywater, <i>Journal Philol.</i> 1880, p. 230.</p> + +<p>52. Hipp. <i>Ref. haer.</i> ix. 10. Cf. Sext. Emp. <i>Pyrrh. hyp.</i> i. 55.</p> + +<p>53. Columella, <i>de R. R.</i> viii. 4. Cf. Galen, <i>Protrept.</i> 13, p. 5 ed. Bas.</p> + +<p>54. Athen. v. 178 <span class="allsmcap">F</span>. Cf. Clem. Al. <i>Protrept.</i> 10, p. 75; Sext. Emp. +<i>Pyrrh. hyp.</i> i. 55; Plotin. <i>Enn.</i> i. 6, p. 55.</p> + +<p>55. Arist. <i>de mundo</i> 6, p. 401 a 8 (Apuleius, <i>de mundo</i> 36; Stob. +<i>Ecl.</i> i. 2, p. 86). From Cod. Flor. of Apuleius Goldbacher obtains the +following (<i>Zeit. f. d. Oester. Gymn.</i> 1876, p. 496): Ζεὺς ἅπαντα εὐεργετεῖ +ὁμῶς ὡς ἄν τινα μέρη σώματος αὑτοῦ.</p> + +<p>56. V. 45.</p> + +<p>57. Arist. <i>Top.</i> viii. 5, p. 159 b 30; <i>Phys.</i> i. 2, p. 185 b 20; Hipp. +<i>Ref. haer.</i> ix. 10; Simpl. in <i>Phys.</i> 11 v. 50, 11; 18 v. 82, 23.</p> + +<p>58. Hipp. <i>Ref. haer.</i> ix. 10. Cf. Xen. <i>Mem.</i> i. 2, 54; Plato, <i>Gorg.</i> +521 <span class="allsmcap">E</span>, Polit. 293 <span class="allsmcap">B</span>; Simpl. in Epict. 13, p. 83 <span class="allsmcap">D</span>, and 27 p. 178 <span class="allsmcap">A</span>.</p> + +<blockquote> +<p>Vulg. μηδὲν, Sauppe μηδένα: vulg. μισθῶν, Wordsworth μισθὸν. +Bywater objects to βασανίζοντες and omits the phrases τοὺς +ἀρρωστοῦντας and παρὰ τῶν ἀρρωστούντων.</p> +</blockquote> + +<p>59. Arist. <i>de mundo</i> 5, p. 396 b 12 (Apuleius, <i>de mundo</i> 20; Stob. +<i>Ecl.</i> i. 34, p. 690).</p> + +<blockquote> +<p>Stob. <i>VA</i> συλλάψει εἰς, Arist. <i>Q</i> συνάψας, <i>OR</i> συνάψιες: Arist. +<i>P</i>, Stob. and Apul. ὅλα: Zeller omits καὶ.</p> +</blockquote> + +<p>60. Clem. Al. <i>Strom.</i> iv. 3, p. 568. Cf. Pseudo-Herakl. <i>Epist.</i> vii.</p> + +<p>61. Schol. B in <i>Il.</i> iv. 4, p. 120 Bk. Cf. Hippokr. <i>de diaeta</i> i. 11 +<i>RP.</i> 37 <span class="allsmcap">C</span>; Bernays, Herakl. 22. Probably a Stoic deduction from +Herakleitos, and therefore to be omitted here.</p> + +<p>62. Orig. <i>cont. Cels.</i> vi. 42, p. 312. Cf. Plut. <i>de soll. anim.</i> 7, +p. 964; Laer. Diog. ix. 8.</p> + +<blockquote> +<p>Vulg. εἰ δὲ, Schleierm. εἰδέναι: vulg. ἐρεῖν, Schl. ἔριν.</p> +</blockquote> + +<p>63. Stob. <i>Ecl.</i> i. 6, p. 178. Vulg. εἱμαρμένη, <i>A</i> εἱμαρμένα.</p> + +<p>64. Clem. Al. <i>Strom.</i> iii. 3, p. 520. Cf. <i>Strom.</i> v. 14, p. 712; Philo, +<i>de Joseph.</i> 22, p. 59.</p> + +<p>66. Schol. in <i>Il.</i> i. 49; Cramer, <i>A. P.</i> iii. p. 122; <i>Etym. Mag.</i> under +βίος; Tzetz. Ex. in <i>Il.</i> p. 101; Eust. in <i>Il.</i> i. 49, p. 41. Cf. Hippokr. <i>de +diaeta</i> 21 οὔνομα τρόφη, ἔργον δὲ οὐχί.</p> + +<p>67. Hipp. <i>Ref. haer.</i> ix. 10; Herakl. <i>Alleg. Hom.</i> 24, p. 51; Maxim. +Tyr. x. 4, p. 107, xli. 4, p. 489; Lucian, <i>Vit. auct.</i> 14; Porph. <i>de ant. +nymph.</i> 10; Clem. Al. <i>Paed.</i> iii. 1, p. 251; Philo, <i>Leg. alleg.</i> i. 33, p. 65, +and <i>Qu. in Gen.</i> iv. 152, p. 360. Human and divine nature identical: +Dio Cass. <i>Frr.</i> i.-xxxv. Ch. 30, i. 40 Dind.; Stob. <i>Ecl.</i> i. 39, p. 768.</p> + +<blockquote> +<p>Hipp. reads ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι; Clement ἄνθρωποι +θεοί, θεοὶ ἄνθρωποι.</p> +</blockquote> + +<p>68. Philo, <i>de incorr. mundi</i> 21, p. 509; Aristides Quint. ii. p. 106 +Meib.; Clem. Al. <i>Strom.</i> vi. 2, p. 746; Hipp. <i>Ref. haer.</i> v. 16; Julian, +Or. v. p. 165 D; Prokl. in <i>Tim.</i> p. 36 <span class="allsmcap">C</span>; Olympiod. in Plat. <i>Gorg.</i> p. 357 +Jahn; idem, p. 542.</p> + +<p>69. Hipp. <i>Ref. haer.</i> ix. 10. Cf. Plato, <i>Phileb.</i> 43 <span class="allsmcap">A</span>; Kleomed. π. +μετεώρων i. p. 75 Bak.; Maximus Tyr. xli. 4, p. 489; Tertull. <i>adv. Marc.</i> +ii. 28; Diog. Laer. ix. 8; Plotin. <i>Enn.</i> iv. 8, p. 468; Iambl. Stob. <i>Ecl.</i> +i. 41; Hippokr. π. τροφῆς 45; Philo, <i>de incorr. mun.</i> 21, p. 508; and <i>de +somn.</i> i. 24, p. 644; and <i>de vit. Moys.</i> i. 6, p. 85; Muson. Stob. <i>Flor.</i> cviii. +60; M. Antonin. vi. 17.</p> + +<p>70. Porphyr. Schol. B. <i>Il.</i> xiv. 200, p. 392 Bek. Cf. Hippokr. π. +τόπων 1, π. διαίτης 1, 19, π. τροφῆς 9. Philo, <i>Leg. all.</i> i. 3, p. 44; Plut. +<i>de EI</i> 8, p. 388 <span class="allsmcap">C</span>.</p> + +<p>71. Diog. Laer. ix. 7; Tertull. <i>de anima</i> 2. Cf. Hipp. <i>Ref. haer.</i> v. 7.</p> + +<p>72. Numen. Porphyr. <i>de antro nymph.</i> 10.</p> + +<p>73. Stob. <i>Flor.</i> v. 120. Cf. M. Antonin. iv. 46.</p> + +<p>74-76. Plutarch, <i>Rom.</i> 28; Aristid. Quint. ii. p. 106; Porphyr. <i>de +antro nymph.</i> 11; Synesius, <i>de insomn.</i> p. 140 <span class="allsmcap">A</span> Petav.; Stob. <i>Flor.</i> v. 120; +Glykas, <i>Ann.</i> i. p. 74 <span class="allsmcap">B</span>; Eustath. <i>Il.</i> xxiii. 261, p. 1299, 17.</p> + +<blockquote> +<p>Reading αὐγὴ ξηρὴ ψυχὴ (Bywater 75 and 76); Philo, Euseb. <i>P. E.</i> +viii. 14, p. 399; and <i>de prov.</i> ii. 109, p. 117; Muson. Stob. +<i>Flor.</i> xvii. 43; Plut. <i>de esu carn.</i> i. 6, p. 995 <i>E</i>; and <i>de def. +orac.</i> 41, p. 432 <span class="allsmcap">F</span>; Clem. Al. <i>Paedag.</i> ii. 2, p. 184; Galen, π. +τῶν τῆς ψυχῆς ἠθῶν 5, i. p. 346 Bas.; Hermeias on Plato, +<i>Phaedr.</i> 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. <i>Poes. Phil.</i> +p. 139.</p> +</blockquote> + +<p>77. Clem. Al. <i>Strom.</i> iv. 22, p. 628.</p> + +<blockquote> +<p>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. <i>Math.</i> vii. 130; Seneca, <i>Epist.</i> 54.</p> +</blockquote> + +<p>78. Plut. <i>Consol. ad Apoll.</i> 10, p. 106 <span class="allsmcap">E</span>; and <i>de EI</i> 18, p. 392 <span class="allsmcap">D</span>. (Bernays, +<i>Rhein. Mus.</i> vii. p. 100, thinks that more of the contents of these +passages is drawn from Herakleitean sources.) Clem. Al. <i>Strom.</i> iv. 22, +p. 628; Sext. Emp. <i>Pyrrh.</i> iii. 230; Tzetz. <i>Chil.</i> ii. 722.</p> + +<p>79. Hipp. Ref. <i>haer.</i> ix. 9. Cf. Clem. Al. <i>Paed.</i> i. 5, p. 111; Iambl. +Stob. <i>Ecl.</i> ii. 1, p. 12; Prokl. in <i>Tim.</i> 101 <span class="allsmcap">F</span>; Plato, <i>Legg.</i> i. 644 <span class="allsmcap">D</span>, x. 903 <span class="allsmcap">D</span>; +Philo, <i>de vit. Moys.</i> i. 6, p. 85; Plut. <i>de EI</i> 21, p. 393 <span class="allsmcap">E</span>; Lucian, <i>vit. +auct.</i> 14.</p> + +<p>80. Plut. <i>adv. Colot.</i> 20, p. 1118 <span class="allsmcap">C</span>; Dio Chrys. <i>Or.</i> 55, p. 282; Tatian, +<i>Or. ad Graec.</i>; Diog. Laer. ix. 5; Plotin. <i>Enn.</i> iv. 8, p. 468; Julian, <i>Or.</i> +vi. p. 185 <span class="allsmcap">A</span>; Prokl. on <i>Tim.</i> 106 <span class="allsmcap">E</span>; Suidas s. v. ποστοῦμος. Cf. Clem. +Al. <i>Strom.</i> ii. 1, p. 429; Plotin. <i>Enn.</i> v. 9, p. 559; Hesychius ἐδίζησα.</p> + +<p>81. Herakl. <i>Alleg. Hom.</i> 24; Seneca, <i>Epist.</i> 58. Cf. Epicharm. <i>Fr.</i> +B 40 <i>Lorenz</i>.</p> + +<p>82. Plotin. <i>Enn.</i> ix. 8, p. 468; Iambl. Stob. <i>Ecl.</i> i. 41, p. 906; Aeneas +Gaz. <i>Theophrast.</i> p. 9 Barth. Cf. Hippokr. π. διαίτης i. 15; Philo, <i>de +cherub.</i> 26, p. 155.</p> + +<p>83. Plotin. <i>Enn.</i> iv. 8, p. 468 and p. 473; Iambl. Stob. <i>Ecl.</i> i. 41, p. +906 and p. 894; Aeneas G. <i>Theophrast.</i> p. 9 and p. 11.</p> + +<p>84. Theophrast. π. ἰλίγγων 9, p. 138 Wim.; Alexand. Aphr. <i>Probl.</i> +p. 11 Usen. Cf. M. Antonin. iv. 27.</p> + +<blockquote> +<p>MSS. Alexander, κυκλεύων and ἵσταται: Theophrast. begins the +sentence with μὴ, corr. Bernays.</p> +</blockquote> + +<p>85. Strabo, xvi. 26, p. 784; Plutarch, <i>Qu. conv.</i> iv. 4, p. 669 <span class="allsmcap">A</span>; Pollux, +<i>Onom.</i> v. 163; Origen, <i>c. Cels.</i> v. 14, p. 247 (quoting Celsus, v. 24, +p. 253); Julian, <i>Or.</i> vii. p. 226 C. Cf. Philo, <i>de profug.</i> ii. p. 555; +Plotin. <i>Enn.</i> v. 1, p. 483; Schol. V. ad <i>Il.</i> xxiv. 54 (= Eustath. ad <i>Il.</i> +p. 1338, 47); Epictet. <i>Diss.</i> ii. 4, 5.</p> + +<p>86. Clem. Al. <i>Strom.</i> iii. 3, p. 516. Mullach assigns the bracketed +words to Clement.</p> + +<p>87-89. Plut. <i>de orac. def.</i> 11, p. 415 <span class="allsmcap">E</span>, and cf. <i>Plac. phil.</i> 24, p. 909; +Censorin. <i>de D. N.</i> 17; Io. Lydus, <i>de mensibus</i> iii. 10, p. 37, ed. Bonn +(Crameri <i>A. P.</i> i. p. 324); cf. Philo, <i>Qu. in gen.</i> ii. 5, p. 82. These +passages do not yield any definite fragment of Herakleitos.</p> + +<p>90. M. Antonin. vi. 42. Pfleiderer rejects καὶ συνεργοὺς.</p> + +<p>91. Stob. <i>Flor.</i> iii. 84. Cf. Kleanth. <i>H. Zeus</i> 24; Hippokr. π. τροφῆς +15; Plut. <i>de Isid.</i> 45, p. 369 <span class="allsmcap">A</span>; Plotin. <i>Enn.</i> vi. 5, p. 668; Empedokles, +v. 231 Stn.</p> + +<p>92. Sext. Emp. <i>Math.</i> vii. 133, where the quotation is apparently +longer. Burnett, 140, n. 35, acutely suggests φρονέειν for λόγου.</p> + +<p>93. M. Antonin. iv. 46.</p> + +<p>94. M. Antonin. iv. 46.</p> + +<p>95. Plut. <i>de superst.</i> 3, p. 166 <span class="allsmcap">C</span>. Cf. Hippolyt. <i>Ref. haer.</i> vi. 26; +Iambl. <i>Protrept.</i> 21, p. 132 Arcer. The form is Plutarch’s.</p> + +<p>96. Origen, <i>c. Cels.</i> vi. 12, p. 291.</p> + +<p>97. Origen, <i>c. Cels.</i> vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern.</p> + +<blockquote> +<p>δαήμονος E. Petersen, <i>Hermes</i>, 1879, xiv. 304.</p> +</blockquote> + +<p>98. Plato, <i>Hipp. Maj.</i> 289 <span class="allsmcap">B</span>. Cf. M. Antonin. iv. 16.</p> + +<p>99. <i>Ibid.</i> 289 <span class="allsmcap">A</span>. The words of Herakleitos cannot be restored. Cf. +Plotin. <i>Ennead.</i> vi. p. 626; Arist. <i>Top.</i> iii. 2, 117 b 118.</p> + +<p>100. Diog. Laer. ix. 2.</p> + +<p>101. Clem. Al. <i>Strom.</i> iv. 7, p. 586; Theodor. <i>Ther.</i> viii. p. 117, 33. +Cf. Hipp. <i>Ref. haer.</i> 8. Theodor. reads μόνοι.</p> + +<p>102. Clem. Al. <i>Strom.</i> iv. 4, p. 571; Theodor. <i>Ther.</i> viii. p. 117, 33.</p> + +<p>103. Diog. Laer. ix. 2. <i>M</i> Cobet σβεννύναι, <i>L</i> σβεννύην.</p> + +<p>104. Stob. <i>Flor.</i> iii. 83, 4. Cf. εὐαρέστησις, Clem. Al. <i>Strom.</i> ii. +21, p. 497; Theodor. <i>Ther.</i> xi. p. 152, 25.</p> + +<p>105. Arist. <i>Eth. Nic.</i> ii. 2, p. 1105 a 8; and <i>Eth. Eud.</i> ii. 7, p. 1223 b +22; and <i>Pol.</i> v. 11, p. 1315 a 29; Plut. <i>de cohib. ira</i> 9, p. 457 <span class="allsmcap">D</span>; and +<i>Erot.</i> 11, p. 755 <span class="allsmcap">D</span>; Iambl. <i>Protrep.</i> p. 140 Arc.; and <i>Coriol.</i> 22.</p> + +<p>106. Stob. <i>Flor.</i> v. 119. Neither this nor the following fragment can +be regarded as genuine.</p> + +<p>107. Stob. <i>Flor.</i> iii. 84.</p> + +<p>108. Plut. <i>qu. conv.</i> iii. proœm. p. 644 <span class="allsmcap">F</span>; and <i>de audien.</i> 12, p. 43 <span class="allsmcap">D</span>; +and <i>virt. doc. posse</i> 2, p. 439 <span class="allsmcap">D</span>; Stob. <i>Flor.</i> xviii. 32.</p> + +<p>109. Stob. <i>Flor.</i> iii. 82 κρύπτειν ἀμαθίην κρέσσον ἢ ἐς τὸ μέσον φέρειν. +A variation of 108.</p> + +<p>110. Clem. Al. <i>Strom.</i> v. 14, p. 718 (Euseb. <i>P. E.</i> xiii. 13, p. 681).</p> + +<blockquote> +<p>Euseb. βουλῇ, Clem. βουλὴ. καί is suspicious.</p> +</blockquote> + +<p>111. Clem. Al. <i>Strom.</i> v. 9, p. 682; and iv. 7, p. 586; Prokl. on <i>Alkib.</i> +p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos ends +with ἀγαθοί.</p> + +<blockquote> +<p>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, <i>Heraclit.</i> i. +p. 34.</p> +</blockquote> + +<p>112. Diog. Laer. i. 88.</p> + +<p>113. Galen, π. διαγνώσεως σφυγμῶν I. <span class="allsmcap">I.</span> iii. p. 53 ed. Bas.; Symmachus, +<i>Epist.</i> ix. 115 (105 Paris 1604); Theod. Prod. in <i>Lazerii Misc.</i> i. p. 20; +and <i>Tetrastich. in Basil.</i> i. (fol. κ 2 vers. ed. Bas.); Diog. Laer. ix. 16; +Cicero, <i>ad Att.</i> xvi. 11; Cf. Seneca, <i>Ep.</i> 7.</p> + +<p>114. Strabo, xiv. 25, p. 642; Cicero, <i>Tusc.</i> v. 105; Muson., Stob. +<i>Flor.</i> xl. 9; Laer. Diog. ix. 2; Iambl. <i>de vita Pyth.</i> 30, p. 154 Arc. Cf. +Lucian <i>vit. auct.</i> 14.</p> + +<p>115. Plut. <i>An seni sit ger. resp.</i> vii. p. 787.</p> + +<p>116. Plut. <i>Coriol.</i> 38; Clem. Al. <i>Strom.</i> v. 13, p. 699. Clem. ἀπιστίη.</p> + +<p>117. Plutarch, <i>de audiendo</i> 7, p. 41 <span class="allsmcap">A</span>; <i>de aud. poet.</i>, p. 28 <span class="allsmcap">D</span>.</p> + +<p>118. Clem. Al. <i>Strom.</i> v. 1, p. 649. Bergk φλυάσσειν, Bernays Bywater +πλάσσειν.</p> + +<p>119. Diog. Laer. ix. 1. Schleiermacher attributes to H. on the basis +of Schol. Ven. A. on <i>Iliad</i> xviii. 251 Eustath. 1142, 5; Bywater suggests +Herakleides and compares Eust. p. 705, 60, and Achilles Tat. <i>Isag.</i> p. +124 <span class="allsmcap">B</span> Petav.</p> + +<p>120. Seneca, <i>Ep.</i> 12 ‘Unus dies par omni est.’ The Greek cannot +be restored from Plutarch, <i>Camill.</i> 19 φύσιν ἡμέρας ἁπάσης μίαν οὖσαν.</p> + +<p>121. Plutarch, <i>Qu. Plat.</i> i. 2, 999 <span class="allsmcap">E</span>; Alex. Aphrod. <i>de fato</i> 6, p. 16 (<i>de +anima</i> ii. 48, p. 150); Stob. <i>Flor.</i> civ. 23. Cf. Pseudo-Herakl. <i>Ep.</i> 9.</p> + +<p>122. Clem. Al. <i>Strom.</i> iv. 22, p. 630; <i>Protrept.</i> 2, p. 18 (Euseb. <i>P. E.</i> +ii. 3, p. 66); Theodoret. <i>Ther.</i> viii. p. 118, 1. Cf. Themist. (Plut.) in +Stob. <i>Flor.</i> cxx. 28.</p> + +<p>123. Hippolyt. <i>Ref. haer.</i> 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. <i>Strom.</i> v. 1, p. 649.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>124. Clem. Al. <i>Protrept.</i> 2, p. 18 (Euseb. <i>P. E.</i> ii. 3, p. 66).</p> + +<p>125. Clem. Al. <i>Protrept.</i> 2. p. 19 (Euseb. <i>P. E.</i> ii. p. 67). Bywater +compares Arnobius <i>adv. nat.</i> v. 29.</p> + +<p>126. (v. 130.)</p> + +<p>127. Clem. Al. <i>Protrept.</i> 2, p. 30. MSS. ἐποιοῦντο, corr. Lobeck: +MSS. εἴργασται, corr. Schleierm. Clem. Al. ὅτεῳ, Plutarch, <i>de Isid.</i> 28, +p. 362 <span class="allsmcap">A</span> ὅτε οὖν ... ληραίνουσιν.</p> + +<p>128. Iamblich. <i>de Myst.</i> v. 15. The Greek text cannot be restored.</p> + +<p>129. Iamblich. <i>de Myst.</i> i. 11.</p> + +<p>130. Greg. Naz. <i>Or.</i> 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, <i>Ep.</i> 27. +Byw. 126, the last sentence, from Origen, <i>c. Cels.</i> i. 5, p. 6 (quoting Celsus); +and in part vii. 62, p. 384, Clem. Al. <i>Prot.</i> 4, p. 44. The whole +passage, lacking the last eight words, is published by Neumann, <i>Hermes</i> +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.</p> + +<p>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.</p> + +<p>130a. Given by Neumann from the Strassburg MS. just referred to. +The saying is attributed to Xenophanes by Aristotle, <i>Rhet.</i> 23; 1400 b 5 +and Plutarch, v. <i>infra</i>, p. <a href="#Page_78">78</a>.</p> + +<p>131. Diog. Laer. ix. 7.</p> + +<p>132. Diog. Laer. ix. 7. Cf. <i>Floril. Monac.</i> 195, p. 282.</p> + +<p>133. Apollonius, <i>Ep.</i> 18.</p> + +<p>134. <i>Floril. Monac.</i> 199, p. 283. Cf. Philo, ap. Ioan. Dam. <i>S. P.</i> +693 <span class="allsmcap">E</span>, fr. p. 652 Mang. Stob. <i>Flor.</i> iv. 88 credits it to Bion; Maxim. +Conf. <i>Serm.</i> 34, p. 624 Combef.</p> + +<p>135. <i>Floril. Monac.</i> 200, p. 283.</p> + +<p>136. Maximus Conf. <i>Serm.</i> 8, p. 557.</p> + +<p>137. Maximus Conf. <i>Serm.</i> 46, p. 646.</p> + +<p>138. Schol. ad Eurip. <i>Hek.</i> 184, i. p. 254 Dind.</p> + +<p><span class="pagenum" id="Page_25">[25]</span></p> + +<h4><span class="smcap">Translation.</span></h4> + +<p>1. Not on my authority, but on that of truth, it is +wise for you to accept the fact that all things are one.</p> + +<blockquote> +<p>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), <i>v.</i> Zeller, i. +630, n. 1.</p> +</blockquote> + +<p>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.</p> + +<blockquote> +<p>Hippolytos quotes this passage with reference to a +universal all-pervading reason.</p> +</blockquote> + +<p>3. Those who hear without the power to understand +are like deaf men; the proverb holds true of them—‘Present, +they are absent.’</p> + +<blockquote> +<p>Quoted by Clement in illustration of Ev. Luc. xiv. 35.</p> +</blockquote> + +<p>4. Eyes and ears are bad witnesses for men, since +their souls lack understanding.</p> + +<blockquote> +<p>Sextus Emp. interprets this as meaning ‘rude souls +trust the irrational senses.’ Cf. Zeller, i. 716, n. 5.</p> +</blockquote> + +<p>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.</p> + +<p>6. They know not how to listen, nor how to speak.</p> + +<blockquote> +<p>Clement compares this with Eccles. vi. 35.</p> +</blockquote> + +<p><span class="pagenum" id="Page_27">[27]</span></p> + +<p>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.</p> + +<blockquote> +<p>Clement compares this with Isaias vii. 9. With Gomperz’s +punctuation: ‘Unless you expect the unexpected, +you will not find truth; for, &c.’</p> +</blockquote> + +<p>8. Seekers for gold dig much earth, and find little +gold.</p> + +<p>9. Controversy.</p> + +<p>10. Nature loves to hide.</p> + +<blockquote> +<p>‘So we worship the creator of nature, because the +knowledge of him is difficult.’</p> +</blockquote> + +<p>11. The Lord [whose is the oracle] at Delphi neither +speaks nor conceals, but gives a sign.</p> + +<p>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.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>13. What can be seen, heard, and learned, this I +prize.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>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.</p> + +<p>15. Eyes are more exact witnesses than ears.</p> + +<blockquote> +<p>Cf. Bernays, <i>Rhein. Mus.</i> ix. 261 sqq.</p> +</blockquote> + +<p><span class="pagenum" id="Page_29">[29]</span></p> + +<p>16. Much learning does not teach one to have +understanding; else it would have taught Hesiod, and +Pythagoras, and again Xenophanes, and Hekataios.</p> + +<p>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.</p> + +<p>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.</p> + +<blockquote> +<p>V. Teichmüller, i. 109 ff. on the idea of <i>katharsis</i> in +Herakleitos.</p> +</blockquote> + +<p>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.</p> + +<blockquote> +<p>The first two clauses follow Fr. 16 in Diog. Laer.; +the idea in parenthesis often appears in Stoic +writers.</p> +</blockquote> + +<p>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.</p> + +<blockquote> +<p>Zeller, i. 645 n. 1, discusses the various interpretations, +and prefers to translate the first phrase ‘This +world, the same for all,’ <i>i.e.</i> including gods and men.</p> +</blockquote> + +<p><span class="pagenum" id="Page_31">[31]</span></p> + +<p>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.</p> + +<blockquote> +<p>Zeller, i. 647 n. 1, regards πρηστήρ as identical with +κεραυνός of Fr. 28. Burnett, <i>Early Greek Philosophy</i>, +p. 153 n. 53, suggests fiery stormcloud, +Seneca’s <i>igneus turbo</i>.</p> +</blockquote> + +<p>22. All things are exchanged for fire, and fire for all +things; as wares are exchanged for gold, and gold for +wares.</p> + +<p>23. (The earth) is poured out as sea, and measures +the same amount as existed before it became earth.</p> + +<blockquote> +<p>V. Lassalle, ii. 63; Heinze, <i>Logos</i>, p. 25; Schuster, +p. 129; Zeller, i. 690 n. 1.</p> +</blockquote> + +<p>24. Want and satiety.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>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.</p> + +<blockquote> +<p>Not accepted by Zeller, i. 676, who regards it as a +Stoic version of Fr. 68.</p> +</blockquote> + +<p>26. Fire coming upon all things will test them, and +lay hold of them.</p> + +<blockquote> +<p>Burnett suggests that the reference to a judgment +(κρινέει) was inserted by Hippolytos to obtain the +Christian idea of a judgment.</p> +</blockquote> + +<p>27. How could one escape the notice of that which +never sets?</p> + +<blockquote> +<p>Cf. Schuster, p. 184; Zeller, i. 649 n. 2; Teichmüller, +i. 184.</p> +</blockquote> + +<p>28. The thunderbolt directs the course of all things.</p> + +<blockquote> +<p>Cf. Fr. 19.</p> +</blockquote> + +<p><span class="pagenum" id="Page_33">[33]</span></p> + +<p>29. The sun will not overstep his bounds; if he does, +the Erinnyes, allies of justice, will find him out.</p> + +<p>30. The limit of the evening and the morning is +the Bear; and opposite the Bear is the boundary of +bright Zeus.</p> + +<blockquote> +<p>Strabo regards this as a Homeric expression for the +fact that the northern circle is the boundary of +rising and setting. Zeus <i>aithrios</i> means the clear +heavens.</p> +</blockquote> + +<p>31. If there were no sun, it would be night.</p> + +<p>32. The sun is new every day.</p> + +<p>33. (Herakleitos and Demokritos bear witness that +Thales was an astronomer, and predicted eclipses, etc.)</p> + +<p>34. The seasons bring all things.</p> + +<blockquote> +<p>‘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.’</p> +</blockquote> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_35">[35]</span></p> + +<p>37. If all things should become smoke, then perception +would be by the nostrils.</p> + +<blockquote> +<p>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].</p> +</blockquote> + +<p>38. Souls smell in Hades.</p> + +<blockquote> +<p>Plutarch adds the reason: Because they retain a perception +of what is fiery.</p> +</blockquote> + +<p>39. Cool things become warm, the warm grows cool; +the wet dries, the parched becomes wet.</p> + +<p>40. It scatters and brings together; it approaches +and departs.</p> + +<blockquote> +<p>This follows the next fragment, as illustrating change.</p> +</blockquote> + +<p>41-42. You could not step twice in the same rivers; +for other and yet other waters are ever flowing on.</p> + +<p>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.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>44. War is father of all and king of all; and some +he made gods and some men, some slaves and some +free.</p> + +<p><span class="pagenum" id="Page_37">[37]</span></p> + +<p>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.</p> + +<blockquote> +<p>V. Bernays, <i>Rhein. Mus.</i> vii. p. 94. Reading παλίντονος +from fragment 56, we obtain the meaning +‘opposite tension’ more distinctly.</p> +</blockquote> + +<p>46. Opposition unites. From what draws apart +results the most beautiful harmony. All things take +place by strife.</p> + +<blockquote> +<p>Quoted by Aristotle as an illustration of the search for +a deeper principle, more in accordance with nature.</p> +</blockquote> + +<p>47. Hidden harmony is better than manifest.</p> + +<p>48. Let us not make rash conjectures about the +greatest things.</p> + +<p>49. Men who desire wisdom must be learners of very +many things.</p> + +<p>50. For woolcarders the straight and the crooked +path is one and the same.</p> + +<p>51. Asses would rather have refuse than gold.</p> + +<p>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.</p> + +<blockquote> +<p>Quoted by Hippolytos as an example of Herakleitos’ +identification of opposites.</p> +</blockquote> + +<p>53-54. Swine like to wash in the mire; barnyard +fowls in the dust.</p> + +<p><span class="pagenum" id="Page_39">[39]</span></p> + +<p>55. Every beast is tended by blows.</p> + +<blockquote> +<p>Cf. Zeller, i. p. 724: ‘Every creature feeds on earth.’</p> +</blockquote> + +<p>(56. Identical with 45.)</p> + +<p>57. Good and bad are the same.</p> + +<p>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.</p> + +<p>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.</p> + +<p>60. They would not have known the name of justice, +were it not for these things.</p> + +<blockquote> +<p>According to the context in Clement ‘these things’ +refers to injustice.</p> +</blockquote> + +<p>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.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>62. Men should know that war is general and that +justice is strife; all things arise and [pass away] through +strife.</p> + +<p>63. For they are absolutely destined....</p> + +<p><span class="pagenum" id="Page_41">[41]</span></p> + +<p>64. All the things we see when awake are death, +and all the things we see when asleep are sleep.</p> + +<blockquote> +<p>For various interpretations, v. Teichmüller, i. 97 sq.; +Zeller, i. 715; Patin, <i>Einheitslehre</i>, 19.</p> +</blockquote> + +<p>65. v. 19.</p> + +<p>66. The name of the bow is life, but its work is +death.</p> + +<blockquote> +<p>A similar play on words is found in Fr. 101.</p> +</blockquote> + +<p>67. Gods are mortals, men are immortals, each +living in the others’ death and dying in the others’ life.</p> + +<blockquote> +<p>Cf. Sext. Emp. <i>Pyrrh.</i> iii. 230, R. P. 38.</p> +</blockquote> + +<p>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.</p> + +<blockquote> +<p>Clement quotes this as borrowed from Orpheus; and +Hippolytos also found it in the poets.</p> +</blockquote> + +<p>69. Upward, downward, the way is one and the +same.</p> + +<p>70. Beginning and end are common (to both ways).</p> + +<p>71. The limits of the soul you could not discover, +though traversing every path.</p> + +<p><span class="pagenum" id="Page_43">[43]</span></p> + +<p>72. It is a delight to souls to become wet.</p> + +<p>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.</p> + +<p>74. The dry soul is wisest and best.</p> + +<blockquote> +<p>Byw. 75. A dry beam is the wisest and best soul; +Fr. 76. Where the earth is dry, the soul is wisest and best.</p> + +<blockquote> +<p>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.</p> + +<p>Zeller and others add to Fr. 74 the rest of the phrase +in Plutarch, ‘flashing through the body as lightning +through the cloud.’</p> +</blockquote> +</blockquote> + +<p>77. Man, like a light in the night, is kindled and +put out.</p> + +<p>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.</p> + +<p>79. Lifetime is a child playing draughts; the kingdom +is a child’s.</p> + +<blockquote> +<p>Clement understood αἰών to be Zeus; Hippolytos made +it equivalent to αἰώνιος, the eternal (king).</p> +</blockquote> + +<p><span class="pagenum" id="Page_45">[45]</span></p> + +<p>80. I inquired of myself.</p> + +<blockquote> +<p>The translation follows the sense in Diogenes; in +Plutarch it is parallel with the Delphic oracle, +‘I have sought to know myself.’</p> +</blockquote> + +<p>81. In the same rivers we step and we do not step; +we are and we are not.</p> + +<blockquote> +<p>Cf. Fr. 41.</p> +</blockquote> + +<p>82. It is weariness to toil at the same things, and to +be subject to them.</p> + +<p>83. Changing it finds rest.</p> + +<p>84. Even a potion separates into its ingredients +when it is not stirred.</p> + +<p>85. Corpses are more fit to be thrown away than +dung.</p> + +<p>86. Being born they wish to live and to meet death, +[or rather to find rest,] and they leave behind children +to die.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>90. The sleeping are workmen (and fellow-workers) +in what happens in the world.</p> + +<p><span class="pagenum" id="Page_47">[47]</span></p> + +<p>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.</p> + +<p>92. And though reason is common, most people live +as though they had an understanding peculiar to themselves.</p> + +<p>93. With what they most constantly associate, with +this they are at variance.</p> + +<p>94. It is not meet to act and speak like men asleep.</p> + +<blockquote> +<p>Cf. Fr. 2 and 90.</p> +</blockquote> + +<p>95. They that are awake have one world in common, +but of the sleeping each turns aside into a world of his +own.</p> + +<p>96. For human nature has not wisdom, but divine +nature has.</p> + +<p>97. Man is called a baby by god, even as a child is +by man.</p> + +<blockquote> +<p>The translation is Burnett’s, following the suggestion +of Petersen in <i>Hermes</i> xiv. 1879, p. 304.</p> + +<p>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.</p> +</blockquote> + +<p>100. The people ought to fight for their law as for +a wall.</p> + +<p><span class="pagenum" id="Page_49">[49]</span></p> + +<p>101. Greater deaths gain greater portions.</p> + +<p>102. Gods and men honour those slain in battle.</p> + +<p>103. Wantonness must be quenched more than a +conflagration.</p> + +<p>104. It is not good for men to have whatever they +want. Disease makes health sweet and good; hunger, +satiety; toil, rest.</p> + +<p>105. It is hard to contend with passion; for whatever +it desires to get it buys at the cost of soul.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>108. It is better to conceal stupidity, but it is an +effort in time of relaxation and over the wine.</p> + +<p>109. It is better to conceal ignorance than to put +it forth into the midst.</p> + +<p>110. It is law to obey the counsel of one.</p> + +<p><span class="pagenum" id="Page_51">[51]</span></p> + +<p>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.</p> + +<p>112. In Priene was born Bias son of Teutamas, who +is of more account than the rest.</p> + +<blockquote> +<p>Diogenes adds the apothegm ‘most men are bad.’</p> +</blockquote> + +<p>113. To me one man is ten thousand if he be the +best.</p> + +<p>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.</p> + +<p>115. Dogs also bark at those they do not know.</p> + +<p>116. As the result of incredulity (divine things) miss +being known.</p> + +<blockquote> +<p>Either because men are incredulous, or the things incredible. +Cf. Zeller, <i>Phil. Gr.</i> i.⁴ 574 <span class="allsmcap">A</span> 2. Gomperz +combined this with fragment 10.</p> +</blockquote> + +<p>117. The fool is wont to be in a flutter at every word.</p> + +<p>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.</p> + +<blockquote> +<p>If the reference is to Homer, read πλάσσειν, ‘knows +how to create myths.’</p> +</blockquote> + +<p><span class="pagenum" id="Page_53">[53]</span></p> + +<p>119. (He used to say that) Homer deserved to be cast +out of the lists and flogged, and Archilochos likewise.</p> + +<p>120. One day is equal to every other.</p> + +<p>121. Character is a man’s guardian divinity.</p> + +<p>122. There awaits men at death what they do not +expect or think.</p> + +<p>123. Then [it is necessary] that God raise them up, +and that they become guardians of the living and the +dead.</p> + +<blockquote> +<p>Or adopting Sauppe’s conjectures in full ‘that he become +a watchful guardian....’</p> +</blockquote> + +<p>124. Night-walkers, wizards, bacchanals, revellers, +sharers in the mysteries.</p> + +<p>125. For what are esteemed mysteries among men +they celebrate in an unholy way.</p> + +<p>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.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p><span class="pagenum" id="Page_55">[55]</span></p> + +<p>129. (Herakleitos fittingly called religious rites) <i>cures</i> +(for the soul).</p> + +<p>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.</p> + +<p>130a. If they are gods, why do ye lament them? And +if ye lament them, no longer consider them gods.</p> + +<blockquote> +<p>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.’</p> +</blockquote> + +<p>131. All things are full of souls and of divine spirits.</p> + +<p>132. He was wont to say that false opinion is a sacred +disease, and that vision is deceitful.</p> + +<p>133. Each one who has come to be esteemed without +due grounds, ought to hide his face.</p> + +<p>134. False opinion of progress is the stoppage of +progress.</p> + +<p>135. Their education is a second sun to those that +have been educated.</p> + +<p>136. As food is timely in famine, so opportune +favour heals the need of the soul.</p> + +<p>137. The same one was wont to say that the shortest +way to glory was to become good.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p><span class="pagenum" id="Page_57">[57]</span></p> + +<h3><span class="smcap">Passages in Plato and Aristotle referring to +Herakleitos.</span></h3> + +<p>Plato, <i>Theaet.</i> 160 <span class="allsmcap">D</span>. Homer, and Herakleitos, and +the whole company which say that all things are in +motion and in a state of flux. Cf. 152 <span class="allsmcap">D</span> <span class="allsmcap">H</span>.</p> + +<p><i>Kratylos</i>, 401 <span class="allsmcap">D</span>. According to Herakleitos all things +are in motion and nothing abides. Cf. 402 <span class="allsmcap">A</span>, and frag. +41; also 412 <span class="allsmcap">D</span>, 440 <span class="allsmcap">C</span>.</p> + +<p><i>Plato also alludes to fragments 32, 45, 98-99.</i></p> + +<p>Aristotle: <i>Topica</i> i. 11, 104 f 21. All things are in +motion, according to Herakleitos.</p> + +<p><i>Top.</i> 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.</p> + +<p><i>Phys.</i> 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.</p> + +<p><i>Phys.</i> iii. 5; 205 a 3. As Herakleitos says that all +things sometime become fire.</p> + +<p><i>De coelo</i> 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.</p> + +<p><i>De anima</i> i. 2; 405 a 25. And Herakleitos also +says that the first principle is soul, as it were a +<span class="pagenum" id="Page_58">[58]</span>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.</p> + +<p><i>De part anim.</i> 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.</p> + +<p><i>Met.</i> i. 3; 984 a 7. Hippasos of Metapontum and +Herakleitos of Ephesos call fire the first cause. Cf. +996 a 9, 1001 a 15.</p> + +<p><i>Met.</i> 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.</p> + +<p><i>Met.</i> iii. 5; 1010 a 13. V. Frag. 41-42, <i>supra</i>.</p> + +<p><i>Met.</i> iii. 7; 1012 a 24. For the word of Herakleitos, +that all things are and are not, seems to make all things +true.</p> + +<p><i>Met.</i> 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.</p> + +<p><i>Met.</i> 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.</p> + +<p><span class="pagenum" id="Page_59">[59]</span></p> + +<p><i>Eth.</i> ii. 3; 1105 a 8. It is harder to fight against +pleasure than against anger, as Herakleitos says.</p> + +<p><i>Eth.</i> 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.</p> + +<p><i>Eth.</i> 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.</p> + +<p><i>Eth.</i> x. 5; 1176 a 6. As Herakleitos says, an ass +would prefer refuse to gold, for natural food is sweeter +to asses than gold.</p> + +<blockquote> +<p>Sext. Emp. <i>adv. Math.</i> 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.</p> +</blockquote> + +<h3><span class="smcap">Passages Referring to Herakleitos in the +‘Doxographists.’</span></h3> + +<p>Ar. Did. <i>Epit.</i> 39, 2; <i>Dox.</i> 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.’</p> + +<p>Sim. in <i>Phys.</i> 6 r; <i>Dox.</i> 475. (Theophrastos says) +<span class="pagenum" id="Page_60">[60]</span>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.</p> + +<p>Theoph. <i>de Sens.</i> 1; <i>Dox.</i> 499. The followers of +Anaxagoras and Herakleitos say that men perceive by +the presence in themselves of the opposite quality.</p> + +<p>Phil. <i>de Piet.</i> 14, 25; <i>Dox.</i> 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.</p> + +<p>Hipp. <i>Phil.</i> 44; <i>Dox.</i> 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.</p> + +<p>Epi. <i>adv. Haer.</i> iii. 20; <i>Dox.</i> 591. Herakleitos the +Ephesian, son of Blyson, said that fire is the source of +<span class="pagenum" id="Page_61">[61]</span>all things, and that all things are resolved into fire +again.</p> + +<p>Galen, <i>His. Phil.</i> 62; <i>Dox.</i> 626. Herakleitos says +that the sun is a burning mass, kindled at its rising, +and quenched at its setting.</p> + +<p>Herm. <i>I. G. P.</i> 13; <i>Dox.</i> 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.</p> + +<p>Aet. i. 3; <i>Dox.</i> 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.]</p> + +<p>Aet. 1. 5; <i>Dox.</i> 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.</p> + +<p>Aet. i. 7; <i>Dox.</i> 303. Herakleitos says that the +periodic fire is eternal, and that destined reason working +through opposition is the creator [δημιουργὸν] of things.</p> + +<p>Aet. i. 9; <i>Dox.</i> 307. H. et al. declare that matter +is subject to change, variation, and transformation, and +that it flows the whole through the whole.</p> + +<p>Aet. i. 13; <i>Dox.</i> 312. H. introduces certain very +<span class="pagenum" id="Page_62">[62]</span>small and indivisible particles (or H. seems to some to +leave particles, instead of the unity).</p> + +<p>Aet. i. 23; <i>Dox.</i> 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.</p> + +<p>Aet. i. 27; <i>Dox.</i> 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.)</p> + +<p>Aet. i. 23; <i>Dox.</i> 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.</p> + +<p>Aet. ii. 1; <i>Dox.</i> 327, Herakleitos et al. The universe +is one. 4; <i>Dox.</i> 331. The universe is generated not +according to time, but according to thought. 11; <i>Dox.</i> +340; H. et al. The heaven is of a fiery nature. +13; <i>Dox.</i> 342. H. and Parmenides. The stars are +compressed bits of fire. 17; <i>Dox.</i> 346. H. and Parm. +The stars are nurtured by an exhalation from the earth. +20; <i>Dox.</i> 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 <span class="allsmcap">A</span>; <i>Dox.</i> +349.) 21; <i>Dox.</i> 351. It is as great ‘as the width of a +human foot.’ 22; <i>Dox.</i> 352. It is bowl-shaped, rather +gibbous. 24; <i>Dox.</i> 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; <i>Dox.</i> 356. The earth is surrounded with mist.] 27; +<i>Dox.</i> 358. (The moon) is bowl-shaped.⁠<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a> 28; <i>Dox.</i> 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 +<span class="pagenum" id="Page_63">[63]</span>brightly, for it moves in purer aether [ἀήρ], and the moon +moves in thicker aether and so it shines more dimly. +29; <i>Dox.</i> 359. Eclipses of the moon are occasioned by +the turning of the bowl-shaped body. 32; <i>Dox.</i> 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.</p> + +<p>Aet. iii. 3; <i>Dox.</i> 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.</p> + +<p>Aet. iv. 3; <i>Dox.</i> 338. Parmenides and Hippasos +and Herakleitos call the soul a fiery substance. 7; <i>Dox.</i> +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.</p> + +<p>Aet. v. 23; <i>Dox.</i> 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.</p> + +<p><span class="pagenum" id="Page_64">[64]</span></p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_65">[65]</span></p> + +<h2 class="nobreak" id="V">V.<br> +<i>THE ELEATIC SCHOOL: XENOPHANES.</i></h2> + +</div> + +<p>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 +(<i>Vorsokr. Phil.</i> pp. 521-522) concludes that he was born +about 580 <span class="allsmcap">B.C.</span>; 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.’</p> + +<blockquote> +<p>Literature: Brandis, <i>Comm. Eleat.</i> 1813; Cousin, +<i>Nouv. frag. phil.</i> 1828, pp. 9-45;. Karsten, <i>Phil. +Graec. vet. reliq.</i> i. 1, 1830; Bergk, <i>Poet. Lyr. +Graec.</i> ii.; F. Kern, <i>Quaestionum Xenophanearum +cap. duo</i>, Naumb. 1864; <i>Beiträge</i>, Danzig 1871; +<i>Ueber Xenophanes</i>, Stettin 1874; Freudenthal, <i>Die +Theologie des Xenophanes</i>, 1886; and <i>Archiv f. d. +Gesch. d. Phil.</i> i. 1888, p. 322 sqq.; Thill, <i>Xénophane +de Colophon</i>, Luxemb. 1890.</p> + +<p>On the book <i>De Xen. Zen. Gorg. Aristotelis</i>, v. Fülleborn, +Halle 1789; Bergk, 1843; Mullach, 1845; +Ueberweg, <i>Philol.</i> viii. 1853, p. 104 sqq.; xxvi. +1868, p. 709 sqq.; Vermehren, 1861; F. Kern, +<i>Symbola crit. ad libellum</i> π. Ξενοφ. etc. Oldenb. +1867; Diels’ <i>Doxogr.</i> pp. 109-113; Zeller, <i>Geschichte +d. Phil. d. Griechen</i>, i. 499-521.</p> +</blockquote> + +<p><span class="pagenum" id="Page_66">[66]</span></p> + +<h3>(<i>a</i>) <span class="smcap">Fragments of Xenophanes.</span>⁠<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a>⁠</h3> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">1</div> + <div class="verse indent0">εἷς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος,</div> + <div class="verse indent0">οὔτε δέμας θνητοῖσιν ὁμοίιος οὔτε νόημα.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">2</div> + <div class="verse indent0">οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ’ ἀκούει.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">3</div> + <div class="verse indent0">ἀλλ’ ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">4</div> + <div class="verse indent0">αἰεὶ δ’ ἐν ταὐτῷ μίμνει κινούμενον οὐδέν,</div> + <div class="verse indent0">οὐδὲ μετέρχεσθαί μιν ἐπιπρέπει ἄλλοτε ἄλλῃ.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">5</div> + <div class="verse indent0">ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς,</div> + <div class="verse indent0">τὴν σφετέραν δ’ ἐσθῆτά τ’ ἔχειν φωνήν τε δέμας τε.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">6</div> + <div class="verse indent0">... ἀλλ’ εἰ χεῖρας ἔχον βόες ἤε λέοντες,</div> + <div class="verse indent0"><ὡς> γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες,</div> + <div class="verse indent0">καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ’ ἐποίουν</div> + <div class="verse indent0">τοιαῦθ’, οἷόν περ καὶ αὐτοὶ δέμας εἶχον <ἕκαστοι></div> + <div class="verse indent0">ἵπποι μέν θ’ ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα.</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_68">[68]</span></p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">7</div> + <div class="verse indent0">πάντα θεοῖς ἀνέθηκαν Ὅμηρός θ’ Ἡσίοδός τε</div> + <div class="verse indent0">ὅσσα παρ’ ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστί,</div> + <div class="verse indent0">καὶ πλεῖστ’ ἐφθέγξαντο· θεῶν ἀθεμίστια ἔργα,</div> + <div class="verse indent0">κλέπτειν, μοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">8</div> + <div class="verse indent0">ἐκ γαίης γὰρ πάντα, καὶ εἰς γῆν πάντα τελευτᾷ.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number pad1">9</div> + <div class="verse indent0">πάντες γὰρ γαίης τε καὶ ὕδατος ἐκγενόμεσθα.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">10</div> + <div class="verse indent0">γῆ καὶ ὕδωρ πάντ’ ἐσθ’ ὅσα γίνοντ’ ἠδὲ φύονται.