The First Philosophers of Greece — Arthur Fairbanks (1898)

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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, TRUBNER & CO. Lr. PATERNOSTER HOUSE, CHARING CROSS ROAD

1898

-.

(62 Fic¢

LELAND 6 PARY OF THE STANFORD jn UNIVERSITY.

α..97635., Onn {peel °

(The rights of translation and of reproduction are reserved)

PREFACE

OOD ee

| EE (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 helléne, 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 thd 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 tolits » it is contained with a vast deal of other matter in Mullach’s Fragmenta Graecorum Philosophorum (Paris 1888-1888, vol. i.—-iii.), but the text

vi PREFACE . 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. (τι 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 \put, 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. |

PREFACE Vil

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.

Σαιε UNIVERSITY: November 1897.

CONTENTS

ae PAGE 1. IONIC SCHOOL: THALES . ‘ ; : : : : II. IONIC SCHOOL: ANAXIMANDROS . : | : i, xe 8 III. IONIC SCHOOL: ANAXIMENES . : : : : + we \ IV. HERAKLEITOS ‘ , . : : ; . . 2 \ V. ELEATIC SCHOOL: XENOPHANES ‘ ; : -> . 65 ντ, ELEATIC SCHOOL: PARMENIDES . ‘ : κο νο 86 ος ELEATIC SCHOOL: ZENO . ‘ : : : : . 112 VIII. KLEATIC SCHOOL: MELISSOS : . ; ‘ » »« 120 \ ΙΧ. PYTHAGORAS AND THE PYTHAGOREANS . ; ‘ . 182 Χ. EMPEDOKLES , : : ; ‘ : ‘ . . 157 XI. ANAXAGORAS . : . ; : : : : ~ 235 APPENDIX . , : : : ; : η . . 2638

INDEXES . : : . . . ace . . 289

ne

δν

LIST OF ABBREVIATIONS.

Dox. = Diels, Doxographi Graecci, Berlin 1879. Aet. = Aetit de placitis religqmiae. Hipp. Phil. = Hippolyte philosophumena. Included in Epi. = Kpiphanit varia excerpta. Diels, Dow. 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.

ΤΗΕ

FIRST PHILOSOPHERS OF GREECE

——_+————

I. THALES.

Accorpine 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 thirtyfifth Olympiad (640 Ε.ο.), 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 : Ε'. Decker, De Thalete Milesio, Diss. Halle, 1865 ; Krische, Forsch. auf d. Gebiet d. alt. Phil. 1. pp. 84-42; V. also Acta Phil. iv. Lips. 1875, pp. 828-880; Revue Philos. Mar. 1880; Archiv f. d. Geschichte d. Phil. ii. 165, 515.

vee

2 THE FIRST PHILO=-PHERS OF GREECE

(a) PassaGES RELATING το Tales rN Pato anpD IN ARISTOTLE.

Plato, de Leag. x. 899 8. 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. 983b18.

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

THALES 3

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 Ἡ. 18; 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.! Arist. de Anima 1. 2; 405 a 19. And Thales, according to what is related of him, seems to have regarded the soul as something endowed_wi power of motion, if indeed he said that the loadstone has a soul hecause it moves iron. i.5; 411 a7. Some say that soul is diffused throughout the whole universe; and it may have been this which led Thales te think that all things are full of gods. Simpl. in Arist. de Anima 8 r 82, 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. 81, 21 p.—And in speaking thus of Thales he adds with a degree of reproach that he assigned 8, 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 78,22. For Thales, also,

I suppose, thought all things to be full of gods, the gods being blended with them ; and this is strange.

1 Cf. Herm. J. G. P. 10 (Dox. 653). . 3 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.

BY

4 THE FIRST PHILOSOPHERS OF GREECE

(b) PassaGES RELATING To THALES IN THE DoxoGRaPHIstTs.

(Theophrastos, Dox. 475) Simpl. Phys. 6r; 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. 1.; 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 5

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.

And he lived in the time of Kroesos. Plut. Strom.1; Dox.579.? Hesays 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. §o 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. 1.3; 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; 801. 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; 807. 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; 814.

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; 821. Thales: Necessity is most powerful, for it controls everything. Aet. ii. 1; Dox. 827. 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 1s 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. 18; 941. The stars consist of earth, but are on fire. 20; 349. The sun consists of earth. 24; 968, 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; 858.

The moon is lighted from the sun. 29; 860. 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; 876. The earth is one and spherical inform. 11; 877. It is in the midst of the universe. 15; 879.

Thales and Demokritos find in water the cause of earthquakes. Aet. iv. 1; 884. Thales thinks that the Ktesian 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; 488.

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. 581. 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 ?

8 THE FIRST PHILOSOPHERS OF GREECE

IT. ANAXIMANDREOS.

ΑΝΑΧΙΜΑΝΡΕΒΟΒ 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 5.ο.). Of his life little is known; Zeller infers from the statement of Aeclian (V. Η. iii. 17) to the effect that he led the Milesian colony into Apollonia, that he was 8 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 gdvcews’ 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. uu. 171; Krische, Forschungen, pp. 42— 52; Teichmiller, Studien, pp. 1-70, 545-588 ; Biisgen, Das ἄπειρν Anazx. Wiesbaden 1867 ; Liitze, Das ἄπειρον Απαω. Leipz. 1878; J. Neuhauser, De Anax. Miles. Bonn 1879, and in more complete form, Bonn 1888; Tannery, Rev. Phil. v. (1882); Natorp, Phil. Monatshefte, 1884 ;

Tannery, Archw f.d. Gesch. d. Philos. viii. 448 ff. ; Diels, bid. x. (1897) 228 ff.

(4) FRaGMENTS oF ANAXIMANDROS.

1. Arist. Phys. iii. 4; 905 Ὁ 18 ff. The words ἀθάνατον γὰρ καὶ ἀνώλεθρον and by some the words περιέχειν

ANAXIMANDROS 9

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.ὶ Τγαπεἰαίίοη.---].. ‘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. 1.4: 187a12. 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 [piypa].? Phys. Η1. 4: 208 b7. There is no beginning of the infinite, for in that case it would havean 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 [2.6. the infinite], but it itself 1 The fragment is discussed at length by Ziegler, Archiv f. d. Gesch.

d. Philos. i. (1883) p. 16 ff. ? Cf. Theophrastos (Doz. 478) under Anaxggoras, infra.

10 THE FIRST PHILOSOPHERS OF GREECE

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. 82 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. 11. 5; 904 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. ii. 8; 208 a 8. Τη 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; 808 b 11. For some say that there is only one underlying substance; and of these some

ANAXIMANDROS © 11

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; 8355 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 tis produced the winds and made the heavens revolve.! 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. 780 =. 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.

(ο) PassaGES RELATING TO ANAXIMANDROS IN THE DOxXOGRAPHISTS.

(Theophrastos, Dox. 477) Simpl. Phys. 6r; 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

1 Cf. Theophrastos, Ώου. 494, infra, p. 12.

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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 ! to one another for injustice according to the order of time, putting it in rather poetical language. LE vidently 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, 28; Dox. 478. The translation is given under Anaxagoras, infra. Alex. in Meteor. 91 r (vol. 1. 268 Id.), Dox. 494. Some of the physicists say that the sea is what is left of the first moisture ; 2 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. 1 Archiv f. d. Geschichte d. Phil. i. p. 16 sqq. 2 Aet. iii. 16; Doz. 381.

ANAXIMANDROS 13

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 ;' 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? 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.* Animals come into being through vapours raised by thesun. 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

1 Aot. iii. 10; Dow. 376. Cf. Plut. Strom. 2; Dox. 579. 3 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. 3 Cf. Aet. ii. 15-25, infra.

14 THE FIRST PHILOSOPHERS OF GREECE

the vapour raised by the sun’ from them;? 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. J. 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. 8; 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

1 Aet. ili. 6; Dox. 374. 2 Cf. Aet. iii. 8; Ώου. 367.

ANAXIMANDROS 15

things perish and return to this.! 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. it. 1; Dox. 827. Anaximandros (et al.): Infinite worlds exist in the infinite in every cycle; Doz. 829, and these worlds are equally distant from each other. 4; 331. The world is perishable. 11; 940. Anaximandros: The heavens arise from a mixture of heat and cold. 19; 342. The stars are wheel-shaped masses of air, full of fire, breathing out flames from pores in different parts. 15; 946. 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. Thecircle 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 1 Epiphan. iii. 2; Doz. 589.

16 THE FIRST PHILOSOPHERS OF GREECE

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; 858. The moon shines byits own light. 29; 859. The moon is eclipsed when the hole in the wheel is stopped. Aet. ili. 3; Dox. 867. 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. 8; Dox. 387. Anaximandros et al. : The soul is like air in its nature. Aet. v. 19; Dox. 480. 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; Doz. 581. 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 ? —

17

III. ANAXIMENES.

ΑΝΑΣΙΜΕΝΕΒ 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 s.c.). Diels! has, however, made it seem probable that this date refers to his prime of life, rather than to his birth. Of his jee nothing is known. |

Literature: Krische, Forschungen, 1, 52-57; Teichmiiller, Studien, 71-104; Revue Phil. 1888, p. 6 ff; Archiv f. d. Geschichte d. Phil. i. pp. 815 ff. and pp. 582 ff.

(2) FRAGMENT ACCREDITED TO ANAXIMENES.