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">11</div> + <div class="verse indent0">πηγή δ’ ἐστι θάλασσ’ ὕδατος, πηγὴ δ’ ἀνέμοιο·</div> + <div class="verse indent0">οὔτε γὰρ ἐν νέφεσιν <πνοιαί κ’ ἀνέμοιο φύοιντο</div> + <div class="verse indent0">ἐκπνείοντος> ἔσωθεν ἄνευ πόντου μεγάλοιο</div> + <div class="verse indent0">οὔτε ῥοαὶ ποταμῶν οὔτ’ αἰθέρος ὄμβριον ὕδωρ</div> + <div class="verse indent0">ἀλλὰ μέγας πόντος γενέτωρ νεφέων ἀνέμων τε</div> + <div class="verse indent0">καὶ ποταμῶν.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">12</div> + <div class="verse indent0">γαίης μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται</div> + <div class="verse indent0">αἰθέρι προσπλάζον, τὰ κάτω δ’ ἐς ἄπειρον ἱκάνει.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">13</div> + <div class="verse indent0">ἣν τ’ Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε</div> + <div class="verse indent0">πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι.</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_70">[70]</span></p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">14</div> + <div class="verse indent0">καὶ τὸ μὲν οὖν σαφὲς οὔτις ἀνὴρ γένετ’ οὔδε τις ἔσται</div> + <div class="verse indent0">εἰδὼς ἀμφὶ θεῶν τε καὶ ἅσσα λέγω περὶ πάντων·</div> + <div class="verse indent0">εἰ γὰρ καὶ τὰ μάλιστα τύχοι τετελεσμένον εἰπών,</div> + <div class="verse indent0">αὐτὸς ὅμως οὐκ οἶδε· δοκὸς δ’ ἐπὶ πᾶσι τέτυκται.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">15</div> + <div class="verse indent0">ταῦτα δεδόξασθαι μὲν ἐοικότα τοῖς ἐτύμοισι.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">16</div> + <div class="verse indent0">οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,</div> + <div class="verse indent0">ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">17</div> + <div class="verse indent0">πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν ὥρῃ</div> + <div class="verse indent0">ἐν κλίνῃ μαλακῇ κατακείμενον, ἔμπλεον ὄντα,</div> + <div class="verse indent0">πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ’ ἐρεβίνθους·</div> + <div class="verse indent0">τίς πόθεν εἶς ἀνδρῶν; πόσα τοι ἔτε’ ἐστί, φέριστε;</div> + <div class="verse indent0">πηλίκος ἦσθ’ ὅθ’ ὁ Μῆδος ἀφίκετο;</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">18</div> + <div class="verse indent0">νῦν αὖτ’ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον.</div> + <div class="verse indent18">...</div> + <div class="verse indent0">καί ποτέ μιν στυφελιζομένου σκύλακος παριόντα</div> + <div class="verse indent2">φασὶν ἐποικτῖραι καὶ τόδε φάσθαι ἔπος·</div> + <div class="verse indent0">παῦσαι μηδὲ ῥάπιζ’, ἐπεὶ ἦ φίλου ἀνέρος ἐστίν <span class="linenum"> 5</span></div> + <div class="verse indent2">ψυχή, τὴν ἔγνων φθεγξαμένης ἀίων.</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_72">[72]</span></p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">19</div> + <div class="verse indent0">ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο</div> + <div class="verse indent2">ἢ πενταθλεύων, ἔνθα Διὸς τέμενος</div> + <div class="verse indent0">πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων,</div> + <div class="verse indent2">ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων,</div> + <div class="verse indent0">εἴτε τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν, <span class="linenum"> 5</span></div> + <div class="verse indent2">ἀστοῖσίν κ’ εἴη κυδρότερος προσορᾶν,</div> + <div class="verse indent0">καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο,</div> + <div class="verse indent2">καί κεν σῖτ’ εἴη δημοσίων κτεάνων</div> + <div class="verse indent0">ἐκ πόλεως καὶ δῶρον, ὅ οἱ κειμήλιον εἴη·</div> + <div class="verse indent0"><span class="mock-indent2">εἴτε καὶ ἵπποισιν, ταῦτά χ’ ἅπαντα λάχοι,</span> <span class="linenum">10</span></div> + <div class="verse indent0">οὐκ ἐὼν ἄξιος, ὥσπερ ἐγὼ· ῥώμης γὰρ ἀμείνων</div> + <div class="verse indent2">ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη.</div> + <div class="verse indent0">ἀλλ’ εἰκῆ μάλα τοῦτο νομίζεται· οὐδὲ δίκαιον</div> + <div class="verse indent2">προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης.</div> + <div class="verse indent0">οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι μετείη, <span class="linenum">15</span></div> + <div class="verse indent2">οὔτ’ εἰ πενταθλεῖν, οὔτε παλαισμοσύνην,</div> + <div class="verse indent0">οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον</div> + <div class="verse indent2">ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει,</div> + <div class="verse indent0">τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη·</div> + <div class="verse indent0"><span class="mock-indent2">σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ,</span> <span class="linenum">20</span></div> + <div class="verse indent0">εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας·</div> + <div class="verse indent2">οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">20</div> + <div class="verse indent0">ἁβροσύνας δὲ μαθόντες ἀνωφελέας παρὰ Λυδῶν,</div> + <div class="verse indent2">ὄφρα τυρρανίης ἦσαν ἄνευ στυγερῆς,</div> + <div class="verse indent0">ᾔεσαν εἰς ἀγορὴν παναλουργέα φάρε’ ἔχοντες,</div> + <div class="verse indent2">οὐ μείους ὥσπερ χίλιοι εἰς ἐπίπαν,</div> + <div class="verse indent0">αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, <span class="linenum"> 5</span></div> + <div class="verse indent2">ἀσκητοῖς ὀδμὴν χρίμασι δευόμενοι.</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_74">[74]</span></p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">21</div> + <div class="verse indent0">νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων</div> + <div class="verse indent2">καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους,</div> + <div class="verse indent0">ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει·</div> + <div class="verse indent2">κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης·</div> + <div class="verse indent0">ἄλλος δ’ οἶνος ἑτοῖμος, ὃς οὔποτέ φησι προδώσειν, <span class="linenum"> 5</span></div> + <div class="verse indent2">μείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος·</div> + <div class="verse indent0">ἐν δὲ μέσοισ’ ἁγνὴν ὀδμὴν λιβανωτὸς ἵησιν,</div> + <div class="verse indent2">ψυχρὸν δ’ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν·</div> + <div class="verse indent0">πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα</div> + <div class="verse indent0"><span class="mock-indent2">τυροῦ καὶ μέλιτος πίονος ἀχθομένη·</span> <span class="linenum">10</span></div> + <div class="verse indent0">βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται,</div> + <div class="verse indent2">μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη.</div> + <div class="verse indent0">χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας</div> + <div class="verse indent2">εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις.</div> + <div class="verse indent0">σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι <span class="linenum">15</span></div> + <div class="verse indent2">πρήσσειν· (ταῦτα γὰρ ὦν ἐστι προχειρότερον·)</div> + <div class="verse indent0">οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο</div> + <div class="verse indent2">οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος·</div> + <div class="verse indent0">ἀνδρῶν δ’ αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει,</div> + <div class="verse indent0"><span class="mock-indent2">ὥς οἱ μνημοσύνη καὶ <πόνος> ἀμφ’ ἀρετῆς.</span> <span class="linenum">20</span></div> + <div class="verse indent0">οὔτι μάχας διέπειν Τιτάνων οὐδὲ Γιγάντων,</div> + <div class="verse indent2">οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων,</div> + <div class="verse indent0">ἢ στασίας σφεδανάς· τοῖσ’ οὐδὲν χρηστὸν ἔνεστιν·</div> + <div class="verse indent2">θεῶν <δὲ> προμηθείην αἰὲν ἔχειν ἀγαθόν.</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_76">[76]</span></p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">22</div> + <div class="verse indent0">πέμψας γὰρ κωλῆν ἐρίφου σκέλος ἤραο πῖον</div> + <div class="verse indent2">ταύρου λαρινοῦ, τίμιον ἀνδρὶ λαχεῖν,</div> + <div class="verse indent0">τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ’ ἀπολήξει</div> + <div class="verse indent2">ἔστ’ ἂν ἀοιδάων ᾖ γένος Ἑλλαδικόν.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">23</div> + <div class="verse indent0">οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον</div> + <div class="verse indent2">ἐγχέας, ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">24</div> + <div class="verse indent0">ἤδη δ’ ἑπτά τ’ ἔασι καὶ ἑξήκοντ’ ἐνιαυτοί</div> + <div class="verse indent2">βληστρίζοντες ἐμὴν φροντίδ’ ἀν’ Ἑλλάδα γῆν·</div> + <div class="verse indent0">ἐκ γενετῆς δὲ τότ’ ἦσαν ἐείκοσι πέντε τε πρὸς τοῖς,</div> + <div class="verse indent2">εἴπερ ἐγὼ περὶ τῶνδ’ οἶδα λέγειν ἐτύμως.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">25</div> + <div class="verse indent0">οὐκ ἴση πρόκλησις αὕτη, ἀσεβεῖ πρὸς εὐσεβῆ.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">26</div> + <div class="verse indent0">ἀνδρὸς γηρέντος πολλὸν ἀφαυρότερος.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">27</div> + <div class="verse indent0">ἑστᾶσιν δ’ ἐλάτης <βάκχοι> πυκινὸν περὶ δῶμα.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">28</div> + <div class="verse indent0">ἐξ ἀρχῆς καθ’ Ὅμηρον ἐπεὶ μεμαθήκασι πάντες.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">29</div> + <div class="verse indent0">εἰ μὴ χλωρὸν ἔφυσε θεὸς μέλι, πολλὸν ἔφασκον</div> + <div class="verse indent0">γλύσσονα σῦκα πέλεσθαι.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">30</div> + <div class="verse indent0"><ἁγνὸν> ἐνὶ σπεάτεσσι τεοῖς καταλείβεται ὕδωρ.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse-number">31</div> + <div class="verse indent0">ὁππόσα δὴ θνητοῖσι πεφήνασιν εἰσοράασθαι.</div> + </div> + </div> +</div> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>1. Clem. Alex. <i>Strom.</i> v. p. 714. Euseb. <i>Praep. Ev.</i> xiii. 13, p. +678 <span class="allsmcap">D</span>. MS. οὐδε δ’, ... οὔτε, corr. Potter.</p> + +<p>2. Sext. Emp. <i>Math.</i> ix. 144.</p> + +<p>3. Simplic. <i>Phys.</i> 6 r 23, 20; <i>Dox.</i> 481.</p> + +<p>4. Simplic. <i>Phys.</i> 6 r 23, 11; <i>Dox.</i> 481.</p> + +<p>5. Clem. Al. <i>Strom.</i> v. p. 714; Euseb. <i>Praep. Ev.</i> xiii. 13, p. 678 <span class="allsmcap">D</span>, +following Fr. 1. Theodoret, <i>Gr. Aff. Curat.</i> iii. 72, p. 49.</p> + +<blockquote> +<p>V. 1: Theod., Clem. cd. Par. and Ed. Floren., Euseb. <i>CFGI</i> 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.</p> +</blockquote> + +<p>6. Clem. Euseb. and Theod. after preceding fragment. Line 5 stands +third in MSS. and earlier texts; Karsten places it fifth.</p> + +<blockquote> +<p>V. 1: Clem. and Theod. ἀλλ’ εἴ τοι χεῖρας εἶχον: Clem. Euseb. +λέοντες, Theod. ἐλεφάντες. V. 2: Euseb. <i>FG</i> καὶ, other MSS. +ἢ, corr. Hiller. V. 3: Euseb. and Theod. καί κε: Eus. <i>DEFG</i> +δώματ’. V. 4: MSS. ἔσχον, corr. Karst.: MSS. ὁμοῖον, +Meineke ἕκαστοι. V. 5: Clem. Theod. ὁμοῖοι, Eus. ὅμοιοι, +Karst. ὁμοῖα.</p> +</blockquote> + +<p>7. Sext. Emp. <i>Math.</i> ix. 193 and i. 289 combined.</p> + +<blockquote> +<p>V. 3: MSS. ὅς, Karst. καὶ.</p> +</blockquote> + +<p>8. Sext. Emp. <i>Math.</i> x. 313; Stob. <i>Ecl. Phys.</i> i. p. 294, <i>Dox.</i> 284; +Schol. Vill. and Schol. Min. to Homer, <i>Il.</i> <span class="allsmcap">Η</span> 99.</p> + +<p>9. Sext. Emp. <i>Math.</i> ix. 361 and x. 313; Eustath. <i>Il.</i> <span class="allsmcap">Η</span> 99, p. 668, 60.</p> + +<p>10. Simplic. <i>Phys.</i> 41 r 189, 1, attributes this verse to Anaximenes +on the authority of Porphyry. Joh. Philoponus (<i>Phys.</i> i. 188 b 30) attributes +it to Xenophanes on the same authority.</p> + +<blockquote> +<p>MS. γίνονται, corr. Diels.</p> +</blockquote> + +<p>11. Schol. Genev. to Homer, <i>Il.</i> <span class="allsmcap">Ι</span> 199, 2. V. <i>Sitz. d. berl. Akad.</i> +June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The +first line also occurs in Stob. <i>Flor.</i> ed. Gais. iv. App. p. 6.</p> + +<p>12. Achill. Tat. in <i>Isagoge ad Aratum</i> (<i>Petavii Doctr. Tempor.</i> iii. +p. 76). Cf. Aristotle, <i>de Xenophane</i>, &c., 2; 976 a 32.</p> + +<blockquote> +<p>V. 2: καὶ ῥεῖ προσπλάζον, τὰ κάτω δ’ εἰς, Karst. αἰθέρι.</p> +</blockquote> + +<p>13. Eustath. <i>Il.</i> <span class="allsmcap">Λ</span> 24, p. 827, 59; Schol. Vill. ad <i>Il.</i> <span class="allsmcap">Λ</span> 27 and Schol. +Leyd. in Valckenaer, <i>Diatr. Eurip.</i> p. 195.</p> + +<p>14. Sext. Emp. <i>Math.</i> vii. 49 and 110, and viii. 326. Vv. 1-2: Plut. +<i>aud. poet.</i> 17 <span class="allsmcap">E</span>; Laer. Diog. ix. 72. Vv. 3-4: Hipp. <i>Phil.</i> 14, <i>Dox.</i> +565; Origen, <i>Philos.</i> xiv. vol. i. p. 892; Galen, <i>de diff. puls.</i> iii. 1, viii. +p. 62. Last half line: Sext. Emp. <i>Pyrrh.</i> ii. 18; Proklos in <i>Tim.</i> +p. 78, &c.</p> + +<blockquote> +<p>V. 1: Sext. Diog. ἴδεν. V. 3: Galen ἢν γὰρ καὶ τὰ μέγιστα τύχῃ +τετελεσμένα, Hipp. τύχῃ.</p> +</blockquote> + +<p>15. Plut. <i>Symp.</i> ix. 746 <span class="allsmcap">B</span>. Karst. reads δεδόξασται.</p> + +<p>16. Stob. <i>Flor.</i> xxix. 41 G, <i>Ecl. Phys.</i>, I. 224.</p> + +<blockquote> +<p>V. 1: <i>Flor.</i> ἐπέδειξαν, Ecl. παρέδοξαν. V. 2: <i>Ecl.</i> MS. Flor. +ἐφευρίσκουσιν, other MSS. ἐφεύρισκον.</p> +</blockquote> + +<p>17. Athen. ii. p. 54 <span class="allsmcap">E</span>. V. 3: Eustath. p. 948, 40.</p> + +<p>18. Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. <i>Anthol. Graec.</i> i. 86, +p. 345, ed. Bosch. prefixes two verses which Karsten assigns to Apollodoros +on the evidence of Athen. 418 <span class="allsmcap">E</span>.</p> + +<blockquote> +<p>V. 1: MSS. νῦν οὖν τ’, corr. Steph. V. 3: Suidas φησί γ’. V. 5: +Karst. τῆς. Suidas BE φθεγξαμένην.</p> +</blockquote> + +<p>19. Athen. x. 413 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>V. 3: Schneidewin ῥοὰς, cf. v. 21. V. 5: MSS. τί, Wakef. τὸ. V. 6: +Vulg. πρὸς ἄκρα, Jacobs προσορᾶν from MS. <i>A</i> προσέραν. V. 8: MSS. +σιτείη, corr. Turnebus. V. 10: Dindorf connects with the preceding line +and reads οὔ κ’ ἔοι ἄξιος. V. 15: <i>A</i> λαοῖσιν ἔτ’ εἴη, corr. Steph.</p> +</blockquote> + +<p>20. Athen. xii. p. 526.</p> + +<blockquote> +<p>V. 1: MSS. ἁφροσύνας, corr. Schneider V. 2: Vulg. ἐπὶ στυγερῆς, corr. +Dindorf. V. 4: <i>AB</i> ὥσπερ, <i>PVL</i> ἤπερ. V. 5: Last word: Schneidewin +ταναῇσιν, Bergk⁴ prefers ἀγάλμασί τ’.</p> +</blockquote> + +<p>21. Athen. xi. p. 462.</p> + +<blockquote> +<p>Vv. 4-8: Eustath. <i>Od.</i> 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: <i>AE</i> 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.</p> +</blockquote> + +<p>22. Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: +Meineke κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν.</p> + +<p>23. Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub.</p> + +<p>24. Diog. Laer. ix. 19.</p> + +<p>25. Arist. <i>Rhet.</i> i. 15; p. 377 a 20.</p> + +<p>26. <i>Etym. Magn.</i> s.v. Γηράς; attributed to Xenophon.</p> + +<p>27. Schol. ad Aristoph. <i>Equit.</i> v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, +V ἐλάτη. Lobeck, <i>Aglaoph.</i> p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ +περὶ δώματα βάκχοι, and compares Eurip. <i>Bacch.</i> 110.</p> + +<p>(28). Draco Straton. p. 33, ed. Herm.; Cram. <i>An. Oxon.</i> iii. p. 296 +(Herod. περὶ διχρόν. p. 367 Lehrs); Cram. <i>An. Oxon.</i> iv. p. 415 (<i>Choerob. +dict.</i> p. 566 Gais.).</p> + +<p>(29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. +<i>Etym. Magn.</i> 235, 4. <i>Etym. Gud.</i> 301, 15.</p> + +<p>(30). Herod. <i>Ibid.</i> 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. +ὄνομ. 772, 33.</p> + +<p>(31). Herod. περὶ διχρόν. 296, 5.</p> + +<p><span class="pagenum" id="Page_67">[67]</span></p> + +<h4><span class="smcap">Translation.</span></h4> + +<p>1. God is one, supreme among gods and men, and +not like mortals in body or in mind.⁠<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a>⁠</p> + +<p>2. The whole [of god] sees, the whole perceives, the +whole hears.⁠<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a>⁠</p> + +<p>3. But without effort he sets in motion all things by +mind and thought.</p> + +<p>4. It [<i>i.e.</i> being] always abides in the same place, not +moved at all, nor is it fitting that it should move from +one place to another.</p> + +<p>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.⁠<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a>⁠</p> + +<p>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.⁠<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a>⁠</p> + +<p><span class="pagenum" id="Page_69">[69]</span></p> + +<p>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.⁠<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a>⁠</p> + +<p>8. For all things come from earth, and all things end +by becoming earth.⁠<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a>⁠</p> + +<p>9. For we are all sprung from earth and water.⁠<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a>⁠</p> + +<p>10. All things that come into being and grow are +earth and water.</p> + +<p>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.</p> + +<p>12. This upper limit of earth at our feet is visible +and †touches the air,† but below it reaches to infinity.⁠<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a>⁠</p> + +<p>13. She whom men call Iris (rainbow), this also is by +nature cloud, violet and red and pale green to behold.</p> + +<p><span class="pagenum" id="Page_71">[71]</span></p> + +<p>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.⁠<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a>⁠</p> + +<p>15. These things have seemed to me to resemble the +truth.</p> + +<p>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.</p> + +<p>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?</p> + +<p>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.’</p> + +<p><span class="pagenum" id="Page_73">[73]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_75">[75]</span></p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_77">[77]</span></p> + +<p>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.</p> + +<p>23. Nor would any one first pour the wine into the +cup to mix it, but water first and the wine above it.</p> + +<p>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.⁠<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a>⁠</p> + +<p>25. Nor is this (an oath) an equal demand to make of +an impious man as compared with a pious man.</p> + +<p>26. Much more feeble than an aged man.</p> + +<p>27. Bacchic wands of fir stand about the firmly built +house.</p> + +<p>28. From the beginning, according to Homer, since +all have learned them.⁠<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a>⁠</p> + +<p>29. If the god had not made light-coloured honey, +I should have said that a fig was far sweeter.</p> + +<p>30. Holy water trickles down in thy grottoes.</p> + +<p>31. As many things as they have made plain for +mortals to see!</p> + +<p><span class="pagenum" id="Page_78">[78]</span></p> + +<h4><span class="smcap">Sayings of Xenophanes.</span></h4> + +<p>Arist. <i>Rhet.</i> ii. 23; 1399 b 6 (Karsten, <i>Fr.</i> 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.</p> + +<p><i>Ibid.</i> 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.⁠<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a>⁠</p> + +<p>Plutarch, <i>de vit. pud.</i> p. 530 <span class="allsmcap">F</span> (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.</p> + +<p>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.</p> + +<p>Plut. <i>de comm. not.</i> p. 1084 <span class="allsmcap">E</span> (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.</p> + +<p>Diog. Laer. ix. 19 (K. 39). ‘Have intercourse with +tyrants either as little as possible, or as agreeably as +possible.’</p> + +<p>Clem. Al. <i>Strom.</i> 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.⁠<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a>⁠</p> + +<p><span class="pagenum" id="Page_79">[79]</span></p> + +<p>A. Gellius, <i>Noct. Att.</i> 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.</p> + +<h3>(<i>b</i>) <span class="smcap">Passages Relating to Xenophanes in Plato and +Aristotle.</span></h3> + +<p>Plato, <i>Soph.</i> 242 <span class="allsmcap">D</span>. 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.</p> + +<p><i>De Coelo</i>, 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.⁠<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a>⁠</p> + +<p><i>De mirac. oscult.</i> 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.</p> + +<p><i>Metaph.</i> 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. +<span class="pagenum" id="Page_80">[80]</span>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.⁠<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a>⁠</p> + +<h3>(<i>c</i>) <span class="smcap">Passages Relating to Xenophanes in the +‘Doxographists.’</span></h3> + +<p>Theophrastos, Fr. 5; Simpl. <i>Phys.</i> 5 v: 22, 36; <i>Dox.</i> +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.⁠<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a> 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 +<span class="pagenum" id="Page_81">[81]</span>sprung from not-being.⁠<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a> 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.⁠<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> 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 <i>On the Gods</i> mentions him as saying that the first +principle of things is infinite and immovable.⁠<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a> 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 +<span class="pagenum" id="Page_82">[82]</span>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.’⁠<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a>⁠</p> + +<p>Theophrast. Fr. 5 a; Galen, in Hipp. <i>d. n. h.</i> xv. 35 K.; +<i>Dox.</i> 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.</p> + +<p>Hipp. <i>Philos.</i> i. 14; <i>Dox.</i> 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 +<span class="pagenum" id="Page_83">[83]</span>knows.’⁠<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a> 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.⁠<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a> 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.</p> + +<p>Plut. <i>Strom.</i> 4; <i>Dox.</i> 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 +<span class="pagenum" id="Page_84">[84]</span>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.⁠<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a> 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.</p> + +<p>Galen, <i>Hist. Phil.</i> 3; <i>Dox.</i> 601. Xenophanes of +Kolophon is said to be the chief of this school, which is +ordinarily considered aporetic (skeptical) rather than +dogmatic. 7; <i>Dox.</i> 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.</p> + +<p>Aet. <i>Plac.</i> i. 3; <i>Dox.</i> 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.’⁠<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a>⁠</p> + +<p>Aet. ii. 4; <i>Dox.</i> 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 +<span class="pagenum" id="Page_85">[85]</span>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.</p> + +<p>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.’</p> + +<p>Aet. iv. 9; 396. Sensations are deceptive.</p> + +<p>Aet. v. 1; 415. Xenophanes and Epikouros abolished +the prophetic art.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_86">[86]</span></p> + +<h2 class="nobreak" id="VI">VI.<br> +<i>THE ELEATIC SCHOOL: PARMENIDES.</i></h2> + +</div> + +<p>Parmenides, the son of Pyres (or Pyrrhes), of Elea, +was born about 515 <span class="allsmcap">B.C.</span>; 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.</p> + +<blockquote> +<p>Literature: The fragments of Parmenides have been +collected by Peyron, Leipzig 1810; Karsten, Amsterdam +1830; Brandis, <i>Comm. Eleat.</i> Altona 1813; +Vatke, Berlin 1864; Stein, <i>Symb. philol. Bonn.</i> +Leipzig 1867; V. <i>Revue Phil.</i> 1883, 5: 1884, 9. +Berger, <i>Die Zonenlehre d. Parm.</i> München, 1895.</p> +</blockquote> + +<h3>(<i>a</i>) <span class="smcap">Fragments of Parmenides.</span></h3> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Ἵπποι ταί με φέρουσιν, ὅσον τ’ ἐπὶ θυμὸς ἱκάνοι,</div> + <div class="verse indent0">πέμπον, ἐπεί μ’ ἐς ὁδὸν βῆσαν πολύφημον ἄγουσαι</div> + <div class="verse indent0">δαίμονος ἣ κατὰ πάντ’ αὐτὴ φέρει εἰδότα φῶτα.</div> + <div class="verse indent0">τῇ φερόμην· τῇ γάρ με πολύφραστοι φέρον ἵπποι</div> + <div class="verse indent0">ἅρμα τιταίνουσαι· κοῦραι δ’ ὁδὸν ἡγεμόνευον. <span class="linenum"> 5</span></div> + <div class="verse indent0">ἄξων δ’ ἐν χνοιῇσιν <ἵει> σύριγγος ἀυτὴν</div> + <div class="verse indent0">αἰθόμενος (δοιοῖς γὰρ ἐπείγετο δινωτοῖσιν</div> + <div class="verse indent0">κύκλοις ἀμφοτέρωθεν), ὅτε σπερχοίατο πέμπειν</div> + <div class="verse indent0">Ἡλιάδες κοῦραι, προλιποῦσαι δώματα νυκτός,</div> +<span class="pagenum" id="Page_88">[88]</span> + <div class="verse indent0">εἰς φάος, ὠσάμεναι κρατῶν ἄπο χερσὶ καλύπτρας. <span class="linenum"> 10</span></div> + <div class="verse indent0">ἔνθα πύλαι νυκτός τε καὶ ἤματός εἰσι κελεύθων,</div> + <div class="verse indent0">καί σφας ὑπέρθυρον ἀμφὶς ἔχει καὶ λάινος οὐδός,</div> + <div class="verse indent0">αὐταὶ δ’ αἰθέριαι πλῆνται μεγάλοισι θυρέτροις.</div> + <div class="verse indent0">τῶν δὲ Δίκη πολύποινος ἔχει κληῖδας ἀμοιβούς.</div> + <div class="verse indent0">τὴν δὴ παρφάμεναι κοῦραι μαλακοῖσι λόγοισιν <span class="linenum"> 15</span></div> + <div class="verse indent0">πεῖσαν ἐπιφραδέως, ὥς σφιν βαλανωτὸν ὀχῆα</div> + <div class="verse indent0">ἀπτερέως ὤσειε πυλέων ἄπο. ταὶ δὲ θυρέτρων</div> + <div class="verse indent0">χάσμ’ ἀχανὲς ποίησαν ἀναπτάμεναι, πολυχάλκους</div> + <div class="verse indent0">ἄξονας ἐν σύριγξιν ἀμοιβαδὸν εἱλίξασαι,</div> + <div class="verse indent0">γόμφοις καὶ περόνῃσιν ἀρηρότε· τῇ ῥα δι’ αὐτῶν <span class="linenum"> 20</span></div> + <div class="verse indent0">ἰθὺς ἔχον κοῦραι καθ’ ἁμαξιτὸν ἅρμα καὶ ἵππους.</div> + <div class="verse indent0">καί με θεὰ πρόφρων ὑπεδέξατο, χεῖρα δὲ χειρὶ</div> + <div class="verse indent0">δεξιτερὴν ἕλεν, ὧδε δ’ ἔπος φάτο καί με προσηύδα·</div> + <div class="verse indent0">ὦ κοῦρ’ ἀθανάτοισι συνήορος ἡνιόχοισιν,</div> + <div class="verse indent0">ἵπποις ταί σε φέρουσιν ἱκάνων ἡμέτερον δῶ, <span class="linenum"> 25</span></div> + <div class="verse indent0">χαῖρ’, ἐπεὶ οὔτι σε μοῖρα κακὴ προύπεμπε νέεσθαι</div> + <div class="verse indent0">τήνδ’ ὁδόν· ἦ γὰρ ἀπ’ ἀνθρώπων ἐκτὸς πάτου ἐστίν·</div> + <div class="verse indent0">ἀλλὰ θέμις τε δίκη τε. χρέω δέ σε πάντα πυθέσθαι,</div> + <div class="verse indent0">ἠμὲν ἀληθείης εὐπειθέος ἀτρεμὲς ἦτορ,</div> + <div class="verse indent0">ἠδὲ βρότων δόξας τῇς οὐκ ἔνι πίστις ἀληθής. <span class="linenum"> 30</span></div> + <div class="verse indent0">ἀλλ’ ἔμπης καὶ ταῦτα μαθήσεαι, ὡς τὰ δοκοῦντα</div> + <div class="verse indent0">χρὴ δοκίμως κρῖναι· διὰ παντὸς πάντα περῶντα.</div> + </div> + + <div class="stanza"> + <div class="verse indent0">τὰ πρὸς ἀλήθειαν.</div> + </div> + <div class="stanza"> + <div class="verse indent0">εἴ δ’ ἄγ’, ἐγὼν ἐρέω, κόμισαι δὲ σὺ μῦθον ἀκούσας,</div> + <div class="verse indent0">αἵπερ ὁδοὶ μοῦναι διζήσιός εἰσι νοῆσαι.</div> + <div class="verse indent0">ἡ μὲν ὅπως ἔστιν τε καὶ ὡς οὐκ ἔστι μὴ εἶναι <span class="linenum"> 35</span></div> +<span class="pagenum" id="Page_90">[90]</span> + <div class="verse indent0">πειθοῦς ἐστι κέλευθος, ἀληθείη γὰρ ὀπηδεῖ·</div> + <div class="verse indent0">ἡ δ’ ὡς οὐκ ἔστιν τε καὶ ὡς χρεών ἐστι μὴ εἶναι</div> + <div class="verse indent0">τὴν δή τοι φράζω παναπειθέα ἔμμεν ἀταρπόν·</div> + <div class="verse indent0">οὔτε γὰρ ἂν γνοίης τό γε μὴ ἐόν· οὐ γὰρ ἀνυστόν·</div> + <div class="verse indent0">οὔτε φράσαις. τὸ γὰρ αὐτὸ νοεῖν ἐστίν τε καὶ εἶναι. <span class="linenum"> 40</span></div> + </div> + <div class="stanza"> + <div class="verse indent8">ξυνὸν δέ μοί ἐστιν,</div> + <div class="verse indent0">ὁππόθεν ἄρξωμαι, τόθι γὰρ πάλιν ἵξομαι αὖθις.</div> + </div> + <div class="stanza"> + <div class="verse indent0">χρὴ τὸ λέγειν τε νοεῖν τ’ ἐὸν ἔμμεναι. ἔστι γὰρ εἶναι,</div> + <div class="verse indent0">μηδὲν δ’ οὐκ εἶναι, τά σ’ ἐγὼ φράζεθαι ἄνωγα,</div> + <div class="verse indent0">πρώτης γάρ σ’ ἀφ’ ὁδοῦ ταύτης διζήσιος <εἴργω> <span class="linenum"> 45</span></div> + <div class="verse indent0">αὐτὰρ ἔπειτ’ ἀπὸ τῆς, ἣν δὴ βροτοὶ εἰδότες οὐδὲν</div> + <div class="verse indent0">πλάζονται δίκρανοι· ἀμηχανίη γὰρ ἐν αὐτῶν</div> + <div class="verse indent0">στήθεσιν ἰθύνει πλαγκτὸν νόον· οἱ δὲ φορεῦνται</div> + <div class="verse indent0">κωφοὶ ὁμῶς τυφλοί τε τεθηπότες ἄκριτα φῦλα,</div> + <div class="verse indent0">οἷς τὸ πέλειν τε καὶ οὐκ εἶναι τὠυτὸν νενόμισται <span class="linenum"> 50</span></div> + <div class="verse indent0">κοὐ τὠυτόν, πάντων δὲ παλίντροπός ἐστι κέλευθος.</div> + <div class="verse indent0">οὐ γὰρ μή ποτε τοῦτο δαμῇ, φησιν, εἶναι μὴ ἐόντα</div> + <div class="verse indent0">ἀλλὰ σὺ τῆσδ’ ἀφ’ ὁδοῦ διζήσιος εἶργε νόημα·</div> +<span class="pagenum" id="Page_92">[92]</span> + <div class="verse indent0">μηδέ σ’ ἔθος πολύπειρον ὁδὸν κατὰ τήνδε βιάσθω</div> + <div class="verse indent0">νωμᾶν ἄσκοπον ὄμμα καὶ ἠχήεσσαν ἀκουήν <span class="linenum"> 55</span></div> + <div class="verse indent0">καὶ γλῶσσαν, κρῖναι δὲ λόγων πολύδηριν ἔλεγχον</div> + <div class="verse indent0">ἐξ ἐμέθεν ῥηθέντα. μόνος δ’ ἔτι μῦθος ὁδοῖο</div> + <div class="verse indent0">λείπεται, ὡς ἔστιν. ταύτῃ δ’ ἐπὶ σήματ’ ἔασι</div> + <div class="verse indent0">πολλὰ μάλ’, ὡς ἀγένητον ἐὸν καὶ ἀνώλεθρόν ἐστιν,</div> + <div class="verse indent0">οὖλον μουνογενές τε καὶ ἀτρεμὲς ἠδ’ ἀτέλεστον. <span class="linenum"> 60</span></div> + <div class="verse indent0">οὐδέ ποτ’ ἦν οὐδ’ ἔσται ἐπεὶ νῦν ἔστιν ὁμοῦ πᾶν,</div> + <div class="verse indent0">ἕν, ξυνεχές· τίνα γὰρ γένναν διζήσεαι αὐτοῦ;</div> + <div class="verse indent0">πῇ πόθεν αὐξηθέν; οὔτ’ ἐκ μὴ ἐόντος ἐάσω</div> + <div class="verse indent0">φάσθαι σ’ οὐδὲ νοεῖν· οὐ γὰρ φατὸν οὐδὲ νοητὸν</div> + <div class="verse indent0">ἐστὶν ὅπως οὐκ ἔστι. τί δ’ ἄν μιν καὶ χρέος ὦρσεν, <span class="linenum"> 65</span></div> + <div class="verse indent0">ὕστερον ἢ πρόσθεν τοῦ μηδενὸς ἀρξάμενον φῦν;</div> + <div class="verse indent0">οὕτως ἢ πάμπαν πέλεναι χρεών ἐστιν ἢ οὐχί.</div> + <div class="verse indent0">οὐδέ ποτ’ ἔκ πῃ ἐόντος ἐφήσει πίστιος ἰσχύς</div> + <div class="verse indent0">γίνεσθαί τι παρ’ αὐτό· τοῦ εἵνεκεν οὔτε γενέσθαι</div> + <div class="verse indent0">οὔτ’ ὄλλυσθαι ἀνῆκε Δίκη χαλάσασα πέδῃσιν <span class="linenum"> 70</span></div> + <div class="verse indent0">ἀλλ’ ἔχει.</div> + </div> + <div class="stanza"> + <div class="verse indent4">[ἡ δὲ κρίσις περὶ τούτων ἐν τῷδ’ ἔνεστιν]</div> +<span class="pagenum" id="Page_94">[94]</span> + <div class="verse indent0">ἔστιν ἢ οὐκ ἔστιν. κέκριται δ’ οὖν ὥσπερ ἀνάγκη,</div> + <div class="verse indent0">τὴν μὲν ἐᾶν ἀνόητον, ἀνώνυμον· οὐ γὰρ ἀληθὴς</div> + <div class="verse indent0">ἐστὶν ὁδός· τὴν δ’ ὥστε πέλειν καὶ ἐτήτυμον εἶναι.</div> + <div class="verse indent0">πῶς δ’ ἂν ἔπειτ’ ἀπόλοιτο ἐόν; πῶς δ’ αὖ κε γένοιτο; <span class="linenum"> 75</span></div> + <div class="verse indent0">εἰ γὰρ ἐγέντ’ οὐκ ἔστ’ οὐδ’ εἴ ποτε μέλλει ἔσεσθαι.</div> + <div class="verse indent0">τὼς γένεσις μὲν ἀπέσβεσται καὶ ἄπυστος ὄλεθρος.</div> + <div class="verse indent0">οὐδὲ διαίρετόν ἐστιν, ἐπεὶ πᾶν ἐστιν ὁμοῖον·</div> + <div class="verse indent0">οὐδέ τι τῇ μᾶλλον, τό κεν εἴργοι μιν συνέχεσθαι,</div> + <div class="verse indent0">οὐδέ τι χειρότερον, πᾶν δ’ ἔμπλεόν ἐστιν ἐόντος. <span class="linenum"> 80</span></div> + <div class="verse indent0">τῷ ξυνεχὲς πᾶν ἐστιν, ἐὸν γὰρ ἐόντι πελάζει.</div> + <div class="verse indent0">αὐτὰρ ἀκίνητον μεγάλων ἐν πείρασι δεσμῶν</div> + <div class="verse indent0">ἔστιν, ἄναρχον, ἄπαυστον, ἐπεὶ γένεσις καὶ ὄλεθρος</div> + <div class="verse indent0">τῆλε μάλ’ ἐπλάγχθησαν, ἀπῶσε δὲ πίστις ἀληθής.</div> + <div class="verse indent0">τωὐτόν τ’ ἐν τωὐτῷ τε μένον καθ’ ἑωυτό τε κεῖται, <span class="linenum"> 85</span></div> + <div class="verse indent0">χοὕτως ἔμπεδον αὖθι μένει· κρατερὴ γὰρ ἀνάγκη</div> + <div class="verse indent0">πείρατος ἐν δεσμοῖσιν ἔχει, τό μιν ἀμφὶς ἐέργει.</div> + <div class="verse indent0">οὕνεκεν οὐκ ἀτελεύτητον τὸ ἐὸν θέμις εἶναι·</div> + <div class="verse indent0">ἐστὶ γὰρ οὐκ ἐπιδευές, ἐὸν δ’ ἂν παντὸς ἐδεῖτο.</div> + </div> + <div class="stanza"> + <div class="verse indent0">λεῦσσε δ’ ὅμως ἀπεόντα νόῳ παρεόντα βεβαίως· <span class="linenum"> 90</span></div> + <div class="verse indent0">οὐ γὰρ ἀποτμήξεις τῇ ἐὸν τῇ ἐόντος ἔχεσθαι</div> +<span class="pagenum" id="Page_96">[96]</span> + <div class="verse indent0">οὔτε σκιδνάμενον πάντῃ πάντως κατὰ κόσμον οὔτε συνιστάμενον.</div> + <div class="verse indent0">τωὐτὸν δ’ ἐστὶ νοεῖν τε καὶ οὕνεκέν ἐστι νόημα.</div> + <div class="verse indent0">οὐ γὰρ ἄνευ τοῦ ἐόντος, ἐν ᾧ πεφατισμένον ἐστίν, <span class="linenum"> 95</span></div> + <div class="verse indent0">εὑρήσεις τὸ νοεῖν. οὐδὲν χρέος ἔστιν ἢ ἔσται</div> + <div class="verse indent0">ἄλλο πάρεξ τοῦ ἐόντος, ἐπεὶ τό γε μοῖρ’ ἐπέδησεν</div> + <div class="verse indent0">οὖλον ἀκίνητόν τ’ ἔμεναι. τῷ πάντ’ ὄνομ’ ἔσται</div> + <div class="verse indent0">ὅσσα βροτοὶ κατέθεντο, πεποιθότες εἶναι ἀληθῆ,</div> + <div class="verse indent0">γίνεσθαί τε καὶ ὄλλυσθαι, εἶναί τε καὶ οὐκί, <span class="linenum">100</span></div> + <div class="verse indent0">καὶ τόπον ἀλλάσσειν διά τε χρόα φανὸν ἀμείβειν.</div> + <div class="verse indent0">αὐτὰρ ἐπεὶ πεῖρας πύματον, τετελεσμένον ἐστὶ</div> + <div class="verse indent0">πάντοθεν, εὐκύκλου σφαίρης ἐναλίγκιον ὄγκῳ,</div> + <div class="verse indent0">μεσσόθεν ἰσοπαλὲς πάντῃ· τὸ γὰρ οὔτε τι μεῖζον</div> + <div class="verse indent0">οὔτε τι βαιότερον πέλεναι χρεών ἐστι τῇ ἢ τῇ. <span class="linenum">105</span></div> + <div class="verse indent0">οὔτε γὰρ οὐκ ἐόν ἐστι, τό κεν παύοι μιν ἱκνεῖσθαι</div> + <div class="verse indent0">εἰς ὁμόν, οὔτ’ ἐὸν ἔστιν ὅπως εἴη κεν ἐόντος</div> + <div class="verse indent0">τῇ μᾶλλον τῇ δ’ ἧσσον, ἐπεὶ πᾶν ἐστιν ἄσυλον.</div> + <div class="verse indent0">εἰ γὰρ πάντοθεν ἶσον ὁμῶς ἐν πείρασι κύρει.</div> + </div> + + <div class="stanza"> + <div class="verse indent0">τὰ πρὸς δόξαν.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἐν τῷ σοι παύσω πιστὸν λόγον ἠδὲ νόημα <span class="linenum">110</span></div> + <div class="verse indent0">ἀμφὶς ἀληθείης· δόξας δ’ ἀπὸ τοῦδε βροτείας</div> +<span class="pagenum" id="Page_98">[98]</span> + <div class="verse indent0">μάνθανε, κόσμον ἐμῶν ἐπέων ἀπατηλὸν ἀκούων.</div> + <div class="verse indent0">μορφὰς γὰρ κατέθεντο δύο γνώμαις ὀνομάζειν</div> + <div class="verse indent0">τῶν μίαν οὐ χρεών ἐστιν, ἐν ᾧ πεπλανημένοι εἰσίν.</div> + <div class="verse indent0">ἀντία δ’ ἐκρίναντο δέμας καὶ σήματ’ ἔθεντο <span class="linenum">115</span></div> + <div class="verse indent0">χωρὶς ἀπ’ ἀλλήλων, τῇ μὲν φλογὸς αἰθέριον πῦρ</div> + <div class="verse indent0">ἤπιον ἔμμεν ἀραιὸν, ἑαυτῷ πάντοσε τωὐτόν,</div> + <div class="verse indent0">τῷ δ’ ἑτέρῳ μὴ τωὐτόν· ἀτὰρ κἀκεῖνο κατ’ αὐτοῦ</div> + <div class="verse indent0">ἀντία νύκτ’ ἀδαῆ, πυκινὸν δέμας ἐμβριθές τε.</div> + <div class="verse indent0">τῶν σοι ἐγὼ διάκοσμον ἐοικότα πάντα φατίζω, <span class="linenum">120</span></div> + <div class="verse indent0">ὡς οὐ μή ποτέ τίς σε βροτῶν γνώμη παρελάσῃ.</div> + </div> + <div class="stanza"> + <div class="verse indent0">αὐτὰρ ἐπειδὴ πάντα φάος καὶ νὺξ ὀνόμασται</div> + <div class="verse indent0">καὶ τὰ κατὰ σφετέρας δυνάμεις ἐπὶ τοῖσί τε καὶ τοῖς,</div> + <div class="verse indent0">πᾶν πλέον ἐστὶν ὁμοῦ φάεος καὶ νυκτὸς ἀφάντου,</div> + <div class="verse indent0">ἴσων ἀμφοτέρων, ἐπεὶ οὐδετέρῳ μέτα μηδέν. <span class="linenum">125</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">αἱ γὰρ στεινότεραι πλῆνται πυρὸς ἀκρήτοιο,</div> + <div class="verse indent0">αἱ δ’ ἐπὶ ταῖς νυκτὸς, μετὰ δὲ φλογὸς ἵεται αἶσα,</div> + <div class="verse indent0">ἐν δὲ μέσῳ τούτων δαίμων, ἣ πάντα κυβερνᾷ.</div> +<span class="pagenum" id="Page_100">[100]</span> + <div class="verse indent0">πάντῃ γὰρ στυγεροῖο τόκου καὶ μίξιος ἄρχει</div> + <div class="verse indent0">πέμπουσ’ ἄρσενι θῆλυ μιγὲν τό τ’ ἐνάντιον αὖθις <span class="linenum">130</span></div> + <div class="verse indent0">ἄρσεν θηλυτέρῳ.</div> + </div> + <div class="stanza"> + <div class="verse indent0">πρώτιστον μὲν Ἔρωτα θεῶν μητίσατο πάντων.</div> + </div> + <div class="stanza"> + <div class="verse indent0">εἴσῃ δ’ αἰθερίαν τε φύσιν τά τ’ ἐν αἰθέρι πάντα</div> + <div class="verse indent0">σήματα καὶ καθαρᾶς εὐαγέος ἠελίοιο</div> + <div class="verse indent0">λαμπάδος ἔργ’ ἀίδηλα καὶ ὁππόθεν ἐξεγένοντο, <span class="linenum">135</span></div> + <div class="verse indent0">ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης</div> + <div class="verse indent0">καὶ φύσιν. εἰδήσεις τε καὶ οὐρανὸν ἀμφὶς ἔχοντα,</div> + <div class="verse indent0">ἔνθεν ἔφυ τε, καὶ ὥς μιν ἄγουσ’ ἐπέδησεν Ἀνάγκη</div> + <div class="verse indent0">πείρατ’ ἔχειν ἄστρων.</div> + </div> + <div class="stanza"> + <div class="verse indent0">πῶς γαῖα καὶ ἥλιος ἠδὲ σελήνη <span class="linenum">140</span></div> + <div class="verse indent0">αἰθήρ τε ξυνὸς γάλα τ’ οὐράνιον καὶ Ὄλυμπος</div> + <div class="verse indent0">ἔσχατος ἠδ’ ἄστρων θερμὸν μένος ὡρμήθησαν</div> + <div class="verse indent0">γίνεσθαι.</div> + <div class="verse indent0">νυκτιφαὲς περὶ γαῖαν ἀλώμενον ἀλλότριον φῶς</div> + </div> + <div class="stanza"> + <div class="verse indent0">αἴει παπταίνουσα πρὸς αὐγὰς ἠελιοῖο <span class="linenum">145</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ὡς γὰρ ἑκάστοτ’ ἔχει κρᾶσις μελέων πολυκάμπτων,</div> + <div class="verse indent0">τὼς νόος ἀνθρώποισι παρέστηκεν· τὸ γὰρ αὐτὸ</div> + <div class="verse indent0">ἔστιν ὅπερ φρονέει μελέων φύσις ἀνθρώποισιν</div> + <div class="verse indent0">καὶ πᾶσιν καὶ παντί· τὸ γὰρ πλέον ἐστὶ νόημα.</div> + </div> + <div class="stanza"> + <div class="verse indent0">δεξιτεροῖσιν μὲν κούρους, λαοῖσι δὲ κούρας. <span class="linenum">150</span></div> +<span class="pagenum" id="Page_102">[102]</span> + <div class="verse indent0">οὕτω τοι κατὰ δόξαν ἔφυν τάδε νῦν τε ἔασι,</div> + <div class="verse indent0">καὶ μετέπειτ’ ἀπὸ τοῦδε τελευτήσουσι τραφέντα.</div> + <div class="verse indent0">τοῖς δ’ ὄνομα ἄνθρωποι κατέθεντ’ ἐπίσημον ἑκάστῳ.</div> + </div> + </div> +</div> + +<div class="poetry-container"> +<p>Kars. 150</p> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Femina virque simul Veneris cum germina miscent</div> + <div class="verse indent0">unius in formam diverso ex sanguine virtus</div> + <div class="verse indent0">temperiem servans bene condita corpora fingit.</div> + <div class="verse indent0">at si virtutes permixto semine pugnent</div> + <div class="verse indent0">nec faciant unam permixto in corpore dirae</div> + <div class="verse indent0">nascentem gemino vexabunt semine sexum.</div> + </div> + </div> +</div> + +<p>Simpl. <i>Phys.</i> 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.</p> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>1-30. (Followed without break by 53-58) Sext. Emp. <i>Math.</i> vii. 111. +Cf. Porphyrius, <i>de antro nymph.</i> ch. 22. 28-32. Simpl. <i>de coelo</i> +557, 25. 28-30. Laer. Diog. ix. 22. 29-30. Plut. <i>adv. Colot.</i> 1114 <span class="allsmcap">D</span>. +Prokl. <i>Tim.</i> p. 105 <span class="allsmcap">B</span>; Clem. Al. <i>Strom.</i> v. p. 682.</p> + +<p>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.</p> + +<blockquote> +<p>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. <i>Aen.</i> vi. 565. V. 4: <i>C</i> φερομένην, <i>G</i> φέρομαι. +V. 6: Karsten inserts ἵει. V. 7: <i>G</i> αἰσθόμενος, Stein ἀχθόμενος: +<i>GR</i> ἐπήγετο, <i>C</i> ἐπήγετος V. 10: MSS. κρατερῶν, except <i>G</i> +κρατεραῖς, corr. Karsten. V. 12: MSS. καὶ σφᾶς. V. 14: +<i>CRV</i> δίκην. V. 17: <i>FG</i> ταῖς. V. 20: MSS. <i>CGRV</i> ἀρηρότα τῆ, +Hermann ἀρηρότας ᾗ. V. 25: <i>V</i> ἵπποι: <i>R</i> τε, other MSS. ταὶ. +V. 26: <i>CR</i> οὔτοι, <i>G</i> οὔτε. V. 27: Stein τηλοῦ for ἐκτὸς. V. +28: <i>CR</i> πείθεσθαι. V. 29: Prokl. εὐφέγγεος, Simpl. εὐκυκλέος: +Plut., Diog., Sext. <i>L</i> 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.</p> +</blockquote> + +<p>33-40. Prokl. <i>Tim.</i> 105 <span class="allsmcap">B</span>. 35-40. Simpl. <i>Phys.</i> 25 r 116, 28. 40 b. +Plot. <i>Ennead.</i> v. 1, 8, p. 489; Clem. Al. <i>Strom.</i> 749.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>41-42. Prokl. <i>Parm.</i> ii. 120; Vulg. ἄρξομαι corr. Karst.</p> + +<p>43-51. Simpl. <i>Phys.</i> 25 r 117, 4. 43-44. <i>Ibid.</i> 19 r 86, 27. 45. Cf. <i>Ibid.</i> +17 r 78, 6. 50. <i>Ibid.</i> 17 r 78, 3.</p> + +<blockquote> +<p>V. 43: <i>F</i> τέον, a<i>DE</i> (19: 86) τὸ ὄν. V. 44: MSS. (19: 86) and a +(25: 117): <i>D</i> μὴ δὲ οἵδ’, <i>F</i> οἶδ’, <i>E</i> μὴ δέοι δ’: f εἶναι, <i>DEF</i> (25: +117) ἔστι. V. 45: Diels supplies εἴργω, Stein concludes the +line like v. 52. V. 47 <i>DEF</i> πλάττονται, text follows a. Vv. 50, +51: Diels ταὐτόν.</p> +</blockquote> + +<p>53-58a follow 1-32 in Sext. Emp. 52-53. Plato, <i>Soph.</i> 237 <span class="allsmcap">A</span>, 258 <span class="allsmcap">D</span>; +Arist. <i>Met.</i> xiii. 1089 a; Simpl. <i>Phys.</i> 29 v 135, 21; 31 r 143, 31; 53 v +244, 1. 53. Simpl. <i>Phys.</i> 11 r 78, 6; 152 v 650, 13. 54-56. Diog. Laer. +ix. 22.</p> + +<blockquote> +<p>V. 52: Plato, τοῦτ’ οὐδαμῇ, Arist. τοῦτο δαῇς Simpl. δαμῆ, corr. Stein. +Karsten omits v. 52. V. 55: Bergk εὔσκοπον. V. 56: <i>CRV</i> +κρίνε, <i>G</i> κριναν: <i>L</i> πολύπειρον. Vulg. λόγῳ, corr. Burnet. Stein +rejects v. 53, and transfers 54-57a to the proœmium following +32.</p> +</blockquote> + +<p>57 b-112 (except 90-93). Simpl. <i>Phys.</i> 31: 145-146. 57 b-59. <i>Ibid.</i> +31 r 142, 34. 57 b-70. <i>Ibid.</i> 17 r 78, 12. 59-60. Clem. Al. <i>Strom.</i> v. 716; +Euseb. <i>Praep.</i> xiii. 680 c. 59-61. Simpl. <i>Phys.</i> 7 r 30, 1. 60. Plut. <i>adv. +Col.</i> 1114 D; Euseb. <i>Praep.</i> i. 23; Theod. <i>Ther. Ser.</i> iv. 7; Phil. <i>Phys.</i> +B 5 r: 65; Simpl. <i>de Caelo</i> 557, 17; <i>Phys.</i> 26 r 120, 23. 60a. Simpl. +<i>Phys.</i> 19 r 87, 21; Plut. <i>Strom.</i> 5; <i>Dox.</i> 580. 61. Ammon. on Herm. +D 7 (= Cramer A. P. 1388); Philop. <i>Phys.</i> 5 r: 65; Prokl. <i>Parm.</i> iv. +62. 62-66. Simpl. <i>Phys.</i> 34 v 162, 18. 62-65. Simpl. <i>de Caelo</i>, 137, 1.</p> + +<blockquote> +<p>V. 57: Stein μόνης: <i>V</i> δέ τι, <i>CH</i> δὲ τοι, <i>FG</i> δέ γε. V. 60: Plut. +<i>Strom.</i> 5 reads μοῦνον for οὖλον: a (17: 78) ἀτέλευτον, MSS. +(26: 120) and <i>Dox.</i> 284 and 580 ἀγένητον. V. 62: <i>F</i> διζήσεται. +V. 66: D (31: 145) μηδαμῶς: <i>E</i> (31: 145) αὐξάμενον: <i>Da</i> (17: +78) a (31: 145) φῦναι, <i>E</i> φῦν. Cf. Stein, p. 786. V. 68: MSS. +ἔκ γε μὴ ὄντος, <i>DE</i> om. γε, Karst. ἐκ τοῦ ἐόντος, Stein ἔκ γε +πέλοντος. Corr. Diels, paraphrasing Simpl. 78, 27. V. 70: +<i>EF</i> Bergk, Diels πέδησιν. V. 71b: <i>v.</i> Stein, <i>Symbol.</i> 787. +V. 73: a<i>DE</i> ἀνόνητον; text follows F. V. 75: MSS. ἔπειτα +πέλοι το, corr. Karsten, Stein ἀπόλοιτο πέλον: MSS. ἄν, corr. +Stein. V. 76: <i>EF</i> ἐγένετ’, <i>D</i> ἔγετ’, corr. Bergk.</p> +</blockquote> + +<p>77. <i>De Caelo</i>, 559, 115. 78. Simpl. <i>Phys.</i> 19 r 86, 24, 31 r 143, 3; +81. Simpl. <i>Phys.</i> 86, 22; 87, 23. Plot. <i>Ennead.</i> vi. 4, 4, 648 <span class="allsmcap">A</span>; Prokl. +<i>Parm.</i> ii. 62 and 120; Philop. B 5: 65. 82-89 (except 85). Simpl. <i>Phys.</i> +9 r 39, 26. 82-84. <i>Ibid.</i> 17 v 79, 32. 85-89. <i>Ibid.</i> 7 r 30, 6; 9 r 40, 3. +85. Prokl. <i>Parm.</i> iv. 32. Simpl. <i>Phys.</i> 31 r 143, 15.</p> + +<blockquote> +<p>V. 78: <i>F</i> διαιρέτεον. V. 79: For μᾶλλον Stein reads κεν ἐόν. V. +80: <i>F</i> δὲ πλέον. V. 82: <i>D</i> ἀκινήτων. V. 84: MSS. τῆδε, corr. +Scal. <i>DEF</i> ἐπλάχθησαν, corr. a. V. 85: Diels ταὐτόν, +ταὐτῷ, ἑαυτό. Simpl. 30, 6 omits the last τε. V. 86: <i>C</i> οὐχ οὕτως, +a οὕτως, text from <i>DF</i>. 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.</p> +</blockquote> + +<p>90-93. Clem. Al. <i>Strom.</i> v. 2, 653. 90. Theod. <i>Ther. Ser.</i> i. 13.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>94-112. Simpl. <i>Phys.</i> 31 v 146, 7. 94-98. <i>Ibid.</i> 19 r 87, 13 and 86, 31. +94-96. <i>Ibid.</i> 31 r 143, 22. 98. Plat. <i>Theaet.</i> 180 <span class="allsmcap">E</span>, and from this Simpl. +<i>Phys.</i> 7 r 29, 18. 103-105. Plat. <i>Soph.</i> 244 <span class="allsmcap">E</span>; from Plato, Simpl. <i>Phys.</i> +12 r 52, 23; 19 v 89, 22; Stob. <i>Ecl.</i> i. 15, p. 352. 103-104. Arist. <i>de +X. Z. G.</i> ch. 2 and 4; Prokl. <i>Tim.</i> 160 <span class="allsmcap">D</span>; Simpl. <i>Phys.</i> 27 r 126, +22 and 127, 31; 29 v 137, 16. 104-105. Prokl. <i>Parm.</i> iv. p. 62.</p> + +<blockquote> +<p>V. 95: <i>DE</i> (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: <i>E</i> and Plato χρεόν. V. 102: Karsten +αὐτὰρ ἐπί, Stein αὐτὰρ ἐόν, V. 106: <i>DEF</i> παύοι, text +from a: <i>F</i> κινεῖσθαι, Stein ἱκέσθαι. V. 107: MSS. οὔτε ὄν, +corr. a. <i>DEF</i> καὶ ἕν, a κενὸν, corr. Karsten. V. 109: <i>DEF</i> οἱ +γάρ, a ἦ γάρ, Diels εἰ γάρ or ἧ γάρ: MSS. κυρεῖ, corr. Stein.</p> +</blockquote> + +<p>110-121. Simpl. <i>Phys.</i> 9 r 38, 30. 110-119. <i>Ibid.</i> 7 v 30, 4. 113-119. +<i>Ibid.</i> 38 r 180, 1. 110-113. Simpl. <i>de Coelo</i> 138, Peyr. 55 sq.</p> + +<blockquote> +<p>V. 113: (9 r 38) <i>DEF</i> γνώμας. 110-111. <i>Phys.</i> 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) <i>DE</i>, (39 r 180) <i>DEF</i> ἤπιον ἀραιὸν ἐλαφρόν (ἔστιν a), +7 r 30, and (9 r 39) a<i>F</i> ἤπιον ὂν μέγ’ ἀραιὸν ἐλαφρόν, RP λεπτὸν +ἀραιὸν ἐλαφρὸν, text follows Stein V. 118: (9 r 39) a<i>EF</i> +(39 r 180) a<i>F</i>, (7 v 31) MSS. κατ’ αὐτό· (9 r 39) <i>DE</i> κατὰ +ταὐτον, text follows Stein, who uses first letter of the next line. +V. 119: <i>F</i> κατ’ αὐτό τἀντια, a<i>DE</i> τἀναντια, text from Stein by +change of Τ to Υ. V. 120: MSS. τὸν, corr. Karsten. V. 121: +Stein reads γνώμῃ.</p> +</blockquote> + +<p>122-125. Simpl. <i>Phys.</i> 39 r 180, 9.</p> + +<blockquote> +<p>V. 125: D ἶσον, Stein suggests ἀμφότερον.</p> +</blockquote> + +<p>126-128. <i>Ibid.</i> 9 r 39, 14. 127-131. <i>Ibid.</i> 7 v 31, 13.</p> + +<blockquote> +<p>V. 126: <i>E</i>ᵃ<i>D</i>¹ πάηντο, <i>D</i>²<i>E</i> πύηντο, a ποίηντο, corr. Bergk: <i>DE</i>ᵃ +ἀκρήτοις, a ἀκρίτοιο, corr. Stein. V. 127: <i>E</i>ᵃ οἴεται. V. 129: +MSS. πάντα, Mullach πάντῃ, Stein πᾶσιν: a<i>F</i> ἄρχη, text +follows <i>DE</i>. V. 130: Stein suggests μιγῆν, τό τ’.</p> +</blockquote> + +<p>132. Plato, <i>Symp.</i> 178 <span class="allsmcap">B</span>; Arist. <i>Met.</i> i. 4, 984 b 26; Plut. <i>Amat.</i> 756 <span class="allsmcap">F</span>; +Sext. Emp. <i>Math.</i> ix. 9; Stob. <i>Ecl.</i> i. 10, p. 274; Simpl. <i>Phys.</i> 9 r 39, 18.</p> + +<p>133-139. Clem. Al. <i>Strom.</i> v. 14, 732. Stein assigns to Empedokles.</p> + +<p>140-143. Simpl. <i>de Coelo</i> f. 138: Peyr. 55 sqq., Brandis 510 a.</p> + +<blockquote> +<p>V. 140: Stein introduces λέγειν before πως from what precedes.</p> +</blockquote> + +<p>144. Plut. <i>Colot.</i> p. 1116 <span class="allsmcap">A</span>.</p> + +<p>145. Plut. <i>Quaest. Rom.</i> 282 <span class="allsmcap">A</span>; <i>de fac. lun.</i> 929 <span class="allsmcap">A</span>.</p> + +<p>146-149. Arist. <i>Met.</i> iii. 5, 1009 b 17; Theophr. <i>de sens.</i> 3; <i>Dox.</i> 499.</p> + +<blockquote> +<p>V. 146: Text follows Arist. SBᵇCᵇ, Theophr. PF; Vulg. ἕκαστος: +MSS. κρᾶσιν, corr. Stephan. V. 147: Arist. παρίσταται; text +follows Theophr.</p> +</blockquote> + +<p>150. Galen, Hipp. <i>Epid.</i> vi. 48; Comm. ii. (ix. p. 430 Char).</p> + +<p>151-153. Simpl. <i>de Coelo</i> f. 138; Peyr. 55 sq., Gaisf. <i>Poet. Min.</i> 287.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>150-155. (Karsten) Coelius Aurel. <i>de Morb. Chron.</i> iv. 9, p. 545 +Wet. R. P. 102 c. V. (151) Vulg. <i>venis informans</i>, corr. Diels, Dox. 193, +n. 1.</p> + +<p><span class="pagenum" id="Page_87">[87]</span></p> + +<h4><span class="smcap">Translation.</span></h4> + +<p>(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} +<span class="pagenum" id="Page_89">[89]</span>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.⁠<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a> 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.</p> + +<h5><span class="smcap">Concerning Truth.</span></h5> + +<p>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, +<span class="pagenum" id="Page_91">[91]</span>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.</p> + +<p>It makes no difference to me at what point I +begin, for I shall always come back again to this.</p> + +<p>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.⁠<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a>⁠</p> + +<p>That things which are not are, shall never +prevail, she said, but do thou restrain thy mind +from this course of investigation.</p> + +<p><span class="pagenum" id="Page_93">[93]</span></p> + +<p>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.</p> + +<p>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 <i>is</i>, 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.</p> + +<p>(The decision as to these things comes in at +this point.)</p> + +<p><span class="pagenum" id="Page_95">[95]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p>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.⁠<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a>⁠</p> + +<p><span class="pagenum" id="Page_97">[97]</span></p> + +<p>{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.</p> + +<p>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 <i>being</i> 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.</p> + +<p>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.</p> + +<h5><span class="smcap">Concerning Opinions.</span></h5> + +<p>{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.</p> + +<p><span class="pagenum" id="Page_99">[99]</span></p> + +<p>Men have determined in their minds to name two +principles [<i>lit.</i> 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.</p> + +<p>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.</p> + +<p>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. +<span class="pagenum" id="Page_101">[101]</span>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.</p> + +<p>First of all the gods she devised love.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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, <i>viz.</i> the essence of the +members of the body; and the element that is in {150} +excess is thought.</p> + +<p>On the right hand boys, on the left hand girls.</p> + +<p>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.</p> + +<p>{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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_103">[103]</span></p> + +<h3>(<i>b</i>) <span class="smcap">Passages relating to Parmenides in Plato and +Aristotle.</span></h3> + +<p>Plato, <i>Theaet.</i> 180 <span class="allsmcap">D</span>. 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.</p> + +<p><i>Ibid.</i> 183 <span class="allsmcap">E</span>. 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....⁠<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a>⁠</p> + +<p><i>Soph.</i> 238 <span class="allsmcap">C</span> (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.</p> + +<p><i>Parm.</i> 150 <span class="allsmcap">E</span>. 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.</p> + +<p><span class="pagenum" id="Page_104">[104]</span></p> + +<p><i>Ibid.</i> 168 <span class="allsmcap">C</span>. 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.</p> + +<p>(<i>Symp.</i> 178 <span class="allsmcap">B</span>, 195 <span class="allsmcap">C</span>: Reference to the stories which +Hesiod and Parmenides told about the gods. Line 132 +is quoted.)</p> + +<p>Arist. <i>Phys.</i> i. 2; 184 b 16. The first principle must +be one, unmoved, as Parmenides and Melissos say, ...</p> + +<p><i>Ibid.</i> 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.</p> + +<p><i>Ibid.</i> i. 5; 188 a 20. Parmenides also makes heat +<span class="pagenum" id="Page_105">[105]</span>and cold first principles; and he calls them fire and +earth.</p> + +<p><i>Ibid.</i> 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].⁠<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a>⁠</p> + +<p><i>Gen. Corr.</i> i. 3; 318 b 6. Parmenides says that the +two exist, both being and not being—<i>i.e.</i> earth and +water.</p> + +<p><i>Metaph.</i> 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.</p> + +<p><i>Metaph.</i> 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 +<span class="pagenum" id="Page_106">[106]</span>cold, or, as he calls them, fire and earth; of these he +regards heat as being, its opposite as not-being.</p> + +<p><i>Metaph.</i> 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.</p> + +<h3>(<i>c</i>) <span class="smcap">Passages relating to Parmenides in the +Doxographists.</span></h3> + +<p>Theophrastos, Fr. 6; Alexander <i>Metaph.</i> p. 24, 5 +Bon.; <i>Dox.</i> 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.</p> + +<p>Theophrastos, Fr. 6 a; Laer. Diog. ix. 21, 22; <i>Dox.</i> +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 +<span class="pagenum" id="Page_107">[107]</span>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.’</p> + +<p>Theoph. Fr. 17; Diog. Laer. viii. 48; <i>Dox.</i> 492. +Theophrastos says that Parmenides was the first to call +the heavens a universe and the earth spheroidal.</p> + +<p>Theoph. <i>de Sens.</i> 3; <i>Dox.</i> 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<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a> 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.</p> + +<p>Theophr. Fr. 7; Simpl. <i>Phys.</i> 25 r 115; <i>Dox.</i> 483. In +<span class="pagenum" id="Page_108">[108]</span>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.</p> + +<p>Hipp. <i>Phil.</i> 11; <i>Dox.</i> 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.⁠<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a>⁠</p> + +<p>Plut. <i>Strom.</i> 5; <i>Dox.</i> 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.</p> + +<p>Epiph. <i>adv. Haer.</i> iii. 10; <i>Dox.</i> 590. Parmenides, +the son of Pyres, himself also of the Eleatic school, said +that the first principle of all things is the infinite.</p> + +<p>Cic. <i>de Nat. Deor.</i> i. 11; <i>Dox.</i> 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 +<span class="pagenum" id="Page_109">[109]</span>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.</p> + +<p>Aet. i. 3; <i>Dox.</i> 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.</p> + +<p>Aet. ii. 1; <i>Dox.</i> 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,⁠<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a> 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,’⁠<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a> he calls +‘justice and necessity.’ The air is that which is +separated from the earth, being evaporated by the +<span class="pagenum" id="Page_110">[110]</span>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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_111">[111]</span>the pores, each particular object of sense being adapted +to each sense (organ). 398. Desire is produced by lack +of nourishment.</p> + +<p>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.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_112">[112]</span></p> + +<h2 class="nobreak" id="VII">VII.<br> +<i>THE ELEATIC SCHOOL: ZENO.</i></h2> + +</div> + +<p>Zeno of Elea, son of Teleutagoras, was born early in +the fifth century <span class="allsmcap">B.C.</span> He was the pupil of Parmenides, +and his relations with him were so intimate that Plato +calls him Parmenides’s son (<i>Soph.</i> 241 <span class="allsmcap">D</span>). 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, +<i>Parm.</i> 127 <span class="allsmcap">C</span>), each section of which showed the absurdity +of some element in the popular belief.</p> + +<blockquote> +<p>Literature: Lohse, Halis 1794; Gerling, <i>de +Zenonis Paralogismis</i>, Marburg 1825; Wellmann, +<i>Zenos Beweise</i>, G.-Pr. Frkf. a. O. 1870; Raab, <i>d. +Zenonische Beweise</i>, Schweinf. 1880; Schneider, +<i>Philol.</i> xxxv. 1876; Tannery, <i>Rev. Philos.</i> Oct. +1885; Dunan, <i>Les arguments de Zénon</i>, Paris +1884; Brochard, <i>Les arguments de Zénon</i>, Paris +1888; Frontera, <i>Étude sur les arguments de +Zénon</i>, Paris 1891.</p> +</blockquote> + +<p><span class="pagenum" id="Page_113">[113]</span></p> + +<h3>(<i>a</i>) <span class="smcap">Fragments of Zeno, from Simplicius on the +Physics.</span></h3> + +<p>1. Simpl. <i>Phys.</i> 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.</p> + +<p>2. Simpl. <i>Phys.</i> 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.</p> + +<p>3. Simpl. <i>Phys.</i> 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.</p> + +<p>4. Simpl. <i>Phys.</i> 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.</p> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>Fr. 1. <i>D</i> εἰ γὰρ, <i>EF</i> οὐ γὰρ, a οὐ γὰρ εἰ: <i>E</i> ἄλλων. προσγενομένου δὲ] +Zeller, <i>Vorsokr. Phil.</i> 591, n. 2, strikes out δὲ: <i>F</i> οἴονται εἰς: <i>E</i> gives οὐ +διὰ for οὐδὲ: <i>DEF</i> ἀπογινόμενον.</p> + +<p>Fr. 2. a adds καὶ πάλιν after ἂν εἴη.</p> + +<p>Fr. 3. <i>DF</i> ἔχοι, a<i>E</i> ἔχει.</p> + +<p>Fr. 4. <i>E</i> omits καὶ after ἄρα.</p> + +<p><span class="pagenum" id="Page_114">[114]</span></p> + +<h3>(<i>a</i>) <span class="smcap">Simplicius’s account of Zeno’s arguments, including +the translation of the Fragments.</span></h3> + +<p>30 r 138, 30. For Eudemos says in his Physics, +‘Then does not this exist, and is there any <i>one</i>? +This was the problem. He reports Zeno as saying that +if any one explains to him the <i>one</i>, 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)⁠<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a> ‘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 +<span class="pagenum" id="Page_115">[115]</span>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.</p> + +<p><i>Ibid.</i> 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.’⁠<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a>⁠</p> + +<p><i>Ibid.</i> 130 v 562, 3. Zeno’s argument seems to deny +that place exists, putting the question as follows: (Fr. 4) +<span class="pagenum" id="Page_116">[116]</span>‘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.’</p> + +<p><i>Ibid.</i> 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.’</p> + +<p><i>Ibid.</i> 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.</p> + +<p>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.</p> + +<p>255 r. Aristotle accordingly solves the problem of +Zeno the Eleatic, which he propounded to Protagoras +the Sophist.⁠<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a> Tell me, Protagoras, said he, does one +grain of millet make a noise when it falls, or does the +<span class="pagenum" id="Page_117">[117]</span>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.</p> + +<h3>(<i>b</i>) <span class="smcap">Zeno’s arguments as described by Aristotle.</span></h3> + +<p><i>Phys.</i> 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.</p> + +<p>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 +<span class="pagenum" id="Page_118">[118]</span>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.</p> + +<p>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 (<i>Phys.</i> 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 +<span class="pagenum" id="Page_119">[119]</span>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.</p> + +<h3>(<i>c</i>) <span class="smcap">Passages relating to Zeno in the Doxographists.</span></h3> + +<p>Plut. <i>Strom.</i> 6; <i>Dox.</i> 581. Zeno the Eleatic brought +out nothing peculiar to himself, but he started farther +difficulties about these things.</p> + +<p>Epiph. <i>adv. Haer.</i> iii. 11; <i>Dox.</i> 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.</p> + +<p>Galen, <i>Hist. Phil.</i> 3; <i>Dox.</i> 601. Zeno the Eleatic is +said to have introduced the dialectic philosophy. 7; <i>Dox.</i> +604. He was a skeptic.</p> + +<p>Aet. i. 7; <i>Dox.</i> 303. Melissos and Zeno say that the +one is universal, and that it exists alone, eternal, and +unlimited. And this one is necessity [<i>Heeren inserts +here the name</i> 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;⁠<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a> 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.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_120">[120]</span></p> + +<h2 class="nobreak" id="VIII">VIII.<br> +<i>THE ELEATIC SCHOOL: MELISSOS.</i></h2> + +</div> + +<p>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, <i>Perikles</i> 26, after Aristotle) that he commanded +the Samian fleet at its victory over the Athenians, +440 <span class="allsmcap">B.C.</span> He wrote a book which later writers refer +to under various titles.</p> + +<blockquote> +<p>Literature: The fragments are treated by Brandis, +<i>Commen. Eleat.</i> iii. and by Mullach <i>de Melisso X. G.</i> +p. 80; Pabst, <i>de Meliss. Fragmentis</i>, Bonn 1889, +disputes the authenticity of Fr. 1-5. Spalding, +<i>Vindic. philos. Megar.</i> Berlin 1793, first showed +that the first two chapters of the book called <i>de +Xenophane, Zenone, Gorgia</i>, refer to Melissos. Cf. +also Fr. Kern, <i>Zur Würdigung des Melissos</i>, Festschrift +d. stettin. Stadtgym. 1880.</p> +</blockquote> + +<p><span class="pagenum" id="Page_121">[121]</span></p> + +<h3>(<i>a</i>) <span class="smcap">Fragments of Melissos mainly from Simplicius +on the Physics.</span></h3> + +<p>Simpl. <i>Phys.</i> 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.</p> + +<p><i>Phys.</i> 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.</p> + +<p><i>Phys.</i> 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, +<span class="pagenum" id="Page_122">[122]</span>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.</p> + +<p><i>Phys.</i> 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.</p> + +<p><span class="pagenum" id="Page_123">[123]</span></p> + +<p>Simpl. <i>de Coelo</i>, 137 r; Schol. Aristot. 509 b 18; cf. +Aristokl. Euseb. <i>Pr. Ev.</i> 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.</p> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>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, <i>Vorsokr. Phil.</i> 607, n. 1, and Pabst, <i>de Meliss. Fragmentis</i>, +Bonn 1889.</p> + +<p>Fr. 7. <i>D</i> omits καὶ ... γινόμενον. Simplicius writes γινόμενον, Diels +would restore γενόμενον regularly, and compares Spengel ad Eudem. fr. +p. 18, 18. <i>DE</i> ἔχει, a<i>F</i> ἔχον.</p> + +<p>Fr. 15. a<i>F</i> ἅμα, <i>E</i> ἀλλὰ.</p> + +<p>Fr. 16. a<i>D</i> ὂν εἴη, <i>EF</i> οὖν εἴη, Brandis suggests ὂν ἔστι. <i>F</i> δὲ μὴ ὂν· +Cf. 19 r 87, 6.</p> + +<p>Fr. 11. a<i>F</i> γίγνοιτο. <i>E</i> οὐκέτι, omits ἂν. <i>E</i> omits δὲ after τὸ. a<i>D</i> +(<i>F</i>) τριχὶ μιῆ, <i>E</i> τριᵡ μὴ ἦ. Vulg. from Brandis εἰ τοίνυν τρισμυρίοισι +ἔτεσι. <i>F</i> παρόντι for παντί.</p> + +<p>Fr. 12. <i>D</i> μετὰ τὸ κοσμηθῆναι: a ἀπολεῖται: <i>DF</i> μετακοσμηθέντων +ἐόντων: a γάρ, <i>DFE</i> γε: a ἀλγεινόν (twice): <i>D</i> οὐκ for κοὐκ: <i>DF</i> ὠυτὸς, a<i>E</i> ὁ αὐτὸς.</p> + +<p>Fr. 14. Cf. Simpl. 40, 12. <i>E</i> πλέον et passim, Text follows a<i>D</i>: +<i>DF</i> κενώτερον, <i>E</i> κοινότερον: a omits οὖν.</p> + +<p>Fr. 6. <i>E</i> εἰ τύχοι νῦν, <i>D</i> εἰ τύχη, a<i>F</i> εἰ τοίνυν. Diels suggests ὅτε +τοίνυν; cf. 109, 20. <i>DE</i> οὐδὲν, a<i>F</i> μηδὲν.</p> + +<p>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, <i>Gesch. d. Phil.</i> i. 403: Vulg. εἴη.</p> + +<p><span class="pagenum" id="Page_124">[124]</span></p> + +<h4><span class="smcap">Simplicius’s Account of Melissos, including the +Translation of the Fragments.</span></h4> + +<p>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 +<span class="pagenum" id="Page_125">[125]</span>one is always homogeneous [<i>lit.</i> 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.</p> + +<p>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, +<span class="pagenum" id="Page_126">[126]</span>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>i.e.</i> 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 <i>is</i>, 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.</p> + +<p>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.⁠<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a>⁠</p> + +<p><span class="pagenum" id="Page_127">[127]</span></p> + +<p>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 <i>being</i> 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. +<span class="pagenum" id="Page_128">[128]</span>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.</p> + +<p>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.</p> + +<p>Simpl. <i>de Coelo</i> 137 r; Schol. Aristot. 509 b; cf. +Aristokl. Euseb. <i>Pr. Ev.</i> 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,†⁠<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a> 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 +<span class="pagenum" id="Page_129">[129]</span>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.</p> + +<h3>(<i>b</i>) <span class="smcap">Aristotle’s account of Melissos.</span></h3> + +<p><i>Phys.</i> 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.</p> + +<p><span class="pagenum" id="Page_130">[130]</span></p> + +<p><i>Soph. Elen.</i> 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.</p> + +<p><i>Soph. Elen.</i> 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.</p> + +<h3>(<i>c</i>) <span class="smcap">Passages relating to Melissos in the +Doxographists.</span></h3> + +<p>Epiph. <i>adv. Haer.</i> iii. 12; <i>Dox.</i> 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.</p> + +<p>Aet. <i>Plac.</i> i. 3; <i>Dox.</i> 285. Melissos of Miletos, son of +Ithagenes, became his companion, but he did not preserve +in its purity the doctrine that was transmitted to +<span class="pagenum" id="Page_131">[131]</span>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 [<i>Heeren inserts here the name</i> +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.</p> + +<p>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.</p> + +<p>Aet. iv. 9; 396. Melissos (et al.): Sensations are +deceptive.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_132">[132]</span></p> + +<h2 class="nobreak" id="IX">IX.<br> +<i>PYTHAGORAS AND THE PYTHAGOREANS.</i></h2> + +</div> + +<p>Pythagoras, son of Mnesarchos, a native of Samos, +left his fatherland to escape the tyranny of Polykrates +(533/2 or 529/8 <span class="allsmcap">B.C.</span>). 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.</p> + +<blockquote> +<p>Literature:—On Pythagoras: Krische, <i>De societatis a +Pythagora conditae scopo politico</i>, 1830; E. Rohde, +<i>Rhein. Mus.</i> xxvi. 565 sqq.; xxvii. 23 sqq.; Diels, +<i>Rhein. Mus.</i> xxxi. 25 sq.; Zeller, <i>Sitz. d. kgl. preus. +Akad.</i> 1889, 45, p. 985 sqq.; Chaignet, <i>Pythagore</i>, +1873, and the excellent account in Burnett.</p> + +<p>Philolaos: Boeckh, <i>Philolaos Lehren, nebst den +Bruchstücken seines Werkes</i>, 1819; V. Rose, +<i>Comment. de Arist. libr. ord. et auct.</i> Berlin 1854; +Schaarschmidt, <i>Die angebliche Schriftstellerei des +Phil.</i> Bonn 1864; Zeller, <i>Gesch. d. griech. Phil.</i> +4 Auf. 261, 341, 386; <i>Hermes</i> x. 178; Bywater, +<i>Journal of Philol.</i> i. 21 sqq.</p> + +<p><span class="pagenum" id="Page_133">[133]</span></p> + +<p>Archytas: Hartenstein, <i>de Archyt. Tar. fragm.</i> Lips. +1833; Gruppe, <i>Die Fragm. d. Archyt.</i> Berlin 1840; +Petersen, <i>Zeitschr. f. Altertumsk.</i> 1836; Chaignet, +<i>Pythagore</i>, 1873, pp. 191, 255.</p> +</blockquote> + +<h3><span class="smcap">Passages in Plato referring to the Pythagoreans.</span></h3> + +<p><i>Phaedo</i> 62 <span class="allsmcap">B</span>. 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.</p> + +<p><i>Kratyl.</i> 400 <span class="allsmcap">B</span>. 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.</p> + +<p><i>Gorg.</i> 493 <span class="allsmcap">A</span>. 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.</p> + +<p><i>Gorg.</i> 507 <span class="allsmcap">E</span>. 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, +<span class="pagenum" id="Page_134">[134]</span>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.</p> + +<h3><span class="smcap">Passages in Aristotle referring to the Pythagoreans.</span></h3> + +<p><i>Phys.</i> 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.</p> + +<p>iii. 4; 204 a 33. (The Pythagoreans) both hold that +the infinite is being, and divide it.</p> + +<p>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.</p> + +<p><i>De coel.</i> 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.</p> + +<p>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, +<span class="pagenum" id="Page_135">[135]</span>those that are called Pythagoreans (for such is their +doctrine), we must investigate whether it is as they say.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_136">[136]</span>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p><i>Metaphys.</i> 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>i.e.</i> 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 +<span class="pagenum" id="Page_137">[137]</span>such a property, and another is opportunity, and of other +things one may say the same of each one.</p> + +<p>†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.</p> + +<p>A different party in this same school say that the +<span class="pagenum" id="Page_138">[138]</span>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.</p> + +<p>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 +<span class="pagenum" id="Page_139">[139]</span>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_140">[140]</span>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, +<span class="pagenum" id="Page_141">[141]</span>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>ix. 2; 1053 b 11. Whether the one itself is a sort of +essence, as first the Pythagoreans and later Plato +affirmed....</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_142">[142]</span></p> + +<p>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....</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_143">[143]</span>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.</p> + +<p><i>Eth.</i> 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.</p> + +<p>ii. 5; 1106 b 29. The evil partakes of the nature of +the infinite, the good of the finite, as the Pythagoreans +conjectured.</p> + +<p>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.</p> + +<p><i>Mor.</i> 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.</p> + +<h3><span class="smcap">Pythagoras and the Pythagoreans: Passages in +the Doxographists.</span></h3> + +<p>Aet. <i>Plac.</i> i. 3; <i>Dox.</i> 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 +<span class="pagenum" id="Page_144">[144]</span>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>i.e.</i> 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. +<span class="pagenum" id="Page_145">[145]</span>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.</p> + +<p>Aet. i. 7; <i>Dox.</i> 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 +<span class="pagenum" id="Page_146">[146]</span>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. <i>Phys.</i> 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.</p> + +<p>Aet. <i>Plac.</i> 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 +<span class="pagenum" id="Page_147">[147]</span>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. +<span class="pagenum" id="Page_148">[148]</span>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.</p> + +<p>Aet. <i>Plac.</i> iii. 1; <i>Dox.</i> 364. Some of the Pythagoreans +<span class="pagenum" id="Page_149">[149]</span>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.</p> + +<p>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....</p> + +<p>Aet. iv. 2; <i>Dox.</i> 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); <i>Dox.</i> 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 +<span class="pagenum" id="Page_150">[150]</span>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;⁠<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a> as in +the case of a bent rod the surface-appearance suffers +no change, but the matter is what is bent.</p> + +<p>Aet. <i>Plac.</i> 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 +<span class="pagenum" id="Page_151">[151]</span>speech, as in the case of apes and dogs; for these have +intelligence but not the power of speech.</p> + +<p>Ar. Did. <i>Ep.</i> Fr. 32; <i>Dox.</i> 467. Apollodoros in the +second book <i>Concerning the gods</i>: It is the Pythagorean +opinion that the morning and the evening star are the +same.</p> + +<p>Theophr. <i>Phys. Op.</i> Fr. 17; <i>Dox.</i> 492. Favorinus +says that he (Pythagoras) was the first to call the heavens +a universe and the earth round [στρογγύλην].</p> + +<p>Cic. <i>de Deor. Nat.</i> i. 11; Philod. <i>piet.</i> Fr. c 4 b; <i>Dox.</i> +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.</p> + +<p>Hippol. <i>Phil.</i> 2; <i>Dox.</i> 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 +<span class="pagenum" id="Page_152">[152]</span>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:</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_153">[153]</span>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.</p> + +<p>He said that the soul is immortal, and that it changes +from one body to another;⁠<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a> 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 +<span class="pagenum" id="Page_154">[154]</span>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.</p> + +<p>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.⁠<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a> +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.</p> + +<p>Epiph. <i>Pro.</i> i.; <i>Dox.</i> 587. Pythagoras laid down +<span class="pagenum" id="Page_155">[155]</span>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.</p> + +<p>Epiph. <i>Haer.</i> iii. 8; <i>Dox.</i> 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.</p> + +<p>Herm. <i>I. G. P.</i> 16; <i>Dox.</i> 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 <i>ipse-dixit</i>: +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 +<span class="pagenum" id="Page_156">[156]</span>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.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_157">[157]</span></p> + +<h2 class="nobreak" id="X">X.<br> +<i>EMPEDOKLES.</i></h2> + +</div> + +<p>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 <span class="allsmcap">B.C.</span>, 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.</p> + +<blockquote> +<p>Literature:—Sturz, <i>Emped. vita et phil. carm. rell.</i> +Lips. 1805; Karsten, <i>Emped. carm. rell.</i> Amst. +1838; Bergk, <i>Kleine Schriften</i>, Berl. 1839; Panzerbieter, +<i>Beitr. z. Kritik u. Erkl. d. Emped.</i> +Meining. 1844; Stein, <i>Emped. Frag.</i> Bonn 1852; +Schneidewin, <i>Philol.</i> xv.; H. Diels; <i>Hermes</i> xv. +pp. 161-179; <i>Gorgias und Empedocles</i>, Acad. +Berol. 1884; Unger, <i>Philol. Suppl.</i> 1883, pp. +511-550; O. Kern, <i>Archiv f. d. Gesch. d. Philos.</i> +i. 498 ff.; Knatz, ‘Empedoclea’ in <i>Schedae Phil. +H. Usener oblatae</i>, Bonn 1891; A. Platt, <i>Journal +of Philology</i>, xxiv. p. 246; Bidez, <i>Archiv</i>, ix. 190; +Gomperz, <i>Hermes</i>, xxxi. p. 469.</p> +</blockquote> + +<p><span class="smcap">Note.</span>—I print Stein’s numbers at the left of the Greek text, Karsten’s +numbers at the right.</p> + +<p><span class="pagenum" id="Page_158">[158]</span></p> + +<h3><span class="smcap">Fragments of Empedokles.</span></h3> + + +<h4>ΠΕΡΙ ΦΥΣΕΩΣ ΠΡΩΤΟΣ.</h4> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Παυσανία, σὺ δὲ κλῦθι, δαΐφρονος Ἀγχίτου υἱέ. <span class="linenum"> 54</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">στεινωποὶ μὲν γὰρ παλάμαι κατὰ γυῖα κέχυνται· <span class="linenum"> 32</span></div> + <div class="verse indent0">πολλὰ δὲ δειλ’ ἔμπαια, τά τ’ ἀμβλύνουσι μερίμνας.</div> + <div class="verse indent0">παῦρον δὲ ζωῆς ἀβίου μέρος ἀθρήσαντες</div> + <div class="verse indent0"><span class="linenum2">5</span> ὠκύμοροι καπνοῖο δίκην ἀρθέντες ἀπέπταν, <span class="linenum"> 35</span></div> + <div class="verse indent0">αὐτὸ μόνον πεισθέντες, ὅτῳ προσέκυρσεν ἕκαστος</div> + <div class="verse indent0">πάντοσ’ ἐλαυνόμενος, τὸ δ’ ὅλον μὰψ εὔχεται εὑρεῖν·</div> + <div class="verse indent0">οὕτως οὔτ’ ἐπιδερκτὰ τάδ’ ἀνδράσιν οὐδ’ ἐπακουστὰ</div> + <div class="verse indent0">οὔτε νόῳ περιληπτά. σὺ δ’ οὖν, ἐπεὶ ὧδ’ ἐλιάσθης,</div> + <div class="verse indent0"><span class="linenum2">10</span> πεύσεαι οὐ πλέον ἠὲ βροτείη μῆτις ὄπωπεν. <span class="linenum"> 40</span></div> + <div class="verse indent0">ἀλλὰ, θεοὶ, τῶν μὲν μανίην ἀποτρέψατε γλώσσης,</div> + <div class="verse indent0">ἐκ δ’ ὁσίων στομάτων καθαρὴν ὀχετεύσατε πηγήν.</div> + <div class="verse indent0">καὶ σέ, πολυμνήστη λευκώλενε παρθένε Μοῦσα,</div> + <div class="verse indent0">ἄντομαι, ὧν θέμις ἐστὶν ἐφημερίοισιν ἀκούειν,</div> + <div class="verse indent0"><span class="linenum2">15</span> πέμπε παρ’ εὐσεβίης, ἐλάουσ’ εὐήνιον ἅρμα· <span class="linenum"> 45</span></div> +<span class="pagenum" id="Page_160">[160]</span> + <div class="verse indent0">μηδὲ μέ γ’ εὐδόξοιο βιήσεται ἄνθεα τιμῆς</div> + <div class="verse indent0">πρὸς θνητῶν ἀνελέσθαι, ἐφ’ ᾧ θ’ ὁσίης πλέον εἰπεῖν</div> + <div class="verse indent0">θάρσεϊ καὶ τότε δὴ σοφίης ἐπ’ ἄκροισι θοάζειν.</div> + <div class="verse indent0">ἀλλ’ ἄγ’ ἄθρει πάσῃ παλάμῃ πῆ δῆλον ἕκαστον,</div> + <div class="verse indent0"><span class="linenum2">20</span> μήτε τιν’ ὄψιν ἔχων πίστει πλέον ἢ κατ’ ἀκουὴν <span class="linenum"> 50</span></div> + <div class="verse indent0">μήτ’ ἀκοὴν ἐρίδουπον ὑπὲρ τρανώματα γλώσσης,</div> + <div class="verse indent0">μήτε τι τῶν ἄλλων, ὁπόσων πόρος ἐστὶ νοῆσαι,</div> + <div class="verse indent0">γυίων πίστιν ἔρυκε, νόει δ’ ᾗ δῆλον ἕκαστον.</div> + </div> + <div class="stanza"> + <div class="verse indent0">φάρμακα δ’ ὅσσα γεγᾶσι κακῶν καὶ γήραος ἄλκαρ</div> + <div class="verse indent0"><span class="linenum2">25</span> πεύσῃ, ἐπεὶ μούνῳ σοὶ ἐγὼ κρανέω τάδε πάντα. <span class="linenum">425</span></div> + <div class="verse indent0">παύσεις δ’ ἀκαμάτων ἀνέμων μένος οἵ τ’ ἐπὶ γαῖαν</div> + <div class="verse indent0">ὀρνύμενοι πνοιαῖσι καταφθινύθουσιν ἀρούρας·</div> + <div class="verse indent0">καὶ πάλιν, εὖτ’ ἐθέλῃσθα, παλίσσυτα πνεύματ’ ἐπάξεις·</div> + </div> + <div class="stanza"> + <div class="verse indent0">Θήσεις δ’ ἐξ ὄμβροιο κελαινοῦ καίριον αὐχμὸν</div> + <div class="verse indent0"><span class="linenum2">30</span> ἀνθρώποις, θήσεις δὲ καὶ ἐξ αὐχμοῖο θερείου <span class="linenum">430</span></div> + <div class="verse indent0">ῥεύματα δενδρεόθρεπτα κατ’ αἰθέρος ἀΐσσοντα·</div> + <div class="verse indent0">ἄξεις δ’ ἐξ Ἀίδαο καταφθιμένου μένος ἀνδρός.</div> + </div> + <div class="stanza"> + <div class="verse indent0">τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε· <span class="linenum"> 55</span></div> + <div class="verse indent0">Ζεὺς ἀργὴς Ἥρη τε φερέσβιος ἠδ’ Ἀιδωνεὺς</div> +<span class="pagenum" id="Page_162">[162]</span> + <div class="verse indent0"><span class="linenum2">35</span> Νῆστίς θ’ ἣ δακρύοις τέγγει κρούνωμα βρότειον.</div> + <div class="verse indent0">ἄλλο δέ τοι ἐρέω· φύσις οὐδενός ἐστιν ἁπάντων</div> + <div class="verse indent0">θνητῶν, οὐδέ τις οὐλομένου θανάτοιο τελευτή,</div> + <div class="verse indent0">ἀλλὰ μόνον μεῖξίς τε διάλλαξίς τε μιγέντων</div> + <div class="verse indent0">ἐστὶ, φύσις δ’ ἐπὶ τοῖς ὀνομάζεται ἀνθρώποισιν. <span class="linenum"> 80</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">40</span> οἱ δ’ ὅτε κεν κατὰ φῶτα μιγὲν φῶς αἰθέρι <ἵκῃ></div> + <div class="verse indent0">ἢ κατὰ θηρῶν ἀγροτέρων γένος ἢ κατὰ θάμνων</div> + <div class="verse indent0">ἠὲ κατ’ οἰωνῶν, τότε μὲν τὰ λέγουσι γενέσθαι·</div> + <div class="verse indent0">εὖτε δ’ ἀποκριθέωσι, τὰ δ’ αὖ δυσδαίμονα πότμον, <span class="linenum">345</span></div> + <div class="verse indent0">ἣ θέμις ἐστί, καλοῦσι, νόμῳ δ’ ἐπίφημι καὶ αὐτός.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">45</span> νήπιοι· οὐ γάρ σφιν δολιχόφρονές εἰσι μέριμναι,</div> + <div class="verse indent0">οἳ δὴ γίγνεσθαι πάρος οὐκ ἐὸν ἐλπίζουσιν</div> + <div class="verse indent0">ἤ τι καταθνῄσκειν τε καὶ ἐξόλλυσθαι ἁπάντῃ.</div> + <div class="verse indent0">ἔκ τε γὰρ οὐδάμ’ ἐόντος ἀμήχανόν ἐστι γενέσθαι, <span class="linenum"> 81</span></div> +<span class="pagenum" id="Page_164">[164]</span> + <div class="verse indent0">καί τ’ ἐὸν ἐξαπολέσθαι ἀνήνυστον καὶ ἄπυστον·</div> + <div class="verse indent0"><span class="linenum2">50</span> αἰεὶ γὰρ στήσονται ὅπη κέ τις αἰὲν ἐρείδῃ.</div> + </div> + <div class="stanza"> + <div class="verse indent0">οὐκ ἂν ἀνὴρ τοιαῦτα σοφὸς φρεσὶ μαντεύσαιτο, <span class="linenum">350</span></div> + <div class="verse indent0">ὡς ὄφρα μέν τε βιοῦσι, τὸ δὴ βίοτον καλέουσι,</div> + <div class="verse indent0">τόφρα μὲν οὖν εἰσὶν καί σφιν πάρα δειλὰ καὶ ἐσθλά,</div> + <div class="verse indent0">πρὶν δὲ πάγεν τε βροτοὶ καὶ ἐπεὶ λύθεν, οὐδὲν ἄρ’ εἰσίν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">55</span> ἀλλὰ κακοῖς μὲν κάρτα πέλει κρατέουσιν ἀπιστεῖν. <span class="linenum"> 84</span></div> + <div class="verse indent0">ὡς δὲ παρ’ ἡμετέρης κέλεται πιστώματα Μούσης,</div> + <div class="verse indent0">γνῶθι, διατμηθέντος ἐνὶ σπλάγχνοισι λόγοιο.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent4">κορυφὰς ἑτέρας ἑτέρῃσι προσάπτων</span> <span class="linenum">447</span></div> + <div class="verse indent0">μύθων, μήτε τελεῖν ἀτραπὸν μίαν·</div> + <div class="verse indent0"><span class="linenum2">60</span> δὶς γὰρ καὶ τρὶς δεῖ ὅ τι δὴ καλόν ἐστιν ἐνίσπειν. <span class="linenum">446</span></div> + <div class="verse indent0"><span class="mock-indent24">[πείρατα μύθων]</span> <span class="linenum"> 87</span></div> + <div class="verse indent0">δίπλ’ ἐρέω· τοτὲ μὲν γὰρ ἓν ηὐξήθη μόνον εἶναι</div> +<span class="pagenum" id="Page_166">[166]</span> + <div class="verse indent0">ἐκ πλεόνων, τοτὲ δ’ αὖ διέφυ πλέον’ ἐξ ἑνὸς εἶναι.</div> + <div class="verse indent0">δοιὴ δὲ θνητῶν γένεσις, δοιὴ δ’ ἀπόλειψις. <span class="linenum"> 90</span></div> + <div class="verse indent0">τὴν μὲν γὰρ πάντων σύνοδος τίκτει τ’ ὀλέκει τε,</div> + <div class="verse indent0"><span class="linenum2">65</span> ἡ δὲ πάλιν διαφυομένων θρεφθεῖσα διέπτη.</div> + <div class="verse indent0">καὶ ταῦτ’ ἀλλάσσοντα διαμπερὲς οὐδαμὰ λήγει,</div> + <div class="verse indent0">ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἓν ἅπαντα,</div> + <div class="verse indent0">ἄλλοτε δ’ αὖ δίχ’ ἕκαστα φορεύμενα Νείκεος ἔχθει, <span class="linenum"> 95</span></div> + <div class="verse indent0"><span class="linenum2">118</span> εἰς ὅ κεν ἓν συμφύντα τὸ πᾶν ὑπένερθε γένηται. <span class="linenum">144</span></div> + <div class="verse indent0">οὕτως ᾗ μὲν ἓν ἐκ πλεόνων μεμάθηκε φύεσθαι</div> + <div class="verse indent0"><span class="linenum2">70</span> ἠδὲ πάλιν διαφύντος ἑνὸς πλέον’ ἐκτελέθουσι,</div> + <div class="verse indent0">τῇ μὲν γίγνονταί τε καὶ οὔ σφισιν ἔμπεδος αἰών·</div> + <div class="verse indent0">ᾗ δὲ τάδ’ ἀλλάσσοντα διαμπερὲς οὐδαμὰ λήγει,</div> + <div class="verse indent0">ταύτῃ αἰὲν ἔασιν ἀκινητὸν κατὰ κύκλον. <span class="linenum">100</span></div> + <div class="verse indent0">ἀλλ’ ἄγε, μύθων κλῦθι, μάθη γάρ τοι φρένας αὔξει.</div> + <div class="verse indent0"><span class="linenum2">75</span> ὡς γὰρ καὶ πρὶν ἔειπα πιφαύσκων πείρατα μύθων,</div> + <div class="verse indent0">δίπλ’ ἐρέω· τοτὲ μὲν γὰρ ἓν ηὐξήθη μόνον εἶναι</div> +<span class="pagenum" id="Page_168">[168]</span> + <div class="verse indent0">ἐκ πλεόνων, τοτὲ δ’ αὖ διέφυ πλέον’ ἐξ ἑνὸς εἶναι,</div> + <div class="verse indent0">πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθέρος ἄπλετον ὕψος· <span class="linenum">105</span></div> + <div class="verse indent0">Νεῖκός τ’ οὐλόμενον δίχα τῶν, ἀτάλαντον ἑκάστῳ,</div> + <div class="verse indent0"><span class="linenum2">80</span> καὶ Φιλότης ἐν τοῖσιν ἴση μῆκός τε πλάτος τε.