Collection des anciens alchimistes grecs, Livre i., Paris 1887, p. 88, ll. 7-10, Olympiodoros. µίαν δὲ κινουµένην ἄπειρον ἀρχὴν πάντων τῶν ὄντων ἐδόξαζεν ᾽Αναξιμένης τὸν ἀέρα. λέγει γὰρ οὕτως" ἐγγύς ἐστιν ὁ ἀὴρ τοῦ ἀσωμάτου. καὶ ὅτι Kat’ ἔκροιαν τούτου γινόµεθα, ἀνάγκη αὐτὸν καὶ ἄπειρον εἶναι καὶ πλούσιον διὰ τὸ µηδέποτε ἐκλ.είπειν. 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

| Rhein. Mus. xxxi. 27. .ο

18 THE FIRST PHILOSOPHERS OF GREECE

the flow of air, it is necessary that it should be infinite and abundant, because it is never exhausted.!

(b) PASSAGES RELATING TO ANAXIMENES IN ARISTOTLE, &c.

Arist. Meteor. 11.1; 354 a28. 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 278 b 45; Schol. Arist. 514a 28. 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. 82 r 149, 82. 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. 257v. 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 Π. 19; 394 b18. Anaximenes and Anaxagoras and Demokritos say that the breadth of the earth is the reason why it remains where it is. Arist. Meteor. 11. 7; 865 (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. 1.3; 984 a5. Anaximenes regarded air as the first principle.

1 For a discussion of the above fragment, v. Archiv f. d. Geschichte d. Phil. i. 315.

ANAXIMENES | 19

Plut. Prim. F'rig. vii. 8, 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.

(ο) PasSaGES RELATING TO ANAXIMENES IN THE DoxoGRAPHISTS.

Theophrastos; Simpl. Phys. 6r 24, 26; Doz. 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 di j i in densi the nature of things 1s different; when very attenuated it become still more condensed water and earth and stone, and al other things are composed of these; and he regard motion as eternal, and by this changes are produced.' Hipp. Philos. 7; Dox. 560. Anaximenes, himself a Milesian, son of Kurystratos, said that infinite air is the first principle,” 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

’ Cf. Arist. Phys. i. 4; and de Coelo iii. 5. 2'V. Epiph. adv. Haer. iii. 3; Ώου. 589.

20 THE FIRST PHILOSOPHERS OF GREECE

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;! similarly the sun and the moon and all the rest of the stars, being fiery bodies,? are supported on the air by their breadth.2 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‘ in the place occupied by the stars, and carried along with them in their motion. He says that the stars do nth, move under the earth, as others have supposed, but around the earth,® 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 ; ὅ and lightning, when clouds are separated by violence of the winds ; for when they are separated,

' Aet. iii. 15; Dox. 380. 7? Aet.ii. 13; 342; ii. 20; 348; ii. 25; 356. 3 Aet. ii. 22; 352. * Aet. ii. 13; 949. 5 Aet. ii, 16; 346. 6 Aet. ili. 4; 370.

22 THE FIRST PHILOSOPHERS ΟΕ GREECE

geneous 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, t.¢. a coin-maker; [so there is need or copper and wood and other substances]. Aet. ii. 1; 827. Anaximenes et al.: Infinite worlds exist in the infinite in every cycle. 4; 831. The world is perishable. 11; 339. The sky is the revolving vault most distant from the earth. 14; 844. 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]. 28; 962. The stars revolve, being pushed by condensed resisting air. Aet. 11. 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. 8; 887. Anaximenes et al: The soul is like air in its nature.

IV. HERAKLEITOS.

Accorpine 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; (8) Theological Even in antiquity he was surnamed the ‘dark’ or the ‘obseure.’

Literature: Schleiermacher, Op. Phil. ii. 1-146; Bernays, Ges. Abhandl. i.; Lassalle, Die Philosophie Heraklettos des dunklen, Berl. 1858; P. Schuster, ‘ Heraklit von Ephesos,’ in Act. soc. phil. Lups. 1878, 111 ; Teichmiller, Newe Studien zur Gesch. ᾱ. Begriffe, Gotha 1876-1878; Bywater, Heracl. ο Reliquiae, Oxford 1877; Gomperz, ‘Zu erakl. Lehre,’ Sitz. d. Wien. Ak. 1886, p. 977 ff. ; Patin, Herakl. Einhettslehre, Leipzig 1886, ‘ Quellenstudien zu Heraklit,’ in Festschrift f. L. Urlichs, 1880, Heraklettische Betspiele, Progr. Neuburg, 1892-1898 ; E. Pfleiderer, Die Philosophie des Heraklits vm Lichte der Mysterienidee, Berlin 1886 ; also Bhewm. Mus. xlii. 158 ff.; JBB. f. protest. Theol. xiv. 177 ff. ; E. Wambier, Studia Heraclitea, Diss. Berlin 1891.

24 THE FIRST PHILOSOPHERS OF GREECE

(a) FRaGMENTS ΟΕ HERAKLEITOS.

1. οὐκ ἐμεῦ ἀλλὰ τοῦ λόγου ἀκούσαντας ὁμολογέειν σοφὀν ἐστι, ty πάντα εἶναυ. 2. τοῦ δὲ λόγου τοῦδ) ἐόντος αἰεὶ ἀξύνετοι γίψονταέ Ἱι ἄνθρωποι καὶ πρὀσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον. «γινοµένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροίσι ἐοίκασι πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιου- 'τέων ὁκοίων ἐγὼ διηγεῦμαι, διαιρέων ἕκαστον κατὰ φύσιν καὶ φράζων ὅκως ἔχει. τοὺς δὲ ἄλλους ἀνθρώπους λαν- θάνει ὁκόσα ἐγερθέντες ποιέουσι, ὅκωσπερ ὀκόσα εὔδοντες ἐπιλανθάνονται. 8. ἀξύνετοι ἀκούσαντες κωφοῖσι ἐοίκασι" φάτι» αὐτοῖσι µαρτυρέει παρεόντας ἀπεῖναυ. | 4. κακοὶ µάρτυρες ἀνθρώποισι ὀφθαλμοὶ καὶ ὧτα, βαρβάρους ψυχὰς ἐχόντων. 5. οὐ φρονέουσι τοιαῦτα πολλοὶ ὁκόσοισι ἐγκυρέουσι οὐδὲ µαθόντες γινώσκουσι, ἑωυτοῖσι δὲ δοκέουσι. 6. ἀκοῦσαι οὐκ ἐπιστάμενοι οὐὸ εἰπεῖν.

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. ΙΧ. 9. In part: Arist. Rhet. iii. 5, 1407 Ὁ 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. 48, 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. Ἱ. 13, 49: ἀπιέναι MS. Clem.

4. Sext. Emp. adv. math. γ1-196: Stob. Flor. iv. 56; cf. Diog. Laer. ix. 7. Vis

5. Clem. Al. Strom, ii. 2, p. 432; cf. M. Antoninus, iv. 46. ὁκόσοις Gataker, ὁκόσοι vulg.: ἐγκυρέουσι Schuster, ἐγκυρσεύουσιν . vulg. ϐ. Clem. Al. Strom. ii. 5, p. 442.

HERAKLEITOS 25

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, 1. 680, 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. 8. 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, Kyes 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, 1. 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.

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7. ἐὰν μὴ ἔλπηαι, ἀνέλπιστον οὐκ ἐξευρήσει, ἆνεξε- - ρεύνητον gov Kal ἄπορον. |

8. χρυσὸν of διζήµενοι γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσι ὀλίγον.

9. ἀγχιβασίην. 10. 'φύσιε κρύπτεσθαι φιλ.εῖ.

11. ὁ ἄναξ [od τὸ μαντεῖόν ἐστι τὸ] ἐν Δελφοῖς οὔτε λέγει οὔτε κρύπτει, ἀλλὰ σηµαίνει.

12. σίβυλλα δὲ μαινομένῳ στὀµατι ἀγέλαστα καὶ ἀκαλλώπιστα καὶ ἀμύριστα φθεγγοµένη χιλίων ἑτέων ἐξικνέεται τῇ φωνῇ διὰ τὸν θεὸν.

19. ὅσων ὄψις axon µάθησις, ταῦτα ἐγὼ προτιµέω. ——

14. ἀπίστους ἀμφισβητουμένων παρεχόμενοι βε- βαιωτιο.

15. ὀφθαλμοὶ τῶν ὥτων ἀκριβέστεροι μάρτυρες. ᾿

7. Clem. Al. Strom. ii. 4, p. 457: Theod. Ther. i. p. 15, 51.

ἔλπησθε Steph., ἔλπηαι Byw. Schus. : ἐξευρήσετε Steph., ἐξευ- ρήσεις Schus. On punctuation v. Gomperz, Archiv f. d. G. ἄ. Phil. i. 100. 8. Clem. Al. Strom. iv. 2, p. 565; Theod. Ther. i. p. 15, 52. 9. Suidas, under ἀμφισβατεῖν and ἀγχιβατεῖ». 10. Themist. Or. v. p. 69 (xii. p. 159). Cf. Philo, Qu. im gen. iv. 1

p. 237, de profug. 32, p. 573, de somn. i. 2, p. 621, ο ολλ legg. 8, p. 344; Julian, Or. vii. p. 216 c.

11. Plut. de pyth. orac. 21, p. 404 £; Stob. Flor. v. Τὸ, Ixxxi. 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 4. 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. Polyh. xii. 27; cf. Hadt. i.

HERAKLEITOS 21 os

. 7. If you do not hope, you will not find that which V 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.’ ~) 4 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 pl&ce 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. ~ 18. What can be seen, heard, and learned, this I 4 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.