</div> + <div class="verse indent0">τὴν σὺ νόῳ δέρκευ μηδ’ ὄμμασιν ἧσο τεθηπώς,</div> + <div class="verse indent0">ἥτις καὶ θνητοῖσι νομίζεται ἔμφυτος ἄρθροις,</div> + <div class="verse indent0">τῇ τε φίλα φρονέουσι καὶ ἄρθμια ἔργα τελεῦσι, <span class="linenum">110</span></div> + <div class="verse indent0">γηθοσύνην καλέοντες ἐπώνυμον ἠδ’ Ἀφροδίτην·</div> + <div class="verse indent0"><span class="linenum2">85</span> τὴν οὔτις †μετ’ ὄσοισιν ἑλισσομένην δεδάηκε</div> + <div class="verse indent0">θνητὸς ἀνήρ. σὺ δ’ ἄκουε λόγου στόλον οὐκ ἀπατηλόν.</div> + <div class="verse indent0">ταῦτα γὰρ ἶσά τε πάντα καὶ ἡλίκα γένναν ἔασι,</div> + <div class="verse indent0">τιμῆς δ’ ἄλλης ἄλλο μέδει, πάρα δ’ ἦθος ἑκάστῳ. <span class="linenum">115</span></div> + <div class="verse indent0">οὐδὲν γὰρ πρὸς τοῖς ἐπιγίγνεται οὐδ’ ἀπολήγει.</div> + <div class="verse indent0"><span class="linenum2">90</span> εἴτε γὰρ ἐφθείροντο διαμπερὲς, οὐκέτ’ ἂν ἦσαν.</div> + <div class="verse indent0">οὐδέ τι τοῦ παντὸς κενεὸν πέλει οὐδὲ περισσόν.</div> + <div class="verse indent0">τοῦτο δ’ ἐπαυξήσειε τὸ πᾶν τί κε καὶ πόθεν ἐλθόν; <span class="linenum">120</span></div> + <div class="verse indent0">πῆ δέ κε καὶ ἀπολοίατ’ ἐπεὶ τῶνδ’ οὐδὲν ἔρημον;</div> + <div class="verse indent0"><span class="linenum2">112</span> ἐν δὲ μέρει κρατέουσι περιπλομένοιο κύκλοιο</div> +<span class="pagenum" id="Page_170">[170]</span> + <div class="verse indent0"><span class="linenum2">113</span> καὶ φθίνει εἰς ἄλληλα καὶ αὔξεται ἐν μέρει αἴσης. <span class="linenum">138</span></div> + <div class="verse indent0"><span class="linenum2">94</span> ἀλλ’ αὔτ’ ἔστιν ταῦτα· δι’ ἀλλήλων δὲ θέοντα <span class="linenum">122</span></div> + <div class="verse indent0"><span class="linenum2">95</span> γίνεται ἄλλοθεν ἄλλα καὶ ἠνεκὲς αἰὲν ὁμοῖα.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">110</span> καὶ γὰρ καὶ πάρος ἦν τε καὶ ἔσσεται, οὐδέ ποτ’, οἴω,</div> + <div class="verse indent0"><span class="linenum2">111</span> τούτων ἀμφοτέρων κεινώσεται ἄσπετος αἰών.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">96</span> ἀλλ’ ἄγε τῶνδ’ ὀάρων προτέρων ἐπιμάρτυρα δέρκευ,</div> + <div class="verse indent0">εἴ τι καὶ ἐν προτέροισι λιπόξυλον ἔπλετο μορφῇ. <span class="linenum">125</span></div> + <div class="verse indent0">ἠέλιον μὲν θερμὸν ὁρᾶν καὶ λαμπρὸν ἁπάντῃ,</div> + <div class="verse indent0">ἄμβροτα δ’ ὄσσα πέλει τε καὶ ἀργέτι δεύεται αὐγῇ,</div> + <div class="verse indent0"><span class="linenum2">100</span> ὄμβρον δ’ ἐν πᾶσι δνοφόεντά τε ῥιγαλέον τε,</div> + <div class="verse indent0">ἐκ δ’ αἴης προρέουσι θέλυμνά τε καὶ στερεωπά.</div> + <div class="verse indent0">ἐν δὲ Κότῳ διάμορφα καὶ ἄνδιχα πάντα πέλονται, <span class="linenum">130</span></div> + <div class="verse indent0">σὺν δ’ ἔβη ἐν Φιλότητι καὶ ἀλλήλοισι ποθεῖται.</div> + <div class="verse indent0">ἐκ τούτων γὰρ πάνθ’ ὅσα τ’ ἦν ὅσα τ’ ἔστι καὶ ἔσται,</div> + <div class="verse indent0"><span class="linenum2">105</span> δένδρεά τ’ ἐβλάστησε καὶ ἀνέρες ἠδὲ γυναῖκες</div> + <div class="verse indent0">θῆρές τ’ οἰωνοί τε καὶ ὑδατοθρέμμονες ἰχθῦς</div> + <div class="verse indent0">καί τε θεοὶ δολιχαίωνες τιμῇσι φέριστοι. <span class="linenum">135</span></div> + <div class="verse indent0">ὡς δ’ ὁπόταν γραφέες ἀναθήματα ποικίλλωσιν</div> + <div class="verse indent0"><span class="linenum2">120</span> ἀνέρες ἀμφὶ τέχνης ὑπὸ μήτιος εὖ δεδαῶτε <span class="linenum">155</span></div> +<span class="pagenum" id="Page_172">[172]</span> + <div class="verse indent0">οἵ τ’ ἐπεὶ οὖν μάρψωσι πολύχροα φάρμακα χερσίν,</div> + <div class="verse indent0">ἁρμονίῃ μίξαντε τὰ μὲν πλέω, ἄλλα δ’ ἐλάσσω,</div> + <div class="verse indent0"><span class="linenum2">123</span> ἐκ τῶν εἴδεα πᾶσιν ἀλίγκια πορσύνουσι·</div> + <div class="verse indent0"><span class="linenum2">127</span> οὕτω μή σ’ ἁπάτη φρένα καινύτω ἄλλοθεν εἶναι <span class="linenum">162</span></div> + <div class="verse indent0">θνητῶν, ὅσσα γε δῆλα γεγᾶσιν ἀάσπετα, πηγήν.</div> + <div class="verse indent0">ἀλλὰ τορῶς ταῦτ’ ἴσθι θεοῦ πάρα μῦθον ἀκούσας....</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">130</span> εἰ δ’ ἄγε, νῦν τοι ἐγὼ λέξω πρῶθ’ ἡλίου ἀρχὴν,</div> + <div class="verse indent0">ἐξ ὧν δὴ ἐγένοντο τὰ νῦν ἐσορώμενα πάντα,</div> + <div class="verse indent0">γαῖά τε καὶ πόντος πολυκύμων ἠδ’ ὑγρὸς ἀὴρ</div> + <div class="verse indent0">Τιτὰν ἠδ’ αἰθὴρ σφίγγων περὶ κύκλον ἅπαντα. <span class="linenum">185</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">[σφαῖρον ἔην.] <span class="linenum"> 64</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">135</span> ἔνθ’ οὔτ’ ἠελίοιο δεδίσκεται ἀγλαὸν εἶδος <span class="linenum"> 72</span></div> + <div class="verse indent0">οὐδὲ μὲν οὐδ’ αἴης λάσιον μένος οὐδὲ θάλασσα·</div> + <div class="verse indent0">οὕτως ἁρμονίης πυκινῷ κύτει ἐστήρικται <span class="linenum"> 59</span></div> + <div class="verse indent0">σφαῖρος κυκλοτερὴς μονίῃ περιηγέϊ γαίων.</div> +<span class="pagenum" id="Page_174">[174]</span> + <div class="verse indent0">αὐτὰρ ἐπεὶ μέγα Νεῖκος ἐνὶ μελέεσσιν ἐθρέφθη <span class="linenum"> 66</span></div> + <div class="verse indent0"><span class="linenum2">140</span> ἐς τιμάς τ’ ἀνόρουσε τελειομένοιο χρόνοιο,</div> + <div class="verse indent0">ὅς σφιν ἀμοιβαῖος πλατέος παρελήλαται ὅρκου.</div> + </div> + <div class="stanza"> + <div class="verse indent0">πάντα γὰρ ἑξείης πελεμίζετο γυῖα θεοῖο. <span class="linenum"> 70</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">χωρὶς γὰρ βαρὺ πᾶν, χωρὶς κοῦφον. <span class="linenum"> 71</span></div> + </div> + <div class="stanza"> + <div class="verse indent12">ἄστοργοι καὶ ἄκρητοι.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">145</span> σωρευόμενον μέγεθος.</div> + </div> + <div class="stanza"> + <div class="verse indent0">εἴπερ ἀπείρονα γῆς τε βάθη καὶ δαψιλὸς αἰθήρ, <span class="linenum">199</span></div> + <div class="verse indent0">ὡς διὰ πολλῶν δὴ βροτέων ῥηθέντα ματαίως</div> + <div class="verse indent0">ἐκκέχυται στομάτων, ὀλίγον τοῦ παντὸς ἰδόντων....</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἥλιος ὀξυβελὴς ἡδ’ αὖ ἱλάειρα σελήνη... <span class="linenum">168</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">150</span> ἀλλ’ ὁ μὲν ἁλισθεὶς μέγαν οὐρανὸν ἀμφιπολεύει. <span class="linenum">187</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ἀνταυγεῖν πρὸς Ὄλυμπον ἀταρβήτοισι προσώποις. <span class="linenum">188</span></div> +<span class="pagenum" id="Page_176">[176]</span> + </div> + <div class="stanza"> + <div class="verse indent0">ἡ δὲ φλὸξ ἱλάειρα μινυθαδίης τύχεν αὐγῆς. <span class="linenum">193</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ὣς αὐγὴ τύψασα σεληναίης κύκλον εὐρύν. <span class="linenum">192</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">κυκλοτερὲς περὶ γαῖαν ἑλίσσεται ἀλλότριον φῶς <span class="linenum">190</span></div> + <div class="verse indent0"><span class="linenum2">155</span> ἅρματος ὥσπερ ἀν’ ἴχνος 189</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἀθρεῖ μὲν γὰρ ἄνακτος ἐναντίον ἁγέα κύκλον. <span class="linenum">191</span></div> + </div> + <div class="stanza"> + <div class="verse indent12">ἐπεσκέδασεν δέ οἱ αὐγὰς</div> + <div class="verse indent0">εἰς αἴθρην καθύπερθεν, ἐπεσκνίφωσε δὲ γαίης <span class="linenum">195</span></div> + <div class="verse indent0">τόσσον ὅσον τ’ εὖρος γλαυκώπιδος ἔπλετο μήνης.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">160</span> νύκτα δὲ γαῖα τίθησιν ὑφισταμένη φαέεσσιν. <span class="linenum">197</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">νυκτὸς ἐρημαίης ἀλαώπιδος. <span class="linenum">198</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">πολλὰ δ’ ἔνερθ’ ἕδεος πυρὰ καίεται. <span class="linenum">207</span></div> +<span class="pagenum" id="Page_178">[178]</span> + </div> + <div class="stanza"> + <div class="verse indent0">φύλον ἄμουσον ἄγουσα πολυσπερέων καμασήνων. <span class="linenum">205</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ἃλς ἐπάγη ῥιπῄσιν ἐωσμένος ἠελίοιο <span class="linenum">206</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">165</span> γῆς ἱδρῶτα θάλασσαν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><ἀλλ’> αἰθὴρ μακρῇσι κατὰ χθόνα δύετο ῥίζαις. <span class="linenum">203</span></div> + <div class="verse indent0">οὕτω γὰρ συνέκυρσε θέων τότε, πολλάκι δ’ ἄλλως.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent12">καρπαλίμως ἀνόπαιον.</span> <span class="linenum">202</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">αὐτὰρ ἐγὼ παλίνορσος ἐλεύσομαι ἐς πόρον ὕμνων, <span class="linenum">165</span></div> + <div class="verse indent0"><span class="linenum2">170</span> τὸν πρότερον κατέλεξα, λόγου λόγον ἐξοχετεύων</div> + <div class="verse indent0">κείνου· ἐπεὶ Νεῖκος μὲν ἐνέρτατον ἵκετο βένθος</div> + <div class="verse indent0">δίνης, ἐν δὲ μέσῃ Φιλότης στροφάλιγγι γένηται,</div> + <div class="verse indent0">ἐν τῇ δὴ τάδε πάντα συνέρχεται ἓν μόνον εἶναι,</div> + <div class="verse indent0">οὐκ ἄφαρ, ἀλλὰ θελημὰ συνιστάμεν’ ἄλλοθεν ἄλλα. <span class="linenum">170</span></div> + <div class="verse indent0"><span class="linenum2">175</span> τῶν δὲ συνερχομένων ἐπ’ ἔσχατον ἵστατο Νεῖκος.</div> +<span class="pagenum" id="Page_180">[180]</span> + <div class="verse indent0">πολλὰ δ’ ἄμιχθ’ ἕστηκε κεραιομένοισιν ἐναλλάξ,</div> + <div class="verse indent0">ὅσσ’ ἔτι Νεῖκος ἔρυκε μετάρσιον· οὐ γὰρ ἀμέμφεως</div> + <div class="verse indent0">πὼ πᾶν ἐξέστηκεν ἐπ’ ἔσχατα τέρματα κύκλου.</div> + <div class="verse indent0">ἀλλὰ τὰ μὲν τ’ ἐνέμιμνε μελέων, τὰ δέ τ’ ἐξεβεβήκει. <span class="linenum">175</span></div> + <div class="verse indent0"><span class="linenum2">180</span> ὅσσον δ’ αἰὲν ὑπεκπροθέοι, τόσον αἰὲν ἐπῄει</div> + <div class="verse indent0">ἠπιόφρων Φιλότητος ἀμεμφέος ἄμβροτος ὁρμή·</div> + <div class="verse indent0">αἶψα δὲ θνήτ’ ἐφύοντο τὰ πρὶν μάθον ἀθάνατ’ εἶναι,</div> + <div class="verse indent0">ζωρά τε τὰ πρὶν ἄκρητα, διαλλάξαντα κελεύθους.</div> + <div class="verse indent0">τῶν δέ τε μισγομένων χεῖτ’ ἔθνεα μυρία θνητῶν, <span class="linenum">180</span></div> + <div class="verse indent0"><span class="linenum2">185</span> παντοίῃς ἰδέῃσιν ἀρηρότα, θαῦμα ἰδέσθαι.</div> + <div class="verse indent0">ἄρθμια μὲν γὰρ ἑαυτὰ ἑαυτῶν πάντα μέρεσσιν <span class="linenum">326</span></div> + <div class="verse indent0">ἠλέκτωρ τε χθών τε καὶ οὐρανὸς ἠδὲ θάλασσα,</div> + <div class="verse indent0">ὅσσα φίλ’ ἐν θνητοῖσιν ἀποπλαγχθέντα πέφυκεν.</div> + <div class="verse indent0">ὡς δ’ αὕτως ὅσα κρᾶσιν ἐπάρτεα μᾶλλον εἶναι,</div> + <div class="verse indent0"><span class="linenum2">190</span> ἀλλήλοις ἐστέρκται ὁμοιωθέντ’ Ἀφροδίτῃ. <span class="linenum">330</span></div> + <div class="verse indent0">ἐχθρὰ δὲ πλεῖστον ἀπ’ ἀλλήλων διέχουσι μάλιστα</div> + <div class="verse indent0">γέννᾳ τε κράσει τε καὶ εἴδεσιν ἐκμακτοῖσιν,</div> + <div class="verse indent0">πάντῃ συγγίγνεσθαι ἀήθεα καὶ μαλὰ λυγρά</div> +<span class="pagenum" id="Page_182">[182]</span> + <div class="verse indent0">Νείκεος ἐννεσίῃσι, ὅτι σφίσι γένναν ἔοργεν.</div> + <div class="verse indent0"><span class="linenum2">195</span> τῇδε μὲν οὖν ἰότητι τύχης πεφρόνηκεν ἅπαντα... <span class="linenum">312</span></div> + <div class="verse indent0">καὶ καθ’ ὅσον μὲν ἀραιότατα ξυνέκυρσε πεσόντα.</div> + </div> + <div class="stanza"> + <div class="verse indent0">[ὕδατι μὲν γὰρ ὕδωρ,] πυρὶ δ’ αὔξεται [ὠγύγιον] πῦρ <span class="linenum">270</span></div> + <div class="verse indent0">αὔξει δὲ χθὼν μὲν σφέτερον δέμας, αἰθέρα δ’ αἰθήρ.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἡ δὲ χθὼν ἐπίηρος ἐν εὐστέρνοις χοάνοισι <span class="linenum">211</span></div> + <div class="verse indent0"><span class="linenum2">200</span> τὼ δύο τῶν ὀκτὼ μερέων λάχε Νήστιδος αἴγλης.</div> + <div class="verse indent0">τέσσαρα δ’ Ἡφαίστοιο· τὰ δ’ ὀστέα λεύκ’ ἐγένοντο</div> + <div class="verse indent0">Ἁρμονίης κόλλῃσιν ἀρηρότα θεσπεσίηθεν.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἡ δὲ χθὼν τούτοισιν ἴση συνέκυρσε μάλιστα <span class="linenum">215</span></div> + <div class="verse indent0">Ἡφαίστῳ τ’ Ὄμβρῳ τε καὶ Αἰθέρι παμφανόωντι,</div> + <div class="verse indent0"><span class="linenum2">205</span> Κύπριδος ὁρμισθεῖσα τελείοις ἐν λιμένεσσιν,</div> + <div class="verse indent0">εἴτ’ ὀλίγον μείζων εἴτε πλεόνεσσιν ἐλάσσων.</div> + <div class="verse indent0">ἐκ τῶν αἷμά τε γέντο καὶ ἄλλης εἴδεα σαρκός.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent8">ἄλφιτον ὕδατι κολλήσας ...</span> <span class="linenum">208</span></div> + </div> + <div class="stanza"> + <div class="verse indent12">σχεδύνην Φιλότητα.</div> + </div> +</div> +</div> + +<p><span class="pagenum" id="Page_184">[184]</span></p> + +<h4>ΠΕΡΙ ΦΥΣΕΩΣ ΔΕΥΤΕΡΟΣ</h4> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">210</span> Εἰ δέ τί σοι περὶ τῶνδε λιπόξυλος ἔπλετο πίστις, <span class="linenum">136</span></div> + <div class="verse indent0">πῶς ὕδατος γαίης τε καὶ αἰθέρος ἠελίου τε</div> + <div class="verse indent0">κιρναμένων χροιαί τ’ εἴδη τε γενοίατο θνητῶν</div> + <div class="verse indent0">τοῖ’, ὅσα νῦν γεγάασι συναρμοσθέντ’ Ἀφροδίτῃ...</div> + </div> + <div class="stanza"> + <div class="verse indent0">πῶς καὶ δένδρεα μακρὰ καὶ εἰνάλιοι καμασῆνες... <span class="linenum">243</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">215</span> ὣς δὲ τότε χθόνα Κύπρις, ἐπεί τ’ ἐδίηνεν ἐν ὄμβρῳ <span class="linenum">207</span></div> + <div class="verse indent0">αἰθέρ’ ἐπιπνείουσα θοῷ πυρὶ δῶκε κρατῦναι.</div> + </div> + <div class="stanza"> + <div class="verse indent0">τῶν δ’ ὅσ’ ἔσω μὲν πυκνὰ, τὰ δ’ ἔκτοθι μανὰ πέπηγε, <span class="linenum">230</span></div> + <div class="verse indent0">Κύπριδος ἐν παλάμῃς πλάδης τοιῆσδε τυχόντα.</div> + </div> + <div class="stanza"> + <div class="verse indent0">οὕτω δ’ ᾠοτοκεῖ μακρὰ δένδρεα πρῶτον ἐλαίας. <span class="linenum">245</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">220</span> οὕνεκεν ὀψίγονοί τε σίδαι καὶ ὑπέρφλοα μῆλα <span class="linenum">246</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">οἶνος ὑπὸ φλοιῷ πέλεται σαπὲν ἐν ξύλῳ ὕδωρ. <span class="linenum">247</span></div> +<span class="pagenum" id="Page_186">[186]</span> + <div class="verse indent0">εἰ γάρ κέν σφ’ ἀδινῇσιν ὑπὸ πραπίδεσσιν ἐρείσας</div> + <div class="verse indent0">εὐμενέως καθαρῇσιν ἐποπτεύσῃς μελέτῃσιν,</div> + <div class="verse indent0">ταῦτά τέ σοι μάλα πάντα δι’ αἰῶνος παρέσονται,</div> + <div class="verse indent0"><span class="linenum2">225</span> ἄλλα τε πόλλ’ ἀπὸ τῶνδε κεκτήσεαι· αὐτὰ γὰρ αὔξει</div> + <div class="verse indent0">ταῦτ’ εἰς ἦθος ἕκαστον, ὅπη φύσις ἐστὶν ἑκάστῳ.</div> + <div class="verse indent0">εἰ δέ σύ γ’ ἀλλοίων ἐπορέξεαι οἷα κατ’ ἄνδρας</div> + <div class="verse indent0">μυρία δειλὰ πέλονται, τά τ’ ἀμβλύνουσι μερίμνας,</div> + <div class="verse indent0">†ζῆν ἄφαρ ἐκλείψουσι περιπλομένοιο χρόνοιο</div> + <div class="verse indent0"><span class="linenum2">230</span> σφῶν αὐτῶν ποθέοντα φίλην ἐπὶ γένναν ἵκεσθαι·†</div> + <div class="verse indent0">πάντα γὰρ ἴσθι φρόνησιν ἔχειν καὶ νώματος αἶσαν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent4">(χάρις) στυγέει δύστλητον Ἀνάγκην.</span> <span class="linenum"> 69</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">τοῦτο μὲν ἐν κόγχαισι θαλασσονόμοις βαρυνώτοις <span class="linenum">220</span></div> + <div class="verse indent0">καλχῶν κηρύκων τε λιθορρίνων χελύων τε...</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">235</span> ἔνθ’ ὄψῃ χθόνα χρωτὸς ὑπέρτατα ναιετάουσαν.</div> +<span class="pagenum" id="Page_188">[188]</span> + <div class="verse indent0">ταὐτὰ τρίχες καὶ φύλλα καὶ οἰωνῶν πτερὰ πυκνὰ <span class="linenum">223</span></div> + <div class="verse indent0">καὶ φλονίδες γίγνονται ἐπὶ στιβαροῖσι μέλεσσιν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent24">αὐτὰρ ἐχίνοις</span> <span class="linenum">225</span></div> + <div class="verse indent0">ὀξυβελεῖς χαῖται νώτοις ἐπιπεφρίκασιν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">240</span> ἐξ ὧν ὄμματ’ ἔπηξεν ἀτειρέα δῖ’ Ἀφροδίτη.</div> + </div> + <div class="stanza"> + <div class="verse indent0">γόμφοις ἀσκήσασα καταστόργοις Ἀφροδίτη. <span class="linenum">228</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">Κύπριδος ἐν παλάμῃσιν ὅτε ξὺμ πρῶτ’ ἐφύοντο. <span class="linenum">299</span></div> + </div> + <div class="stanza"> + <div class="verse indent24">πολυαίματον ἧπαρ.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ᾗ πολλαὶ μὲν κόρσαι ἀναύχενες ἐβλάστησαν, <span class="linenum">232</span></div> + <div class="verse indent0"><span class="linenum2">245</span> γυμνοὶ δ’ ἐπλάζοντο βραχίονες εὔνιδες ὤμων,</div> + <div class="verse indent0">ὄμματα δ’ οἶ’ ἐπλανᾶτο πενητεύοντα μετώπων.</div> + </div> + <div class="stanza"> + <div class="verse indent0">τοῦτο μὲν ἐν βροτέων μελέων ἀριδείκετον ὄγκῳ. <span class="linenum">335</span></div> + <div class="verse indent0">ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἓν ἅπαντα</div> + <div class="verse indent0">γυῖα τὰ σῶμα λέλογχε βίου θαλέθουσιν ἐν ἄκμῃ·</div> + <div class="verse indent0"><span class="linenum2">250</span> ἄλλοτε δ’ αὖτε κακῇσι διατμηθέντ’ ἐρίδεσσι</div> + <div class="verse indent0">πλάζεται ἄνδιχ’ ἕκαστα παρὰ ῥηγμῖνι βίοιο.</div> +<span class="pagenum" id="Page_190">[190]</span> + <div class="verse indent0">ὡς δ’ αὔτως θάμνοισι καὶ ἰχθύσιν ὑδρομελάθροις <span class="linenum">340</span></div> + <div class="verse indent0">θηρσί τ’ ὀρειλεχέεσσιν ἰδὲ πτεροβάμοισι κύμβαις.</div> + </div> + <div class="stanza"> + <div class="verse indent0">αὐτὰρ ἐπεὶ κατὰ μεῖζον ἐμίσγετο δαίμονι δαίμων, <span class="linenum">235</span></div> + <div class="verse indent0"><span class="linenum2">255</span> ταῦτά τε συμπίπτεσκον ὅπη συνέκυρσεν ἕκαστα,</div> + <div class="verse indent0">ἄλλα τε πρὸς τοῖς πολλὰ διηνεκῆ ἐξεγένοντο.</div> + </div> + <div class="stanza"> + <div class="verse indent0">πολλὰ μὲν ἀμφιπρόσωπα καὶ ἀμφίστερν’ ἐφύοντο,</div> + <div class="verse indent0">βουγενῆ ἀνδρόπρωρα, τὰ δ’ ἔμπαλιν ἐξανέτελλον <span class="linenum">239</span></div> + <div class="verse indent0">ἀνδροφυῆ βούκρανα, μεμιγμένα τῇ μὲν ἀπ’ ἀνδρῶν,</div> + <div class="verse indent0"><span class="linenum2">260</span> τῇ δὲ γυναικοφυῆ, στεῖροις ἠσκημένα γυίοις.</div> + </div> + <div class="stanza"> + <div class="verse indent0">εἱλίποδ’ ἀκριτόχειρα. <span class="linenum">242</span></div> + <div class="verse indent0">νῦν δ’ ἄγ’, ὅπως ἀνδρῶν τε πολυκλαύτων τε γυναικῶν <span class="linenum">248</span></div> + <div class="verse indent0">ἐμμυχίους ὅρπηκας ἀνήγαγε κρινόμενον πῦρ,</div> + <div class="verse indent0">τῶνδε κλύ’· οὐ γὰρ μῦθος ἀπόσκοπος οὐδ’ ἀδαήμων.</div> + <div class="verse indent0"><span class="linenum2">265</span> οὐλοφυεῖς μὲν πρῶτα τύποι χθονὸς ἐξανέτελλον,</div> + <div class="verse indent0">ἀμφοτέρων ὕδατός τε καὶ εἴδεος αἶσαν ἔχοντες,</div> + <div class="verse indent0">τοὺς μὲν πῦρ ἀνέπεμπε θέλον πρὸς ὁμοῖον ἵκεσθαι,</div> +<span class="pagenum" id="Page_192">[192]</span> + <div class="verse indent0">οὔτε τί πω μελέων ἐρατὸν δέμας ἐμφαίνοντας,</div> + <div class="verse indent0">οὔτ’ ἐνοπὴν οἷόν τ’ ἐπιχώριον ἀνδράσι γυῖον. <span class="linenum">255</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">270</span> ἀλλὰ διέσπασται μελέων φύσις· ἡ μὲν ἐν ἀνδρὸς <span class="linenum">257</span></div> + <div class="verse indent0">ἡ δὲ γυναικὸς ἐν....</div> + </div> + <div class="stanza"> + <div class="verse indent0">τῷ δ’ ἐπὶ καὶ πόθος ἦλθε δι’ ὄψιος ἀμμιχθέντι. <span class="linenum">256</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ἐν δ’ ἐχύθη καθαροῖσι· τὰ μὲν τελέθουσι γυναῖκες <span class="linenum">259</span></div> + <div class="verse indent0">ψύχεος ἀντιάσαντα.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">275</span> λιμένας σχιστοὺς Ἀφροδίτης. <span class="linenum">261</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ἐν γὰρ θερμοτέρῳ τοκὰς ἄρρενος ἔπλετο γαστήρ, <span class="linenum">262</span></div> + <div class="verse indent0">καὶ μέλανες διὰ τοῦτο καὶ ἰνωδέστεροι ἄνδρες</div> + <div class="verse indent0">καὶ λαχνήεντες μᾶλλον.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ὡς δ’ ὅτ’ ὀπὸς γάλα λευκὸν ἐγόμφωσεν καὶ ἔδησε. <span class="linenum">265</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">280</span> μηνὸς ἐν ὀγδοάτου δεκάτῃ πύον ἔπλετο λευκόν. <span class="linenum">266</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">γνοὺς ὅτι πάντων εἰσίν ἀπορροαὶ ὅσσ’ ἐγένοντο. <span class="linenum">267</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ὣς γλυκὺ μὲν γλυκὺ μάρπτε, πικρὸν δ’ ἐπὶ πικρὸν ὄρουσεν, <span class="linenum">268</span></div> + <div class="verse indent0">ὀξὺ δ’ ἐπ’ ὀξὺ ἔβη, δαλερὸν δαλερῷ ἐπόχευεν.</div> +<span class="pagenum" id="Page_194">[194]</span> + <div class="verse indent0">οἴνῳ ὕδωρ μᾶλλον μὲν ἐνάρθμιον, αὐτὰρ ἐλαίῳ <span class="linenum">272</span></div> + <div class="verse indent0"><span class="linenum2">285</span> οὐκ ἐθέλει.</div> + </div> + <div class="stanza"> + <div class="verse indent0">βύσσῳ δὲ γλαυκῇ κόκκου καταμίσγεται (ἄνθος) <span class="linenum">274</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ὧδε δ’ ἀναπνεῖ πάντα καὶ ἐκπνεῖ· πᾶσι λίφαιμοι <span class="linenum">275</span></div> + <div class="verse indent0">σαρκῶν σύρρυγγες πύματον κατὰ σῶμα τέτανται,</div> + <div class="verse indent0">καί σφιν ἐπὶ στομίοις πύκναις τέτρηνται ἄλοξιν</div> + <div class="verse indent0"><span class="linenum2">290</span> ῥινῶν ἔσχατα τέρθρα διαμπερές, ὥστε φόνον μὲν</div> + <div class="verse indent0">κεύθειν, αἰθέρι δ’ εὐπορίην διόδοισι τετμῆσθαι.</div> + <div class="verse indent0">ἔνθεν ἔπειθ’ ὁπόταν μὲν ἀπαΐξῃ τέρεν αἷμα, <span class="linenum">280</span></div> + <div class="verse indent0">αἰθὴρ παφλάζων καταΐσσεται οἴδματι μάργῳ,</div> + <div class="verse indent0">εὖτε δ’ ἀναθρῴσκῃ, πάλιν ἐκπνέει· ὥσπερ ὅταν παῖς,</div> + <div class="verse indent0"><span class="linenum2">295</span> κλεψύδρην παίζουσα διιπετέος χαλκοῖο,</div> + <div class="verse indent0">εὖτε μὲν αὐλοῦ πορθμὸν ἐπ’ εὐειδεῖ χερὶ θεῖσα</div> + <div class="verse indent0">εἰς ὕδατος βάπτῃσι τέρεν δέμας ἀργυφέοιο, <span class="linenum">285</span></div> + <div class="verse indent0">οὐ τότ’ ἐς ἄγγοσδ’ ὄμβρος ἐσέρχεται, ἀλλά μιν εἴργει</div> + <div class="verse indent0">αἰθέρος ὄγχος ἔσωθε πεσὼν ἐπὶ τρήματα πυκνὰ,</div> + <div class="verse indent0"><span class="linenum2">300</span> εἰς ὅ κ’ ἀποστεγάσῃ πυκινὸν ῥόον· αὐτὰρ ἔπειτα</div> + <div class="verse indent0">πνεύματος ἐλλείποντος ἐσέρχεται αἴσιμον ὕδωρ.</div> + <div class="verse indent0">ὣς δ’ αὔτως ὅθ’ ὕδωρ μὲν ἔχει κάτα βένθεα χαλκοῦ <span class="linenum">300</span></div> +<span class="pagenum" id="Page_196">[196]</span> + </div> + <div class="stanza"> + <div class="verse indent0">πορθμοῦ χωσθέντος βροτέῳ χροὶ ἠδὲ πόροιο,</div> + <div class="verse indent0">αἰθὴρ δ’ ἐκτὸς ἔσω λελιημένος ὄμβρον ἐρύκει</div> + <div class="verse indent0"><span class="linenum2">305</span> ἀμφὶ πύλας ἰσθμοῖο δυσηχέος, ἄκρα κρατύνων,</div> + <div class="verse indent0">εἰς ὅ κε χειρὶ μεθῇ· τότε δ’ αὖ πάλιν, ἔμπαλιν ἢ πρίν,</div> + <div class="verse indent0">πνεύματος ἐμπίπτοντος ὑπεκθέει αἴσιμον ὕδωρ. <span class="linenum">295</span></div> + <div class="verse indent0">ὣς δ’ αὔτως τέρεν αἷμα κλαδασσόμενον διὰ γυίων</div> + <div class="verse indent0">ὁππότε μὲν παλίνορσον ἀπαΐξειε μυχόνδε,</div> + <div class="verse indent0"><span class="linenum2">310</span> αἰθέρος εὐθὺς ῥεῦμα κατέρχεται οἴδματι θῦον,</div> + <div class="verse indent0">εὖτε δ’ ἀναθρῴσκῃ, πάλιν ἐκπνέει ἶσον ὀπίσσω.</div> + <div class="verse indent0">κέρματα θηρείων μελέων μυκτῆρσιν ἐρευνῶν. <span class="linenum">300</span></div> + <div class="verse indent0">ὧδε μὲν οὖν πνοίης τε λελόγχασι πάντα καὶ ὀσμῶν. <span class="linenum">301</span></div> + <div class="verse indent0"><span class="linenum2">315</span> σάρκινον ὄζον.</div> + <div class="verse indent0">ὡς δ’ ὅτε τις πρόοδον νοέων ὡπλίσσατο λύχνον</div> + <div class="verse indent0">χειμερίην διὰ νύκτα, πυρὸς σέλας αἰθομένοιο</div> + <div class="verse indent0">ἅψας, παντοίων ἀνέμων λαμπτῆρας ἀμοργούς,</div> + <div class="verse indent0">οἵτ’ ἀνέμων μὲν πνεῦμα διασκιδνᾶσιν ἀέντων, <span class="linenum">305</span></div> + <div class="verse indent0"><span class="linenum2">320</span> φῶς δ’ ἔξω διαθρῷσκον, ὅσον ταναώτερον ἤεν,</div> + <div class="verse indent0">λάμπεσκεν κατὰ βηλὸν ἀτειρέσιν ἀκτίνεσσιν·</div> + <div class="verse indent0">ὣς δὲ τότ’ ἐν μήνιγξιν ἐεργμένον ὠγύγιον πῦρ</div> +<span class="pagenum" id="Page_198">[198]</span> + <div class="verse indent0">λεπτῇς εἰν ὀθόνῃσι λοχάζετο κύκλοπα κούρην·</div> + <div class="verse indent0">αἱ δ’ ὕδατος μὲν βένθος ἀπέστεγον ἀμφινάοντος, <span class="linenum">310</span></div> + <div class="verse indent0"><span class="linenum2">325</span> πῦρ δ’ ἔξω διαθρῷσκον, ὅσον ταναώτερον ἤεν...</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent2">(ὀφθαλμῶν) μία γίγνεται ἀμφοτέρων ὄψ.</span> <span class="linenum">311</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">αἵματος ἐν πελάγεσσι τεθραμμένη ἀντιθορόντος, <span class="linenum">315</span></div> + <div class="verse indent0">τῇ τε νόημα μάλιστα κυκλίσκεται ἀνθρώποισιν·</div> + <div class="verse indent0">αἷμα γὰρ ἀνθρώποις περικάρδιόν ἐστι νόημα.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">330</span> πρὸς παρεὸν γὰρ μῆτις ἀέξεται ἀνθρώποισιν. <span class="linenum">318</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ὅσσον τ’ ἀλλοῖοι μετέφυν, τόσον ἂρ σφίσιν αἰεὶ <span class="linenum">319</span></div> + <div class="verse indent0">καὶ φρονέειν ἀλλοῖα παρίστατο.</div> + </div> + <div class="stanza"> + <div class="verse indent0">γαίῃ μὲν γὰρ γαῖαν ὀπώπαμεν, ὕδατι δ’ ὕδωρ, <span class="linenum">321</span></div> + <div class="verse indent0">αἰθέρι δ’ αἰθέρα δῖον, ἀτὰρ πυρὶ πῦρ ἀίδηλον,</div> + <div class="verse indent0"><span class="linenum2">335</span> στοργῇ δὲ στοργὴν, νεῖκος δέ τε νείκεϊ λυγρῷ.</div> + <div class="verse indent0">ἐκ τούτων γὰρ πάντα πεπήγασιν ἁρμοσθέντα</div> + <div class="verse indent0">καὶ τούτοις φρονέουσι καὶ ἥδοντ’ ἠδὲ ἀνιῶνται.</div> + </div> +</div> +</div> + +<p><span class="pagenum" id="Page_200">[200]</span></p> + +<h4>ΠΕΡΙ ΦΥΣΕΩΣ ΤΡΙΤΟΣ.</h4> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Εἰ γὰρ ἐφημερίων ἕνεκέν τί σοι, ἄμβροτε Μοῦσα,</div> + <div class="verse indent0">ἡμετέρης ἔμελεν μελέτης διὰ φροντίδας ἐλθεῖν,</div> + <div class="verse indent0"><span class="linenum2">340</span> εὐχομένῳ νῦν αὖτε παρίστασο, Καλλιόπεια,</div> + <div class="verse indent0">ἀμφὶ θεῶν μακάρων ἀγαθὸν λόγον ἐμφαίνοντι.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ὄλβιος ὃς θείων πραπίδων ἐκτήσατο πλοῦτον, <span class="linenum">354</span></div> + <div class="verse indent0">δειλὸς δ’ ᾧ σκοτόεσσα θεῶν πέρι δόξα μέμηλεν.</div> + </div> + <div class="stanza"> + <div class="verse indent0">οὐκ ἔστιν πελάσασθ’ οὐδ’ ὀφθαλμοῖσιν ἐφικτὸν <span class="linenum">356</span></div> + <div class="verse indent0"><span class="linenum2">345</span> ἡμετέροις ἢ χερσὶ λαβεῖν, ἥπερ τε μεγίστη</div> + <div class="verse indent0">πειθοῦς ἀνθρώποισιν ἁμαξιτὸς εἰς φρένα πίπτει.</div> + <div class="verse indent0">οὐ μὲν γὰρ βροτέῃ κεφαλῇ κατὰ γυῖα κέκασται,</div> + <div class="verse indent0">οὐ μὲν ἀπαὶ νώτοιο δύο κλάδοι ἀίσσονται, <span class="linenum">360</span></div> + <div class="verse indent0">οὐ πόδες, οὐ θοὰ γοῦν’, οὐ μήδεα λαχνήεντα,</div> + <div class="verse indent0"><span class="linenum2">350</span> ἀλλὰ φρὴν ἱερὴ καὶ ἀθέσφατος ἔπλετο μοῦνον,</div> + <div class="verse indent0">φροντίσι κόσμον ἅπαντα καταΐσσουσα θοῇσιν.</div> + </div> +</div> +</div> + +<p><span class="pagenum" id="Page_202">[202]</span></p> + +<h4>ΚΑΘΑΡΜΟΙ</h4> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Ὦ φίλοι, οἳ μέγα ἄστυ κατὰ ζαθέου Ἀκράγαντος <span class="linenum">389</span></div> + <div class="verse indent0">ναίετ’ ἀν’ ἄκρα πόλευς, ἀγαθῶν μελεδήμονες ἔργων,</div> + <div class="verse indent0">ξείνων αἰδοίων λιμένες, κακότητος ἄπειροι,</div> + <div class="verse indent0"><span class="linenum2">355</span> χαίρετ’· ἐγὼ δ’ ὔμμιν θεὸς ἄμβροτος, οὐκέτι θνητὸς,</div> + <div class="verse indent0">πωλεῦμαι μετὰ πᾶσι τετιμένος, ὥσπερ ἔοικε,</div> + <div class="verse indent0">ταινίαις τε περίστεπτος στέφεσίν τε θαλείοις.</div> + <div class="verse indent0">τοῖσιν ἅμ’ εὖτ’ ἂν ἵκωμαι ἐς ἄστεα τηλεθόωντα, <span class="linenum">395</span></div> + <div class="verse indent0">ἀνδράσιν ἠδὲ γυναιξὶ σεβίζομαι· οἱ δ’ ἅμ’ ἕπονται</div> + <div class="verse indent0"><span class="linenum2">360</span> μυρίοι, ἐξερέοντες ὅπη πρὸς κέρδος ἀταρπός,</div> + <div class="verse indent0">οἱ μὲν μαντοσυνέων κεχρημένοι, οἱ δ’ ἐπὶ νούσων,</div> + <div class="verse indent0">δηρὸν δὴ χαλεπῇσι πεπαρμένοι ἀμφ’ ὀδύνῃσι,</div> + <div class="verse indent0">παντοίων ἐπύθοντο κλύειν εὐηκέα βάξιν. <span class="linenum">400</span></div> + <div class="verse indent0">ἀλλὰ τί τοῖσδ’ ἐπίκειμ’, ὡσεὶ μέγα χρῆμά τι πράσσων,</div> + <div class="verse indent0"><span class="linenum2">365</span> εἰ θνητῶν περίειμι πολυφθερέων ἀνθρώπων;</div> +<span class="pagenum" id="Page_204">[204]</span> + </div> + <div class="stanza"> + <div class="verse indent0">ὦ φίλοι, οἶδα μὲν οὖν ὅτ’ ἀληθείη παρὰ μύθοις, <span class="linenum">407</span></div> + <div class="verse indent0">οὓς ἐγὼ ἐξερέω· μάλα δ’ ἀργαλέη γε τέτυκται</div> + <div class="verse indent0">ἀνδράσι καὶ δύσζηλος ἐπὶ φρένα πίστιος ὅρμη.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἔστιν ἀνάγκης χρῆμα, θεῶν ψήφισμα παλαιόν, <span class="linenum"> 1</span></div> + <div class="verse indent0"><span class="linenum2">370</span> ἀίδιον, πλατέεσσι κατεσφρηγισμένον ὅρκοις.</div> + <div class="verse indent0">εὖτέ τις ἀμπλακίῃσι φόνῳ φίλα γυῖα μιήνῃ <span class="linenum"> 3</span></div> + <div class="verse indent0">αἵματος ἢ ἐπίορκον ἁμαρτήσας ἐπομόσσῃ</div> + <div class="verse indent0">δαίμων, οἵτε μακραίωνος λελάχασι βιοῖο, <span class="linenum"> 4</span></div> + <div class="verse indent0">τρίς μιν μυρίας ὥρας ἀπὸ μακάρων ἀλάλησθαι,</div> + <div class="verse indent0"><span class="linenum2">375</span> φυόμενον παντοῖα διὰ χρόνου εἴδεα θνητῶν, <span class="linenum"> 6</span></div> + <div class="verse indent0">ἀργαλέας βιότοιο μεταλλάσσοντα κελεύθους.</div> + <div class="verse indent0">αἰθέριον μὲν γάρ σφε μένος πόντονδε διώκει, <span class="linenum"> 16</span></div> + <div class="verse indent0">πόντος δ’ ἐς χθονὸς οὖδας ἀπέπτυσε, γαῖα δ’ ἐς αὐγὰς</div> + <div class="verse indent0">ἠελίου ἀκάμαντος, ὁ δ’ αἰθέρος ἔμβαλε δίναις.</div> + <div class="verse indent0"><span class="linenum2">380</span> ἄλλος δ’ ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες.</div> + <div class="verse indent0">τῶν καὶ ἐγὼ νῦν εἰμὶ, φυγὰς θέοθεν καὶ ἀλήτης, <span class="linenum"> 7</span></div> + <div class="verse indent0">νείκει μαινομένῳ πίσυνος.</div> +<span class="pagenum" id="Page_206">[206]</span> + <div class="verse indent0">ἤδη γάρ ποτ’ ἐγὼ γενόμην κοῦρός τε κόρη τε <span class="linenum">380</span></div> + <div class="verse indent0">θάμνος τ’ οἰωνός τε καὶ εἰν ἅλι ἔλλοπος ἰχθύς.</div> + <div class="verse indent0"><span class="linenum2">385</span> κλαῦσά τε καὶ κώκυσα, ἰδὼν ἀσυνήθεα χῶρον, <span class="linenum"> 13</span></div> + <div class="verse indent0">ἔνθα Φόνος τε Κότος τε καὶ ἄλλων ἔθνεα Κηρῶν <span class="linenum"> 21</span></div> + <div class="verse indent0">αὐχμηραί τε νόσοι καὶ σήψιες ἔργα τε ῥευστά.</div> + <div class="verse indent0">Ἀτῆς ἀν λειμῶνα κατὰ σκότος ἠλάσκουσιν. <span class="linenum"> 23</span></div> + </div> + <div class="stanza"> + <div class="verse indent18">αἰῶνος ἀμερθείς.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">390</span> ἐξ οἵης τιμῆς τε καὶ ὅσσου μήκεος ὄλβου <span class="linenum"> 11</span></div> + <div class="verse indent0">ὧδε πεσὼν κατὰ γαῖαν ἀναστρέφομαι μετὰ θνητοῖς.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἠλύθομεν τόδ’ ὑπ’ ἄντρον ὑπόστεγον. <span class="linenum"> 31</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ἔνθ’ ἦσαν Χθονίη τε καὶ Ἡλιόπη ταναῶπις, <span class="linenum"> 24</span></div> + <div class="verse indent0">Δῆρις θ’ αἱματόεσσα καὶ Ἁρμονίη θεμερῶπις,</div> +<span class="pagenum" id="Page_208">[208]</span> + <div class="verse indent0"><span class="linenum2">395</span> Καλλιστώ τ’ Αἰσχρή τε, Θόωσά τε Δηναίη τε,</div> + <div class="verse indent0">Νημερτής τ’ ἐρόεσσα μελάγκουρός τ’ Ἀσάφεια,</div> + <div class="verse indent0">Φυσώ τε Φθιμένη τε, καὶ Εὐναίη καὶ Ἔγερσις</div> + <div class="verse indent0">Κινώ τ’ Ἀστεμφής τε, πολυστέφανός τε Μεγιστὼ</div> + <div class="verse indent0">†καὶ Φορύη, Σιωπή τε καὶ Ὀμφαίη.†</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">400</span> ὢ πόποι, ὢ δειλὸν θνητῶν γένος, ὢ δυσάνολβον, <span class="linenum"> 14</span></div> + <div class="verse indent0">τοίων ἔκ τ’ ἐρίδων ἔκ τε στοναχῶν ἐγένεσθε.</div> + </div> + <div class="stanza"> + <div class="verse indent0">σαρκῶν αἰολόχρωτι περιστέλλουσα χιτῶνι. <span class="linenum">379</span></div> + </div> + <div class="stanza"> + <div class="verse indent12">ἀμφιβρότην χθόνα.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἐκ μὲν γὰρ ζώων ἐτίθει νεκροείδε’ ἀμείβων. <span class="linenum">378</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">405</span> οὐδέ τις ἦν κείνοισιν Ἄρης θεὸς οὐδὲ Κυδοιμὸς, <span class="linenum">368</span></div> + <div class="verse indent0">οὐδὲ Ζεὺς βασιλεὺς οὐδὲ Κρόνος οὐδὲ Ποσειδῶν,</div> + <div class="verse indent0">ἀλλὰ Κύπρις βασίλεια. <span class="linenum">370</span></div> + <div class="verse indent0">τὴν οἵγ’ εὐσεβέεσσιν ἀγάλμασιν ἱλάσκοντο</div> + <div class="verse indent0">γραπτοῖς τε ζῴοισι μύριοισί τε δαιδαλεόδμοις</div> + <div class="verse indent0"><span class="linenum2">410</span> σμύρνης τε ἀκρήτου θυσίαις λιβάνου τε θυώδους,</div> +<span class="pagenum" id="Page_210">[210]</span> + <div class="verse indent0">ξουθῶν τε σπονδὰς μελιτῶν ῥιπτοῦντες ἐς οὖδας,</div> + <div class="verse indent0">ταύρων δ’ ἀκρήτοισι φόνοις οὐ δεύετο βωμός. <span class="linenum">375</span></div> + <div class="verse indent0">ἀλλὰ μύσος τοῦτ’ ἔσκεν ἐν ἀνθρώποισι μέγιστον,</div> + <div class="verse indent0">θυμὸν ἀπορραίσαντας ἐέδμεναι ἠέα γυῖα.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">415</span> ἦν δέ τις ἐν κείνοισιν ἀνὴρ περιούσια εἰδὼς <span class="linenum">440</span></div> + <div class="verse indent0">παντοίων τε μάλιστα σοφῶν ἐπιήρανος ἔργων, <span class="linenum">442</span></div> + <div class="verse indent0">ὃς δὴ μήκιστον πραπίδων ἐκτήσατο πλοῦτον. <span class="linenum">441</span></div> + <div class="verse indent0">ὁππότε γὰρ πάσῃσιν ὀρέξαιτο πραπίδεσσιν,</div> + <div class="verse indent0">ῥεῖά γε τῶν ὄντων πάντων λεύσσεσκεν ἕκαστον,</div> + <div class="verse indent0"><span class="linenum2">420</span> καί τε δέκ’ ἀνθρώπων καί τ’ εἴκοσιν αἰώνεσσιν.... <span class="linenum">445</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">ἦσαν γὰρ κτίλα πάντα καὶ ἀνθρώποισι προσηνῆ, <span class="linenum">364</span></div> + <div class="verse indent0">φῆρές τ’ οἰωνοί τε, φιλοφροσύνῃ τε δεδήει,</div> + <div class="verse indent0">δένδρεα δ’ ἐμπεδόφυλλα καὶ ἐμπεδόκαρπα τεθήλει,</div> + <div class="verse indent0">καρπῶν ἀφθονίῃσι κατήορα πάντ’ ἐνιαυτόν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">425</span> οὐ πέλεται τοῖς μὲν θεμιτὸν τόδε, τοῖς δ’ ἀθέμιστον, <span class="linenum">403</span></div> + <div class="verse indent0">ἀλλὰ τὸ μὲν πάντων νόμιμον διά τ’ εὐρυμέδοντος</div> + <div class="verse indent0">αἰθέρος ἠνεκέως τέταται διά τ’ ἀπλέτου αὐγῆς.</div> +<span class="pagenum" id="Page_212">[212]</span> + <div class="verse indent0">οὐ παύσεσθε φόνοιο δυσηχέος; οὐκ ἐσορᾶτε <span class="linenum">416</span></div> + <div class="verse indent0">ἀλλήλους δάπτοντες ἀκηδείῃσι νόοιο;</div> + <div class="verse indent0"><span class="linenum2">430</span> μορφὴν δ’ ἀλλάξαντα πατὴρ φίλον υἱὸν ἀείρας <span class="linenum">410</span></div> + <div class="verse indent0">σφάζει ἐπευχόμενος, μέγα νήπιος· οἱ δὲ φορεῦνται</div> + <div class="verse indent0">λισσόμενοι θύοντος· ὁ δ’ ἂρ νήκουστος ὁμοκλέων</div> + <div class="verse indent0">σφάξας ἐν μεγάροισι κακὴν ἀλεγύνατο δαῖτα.</div> + <div class="verse indent0">ὣς δ’ αὔτως πατέρ’ υἱὸς ἑλὼν καὶ μητέρα παῖδες</div> + <div class="verse indent0"><span class="linenum2">435</span> θυμὸν ἀπορραίσαντε φίλας κατὰ σάρκας ἔδουσιν.</div> + </div> + <div class="stanza"> + <div class="verse indent0">οἴμοι ὅτ’ οὐ πρόσθεν με διώλεσε νηλεὲς ἦμαρ, <span class="linenum"> 9</span></div> + <div class="verse indent0">πρὶν σχέτλ’ ἔργα βορᾶς περὶ χείλεσι μητίσασθαι.</div> + </div> + <div class="stanza"> + <div class="verse indent0">ἐν θήρεσσι λέοντες ὀρειλεχέες χαμαιεῦναι <span class="linenum">382</span></div> + <div class="verse indent0">γίγνονται, δάφναι δ’ ἐνὶ δένδρεσσιν ἠυκόμοισιν.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">440</span> δαφναίων φύλλων ἀπὸ πάμπαν ἔχεσθαι. <span class="linenum">419</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">δειλοί, πανδειλοί, κυάμων ἄπο χεῖρας ἔχεσθαι. <span class="linenum">418</span></div> + </div> + <div class="stanza"> + <div class="verse indent0">κρηνάων ἄπο πέντε ταμὼν ἐν ἀτειρέι χαλκῷ <span class="linenum">422</span></div> + <div class="verse indent0">χεῖρας ἀπόρρυψαι.</div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="mock-indent12">νηστεῦσαι κακότητος.</span> <span class="linenum">406</span></div> +<span class="pagenum" id="Page_214">[214]</span> + <div class="verse indent0"><span class="linenum2">445</span> τοιγάρτοι χαλεπῇσιν ἀλύοντες κακότησιν <span class="linenum">420</span></div> + <div class="verse indent0">οὔποτε δειλαίων ἀχέων λωφήσετε θυμόν.</div> + </div> + <div class="stanza"> + <div class="verse indent0">εἰς δὲ τελὸς μάντεις τε καὶ ὑμνοπόλοι καὶ ἰητροὶ <span class="linenum">384</span></div> + <div class="verse indent0">καὶ πρόμοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται,</div> + <div class="verse indent0">ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇσι φέριστοι,</div> + <div class="verse indent0"><span class="linenum2">450</span> ἀθανάτοις ἄλλοισιν ὁμέστιοι, αὐτοτράπεζοι,</div> + <div class="verse indent0">εὔνιες ἀνδρείων ἀχέων, ἀπόκηροι, ἀτειρεῖς.</div> + </div> + </div> +</div> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>1. Diog. Laer. viii. 60. 2-10. Sext. Emp. <i>Math.</i> vii. 123-124. +3. Prokl. on <i>Tim.</i> p. 175. 5. Plut. <i>Mor.</i> 360 <span class="allsmcap">C</span>. 6. Diog. Laer. ix. 73; +8-9 a. Plut. <i>Mor.</i> 17 <span class="allsmcap">E</span>.</p> + +<blockquote> +<p>3. MSS. δειλεμπέα, corr. Emperius. Prokl. δειν’ ἔπεα, 4. MSS. ζωῆσι +βίου, corr. Scaliger. <i>CFR</i> 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.</p> +</blockquote> + +<p>11-23. Sext. Emp. <i>Math.</i> vii. 125. 16-17. Clem. Al. <i>Strom.</i> p. 682. +18. Prokl. <i>Tim.</i> 106; Plut. <i>Mor.</i> 93 <span class="allsmcap">B</span>.</p> + +<blockquote> +<p>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’.</p> +</blockquote> + +<p>24-32. Diog. Laer. viii. 59 from Satyros; Suidas under ἄπνους; +Eudocia, p. 170; Tzetzes, <i>Chil.</i> ii. 906 f.; Iriarte, <i>Catal. Matrit.</i> p. +450. 26-28. Clem. Al. <i>Strom.</i> p. 754.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>33-35. Sext. Emp. <i>Math.</i> ix. 362, and x. 315; Plut. <i>Mor.</i> 878 <span class="allsmcap">A</span> +(Eus. <i>Pr. Evang.</i> xiv. p. 749); Probus on Verg. <i>Ecl.</i> vi. 31; Hipp. <i>Ref. +haer.</i> 246; Stob. <i>Ecl.</i> i. 10, p. 287. 34-35. Athenag. <i>Legatio</i>, p. 22; +Diog. Laer. viii. 76; Herakl. <i>Alleg. Hom.</i> 443 <span class="allsmcap">G</span>. Clem. Al. <i>Strom.</i> +p. 746 joins 33, 78, and 104.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>36-39. Plut. <i>Mor.</i> 1111 <span class="allsmcap">F</span>, 885 <span class="allsmcap">D</span>. 36 b, 38. Arist. <i>Gen. Corr.</i> I. 1; +314 b 7; <i>Meta.</i> iv. 4; 1015 a 1. 38, 39. Arist. <i>de X. Z. G.</i> c. 2 975 b 7.</p> + +<blockquote> +<p>36. Plut. <i>de placit.</i> οὐδὲν, <i>adv. Colot.</i> ἑκάστου. Ar. <i>Meta.</i> ἐόντων. +37. Plut. <i>adv. Col.</i> οὐλομένη θ. γενέθλη. 39. Plut. <i>de placit.</i> +φύσις δὲ βροτοῖς.</p> +</blockquote> + +<p>40-44, Plut. <i>Colot.</i> 1113 <span class="allsmcap">C</span>. 44. Plut. <i>Mor.</i> 820 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>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 <span class="allsmcap">F</span> gives the line as in the text. Duebner +suggests εἰκαίως for εἶναι here.</p> +</blockquote> + +<p>45-47. Plut. <i>Colot.</i> 1113 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>47. MS. ἤτοι, corr. Reiske. MS. πάντη, corr. Steph.</p> +</blockquote> + +<p>48-50. Arist. <i>de X. Z. G.</i> 2; 975 a 36. 48-49. Philo, <i>de incorr. mundi</i> +p. 488.</p> + +<blockquote> +<p>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, <i>Hermes</i> xv. p. 161. 50. MS. +θήσεσθαι, corr. Karst.</p> +</blockquote> + +<p>51-54. Plut. <i>Colot.</i> 1113 <span class="allsmcap">D</span>.</p> + +<blockquote> +<p>53. MSS. εἰσὶ καί σφι, corr. Karst. MSS. δεινα, corr. Bergk.</p> +</blockquote> + +<p>55-57. Clem. Al. <i>Strom.</i> 656. 56-57. Theod. <i>Serm.</i> 476 Sch.</p> + +<blockquote> +<p>56. Theod. ὧδε γὰρ.</p> +</blockquote> + +<p>58-59. Plut. <i>de orac. def.</i> 418 <span class="allsmcap">C</span>. Arranged in verse by Xylander. +MSS. μήτε λέγειν corr. Knatz, <i>Empedoclea</i>, p. 7.</p> + +<p>60. Plut. <i>non pos. suav. viv.</i> 1103 <span class="allsmcap">F</span> δὶς γὰρ ὃ δεῖ καλόν ἐστιν ἀκοῦσαι, +Schol. Plat. <i>Gorg.</i> 124 Ruhnk. δὶς καὶ τρὶς τὸ καλὸν ... Ἐμπεδ. τὸ ἔπος +“καὶ δὶς γὰρ ὃ δεῖ καλόν ἐστιν ἐνίσπειν.” Text from Sturz.</p> + +<p>61-73. Simpl. in Arist. <i>Phys.</i> 34 r 158, 1 sq. 66-68. Tzetzes, <i>Hom.</i> +58 Sch. 67-73. Simpl. <i>de caelo</i> Peyr. p. 47 sq. 67-68. Simpl. <i>Phys.</i> +6 v 25, 29, and 310 r. Diog. Laer. viii. 76; Stob. <i>Ecl.</i> i. 11, p. 290; +<i>vit. Hom.</i> p. 327 Gal. 69-73. Arist. <i>Phys.</i> viii. 1; 250 b 30.</p> + +<blockquote> +<p>61. Karst. supplies πείρατα μύθων from v. 75. 62. Cf. 104. 65. <i>E</i> +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.</p> +</blockquote> + +<p>74-95. Simpl. <i>Phys.</i> 34 r 158, 13 sq. following the preceding without +break. 74. Stob. <i>Ecl.</i> App. 34 Gais.; cf. Clem. Al. <i>Strom.</i> 697. +77-80. Simpl. <i>Phys.</i> 6 v 26, 1; Sext. Emp. <i>Math.</i> ix. 10. 78. Plut. +<i>de adult.</i> p. 63 <span class="allsmcap">D</span>; Clem. Al. <i>Strom.</i> 746 (with v. 33). 79-80. Sext. +Emp. <i>Math.</i> x. 317. 79. Plut. <i>Mor.</i> 952 <span class="allsmcap">B</span>. 80-81. Plut. <i>Amat.</i> 756 <span class="allsmcap">D</span>. +81. Clem. Al. <i>Strom.</i> 653; Simpl. <i>Phys.</i> 41 r 188, 26. 91. Cf. Stob. <i>Ecl.</i> +i. 18; <i>Placit.</i> i. 18 and Theod. iv. 529 <span class="allsmcap">C</span> (<i>Dox.</i> 316); Galen, <i>Hist. phil.</i> +10. 92. Arist. <i>X. Z. G.</i> 975 b 10. Simpl. omits 91.</p> + +<blockquote> +<p>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<i>F</i> σὺν νῷ; cf. Plut. 82. Simpl. <i>F</i> φυτοῖσιν: +Bergk, Karst. ἐνίζεται. 83. Simpl. <i>DE</i> καὶ ἄρθμια, <i>F</i> 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. <i>DE</i>a κε καὶ κήρυξ, <i>F</i> omits κε, corr. Stein (notes). +95. <i>D</i> γίνονται. MS. ἄλλοτε, corr. Stein. <i>DE</i> καὶ ἠνεκὲς (cf. +Hesych.), a<i>F</i> διηνεκὲς.</p> +</blockquote> + +<p>96-109. Simpl. <i>Phys.</i> 34 r 159, 13. 98-107. Simpl. <i>Phys.</i> 7 v 33, 8, +98 and 100. Arist. <i>Gen. Corr.</i> i. 1, 314 b 19; Philopon. Comment. on this +passage; Plut. <i>de prim. frig.</i> 249 <span class="allsmcap">F</span>; Galen, vol. xiii. p. 31 Chart. +104-107ᵃ. Arist. <i>Meta.</i> ii. 4; 1000 a 29.</p> + +<blockquote> +<p>98. Arist. Philopon. λευκὸν ... θερμὸν, Simpl. Galen θερμὸν ... +λαμπρὸν: Simpl. Arist. ὁρᾶν, Plut. Aristot. ὅρα, Simpl. <i>F</i> 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 <i>D</i> παντὸς ἄτην, +a <i>F</i> πάντ’ ἠν: Arist. <i>Met.</i> ἐξ ὧν πάνθ’ ὅσα τ’ ἦν ὅσα τ’ ἐσθ’ +ὅσα τ’ ἔσται ὀπίσσω. 105. Simpl. 133, 15 δένδρα τε βεβλάστηκε. +108. <i>ED</i> τογον, Diels τό γ’ ὄν? <i>Hermes</i> xv. 163 τόσον: +<i>E</i> διάκρασις, <i>D</i> διάκρισις. Sturz. διάπτυξις from Simpl. 34 v. +161, 20. Platt διὰ Κύπρις ἀμείβει <i>Journ. Philol.</i> 48, p. 246.</p> + +<p>I bracket 108-109 as another form of 94-95.</p> +</blockquote> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">[αὐτὰ γάρ ἐστι ταῦτα, δι’ ἀλλήλων δὲ θέοντα</div> + <div class="verse indent0"><span class="linenum2">109</span> γίνεται ἀλλοιωπά. †τογον διὰ κρᾶσις ἀμείβει.] <span class="linenum">137</span></div> + </div> + </div> +</div> + +<p>110-111. Hippol. <i>Ref. haer.</i> 247 Mill.</p> + +<blockquote> +<p>110. MS. εἰ γὰρ ... ἔσται οὐδέπω τοίω, corr. Schneid. <i>Phil.</i> vi. +160. 111. MS. κενώσεται ἄσβεστος, corr. Mill.</p> +</blockquote> + +<p>112-118. Simpl. <i>Phys.</i> 8 r 33, 19.</p> + +<blockquote> +<p>114. MS. ἐστι, corr. Panz. 115. MS. κηρῶν, Stz. θηρῶν, Bergk +θνητῶν. 118. <i>E</i> ἑν, <i>D</i> ὁν, <i>F</i> ὂν, <i>A</i> ἂν, Text <i>Hermes</i> xv. 163.</p> + +<p>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,” +<i>Classical Review</i>, Jan. 1898.</p> +</blockquote> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">114</span> [αὐτὰ γὰρ ἔστιν ταῦτα, δι’ ἀλλήλων δὲ θέοντα <span class="linenum">140</span></div> + </div> + <div class="stanza"> + <div class="verse indent0"><span class="linenum2">115</span> γίνοντ’ ἄνθρωποί τε καὶ ἄλλων ἔθνεα κηρῶν,</div> + <div class="verse indent0">ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἕνα κόσμον,</div> + <div class="verse indent0">ἄλλοτε δ’ αὖ δίχ’ ἕκαστα φορεύμενα Νείκεος ἔχθει,</div> + <div class="verse indent0">εἰς ὅ κεν ἓν συμφύντα τὸ πᾶν ὑπένερθε γένηται.]</div> + </div> + </div> +</div> + +<p>119-129. Simpl. <i>Phys.</i> 34 r 160, 1.</p> + +<blockquote> +<p>120. <i>DEF</i> ἄμφω: <i>F</i> δεδαωτες. 122. MSS. ἁρμονίη: <i>D</i> μίξαντες, a +μόξαν τε. 123. a<i>F</i> πασ’ ἐναλίγκια. 124. <i>D</i> κτίζοντες ... ἀνέρες. +127. <i>F</i> 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.</p> +</blockquote> + +<p>130-133. Clem. Al. <i>Strom.</i> 674.</p> + +<blockquote> +<p>130. εἰ δ’ ἄγε τοι λέξω, Pott. εἰ δ’ ἄγε τοι μὲν ἐγὼ. 131. Gomperz, +<i>Hermes</i> xxxi, 469 ἐσορῶμεν ἅπαντα.</p> +</blockquote> + +<p>134. Simpl. <i>Phys.</i> 258 r καὶ θεὸν ἐπονομάζει καὶ οὐδετέρως ποτὲ καλεῖ +σφαῖρον ἔην. Cf. v. 138.</p> + +<p>135-138. Simpl. <i>Phys.</i> 272 v. 135-136. Plut. <i>de fac. in lun.</i> 926 <span class="allsmcap">E</span>. +138. Simpl. <i>de caelo</i>, Peyr. 47; M. Antonin. xii. 3; Stob. <i>Ecl. Phys.</i> i. +15, 354; Achilles (Tatius) <span class="smcap">in Arat</span>. 77 Pet. and frag. Schol. p. 96; Prokl. +in <i>Tim.</i> 160.</p> + +<blockquote> +<p>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. <i>Phys.</i> μονιὴ περιγηθέι +αἰών, Text from Simpl. <i>de caelo.</i> Stob. Tatius χαίρων. Schol. +in Arat. κυκλοτερεῖ μανίᾳ.</p> +</blockquote> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">[δένδρεά τε κτίζοντε καὶ ἀνέρας ἠδὲ γυναῖκας</div> + <div class="verse indent0"><span class="linenum2">125</span> θῆράς τ’ οἰωνούς τε καὶ ὑδατοθρέμμονας ἰχθῦς <span class="linenum">160</span></div> + <div class="verse indent0">καί τε θεοὺς δολιχαίωνας τιμῇσι φερίστους.]</div> + </div> + </div> +</div> + +<p>139-141. Arist. <i>Meta.</i> ii. 4; 1000 b 13; Simpl. <i>Phys.</i> 272 b.</p> + +<blockquote> +<p>139. Arist. ἀλλ’ ὅτε δὴ, Simpl. αὐτὰρ ἐπεὶ. 141. Simpl. ὃ: Arist. +E παρελήλατο.</p> +</blockquote> + +<p>142. Simpl. <i>Phys.</i> 272 v. associated with v. 135.</p> + +<p>143-144. Plut. <i>de fac. lun.</i> 926 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>143. Sturz ends the line ἔθηκεν with object Νεῖκος. 144. MSS. +ἄκρατοι καὶ ἄστοργοι, corr. Stein.</p> +</blockquote> + +<p>145. Arist. <i>Gen. et Corr.</i> i. 8; 325 b 22.</p> + +<p>146-148. Arist. <i>de X. Z. G.</i> 2; 976 a 35; <i>de coelo</i> ii. 113; 294 a 25; and +Simpl. on this passage. 147-148. Clem. Al. <i>Strom.</i> 817.</p> + +<blockquote> +<p>147. Arist. <i>X. Z. G.</i> βροτέων, <i>de coelo</i>, Clem. γλώσσης: Clem. +ἐλθόντα. 148. Clem. εἰδότων.</p> +</blockquote> + +<p>149. Plut. <i>de fac. lun.</i> 920 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>MS. ὀξυμελὴς, Xylander ὀξυβελὴς: MS. ἠδὲ λάινα, corr. G. Dindorf. +Cf. Hesych. ἱλάειρα; Preller λάιν’ ἠδὲ.</p> +</blockquote> + +<p>150. Macrob. <i>Saturn.</i> i. 17; <i>Etym. Mag.</i>, Orion <i>Etym.</i>, Suidas, under +ἥλιος; Cramer, <i>Anec.</i> ii. 444.</p> + +<blockquote> +<p>Macrob. οὕνεκ’ ἀναλισθείς, Suid. Cram. ἀλεῖσθαι; <i>Et. M.</i> μέσον.</p> +</blockquote> + +<p>151. Plut. <i>Pyth. or.</i> 400 <span class="allsmcap">B</span>; Galen, <i>de us. part.</i> iii. 3.</p> + +<blockquote> +<p>Plut. ἀνταυγεῖν, Galen ἀνταυγέω.</p> +</blockquote> + +<p>152. Simpl. <i>Phys.</i> 74 v; 331, 7.</p> + +<blockquote> +<p>a <i>DF</i> ψύχε, <i>E</i> τύχε: MSS. γαίης, Stein αὐγῆς.</p> +</blockquote> + +<p>153. Plut. <i>de fac. lun.</i> 929 <span class="allsmcap">E</span>.</p> + +<blockquote> +<p>153a. Diels, <i>Hermes</i> xv. 175, constructs the following line from +Philo ed. Aucher, p. 92:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">καὶ μέγαν, αὐτίκ’ ἀνῆλθε, θέουσ’ ὡς οὐρανὸν ἵκοι.</div> + </div> + </div> +</div> +</blockquote> + +<p>154. Achill. Tat. <i>Introd. in Arat.</i> c. 16 p. 77 Pet. 155. Plut. <i>de fac. +orb. lun.</i> 925.</p> + +<blockquote> +<p>155. Plut. (σελήνη) περιφερομένη πλήσιον, ἅρματος ὥσπερ ἴχνος +ἀνελίσσεται ἥτε περὶ ἄκραν.</p> +</blockquote> + +<p>156. Bekk. <i>Anecd.</i> i. 337.</p> + +<p>157-159. Plut. <i>de fac. lun.</i> 929 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>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. <i>de +fac. lun.</i> 934 <span class="allsmcap">D</span> (Diels, <i>Hermes</i> xv. 176).</p> +</blockquote> + +<p>160. Plut. <i>Quaest. Plat.</i> 1006 <span class="allsmcap">F</span>.</p> + +<p>161. Plut. <i>Quaest. conv.</i> 720 <span class="allsmcap">E</span>.</p> + +<blockquote> +<p>MS. ἀγλαώπιδος, corr. Xyl. Cf. Hesych. ἀλαῶπιν· ... οὐ βλέπουσαν.</p> +</blockquote> + +<p>162. Prokl. on <i>Tim.</i> iii. 141.</p> + +<blockquote> +<p>MS. οὔδεος, Sturz writes ὕδεος from following. Diels finds connection +only with preceding and writes ἕδεος. Cf. Hesych. +ἕδος· ... γή.</p> +</blockquote> + +<p>163. Plut. <i>Quaes. conv.</i> 685 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>Karst. πολυσπορέων. Cf. 214.</p> +</blockquote> + +<p>164. Hephaest. <i>Enchir.</i> c. 1 p. 4 Gais.</p> + +<p>165. Arist. <i>Meteor.</i> ii. 3; 357 a 26; Plut. <i>Placit. phil.</i> iii. 13, and <i>de +Is.</i> 365 <span class="allsmcap">B</span>. Clem. Al. <i>Strom.</i> 676. Porphyr. <i>Vit. Pyth.</i> c. 41.</p> + +<p>166-167. Arist. <i>de Gen. et Corr.</i> ii. 6; 334 a 3. 167. <i>Phys.</i> ii. 4; 196 +a 22.</p> + +<blockquote> +<p>166. Diels suggests ῥιπαῖς. Cf. v. 164.</p> +</blockquote> + +<p>168. Eustath. on <i>Od.</i> α 320, p. 1 (from Herodian, περὶ σχημ. Ὁμηρ.). +Cf. Arist. <i>de gen. et corr.</i> ii. 6; 334 a 1.</p> + +<p>169-185. Simpl. <i>de caelo</i>, Peyron p. 27; Gais. <i>Poet. Min. Gr.</i> ii. p. xlii; +Schol. Aristot. Brand. p. 507 a. 171-185. Simpl. <i>Phys.</i> 7 v 32, 11. +175. Stob. <i>Ecl.</i> i. 286. Cf. Arist. <i>Met.</i> ii. 4; 1000 b 2. 178-181. Simpl. <i>de +caelo</i>, Peyr. p. 37. 182-183. Theophr. Athen. x. 423; Arist. <i>Poet.</i> c. 25; +1461 a 24. Eust. ad <i>Iliad.</i> i. p. 746, 57.</p> + +<blockquote> +<p>170. MS. λόγῳ, corr. Bergk. Peyr. ὑποχετεύων, Brand. ἐποχ., corr. +Bergk. 173. Simpl. <i>Phys.</i> ἐν τῇ δὴ, <i>de caelo</i> Cd. Taur. Peyr. ἐν +τῇ ἠδέ, corr. Bergk. 174. <i>Phys.</i> <i>DE</i> θελημὰ, <i>F</i> θέλημα, <i>de caelo</i> <i>JP</i> +Cd. Taur. ἀλλ’ ἐθέλημα. 175. Simpl. repeats 184 instead of 175, +which is inserted from Stob. by Schneid. 176. <i>Phys.</i> <i>E</i> ἐστι: +<i>DEF</i> κεκερασμένοισιν, Taur. κεραιζομένοισιν, text from <i>de caelo</i>. +177. <i>de caelo</i> ἀμφαφέως. 178. <i>Phys.</i> a<i>F</i> πω πᾶν, <i>DE</i> οὔπω πᾶν, +<i>de caelo</i> τὸ πᾶν. 180. a<i>F</i> ὑπεκπροθέει. 181. <i>Phys.</i> <i>DE</i> πίφρων, +<i>F</i> ἣ περίφρων, <i>DEF</i> (<i>de caelo</i> P) φιλότητος, <i>Phys.</i> ἀμεμφέος, <i>de +caelo</i> ἀμφέσσον, Stein φιλότης τε καὶ ἔμπεσεν. 182. Arist. omits +εἶναι. 183. <i>Phys.</i> ἄκριτα, Theophr. ἄκρητα: Arist. ζῶα τε πρὶν +κέκριτο Athen. διαλλάττοντα, <i>Phys.</i> διαλλαξαντα.</p> +</blockquote> + +<p>186-194. Simpl. <i>Phys.</i> 34 r 160, 28. 191-192. Theophr. <i>de sens.</i> § 16.</p> + +<blockquote> +<p>186. <i>DE</i> ἄρθμια, a<i>F</i> ἄρτια: <i>DE</i> ἑαυτὰ ἑαυτῶν, a<i>F</i> 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<i>F</i> ἔχθρα, <i>ED</i> ἔργα: +MS. μάλιστα, Karst. ἄμικτα, 192. <i>DEF</i> κρίσει, a κράσει. +193. <i>DE</i> 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.</p> +</blockquote> + +<p>195-196. Simpl. <i>Phys.</i> 74 v 331, 12.</p> + +<blockquote> +<p>195. a<i>F</i> omit οὖν.</p> +</blockquote> + +<p>197-198. Arist. <i>de gen. et corr.</i> ii. 6; 333 b 1.</p> + +<blockquote> +<p>197. Arist. πυρὶ γὰρ αὔξει τὸ πῦρ, corr. Karst. 198. γένος H, δέμας.</p> +</blockquote> + +<p>199-202. Simpl. <i>Phys.</i> 66 v 300, 21. 199-201. Arist. <i>de anima</i> i. 5; +410 a 4; and commentators on this passage.</p> + +<blockquote> +<p>199. Simpl. a<i>EF</i> εὐτύκτοις, <i>D</i> and Arist. εὐστέρνοις. 200. a<i>F</i> τὰ, +<i>DE</i> τὰς, Diels τὼ: a<i>F</i> μερέων, <i>DE</i> μοιράων.</p> +</blockquote> + +<p>203-207. Simpl. <i>Phys.</i> 7 v 32, 6. 203. 74 v, 331, 5.</p> + +<blockquote> +<p>205. a<i>DE</i> ὁρμησθεῖσα, <i>F</i> ὁρμισθεῖσα. 206. MS. πλέον ἐστίν, corr. +Panz. 207. a<i>F</i> αἵματ’ ἐγένοντο, <i>D</i> αἷμα τέγεντο, <i>E</i> αἵματ’ +ἔγεντο.</p> +</blockquote> + +<p>208. Arist. <i>Meteor.</i> iv. 4; 382 a 1; <i>Probl.</i> 21, 22; 929 b 16; cf. Plut. +<i>de prim. frig.</i> 952 <span class="allsmcap">B</span>.</p> + +<p>209. Plut. <i>de prim. frig.</i> 952 <span class="allsmcap">B</span>.</p> + +<p>210-213. Simpl. <i>de caelo</i>, Peyr. p. 28; Gaisf. <i>Poet. Min. Gr.</i> II. xliii. +Brand. Schol. Arist. 507 a.</p> + +<blockquote> +<p>210. A εἰ δ’ ἔτι σοι, B εἰδέτι σοι, Taur. εἰ δέ τισι. 212. MS. εἴδη +τε γενοίατο χροιάστε, corr. Ritschl.</p> +</blockquote> + +<p>214. Athen. viii. 334 <span class="allsmcap">B</span>.</p> + +<p>215-218. Simpl. <i>de caelo</i> a little after 213. 218. Simpl. <i>Phys.</i> 74 v +331, 9.</p> + +<blockquote> +<p>215. MS. ὡς δὲ ... ἔπειτ’, corr. Karst.: <i>A</i> ἐδίῃνεν ἐν, <i>B</i> ἐδείκνυεν +ἐν, Taur. ἐδείκνυεν. 216. <i>A</i> ἡ δέ ἀποπνέουσα, <i>B</i> εἰ δὲ ἀποπνοίουσα, +Taur. ἡ δὲ ἀποπνείουσα, Panz. ἡδὺ δ’ ἐπιπνείουσα, corr. +Stein. 217. <i>Phys.</i> <i>E</i> πλάσης, a πλάσιος, text from <i>de caelo</i>.</p> +</blockquote> + +<p>219. Arist. <i>de gen. anim.</i> i. 23; 731 a 5; cf. Philop. on this passage +and Theophr. <i>de caus. plant.</i> i. 7, 1.</p> + +<blockquote> +<p>Philop. and Arist. ... μικρὰ ... ἐλαίας.</p> +</blockquote> + +<p>220. Plut. <i>Quaest. conv.</i> 683 <span class="allsmcap">D</span>.</p> + +<p>221. Plut. <i>Quaest. nat.</i> 912 <span class="allsmcap">C</span>, 919 <span class="allsmcap">D</span>; cf. Arist. <i>Top.</i> iv. 5; 127 a 18. +MS. ἀπὸ φλοιοῦ, corr. Meziriacus.</p> + +<p>222-231. Hippolyt. <i>Ref. haer.</i> 251 Mill; Schneidewin, <i>Philol.</i> vi. +p. 165.</p> + +<blockquote> +<p>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. <i>Math.</i> viii. 286. +MS. of Hippol. καὶ γνωματοσισον.</p> +</blockquote> + +<p>232. Plut. <i>Quaest. conv.</i> 745 <span class="allsmcap">D</span>.</p> + +<p>233-235. Plut. <i>Quaest. conv.</i> 618 <span class="allsmcap">B</span>. 234-235, <i>de fac. lun.</i> 927 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>234. <i>Quaest. conv.</i> καὶ μὴν, <i>de fac. lun.</i> καὶ τὴν, Stein μαινῶν, Diels +καλχῶν, comparing Nicander, <i>Alexipharm.</i> 393 and Schol. +Schneid. p. 98 for the interpretation of a fish furnishing a +dye. Also Arist. <i>Hist. anim.</i> viii. 13; 599 a 10 πορφύραι καὶ +κήρυκες.</p> +</blockquote> + +<p>236-237. Arist. <i>Meteor.</i> iv. 9 387 b 4.</p> + +<blockquote> +<p>237. MS. λεπίδες, corr. Karst. from a gloss of Hesych.</p> +</blockquote> + +<p>238-239. Plut. <i>de fort.</i> 98 <span class="allsmcap">D</span>.</p> + +<blockquote> +<p>238. MS. ἐχῖνος, corr. Steph. 239. MS. ὀξυβελὴς δέ τε, text follows +Cd. Vulc.</p> +</blockquote> + +<p>240-242. Simpl. <i>de caelo</i>, Peyr. 28; Gaisford xliii. Brand. Schol. 512 a. +The three lines are cited separately.</p> + +<blockquote> +<p>242. <i>A</i> ξυμπρώτ’, <i>B</i> ξυμπρώταις, corr. Karst.</p> +</blockquote> + +<p>243. Plut. <i>Quaest. conv.</i> 683 <span class="allsmcap">E</span>.</p> + +<p>244-246. Simpl. <i>de caelo</i>, Peyr. 46; Gaisf. xliv. Schol. Brand. 512 a. +244. Ar. <i>de anim.</i> iii. 6; 430 a 29; <i>de gen. an.</i> i. 18; 722 b 20, and commentators.</p> + +<blockquote> +<p>244. MS. ᾗ, ἤ, ὡς. 245. πολλαὶ, πολλῶν ἐμπλάζοντο.</p> +</blockquote> + +<p>247-253. Simpl. <i>Phys.</i> 258 r.</p> + +<blockquote> +<p>247. MS. τοῦτον μὲν ἂν ... ὄγκον, Vulg. omits ἂν, text from +Diels. 249. MS. θαλέθοντος, corr. Karst. 253. Ald. ὀρειμελέεσσιν, +corr. Schneider (cf. 438).</p> +</blockquote> + +<p>254-256. Simpl. <i>de caelo</i> following 246 after a break.</p> + +<blockquote> +<p>254. <i>B</i> Taur. omit δαίμονι. 256. <i>B</i> Taur. ἐξεγένετο.</p> +</blockquote> + +<p>257-260. Aelian, <i>hist. anim.</i> xvi. 29. Cf. Plut. <i>Colot.</i> 1123 <span class="allsmcap">B</span>.</p> + +<blockquote> +<p>257. MS. φύεσθαι, Karst. ἐφύοντο. 258. MS. ἀνδρόπρωνα ... +ἐξανατείνειν, corr. Gronovius. 259. MS. ὑπ’, corr. Jacobs. +260. MS. σκιεροῖς, corr. Diels.</p> +</blockquote> + +<p>261. Plut. <i>Colot.</i> 1123 <span class="allsmcap">B</span>.</p> + +<blockquote> +<p>MS. εἱλίποδα κριτόχειρα, corr. Karst. and Duebner.</p> +</blockquote> + +<p>262-269. Simpl. <i>Phys.</i> 86 v 381, 31.</p> + +<blockquote> +<p>263. MS. ἐννυχίους, corr. Panz. cf. <i>Odyssey</i> λ 344 ἀπὸ σκοποῦ, +which perhaps should be restored here. 266. MS. εἴδεος, Stz. +οὔδεος, but cf. Simpl. 382, 7. 269. <i>E</i> οἵα τ’, <i>F</i> οὔτ’, a οὔτ’ αὖ, +Diels οἷόν τ’: <i>EF</i> γύων, a γῆρυν, corr. Stein.</p> +</blockquote> + +<p>270. Arist. <i>de gen. anim.</i> i. 18; 722 b 12; <i>ibid.</i> i. 1; 764 b 17; and +270-271 in Philop. on this passage.</p> + +<blockquote> +<p>270. <i>Z</i> omits ἐν. 271. Stein transposes last two words.</p> +</blockquote> + +<p>272. Plut. <i>Quaest. nat.</i> 917 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>MS. τῷ δέ τι ... εἴτε διὰ πέψεως ἀμμίσγων. Karst, τῷ δ’ ἐπὶ +... δι’ ὄψεος ἀντ’ ἀίσσων, Stein ἀμμιχθέντι.</p> +</blockquote> + +<p>273-274. Arist. <i>de gen. anim.</i> iv. 1; 723 a 24 after 271. +<i>S</i> ἐλύθη.</p> + +<p>275. Schol. Eur. <i>Phoen.</i> p. 600 Valck. Stein transposes first two +words.</p> + +<p>276-278. Galen in Hippokr. <i>Epidem.</i> iv. 2.</p> + +<blockquote> +<p>276. MS. τὸ κατ’ ἄρρενα ἔπλετο γαίης. Text from Diels.</p> +</blockquote> + +<p>279. Plut. <i>de amic. mult.</i> 95 <span class="allsmcap">A</span>; cf. Arist. <i>de gen. anim.</i> iv. 4; 771 b 23.</p> + +<p>280. Arist. <i>de gen. anim.</i> iv. 8; 777 a 10; and Philop. on this passage.</p> + +<p>281. Plut. <i>Quaest. Nat.</i> 916 <span class="allsmcap">D</span>.</p> + +<p>282-283. Plut. <i>Quaest. Conv.</i> 663 <span class="allsmcap">A</span>.</p> + +<blockquote> +<p>282. MS. μὲν ἐπὶ γλυκὺ, corr. Macrob. 283. MS. omits ἔβη and +ends δαλεροῦ λαβέτω, corr. Karst.</p> +</blockquote> + +<p>284-285. Philop. on Arist. <i>de gen. anim.</i> 59 a.</p> + +<blockquote> +<p>284. MS. ὕδωρ οἴνῳ μᾶλλον ἐναρίθμιον. Text from Stein.</p> +</blockquote> + +<p>286. Plut. <i>de def. orac.</i> 433 <span class="allsmcap">B</span>.</p> + +<blockquote> +<p>MS. γλαυκῆς κρόκου, corr. Karst. and Xylander.</p> +</blockquote> + +<p>287-311. Arist. <i>de respir.</i> 7; 473 b 9.</p> + +<blockquote> +<p>287. <i>M</i>il δίαιμοι. 289. MSS. ἐπιστομίοις, <i>Z</i> <i>M</i>il ἐπιστομίαις, corr. +Stz. MSS. πυκναῖς or πυκίνοις, <i>M</i>il δόναξι. 290. Some MSS. +τέθρα, <i>M</i>il φόνον, others φανὸν. 291. <i>M</i> μέν γ’ ἐνθεῖναι θέρει, +pr <i>Z</i> εὔπνοιαν. 292. Several MSS. ἐπάξῃ, ἐπαίξῃ. 293. Bekker +with majority of MSS. καταβήσεται. 294. MSS. ἀναθρώσκει, +corr. Karst. 295. Several MSS. κλεψύδραις, il παίζησι, <i>MZ</i> +παίζουσι, others παιζουσα, <i>MZ</i>il διιπετέος, others δι’ εὐπετέος. +298. il<i>MZ</i> 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. <i>MZ</i>il αἰθέρος, others ἕτερον, <i>MZ</i>il οἶδμα τιταίνων. +311. l ἀναθρώσκοι.</p> +</blockquote> + +<p>313.⁠<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a> Plut. <i>Quaest. nat.</i> 917 <span class="allsmcap">E</span>; <i>de curios.</i> + 520 <span class="allsmcap">F</span>.</p> + +<blockquote> +<p>MS. (<i>Q.n.</i>) κέμματα, (<i>de c.</i>) τέρματα, Buttmann κέρματα.</p> + +<p>From Plutarch <i>Mor.</i> 917 <span class="allsmcap">E</span> and Arist. <i>Problem. inedit.</i> II. 101, +(Didot, IV. p. 310); Diels <i>Hermes</i> xv. 176 restores the following +line after 313:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0"><ἐν δρίῳ> ὅσσ’ ἀπέλειπε ποδῶν ἁπαλὴ περίπνοια.</div> + </div> + </div> +</div> +</blockquote> + +<p>314. Theophrast. <i>de sens.</i> § 22.</p> + +<p>315. Theophr. <i>ibid.</i> § 9. Diels <i>Dox.</i> 501 suggests ὀστοῦν.</p> + +<p>316-325. Arist. <i>de sens. et sensib.</i> c. 2; 437 b 26. Alex. Aphrod. on +this passage.</p> + +<blockquote> +<p>318. <i>YE</i> ἀμόργους, <i>M</i>l ἀμουργούς. 320. Many MSS. πῦρ. 323. MSS. +λεπτῇσιν γ’ ὀθόνῃσιν corr. Bekker: several MSS. ἐχεύατο, +λοχάζετο. 324. Several MSS. ἀμφιναέντος.</p> +</blockquote> + +<p>326. Arist. <i>Poet.</i> c. 21; 1458 a 5. Strabo, viii. 364.</p> + +<p>327-329. Stob. <i>Ecl. Phys.</i> i. p. 1026.</p> + +<blockquote> +<p>327. MSS. τετραμένα, corr. Grot. <i>ACt.</i> ἀντιθρῶντος, other MSS. +ἀντιθροῶντος, corr. Bergk. 328. <i>ACt.</i> κικλήσκεται. 329. Cf. +<i>Etym. M.</i> and <i>Or.</i> under αἷμα; Tertul. <i>de an.</i> xv. 576; Chalcid. +on <i>Tim.</i> p. 305.</p> +</blockquote> + +<p>330-332. Arist. <i>de anim.</i> iii. 3; 427 a 23; and Philop. on this passage. +Arist. <i>Met.</i> iii. 5; 1009 b 18; Themist. on Arist. <i>de anima</i> 85 b.</p> + +<blockquote> +<p>330. Some MSS. ἐναύξεται. 330. MS. omits τ’. 331. MS. καὶ τὸ +φρονεῖν, corr. Karst.</p> +</blockquote> + +<p>333-335. Arist. <i>de anim.</i> i. 2; 404 b 12; <i>Met.</i> ii. 4; 1000 b 6; Sext. +Emp. <i>Math.</i> i. 303, vii. 92, 121. Philop. on Arist. <i>de Gen. et corr.</i> 59 b; +Hipp. <i>Ref. haer.</i> p. 165. Single lines are mentioned elsewhere.</p> + +<blockquote> +<p>334. Sext. ἠέρι δ’ ἠέρα. 335. Sometimes στοργὴν δὲ στοργῇ.</p> +</blockquote> + +<p>336-337. Theophr. <i>de sens.</i> § 10; <i>Dox.</i> 502.</p> + +<blockquote> +<p>336. MS. ὡς ἐκ τούτων π., corr. Karst. 337. MS. ἥδονται καὶ ἀ., +corr. Karst.</p> +</blockquote> + +<p>338-341. Hipp. <i>Ref. haer.</i> vii. 31; 254. Cf. Schneid. <i>Philol.</i> vi. 167.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>342-343. Clem. Al. <i>Strom.</i> 733.</p> + +<p>344-346. Clem. Al. <i>Strom.</i> 694; Theodor. Ther. i. 476 <span class="allsmcap">D</span>.</p> + +<blockquote> +<p>344. Theod. πελάσασθ’ οὐδ’, Clem. πελάσασθαι ἐν.</p> +</blockquote> + +<p>347-351. Ammon. on Arist. <i>de interpret.</i> 199 b; Schol. Arist. i. 35 b. +Tzet. <i>Chiliad.</i> xiii. 79. 348-349. Hippol. <i>Ref. haer.</i> p. 248. 350-351. +Tzet. vii. 522.</p> + +<blockquote> +<p>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.)</p> +</blockquote> + +<p>352-363. Diog. Laer. viii. 62. Omitting 354, 362, <i>Anthol.</i> Bosch. i. +86. 352-353, 355-356. <i>Anth. gr.</i> 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. <i>Math.</i> +i. 302; Philost. <i>vit. Apoll.</i> i. 1.; Lucian, <i>pro laps. inter salut.</i> i. 496; +<i>Cedren. chron.</i> i. 157.</p> + +<blockquote> +<p>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, <i>Journ. Philol.</i> +48 p. 247 ἐβόλοντο: MS. εὐηκέα, Scal. εὐήχεα.</p> +</blockquote> + +<p>364-365. Sext. Emp. <i>Math.</i> i. 302.</p> + +<blockquote> +<p>365. Some MSS. πολυφθορέων. Cf. 163.</p> +</blockquote> + +<p>366-368. Clem. Al. <i>Strom.</i> 648.</p> + +<blockquote> +<p>366. <i>AH</i> ὅτ’ ἀληθείη, Cd. Paris. ἐκ τ’ ἀληθείη. 367. Diels οὓς +ἐρέω· μάλα δ’ ἀργαλέη πάντεσσι τέτυκται.</p> +</blockquote> + +<p>369-382. 369, 371, 373-374, 381 Plut. <i>de exil.</i> 607 <span class="allsmcap">C</span>. 369-370, +372-383. Hippol. <i>Ref. haer.</i> 249-251 (scattered through the text). +369-370. Simpl. <i>Phys.</i> 272 v; Stob. <i>Ecl.</i> ii. 7; 384. 374-375. Origen +<i>c. Cels.</i> viii. 53 p. 780. 377-380. Plut. <i>de Is. et Os.</i> 361 <span class="allsmcap">C</span> (Euseb. <i>Praep. +Ev.</i> v. 5; 187). 377-379. Plut. <i>de vit. alien.</i> 830 <span class="allsmcap">F</span>. 381-382. Asclep. +in Brand. Schol. Arist. 629 a; Hierokl. <i>carm. aur.</i> 254; Plotin. <i>Enn.</i> iv. +81; 468 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>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 <i>Theog.</i> +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. <i>de vit. alien.</i> δὲ χθονὸς ... +ἀνέπτυσε. Plut. <i>de Is.</i> ἐσαῦθις. 378. Hipp. φαέθοντος. +381. MSS. ὡς, τὴν, τὼς, corr. Scal.; Hippol. confirms correction. +Hippol. omits νῦν. Asclep. δεῦρ’. 382. Asclep. αἰθομένῳ.</p> +</blockquote> + +<p>383-384. Clem. Al. <i>Strom.</i> 750; Diog. Laer. viii. 77; Athen. viii. +365; Philostr. <i>vit. Apoll.</i> i. 1; 2, and often.</p> + +<blockquote> +<p>383. Hippol. <i>Philos.</i> 3 ἤτοι μὲν γὰρ, <i>Cedren. Chron.</i> 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.</p> +</blockquote> + +<p>385-388. 385. Clem. Al. <i>Strom.</i> 516. 385b-386. Hierocl. <i>carm. aur.</i> +254. 386, 388. Synesius <i>de prov.</i> i. 89 <span class="allsmcap">D</span>. 386-387. Prokl. on <i>Kratyl.</i> +103; 386. Philo vol. ii. 638 Mang. 388. Synes. <i>epist.</i> 147; Julian. Imp. +<i>orat.</i> &c.</p> + +<blockquote> +<p>385. Clem. ἀσυνήθεα, Hierocl. ἀτέρπεα. 386. Synes. φθόνος, Philo +φόνοι τε λίμοι τε. 388. Syn. Iul. ἐν λειμῶνι, Hier. ἀνὰ λειμῶνα, +corr. Bentl.</p> +</blockquote> + +<p>389. Hierocl., as just cited; λειμῶνα ὃν ἀπολιπὼν ... εἰς γήινον +ἔρχεται σῶμα ὀλβίου αἰῶνος ἀμερθείς.</p> + +<p>390-391. Clem. Al. <i>Strom.</i> 516. 390. Plut. <i>de exil.</i> 607 <span class="allsmcap">E</span>; Stob. +<i>Flor.</i> ii. 80 Gais.</p> + +<blockquote> +<p>390. Clem. καὶ οἵου. 391. Clem. λιπὼν.</p> +</blockquote> + +<p>392. Porphyr. <i>de ant. nymph.</i> c. viii.</p> + +<p>393-399. (United by Bergk.) 393-396. Plut. <i>de tranquil. an.</i> 474 <span class="allsmcap">B</span>. +394. Plut. <i>de Is. Os.</i> 370 <span class="allsmcap">E</span>. 396. Tzt. <i>Chiliad.</i> xii. 575. 397-399. +Cornut. <i>de nat. deor.</i> chap. xvii.</p> + +<blockquote> +<p>394. Plut. <i>Is. Os.</i> μέροπι. 395. MS. Δειναίη, corr. Bentl. 396. Tzt. +μελάγκο(υ)ρος, Plut. μελάγκαρπος. MSS. φοριή, σόφη. Mullach +Σιωπή.</p> +</blockquote> + +<p>400-401. Clem. Al. <i>Strom.</i> 516-517. Timon Phlias. in Euseb. <i>Pr. ev.</i> +xiv. 18.</p> + +<blockquote> +<p>400. MS. ἢ δ, corr. Scalig. 401. MS. οἵων, corr. Stein. Cf. Timon +and Porphyr. <i>de abstin.</i> ii. 27.</p> +</blockquote> + +<p>402. Stob. <i>Ecl.</i> i. 1050; Plut. <i>de esu car.</i> 998 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>Plut. ἀλλογνῶτι, Stob. V ἀλλοιχῶτι, A ἀλλογλῶτι.</p> +</blockquote> + +<p>403. Plut. <i>Quaest. conv.</i> 683 <span class="allsmcap">E</span>.</p> + +<p>404. Clem. Al. <i>Strom.</i> 516.</p> + +<blockquote> +<p>MS. νεκρὰ, εἴδε’, Flor. ἠδὲ, corr.</p> +</blockquote> + +<p>405-414. Porphyr. <i>de abstin.</i> ii. 21 (405-412), 27 (413-414). 405-411. +Athen. xii. 510 <span class="allsmcap">D</span>. 405-407. Eustath. <i>Iliad.</i> x. p. 1261, 44. 412-414. +Euseb. <i>Pr. ev.</i> iv. 14 from Porphyry; Cyrill. <i>adv. Julian.</i> ix. 307.</p> + +<blockquote> +<p>406. Porphyr. οὐδ’ ὁ Κρόνος, Eustath. omits. 407. Porphyr. adds +ἥ ἐστιν ἡ φιλία. 408. Cf. Plato <i>Legg.</i> vi. 782 <span class="allsmcap">D</span> and Iamblich. +<i>Vit. Pyth.</i> 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.</p> +</blockquote> + +<p>415-420. Iamblich. <i>Vit. Pyth.</i> 67. Porphyr. <i>Vit. Pyth.</i> 30. 415, +417. Diog. Laer. viii. 54.</p> + +<blockquote> +<p>Order of verses in MS. 415, 17, 16.</p> +</blockquote> + +<p>421-424. 421-422. Schol. Nicand. <i>Theriac.</i> p. 81 Schn. 423-424. +Theophrast. <i>de caus. plant.</i> i. 13, 2. Cf. Plut. <i>Quaest. conv.</i> 649 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>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.</p> +</blockquote> + +<p>425-427. Arist. <i>Rhet.</i> i. 13 1373 b 15.</p> + +<blockquote> +<p>425. Arist. τοῦτο γὰρ οὐ τισὶ μὲν δίκαιον, τισὶ δ’ οὐ δίκαιον, Karst. +θεμιτὸν ... ἀθέμιστον. 427. <i>Y</i>b<i>Z</i>b<i>A</i>c αὐγῆς, Bekker from one +MS. αὖ γῆς.</p> +</blockquote> + +<p>428-429. Sext. E. <i>Math.</i> ix. 129.</p> + +<p>430-435. Sext. following the last verses. 430-431. Plut. <i>de superstitione</i> +171 <span class="allsmcap">C</span>.</p> + +<blockquote> +<p>431. MSS. οἱ δὲ πορεῦνται, Scalig. ὃς ... πορεῦται, Diels φορεῦνται. +432. MSS. θύοντες ὅδ’ ἀνήκουστος, corr. Hermann. 435. MSS. +ἀπορραίσαντα, corr. Karst.</p> +</blockquote> + +<p>436-437. Porphyr. <i>de abst.</i> ii. 31.</p> + +<p>438-439. Aelian, <i>Hist. An.</i> xii. 7; <i>Orphic. Frag.</i> p. 511 Herm.</p> + +<blockquote> +<p>438. Ael. ἐν θηρσὶ δὲ.</p> +</blockquote> + +<p>440. Plut. <i>Quaest. conv.</i> 646 <span class="allsmcap">D</span>.</p> + +<blockquote> +<p>MSS. τῆς δάφνης τῶν φύλλων ἀπὸ πάμπαν ἔχεσθαι χρή, corr. Stein.</p> +</blockquote> + +<p>441. Aul. Gell. <i>N. A.</i> iv. 11; Didym. <i>Geopon.</i> ii. 35, 8.</p> + +<p>442-443, Theo. Smyrn. <i>Arith.</i> i. 19 Bull, p. 15, 9 Hill.</p> + +<blockquote> +<p>MS. κρηνάων ἀπὸ πεντ’ ἀνιμῶντα, φησίν, ἀτείρει χαλκῷ δεῖν ἀπορρύπτεσθαι, +Arist. <i>poet.</i> xxi.; 1457 b 13 ταμὼν ἀτειρέι χαλκῷ. Text +from Diels.</p> +</blockquote> + +<p>444. Plut. <i>de ira</i> 464 <span class="allsmcap">B</span>.</p> + +<p>445-446. Clem. Al. <i>Protr.</i> p. 23. Cf. <i>Carmen aureum</i> v. 54 f.</p> + +<p>447-449. Clem. Al. <i>Strom.</i> p. 632; Theod. <i>Therap.</i> viii. p. 599.</p> + +<p>450-451. Clem. Al. <i>Strom.</i> p. 722; Euseb. <i>Praep. evang.</i> xiii. 13. +MSS. ἐόντες ἀ. Ἀχαιῶν ἀπόκληροι ἀπηρεῖς corr. Scaliger.</p> + +<p><span class="pagenum" id="Page_159">[159]</span></p> + +<h4><span class="smcap">Translation.</span></h4> + +<h5><i>Book I.</i></h5> + +<p>1. And do thou hear me, Pausanias, son of wise +Anchites.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_161">[161]</span>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.⁠<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a>⁠</p> + +<p><span class="pagenum" id="Page_163">[163]</span></p> + +<p>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.’</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_165">[165]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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>i.e.</i> passing away) the combining of +<span class="pagenum" id="Page_167">[167]</span>all things both begets and destroys, and the former +(<i>i.e.</i> 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.</p> + +<p>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 +<span class="pagenum" id="Page_169">[169]</span>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.⁠<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a>⁠...</p> + +<p>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 +<span class="pagenum" id="Page_171">[171]</span>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>i.e.</i> the same).</p> + +<p>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.</p> + +<p>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.</p> + +<p>121. And as when painters are preparing elaborate +votive offerings—men well taught by wisdom in their +<span class="pagenum" id="Page_173">[173]</span>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.</p> + +<p>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>i.e.</i> air) binding all things in its embrace.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_175">[175]</span></p> + +<p>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....</p> + +<p>142. For the limbs of the god were made to tremble, +all of them in turn.</p> + +<p>143. For all the heavy (he put) by itself, the light +by itself.</p> + +<p>144. Without affection and not mixed together.</p> + +<p>145. Heaped together in greatness.</p> + +<p>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.</p> + +<p>149. Swift-darting sun and kindly moon.</p> + +<p>150. But gathered together it advances around the +great heavens.</p> + +<p>151. It shines back to Olympos with untroubled +face.</p> + +<p><span class="pagenum" id="Page_177">[177]</span></p> + +<p>152. The kindly light has a brief period of shining.</p> + +<p>153. As sunlight striking the broad circle of the +moon.</p> + +<p>154. A borrowed light, circular in form, it revolves +about the earth, as if following the track of a chariot.</p> + +<p>156. For she beholds opposite to her the sacred circle +of her lord.</p> + +<p>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.</p> + +<p>160. And night the earth makes by coming in front +of the lights.</p> + +<p>161. Of night, solitary, blind-eyed.</p> + +<p>162. And many fires burn beneath the earth.</p> + +<p><span class="pagenum" id="Page_179">[179]</span></p> + +<p>163. (The sea) with its stupid race of fertile fishes.</p> + +<p>164. Salt is made solid when struck by the rays of +the sun.</p> + +<p>165. The sea is the sweat of the earth.</p> + +<p>166. But air⁠<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a> sinks down beneath the earth with its +long roots.... For thus it happened to be running at +that time, but oftentimes otherwise.</p> + +<p>168. (Fire darting) swiftly upwards.</p> + +<p>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 +<span class="pagenum" id="Page_181">[181]</span>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,⁠<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a> +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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_183">[183]</span></p> + +<p>195. In this way, by the good favour of Tyche, all +things have power of thought.</p> + +<p>196. And in so far as what was least dense came +together as they fell.</p> + +<p>197. For water is increased by water, primeval fire +by fire, and earth causes its own substance to increase, +and air, air.</p> + +<p>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.</p> + +<p>203. And the earth met with these in almost equal +amounts, with Hephaistos and Ombros and bright-shining +Aether (<i>i.e.</i> 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.</p> + +<p>208. ... glueing barley-meal together with water.</p> + +<p>209. (Water) tenacious Love.</p> + +<p><span class="pagenum" id="Page_185">[185]</span></p> + +<h5><i>Book II.</i></h5> + +<p>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....</p> + +<p>214. How both tall trees and fishes of the sea (arose).</p> + +<p>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.</p> + +<p>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.</p> + +<p>219. And thus tall trees bear fruit (<i>lit.</i> eggs), first +of all olives.</p> + +<p>220. Wherefore late-born pomegranates and luxuriant +apples....</p> + +<p>221. Wine is water that has fermented in the wood +beneath the bark.</p> + +<p><span class="pagenum" id="Page_187">[187]</span></p> + +<p>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<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a> 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.</p> + +<p>232. Favor hates Necessity, hard to endure.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_189">[189]</span></p> + +<p>236. Hair and leaves and thick feathers of birds are +the same thing in origin, and reptiles’ scales, too, on +strong limbs.</p> + +<p>238. But on hedgehogs, sharp-pointed hair bristles +on their backs.</p> + +<p>240. Out of which divine Aphrodite wrought eyes +untiring.</p> + +<p>241. Aphrodite fashioning them curiously with bonds +of love.</p> + +<p>242. When they first grew together in the hands of +Aphrodite.</p> + +<p>243. The liver well supplied with blood.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_191">[191]</span>plants⁠<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a> and with fishes dwelling in watery halls, and +beasts whose lair is in the mountains, and birds borne +on wings.</p> + +<p>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.</p> + +<p>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.</p> + +<p>261. Cattle of trailing gait, with undivided hoofs.</p> + +<p>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,⁠<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a> 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 +<span class="pagenum" id="Page_193">[193]</span>showed as yet no lovely body formed out of the members, +nor voice nor limb such as is natural to men.</p> + +<p>270. But the nature of the members (of the child?) +is divided, part in the man’s, part in the woman’s +(body).</p> + +<p>271. But desire also came upon him, having been +united with ... by sight.</p> + +<p>273. It was poured out in the pure parts, and some +meeting with cold became females.</p> + +<p>275. The separated harbours of Aphrodite.</p> + +<p>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.</p> + +<p>279. As when fig-juice curdles and binds white +milk.</p> + +<p>280. On the tenth day of the eighth month came +the white discharge.</p> + +<p>281. Knowing that there are exhalations from all +things which came into existence.</p> + +<p>281. Thus sweet was snatching sweet, and bitter +darted to bitter, and sharp went to sharp, and hot +coupled with hot.</p> + +<p><span class="pagenum" id="Page_195">[195]</span></p> + +<p>284. Water combines better with wine, but it is unwilling +to combine with oil.</p> + +<p>286. The bloom of the scarlet dye mingles with +shining linen.</p> + +<p>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. +<span class="pagenum" id="Page_197">[197]</span>(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.</p> + +<p>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.></p> + +<p>314. So, then, all things have obtained their share +of breathing and of smelling.</p> + +<p>315. (The ear) an offshoot of flesh.</p> + +<p>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....</p> + +<p><span class="pagenum" id="Page_199">[199]</span></p> + +<p>326. There is one vision coming from both (eyes).</p> + +<p>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.</p> + +<p>330. For men’s wisdom increases with reference to +what lies before them.</p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_201">[201]</span></p> + +<h5><i>Book III.</i></h5> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_203">[203]</span></p> + +<h5><span class="smcap">On Purifications.</span></h5> + +<p>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.</p> + +<p>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?</p> + +<p><span class="pagenum" id="Page_205">[205]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_207">[207]</span></p> + +<p>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.</p> + +<p>388. In darkness they roam over the meadow +of Ate.</p> + +<p>389. Deprived of life.</p> + +<p>390. From what honour and how great a degree of +blessedness have I fallen here on the earth to consort +with mortal beings!</p> + +<p>392. We enter beneath this over-roofed cave.</p> + +<p>393. Where were Chthonie and far-seeing Heliope (<i>i.e.</i> +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.</p> + +<p><span class="pagenum" id="Page_209">[209]</span></p> + +<p>400. Alas, ye wretched, ye unblessed race of mortal +beings, of what strifes and of what groans were ye born!</p> + +<p>402. She wraps about them a strange garment of +flesh.</p> + +<p>403. Man-surrounding earth.</p> + +<p>404. For from being living he made them assume +the form of death by a change....</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_211">[211]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>427. Will ye not cease from evil slaughter? See ye +not that ye are devouring each other in heedlessness of +mind?</p> + +<p><span class="pagenum" id="Page_213">[213]</span></p> + +<p>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.</p> + +<p>436. Alas that no ruthless day destroyed me before +I devised base deeds of devouring with the lips!</p> + +<p>438. Among beasts they become lions haunting the +mountains, whose couch is the ground, and among fair-foliaged +trees they become laurels.</p> + +<p>440. Refrain entirely from laurel leaves.</p> + +<p>441. Miserable men, wholly miserable, restrain your +hands from beans.</p> + +<p>442. Compounding the water from five springs in +unyielding brass, cleanse the hands.</p> + +<p>444. Fast from evil.</p> + +<p>445. Accordingly ye are frantic with evils hard to +bear, nor ever shall ye ease your soul from bitter woes.</p> + +<p>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.</p> + +<h3><span class="smcap">Passages from Plato relating to Empedokles.</span></h3> + +<p><i>Phaed.</i> 96 <span class="allsmcap">B</span>. Is blood that with which we think, or +air, or fire...?⁠<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a>⁠</p> + +<p><i>Gorg.</i> 493 <span class="allsmcap">A</span>. 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.</p> + +<p><i>Meno</i> 76 <span class="allsmcap">C</span>. Do you say, with Empedokles, that there +are certain effluences from things?—Certainly.</p> + +<p>And pores, into which and through which the +effluences go?—Yes indeed.</p> + +<p><span class="pagenum" id="Page_215">[215]</span></p> + +<p>And that some of the effluences match certain of the +pores, and others are smaller or larger?—It is true.</p> + +<p>And there is such a thing as vision?—Yes.</p> + +<p>And ... colour is the effluence of forms in agreement +with vision and perceptible by that sense?—It is.</p> + +<p><i>Sophist.</i> 242 <span class="allsmcap">D</span>. 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.</p> + +<h3><span class="smcap">Passages in Aristotle referring to Empedokles.</span></h3> + +<p><i>Phys.</i> 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.</p> + +<p>i. 4; 188 a 18. But it is better to assume elements +fewer in number and limited, as Empedokles does.</p> + +<p>ii. 4; 196 a 20. Empedokles says that the air is not +always separated upwards, but as it happens.</p> + +<p>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).</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_216">[216]</span></p> + +<p><i>De Caelo</i> 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.</p> + +<p>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.</p> + +<p>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....</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>iv. 2; 309 a 19. Some who deny that a void exists, +do not define carefully light and heavy, as Anaxagoras +and Empedokles.</p> + +<p><span class="pagenum" id="Page_217">[217]</span></p> + +<p><i>Gen. corr.</i> 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.</p> + +<p>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.</p> + +<p>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....</p> + +<p>i. 8; 325 a 34. From what is truly <i>one</i> 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.</p> + +<p>325 b 19. But as for Empedokles, it is evident that he +<span class="pagenum" id="Page_218">[218]</span>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p><i>Meteor.</i> 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.</p> + +<p>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.</p> + +<p><i>De anim.</i> 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).</p> + +<p>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 +<span class="pagenum" id="Page_219">[219]</span>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.</p> + +<p>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).</p> + +<p>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.</p> + +<p>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.</p> + +<p><i>De sens.</i> 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.</p> + +<p>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.</p> + +<p><i>De respir.</i> 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.</p> + +<p><i>Pneumat.</i> 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.</p> + +<p><span class="pagenum" id="Page_220">[220]</span></p> + +<p>484 a 38. Empedokles says that fingernails arise from +sinew by hardening.</p> + +<p><i>Part. anim.</i> 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....</p> + +<p>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 <i>being</i> and <i>nature</i> 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.</p> + +<p><i>De Plant.</i> 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.)