28 THE FIRST PHILOSOPHERS OF GREECE

16. πολυµαθίη νόον ἔχειν οὐ διδάσκει' 'Ἡσίοδον yap ἂν ἐδίδαξε καὶ Ἰυθαγόρην αὐτίς τε Ἐενοφάνεα καὶ Ἑκαταῖον. | 17. Ἡνυθαγόρης Μνησάρχου ἱστορίην ἤσκησε ἀνθρώ- Tov μάλιστα πάντων καὶ [ἐκλεξάμενο» ταύτας τὰς συγγραφὰν] ἐποίησε ἑωυτοῦ σοφίην, πολυμαθίην, κακο- τεχνίην. 18. ὁκόσων λόγου» ἤκουσα οὐδεὶς ἀφικνέεται ἐς τοῦτο, ὥστε γινώσκειν ὅτι σοφόν ἐστι πάντων κεχωρισµένον. ο. CBee 19. ἓν τὸ coder, [ἐπίστασθαι γνώµην ᾗ κυβερνᾶται 'πάντα διὰ πάντων]. (05) λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει Ζηνὸς οὔνομα. 20. κόσμον «τόὀνδε > τὸν αὐτὸν ἁπάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησε, GAN ἦν αἰεὶ καὶ ἔστι καὶ ἔσται mop ἀείξζωον, ἁπτόμενον µέτρα καὶ ἀποσβεννύμενον µέτρα.

16. Diog. Laer. Ἱχ. 1. First part: Aul. Gell. N. A. praef. 12; Clem. Al. Strom. i. 19, p. 373: Athen. xiii. p. 610 8: Julian, Ov. vi. p. 187 p; Proklos in Tim. 31 F.

πολυµαθη MSS. Clem. Athen. 17. Diog. Laer. viii. 6. Cf. Clem. Al. Strom. i. 21, p. 396. Schleiermacher omits ἐκλεξάμενος 7. 7. συγγραφὰς: Vulg. éxorhoaro

ἑαυτοῦ, the text is from Laurent. ed. Cobet: Casaubon καλο- τεχγίην.

18. Stob. Flor. iii. 81. 19. Laer. Diog. ix. 1; Plut. de Is. 77, p. 983 6. Cf. Kleanthes, H. Z. .86; Pseudo-Linos, 18, Mul. Byw. 65; Clem. Al. Strom. v. 14, p. 718 (Euseb. P. E. xiii. 189, p. 681); Cf. Bernays, Rhein. Mus. ix. 256. The fragments are combined by Gomperz, Ἱ. ο.

ire οἱ ἐγκυβερνήσει Diog. Laer., τοῦ φρονοῦντος ᾧ κυβερνᾶται τὸ σύμπα», Plut., γνώμης ᾗ . . . πάντα κυβερνᾷς. Kleanth.

90. Clem. Al. Strom. ν. 14, p. 711 (Euseb. P. E. xiii. 13, p. 676). First clause: Plut. de anim. procr. 5,p.10144. Last clause: Sim. in Arist. de coelo, p. 132, Kars.; Olympiod. in Plat. Phaed. p. 201, Fine Bywater traces the thought through writers of Stoical school.

-—,

µέτρφ Euseb. ed. Steph. p. 132.

HERAKLEITOS 29

“Ny , 16. Much learning does not teach one to have —— understanding ; else it would have taught Hesiod, and Pythagoras, and again Xenophanes, and Hekataios.

Na -€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. q

18. No one of all whose discourses I have heard has ν΄ ' arrived at this result: the recognition that wisdom is apart from all other things.

V. Teichmiiller, 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 2 y 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, 1. 645 n. 1, discusses the various interpretations, and prefers to translate the first phrase ‘ This world, the same for all,’ 1.6. including gods and men.

90 THE FIRST PHILOSOPHERS OF GREECE

21. πυρὸς τροπαὶ πρῶτον θάλασσα; θαλάσσης δὲ τὸ μὲν ἥμισυ yi, τὸ δὲ ἥμισυ πρηστήρ.

22. πυρὸς ἀνταμείβεται πάντα καὶ wip ἁπάντων, ὥσπερ χρυσοῦ χρήματα καὶ χρημάτων χρυσό».

989. θάλασσα διαχέεται καὶ µετρέεται 2s τὸν αὐτὸν λόγον ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι γή].

24. χρησμοσύνη . « « Κύρο».

25. Sj wip τὸν γῆς θάνατον, καὶ ἀὴρ CH τὸν πυρὸς θάνατον. ὕδωρ ἕῆ τὸν ἀέρος θάνατον, yh τὸν ὕδατος.

26. πάντα τὸ Tip ἐπελθὸν κρινέει καὶ καταλήψεται. 27. τὸ μὴ δῦνόν ποτε πῶς ἄν τις λάθοι ;

28. τὰ δὲ πάντα οἰακίζει κεραυνό».

21. Clem. ΑΙ. Strom. v. 14, p. 712 (Euseb. P. H. xiii. 13, p. 676). Οἱ. Hipp. Ref. haer. vi. 17.

πῦρ τροπὰς Eus. D, πυρὸς τροπὰς Eus. F G, ed. Steph.: θάλασσα Eus. F. ; elsewhere θαλάσσης. 22. Plut. de ΕΙ 8, p. 388; cf. Philo, de incor. mun. 21, p. 508; Diog. Laer. ix. 8; Herakl. alleg. Hom. 43; Euseb. Ῥ. E. xiv. 3, p. 720 Κο.

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. H. xiii. 13, p. 676). Euseb. omits γῆ, Schuster reads γῆν: πρὀσθεν Eus., πρῶτον Clem.

24. Philo, Leg. all. iii. 3, p. 88, de vict. 6, p. 242; Hipp. Ref. haer. ix. 10. Cf. Plut. de HI 9, p. 389 c.

25. Maxim. Tyr. xli. 4, p. 489. Cf. M. Antoninus, iv. 46. Plut. de. ETI 18, p. 392 ο (Eus. P. H. xi. 11, p. 528) and de prim. frig. 10, p. 949 a, gives simply πυρὸς θάνατος ἀέρος γένεσι».

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.

HERAKLEITOS ο] 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, Harly Greek Philosophy, p. 158 n. 58, suggests fiery stormelond, Seneca’s igneus turbo.

22. All things are exchanged for fire, and fire for: all things ; 88 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. 68; Heinze, Logos, p. 25; Schuster, op. 129; Zeller, i. 690 n. 1.

24, Want and satiety.

Context: Fire is intelligent and the governing cause ofallthings. 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 V 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 V never sets ?

Cf. Schuster, p, 184; Zeller, i. 649 n. 2; Teichmiiller, i. 184.

28. The thunderbolt directs the course of all things Cf. Fr. 19.

32 THE FIRST PHILOSOPHERS OF GREECE

29. ἥλιος οὐχ ὑπερβήσεται µέτρα". εἰ δὲ µή, Ἐρινύες µιν δίκης ἐπίκουροι ἐξευρήσουσι. 90. ἠοῦς καὶ ἑσπέρης τέρματα ἡ ἄρκτος, καὶ ἀντίον τῆς ἄρκτου οὗρον αἰθρίου Διός. 1. ei μὴ ἥλιος ἦν, εὐφρόνη ἂν Hv. 32. νέος ἐφ᾽ ἡμέρῃ ἥλιος. 84." ὧραι πάντα φέρουσι. 85. διδάσκαλος δὲ πλείστων Ἡσίοδος: τοῦτον ἐπί- στανται πλεῖστα εἰδέναι, Goris ἡμέρην καὶ εὐφρόνην οὐκ ἐγίνωσκε' ἔστι γὰρ Ev. 86. ὁ θεὸς ἡμέρη εὐφρόνη, χειμὼν θέροο, πόλεμος εὐρήνη, κόρος λιμός: ἀλλοιοῦται δὲ ὅκωσπερ ὁκόταν συµ.- μµωῇ «θύωμα2 θυώμασι! ὀνομάζεται καθ’ ἡδονὴν Exacta.

29. Plut. de extl. 11, ρ. θ04 α; de Iside 48, p. 370 p. Cf. Hipp. Ref. haer. vi. 26; Iambl. Prof. 21, p. 132.

Pseudo-Herakl. Ep. ix. reads πολλαὶ δίκης Ἐρινύες, ἁμαρτημάτων φύλακες: Plut. 370 p reads λανθάνειν φησὶ τῇ πάντων Ὑενέσει καταρώµενο», ἐκ µάχης καὶ ἀντιπαθείας τὴν Ὑένεσιν ἐχόντων ἥλιον δὲ μὴ ὑπερβήσεσθαι τοὺς προσήκοντος Spous: εἰ δὲ uh, γλώττας [κλῶθας, Hubman] µιν δίκης ἐπικούρους ἐξευρήσει».

80. Strabo, i. 6, p. δ. Vulg. adds γὰρ after ἠοῦς. 81. Plut. ΑΦ. e¢ ign. 7, p. 9574. Cf. Plut. de fort. 8, p.98; Clem. Al. Prot. 11, p. 87; Somn. Scip. 1, 20. $2. Arist. Met. ii. 2, p.355a9; Alexander Aph. in Mei. 1. 1. 98 a; Olymp. in Μο. 1.1.; Prokl. in Tim. p. 3348. Cf. Plotin. Hn. ii. 1, p. 97; Plato, Polit. vi. p. 4988 (and Schol.); Olymp. in Plat. Phaed. p. 201 Fine. 83. Diog. Laer. i. 23 yields no fragment. 84. Plut. Quazs. Plat. viii. 4, p. 1007 £. Cf. Plut. de def. orac. 12, p. 4164; M. Antonin. ix. 3. 5 35. Hipp. Ref. haer. ix.10. MSS. εὐφροσύνη», corr. Miller. 86. Hipp. Ref. haer. ix. 10 (cf. v. 21). After λιμός Bergk inserts from Hippolytos révayria ἅπαντα ὠυτὸς νόο.. Bergk adds olvos after ὅκωσπερ, Schuster after θυώμµασι ; Bernays suggests θύωμα after συμμιγῇ, Zeller &hp, Diels wip. MSS. read συμμιγῇ.

* I keep Bywater’s numbers, though I omit some of his fragments. Such omissions are referred to in the critical notes.

HERAKLEITOS 33

συν 29. The sun will not overstep his bounds ; if he does, the Erinnyes, allies of justice, will find him out.

| 80. 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.

™ 81. If there were no sun, it would be night. Vv

92. The sun is new every day.

88. (Herakleitos and Demokritos bear witness that Thales was an astronomer, and predicted eclipses, etc.)

84. 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 hmits and periods. The sun, guardian of these,.... appoints and announces the seasons, which, according to Herakleitos, bring all things.’

85. 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.

NY 86. 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. *D

4 ΤΗΕ FIRST PHILOSOPHERS OF GREECE

87. εἰ πάντα Ta ὄντα καπνὸς γένοιτο, pives av διαγνοῖεν. 88. fai ψυχαὶ ὀσμῶνται καθ) “Αιδην.! \ 39. τὰ ψυχρὰ θέρεται, θερμὸν ψύχεται, ὑγρὸν αὐαίνε-- ται, καρφαλέον νοτίζεται. 40. σκίδνησι καὶ συνάγει, πρόσεισι καὶ ἄπεισι. 41—42. ποταμοῖσι Sis τοῖσι αὐτοῖσι οὐκ ἂν ἐμβαίης ¢ \ ¢ ἐς : ἕτερα γὰρ (καὶ ἕτερα) ἐπιρρέεὶ ὕδατα. | ; ae / 49. µέμφεται τῷ Ὁμήρῳ ᾿Ἡράκλειτος εἰπόντι. os ἔρις ἔκ τε θεῶν ἔκ 7 ἀνθρώπων ἀπόλοιτο: οἰχήσεσθαι γάρ φησι πάντα. 44. πόλεμος πάντων μὸν πατήρ ἐστι πάντων δὲ βασιλεύς, καὶ τοὺς μὲν᾽ θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους, τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρου».

37. Arist. de sensu 5, p. 443 a 21. 38. Plut. de fac. im orbe lun. 28, p. 943 5. Patin, Hinheitslehre, 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. 3928. V. Pseudo-Herakl. Hpist. vi.

41. Plut. Quaes. nat. 2, p.912a. First half: Plato, Krat. 4024; Arist. Metaph. xiv. 5, p. 1010a13; Plut. de sera num. vind. 15, p. 559 ο; de EI 18, p. 3924; 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. HE. xv. 20, p. 821. (Cf. Sext. Emp. ΡΗΤΗ. hyp. iii. 115.] ποταμοῖσι τοῖσι abroio: ἐμβαίνουσὶν ἕτερα καὶ ἕτερα ὕδατα ἐπιρρεῖ.

43. Simpl. in Arist. Cat. p. 104 A ed. Basil. (Scholl. in Arist. 88 b 28) ; Schol. Ven. ad JI. xviii. 107, and Eustath. p. 1133, 56. Cf. Arist. th. Ελιά. vii.1,p. 1235 a 26; Plutarch de Isid. 48, 370 >; Numen. in Chalcid. on Tim. 295. ,

44. Hipp. Ref. haer. ix. 9. First part: Plut. de Iside 48, p. 870 5; Prok on Tim. 54 (cf. 24.8) ; Lucian, quomodo hist. consc. 2; Icar. 8.

HERAKLEITOS 35

™~ 37. If all things should become smoke, then percep ye

tion 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 peri asc of what is fiery.

99. Cool things become warm, the warm grows cool » the wet dries, the parched becomes wet.

Ss 40. It scatters and brings ρεωαν ; it approaches and departs.

This follows the next fragment, as illustrating change.

ο 41-49. You could not step twice in the same rivers ; for other and yet other waters are ever flowing on.

49. 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. D2

96 THE FIRST PHILOSOPHERS OF GREECE

45. οὐ ξυνίασι ὅκως διαφερόµενον ἑωυτῷ ὁμολογέει- παλίντροπος ἁρμονίη ὅκωσπερ τόξου καὶ λύρη». 46. τὸ ἀντίξουν συμφέρον. ἐκ τῶν διαφερόντων καλλίστην ἁρμονίαν. πάντα Kar’ ἔριν γίνεσθαι. 47. ἁρμονίη ἀφανὴν ταρρης κρεΐίσσων. J 48. μὴ sini περὶ τῶν μαγίστων συμβαλώμεθα. 49. χρὴ ed µάλα πολλῶν ἵστορας φιλοσόφους ἄνδρας εἶναι. © 50. γναφέων ὁδὸς εὐθεῖα καὶ σκολιὴ µία ἐστὶ Kai ἡ αὐτή. 51. ὄνοι σύρματ’ ἂν ἕλοιντο μᾶλλον ἢ χρυσὀόν. 52. θάλασσα ὕδωρ καθαρώτατον καὶ µιαρώτατον, ἰχθύσι μὲν πότιµον καὶ σωτήριον, ἀνθρώποις δὲ ἄτοπον καὶ ὀλέθριον. 58. Sues coeno, cohortales aves pulvere (vel cinere) lavari. 54. βορβόρῳ χαίρειν.

45. Hipp. Ref. haer. ix. 9. Cf. Plato, Symp. 187, Soph. 242n; Plut. de anim. procr. 27, p. 1026 B. ͵ MBS. ὁμολογέειν, corr. Miller. Cf. (Bywater 56) Plut. de trang. 15, 473; de Is. 45, 369; Porphyr. de ant. nym. 29; Simpl. Phys. 11 r 50, 11. These writers give παλίντονος» παλίν- τροπος is probably from Parmenides v. 59; Plutarch inserts κόσμου. 46. Arist. Ε1. Nic. viii. 2, p. 1155 b 14. Cf. Theophr. Metaph. 15 ; Arist. Eth. Hud. vii. 1; 1235 a 13. These are rather summary phrases than quotations. 47. Plut. de anim. procr. 27, p. 1026c; 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. γραφέω», corr. Duncker. The ΜΒΒ. reading may be a participle introducing the quotation, and wrongly included in the excerpt, as Tannery suggests (Seience hellén. pp. 198 ff.). 51. Arist. Héh. Nic. x.5, Ῥ. 117686. Cf. Albertus M. de veget. vi. 401 (p. 545 Mey.) R. P. 408: ‘ Boves . . . felices . . . cum inveniant orobum ad comendum.’ Bywater, ournal Philol. 1880, p. 230. 52. Hipp. Ref. haer. ix. 10. Cf. Sext. Emp. Pyrrh. hyp. i. 55. 53. Columella, de R. RB. viii. 4. Cf. Galen, Protrept. 18, p. 5 ed. Bas. “4, Athen. v. 1781. Cf. Clem. Al. Protrept. 10, p. 75; Sext. Emp. » hyp. i. 55; Plotin. Hnn. i. 6, p. 55.

μν

HERAKLEITOS 34 /

™N io 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 παλίν- τονος from fragment 56, we obtain the meaning ‘opposite tension’ more distinctly.

46. Opposition unites. From what draws apart wae results the most beautiful harmony. All things take / place by strife.

Quoted by Aristotle as an illustration of the search for 8 deeper principle; more in accordance with nature.

@ Nn 47. Hidden harmony is better than manifest. - 8

f 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.

pol. Asses would rather have refuse than gold.

52. The sea is the purest and the foulest water ; it

1s 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.

58-54. Swine like to wash in the mire; barnyard fowls in the dust.

38 TIE FIRST PHILOSUPHERS OF GREECE

55. wav ἑρπετὸν πληγῇ νέµεται. 56=45. 57. ἀγαθὸν καὶ κακὸν ταὐτόν. 58. οἱ ἰατροὶ τένοντες καίοντεν πάγτη βασανίξοντες κακῶς τοὺς ἀρρωστοῦντας ἐπαιτιῶνται μηδέν ἄξιον μισθὸν λαμβάνειν Tapa τῶν ἀρρωστούντων. 59. συνάψειας οὖλα καὶ οὐχὶ οὔλα, συμφερόμενον διαφερόµενον, συνᾷδον διᾷδον' ἐκ πάντων ἓν καὶ ἐξ évos πάντα. 60. δίκης οὔνομα οὐκ ἂν ἤδεσαν, εἰ ταῦτα μὴ ἦν. 61. fr@ μὲν θεῷ καλὰ πάντα καὶ ἀγαθὰ καὶ δίκαια, ἄνθρωποι δὲ ἃ μὲν ἄδικα ὑπειλήφασὺν, ἃ δὲ δίκαια.] 62. εἰδέναι χρὴ τὸν πόλεμον ἐόγτα ξυνόν, καὶ δίκην ἔριν' καὶ γινόμενα πάντα κατ’ ἔριν καὶ Τχρεώμενα]. 68. ἔστι γὰρ εἱμαρμένα πάντως. . . .