</p> + +<p>i.; 815 b 12. Empedokles <i>et al.</i> said that plants have +intelligence and knowledge.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_221">[221]</span>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.</p> + +<p><i>Met.</i> 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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_222">[222]</span></p> + +<p>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.</p> + +<p><i>Meta.</i> 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.</p> + +<p><i>Meta.</i> 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.</p> + +<p><i>Meta.</i> 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).</p> + +<p><i>Meta.</i> 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.</p> + +<p><i>Ethic.</i> vii. 5; 1147 b 12. He has the power to speak +<span class="pagenum" id="Page_223">[223]</span>but not to understand, as a drunken man repeating +verses of Empedokles.</p> + +<p><i>Ethic.</i> viii. 2; 1155 b 7. Others, including Empedokles, +say the opposite, that the like seeks the like.</p> + +<p><i>Moral.</i> 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.</p> + +<p><i>Poet.</i> 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.</p> + +<p>Fr. 65; Diog. Laer. viii. 57. Aristotle, in the +<i>Sophist</i>, says that Empedokles first discovered rhetoric +and Zeon dialectic.</p> + +<p>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.</p> + +<h3><span class="smcap">Passages in Diels’ ‘Doxographi Graeci’ relating to +Empedokles.</span></h3> + +<p>Aet. Plac. i. 3; <i>Dox.</i> 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, +<span class="pagenum" id="Page_224">[224]</span>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;⁠<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a> 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.</p> + +<p>Aet. <i>Plac.</i> ii. 1; <i>Dox.</i> 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, +<span class="pagenum" id="Page_225">[225]</span>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 +<span class="pagenum" id="Page_226">[226]</span>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.</p> + +<p>Aet. <i>Plac.</i> iii. 3; <i>Dox.</i> 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.</p> + +<p>Aet. <i>Plac.</i> iv. 3; Theod. v. 18; <i>Dox.</i> 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: +<span class="pagenum" id="Page_227">[227]</span>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.</p> + +<p>Aet. <i>Plac.</i> 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 +<span class="pagenum" id="Page_228">[228]</span>too little seed (<i>semen</i>), 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.⁠<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a> 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 +<span class="pagenum" id="Page_229">[229]</span>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 +<span class="pagenum" id="Page_230">[230]</span>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....</p> + +<p>Theophr. <i>Phys. opin.</i> 3; <i>Dox.</i> 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.’</p> + +<p>Fr. 23; <i>Dox.</i> 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.</p> + +<p>Theophr. <i>de sens.</i> 7; <i>Dox.</i> 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 +<span class="pagenum" id="Page_231">[231]</span>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 +<span class="pagenum" id="Page_232">[232]</span>in motion strikes on something hard and makes an +echo.⁠<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a> 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 +<span class="pagenum" id="Page_233">[233]</span>hands or in the tongue; and the same is true of the +other powers.</p> + +<p>Theophr. <i>de sens.</i> 59; <i>Dox.</i> 516. And Empedokles +says of colours that white is due to fire, and black to +water.</p> + +<p>Cic. <i>De nat. deor.</i> xii.; <i>Dox.</i> 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.</p> + +<p>Hipp. <i>Phil.</i> 3; <i>Dox.</i> 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.</p> + +<p>Hipp. <i>Phil.</i> 4; <i>Dox.</i> 559. See Herakleitos, p. 64.</p> + +<p>Plut. <i>Strom.</i> 10; <i>Dox.</i> 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 +<span class="pagenum" id="Page_234">[234]</span>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.</p> + +<p>Epiph. <i>adv. Haer.</i> iii. 19; <i>Dox.</i> 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.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_235">[235]</span></p> + +<h2 class="nobreak" id="XI">XI.<br> +<i>ANAXAGORAS.</i></h2> + +</div> + +<p>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.</p> + +<blockquote> +<p>Literature:—Schaubach, <i>Anax. Claz. Frag.</i> Lips. +1827; W. Schorn, <i>Anax. Claz. et Diog. Apoll. +Frag.</i> Bonn 1829; Panzerbieter, <i>De frag. Anax. +ord.</i> Meining. 1836; Fr. Breier, <i>Die Philosophie +des Anax. nach Arist.</i> Berl. 1840. Cf. Diels, +<i>Hermes</i> xiii. 4.</p> +</blockquote> + +<p><span class="pagenum" id="Page_236">[236]</span></p> + +<h3><span class="smcap">Fragments of Anaxagoras.</span></h3> + +<p>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.</p> + +<p>2. καὶ γὰρ ἀήρ τε καὶ αἰθὴρ ἀποκρίνονται ἀπὸ τοῦ +πολλοῦ τοῦ περιέχοντος. καὶ τό γε περιέχον ἄπειρόν +ἐστι τὸ πλῆθος.</p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_238">[238]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p>14. τούτων δὲ οὕτω διακεκριμένων γινώσκειν χρὴ, ὅτι +πάντα οὐδὲν ἐλάσσω ἐστὶν οὐδὲ πλείω. οὐ γὰρ ἀνυστὸν +πάντων πλείω εἶναι, ἀλλὰ πάντα ἴσα ἀεί.</p> + +<p>5. ἐν παντὶ παντὸς μοῖρα ἔνεστιν πλὴν νοῦ, ἔστιν +οἷσι δὲ καὶ νοῦς ἔνι.</p> + +<p>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, +<span class="pagenum" id="Page_240">[240]</span>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. +<span class="pagenum" id="Page_242">[242]</span>ἕτερον δὲ οὐδέν ἐστιν ὅμοιον οὐδένι, ἀλλ’ ὅτῳ πλεῖστα ἔνι, +ταῦτα ἐνδηλότητα ἓν ἕκαστόν ἐστι καὶ ἦν.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>13. οὐ κεχώρισται ἀλλήλων τὰ ἐν τῷ ἑνὶ κόσμῳ οὐδὲ +ἀποκέκοπται πελέκει οὔτε τὸ θερμὸν ἀπὸ τοῦ ψυχροῦ +οὔτε τὸ ψυχρὸν ἀπὸ τοῦ θερμοῦ.</p> + +<p>15. οὔτε γὰρ τοῦ σμικροῦ ἐστι τό γε ἐλάχιστον, ἀλλ’ +ἔλασσον ἀεί. τὸ γὰρ ἐὸν οὐκ ἔστι τὸ μὴ οὐκ εἶναι. +<span class="pagenum" id="Page_244">[244]</span>ἀλλὰ καὶ τοῦ μεγάλου ἀεί ἐστι μεῖζον. καὶ ἴσον ἐστὶ τῷ +σμικρῷ πλῆθος, πρὸς ἑαυτὸ δὲ ἕκαστόν ἐστι καὶ μέγα καὶ +σμικρόν.</p> + +<p>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.</p> + +<p>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.</p> + +<p>(18.) πῶς γὰρ ἂν ἐκ μὴ τριχὸς γίνοιτο θρὶξ καὶ σὰρξ +ἐκ μὴ σαρκός;</p> + +<h4><i>Sources and Critical Notes.</i></h4> + +<p>1. Simpl. <i>Phys.</i> 33 v 155, 26. (First clause 8 r 34, 20, and 37 r 172, 2.)</p> + +<blockquote> +<p>34, 20 and 172, 2 πάντα χρήματα. 155, 28. a<i>D</i> εὔδηλον, Text from <i>DE</i>.</p> +</blockquote> + +<p>2. Simpl. <i>Phys.</i> 33 v 155, 31.</p> + +<blockquote> +<p>155, 31. a<i>D</i> ὁ ἀήρ τε καὶ ὁ αἰθὴρ, Text follows <i>EF</i>.</p> +</blockquote> + +<p>4. Simpl. <i>Phys.</i> 33 v 156, 4. (8 r 34, 21 substitutes for the last line a paraphrase of Fr. 3.)</p> + +<blockquote> +<p>34, 21 inserts ταῦτα after ἀποκριθῆναι. 34, 24 καὶ τῆς, Text from 156, 7.</p> +</blockquote> + +<p>3. Simpl. <i>Phys.</i> 8 r 34, 29. 33 v 156, 2. 33 v 157, 9. (Cf. p. 34, 25 at end of Fr. 4.)</p> + +<p>10. Simpl. <i>Phys.</i> 8 r 35, 3. 33 v 157, 9 (continuing Fr. 3). +Simpl. <i>de coelo.</i></p> + +<blockquote> +<p>157, 12. συνημμένας, Text from 35, 4. 157, 13. ἥλιον ... αὐτοῖς +ἐνεῖναι. 35, 7. <i>E</i> τὰσωνήιστα, a<i>F</i> τὰ ὀνιστὰ, Text from 157, 15. +35, 8. (ταῦτα ... ἄλλῃ) is omitted at 157, 16.</p> +</blockquote> + +<p>11. Simpl. <i>Phys.</i> 8 r 35, 14.</p> + +<blockquote> +<p>35, 16. <i>DE</i> χρήματα. 17. <i>DE</i> νοῦν.</p> +</blockquote> + +<p>14. Simpl. <i>Phys.</i> 33 v 156, 10.</p> + +<blockquote> +<p><i>DE</i> τὰ πάντα, Text from a<i>F</i>.</p> +</blockquote> + +<p>5. Simpl. <i>Phys.</i> 35 r 164, 23.</p> + +<p>6. Simpl. <i>Phys.</i> 35 v 164, 24 τὰ μὲν ... μέμικται οὐδενί, and 33 r 156, +13, beginning νοῦς δέ ἐστιν. <i>Phys.</i> 156, 13 cf. 67 v 301, 5, and 38 v +176, 32 (37 r 174, 16). <i>Phys.</i> 156, 19 cf. 38 v 176, 34. <i>Phys.</i> 156, 24 +cf. 35 v 165, 31 and 37 r 174, 7. <i>Phys.</i> 157, 2 cf. 37 r 175, 11 and 38 +v 176, 24. <i>Phys.</i> 157, 3 cf. 35 v 165, 14. <i>Phys.</i> 157, 4 cf. 35 v +165, 3.</p> + +<blockquote> +<p>156, 15. 176, 34 ἐπ’ ἐωυτοῦ: <i>D</i> ἀλλὰ τέω, <i>E</i> ἀλλὰ τέως, <i>F</i> ἀλλ’, Text +from a. 156, 16. <i>DEF</i> μετεῖχε μὲν, Text from a. 156, 17. +Refers to Fr. 5. a<i>EF</i> ἀνεκώλυεν, Text from <i>D</i>. 156, 20. ἴσχει. +177, 1 ἔχει. 156, 21. a<i>DF</i> omit καὶ before ὅσα, Text from <i>E</i> +and 177, 2. 177, 2 τὰ μείζω καὶ τὰ ἐλάσσω. 156, 22. <i>ED</i>¹ +περιχωρήσεως, Text from a<i>D</i>²<i>F</i>. 177, 3 omits ὥστε—ἐπὶ +πλέον. 156, 23. <i>E</i> omits τοῦ before σμικροῦ. a<i>F</i> περιχωρῆσαι, +Text from <i>DE</i>. 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. <i>DE</i> ἀλλ’ ὅτω, <i>F</i> ἄλλω τῶ: <i>F</i> τὰ +πλεῖστα (also 165, 3), Text from a<i>DE</i>.</p> +</blockquote> + +<p>7. Simpl. <i>Phys.</i> 66 r; 300, 31. 33. <i>DE</i> καὶ, a<i>F</i> omit.</p> + +<p>8. Simpl. <i>Phys.</i> 38 r; 179, 3. Cf. <i>Dox.</i> 562, 3.</p> + +<blockquote> +<p>4. 179, 4 Diels would supply τὸ before διερὸν and ψυχρὸν. 5. From +<i>Dox.</i> 562 add ἡ γῆ ... τὸ λαμπρὸν.</p> +</blockquote> + +<p>9. Simpl. <i>Phys.</i> 38 r 179, 8. In part 33 r 155, 21. Cf. 106 v 460, +13-14. 155, 22. λίθοι συμπήγνυνται.</p> + +<p>12. Simpl. <i>Phys.</i> 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.</p> + +<p>13. Simpl. <i>Phys.</i> 37 r 175, 12 beginning with οὐδέ. To πελέκει, 38 v +176, 29.</p> + +<p>15. Simpl. <i>Phys.</i> 35 v 164, 17. Cf. 35 r 166, 15.</p> + +<blockquote> +<p>164, 17. MS. τὸ μή, Zeller, <i>Phil. Gr.</i> i.⁴, 884 n. 3 τομῇ. After +εἶναι Schorn inserts οὔτε τὸ μέγιστον, comparing previous line +and 166, 16.</p> +</blockquote> + +<p>16. Simpl. <i>Phys.</i> 35 v 164, 24.</p> + +<p>17. Simpl. <i>Phys.</i> 34 v 163, 20.</p> + +<p>18. Schol. in Gregor. Naz. Migne 36, 911. (Cf. <i>Hermes</i> xiii. 4, Diels.)</p> + +<p><span class="pagenum" id="Page_237">[237]</span></p> + +<h4><span class="smcap">Translation.</span></h4> + +<p>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.</p> + +<p>2. For air and aether are separated from the surrounding +mass; and the surrounding (mass) is infinite +in quantity.</p> + +<p>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.</p> + +<p>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.</p> + +<p><span class="pagenum" id="Page_239">[239]</span></p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>5. In all things there is a portion of everything except +mind; and there are things in which there is mind also.</p> + +<p>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 +<span class="pagenum" id="Page_241">[241]</span>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 +<span class="pagenum" id="Page_243">[243]</span>in whatever object there are the most, each single object +is and was most distinctly these things.⁠<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a>⁠</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.⁠<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a>⁠</p> + +<p>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.</p> + +<p>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.</p> + +<p>15. For neither is there a least of what is small, but +there is always a less. For being is not non-being. +<span class="pagenum" id="Page_245">[245]</span>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.</p> + +<p>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.</p> + +<p>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.’</p> + +<p>(18.) For how could hair come from what is not +hair? Or flesh from what is not flesh?</p> + +<h3><span class="smcap">Passages from Plato referring to Anaxagoras.</span></h3> + +<p><i>Apol.</i> 26 <span class="allsmcap">D</span>. 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.</p> + +<p><span class="pagenum" id="Page_246">[246]</span></p> + +<p><i>Phaedo</i> 72 <span class="allsmcap">C</span>. And if all things were composite and +were not separated, speedily the statement of Anaxagoras +would become true, ‘All things were together.’</p> + +<p>97 <span class="allsmcap">C</span>. 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.</p> + +<p>98 <span class="allsmcap">B</span>. 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.</p> + +<p><i>Lysis</i> 214 <span class="allsmcap">B</span>. The writings of the wisest men say ... +that it is necessary for the like always to be loved by +the unlike.</p> + +<p><i>Hipp. Mai.</i> 283 <span class="allsmcap">A</span>. 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.</p> + +<p><i>Kratyl.</i> 400 <span class="allsmcap">A</span>. 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. <i>Phaedo</i> +72 <span class="allsmcap">C</span>).</p> + +<p>409 <span class="allsmcap">A</span>. It looks as though the opinion Anaxagoras +recently expressed was a more ancient matter, that the +moon has its light from the sun.</p> + +<p>413 <span class="allsmcap">C</span>. 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.</p> + +<p><i>Rival.</i> 132 <span class="allsmcap">A</span>. 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.</p> + +<p><i>Phil.</i> 28 <span class="allsmcap">C</span>. All the wise men agree that mind is king +of heaven and earth for us.</p> + +<p><span class="pagenum" id="Page_247">[247]</span></p> + +<p>30 <span class="allsmcap">D</span>. Some long ago declared that always mind +rules the all.</p> + +<p><i>Legg.</i> 967 <span class="allsmcap">B</span>. 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.</p> + +<p><i>Phaedr.</i> 270 <span class="allsmcap">A</span>. 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.</p> + +<h3><span class="smcap">Passages in Aristotle referring to Anaxagoras.</span></h3> + +<p><i>Phys.</i> 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 +<span class="pagenum" id="Page_248">[248]</span>things were together, and he established the fact that +such ‘arising’ was change of form.</p> + +<p><i>Phys.</i> 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.</p> + +<p><i>Phys.</i> iii. 4; 203 a 19. And as many as make the +elements infinite, as Anaxagoras and Demokritos, the +former out of homoeomeries....</p> + +<p><i>Phys.</i> 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.</p> + +<p><i>Phys.</i> 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.</p> + +<p><i>Phys.</i> 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.⁠<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a>⁠</p> + +<p><i>Phys.</i> viii. 5; 256 b 24. So Anaxagoras is right in +<span class="pagenum" id="Page_249">[249]</span>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.⁠<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a>⁠</p> + +<p><i>De caelo</i> i. 3; 270 b 24. Anaxagoras does not use +this word [αἰθήρ] rightly, for he uses the word aether +instead of fire.</p> + +<p><i>De caelo</i> iii. 2; 301 a 12. Anaxagoras starts to construct +the universe out of non-moving bodies.</p> + +<p><i>De caelo</i> 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.</p> + +<p><i>De caelo</i> 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.</p> + +<p><i>Gen. corr.</i> 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 +<span class="pagenum" id="Page_250">[250]</span>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.</p> + +<p><i>De anima</i> 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.</p> + +<p><i>De anima</i> 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.</p> + +<p><i>De anima</i> 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.⁠<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a>⁠</p> + +<p><i>De anima</i> 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.</p> + +<p><i>De anima</i> 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].</p> + +<p><i>De part. anim.</i> iv. 10; 687 a 7. Anaxagoras says +that man is the most intelligent of animals because he +has hands.</p> + +<p><span class="pagenum" id="Page_251">[251]</span></p> + +<p><i>De plant.</i> 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.</p> + +<p><i>De plant.</i> i.; 816 b 26. Anaxagoras said that plants +have these (motion and sensation) and breathing.</p> + +<p><i>De plant.</i> 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.</p> + +<p><i>De X. Z. G.</i> 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.</p> + +<p><i>Meta.</i> 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.</p> + +<p><i>Meta.</i> 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.</p> + +<p><i>Meta.</i> i. 4; 985 a 18. Anaxagoras uses mind as a device +by which to construct the universe, and when he is +<span class="pagenum" id="Page_252">[252]</span>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.</p> + +<p><i>Meta.</i> 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 +<span class="pagenum" id="Page_253">[253]</span>does not speak rightly or clearly, still he means something +like those who spoke later and with greater +clearness.</p> + +<p><i>Meta.</i> 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.</p> + +<p><i>Meta.</i> 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.⁠<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a>⁠</p> + +<p><i>Meta.</i> x. 6; 1063 b 25. According to the position of +Herakleitos, or of Anaxagoras, it is not possible to speak +the truth.</p> + +<p><i>Ethic.</i> 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.</p> + +<p><i>Ethic.</i> 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.</p> + +<h3><span class="smcap">Passages in the Doxographists referring to +Anaxagoras.</span></h3> + +<p>Aet. <i>Plac.</i> i. 3; <i>Dox.</i> 279. Anaxagoras of Klazomenae +declared that homoeomeries are the first principles +of things. For he thought it most difficult to +<span class="pagenum" id="Page_254">[254]</span>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.</p> + +<p><span class="pagenum" id="Page_255">[255]</span></p> + +<p>Aet. <i>Plac.</i> 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.⁠<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a> 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.</p> + +<p>Aet. <i>Plac.</i> 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. +<span class="pagenum" id="Page_256">[256]</span>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.</p> + +<p>Aet. <i>Plac.</i> 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 +<span class="pagenum" id="Page_257">[257]</span>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.</p> + +<p>Aet. <i>Plac.</i> 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.</p> + +<p>Theophr. <i>Phys. opin.</i> Fr. 4; <i>Dox.</i> 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 +<span class="pagenum" id="Page_258">[258]</span>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.</p> + +<p><i>Phys. op.</i> Fr. 19; <i>Dox.</i> 493. See Aet. ii. 29; <i>Dox.</i> +360, translated above, p. <a href="#Page_255">255</a>.</p> + +<p><i>Phys. opin.</i> Fr. 23; <i>Dox.</i> 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.</p> + +<p>Theophr. <i>de sens.</i> 27; <i>Dox.</i> 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 +<span class="pagenum" id="Page_259">[259]</span>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.</p> + +<p>Cic. <i>de Nat. Deor.</i> i. 11; <i>Dox.</i> 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 +<span class="pagenum" id="Page_260">[260]</span>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.</p> + +<p>Hipp. <i>Phil.</i> 8; <i>Dox.</i> 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.⁠<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a> 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.†⁠<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a>⁠</p> + +<p>Sun and moon and all the stars are fiery stones that +<span class="pagenum" id="Page_261">[261]</span>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.</p> + +<p>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 +<span class="pagenum" id="Page_262">[262]</span>Olympiad, at the time when it is said Plato was +born. They say that he became endowed with knowledge +of the future.</p> + +<p>Herm. <i>I. G. P.</i> 6; <i>Dox.</i> 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.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_263">[263]</span></p> + +<h2 class="nobreak" id="APPENDIX">APPENDIX<br> +THE SOURCES OF THE FRAGMENTS.</h2> + +</div> + +<p>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.</p> + +<h3>I.</h3> + +<p>§ 1. We find in Plato⁠<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a> 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.⁠<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a> Similarly +phrases of Anaxagoras are brought into the dialogues—‘all +things were together,’ ‘νοῦς disposed all things,’⁠<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a> but they +hardly deserve the name of quotations. Other allusions to his +<span class="pagenum" id="Page_264">[264]</span>theory do not even suggest a quotation. The only real quotations +are from Parmenides,⁠<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a> 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,⁠<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a> 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.</p> + +<p>§ 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.⁠<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a> 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.⁠<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a> Zeno’s statement of the occasion and +purpose of his book⁠<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a> is of course Plato’s deduction from the +book itself. The speculations of Anaxagoras are several times +mentioned.⁠<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a> 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 +<span class="pagenum" id="Page_265">[265]</span>to what he says about the Pythagoreans.⁠<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a> In a word all the +data which we have from Plato are valuable, but these data are +much fewer than we might expect.</p> + +<p>§ 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 +<i>ap.</i> 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,⁠<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a> 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.⁠<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a> 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.</p> + +<p>From Xenophanes Aristotle gives two <i>mots</i>, which were +attributed naturally enough to the poet-skeptic. There is no +proof that Xenophanes was the original author of either of them.</p> + +<p>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.</p> + +<p>Coming now to Empedokles, we find two extended passages +which can only be regarded as genuine quotations, namely +<span class="pagenum" id="Page_266">[266]</span>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. <i>Meta.</i> 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.</p> + +<p>§ 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.</p> + +<p><span class="pagenum" id="Page_267">[267]</span></p> + +<p>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.</p> + +<p>On a first examination of his statements of these opinions +the student is struck by their fullness and comparative +accuracy. Emminger⁠<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a> 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.</p> + +<p>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.</p> + +<p>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 <i>sayings</i> 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 +<span class="pagenum" id="Page_268">[268]</span>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.</p> + +<p>The conception of the earlier Greek thinkers which we +obtain from Aristotle’s writings is distorted along four lines.</p> + +<p>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.</p> + +<p>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<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a> and of the Pythagorean +philosophy⁠<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a>⁠: the latter a word introduced into philosophy by +Plato, the former probably not used in this sense before Aristotle +himself.</p> + +<p>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 +<span class="pagenum" id="Page_269">[269]</span>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<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a> that his two principles were heat = fire += <i>being</i>, and cold = earth = <i>not-being</i>.</p> + +<p>4. Finally Aristotle may be said to give a false impression +of his predecessors when he assigns the probable causes for +their opinions. Cf. <i>Meta.</i> 983 b 18, supra p. <a href="#Page_2">2</a>; <i>Phys.</i> 204 b 26, +supra p. <a href="#Page_10">10</a> ‘in order that other things may not be blotted +out by the infinite;’ <i>de anima</i> 405 a 25, supra p. <a href="#Page_58">58</a>.</p> + +<p>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.</p> + +<p>§ 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,⁠<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a> 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<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a> 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 <i>opinions</i> of +these thinkers by Theophrastos will be considered later in +connection with the doxographic tradition.</p> + +<p>§ 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, +<span class="pagenum" id="Page_270">[270]</span>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.</p> + +<p>§ 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.⁠<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a> Philodemos (vii. 81) quotes Chrysippos +also as giving a quotation from Herakleitos.</p> + +<p>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 +<span class="pagenum" id="Page_271">[271]</span>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.</p> + +<p>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 <i>de exilio commentatio</i>. +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 <i>Paedagogos</i>, books which draw largely +from Musonius. The use of Herakleitean material by Lucian, +especially in his <i>Vitarum auctio</i>, 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.</p> + +<p><span class="pagenum" id="Page_272">[272]</span></p> + +<p>§ 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;⁠<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a> 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. <i>Moral.</i> 143 <span class="allsmcap">D</span> compared with <i>Moral.</i> +644 <span class="allsmcap">F</span>, or Fr. 31 ap. <i>Moral.</i> 98 <span class="allsmcap">D</span> as compared with <i>Moral.</i> 957 <span class="allsmcap">A</span>. +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.</p> + +<p>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,⁠<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a> or that the +quotation consists of less than a full line. Sometimes lines +are grouped which do not belong together, as ap. <i>Moral.</i> 607 <span class="allsmcap">C</span> +and 618 <span class="allsmcap">B</span>. In some instances the text itself seems to be at +fault.⁠<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a> In general, however, the poetic form protected such +quotations from change, and the poetic form was naturally +<span class="pagenum" id="Page_273">[273]</span>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 <i>Moral.</i> 607 <span class="allsmcap">C</span>, 1111 <span class="allsmcap">F</span>, 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,⁠<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a> 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.</p> + +<p>§ 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 <i>Protreptikos</i> of Clement there is an interesting +series of passages from Herakleitos on popular worship; in the +<i>Paedagogos</i> and the first and fourth books of the <i>Stromata</i> +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 <i>Stromata</i> 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 <i>Stromata</i> 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 +<span class="pagenum" id="Page_274">[274]</span>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 +<i>Paedagogos</i> ii. and iii. he freely used Musonius. Hera. 122 <i>ap.</i> +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 <i>ap.</i> 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 <i>ap.</i> Clement 87 includes an added phrase (as to +the stars) which appears also in <i>one</i> 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 (<i>ap.</i> Clement 699), 122 +(<i>ap.</i> 18), 67 (<i>ap.</i> 261), 79 (<i>ap.</i> 111), and perhaps 27 (<i>ap.</i> 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 <i>ap.</i> Clement 586 as compared +with the same fragment in Hippolytos; in this quotation he +gives the dialect forms with his usual fidelity).</p> + +<p>It remains to consider several series of passages, and to ask +whether these were quoted at firsthand. In the <i>Protreptikos</i> +we find Herakleitos fragments 122, 124, 125 together, and a +little farther on 126-127 (cf. 122 <i>ap.</i> Clement 680, and 123 +<i>ap.</i> 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 +<span class="pagenum" id="Page_275">[275]</span>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 (<i>ap.</i> 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 <i>Stromata</i>, 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 +<i>de corona</i> 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.</p> + +<p>As to the poetic citations in the fifth book of the <i>Stromata</i> +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 <i>introductory</i> 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.</p> + +<p>§ 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 +<span class="pagenum" id="Page_276">[276]</span>Herakleitos there is only one important series of fragments, +namely that found in <i>adv. Math.</i> vii. §§ 126-134. Fragments +52 and 54 of Herakleitos are indeed mentioned in a series of +epigrams with no name attached to them (<i>Pyrrh.</i> i. 55), and a +little later (<i>Pyrrh.</i> 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 <i>adv. Math.</i> vii. +§§ 126-134 is a statement of the doctrine of sense-perception +which Sextus attributes to Herakleitos. Diels has given good +reasons (<i>Dox.</i> 209-211) for believing that this passage is +based on Aenesidemus, a skeptic philosopher with strong +Herakleitean leanings of the first century <span class="allsmcap">B.C.</span> 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.</p> + +<p>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 +<i>supra</i> p. <a href="#Page_66">66</a>).—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 +<span class="pagenum" id="Page_277">[277]</span>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.⁠<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a> 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.</p> + +<p>§ 11. The quotations in the <i>Refutatio omnium haeresium</i>, +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.</p> + +<p>The quotations from Empedokles, as indeed from other +poets, show that Hippolytos was often very careless. The +<span class="pagenum" id="Page_278">[278]</span>omission of a word (e.g. lines 334, 335 <i>ap.</i> Hipp. 165, l. 84 <i>ap.</i> +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. <i>ap.</i> +p. 247, 222 f. <i>ap.</i> p. 251, 338 f. <i>ap.</i> 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.</p> + +<p>§ 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.</p> + +<p>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 +<span class="pagenum" id="Page_279">[279]</span>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, <i>ap.</i> viii. 60 +and 59) are mentioned in connection with the name of Satyros. +It is pretty clear (<i>ap.</i> 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.</p> + +<p>§ 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.</p> + +<p>Porphyry quotes from Herakleitos only familiar phrases, +and these in the briefest form (74 ap. <i>de antr. nym.</i> xi. and +<span class="pagenum" id="Page_280">[280]</span>72 ap. <i>de antr. nym.</i> x.). The phrases were so familiar that +it was only necessary to suggest the idea (e.g. 56 ap. <i>de antr. +nym.</i> 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 <i>Physika</i> (<i>de +antr. nym.</i> xxiii.). Only the καθάρματα of Empedokles is quoted, +but here Porphyry knows the subjects treated in the work (<i>de +abst.</i> II. xxi.), and sometimes the full context of the passage +he quotes (e.g. <i>de antr. nym.</i> 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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum" id="Page_281">[281]</span>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 +<i>Timaeos</i> 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 <span class="allsmcap">E</span> 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.</p> + +<p>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 <span class="allsmcap">D</span> 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.</p> + +<p>§ 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 +<i>Physics</i> of Aristotle—were drawn from the original works. +The most careful scrutiny of the passages from Zeno, Melissos, +<span class="pagenum" id="Page_282">[282]</span>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 +<i>de caelo</i> (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;⁠<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a> +and the presence in our scholia of so many fragments quoted +by Simplicius on the <i>de caelo</i> 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 <i>ap.</i> Simplicius, <i>Physica</i> 29, 18 in the form +that Plato had quoted it,⁠<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a> when we find line 60 <i>ap.</i> 120, 23 +quoted from an indirect source (cf. p. 145, 4, where it is +quoted in context), we may conclude that Simplicius took +<span class="pagenum" id="Page_283">[283]</span>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.⁠<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a> 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.</p> + +<p>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. <i>Phys.</i> 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 (<i>Phys.</i> +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.</p> + +<p>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 (<i>Phys.</i> 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) +<span class="pagenum" id="Page_284">[284]</span>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 <i>Physica</i> 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 <i>Physica</i> 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 <i>Physica</i> may be corrected from the <i>de +caelo</i>. The state of our manuscripts of Simplicius, however, is +probably responsible for most of the numerous errors in the +forms of words.</p> + +<p>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, +<span class="pagenum" id="Page_285">[285]</span>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.</p> + +<h3>II.</h3> + +<p>§ 15. Turning now to the doxographic tradition, we may +state the problem as follows:—In the <i>Placita philosophorum</i> +attributed to Plutarch, in the <i>Eclogae physicae</i> of Stobaeos, in +fragments from Arius Didymos, in Hippolytos, and in other +writers, we find copious statements as to the <i>opinions</i> 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’ <i>Doxographi Graeci</i>, 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.</p> + +<p>The most obvious fact to one who takes up the study of +the doxographic writers is that the <i>Placita</i> attributed to Plutarch, +and the <i>Eclogae physicae</i>, which was originally a part of +the <i>Florilegium</i> 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 <i>Placita</i> Stobaeos not infrequently +gives the fuller form; nor can the writer of the <i>Placita</i> have +copied from Stobaeos, for his work can be traced back nearly +three centuries before the time of Stobaeos. It was used by +<span class="pagenum" id="Page_286">[286]</span>Athenagoras in his defence of the Christians 177 <span class="allsmcap">A.D.</span> (<i>Dox.</i> +p. 4); it was mentioned by Theodoret (<i>Dox.</i> 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 (<i>Therap.</i> IV. 31, <i>Dox.</i> 47) mentions the +epitome by Plutarch, but only after he has mentioned the +<i>Placita</i> 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 <a href="#ENGLISH_INDEX">III. +English Index</a> under ‘<a href="#Aetios">Aetios</a>’). 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 (<i>Dox.</i> 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.</p> + +<p>§ 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 <i>de sensibus</i> which Diels has +edited in connection with the later doxographists (<i>Dox.</i> 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 (<i>v. supra</i>, pp. <a href="#Page_230">230 f.</a>). Other fragments from +the first book have been pointed out by Brandis and Usener +(<i>Analecta Theophrastea</i>) in Simplicius’ Commentary on +<span class="pagenum" id="Page_287">[287]</span>Aristotle’s <i>Physics</i>; while we have also several pages preserved +in Philo <i>de incorrupt. mundi</i>. 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. <a href="#Page_11">11</a>, <a href="#Page_257">257</a> <i>supra</i>). 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.</p> + +<p>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.</p> + +<p>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 <i>Philosophumena</i> of Hippolytos the two sources are +pretty clearly distinguished: chapters 1-4 and 10 (on Thales, +Pythagoras, Empedokles, Herakleitos and Parmenides, see <a href="#ENGLISH_INDEX">III. +English Index</a> under ‘<a href="#Hippolytos">Hippolytos</a>’) 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 <i>Stromateis</i> attributed by +Eusebios to Plutarch (see <a href="#ENGLISH_INDEX">III. English Index</a> under ‘<a href="#Plutarch">Plutarch</a>,’ +and <i>Dox.</i> pp. 579 f.) are like the last-mentioned chapters of +Hippolytos, though the language is often more careless.</p> + +<p>A comparison of Aetios with Hippolytos, the <i>Stromateis</i>, +and the doxographic material in Cicero and Censorinus (from +<span class="pagenum" id="Page_288">[288]</span>Varro) makes it clear that the <i>Placita</i> of Aetios are not based +directly on the work of Theophrastos. Indeed (<i>Dox.</i> 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 <i>Placita</i> (<i>Vetusta placita</i>, pp. +215 f.). He finds traces of this in the work of Varro as used by +Censorinus, in Cicero’s <i>Tusculan Disputations</i>, and in some +later writers.</p> + +<p>§ 17. Résumé. The doxographic tradition starts with +the work of Theophrastos on the opinions of his predecessors. +On this work is based immediately the <i>Vetusta placita</i>; on +the <i>Vetusta placita</i> is based the <i>Placita</i> of Aetios, and there +are traces of its use by later writers; the <i>Placita</i> of Aetios +may be partially reconstructed from Plutarch’s Placita and +Stobaeos’ <i>Eclogae</i>. Again, using Theophrastos and gathering +anecdotes from every side, writers of the second century <span class="allsmcap">B.C.</span> +wrote the lives of the philosophers. A line of tradition probably +independent of the <i>Placita</i> 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 <i>Stromateis</i> 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 <i>Lucullus</i> +and <i>De natura deorum</i> 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.</p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="footnotes"> + +<div class="chapter"> + +<h2 class="nobreak" id="FOOTNOTES">FOOTNOTES</h2> + +</div> + +<div class="footnote"><p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> Cf. Herm. <i>I. G. P.</i> 10 (<i>Dox.</i> 653).</p></div> + +<div class="footnote"><p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> In references to Simpl. in Arist. <i>de Anima</i> and <i>Physica</i>, the first +numbers give folio and line, the second, page (and line) in the edition +published by the Berlin Academy.</p></div> + +<div class="footnote"><p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> Cf. Plato, <i>Theaet.</i> 174 <span class="allsmcap">A</span>; Diog. Laer. i. 34.</p></div> + +<div class="footnote"><p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> Epiphan. iii. 1; <i>Dox.</i> 589; Herm. <i>I. G. P.</i> 10; <i>Dox.</i> 653.</p></div> + +<div class="footnote"><p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> The fragment is discussed at length by Ziegler, <i>Archiv f. d. Gesch. +d. Philos.</i> i. (1883) p. 16 ff.</p></div> + +<div class="footnote"><p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> Cf. Theophrastos (<i>Dox.</i> 478) under Anaxagoras, <i>infra</i>.</p></div> + +<div class="footnote"><p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> Cf. Theophrastos, <i>Dox.</i> 494, <i>infra</i>, p. <a href="#Page_12">12</a>.</p></div> + +<div class="footnote"><p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> <i>Archiv f. d. Geschichte d. Phil.</i> i. p. 16 sqq.</p></div> + +<div class="footnote"><p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> Aet. iii. 16; <i>Dox.</i> 381.</p></div> + +<div class="footnote"><p><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> Aet. iii. 10; <i>Dox.</i> 376. Cf. Plut. <i>Strom.</i> 2; <i>Dox.</i> 579.</p></div> + +<div class="footnote"><p><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a> Cf. Aet. ii. 15-25, <i>infra</i>.</p></div> + +<div class="footnote"><p><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> Aet. iii. 6; <i>Dox.</i> 374.