55. Arist. de mundo 6, p. 401 88 (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 ὥς ἄν τινα µέρη σώματος αὑτοῦ. 56. V. 45. 57. Arist. Top. wiii. 5, p. 159b30; Phys. i. 2, Ρ. 1856 Ὁ 290: Hipp. Ref. haer. ix. 10; Simpl. in Phys. 11 ν. 50,11; 18 v. 82, 23. 58. Hipp. Ref. haer. ix. 10. Cf. Xen. Mem. i. 2,54; Plato, Gorg. 521 £, Polit. 2938; Simpl. in Epict. 13, p. 83 p, 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 ἀρρωστούντω».

59. Arist. de mundo 5, p. 9960 Ὁ 12 (Apuleius, de mundo 20; Stob. Eccl. i. 34, p. 690). | Stob. VA συλλάψει eis, Arist. Q συνάψας, OR συνάψιε: 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 Jl. iv. 4, p. 120 Bk. Cf. Hippokr. de diaeta i. 11 RP. 37 ο; 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. épetv, Schl. ἔριν.

[63. Stob. Hci. i. 6, Ρ. 178. Vulg. εἱμαρμένη, A εἱμαρμένα.

HERAKLEITOS 39

55. Every beast is tended by blows. Cf. Zeller, i. p. 724: ‘ Every creature feeds on earth.’

(56. Identical with 45.) “N57. 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.

DY / 61. (God, ordering things as they ought to be, perfects ali things in the harmony of the whole, as Herakleitos a 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 87 ο) 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.

N 62. Men should know that war is general and that _ Justice isstrife ; all things arise and [pass away] through airife. ἊΝ 685. For they are absolutely destined. . . 4

40 THE FIRST PHILOSOPHERS OF GREECE

64, θάνατός ἐστι ὁκόσα ἐγερθέντες ὁρεόμεν, ὁκόσα δὲ εὔδοντες ὕπνος». 65. v. 19. 66. τοῦ βιοῦ οὔνομα βίος, ἔργον δὲ θάνατος. 67. θεοὶ θνητοί, ἄνθρωποι ἀθάνατοι, ζῶντεν Tov ἐκείνων θάνατον τὸν δὲ ἑκείνων βίον τεθνεῶτες. 68. ψυχῆσι γὰρ θάνατον ὕδωρ γενέσθαι, ὕδατι δὲ θάνατυο γῆν γενέσθαι. ἐκ γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος δὲ ψυχή. 69. ὁδὸς ἄνω κάτω µία καὶ duty.” 70. ξυνὸν ἀρχὴ καὶ πέρας.

Τ1. ψυχῆς πείρατα οὖκ ἂν ἐξεύροιο πᾶσαν ἔπι- πορευόµενος ὁδόν.

64. Clem. ΑΙ. Strom. iii. 3, p. 520. Cf. Strom. v. 14, p. 712; Philo,. de Joseph. 22, p. 59. 66. Schol. in 11. i. 49; Cramer, A. P. iii. p. 122; Htym. Mag. under βίος; Tzetz. Bx. in Zl. p. 101; Eust. in ΤΠ. i. 49, p. 41. Cf. Hippokr. de diacta 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. Hel. 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. AJ. Strom. vi. 2, p. 746; Hipp. Ref. haer. v. 16; Julian, Or. v. p. 16060: Prokl. in Tim. p. 36c; Olympiod. in Plat. Gorg. p. 357 Jahn; idem, p. 542. 69. Hipp. Ref. haer. ix. 10. Cf. Plato, Phileb. 45 a; Kleomed. π. µετεώρω» i. p. 75 Bak.; Maximus Tyr. xli. 4, p. 489; Tertull. adv. Mare, ii. 28 Diog. Laer. ix. 8; Plotin. Hn. iv. 8, p. 468; Iambl. Stob. Eel. i. 41; Hippokr. +. τροφῆς 45; Philo, de incorr. mum. 21, p. 508; and de somn. i. 24, p. 644; and de vit. Moys. i. 6, p. 85; Muson. Stob. Flor. eviii. 60; M. Antonin. vi. 17. 70. Porphyr. Schol. B. Jl. xiv. 200, p. 392 Bek. Cf. Hippokr. #. τόπων 1, π. διαίτης 1, 19, π. τροφῆς 9. Philo, Leg. all. i. 3, p. 44; Plut. de ET 8, p. 388c. 71. Diog. Laer. ix. 7; Tertull.de anima 2. Of. Hipp. Ref. haer. v. 1.

HERAKLEITOS 41

64. All the things we see when awake are death, / and all the things we see when asleep are sleep.

For various interpretations, v. Teichmiiller, 1. 97 sq. ». Zeller, i. 715; Patin, Einhertslehre, 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. oN 67. Gods are mortals, men are immortals, άν) A living in the others’ death and dying in the others’ life.

Cf. Sext. Emp. Pyrrh. iii. 230, R.P. 96. 68. For to souls it is death to become water, and for | wa 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.

™N 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.

42 THE FIRST PHILOSOPHERS OF GREECE

72. ψυχῇῆσι τέρψις ὑγρῆσι γενέσθαι. 73. ἀνὴρ ὁκότ) ἂν µεθύσθῃ, ἄγεται ὑπὸ παιδὸς ἀνήβου σφαλλόµενος, οὐκ ἐπαίων ὅκη βαίνει, ὑγρὴν τὴν ψυχὴν ἔχων. 74-716. ain ψυχἠ σοφωτάτη καὶ ἀρίστη. 77. ἄνθρωπος, ὅκως ἐν εὐφρόνῃ ddos, ἅπτεται ἆπο- σβέννυται. 78. ταῦτ᾽ εἶναι ζῶν καὶ τεθνηκός, καὶ τὸ ἐγρηγορὸς \ ΔΝ ο \ \ / / καὶ τὸ καθεῦδον, καὶ νέον καὶ γηραιόν' τάδε yap µετα- πεσόντα ἐκεῖνά ἐστι κἀκεῖνα πάλιν µεταπεσόντα ταῦτα.

79. αἰὼν mats ἐστι παίζων πεσσεύων παιδὸς ἡ ΑΕασιληίη.

72. Numen. Porphyr. de απίγο 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. 74.8; Eustath. Jl. xxiii. 261, p. 1299, 17.

Reading aby) Enph puxh (Bywater 75 and 76); Philo, Euseb. Ρ. 1. viii. 14, p. 399; and de prov. ii. 109, p. 117; Muson. Stob. Flor. xvii. 43; Plut. de esu carn. i. 6, p. 996 ἘΣ and de def. orac. 41, p. 432 r; Clem. Al. Paedag. ii. 2, p. 184; Galen, x. 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 at; 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 byes. (av δὲ ἅπτεται τεθνεῶτος εὔδων, ἀποσβεσθεὶς Byes. ἐγρηγορὼς ἅπτεται εὔδοντος, and compares Sext. Emp. Math. vii. 130; Seneca, Hpist. 54.

78. Plut. Consol.ad Apoll.10,p.106£; and de EI 18, Ρ. 5920. (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. Hel. ii. 1, p.12; Prokl. in Tim. 101 F; Plato, Legg. 1. 644 p, x. 9083p ;

‘Philo, de vit. Moys. i. 6, p. 85; Plut. de HI οἱ, p. 393%; Lucian, vif. .auct, 14.

HERAKLEITOS 43

τὸ. It is a delight to souls to become wet. πα ύ

~, 78. Whenever a man gets drunk, he is led about by | 2... 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 -ἵ 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.

- yw f Ἱ .

79. Lifetime is a child playing draughts ; aie kingdom is a child’s. Υ

Clement understood αἰών to be Zeus ; Hippolytos made it equivalent to αἰώνιος, the eternal (king).

44 THE FIRST PHILOSOPHERS OF GREECE

80. ἐδιζησάμην ἐμεωντόν. 81. ποταμοῖσι τοῖσι αὐτοῖσι ἐμβαίνομέν τε καὶ οὐκ ἐμβαίνομεν. εἶμέν τε καὶ οὐκ εἶμεν. | 82. κάµατός ἐστι τοῖς αὐτοῖς μοχθεῖν καὶ ἄρχεσθαι. 89. µεταβάλλον ἀναπαύεται. 84. καὶ ὁ κυκεὼν διίσταται μὴ κινεόµενο». 85. νέκυες κοπρίων ἐκβλητότεροι. 86. γενόµενοι ζώειν ἐθέλουσι µόρους 7’ ἔχειν' [μᾶλλον δὲ ἀναπαύεσθαι,] καὶ παῖδας καταλείπουσι µόρους γενέσθαι. 90. τοὺς καθεύδοντας ἐργάτας εἶναι [καὶ συνεργοὺς] τῶν ἐν τῷ κὀσμῳ αγινοµένων.

oe ee --

80. Plut. adv. Colot. 20, p.1118c; Dio Chrys. Or. 55, p. 282; Tatian, Or. ad Graec.; Diog. Laer. ix. 5; Plotin. Hmm. iv. 8, p. 468; Julian, Or. vi. p. 185.4; Prokl. on Tim. 106£; Suidas Β. v. ποστοῦμος. Cf. Clem. Al. Strom. ii. 1, p. 429; Plotin. nn. v. 9, p. 559; Hesychius ἑδίζησα. 81. Herakl. Alleg. Hom. 24; Seneca, Hpist. 58. Cf. Epicharm. Fr. B 40 Lorenz. 82. Plotin. Enn. ix. 8, p. 468; Iambl. Stob. Hcl. i. 41, p.906; Aeneas . Gaz. Theophrast. p.9 Barth. Cf. Hippokr. π. διαίτης i. 15; Philo, de cherub. 26, p. 155. 83. Plotin. nn. iv. 8, p. 468 and p. 473; Iambl. Stob. Hel. i. 41, p. 906 and p. 894 ; Aeneas G. Theophrast. p. 9 and p. 11. 84. Theophrast. π. iAlfyyov 9, p. 198 Wim.; Alexand. Aphr. Probl. Ρ. 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. 6694; Pollux, Onom. v. 163; Origen, c. Cels. v. 14, p. 247 (quoting Celsus, v. 24, p. 253); Julian, Or. vii. p. 226c. Cf. Philo, de profug. ii. p. 555; Plotin. Enn. v. 1, p. 483; Schol. V. ad ΙΓ. xxiv. 54 (=Eustath. ad ZI. 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. 4158, andcf. 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. mm gen. ii. 5, p. 82. These passages do not yield any definite fragment of Herakleitos. 90. M. Antonin. vi. 42. Pfleiderer rejects καὶ συνεργοὺ».

HERAKLEITOS 45

οσα 80. I inquired of myself.

The translation follows the sense in Diogenes; in Plutarch it is parallel with the Delphic oraele, ‘I have sought to know myself.’

81. In the same rivers we step and we do not step; ‘we are and we are not.

PY rae -

Cf. Fr. 41. ‘

\ ; κ Kot Vout Lae ελα. 4 - a ANS .. — - "ο... | 82. It is weariness to toil at the same things, and to ν be subject to them.

™~ 88. Changing it finds rest.

Ny 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.

46 THE FIRST PHILOSOPHERS OF GREECE Kew 8. ξυνόν ἐστι πᾶσι τὸ φρονέει». ξὺν vo λέγοντας ἰσχυρίζεσθαι χρὴ τῷ Evv@ πάντων, ὅκωσπερ νόμφ πόλις καὶ πολὺ ἐσχυροτέρως. τρέφονται γὰρ πάντες ot ἀνθρώπειοι νόμοι ὑπὸ ἑνὸς τοῦ θείου. κρατέει «γὰρ τοσοῦτον ὁκόσον ἐθέλει καὶ ἐξαρκέει πᾶσι καὶ περι- γίνεται. 92. τοῦ λόγου & ἐόντος ξυνοῦ, ζώουσι οἱ πολλοὶ ws ἰδίην ἔχοντες φρόνησιν. 98. ᾧ μάλιστα διηνεκέως ὁμιλέουσὺ τούτῳ διαφέ- ρονται. 94. οὗ δεῖ ὥσπερ καθεύδοντας ποιεῖν καὶ λέγειν. 95. τοῖς ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι, τῶν δὲ κοιµωμένων ἕκαστον eis ἴδιον ἀποστρέφεσθαι. 96. 700s ἀνθρώπειον μὲν οὐκ ἔχει γνώµας, θεῖον δὲ - ἔχει. 97. ἀνὴρ νήπιον ἤκουσε πρὸς δαίµονος ὕκωσπερ Tats πρὸς ἀνδρός. 100. µάχεσθαι χρὴ τὸν δῆμον ὑπὲρ τοῦ νόµου ὅκως ὑπὲρ τείχεος.

91. Stob. Flor. iii. 84. Cf. Kleanth. H. Zeus 24; Hippokr. x. τροφῆς 15; Plut. de Isid. 45, p. 369 a; Plotin. Hn. vi. 5, p. 668 ; Empedokles, ν. 231 Stn. 92. Sext. Emp. Math. vii. 133, where the quotation is apparently longer. Burnett, 140, η. 35, acutely suggests φρονέειν for λόγου. 93. M. Antonin. iv. 46. 94. M. Antonin. iv. 46. 95. Plut. de superst. 3, p. 166 ο. Cf. Hippolyt. Ref. haer. vi. 26 ;: Iambl. Protrept. 21, p. 182 Arcer. The form is Plutarch’s. 96. Origen, c. Cels. vi. 12, p. 291. 97. Origen, ο. Cels. vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern.

δαήµονος KE. Petersen, Hermes, 1879, xiv. 304s 98. Plato, Hipp. Maj. 289 8s. Cf. M. Antonin. iv. 16. 99. Ibid. 2894. The words of Herakleitos cannot be restored. Cf..

Plotin. Ennead. vi. p. 626; Arist. Top. iii. 2, 117 b 118. “** Diog. Laer. ix. 2.

HERAKLEITOS AT

91. Understanding is common to all. It is neces» ν΄. 0 sary for those who speak with intelligence to hold fast ee to the common element of all, as a city holds fast to «3 a we law, and much more strongly. For all human laws ι.ν 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 Y . ts though they had an understanding peculiar to themselves.

\ 98. With what they most constantly associate, with ν this they are at variance. |

94. It is not meet to act and speak like men asleep.

; ad OCS GY Cat 4 é Of. Fr Qand 90. “The phoge Of Wr eri = oan 4 ει 4 . 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 κας Sa 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. |

48 THE FIRST PHILOSOPHERS OF GREECE

101. propor µέζονες µέζονας poipas λαγχάνουσι. 102. ἀρηιφάτους θεοὶ τιμῶσι καὶ ἄνθρωποι. 108. ὕβριν χρὴ σβεννύειν ἢ πυρκανήν.

0 104. ἀνθρώποισι γίνεσθαι ὁκόσα θέλουσι οὐκ ἄμεινον. όν e / ες 1 \ 2 / N ιά νοῦσος ὑγίειαν ἐποίησε ἡδὺ καὶ ἀγαθόν, λιμὸς κόρον, κάµατος ἀνάπανσιν.

105. θυμῷ µάχεσθαι χαλεπόν' ὅ τι γὰρ ἂν χρηίζη "γίνεσθαι, ψυχῆς ὠνέεται.

106. ]άνθρώποισι πᾶσι µέτεστι γυγνώσκειν ἑαυτοὺς καὶ σωφρονεῖν].

107. Γσωφρονεῖν ἀρετὴ µεγίστη' καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ pe ἐπαίοντα»].

108-109. anally ἄμεινον κρύπτειν' ἔργον δὲ ἐν «ἀνέσει καὶ Trap οἶνον.

110. νόμος καὶ βουλῇ πείθεσθαι ἑνός.

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. 108. 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.eArist. Hth. Nik. ii. 2, p.1105a8; and Eth. Hud. ii. 7, p. 1223 b 22; and Pol. v. 11, p. 19164 29; Plut. de cohib. ira 9, p. 457D; and Erot. 11, p. 755p; Iambl. Protrep. p. 140 Arc.; and Coriol. 22.

106. Stob. Flor. ν. 119. Neither this nor the following fragment can be regarded as genuine.

107. Stob. Flor. iii. 84. 108. Plut. φμ. conv. iii. prooem. p. 644F; and de audien. 12, p. 43p; -and virt. doc. posse 2, p. 459 5: Stob. Flor. xviii. 32.

109. Stob. Flor. iii. 82 κρύπτειν ayuabiny κρέσσον } és τὸ µέσον Φφέρειν. _A variation of 108.

110. Clem. Al. Strom. v. 14, p. 718 (Euseb. P. Ε. xiii. 13, p. 681).

Kuseb. βουλῇ, Clem. Bova}. καί is suspicious.

HERAKLEITOS | 40

101. Greater deaths gain greater portions. 102. Gods and men honour those slain in battle.

108. Wantonness must be quenched more than a conflagration.

J 104. It is not good for men to have whatever they want. Disease makes health sweet and good; hunger, satiety ; toil, rest.

q°

J 105. It is hard to contend with passion ; for what- wT ) ever it desires to get it buys at the cost of βου]. |")

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.

N 109. It is better to conceal ignorance than to put a it forth into the midst.

110. It is law to obey the counsel of one.

50 THE FIRST PHILOSOPHERS OF GREECE

111. ris γὰρ αὐτῶν voos ἢ dpjv; [δήμων] ἀοιδοῖσι ο/ \ / , e 2 OQ 7 σ ἕπονται καὶ διδασκάλῳ χρέωνται ὁμίλῳ, οὐκ εἰδότες ὅτι πολλοὺὶ κακοὶ, ὀλίγοι δὲ ἆγαθοί. αἱρεῦνται γὰρ by ἀντία πάντων οἱ ἄριστοι, κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὺ κεκόρηνται ὅκωσπερ κτήνεα. 119. ἐν Πριήνῃ Βίας ἐγένετο ὁ Τευτάµεω οὗ πλέων λόγος ἢ τῶν ἄλλων. 113. εἷς ἐμοὶ µύριοι, ἐὰν ἄριστοις ᾖ. 114. ἄξιον ᾿Εφεσίοις ἡβηδὸν ἀπάγξασθαι πᾶσι καὶ A b) A 4 / “A “/ 6 / τοῖς ἀνήβοις τὴν πὀλιν καταλιπεῖν, οἶτινε Ἑρμόδωρον py] e A 3 ’ 9 / / ς / \ ἄνδρα ἑωυτῶν ὀνήιστον ἐξέβαλον, davtes: ἡμέων μηδὲ els ὀνήιστος ἔστω, εἰ δὲ µή, ἄλλῃ δὲ καὶ μετ) ἄλλων. 4 \ / aA A \ , 115. κύνες καὶ βαύζουσι ὃν ἂν μὴ γινώσκωσι. 116. ἀπιστίῃ διαφυγγάνει μὴ γινώσκεσθαι. \ BA 9 N \ / 9 ο 117. βλὰξ ἄνθρωπος ἐπὶ παντὶ λόγῳ ἐπτοῆσθαι Φιλέευ. 118. δοκεόντων ὁ δοκυµώτατος γινώσκει φυλάσσειν: καὶ µέντοι καὶ δίκη καταλήψεται ψευδέων τέκτονας καὶ

μάρτυρας.