</p></div> + +<div class="footnote"><p><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> Cf. Aet. iii. 3; <i>Dox.</i> 367.</p></div> + +<div class="footnote"><p><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> Epiphan. iii. 2; <i>Dox.</i> 589.</p></div> + +<div class="footnote"><p><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> <i>Rhein. Mus.</i> xxxi. 27.</p></div> + +<div class="footnote"><p><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> For a discussion of the above fragment, v. <i>Archiv f. d. Geschichte +d. Phil.</i> i. 315.</p></div> + +<div class="footnote"><p><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> Cf. Arist. <i>Phys.</i> i. 4; and <i>de Coelo</i> iii. 5.</p></div> + +<div class="footnote"><p><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> V. Epiph. <i>adv. Haer.</i> iii. 3; <i>Dox.</i> 589.</p></div> + +<div class="footnote"><p><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> Aet. iii. 15; <i>Dox.</i> 380.</p></div> + +<div class="footnote"><p><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> Aet. ii. 13; 342; ii. 20; 348; ii. 25; 356.</p></div> + +<div class="footnote"><p><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> Aet. ii. 22; 352.</p></div> + +<div class="footnote"><p><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> Aet. ii. 13; 342.</p></div> + +<div class="footnote"><p><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> Aet. ii. 16; 346.</p></div> + +<div class="footnote"><p><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> Aet. iii. 4; 370.</p></div> + +<div class="footnote"><p><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> Aet. iii. 3; 368.</p></div> + +<div class="footnote"><p><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> Aet. iii. 5; 373,</p></div> + +<div class="footnote"><p><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> Cf. Aet. iii. 15; 379 <i>infra</i> and Arist. <i>Meteor.</i> ii. 7, <i>supra</i>.</p></div> + +<div class="footnote"><p><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a> Aet. i. 7; 302.</p></div> + +<div class="footnote"><p><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a> I keep Bywater’s numbers, though I omit some of his fragments. +Such omissions are referred to in the critical notes.</p></div> + +<div class="footnote"><p><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a> Cf. Galen. <i>Hist. Phil.</i> 64; <i>Dox.</i> 626.</p></div> + +<div class="footnote"><p><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a> The text follows in the main the edition of Bergk-Hiller, <i>Poet. Lyr. +Graec.</i>, Leipzig, 1890.</p></div> + +<div class="footnote"><p><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a> Zeller, <i>Vorsokratische Philosophie</i>, p. 530, n. 3.</p></div> + +<div class="footnote"><p><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a> Zeller, 526, n. 1. No author is given in the context; Karsten +follows Fabricius in accrediting it to Xenophanes.</p></div> + +<div class="footnote"><p><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a> Zeller, 524, n. 2. Cf. Arist. <i>Rhet.</i> ii. 23; 1399 b 6.</p></div> + +<div class="footnote"><p><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a> Zeller, 525, n. 2. Diog. Laer. iii. 16; Cic. <i>de nat. Deor.</i> i. 27.</p></div> + +<div class="footnote"><p><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a> Zeller, 525, n. 3. Cf. Diog. Laer. ix. 18; Sext. Emp. <i>Pyrrh.</i> i. 224.</p></div> + +<div class="footnote"><p><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a> Cf. Stob. <i>Ecl. Phys.</i> ii. 282, ἐκ πυρὸς γὰρ τὰ πάντα καὶ εἰς πῦρ τὰ +πάντα τελευτᾷ, which Karsten does not assign to Xenophanes.</p></div> + +<div class="footnote"><p><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a> Zeller, 541, n. 1. Cf. Sext. Emp. <i>Pyrrh.</i> ii. 30.</p></div> + +<div class="footnote"><p><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a> Cf. Arist. <i>de Coelo</i> ii. 13; 294 a 21.</p></div> + +<div class="footnote"><p><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a> Zeller, 549, n. 2. Burnett, ‘All are free to guess.’</p></div> + +<div class="footnote"><p><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a> Bergk⁴ interprets φροντίδα by <i>carmen</i>.</p></div> + +<div class="footnote"><p><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a> Hiller, <i>Deut. Litt. Zeitg.</i>, 1886, Coll. 474-475, suggests ‘(Men know +the wanderings of Odysseus) from the beginning as Homer tells them, +since all have learned them.’</p></div> + +<div class="footnote"><p><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a> Cf. Plutarch, <i>Amat.</i> p. 763 <span class="allsmcap">D</span>; <i>Is. et Os.</i> + p. 379 <span class="allsmcap">B</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a> Cf. Theod. <i>Graec. Aff. Cur.</i> iii. p. 49.</p></div> + +<div class="footnote"><p><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a> Two passages from the <i>Rhet.</i> ii. 23 are translated above, p. <a href="#Page_78">78</a>. +Extracts from the book ordinarily called <i>De Xenophane, Zenone, Gorgia</i>, +and ascribed to Aristotle, are in part translated below, p. <a href="#Page_80">80</a>, n. <a href="#Footnote_48">2 ff.</a>, +in connection with the fragment of Theophrastos which covers exactly +the same ground.</p></div> + +<div class="footnote"><p><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a> V. Zeller, <i>Vorsokr. Phil.</i> i. 513, n. 1; Diels’ <i>Dox.</i> p. 110; Teichmüller, +<i>Studien</i>, p. 607.</p></div> + +<div class="footnote"><p><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a> Cf. Arist. <i>Xen. Zen. Gorg.</i> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a> Cf. Arist. <i>X. Z. G.</i> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a> Cf. Arist. <i>X. Z. G.</i> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a> Arist. <i>X. Z. G.</i> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a> Arist. <i>X. Z. G.</i> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a> Epiph. <i>adv. Haer.</i> iii. 9; <i>Dox.</i> 590.</p></div> + +<div class="footnote"><p><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a> Zeller, <i>Vorsokr. Phil.</i> 543, n. 1.</p></div> + +<div class="footnote"><p><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a> Zeller, <i>Vorsokr. Phil.</i> p. 526, n. 4; <i>Arch. f. d. Gesch. d. Phil.</i> ii. +1889, pp. 1-5.</p></div> + +<div class="footnote"><p><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a> Epiph. <i>adv. Haer.</i> iii. 9; <i>Dox.</i> 590.</p></div> + +<div class="footnote"><p><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a> <i>Archiv f. d. Gesch. d. Phil.</i> iii. p. 173.</p></div> + +<div class="footnote"><p><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a> Stein, <i>Symbol</i>. p. 782; Bernays, <i>Rhein. Mus.</i> vii. 115; Zeller, 738 +and n. 1.</p></div> + +<div class="footnote"><p><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a> Following Karsten and Preller; Stein rejects the interpretation.</p></div> + +<div class="footnote"><p><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a> Cf. <i>Soph.</i> 217 <span class="allsmcap">C</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a> V. Parmenides, Frag. v. 104.</p></div> + +<div class="footnote"><p><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a> Karsten understands ‘heat and cold,’ Diels ‘perceiving and thinking.’</p></div> + +<div class="footnote"><p><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a> V. Herm. <i>Irr. Gen. Phil.</i> 6; <i>Dox.</i> 652.</p></div> + +<div class="footnote"><p><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a> Cf. vv. 123-131.</p></div> + +<div class="footnote"><p><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a> V. Simpl. <i>Phys.</i> 8: 34, 14.</p></div> + +<div class="footnote"><p><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a> Cf. Arist. <i>Metaph.</i> ii. 4; 1001 b 8.</p></div> + +<div class="footnote"><p><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a> Cf. Diels, <i>Archiv f. d. Gesch. d. Phil.</i> i. 245; Zeller, i.⁵ 593 n. 1.</p></div> + +<div class="footnote"><p><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a> Arist. <i>Phys.</i> vii. 5, 250ᵃ, 20.</p></div> + +<div class="footnote"><p><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a> 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.</p></div> + +<div class="footnote"><p><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a> The paraphrase above (Fr. 3) gives the argument in fuller form.</p></div> + +<div class="footnote"><p><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a> Zeller i.⁵ 613 n. 1 suggests ὑπ’ ἰοῦ ῥέων, ‘passing away because of +rust.’</p></div> + +<div class="footnote"><p><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a> Cf. Galen, 27; <i>Dox.</i> 615 sq.</p></div> + +<div class="footnote"><p><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a> Cf. Epiph. <i>Haer.</i> i. 7; <i>Dox.</i> 589.</p></div> + +<div class="footnote"><p><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a> Cf. 25; <i>Dox.</i> 574.</p></div> + +<div class="footnote"><p><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a> Stein omits 312 from his numbering of the lines.</p></div> + +<div class="footnote"><p><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a> Cf. <i>Dox.</i> p. 90, n. 3.</p></div> + +<div class="footnote"><p><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a> Cf. Parmenides v. 112.</p></div> + +<div class="footnote"><p><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a> In Empedokles’ verses, αἰθὴρ regularly means <i>air</i>.</p></div> + +<div class="footnote"><p><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a> θνητά, ‘perishable things’ in contrast with the elements, might +almost be rendered ‘things on the earth.’</p></div> + +<div class="footnote"><p><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a> φύσις here seems to mean ‘nature,’ and not ‘origin.’</p></div> + +<div class="footnote"><p><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a> θάμνος, ‘bush,’ I have rendered regularly ‘plant.’</p></div> + +<div class="footnote"><p><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a> Cf. Aet. v. 19; <i>Dox.</i> 430.</p></div> + +<div class="footnote"><p><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a> Cf. Cicero, <i>Tusc.</i> I. 9: ‘Empedocles animum esse censet cordi +suffusum sanguinem.’</p></div> + +<div class="footnote"><p><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a> Cf. p. 119, note 1.</p></div> + +<div class="footnote"><p><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a> Cf. Galen, <i>Hist. Phil.</i> 118; <i>Dox.</i> 642.</p></div> + +<div class="footnote"><p><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a> Reading κινούμενον with Diels.</p></div> + +<div class="footnote"><p><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a> I.e. things are called after the element or elements (homoeomeries) +which predominate in their make-up.</p></div> + +<div class="footnote"><p><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a> Cf. Herakleitos, Fr. 68.</p></div> + +<div class="footnote"><p><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a> Cf. 265 b 22.</p></div> + +<div class="footnote"><p><a id="Footnote_90" href="#FNanchor_90" class="label">[90]</a> Cf. <i>Met.</i> 989 b 15.</p></div> + +<div class="footnote"><p><a id="Footnote_91" href="#FNanchor_91" class="label">[91]</a> Cf. iii. 4; 429 b 24.</p></div> + +<div class="footnote"><p><a id="Footnote_92" href="#FNanchor_92" class="label">[92]</a> Cf. iv. 4; 1007 b 25.</p></div> + +<div class="footnote"><p><a id="Footnote_93" href="#FNanchor_93" class="label">[93]</a> Cf. Theophr. <i>Phys. op.</i> Frag. 19; <i>Dox.</i> 493.</p></div> + +<div class="footnote"><p><a id="Footnote_94" href="#FNanchor_94" class="label">[94]</a> I translate the suggestion of Diels in his notes.</p></div> + +<div class="footnote"><p><a id="Footnote_95" href="#FNanchor_95" class="label">[95]</a> Cf. Aet. iv. 1, <i>supra</i>, p. <a href="#Page_256">256</a>.</p></div> + +<div class="footnote"><p><a id="Footnote_96" href="#FNanchor_96" class="label">[96]</a> Cf. the consideration of this topic by Zeller in the <i>Archiv f. d. +Gesch. d. Philos.</i> Bd. V. (1892) p. 165 f.</p></div> + +<div class="footnote"><p><a id="Footnote_97" href="#FNanchor_97" class="label">[97]</a> See <a href="#INDEX_OF_SOURCES">I. Index of Sources</a>, ‘<a href="#Plato">Plato</a>.’ Cf. <i>Krat.</i> 401 <span class="allsmcap">D</span>, + 402 <span class="allsmcap">A</span>, 412 <span class="allsmcap">D</span>, +439 <span class="allsmcap">B</span>, 440 <span class="allsmcap">C</span>, <i>Theaet.</i> 152 <span class="allsmcap">D</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_98" href="#FNanchor_98" class="label">[98]</a> <i>Phaed.</i> 97 <span class="allsmcap">B</span>, <i>Gorg.</i> 465 <span class="allsmcap">C</span>, + <i>Phaed.</i> 72 <span class="allsmcap">C</span>, <i>Legg.</i> 595 <span class="allsmcap">A</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_99" href="#FNanchor_99" class="label">[99]</a> <i>Parm.</i> 52, 53 ap. <i>Soph.</i> 237 <span class="allsmcap">A</span>, 258 <span class="allsmcap">D</span>; + 98 ap. <i>Theaet.</i> 180 <span class="allsmcap">E</span>; 103-105 +ap. <i>Soph.</i> 244 <span class="allsmcap">E</span>; 132 ap. <i>Symp.</i> 178 <span class="allsmcap">B</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_100" href="#FNanchor_100" class="label">[100]</a> Cf. Simpl. <i>Phys.</i> 7 r 29, 42 and 19 87, 1.</p></div> + +<div class="footnote"><p><a id="Footnote_101" href="#FNanchor_101" class="label">[101]</a> <i>Theaet.</i> 183 <span class="allsmcap">E</span>, <i>Soph.</i> + 237 <span class="allsmcap">A</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_102" href="#FNanchor_102" class="label">[102]</a> <i>Phaedr.</i> 261 <span class="allsmcap">D</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_103" href="#FNanchor_103" class="label">[103]</a> <i>Parm.</i> 128 <span class="allsmcap">B</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_104" href="#FNanchor_104" class="label">[104]</a> <i>Apol.</i> 26 <span class="allsmcap">D</span>, <i>Krat.</i> 400 <span class="allsmcap">A</span>, + 409 <span class="allsmcap">A</span>, 413 <span class="allsmcap">A</span>, <i>Legg.</i> 967 <span class="allsmcap">B</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_105" href="#FNanchor_105" class="label">[105]</a> See <i>supra</i>, p. <a href="#Page_133">133 f.</a>; also <i>Phileb.</i> 16 <span class="allsmcap">C</span>, + 23 <span class="allsmcap">C</span>, <i>Pol.</i> 530 <span class="allsmcap">D</span>, 600 <span class="allsmcap">A</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_106" href="#FNanchor_106" class="label">[106]</a> <i>Die Einheitslehre Heraklits</i>, p. 17 f.</p></div> + +<div class="footnote"><p><a id="Footnote_107" href="#FNanchor_107" class="label">[107]</a> See <a href="#INDEX_OF_SOURCES">I. Index of Sources</a>, under ‘<a href="#Aristotle">Aristotle</a>.’</p></div> + +<div class="footnote"><p><a id="Footnote_108" href="#FNanchor_108" class="label">[108]</a> Emminger, <i>Die vorsokratische Philosophie der Griechen nach den +Berichten des Aristoteles</i>. Würzburg 1878.</p></div> + +<div class="footnote"><p><a id="Footnote_109" href="#FNanchor_109" class="label">[109]</a> <i>Meta.</i> 1078 b 12.</p></div> + +<div class="footnote"><p><a id="Footnote_110" href="#FNanchor_110" class="label">[110]</a> <i>Meta.</i> 1036 b 18.</p></div> + +<div class="footnote"><p><a id="Footnote_111" href="#FNanchor_111" class="label">[111]</a> <i>Meta.</i> 987 a 1.</p></div> + +<div class="footnote"><p><a id="Footnote_112" href="#FNanchor_112" class="label">[112]</a> Herakl. 46; Parm. 146-149; Emped. 182-183, 219.</p></div> + +<div class="footnote"><p><a id="Footnote_113" href="#FNanchor_113" class="label">[113]</a> Herakl. 84; Emped. 191-192, 314-315, 336-337, 423-424.</p></div> + +<div class="footnote"><p><a id="Footnote_114" href="#FNanchor_114" class="label">[114]</a> See <a href="#INDEX_OF_SOURCES">Index of Sources</a> under ‘<a href="#Kleanthes">Kleanthes</a>.’</p></div> + +<div class="footnote"><p><a id="Footnote_115" href="#FNanchor_115" class="label">[115]</a> E.g. 78 ap. <i>Moral.</i> 106 <span class="allsmcap">E</span>; + 95 ap. 166 <span class="allsmcap">C</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_116" href="#FNanchor_116" class="label">[116]</a> E.g. Emped. 272 ap. <i>Moral.</i> 917 <span class="allsmcap">C</span>; 369 ap. <i>Moral.</i> + 996 <span class="allsmcap">B</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_117" href="#FNanchor_117" class="label">[117]</a> Emped. 232 ap. <i>Moral.</i> 745 <span class="allsmcap">C</span>; 154-155 ap. <i>Moral.</i> + 925 <span class="allsmcap">B</span>; +Parmen. 29-30 ap. <i>Moral.</i> 1114 <span class="allsmcap">D</span>.</p></div> + +<div class="footnote"><p><a id="Footnote_118" href="#FNanchor_118" class="label">[118]</a> <i>Transactions of American Philol. Assoc.</i> XXVIII. pp. 82-83.</p></div> + +<div class="footnote"><p><a id="Footnote_119" href="#FNanchor_119" class="label">[119]</a> Simplicius copies the same error in line 78, probably finding it in +his copy of Empedokles.</p></div> + +<div class="footnote"><p><a id="Footnote_120" href="#FNanchor_120" class="label">[120]</a> Diels, <i>Doxographi Graeci</i>, p. 112, shows that Simplicius used the +work of Alexander of Aphrodisias.</p></div> + +<div class="footnote"><p><a id="Footnote_121" href="#FNanchor_121" class="label">[121]</a> Cf. the correct form Simp. <i>Phys.</i> 159, 15; it is not unlikely that +lines 52, 53 <i>ap.</i> 135, 21, and 132 <i>ap.</i> 39, 18 were also taken from Plato.</p></div> + +<div class="footnote"><p><a id="Footnote_122" href="#FNanchor_122" class="label">[122]</a> 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.</p></div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum" id="Page_289">[289]</span></p> + +<h2 class="nobreak" id="INDEXES">INDEXES</h2> + +</div> + +<h3 id="INDEX_OF_SOURCES">I. <i>INDEX OF SOURCES</i></h3> + +<p>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.)</p> + +<ul> + +<li class="ifrst">Achilles (commonly called Tatius) in Petavii <i>de doctrina temporum</i>. Antwerp 1703. H. 119; +Z. 12; +E. 138, 154</li> + +<li class="indx">Aelian <i>de natura animalium</i>, ed. Hercher. E. 257-260, 438-439</li> + +<li class="indx">Aeneas Gazaeus, <i>Theophrastos</i>, ed. Wolf. Turici 1560. H. 82</li> + +<li class="indx">Albertus Magnus <i>de vegetabilibus</i>, ed. Meyer. H. 51</li> + +<li class="indx">Alexander of Aphrodisias, <i>Commentaries on Aristotle</i>. H. 32, 84, 121</li> + +<li class="indx">Amelius in Eusebios, <i>Praeparatio evangelicae</i>. H. 2</li> + +<li class="indx">Ammonius on Aristotle <i>de interpretatione</i>. P. 60; +E. 347-351</li> + +<li class="indx"><i>Anecdota Graeca</i>, ed. Bekker. Berlin 1821. E. 156</li> + +<li class="indx">Apollonius, <i>Epistolae</i>, in Hercher, <i>Scriptores epistolographi</i>. Paris 1873. H. 130, 133</li> + +<li class="indx">Apuleius <i>de mundo</i>, ed. Goldbacher. Wien 1876. H. 55, 59</li> + +<li class="indx">Aristides Quintilianus <i>de musica</i>, ed. Meibomius. Amst. 1652. H. 68, 74</li> + +<li class="indx">Aristokles in Eusebios, <i>Praeparatio evangelicae</i>. M. 17</li> + +<li class="indx" id="Aristotle">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</li> + +<li class="indx"><span class="pagenum" id="Page_290">[290]</span>Arius Didymus in Eusebios, <i>Praeparatio evangelicae</i>. H. 42</li> + +<li class="indx">Athenaeos, <i>Deipnosophistae</i>. H. 16, 54; +Z. 17, 19, 20, 21, 22, 23; +E. 214, 383-384, 405-411</li> + +<li class="indx">Athenagoras, <i>Legatio</i> in Migne, <i>Patrologia Graeca</i>, vol. vi. E. 34-35</li> + +<li class="indx">Aulus Gellius, <i>Noctes Atticae</i>. H. 16; +E. 441</li> + +<li class="ifrst">Caelius Aurelianus <i>de moribus acutis et chronicis</i>, ed. Wetstein. Amst. 1709. P. 150-155</li> + +<li class="indx">Cedrenus, <i>Chronicles</i> in <i>Scriptores historiae Byzantinae</i>. Bonn 1838. E. 355</li> + +<li class="indx">Censorinus <i>de die natali</i>, ed. Hultsch. Lips. 1867. H. 87</li> + +<li class="indx">Cicero, <i>opera</i>. H. 113, 114</li> + +<li class="indx">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</li> + +<li class="indx"><span class="pagenum" id="Page_291">[291]</span>Columella <i>de re rustica</i>, ed. Ernesti. 1774. H. 53</li> + +<li class="indx">Cornutus, <i>Compendium graecae theologiae</i>. E. 397-399</li> + +<li class="indx">Cyrillus <i>adversum Julianum</i> in Migne, <i>Patrologia Graeca</i>. E. 412-414</li> + +<li class="ifrst">Didymos, <i>Geoponica</i> in Niclas, <i>Geoponicorum libri xx</i>. Lips. 1781. E. 441</li> + +<li class="indx">Dio Cassius, <i>Historia Romana</i>. H. 67</li> + +<li class="indx">Dio Chrysostom, <i>Orations</i>, ed. Reiske. H. 80</li> + +<li class="indx">Diodorus Siculus, <i>Bibliotheca historica</i>. E. 354</li> + +<li class="indx">Diogenes Laertios <i>de vitis philosophorum</i>. 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</li> + +<li class="indx">Draco Stratoniceus <i>de metris poeticis</i>, ed. Hermann. Lips. 1812. Z. 28</li> + +<li class="ifrst">Elias Cretensis, p. <a href="#Page_54">54</a></li> + +<li class="indx">Epicharmos in Mullach, <i>Fragmenta Philos. Graec.</i> H. 81</li> + +<li class="indx">Epictetus, <i>Dissertationes</i>. H. 85</li> + +<li class="indx"><i>Etymologicum Magnum</i>. H. 66; +Z. 18; +E. 150</li> + +<li class="indx">Eusebios, <i>Praeparatio evangelicae</i>. 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</li> + +<li class="indx">Eustathios, <i>Commentaries on Homer</i>. H. 48, 66, 74, 119; +Z. 13, 17; +E. 168, 182-183, 405-407</li> + +<li class="ifrst"><i>Florilegium Monacense</i>, ed. Meineke. H. 132, 134, 135</li> + +<li class="ifrst">Gaisford, <i>Poetae minores Graeci</i>. P. 151-153; +E. 169-185, 210-213, 240-242, 244-246</li> + +<li class="indx">Galen, in <i>Scriptores medici</i>, ed. Kuhn. H. 58, 74, 113; +Z. 14; +P. 150; +E. 91, 98, 100, 151, 276-278</li> + +<li class="indx"><span class="pagenum" id="Page_292">[292]</span>Glykas, <i>Annales</i>, ed. Bekker, Bonn 1836, in <i>Corpus script. Byzant.</i> H. 74</li> + +<li class="indx">Gregory Nazianzen, <i>Orations</i>. H. 130</li> + +<li class="ifrst">Hephaestion, <i>Enchiridion</i>, ed. Gaisford. Lips. 1832. E. 164</li> + +<li class="indx">Herakleitos (pseudo-), <i>Epistolae</i> in Bywater’s <i>Heraclitus</i>. H. 12, 39, 40, 60, + 121</li> + +<li class="indx">Herakleitos (Herakleides), <i>Allegoriae Homericae</i>. H. 22, 67, 81; +E. 34-35</li> + +<li class="indx">Hermeias <i>on Plato’s Phaedros</i>, ed. Ast. H. 74</li> + +<li class="indx">Herodian, <i>Reliquiae</i>, ed. Lentz. Lips. 1870. Z. 28, 29, 30, 31</li> + +<li class="indx">Hesychius, <i>Lexicon</i>. H. 80</li> + +<li class="indx">Hierokles, <i>Commentary on the Carmen aureum</i>, in Mullach, <i>Fragmenta Philos. Graec.</i> vol. i. E. 385-386, 389</li> + +<li class="indx">Hippokrates, in Bywater’s <i>Heraclitus</i>. H. 39, 61, 66, 69, 70, + 82</li> + +<li class="indx">Hippolytos, <i>Refutatio omnium haeresium</i>, 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</li> + +<li class="ifrst">Iamblichos <i>de mysteriis</i> &c. H. 11, 12, 29, 69, 79, 82, + 83, 95, 105, 114, 128, 129; +E. 415-420</li> + +<li class="indx">Iohannes Lydus <i>de mensibus</i>, ed. Bekker. Berlin 1837, in <i>Corpus scriptorum historiae Byzantinae</i>. H. 87</li> + +<li class="indx">Iohannes Siceliotas in Walz, <i>Rhetores Graeci</i>. Stuttgart 1836. H. 2</li> + +<li class="ifrst">Julian, <i>Orations</i>, ed. Spanheim. Lips. 1696. H. 10, 16, 68, 80, 85; E. 388</li> + +<li class="ifrst" id="Kleanthes">Kleanthes’ Hymn to Zeus, in Heeren’s <i>Stobaei Eclogae Physicae</i>. 1792. H. 19, 28, 91</li> + +<li class="indx">Kleomedes περὶ μετεώρων, ed. Bakius. Lips. 1832. H. 69</li> + +<li class="indx"><span class="pagenum" id="Page_293">[293]</span>Linos (pseudo-) in Mullach, <i>Fragmenta Philos. Graec.</i> vol. i. H. 19</li> + +<li class="indx">Lucian, <i>Dialogues</i>. H. 14, 44, 67, 79, 114; E. 355</li> + +<li class="ifrst">Macrobius, on <i>Somnium Scipionis</i>, and <i>Saturnalia</i>. H. 31; E. 150</li> + +<li class="indx">Marcus Antoninus, <i>Commentaries</i>. H. 25, 34, 69, 73, 84, + 90; E. 138</li> + +<li class="indx">Maximus Confessor, <i>Sermones</i>, ed. Combefisius. Paris 1675. H. 34, 136, 137</li> + +<li class="indx">Maximus Tyrius, <i>Dissertationes</i>. H. 25, 67, 69</li> + +<li class="indx">Musonius in Stobaeos, <i>Florilegium</i>. H. 69, 74, 114 +(Cf. H. 27, 67, 74 in Clement, <i>Paedagogos</i>)</li> + +<li class="ifrst">Numenius in Chalcidius on the <i>Timaeos</i>, in Mullach, <i>Fragmenta Philos. Graec.</i> vol. ii. H. 43 +(Cf. H. 72 in Porphyry, <i>de antro nympharum</i>)</li> + +<li class="ifrst">Olympiodoros (cf. p. <a href="#Page_17">17</a>), <i>Commentaries on Plato and Aristotle</i>. H. 20, 32, 68</li> + +<li class="indx">Origen <i>contra Celsum</i>. H. 62, 85, 130; Z. 74; E. 374-375</li> + +<li class="indx"><i>Orphica</i>, ed. G. Hermann. Lips. 1805. E. 438-439</li> + +<li class="ifrst">Philo Judaeus, <i>Opera</i>, ed. Mangey. H. 1, 2, 10, 22, 24, 64, + 67, 68, 69, 70, 74, 79, 82, + 85, 87, 134; E. 48-49, 386-387</li> + +<li class="indx">Philodemos <i>de pietate</i>, ed. Gomperz. H. 28</li> + +<li class="indx">Philoponos, <i>Commentaries on Aristotle</i>. Z. 10; +P. 60-61, 81; +E. 98, 100, 219, 244, 270-271, 280, + 284-285, 380-332, 333-335</li> + +<li class="indx">Philostratos, <i>vita Apollonii</i>, ed. Kayser. E. 355, 383-384</li> + +<li class="indx" id="Plato">Plato (Stephanus’ pages). H. 32, 41, 45, 58, 69, 79, + 98, 99; P. 52-53, 98, 103-105, 132</li> + +<li class="indx">Plotinos, <i>Enneades</i>. H. 32, 54, 69, 80, 82, 83, + 85, 99; P. 40, 81; E. 381-382</li> + +<li class="indx"><span class="pagenum" id="Page_294">[294]</span>Plutarch, <i>Moralia</i> and <i>Lives</i>. 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</li> + +<li class="indx">Pollux, <i>Onomasticon</i>. H. 85</li> + +<li class="indx">Polybios, <i>Historia</i>. H. 14-15</li> + +<li class="indx">Porphyry, <i>de antro nympharum</i>, &c. H. 67, 70, 74; +P. (1-30); Z. 10; E. 165-392, 401, 405-420, 436-437</li> + +<li class="indx">Probus, <i>Comment. in Virgilii Bucol. et Geor.</i> E. 33, 35</li> + +<li class="indx">Proklos, <i>Commentaries on Plato</i>. 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</li> + +<li class="ifrst">Satyros in Diogenes Laertios. E. 24-32</li> + +<li class="indx">Scholia to Aristophanes. Z. 27</li> + +<li class="indx">Scholia to Aristotle. P. 140-143; M. 17; E. 169-185, 210-213, 244, 246, 240-242, 381-382</li> + +<li class="indx">Scholia to Euripides. H. 138; Z. 13; E. 275</li> + +<li class="indx">Scholia to Homer. H. 39, 43, 61, 66, 85, 119; Z. 8, 11, 13; E. 168, 182-183, 405-407, 67-68</li> + +<li class="indx">Scholia to Nicander, <i>Theriaca</i>. E. 421-422</li> + +<li class="indx">Scholia to Plato, ed. Ast. E. 60</li> + +<li class="indx">Seneca, <i>Epistolae</i>. H. 77, 81, 113, 120</li> + +<li class="indx">Sextus Empiricus, <i>adv. Mathematicos</i>, 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</li> + +<li class="indx">Simplicius <i>de caelo</i>. 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</li> + +<li class="indx">Simplicius, <i>Commentary on the Physics</i>. 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</li> + +<li class="indx"><span class="pagenum" id="Page_295">[295]</span>Stobaeos, <i>Florilegium</i> and <i>Eclogae physicae</i>. 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</li> + +<li class="indx">Suidas, <i>Geography</i>. H. 30, 85, 114; E. 326</li> + +<li class="indx">Symmachus, <i>Epistolae</i>. H. 113</li> + +<li class="indx">Synesius, <i>Epistolae</i>, ed. Hercher. Paris 1873. E. 386-388;</li> + <li class="isub1"><i>De insomnia</i>, 474</li> + +<li class="indx">Suidas, <i>Lexicon</i>. H. 9, 80; E. 24-32, 150</li> + +<li class="ifrst">Tatianus, <i>Oratio ad Graecos</i> in Otto, <i>Corpus apologet.</i> vi. Jena 1851. H. 80</li> + +<li class="indx"><span class="pagenum" id="Page_296">[296]</span>Tertullian, in Migne, <i>Patrologia latina</i> i.-iii. H. 69, 71</li> + +<li class="indx">Themistius, <i>Orationes</i>, ed. Truncavellus. Venet. 1534. H. 10;</li> + +<li class="indx">Themistius, <i>Paraphrases Arist. libr.</i> ed. Spengel. Lips. 1866. H. 122; E. 330</li> + +<li class="indx">Theodoret, <i>Ecclesiastica historia</i>. H. 3, 7, 8, 101, 102, 104, + 122; Z. 5, 6; P. 60, 90; E. 56-57, 91, 334-336</li> + +<li class="indx">Theodoros, <i>Prodromus</i>, v. <i>supra</i>, p. <a href="#Page_50">50</a></li> + +<li class="indx">Theon Smyrnaeus, <i>Arithmetica</i>, ed. Hiller. 1878. E. 442-443</li> + +<li class="indx">Theophrastos, <i>Opera</i>, ed. Wimmer. H. 46, 84; P. 146-149; +E. 182-183, 219, 314-315, 336-337, 423-424; Ad. 2; Z. 2, 3</li> + +<li class="indx">Timon of Phlius in Eusebios, <i>Praeparatio evangelicae</i>. E. 400-401</li> + +<li class="indx">Tzetzes, <i>Chiliades</i>, and <i>Exeget. in Iliadum</i>. H. 66, 78; E. 24-32, 66-68, 244, 347-351, 396</li> + +<li class="ifrst">Xenophon, <i>Memorabilia</i>. H. 58</li> + +</ul> + +<p><span class="pagenum" id="Page_297">[297]</span></p> + +<h3 id="GREEK_INDEX">II. <i>GREEK INDEX</i></h3> + +<p>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.</p> + +<ul> + +<li class="ifrst">ἀγαθός, H. 57, 61, 111</li> + +<li class="indx">ἄγαλμα, H. 130; E. 408</li> + +<li class="indx">ἀγχιβασίη, H. 9</li> + +<li class="indx">ἄγων, H. 119; X. 19</li> + +<li class="indx">ἀδικία, Ad. 2</li> + +<li class="indx">ἄεθλον, X. 19</li> + +<li class="indx">ἀήρ, pp. <a href="#Page_17">17</a>, <a href="#Page_63">63</a>; M. 17; E. 132; A. 1, 2, 6; P. 24; E. 450</li> + +<li class="indx">ἀθάνατος, E. 425; H. 67</li> + +<li class="indx">ἀθρέω, E. 4, 19, 156</li> + +<li class="indx">ἀίδιος, M. 17; E. 370</li> + +<li class="indx">αἰθέριος, E. 377</li> + +<li class="indx">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</li> + +<li class="indx">αἴθρη, E. 158</li> + +<li class="indx">αἴθριος, H. 30</li> + +<li class="indx">αἷμα, E. 207, 292, 308, 327</li> + +<li class="indx"><span class="pagenum" id="Page_298">[298]</span>αἶσα, P. 127; E. 113, 231, 266</li> + +<li class="indx">αἴσιμος, E. 301, 307</li> + +<li class="indx">αἰσχρή, E. 395</li> + +<li class="indx">αἴων, H. 79; E. 71, 111, 224, 389, 420</li> + +<li class="indx">ἀκίνητος, P. 82</li> + +<li class="indx">ἄκος, H. 129</li> + +<li class="indx">ἀκούη, H. 13; P. 55; E. 20, 21</li> + +<li class="indx">ἀκούω, H. 2, 6; X. 2; M. 17; E. 14, 33</li> + +<li class="indx">ἄκρητος, E. 144, 183, 410, 412</li> + +<li class="indx">ἀληθείη, P. 29, 36, 111; E. 366</li> + +<li class="indx">ἀληθής, P. 73, 84, 99; M. 17</li> + +<li class="indx">ἀμβλύνω, E. 3, 228</li> + +<li class="indx">ἄμβροτος, E. 99, 181, 355</li> + +<li class="indx">ἀμηχανίη, P. 47</li> + +<li class="indx">ἀμοιβή, p. <a href="#Page_60">60</a></li> + +<li class="indx">ἀμπλακίη, E. 371</li> + +<li class="indx">ἀνάγκη, P. 72, 86, 138; E. 232</li> + +<li class="indx"><span class="pagenum" id="Page_299">[299]</span>ἀνάπαυσις, H. 104</li> + +<li class="indx">ἀναπαύω, H. 83, 86</li> + +<li class="indx">ἀναπνέω, E. 287</li> + +<li class="indx">ἀνεμός, X. 11</li> + +<li class="indx">ἀνόητος, P. 73</li> + +<li class="indx">ἀντίχθων, pp. <a href="#Page_136">136</a>, <a href="#Page_148">148</a></li> + +<li class="indx">ἀξύνετος, H. 2, 3</li> + +<li class="indx">ἀοιδός, H. 111; X. 22</li> + +<li class="indx">ἄπειρος, H. 2; X. 12; A. 1, 6; Z. 1, 3; M. 7, 8, 9, 11</li> + +<li class="indx">ἀπογίνομαι, Z. 1</li> + +<li class="indx">ἀποκρίνομαι, E. 43; A. 2, 4, 6, 9, 10, 11, 12, + 16</li> + +<li class="indx">ἀπόκρισις, A. 10</li> + +<li class="indx">ἀπόλειψις, E. 63</li> + +<li class="indx">ἀπόλλυμι, M. 11, 12, 17; A. 17; E. 93</li> + +<li class="indx">ἀπορροή, E. 281</li> + +<li class="indx">ἄραιος, p. <a href="#Page_102">102</a>; M. 14; E. (196); A. 6, 8</li> + +<li class="indx">ἄρθρον, E. 82</li> + +<li class="indx">ἄρκτος, H. 30</li> + +<li class="indx">ἁρμονίη, H. 45, 46, 47; E. 122, 137, 202</li> + +<li class="indx">ἀρχή, H. 70; M. 7, 9; E. 130; A. 16</li> + +<li class="indx">ἄσπετος, E. 111, 128</li> + +<li class="indx">ἀστεμφής, E. 398</li> + +<li class="indx">αὐγή, E. 99, 152, 153, 157, 427</li> + +<li class="indx">αὐτοκρατής, A. 6</li> + +<li class="ifrst">βάκχοι, H. 124; X. 27</li> + +<li class="indx">βάρβαρος, H. 4</li> + +<li class="indx">βασανίζω, H. 58</li> + +<li class="indx">βίος, H. 66, 67; E. 249, 251, 373</li> + +<li class="indx">βληστρίζω, X. 24</li> + +<li class="indx">βόρβορος, H. 53-54</li> + +<li class="indx">βρότειος, P. 111; E. 10, 35</li> + +<li class="indx">βροτός, X. 5; P. 46, 99, 109, 121; E. 54, 147, 247, 303, 347</li> + +<li class="indx">βωμός, X. 21; E. 412</li> + +<li class="ifrst">γένεσις, P. 77, 83; E. 63</li> + +<li class="indx">γέννη, P. 62; E. 87, 192, 194, 230</li> + +<li class="indx">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</li> + +<li class="indx">γηρείς, X. 26</li> + +<li class="indx">γίνομαι, P. 69, 100; M. 6, 11, 17; E. 46, 48, 71, 95</li> + +<li class="indx">γινώσκω, H. 18, 35, 106, 115, 130; X. 18; P. 39; A. 14; E. 281</li> + +<li class="indx">γλαυκῶπις, E. 159</li> + +<li class="indx"><span class="pagenum" id="Page_300">[300]</span>γναφεύς, H. 50</li> + +<li class="indx">γνωμή, H. 19, 96; P. 113, 121</li> + +<li class="indx">γνωρίζω, p. <a href="#Page_250">250</a></li> + +<li class="indx">γόμφος, P. 20; E. 241, (279)</li> + +<li class="indx">γυῖον, E. 2, 23, 142, 249, 260, 269 + 308, 347, 371, 414</li> + +<li class="ifrst">δαίμων, H. 97, 121, 131; P. 3, 128; p. <a href="#Page_145">145</a>; E. 254, 373</li> + +<li class="indx">δαΐφρων, E. 1</li> + +<li class="indx">δείλαιος, E. 446</li> + +<li class="indx">δειλός, E. 3, 53, 228, 343, 400, 441</li> + +<li class="indx">δέμας, P. 115, 119; E. 198, 268</li> + +<li class="indx">δημιουργός, p. <a href="#Page_61">61</a></li> + +<li class="indx">δῆμος, H. 100</li> + +<li class="indx">διακοσμέω, A. 6</li> + +<li class="indx">διάκοσμος, P. 120</li> + +<li class="indx">διακρίνομαι, A. 6, 7, 14, 17</li> + +<li class="indx">διάλλαξις, E. 38</li> + +<li class="indx">διάμορφα, E. 102</li> + +<li class="indx">διαφέρω, H. 45, 46, 59, 93</li> + +<li class="indx">δίζημι, H. 80; P. 62</li> + +<li class="indx">δίζησις, P. 34, 45, 53</li> + +<li class="indx">δίκαιος, H. 61; X. 19, 21</li> + +<li class="indx">δίκη, H. 60, 62, 118; P. 14, 28, 70; E. 5</li> + +<li class="indx">δίνη, E. 378</li> + +<li class="indx">δολιχαίων, E. 107, (126)</li> + +<li class="indx">δόξη, H. 133; P. 30, (31), 111, 151; E. 343</li> + +<li class="indx">δύναμις, P. 123</li> + +<li class="ifrst">ἔθος, P. 54</li> + +<li class="indx">εἶδος, M. 17; E. 123, 135, 192, 207, 266, 375</li> + +<li class="indx">εἱμαρμένα, H. 63, p. <a href="#Page_60">60</a></li> + +<li class="indx">ἐκπνέω, E. 287, 294, 311</li> + +<li class="indx">ἔλεγχος, P. 56</li> + +<li class="indx">ἔμπαιος, E. 3</li> + +<li class="indx">ἕν, H. 19, 59, 91; M. 11, 17; E. 62, 67, 118, 70, 76, 248</li> + +<li class="indx">ἐξανατέλλω, E. 258, 265</li> + +<li class="indx">ἐξευρίσκω, H. 7</li> + +<li class="indx">ἐξόλλυμι, E. 47</li> + +<li class="indx">ἐπανίστημι, H. 123</li> + +<li class="indx">ἐπίσταμαι, H. 6, 19, 35</li> + +<li class="indx">ἐπιχθόνιος, E. 448</li> + +<li class="indx">ἐργάτης, H. 90</li> + +<li class="indx">ἔρις, H. 43, 46, 62</li> + +<li class="indx">εὕδω, H. 2</li> + +<li class="indx">εὐνομίη, X. 19</li> + +<li class="indx">εὐσεβής, X. 25; E. 408</li> + +<li class="indx">εὐφρόνη, H. 31, 36, 77</li> + +<li class="indx">εὔχομαι, X. 21</li> + +<li class="indx">ἐφημερίοι, E. 14, 338</li> + +<li class="ifrst"><span class="pagenum" id="Page_301">[301]</span>ζάω, H. 56, 78, 123</li> + +<li class="indx">ζωή, E. 4</li> + +<li class="ifrst">ἦθος, H. 96, 121; E. 88, 226</li> + +<li class="indx">ἥλιος, H. 29, 31, 32, 135; P. 134, 140, 145; E. 98, 130, 135, 149, 164, 211, + 379; A. 6, 10</li> + +<li class="indx">ἧμαρ, P. 11; E. 436</li> + +<li class="indx">ἡμέρη, H. 32, 35, 36</li> + +<li class="indx">ἥρως, H. 130</li> + +<li class="ifrst">θάλασσα, H. 21, 23; X. 11; E. 136, 187</li> + +<li class="indx">θάμνος, E. 41, 252, 384</li> + +<li class="indx">θάνατος, H. 25, 64, 68</li> + +<li class="indx">θελημά, E. (101), 174</li> + +<li class="indx">θέμις, P. 28, 88; E. 14, 44</li> + +<li class="indx">θεμιτός, E. 425</li> + +<li class="indx">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</li> + +<li class="indx">θνήσκω, H. 78</li> + +<li class="indx">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</li> + +<li class="indx">θρίξ, E. 237; M. 11; A. 18</li> + +<li class="indx">θυμός, H. 105; P. 1; E. 414, 436, 446</li> + +<li class="ifrst">ἰατρός, H. 58</li> + +<li class="indx">ἰδέα, A. 3</li> + +<li class="indx">ἱερός, E. 350</li> + +<li class="indx">ἱλάειρα, E. 149, 152</li> + +<li class="indx">ἱστορίη, H. 17</li> + +<li class="indx">ἵστωρ, H. 49</li> + +<li class="ifrst">καθαίρω, H. 130</li> + +<li class="indx">καθαρμός, E. 352</li> + +<li class="indx">καθαρός, H. 52; X. 21; P. 134; E. 12, 223, 273</li> + +<li class="indx">καθεύδω, H. 78, 90, 94</li> + +<li class="indx">κακοτεχνίη, H. 17</li> + +<li class="indx">καμασῆνες, E. 163, 214</li> + +<li class="indx">κάματος, H. 82, 104</li> + +<li class="indx">καπνός, H. 37</li> + +<li class="indx">καταθνῄσκω, E. 47</li> + +<li class="indx">κέλευθος, P. 11, 36, 51; E. 183, 376</li> + +<li class="indx">κενεός, M. 14; E. 91</li> + +<li class="indx">κεραυνός, H. 28</li> + +<li class="indx">κεφαλή, E. 347</li> + +<li class="indx">κινέω, M. 8, 14; A. 7</li> + +<li class="indx"><span class="pagenum" id="Page_302">[302]</span>κλεψύδρη, E. 295</li> + +<li class="indx">κόπριος, H. 85</li> + +<li class="indx">κόρος, H. 24, 36, 104, (111)</li> + +<li class="indx">κορυφή, E. 58</li> + +<li class="indx">κόσμος, H. 20, 90, 95; P. 92, 112, pp. <a href="#Page_146">146</a>, <a href="#Page_148">148</a>; E. 116, 351; A. 13</li> + +<li class="indx">κρᾶσις, E. 189, 192</li> + +<li class="indx">κρίσις, P. 72; M. 14</li> + +<li class="indx">κρούνωμα, E. 35</li> + +<li class="indx">κυβερνάω, Ad. 1; H. 19; P. 128</li> + +<li class="indx">κυκεών, H. 84</li> + +<li class="indx">κύκλος, P. 7; E. 73, 112, 133, 153, 178</li> + +<li class="indx">κύων, H. 115</li> + +<li class="indx">κωφός, H. 3; P. 49</li> + +<li class="ifrst">λαμπάς, P. 135</li> + +<li class="indx">λεσχηνεύω, H. 130</li> + +<li class="indx">λήγω, E. 66, 72, (89)</li> + +<li class="indx">λῆναι, H. 124, (127)</li> + +<li class="indx">λιβανωτός, X. 21</li> + +<li class="indx">λίθος, A. 9</li> + +<li class="indx">λόγος, H. 1, 2, 92, 116, 117; X. 18; P. 15, 56, 110; M. 12, 17; E. 57, 59, 86, 170, 341</li> + +<li class="indx">λύρη, H. 45</li> + +<li class="ifrst">μάγοι, H. 124</li> + +<li class="indx">μαίνομαι, H. 12, 127, 130</li> + +<li class="indx">μάρτυς, H. 4, 15, 118</li> + +<li class="indx">μέγεθος, Z. 1, 3; M. 8</li> + +<li class="indx">μέλεα, P. 146, 148; E. 139, 179, 238, 247, 268, 270, + 312</li> + +<li class="indx">μελεδήμων, E. 353</li> + +<li class="indx">μελέτη, E. 223, 339</li> + +<li class="indx">μέμηλε, E. 343</li> + +<li class="indx">μένω, P. 85, 86</li> + +<li class="indx">μερίμνη, E. 3, 45, 228</li> + +<li class="indx">μέρος, E. 112, 186, 200</li> + +<li class="indx">μεταβάλλω, H. 83</li> + +<li class="indx">μετακοσμέω, M. 11, 12</li> + +<li class="indx">μεταπίπτω, H. 78; M. 12, 17</li> + +<li class="indx">μετρέομαι, H. 23</li> + +<li class="indx">μέτρον, H. 20, 29</li> + +<li class="indx">μητίομαι, P. 131; E. 437</li> + +<li class="indx">μῆτις, E. 10, 120, 330</li> + +<li class="indx">μιαίνω, H. 130</li> + +<li class="indx">μῖγμα, pp. <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_122">122</a></li> + +<li class="indx">μίγνυμι, P. 130; E. 38, 259; A. 6</li> + +<li class="indx">μίμνω, X. 4</li> + +<li class="indx">μῖξις, P. 129; E. 38, 40</li> + +<li class="indx">μίσγω, E. 184, 254</li> + +<li class="indx">μοῖρα, P. 26, 97; A. 5, 6, 16</li> + +<li class="indx">μόρος, H. 86, 101</li> + +<li class="indx">μόρφη, P. 113; E. 97, 430</li> + +<li class="indx"><span class="pagenum" id="Page_303">[303]</span>μουνογενής, P. 60</li> + +<li class="indx">μῦθος, P. 33, 57; E. 58, 74, 75, 129, 264, 367</li> + +<li class="indx">μύστη, H. 124</li> + +<li class="indx">μυστήρια, H. 125</li> + +<li class="ifrst">νεῖκος, E. 68, 79, (117), 139, 171, 175, 177, + 194, 335, 382</li> + +<li class="indx">νεκρός, H. 123</li> + +<li class="indx">νέκυς, H. 85</li> + +<li class="indx">νοέω, X. 2; P. 34, 40, 43, 64, 94, 96; E. 22, 23, 316, p. <a href="#Page_250">250</a></li> + +<li class="indx">νόημα, X. 1; P. 53, 94, 110, 149; E. 328, 329</li> + +<li class="indx">νοητός, P. 64</li> + +<li class="indx">νόμος, H. 91, 100, 110; E. 44</li> + +<li class="indx">νοῦς, H. 91, 111; X. 3; P. 48, 90, 147; E. 9, 81, 429; A. 5, 6, 7, 12</li> + +<li class="indx">νοῦσος, H. 104</li> + +<li class="indx">νυκτιπόλος, H. 124</li> + +<li class="ifrst">ὄγκος, E. 247</li> + +<li class="indx">ὁδός, H. 69, 71, 137; P. 2, 27, 34, 45, 54, 57, 74</li> + +<li class="indx">ὄζος, E. 315</li> + +<li class="indx">οἰακίζω, H. 30</li> + +<li class="indx">οἶδα, X. 14, 24; P. 3, 46; E. 417</li> + +<li class="indx">οἶδμα, E. 293, 310, 367, 415</li> + +<li class="indx">οἴησις, H. 132, 134</li> + +<li class="indx">οἶνος, X. 17, 21</li> + +<li class="indx">ὄλεθρος, P. 77, 83</li> + +<li class="indx">ὄλλυμι, P. 70, 100</li> + +<li class="indx">ὄμβρος, E. 100, 204, 215, 298, 304</li> + +<li class="indx">ὅμιλος, H. 111</li> + +<li class="indx">ὅμου πάντα, p. <a href="#Page_11">11</a>; A. 1, 16</li> + +<li class="indx">ὀρειλεχής, E. 253, 438</li> + +<li class="indx">ὅσιος, E. 12, 17</li> + +<li class="indx">ὄστεα, E. 201</li> + +<li class="indx">οὐλόμενος, E. 37, 79</li> + +<li class="indx">οὐλοφυής, E. 265</li> + +<li class="indx">οὔρανος, P. 137; E. 150, 187</li> + +<li class="indx">ὄφθαλμος, H. 4, 15, 326, 344</li> + +<li class="indx">ὄψις, H. 13; E. 20, 272</li> + +<li class="ifrst">πάθος, M. 16</li> + +<li class="indx">παίζω, H. 79; E. 295</li> + +<li class="indx">παίς, H. 73, 79, 86, 97; E. 294</li> + +<li class="indx">παλάμη, E. 2, 19, 218, 242</li> + +<li class="indx">παλίντονος, H. 45 (note)</li> + +<li class="indx">παλίντροπος, H. 45; P. 51</li> + +<li class="indx">πειθώ, P. 36; E. 346</li> + +<li class="indx">πεῖραρ, H. 71; X. 12; P. 82, 87, 102, 109, 139; E. 75</li> + +<li class="indx">πελέκης, A. 13</li> + +<li class="indx">πέρας, H. 70</li> + +<li class="indx"><span class="pagenum" id="Page_304">[304]</span>περιέχω, A. 2, 12</li> + +<li class="indx">περιχωρέω, A. 7, 11</li> + +<li class="indx">περιχώρησις, A. 6</li> + +<li class="indx">πεσσεύω, H. 79</li> + +<li class="indx">πηλός, H. 130</li> + +<li class="indx">πίθανος, pp. <a href="#Page_133">133</a>, <a href="#Page_214">214</a></li> + +<li class="indx">πίθος, pp. <a href="#Page_133">133</a>, <a href="#Page_214">214</a></li> + +<li class="indx">πίστις, P. 30, 68, 84; E. 20, 23, 210, 368</li> + +<li class="indx">πίστωμα, E. 56</li> + +<li class="indx">πίσυνος, E. 382</li> + +<li class="indx">πλάζω, P. 47; E. 251</li> + +<li class="indx">πλάσματα, X. 21</li> + +<li class="indx">πλῆθος, A. 1, 4, 15, 16</li> + +<li class="indx">πνεῦμα, p. <a href="#Page_21">21</a>, E. 301, 307, 319</li> + +<li class="indx">πνοίη, E. 314</li> + +<li class="indx">πόλεμος, H. 36, 44, 62</li> + +<li class="indx">πολύδηρις, P. 56</li> + +<li class="indx">πολυμαθίη, H. 16-17</li> + +<li class="indx">πολυφθερής, E. 365</li> + +<li class="indx">πομπή, H. 127</li> + +<li class="indx">πράπιδες, E. 222, 342, 417, 418</li> + +<li class="indx">πρήστηρ, H. 21, p. <a href="#Page_63">63</a></li> + +<li class="indx">προσγίνομαι, Z. 1; M. 12</li> + +<li class="indx">πυκνός, p. <a href="#Page_102">102</a>, M. 14; E. 217</li> + +<li class="indx">πύλη, P. 11; E. 305</li> + +<li class="indx">πυνθάνομαι, E. 10, 25</li> + +<li class="indx">πῦρ, H. 20, 21, 22, 25, 26; P. 116, 126; M. 17; E. 78, 197, 216, 263, 267, 317, 322, + 334</li> + +<li class="ifrst">ῥιζώματα, E. 33, 55</li> + +<li class="indx">ῥόος, E. 300</li> + +<li class="ifrst">σάρξ, E. 207, 402, 435; A. 18</li> + +<li class="indx">σελήνη, P. 136, 140; E. 149, (153); A. 6, 10</li> + +<li class="indx">σῆμα, P. 58, 115, 134</li> + +<li class="indx">σημαίνω, H. 11</li> + +<li class="indx">σιβύλλα, H. 12</li> + +<li class="indx">σκύλαξ, X. 18</li> + +<li class="indx">σμικρότης, A. 1</li> + +<li class="indx">σοφίη, H. 107; X. 19; E. 18</li> + +<li class="indx">σοφός, H. 1, 18, 19, 74; E. 51, 416</li> + +<li class="indx">σπέρμα, A. 3, 4</li> + +<li class="indx">σπλάγχνος, E. 57</li> + +<li class="indx">στεινωπός, E. 2</li> + +<li class="indx">στεφάνη, pp. <a href="#Page_108">108</a>, <a href="#Page_109">109</a></li> + +<li class="indx">στοργή, E. 335</li> + +<li class="indx">στρογγύλη, p. <a href="#Page_151">151</a></li> + +<li class="indx">στυφελίζω, X. 18</li> + +<li class="indx">συγγραφή, H. 17</li> + +<li class="indx">συγκρίνομαι, A. 3</li> + +<li class="indx">συγχωρέω, A. 8</li> + +<li class="indx">σύμμιξις, A. 4</li> + +<li class="indx"><span class="pagenum" id="Page_305">[305]</span>συμμίσγω, A. 17</li> + +<li class="indx">συμπήγνυμι, A. 9, 10</li> + +<li class="indx">συμφέρω, H. 46, 59</li> + +<li class="indx">συνέρχομαι, E. 173, 175, 248</li> + +<li class="indx">συνίστημι, P. 93; E. 174</li> + +<li class="indx">σφαίρη, P. 103</li> + +<li class="indx">σφαῖρος, E. 134, 138</li> + +<li class="indx">σχεδύνη, E. 209</li> + +<li class="indx">σῶμα, M. 16; E. 249</li> + +<li class="indx">σωφρονέω, H. 106-107</li> + +<li class="ifrst">ταχύτης, A. 11</li> + +<li class="indx">τεθηπώς, P. 49; E. 81</li> + +<li class="indx">τελευτάω, H. 122; P. 152</li> + +<li class="indx">τελευτή, M. 7; E. 37</li> + +<li class="indx">τέλος, M. 9</li> + +<li class="indx">τέρμα, E. 178</li> + +<li class="indx">τιμή, E. 16, 88</li> + +<li class="indx">τίσις, Ad. 2</li> + +<li class="indx">τόξον, H. 45</li> + +<li class="indx">τόπον, P. 101; Z. 4</li> + +<li class="indx">τρήματα, E. 299</li> + +<li class="indx">τύχη, E. 195</li> + +<li class="ifrst">ὕβρις, H. 103; X. 21</li> + +<li class="indx">ὑγρός, H. 72, 73</li> + +<li class="indx">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</li> + +<li class="ifrst">φαντασία, p. <a href="#Page_62">62</a></li> + +<li class="indx">φάος, P. 10, 144; E. 40, 72, 320</li> + +<li class="indx">φάρμακα, E. 24, 121</li> + +<li class="indx">φιλόσοφος, H. 49</li> + +<li class="indx"><span class="pagenum" id="Page_306">[306]</span>φιλότης, E. 67, 80, 103, (116), 172, 181, + 209, 248</li> + +<li class="indx">φλόξ, E. 152</li> + +<li class="indx">φόνος, E. 371, 384, 412, 428</li> + +<li class="indx">φρήν, H. 111; X. 3; E. 51, 74, 127, 346, 350, 368</li> + +<li class="indx">φρονέω, H. 5, 90; P. 148; E. 195, 332, 337</li> + +<li class="indx">φρόνησις, H. 92; E. 231</li> + +<li class="indx">φροντίς, X. 24; E. 339, 351</li> + +<li class="indx">φύλλον, E. 237, 440</li> + +<li class="indx">φῦλον, P. 49; E. 163</li> + +<li class="indx">φύσις, H. 2, 10, 107; P. 133, 137, 148; E. 36, 39, 226, 270</li> + +<li class="indx">φύω, X. 10; P. 66, 138, 151; E. 69, 182, 188, 242, 257, 375; A. 10</li> + +<li class="ifrst">χάρις, H. 136</li> + +<li class="indx">χείρ, P. 22; E. 296, 306, 345, 441, 443</li> + +<li class="indx">χθών, E. 166, 187, 198, 199, 203, 215, + 235, 378, 403</li> + +<li class="indx">χόανος, E. 199</li> + +<li class="indx">χρέος, P. 65, 96</li> + +<li class="indx">χρεών, Ad. 2; P. 28, 37, 67, 105, 116</li> + +<li class="indx">χρησμοσύνη, H. 24</li> + +<li class="indx">χροιή, A. 3, 4</li> + +<li class="ifrst">ψεῦδος, H. 118, (132)</li> + +<li class="indx">ψυχή, H. 4, 38, 68, 71, 72, 73, 74, + 105, 131, 136; X. 18; A. 10</li> + +<li class="ifrst">ᾠοτοκέω, E. 219</li> + +<li class="indx">ὥρη, H. 34; E. 374</li> + +</ul> + +<p><span class="pagenum" id="Page_307">[307]</span></p> + +<h3 id="ENGLISH_INDEX">III. <i>ENGLISH INDEX</i></h3> + +<p>The references are to pages; a star * indicates the important reference in a series.