‘111. Clem. Al. Strom. v. 9, p. 682; and iv. 7, p. 586; Prokl. on Alkibd. p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos ends with ἀγαθοί. Some MSS. omit αὐτῶν; Prokl. αἰδοῦς ἠπιόων τε καὶ διδασκάλφ χρειῶν τε ὁμίλφ οὐκ. Clem. καὶ νόµοισι χρέεσθαι ὁμίλφ εἰδότας. MSS. p. 682 ἐναντία. Restored by Bernays, Heraclit. i. p. 34.

112. Diog. Laer. i. 88. 113. Galen, π. διαγνώσεως σφυγμῶν 1.1. iii. p. 53 ed. Bas.; Symmachus, Hpist. 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 Ait. 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. 90, 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. 414; de aud. poet., p. 285. 118. Clem. Al. Strom. ν. 1, p. 649. Bergk Φλυάσσειν, Bernays By- χ πλάσσειρ.

HERAKLEITOS 5]

Ny 111. For what sense or understanding have they ? They follow the bards and employ the crowd as their Ne, 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.’

118. To me one man is ten thousand if he be the oy N best.

114. The Ephesians deserve to be hanged, every one Vv 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.

NN ¥* 115. Dogs also bark at those they do not know. ~

"4116. As the result of incredulity (divine things) miss ’' being known.

Hither because men are incredulous, or the things incredible. Cf. Zeller, Phil. Gr. i.‘ 5744 2. Gomperz combined this with fragment 10.

117. The fool is wont to be in a flutter at every word. Pa

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 πλάσσει», ‘ knows how to create myths.’

BY

52 THE FIRST PHILOSOPHERS OF GREECE

119. τὸν Ὅμηρον ἄξιον ἐκ τῶν ἀγώνων ἐκβάλλ,εσθαι καὶ ῥαπίζεσθαι, καὶ ᾿Αρχίλοχον opoiws. — 121. ἦθος ἀνθρώπῳ δαίµων. 122. ἀνθρώπους µένει τελευτήσανταν ἅἄσσα οὐκ

ἔλπονται οὐδὲ δοκέουσι. 123. ἔνθα Ἱδεόντι] ἐπανίστασθαι καὶ φύλακας yive- σθαι ἐγερτὶ ζώντων Kal νεκρῶν. 124. νυκτιπόλοι, µάγοι, βάκχοι, λῆναι, μµύσται. 125. τὰ yap νομιζόµενα κατ ἀνθρώπουςο μυστήρια ἀνιερωστὶ μυεῦνται. 126 = 1900. 127. εἰ μὴ γὰρ Διονύὺσῳ πομπὴν ἐποιεῦντο καὶ ὕμνεον ἆσμα αἰδοίοισι, ἀναιδέστατα εἴργαστ᾽ ἄν' ὡντὸς δὲ ἼΑιδης καὶ Διόνυσος. ὅτεῳ µαίνονται καὶ ληναίζουσι.

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, Hp. 12‘ Unus dies par omni est.’ The Greek cannot be restored from Plutarch, Camill. 19 φύσιν ἡμέρας ἁπάσης µίαν οὖσαν. «191. Plutarch, Qu. Plat. i. 2, 999 ; 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. FE, 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 θεὺν δεῖ . . . φύλακα, Bernays ἔνθαδε ἐόντας : MSS. ἐγερτιζόντω», corr. Bernays. Schuster suggests δαίµων ἐθέλει ἔνθαδε ἐόντι ἐπιστασθαι καὶ Φυλακὸς κ. τ. A.

124. Clem. Al. Protrept. 2, p. 18 (Euseb. P. E.ii.3, p. 66). 125. Clem. Al. Protrept. 2. p.19 (Euseb. P.Z. 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. 8rey, Plutarch, de Isid. 28, Ρ. 3624 ὅτε οὖν . . . Ἀηραίνουσιν. 128. Iamblich. de Myst. ν. 15. The Greek text cannot be restored.

HERAKLEITOS 53

119. (He used to say that) Homer deserved to be cast out of the lists and flogged, and Archilochos likewise.

ο 190. One day is equat-to every other. ee ae

Ὃ 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 8 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 V 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. 1 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 = bi in harmony with those who are still restrained by the ody.

54 THE FIRST PHILOSOPHERS OF GREECE

129. axea.

180. καθαίρονται δὲ αἵματι µιαινόµενοι ὥσπερ ἂν εἴ 9 \ \ a 3 / / 9 A τις ἐς πηλὸν ἐμβὰς πηλῷ ἀπονίζοιτο. µαίνεσθαι δ ἂν λ δοκοίη, ei τι αὐτὸν ἀνθρώπων ἐπιφράσαιτο οὕτω ποιέοντα. καὶ τοῖν ἀγάλμασι τουτέοισι εὔχονται, ε A A ιά ὁκοῖον εἴ τι τοῖς δόµοισι λεσχηνεύοιτο, ov τι γινώσκων θεοὺς οὐδ' ἥρωας οἵτινές εἰσι. 190α. εἰ θεοί εἶσι, ἵνα ti θρηνέετε αὐτούς; εἰ δὲ θρηνέετε αὐτοὺς, µηκέτι τούτους ἡγέεσθε θεούς.

Spurious FRAGMENTs.

181. πάντα ψυχῶν εἶναι καὶ δαιμόνων πλήρη.

"1839. τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν

ψεύδεσθαι.

188. ἐγκαλυπτέος ἕκαστος ὁ µαταίως ἐν δόξῃ γενό- μενο».

129. Iamblich. de Myst. i. 11. 130. Greg. Naz. Or. xxv. (xxiii.) 15, p. 466, ed. Par. 1778 πηλφ πηλὸν καθαιρόντων. Elias Cretensis on the Gregory passage (cod. Vat. Pii IT. 6, fol. 90 r) gives first thirteen words (Byw. 190). 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. 83a 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 οὖκ ἀκούουσιν, ὥσπερ ἀκούοιε», odk ἀποδιδοῦσιν, ὥσπερ οὐκ ἀπαιτοῖεν. 1908. Given by Neumann from the Strassburg MS. just referred to- . The saying is attributed to Xenophanes by Aristotle, Rhet. 25: 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.

HERAKLEITOS 5d

129. (Herakleitos fittingly called religious rites) cures (for the soul).

180. 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.

NQ 180a. If they are gods, why do ye lament them ? And VA 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. | 182. He was wont to say that false opinion 1s a sacred disease, and that vision is deceitful.

188. Each one who has come to be esteemed without due grounds, ought to hide his face.

96 THE FIRST PHILOSOPHERS ΟΕ GREECE

184. οἴησις προκοπῆς ἐγκοπὴ προκοπῆς.

135. τὴν παιδείαν ἕτερον ἥλιον εἶναι τοῖς πεπαιδευ- μένοι».

196. ἡ εὔκαιρος χάρις λιμῷ καθάπερ τροφὴ ἁρμότ- τουσα τὴν τῆς ψυχῆς ἔνδειαν ἰᾶται.

137. συντοµωτάτην ὁδὸν ὁ αὐτὸς ἔλεγεν sis εὐδοξίαν τὸ γενέσθαι ἀγαθόν.

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. 134, i. p. 254 Dind.

TRANSLATION.

194. False opinion of progress is the stoppage of progress.

196. Their education is a second sun to those that have been educated.

186. As food is timely in famine, so opporwane favour heals the need of the soul.

187. 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.

HERAKLEITOS 57

PassaGEs IN Pato AND ARISTOTLE REFERRING TO HERAKLEITOS.

Plato, Theeet. 160 p. Homer, and Herakleitos, and the whole company which say that all things are in motion and in a state of flux. Cf. 152 pu. Kratylos, 401 p. According to Herakleitos all tines) are in motion and nothing abides. Cf. 4024, and frag. 41; also 412 9, 440 ο. | 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 80. 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; 185b19. 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; 20528. As Herakleitos says that all {

things sometime become fire. - De celo i. 10; 279b16. 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; 405425. .And Herakleitos set

says that the first principle is soul, as Ἡ were @

58 THE FIRST PHILOSOPHERS OF GREECE

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; 645a17. 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. 1. 8; 984a7. Hippasos of Metapontum and Herakleitos of Ephesos call fire the first cause. Cf. 99629, 1001 a15. ‘ Met. i. 8; 1005 Ὦ 24. For it is impossible for any one to postulate that the same thing is and is not, as some think Herakleitos says. Met. 1.5; 1010 α19. V. Frag. 41-42, supra. Met. 11. 7; 10194 24. For the word of Herakleitos, that all things are and are not, seems to make all things | true. Met. x.5; 1062a 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. 4

HERAKLEITOS 59

ΕΠ. ii. 8; 1105a8. 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 lessstrongly than what they know by scientific procedure ; and Herakleitos is an example of this. Eth. viii. 2; 1155b4. 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; 1176a6. As Herakleitos says, an ass | would prefer refuse to gald, for natural food is sweeter to asses than gold.