</p> + +<ul> + +<li class="ifrst">Achilles argument, the, <a href="#Page_116">116</a>, <a href="#Page_118">118</a></li> + +<li class="indx">Aether, <a href="#Page_110">110</a>, <a href="#Page_149">149</a>, <a href="#Page_183">183</a>, <a href="#Page_223">223</a>, <a href="#Page_237">237</a>, + <a href="#Page_261">261</a></li> + +<li class="indx" id="Aetios">Aetios, <a href="#Page_5">5</a>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_14">14 ff.</a>, <a href="#Page_21">21 f.</a>, <a href="#Page_83">83 f.</a>, <a href="#Page_109">109 f.</a>, <a href="#Page_119">119</a>, <a href="#Page_129">129</a>, <a href="#Page_143">143</a>, <a href="#Page_146">146 f.</a>, <a href="#Page_223">223 f.</a>, <a href="#Page_253">253 f.</a></li> + +<li class="indx">Aetna, <a href="#Page_78">78</a></li> + +<li class="indx">Aidoneus, <a href="#Page_161">161</a>, <a href="#Page_223">223</a></li> + +<li class="indx">Air, <a href="#Page_17">17</a>, <a href="#Page_19">19</a>, <a href="#Page_179">179</a>, <a href="#Page_223">223</a>, <a href="#Page_237">237</a>, <a href="#Page_248">248</a></li> + +<li class="indx">Akragas, <a href="#Page_203">203</a></li> + +<li class="indx">Alexandros, <a href="#Page_12">12</a>, <a href="#Page_81">81</a></li> + +<li class="indx">Alkmaeon, <a href="#Page_138">138</a></li> + +<li class="indx"><span class="pagenum" id="Page_308">[308]</span>All, the, <a href="#Page_78">78</a>, <a href="#Page_105">105</a>, <a href="#Page_108">108</a>;</li> + <li class="isub1">one, <a href="#Page_57">57</a></li> + +<li class="indx">Anaxagoras, <a href="#Page_18">18</a>, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>, <a href="#Page_220">220</a>, *<a href="#Page_235">235 f.</a></li> + +<li class="indx">Anaximandros, *<a href="#Page_8">8</a>, <a href="#Page_215">215</a>, <a href="#Page_257">257</a></li> + +<li class="indx">Anaximenes, *<a href="#Page_17">17</a>, <a href="#Page_81">81</a></li> + +<li class="indx">Animals, <a href="#Page_13">13</a>, <a href="#Page_171">171</a>;</li> + <li class="isub1">origin of, <a href="#Page_189">189</a>, <a href="#Page_191">191</a>, <a href="#Page_228">228</a>, <a href="#Page_261">261</a>;</li> + <li class="isub1">from moisture, <a href="#Page_16">16</a>;</li> + <li class="isub1">souls of, <a href="#Page_150">150</a></li> + +<li class="indx">Anthropomorphism, <a href="#Page_67">67</a>, <a href="#Page_77">77</a></li> + +<li class="indx">Aphrodite, <a href="#Page_167">167</a>, <a href="#Page_181">181</a>, <a href="#Page_185">185</a></li> + +<li class="indx">Apollodoros, <a href="#Page_17">17</a>, <a href="#Page_23">23</a>, <a href="#Page_151">151</a></li> + +<li class="indx">Archilochos, <a href="#Page_53">53</a></li> + +<li class="indx"><span class="pagenum" id="Page_309">[309]</span>Archippos, <a href="#Page_154">154</a></li> + +<li class="indx">Archytas, <a href="#Page_132">132</a></li> + +<li class="indx">Ares, <a href="#Page_209">209</a></li> + +<li class="indx">Aristotle, <a href="#Page_2">2</a>, <a href="#Page_8">8</a>, <a href="#Page_9">9</a>, <a href="#Page_18">18</a>, <a href="#Page_57">57 f.</a>, <a href="#Page_78">78</a>, + <a href="#Page_104">104</a>, <a href="#Page_129">129</a>, <a href="#Page_134">134 f.</a>, <a href="#Page_145">145</a>, <a href="#Page_215">215 f.</a>, <a href="#Page_247">247</a></li> + +<li class="indx">Aristoxenos, <a href="#Page_153">153</a></li> + +<li class="indx">Arius Didymus, <a href="#Page_151">151</a></li> + +<li class="indx">Arrow argument, <a href="#Page_116">116</a></li> + +<li class="indx">Astronomy, <a href="#Page_5">5</a></li> + +<li class="indx">Ate, <a href="#Page_207">207</a></li> + +<li class="indx">Athletic contests <i>vs.</i> wisdom, <a href="#Page_71">71</a></li> + +<li class="ifrst">Banquet, sacrificial, <a href="#Page_75">75</a></li> + +<li class="indx">Beginning of the universe, <a href="#Page_124">124 f.</a>, <a href="#Page_129">129</a></li> + +<li class="indx">Being, <a href="#Page_91">91 f.</a>, <a href="#Page_108">108</a>, <a href="#Page_124">124 f.</a>, <a href="#Page_173">173</a>, <a href="#Page_243">243</a>;</li> + <li class="isub1">not moved, <a href="#Page_95">95</a>;</li> + <li class="isub1">not generated, <a href="#Page_95">95</a>;</li> + <li class="isub1">not divided, <a href="#Page_95">95</a>, <a href="#Page_126">126</a></li> + +<li class="indx">Bias, <a href="#Page_51">51</a></li> + +<li class="indx">Blood, seat of thought, <a href="#Page_214">214</a>, <a href="#Page_234">234</a></li> + +<li class="indx">Blyson, <a href="#Page_23">23</a></li> + +<li class="indx">Body, the tomb of the soul, <a href="#Page_133">133</a>, <a href="#Page_214">214</a>;</li> + <li class="isub1">subject to change, <a href="#Page_146">146</a>;</li> + <li class="isub1">infinitely divisible, <a href="#Page_146">146</a></li> + +<li class="indx">Breathing, Empedokles on, <a href="#Page_195">195</a>, <a href="#Page_227">227</a></li> + +<li class="ifrst">Cause, active, <a href="#Page_22">22</a></li> + +<li class="indx">Change, constant, <a href="#Page_35">35</a>, <a href="#Page_165">165</a>;</li> + <li class="isub1">impossibility of, <a href="#Page_127">127</a>, <a href="#Page_129">129</a></li> + +<li class="indx">Chariot of Parmenides, <a href="#Page_87">87</a></li> + +<li class="indx">Chrysippos, <a href="#Page_60">60</a></li> + +<li class="indx">Chthonie, <a href="#Page_207">207</a></li> + +<li class="indx">Cicero, <a href="#Page_7">7</a>, <a href="#Page_16">16</a>, <a href="#Page_21">21</a>, <a href="#Page_108">108</a>, <a href="#Page_151">151</a>, <a href="#Page_233">233</a></li> + +<li class="indx">Circles of the heavens, <a href="#Page_99">99</a></li> + +<li class="indx">Clouds, <a href="#Page_19">19</a>, <a href="#Page_256">256</a></li> + +<li class="indx">Comets, <a href="#Page_84">84</a>, <a href="#Page_255">255</a></li> + +<li class="indx">Community of gods and men, <a href="#Page_133">133</a></li> + +<li class="indx">Condensation of matter, <a href="#Page_9">9</a>, <a href="#Page_21">21</a>, <a href="#Page_60">60 f.</a>, <a href="#Page_125">125</a></li> + +<li class="indx">Counter-earth, <a href="#Page_136">136</a>, <a href="#Page_148">148</a></li> + +<li class="indx">Cube, <a href="#Page_152">152 f.</a></li> + +<li class="indx">Cycles of the universe, <a href="#Page_179">179</a>, <a href="#Page_216">216</a></li> + +<li class="ifrst">Darkness as first principle, <a href="#Page_99">99</a></li> + +<li class="indx">Day and night, <a href="#Page_89">89</a></li> + +<li class="indx">Death, <a href="#Page_45">45</a>, <a href="#Page_53">53</a>, <a href="#Page_229">229</a></li> + +<li class="indx">Decad, <a href="#Page_144">144</a>, <a href="#Page_152">152</a></li> + +<li class="indx">Delphi, oracle at, <a href="#Page_27">27</a></li> + +<li class="indx">Demokritos, <a href="#Page_18">18</a>, <a href="#Page_33">33</a>, <a href="#Page_248">248</a>, <a href="#Page_250">250</a>, <a href="#Page_254">254</a></li> + +<li class="indx">Destruction of things, <a href="#Page_10">10</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_82">82</a>, <a href="#Page_93">93 f.</a>, <a href="#Page_119">119</a>, <a href="#Page_124">124</a>, <a href="#Page_165">165</a>, <a href="#Page_222">222</a>, <a href="#Page_245">245</a></li> + +<li class="indx">Diodoros, <a href="#Page_153">153</a></li> + +<li class="indx">Diogenes Laertios, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_120">120</a></li> + +<li class="indx"><span class="pagenum" id="Page_310">[310]</span>Discord, <a href="#Page_39">39</a></li> + +<li class="indx">Divisibility of matter, infinite, <a href="#Page_115">115</a></li> + +<li class="indx">Dyad, <a href="#Page_144">144</a>, <a href="#Page_152">152</a></li> + +<li class="ifrst">Earth, the, <a href="#Page_31">31</a>, <a href="#Page_67">67 f.</a>, <a href="#Page_83">83</a>;</li> + <li class="isub1">a heavenly body, <a href="#Page_13">13</a>;</li> + <li class="isub1">form of, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_22">22</a>, <a href="#Page_106">106</a>;</li> + <li class="isub1">is infinite, <a href="#Page_78">78</a>;</li> + <li class="isub1">once covered by the sea, <a href="#Page_82">82</a>;</li> + <li class="isub1">rests on water, <a href="#Page_3">3</a>, <a href="#Page_4">4</a>;</li> + <li class="isub1">rests on air, <a href="#Page_20">20</a>;</li> + <li class="isub1">is sinking into the sea, <a href="#Page_83">83</a></li> + +<li class="indx">Earthquakes, <a href="#Page_7">7</a>, <a href="#Page_18">18</a>, <a href="#Page_22">22</a>, <a href="#Page_261">261</a></li> + +<li class="indx">Eclipses, <a href="#Page_7">7</a>, <a href="#Page_15">15</a>, <a href="#Page_63">63</a>, <a href="#Page_84">84</a>, <a href="#Page_148">148</a></li> + +<li class="indx">Ecliptic, <a href="#Page_6">6</a></li> + +<li class="indx">Egyptian wisdom, <a href="#Page_154">154</a></li> + +<li class="indx">Eleatic school, <a href="#Page_64">64 f.</a>;</li> + <li class="isub1">unity, <a href="#Page_79">79</a>, <a href="#Page_103">103</a>, <a href="#Page_105">105</a>, <a href="#Page_119">119</a></li> + +<li class="indx">Elements, <a href="#Page_41">41</a>, <a href="#Page_161">161</a>, <a href="#Page_167">167</a>, <a href="#Page_183">183</a>, <a href="#Page_221">221</a>, + <a href="#Page_224">224</a>;</li> + <li class="isub1">imperishable, <a href="#Page_169">169</a>, <a href="#Page_230">230</a>;</li> + <li class="isub1">indivisible, <a href="#Page_142">142</a>;</li> + <li class="isub1">motion of, <a href="#Page_215">215</a>;</li> + <li class="isub1">separation of, <a href="#Page_12">12</a></li> + +<li class="indx">Embryo, <a href="#Page_228">228</a></li> + +<li class="indx">Empedokles, <a href="#Page_57">57</a>, <a href="#Page_60">60</a>, *<a href="#Page_157">157 f.</a>, <a href="#Page_247">247</a>, <a href="#Page_249">249</a>;</li> + <li class="isub1">reverenced as a god, <a href="#Page_203">203</a></li> + +<li class="indx">Enquiry, ways of, <a href="#Page_89">89</a></li> + +<li class="indx">Epikouros, <a href="#Page_85">85</a></li> + +<li class="indx">Epiphanius, <a href="#Page_108">108</a>, <a href="#Page_119">119</a>, <a href="#Page_129">129</a>, <a href="#Page_154">154 f.</a>, <a href="#Page_234">234</a></li> + +<li class="indx">Equality, geometrical, <a href="#Page_133">133</a></li> + +<li class="indx">Erinnyes, <a href="#Page_33">33</a></li> + +<li class="indx">Esoteric class, <a href="#Page_154">154</a></li> + +<li class="indx">Eudemos, <a href="#Page_116">116</a></li> + +<li class="indx">Euripides, <a href="#Page_257">257</a></li> + +<li class="indx">Eurystratos, <a href="#Page_17">17</a>, <a href="#Page_19">19</a>, <a href="#Page_21">21</a></li> + +<li class="indx">Eye, Empedokles on the, <a href="#Page_197">197</a></li> + +<li class="ifrst">False assumptions of Melissos, <a href="#Page_129">129</a></li> + +<li class="indx">Fate, <a href="#Page_39">39</a>, <a href="#Page_62">62</a>, <a href="#Page_97">97</a>, <a href="#Page_163">163</a></li> + +<li class="indx">Fire, <a href="#Page_19">19</a>, <a href="#Page_99">99</a>, <a href="#Page_155">155</a>, <a href="#Page_191">191</a>;</li> + <li class="isub1">central Pythagorean, <a href="#Page_136">136</a>;</li> + <li class="isub1">ever-living, <a href="#Page_29">29</a>;</li> + <li class="isub1">periodic, <a href="#Page_61">61</a>;</li> + <li class="isub1">transformations of, <a href="#Page_31">31</a></li> + +<li class="indx">First principle, <a href="#Page_2">2</a>, <a href="#Page_5">5</a>, <a href="#Page_67">67</a>, <a href="#Page_218">218</a>, <a href="#Page_230">230</a>, <a href="#Page_234">234</a>, + <a href="#Page_260">260</a>;</li> + <li class="isub1">are ten, <a href="#Page_138">138</a>;</li> + <li class="isub1">heat and cold as, <a href="#Page_104">104</a>;</li> + <li class="isub1">is eternal, <a href="#Page_13">13</a>;</li> + <li class="isub1">is fire, <a href="#Page_58">58</a>;</li> + <li class="isub1">is water, <a href="#Page_4">4</a>, <a href="#Page_67">67</a></li> + +<li class="indx">Flame, sphere of, <a href="#Page_14">14</a></li> + +<li class="indx">Flesh forbidden, <a href="#Page_205">205</a>, <a href="#Page_213">213</a></li> + +<li class="indx">Fossils, <a href="#Page_82">82</a></li> + +<li class="indx">Friendship, <a href="#Page_222">222</a></li> + +<li class="ifrst">Galen, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_119">119</a></li> + +<li class="indx">Gate of Parmenides, <a href="#Page_89">89</a></li> + +<li class="indx">Generation, <a href="#Page_10">10</a>, <a href="#Page_13">13 f.</a>, <a href="#Page_20">20</a>, <a href="#Page_82">82</a>, <a href="#Page_93">93 f.</a>, <a href="#Page_119">119</a>, + <a href="#Page_124">124</a>, <a href="#Page_129">129 f.</a>, <a href="#Page_163">163</a>, <a href="#Page_245">245</a></li> + +<li class="indx">Genesis, <a href="#Page_165">165</a></li> + +<li class="indx"><span class="pagenum" id="Page_311">[311]</span>God, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>, <a href="#Page_47">47</a>, <a href="#Page_65">65</a>, + <a href="#Page_79">79</a>, <a href="#Page_147">147</a>, <a href="#Page_151">151</a>, <a href="#Page_173">173</a>, <a href="#Page_201">201</a>, <a href="#Page_222">222</a>, + <a href="#Page_254">254</a></li> + +<li class="indx">Gods, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_7">7</a>, <a href="#Page_21">21</a>, <a href="#Page_41">41</a>, <a href="#Page_58">58</a>, + <a href="#Page_201">201</a>, <a href="#Page_233">233</a>;</li> + <li class="isub1">anthropomorphic, <a href="#Page_67">67</a>, <a href="#Page_77">77</a>;</li> + <li class="isub1">are born, <a href="#Page_16">16</a>, <a href="#Page_171">171</a>;</li> + <li class="isub1">Homeric treatment of, <a href="#Page_67">67</a>;</li> + <li class="isub1">goddess of Parmenides, <a href="#Page_89">89</a></li> + +<li class="indx">Good and bad, <a href="#Page_39">39</a>, <a href="#Page_57">57</a></li> + +<li class="ifrst">Habit, <a href="#Page_93">93</a></li> + +<li class="indx">Hades, <a href="#Page_35">35</a></li> + +<li class="indx">Hail, <a href="#Page_20">20</a></li> + +<li class="indx">Harmony, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_137">137</a>, <a href="#Page_153">153</a>;</li> + <li class="isub1">of the spheres, <a href="#Page_135">135</a>, <a href="#Page_151">151</a></li> + +<li class="indx">Heavens, <a href="#Page_101">101</a>, <a href="#Page_110">110</a>, <a href="#Page_134">134</a>, <a href="#Page_137">137</a>;</li> + <li class="isub1">revolution of, <a href="#Page_11">11</a>, <a href="#Page_216">216</a></li> + +<li class="indx">Hekataios, <a href="#Page_29">29</a>, <a href="#Page_63">63</a></li> + +<li class="indx">Heliope, <a href="#Page_207">207</a></li> + +<li class="indx">Helios, <a href="#Page_87">87</a></li> + +<li class="indx">Hephaistos, <a href="#Page_183">183</a></li> + +<li class="indx">Hera, <a href="#Page_161">161</a>, <a href="#Page_223">223</a></li> + +<li class="indx">Herakleides, <a href="#Page_148">148</a></li> + +<li class="indx">Herakleitos, *<a href="#Page_23">23 f.</a>, <a href="#Page_120">120</a>, <a href="#Page_216">216</a>, <a href="#Page_253">253</a></li> + +<li class="indx">Hermeias, <a href="#Page_14">14</a>, <a href="#Page_23">23</a>, <a href="#Page_155">155</a>, <a href="#Page_262">262</a></li> + +<li class="indx">Hermodoros, <a href="#Page_51">51</a></li> + +<li class="indx">Heroes, <a href="#Page_6">6</a>, <a href="#Page_145">145</a></li> + +<li class="indx">Hesiod, <a href="#Page_29">29</a>, <a href="#Page_33">33</a></li> + +<li class="indx">Hippasos, <a href="#Page_58">58</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63</a></li> + +<li class="indx" id="Hippolytos">Hippolytos, <a href="#Page_13">13</a>, <a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_108">108</a>, <a href="#Page_151">151</a>, <a href="#Page_238">238</a>, + <a href="#Page_260">260 f.</a></li> + +<li class="indx">Homer, <a href="#Page_35">35</a>, <a href="#Page_53">53</a>, <a href="#Page_57">57</a>, <a href="#Page_103">103</a>, <a href="#Page_223">223</a></li> + +<li class="indx">Homoeomeries, <a href="#Page_248">248 f.</a></li> + +<li class="indx">Homogeneous, Being is, <a href="#Page_125">125</a>, <a href="#Page_127">127</a></li> + +<li class="ifrst">Ignorance, <a href="#Page_49">49</a></li> + +<li class="indx">Incredulity, <a href="#Page_51">51</a></li> + +<li class="indx">Infinite, the, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_15">15</a>, <a href="#Page_114">114</a>, <a href="#Page_125">125</a>, <a href="#Page_134">134</a>, + <a href="#Page_138">138</a>, <a href="#Page_248">248</a>;</li> + <li class="isub1">double, <a href="#Page_139">139</a></li> + +<li class="indx">Infinites, <a href="#Page_117">117</a>, <a href="#Page_237">237</a></li> + +<li class="indx">Invocation of Empedokles, <a href="#Page_159">159</a></li> + +<li class="indx">Ionic school, <a href="#Page_5">5</a></li> + +<li class="ifrst">Justice, <a href="#Page_39">39</a>, <a href="#Page_51">51</a>, <a href="#Page_89">89</a></li> + +<li class="ifrst">Kalliopeia, <a href="#Page_201">201</a></li> + +<li class="indx">Klepsydra compared with breathing, <a href="#Page_195">195</a></li> + +<li class="indx">Knowledge, <a href="#Page_89">89</a>;</li> + <li class="isub1">of the gods, <a href="#Page_69">69</a>;</li> + <li class="isub1">progress of, <a href="#Page_69">69</a></li> + +<li class="indx">Kronos, <a href="#Page_209">209</a></li> + +<li class="indx">Kypris, <a href="#Page_183">183</a>, <a href="#Page_185">185</a>, <a href="#Page_209">209</a></li> + +<li class="ifrst">Law, <a href="#Page_47">47</a>, <a href="#Page_49">49</a></li> + +<li class="indx">Leukippos, <a href="#Page_217">217</a>, <a href="#Page_249">249</a></li> + +<li class="indx"><span class="pagenum" id="Page_312">[312]</span>Lightning, <a href="#Page_14">14</a>, <a href="#Page_16">16</a>, <a href="#Page_20">20</a>, <a href="#Page_31">31</a>, + <a href="#Page_63">63</a>, <a href="#Page_84">84</a>, <a href="#Page_226">226</a>, <a href="#Page_256">256</a>, <a href="#Page_261">261</a></li> + +<li class="indx">Lipara, fire at, <a href="#Page_78">78</a></li> + +<li class="indx">Loadstone, <a href="#Page_3">3</a></li> + +<li class="indx">Love and strife, <a href="#Page_167">167</a>, <a href="#Page_171">171</a>, <a href="#Page_179">179</a>, <a href="#Page_215">215 f.</a>, <a href="#Page_218">218</a>, + <a href="#Page_221">221</a>, <a href="#Page_224">224</a>, <a href="#Page_230">230</a></li> + +<li class="indx">Luxury, <a href="#Page_73">73</a></li> + +<li class="indx">Lysis, <a href="#Page_132">132</a>, <a href="#Page_154">154</a></li> + +<li class="ifrst">Many, the, <a href="#Page_165">165</a></li> + +<li class="indx">Matter, <a href="#Page_6">6</a>, <a href="#Page_15">15</a>, <a href="#Page_145">145</a>;</li> + <li class="isub1">eternal, <a href="#Page_125">125</a>;</li> + <li class="isub1">divisibility of, <a href="#Page_6">6</a></li> + +<li class="indx">Melissos, <a href="#Page_79">79</a>, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_109">109</a>, <a href="#Page_119">119</a>, *<a href="#Page_120">120 f.</a>;</li> + <li class="isub1">fallacies of, <a href="#Page_129">129</a></li> + +<li class="indx">Men, origin of, <a href="#Page_106">106</a>;</li> + <li class="isub1">from animals, <a href="#Page_14">14</a>;</li> + <li class="isub1">from fish, <a href="#Page_11">11</a>, <a href="#Page_13">13</a>;</li> + <li class="isub1">mind of, <a href="#Page_101">101</a>, <a href="#Page_107">107</a></li> + +<li class="indx">Metempsychosis, <a href="#Page_71">71</a></li> + +<li class="indx">Meteor, <a href="#Page_235">235</a></li> + +<li class="indx">Metrodoros, <a href="#Page_82">82</a>, <a href="#Page_259">259</a></li> + +<li class="indx">Milky Way, <a href="#Page_101">101</a>, <a href="#Page_110">110</a>, <a href="#Page_148">148</a>, <a href="#Page_255">255</a></li> + +<li class="indx">Mind as first principle, <a href="#Page_239">239 f.</a>, <a href="#Page_246">246 f.</a></li> + +<li class="indx">Mnesarchos, <a href="#Page_29">29</a>, <a href="#Page_132">132</a></li> + +<li class="indx">Monad, <a href="#Page_144">144 f.</a>, <a href="#Page_151">151 f.</a></li> + +<li class="indx">Moon, <a href="#Page_7">7</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14 f.</a>, <a href="#Page_20">20</a>, <a href="#Page_62">62</a>, <a href="#Page_84">84</a>, + <a href="#Page_101">101</a>, <a href="#Page_110">110</a>, <a href="#Page_148">148</a>, <a href="#Page_175">175</a>, <a href="#Page_177">177</a>, <a href="#Page_226">226</a>, + <a href="#Page_246">246</a>, <a href="#Page_255">255</a>, <a href="#Page_261">261</a>;</li> + <li class="isub1">phases of, <a href="#Page_7">7</a>;</li> + <li class="isub1">revolution of, <a href="#Page_12">12</a></li> + +<li class="indx">Motion, <a href="#Page_119">119</a>, <a href="#Page_126">126 f.</a>, <a href="#Page_146">146</a>, <a href="#Page_248">248</a>, <a href="#Page_249">249</a>;</li> + <li class="isub1">eternal, <a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_62">62</a>;</li> + <li class="isub1">universal, <a href="#Page_57">57</a>, <a href="#Page_58">58</a>, <a href="#Page_243">243</a></li> + +<li class="indx">Multiplicity, <a href="#Page_114">114</a>, <a href="#Page_128">128</a>, <a href="#Page_217">217</a></li> + +<li class="indx">Muse, invocation of, <a href="#Page_159">159</a>, <a href="#Page_201">201</a></li> + +<li class="indx">Mysteries, <a href="#Page_53">53</a></li> + +<li class="ifrst">Necessity, <a href="#Page_6">6</a>, <a href="#Page_95">95</a>, <a href="#Page_119">119</a>, <a href="#Page_131">131</a>, <a href="#Page_187">187</a>, + <a href="#Page_203">203</a></li> + +<li class="indx">Nestis, <a href="#Page_161">161</a>, <a href="#Page_183">183</a>, <a href="#Page_223">223</a></li> + +<li class="indx">Nikolaos, <a href="#Page_80">80</a></li> + +<li class="indx">Nile, <a href="#Page_256">256</a>, <a href="#Page_260">260</a>;</li> + <li class="isub1">rise of, <a href="#Page_7">7</a></li> + +<li class="indx">Noise, Zeno on, <a href="#Page_116">116</a></li> + +<li class="indx">Not-being, <a href="#Page_11">11</a>, <a href="#Page_103">103</a>, <a href="#Page_108">108</a>, <a href="#Page_124">124</a>, <a href="#Page_243">243</a>, + <a href="#Page_254">254</a></li> + +<li class="indx">Number, <a href="#Page_134">134 f.</a>, <a href="#Page_152">152</a></li> + +<li class="ifrst">Oenopides, <a href="#Page_147">147 f.</a>, <a href="#Page_246">246</a></li> + +<li class="indx">Olympia, <a href="#Page_71">71</a></li> + +<li class="indx">Olympos, <a href="#Page_101">101</a>, <a href="#Page_175">175</a></li> + +<li class="indx">Ombros, <a href="#Page_183">183</a></li> + +<li class="indx">One, the, <a href="#Page_114">114</a>, <a href="#Page_119">119</a>, <a href="#Page_131">131</a>, <a href="#Page_139">139</a>, <a href="#Page_145">145</a></li> + +<li class="indx">One, all are, <a href="#Page_57">57</a></li> + +<li class="indx">Opinion of men, <a href="#Page_89">89</a>, <a href="#Page_97">97</a>, <a href="#Page_145">145</a>;</li> + <li class="isub1"><i>vs.</i> truth, <a href="#Page_187">187</a></li> + +<li class="indx">Opposites, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_58">58</a>, <a href="#Page_138">138</a>, <a href="#Page_247">247</a>;</li> + <li class="isub1">separation of, <a href="#Page_12">12</a></li> + +<li class="indx"><span class="pagenum" id="Page_313">[313]</span>Order, <a href="#Page_29">29</a></li> + +<li class="indx">Origination, <a href="#Page_163">163</a></li> + +<li class="indx">Orpheus, <a href="#Page_133">133</a></li> + +<li class="ifrst">Parmenides, <a href="#Page_23">23</a>, <a href="#Page_62">62 f.</a>, <a href="#Page_78">78</a>, *<a href="#Page_86">86 f.</a>, <a href="#Page_112">112</a>, <a href="#Page_120">120</a>, + <a href="#Page_129">129</a>, <a href="#Page_257">257</a>;</li> + <li class="isub1">fallacies of, <a href="#Page_104">104</a>;</li> + <li class="isub1">theory of sensation, <a href="#Page_107">107 f.</a>, <a href="#Page_110">110</a>;</li> + <li class="isub1">theory of thought, <a href="#Page_107">107</a>;</li> + <li class="isub1">Plato on, <a href="#Page_103">103</a></li> + +<li class="indx">Passion, <a href="#Page_49">49</a></li> + +<li class="indx">Perception by pores, <a href="#Page_230">230</a>;</li> + <li class="isub1">by likes, <a href="#Page_199">199</a></li> + +<li class="indx">Perikles, <a href="#Page_235">235</a>, <a href="#Page_247">247</a></li> + +<li class="indx">Philip the Opuntian, <a href="#Page_148">148</a></li> + +<li class="indx">Philodemos, <a href="#Page_7">7</a></li> + +<li class="indx">Philolaos, <a href="#Page_132">132</a>, <a href="#Page_148">148</a></li> + +<li class="indx">Pisas, the, <a href="#Page_71">71</a></li> + +<li class="indx">Place, <a href="#Page_146">146</a>;</li> + <li class="isub1">existence of, <a href="#Page_115">115</a>;</li> + <li class="isub1">Zeno on, <a href="#Page_117">117</a></li> + +<li class="indx">Plants, <a href="#Page_7">7</a>, <a href="#Page_220">220</a>, <a href="#Page_229">229</a>, <a href="#Page_251">251</a></li> + +<li class="indx">Plato, <a href="#Page_2">2</a>, <a href="#Page_57">57</a>, <a href="#Page_78">78</a>, <a href="#Page_103">103 f.</a>, <a href="#Page_112">112</a>, <a href="#Page_133">133</a>, + <a href="#Page_141">141</a>, <a href="#Page_146">146</a>, <a href="#Page_148">148 f.</a>, <a href="#Page_214">214</a>, <a href="#Page_245">245 f.</a>, <a href="#Page_262">262</a></li> + +<li class="indx" id="Plutarch">Plutarch, <a href="#Page_5">5</a>, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_82">82</a>, <a href="#Page_108">108</a>, + <a href="#Page_119">119</a></li> + +<li class="indx">Polykrates, <a href="#Page_132">132</a></li> + +<li class="indx">Poseidon, <a href="#Page_209">209</a></li> + +<li class="indx">Praxiades, <a href="#Page_13">13</a></li> + +<li class="indx">Progress, <a href="#Page_56">56</a></li> + +<li class="indx">Protagoras, <a href="#Page_116">116</a></li> + +<li class="indx">Purifications, Empedokles on, <a href="#Page_203">203</a></li> + +<li class="indx">Pythagoras, <a href="#Page_23">23</a>, <a href="#Page_29">29</a>, <a href="#Page_56">56</a>, <a href="#Page_132">132 f.</a>;</li> + <li class="isub1">science of, <a href="#Page_151">151</a></li> + +<li class="indx">Pythagoreans, <a href="#Page_86">86</a>, <a href="#Page_132">132 f.</a></li> + +<li class="ifrst">Rainbow, <a href="#Page_21">21</a>, <a href="#Page_69">69</a>, <a href="#Page_149">149</a>, <a href="#Page_256">256</a></li> + +<li class="indx">Rarefaction, <a href="#Page_9">9</a>, <a href="#Page_21">21</a>, <a href="#Page_60">60 f.</a>, <a href="#Page_125">125</a></li> + +<li class="indx">Reason, <a href="#Page_47">47</a>, <a href="#Page_62">62</a>;</li> + <li class="isub1">authority of, <a href="#Page_83">83</a>;</li> + <li class="isub1">‘destined,’ <a href="#Page_61">61</a>;</li> + <li class="isub1">in the universe, <a href="#Page_6">6</a></li> + +<li class="ifrst">Sabinos, <a href="#Page_81">81</a></li> + +<li class="indx">Sacrifice, <a href="#Page_53">53</a>, <a href="#Page_155">155</a>, <a href="#Page_209">209</a></li> + +<li class="indx">Samian fleet, <a href="#Page_120">120</a></li> + +<li class="indx">Science, <a href="#Page_58">58</a>, <a href="#Page_145">145</a>;</li> + <li class="isub1">of numbers, <a href="#Page_143">143</a></li> + +<li class="indx">Sea, the, <a href="#Page_12">12</a>, <a href="#Page_37">37</a>, <a href="#Page_69">69</a>, <a href="#Page_179">179</a>, <a href="#Page_218">218</a>, <a href="#Page_226">226</a>, + <a href="#Page_259">259</a></li> + +<li class="indx">Sensation, <a href="#Page_85">85</a>;</li> + <li class="isub1">validity of, <a href="#Page_128">128 f.</a>, <a href="#Page_131">131</a>, <a href="#Page_159">159</a>, <a href="#Page_226">226</a>, <a href="#Page_256">256</a></li> + +<li class="indx">Sense-perception, <a href="#Page_27">27</a>, <a href="#Page_60">60</a>, <a href="#Page_108">108</a>, <a href="#Page_150">150</a>, <a href="#Page_161">161</a>;</li> + <li class="isub1">theory of, <a href="#Page_214">214</a>, <a href="#Page_217">217</a>, <a href="#Page_258">258 f.</a></li> + +<li class="indx">Senses, Empedokles on, <a href="#Page_227">227</a>, <a href="#Page_231">231</a></li> + +<li class="indx">Separation, <a href="#Page_217">217</a>, <a href="#Page_237">237</a>, <a href="#Page_239">239</a>, <a href="#Page_245">245</a></li> + +<li class="indx">Sibyl, <a href="#Page_27">27</a></li> + +<li class="indx">Simplicius, <a href="#Page_114">114 f.</a>, <a href="#Page_124">124 f.</a></li> + +<li class="indx">Sky, <a href="#Page_22">22</a></li> + +<li class="indx">Sleep, <a href="#Page_25">25</a>, <a href="#Page_59">59</a>, <a href="#Page_229">229</a>, <a href="#Page_257">257</a></li> + +<li class="indx"><span class="pagenum" id="Page_314">[314]</span>Solstice, <a href="#Page_6">6</a>, <a href="#Page_147">147 f.</a>, <a href="#Page_225">225</a>, <a href="#Page_255">255</a>, + <a href="#Page_261">261</a></li> + +<li class="indx">Soul, <a href="#Page_2">2</a>, <a href="#Page_3">3</a>, <a href="#Page_7">7</a>, <a href="#Page_21">21</a>, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, + <a href="#Page_57">57</a>, <a href="#Page_59">59</a>, <a href="#Page_63">63</a>, <a href="#Page_110">110</a>, <a href="#Page_149">149</a>, <a href="#Page_153">153</a>, <a href="#Page_218">218</a>, + <a href="#Page_225">225</a>, <a href="#Page_250">250</a>, <a href="#Page_256">256</a>;</li> + <li class="isub1">transmigration of, <a href="#Page_71">71</a>, <a href="#Page_155">155</a>, <a href="#Page_203">203 f.</a>, <a href="#Page_213">213</a></li> + +<li class="indx">Space, <a href="#Page_117">117</a></li> + +<li class="indx">Speusippos, <a href="#Page_141">141</a></li> + +<li class="indx">Stars, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_13">13 f.</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22</a>, <a href="#Page_62">62</a>, + <a href="#Page_84">84</a>, <a href="#Page_110">110</a>, <a href="#Page_225">225</a>, <a href="#Page_255">255</a>, <a href="#Page_260">260</a>;</li> + <li class="isub1">revolution of, <a href="#Page_22">22</a></li> + +<li class="indx">Stoics, the, <a href="#Page_63">63</a>, <a href="#Page_145">145 f.</a>, <a href="#Page_226">226</a>, <a href="#Page_254">254</a></li> + +<li class="indx">Stones, <a href="#Page_19">19</a></li> + +<li class="indx">Strife, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_60">60</a>, <a href="#Page_167">167</a>, <a href="#Page_171">171</a>, + <a href="#Page_175">175</a>, <a href="#Page_179">179</a>, <a href="#Page_215">215</a>, <a href="#Page_218">218</a></li> + +<li class="indx">Sun, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_13">13 f.</a>, <a href="#Page_22">22</a>, <a href="#Page_33">33</a>, <a href="#Page_61">61 f.</a>, <a href="#Page_84">84</a>, <a href="#Page_101">101</a>, <a href="#Page_110">110</a>, <a href="#Page_148">148</a>, <a href="#Page_171">171</a>, <a href="#Page_175">175</a>, + <a href="#Page_225">225</a>, <a href="#Page_255">255</a>, <a href="#Page_260">260</a>;</li> + <li class="isub1">revolution of, <a href="#Page_12">12</a>;</li> + <li class="isub1">setting of, <a href="#Page_18">18</a>, <a href="#Page_20">20</a></li> + +<li class="ifrst">Temperance, <a href="#Page_49">49</a></li> + +<li class="indx">Tetrad, <a href="#Page_144">144</a>, <a href="#Page_152">152</a></li> + +<li class="indx">Tetraktys, <a href="#Page_152">152</a></li> + +<li class="indx">Thales, *<a href="#Page_1">1 f.</a>, <a href="#Page_33">33</a>, <a href="#Page_81">81</a>, <a href="#Page_145">145</a>, <a href="#Page_147">147</a>, <a href="#Page_253">253</a></li> + +<li class="indx">Theology of Xenophanes, <a href="#Page_65">65 f.</a>, <a href="#Page_77">77</a></li> + +<li class="indx">Theophrastos, <a href="#Page_4">4</a>, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>, <a href="#Page_59">59</a>, <a href="#Page_79">79</a>, <a href="#Page_81">81</a>, + <a href="#Page_106">106</a>, <a href="#Page_155">155</a>, <a href="#Page_230">230 f.</a>, <a href="#Page_257">257 f.</a></li> + +<li class="indx">Things eternal, <a href="#Page_129">129</a></li> + +<li class="indx">Thought equals being, <a href="#Page_91">91</a>, <a href="#Page_97">97</a></li> + +<li class="indx">Thunder, <a href="#Page_63">63</a></li> + +<li class="indx">Thunderbolt, <a href="#Page_31">31</a>, <a href="#Page_256">256</a></li> + +<li class="indx">Timaios, <a href="#Page_56">56</a></li> + +<li class="indx">Time and space, <a href="#Page_117">117</a></li> + +<li class="indx">Tomb, the body a, <a href="#Page_133">133</a>, <a href="#Page_214">214</a></li> + +<li class="indx">Tortoise, <a href="#Page_116">116</a></li> + +<li class="indx">Treatise, first philosophical, <a href="#Page_8">8</a></li> + +<li class="indx">Truth, <a href="#Page_69">69</a>, <a href="#Page_89">89 f.</a>;</li> + <li class="isub1"><i>vs.</i> opinion, <a href="#Page_106">106</a></li> + +<li class="indx">Tyche, <a href="#Page_183">183</a></li> + +<li class="ifrst">Understanding, common to all, <a href="#Page_47">47</a>;</li> + <li class="isub1">lacking, <a href="#Page_25">25</a>, <a href="#Page_51">51</a></li> + +<li class="indx">Unity, <a href="#Page_78">78</a>, <a href="#Page_129">129</a>;</li> + <li class="isub1">of being, <a href="#Page_103">103</a>;</li> + <li class="isub1">is God, <a href="#Page_79">79</a></li> + +<li class="indx">Universe, the, <a href="#Page_60">60</a>, <a href="#Page_62">62</a>, <a href="#Page_146">146 f.</a>, <a href="#Page_153">153</a>, <a href="#Page_224">224</a>, + <a href="#Page_255">255</a>, <a href="#Page_262">262</a>;</li> + <li class="isub1">structure of, <a href="#Page_109">109</a></li> + +<li class="ifrst">Void, <a href="#Page_6">6</a>, <a href="#Page_119">119</a>, <a href="#Page_125">125</a>, <a href="#Page_127">127</a>, <a href="#Page_134">134</a>, <a href="#Page_146">146 f.</a>, <a href="#Page_216">216</a>, <a href="#Page_248">248</a>, <a href="#Page_251">251</a></li> + +<li class="ifrst">Wantonness, <a href="#Page_49">49</a></li> + +<li class="indx">War, <a href="#Page_35">35</a>, <a href="#Page_39">39</a></li> + +<li class="indx">Water, <a href="#Page_2">2</a>, <a href="#Page_67">67</a></li> + +<li class="indx">Weather, control of, <a href="#Page_161">161</a></li> + +<li class="indx">Winds, <a href="#Page_13">13</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_63">63</a>, <a href="#Page_261">261</a></li> + +<li class="indx">Wisdom, <a href="#Page_29">29</a>, <a href="#Page_47">47</a></li> + +<li class="indx">Worlds, <a href="#Page_15">15</a>;</li> + <li class="isub1">infinite in number, <a href="#Page_14">14</a>, <a href="#Page_22">22</a></li> + +<li class="indx"><span class="pagenum" id="Page_315">[315]</span>Worship, <a href="#Page_209">209</a>;</li> + <li class="isub1">popular, <a href="#Page_55">55</a></li> + +<li class="ifrst">Xenophanes, <a href="#Page_23">23</a>, <a href="#Page_29">29</a>, *<a href="#Page_64">64 f.</a>, <a href="#Page_105">105</a>;</li> + <li class="isub1">sayings of, <a href="#Page_77">77</a>;</li> + <li class="isub1">skepticism of, <a href="#Page_82">82 f.</a>;</li> + <li class="isub1">theology of, <a href="#Page_65">65 f.</a>, <a href="#Page_77">77</a></li> + +<li class="ifrst">Zalmoxis, <a href="#Page_154">154</a></li> + +<li class="indx"><span class="pagenum" id="Page_316">[316]</span>Zaratas, <a href="#Page_153">153</a></li> + +<li class="indx">Zeno, <a href="#Page_59">59</a>, *<a href="#Page_112">112 f.</a>, <a href="#Page_120">120</a>;</li> + <li class="isub1">arguments of, <a href="#Page_114">114 f.</a>;</li> + <li class="isub1">on motion, <a href="#Page_119">119</a></li> + +<li class="indx">Zeus, <a href="#Page_29">29</a>, <a href="#Page_33">33</a>, <a href="#Page_60">60</a>, <a href="#Page_71">71</a>, <a href="#Page_136">136</a>, <a href="#Page_161">161</a>, + <a href="#Page_209">209</a>, <a href="#Page_223">223</a></li> + +<li class="indx">Zodiac, <a href="#Page_147">147 f.</a></li> + +<li class="indx">Zones, <a href="#Page_6">6</a>, <a href="#Page_110">110</a>, <a href="#Page_147">147</a>, <a href="#Page_149">149</a></li> + +</ul> + +<p class="titlepage">PRINTED BY<br> +SPOTTISWOODE AND CO., NEW-STREET SQUARE<br> +LONDON</p> +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 78670 ***</div> +</body> +</html> diff --git a/78670-h/images/cover.jpg b/78670-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..52fa759 --- /dev/null +++ b/78670-h/images/cover.jpg diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6c72794 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This book, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..d507ae2 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for eBook #78670 +(https://www.gutenberg.org/ebooks/78670) |