* boxt. 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 ‘closedj 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. 99, 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. 6r; Dox. 475. (Theophrastos says)

60 . THE FIRST PHILOSOPHERS OF GREECE

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 js 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. ΠΠ. 20; Dox. 591. Herakleitos the ™nhesian, son of Bleson, 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. 18; 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. 1.8; Dox. 288.

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. 808. 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. 807.

H. et al. declare that matter is subject to change, variation, and transformation, and that it flows the whole through the whole. | Aet. i. 18; Dox. 812. H. introduces certain very

small and indivisible particles (or H. seems to some to leave particles, instead of the unity). Aet. 1. 23; Dor. 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.1. 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. 25: Dor. 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. 11.1; Dox. 327, Herakleitos etal. The universe isone. 4; Dor. 381. The universe is generated not according to time, but according to thought. 11; Doz. 840; H. et al.

The heaven is of a fiery nature. 18; Doz. 342. H. and Parmenides. The stars are compressed bits of fire. 17; Dozx.346. H. and Parm. The stars are nurtured by an exhalation from the earth. 20; Dox. 851. 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 4; Doz. 949.) 21; Dox. 351. It 18 as great ‘as the width of a human foot.’ 22; Dox. 8352.

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. 856. The earth is surrounded with mist.] 27 ; Dox. 358. (The moon) 18 bowl-shaped. 28; Dox. 859. 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 την Φφαντασίαν]; the sun more ' Cf. Galen. Hist. Phil. 64; Dox. 626.

HERAKLEITOS 63

brightly, for it moves in purer ether [a7p], and the moon moves in thicker «ther and so it shines more dimly. 29 ; Dow. 859. Kelipses of the moon are occasioned by the turning of the bowl-shaped body. 382; Dox. 964. 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. ii1.38; 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. 8; Doz. 888. Parmenides and Hippasos and Herakleitos call the soul a fiery substance. 7; Doz. 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.28; 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.

THE ELEATIC SCHOOL: XENOPHANES 65

V. THE ELEATIC SCHOOL: XENOPHANES.

ΧΕΝΟΡΗΑΝΕΡ 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. 1818; Cousin, Now. frag. phil. 1828, pp. 9-46; Karsten, Phil. Graec. vet. relig. 1. 1, 1880 ; Bergk, Poet. Lyr. Graec. u1.; Ἑ. Kern, Quaestionwm Xenophanearum cap. duo, Naumb. 1864; Bettrage, Danzig 1871; Ueber Xenophanes, Stettin 1874 ; Freudenthal, Die Theologie des Xenophanes, 1886 ; and Archi f. d. Gesch. d. Phil. i. 1888, p. 822 sqq.; Thill, phane de Colophon, Luxemb. 1890. On as book De Xen. Zen. Gorg. Aristotelis, v. Fiilleborn, Halle 1789; Bergk, "i848: Mullach, 1846 ; Ueberweg, Philol. viii. 1858, p. 104 sqq.; xxvi. 1868, p. 709 sqq.; Vermehren, 1861; F. Kern, | Symbola crit. ad libellum π. Ἐενοφ. etc. Oldenb. 1867; Diels’ Dozogr. pp. 109-118; Zeller, Geschichte d. Phil. d. Grechen, i. 499-521.

66 THE FIRST PHILOSOPHERS OF GREECE

(a) FRaGMENTS oF XENOPHANES.®

1 els θεὸς ev τε θεοῖσι καὶ ἀνθρώποισι péytoros, οὔτε δέµας θνητοῖσιν ὁμοίιον οὔτε νόημα.

2 οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ) ἀκούει. 8 ἀλλ) ἀπάνευθε πὀνοιο νόου φρενὶ πάντα Kpadaives,

4 αὐεὶ & ἐν ταὐτῷ µίμνει κινούμενον οὐδέν, οὐδὲ µετέρχεσθαί µιν ἐπιπρέπει ἄλλοτε ἄλλῃ.

5 ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς, τὴν σφετέραν & ἐσθῆτά 7 ἔχειν φωνήν τε δέµας τε. 6... ἀλλ él χεῖρας ἔχον βόες He λέοντες, <as> γράψαιχείρεσσι καὶ ἔργα τελεῖν ἅπερ avdpes, _ καί κε θεῶν ἰδέας ἔγραφον καὶ compar’ ἐποίουν τοιαῦθ’, οἷόν περ καὶ αὐτοὶ δέµας εἶχον «ἕκαστοι» ἵπποι µέν ϐ) ἵπποισι, Boss δέ τε βουσὶν ὁμοῖα.

Sources and Critical Notes. —

1. Clem. Alex. Strom. v. p. 714. Euseb. Praep. Ev. xiii. 18, p. 678 p. MS. οὖδε 8’, ... οὔτε, corr. Potter. 2. Sext. Emp. Math. ix. 144. 3. Simplic. Phys. 6 r 23, 20; Dow. 481. 4. Simplic. Phys. 6 r 23,11; Doz. 481.

5. Clem. Al. Strom. v. p. 714; Euseb. Praep. Ev. xiii. 13, p. 678 p, following Fr. 1. Theodoret, Gr. Aff. Curat. iii. 72, p. 49. V. 1: Theod., Clem. cd. Par. and Ed. Floren., Euseb. CF'GI read ἀλλ) οἱ Bporoi. Text follows remaining MSS. of Clem. and Euseb. V.2: Theod. καὶ ἴση», Clem. and Euseb. τὴν σφετέραν; Theod. τ) αἴσθησιν, Clem. and Euseb. 3’. 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᾽ ef τοι χεῖρας efxov: Clem. Euseb. λέοντες, Theod. ἐλεφάντες. V. 2: Euseb. FG καὶ, other MSS. 4, corr. Hiller. V.3: Euseb. and Theod. καί κε: Eus. DE FG Sdéuar’, V. 4: MSS. ἔσχον, corr. Karst.: MSS. ὁμοῖον, Meineke ἕκαστοι. V. 5: Clem. Theod. ὁμοῖοι, Eus. ὅμοιοι, Karst. ὁμοῖα.

* The text follows in the main the edition of Bergk-Hiller, Poet. Lyr. Graec., Leipzig, 1890.

THE ELEATIC SCHOOL: XENOPHANES 67

TRANSLATION.

1. God is one, supreme among gods and men, and not like mortals in body or in mind.'

2. The whole [of god] sees, the whole perceives, the whole hears.?

8. But without effort he sets in motion all things by mind and thought.

4. It [2.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.’

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.‘

1 Zeller, Vorsokratische Philosophie, p. 530, η. 3. 2 Zeller, 526, n. 1. No author is given in the context; , Karsten follows Fabricius in accrediting it to Xenophanes. 3 Zeller, 524,n.2. Cf. Arist. Rhet. ii. 98: 1399 b 6. 4 Zeller, 525, η. 2. Diog. Laer. iii. 16; Cic. de nat. Deor. i. 2%.

¥ 2

68 THE FIRST PHILOSOPHERS ΟΕ GREECE

7 παντα θεοῖο ἀνέθηκαν "Όμηρός 0 Ἡσίοδός τε ο 9 3 4 3 / \ / ὅσσα παρ) ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστί, καὶ πλεῖστ᾽ ἐφθέγξαντο θεῶν ἀθεμίστια Epya, κλέπτειν, µοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν.

8 ἐκ yains γὰρ πάντα, καὶ eis γῆν πάντα τελευτᾶ. / \ / λ ο / 9 πάντες γὰρ yains τε καὶ ὕδατος ἐκγενόμεσθα. 10 γῆ καὶ ὕδωρ πάντ’ ἐσθ᾽ ὅσα yivovt’ ἠδὲ φύονται. * 11 πηγή & ἐστι θάλασσ᾽ ὕξατος, πηγὴ & ἀνέμοιο 3/ \ 9 / ο. 5 ἑ 4 οὔτε γὰρ ἐν νέφεσιν «πνοιαί κ᾿ ἀνέμοιο φύοιντο ἐκπνείοντος » ἔσωθεν ἄνευ πόντου µεγάλοιο a ε \ a v9 6 / 4 50 οὔτε poal ποταμῶν οὔτ) αἰθέρος ὄμβριον ὕδωρ ἀλλὰ μέγας πὀντος γενέτωρ νεφέων ἀνέμων τε καὶ ποταμῶν.

12 yains μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται αἰθέρι προσπλάξζον, τὰ κάτω & ἐς ἄπειρον ἱκάνει.

13 qv τ) Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι.

i -- -- an ee a -------------

7. Sext. Emp. Math. ix. 193 and i. 289 combined. V. 3: MSS. 8s, Karst. καὶ.

8. Sext. Emp. Math. x. 313; Stob. Hcl. Phys. i. p. 294, Dow. 284; Schol. Vill. and Schol. Min. to Homer, Jl. H 99. 9. Sext. Emp. Math. ix. 361 and x. 313 ; Eustath. Jd. H 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, Jl. 1 199, 2. V. Sttz. 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 (Petavit Doctr. Tempor. iii. p. 76). Cf. Aristotle, de Xenophane, &c., 2; 976 a 32.

V.2: καὶ pei προσπλάζο», τὰ κάτω δ᾽ eis, Karst. αἰθέρι.

19. Eustath. IJ. A:24, p. 827, 59; Schol. Vill. ad Π. A 27 and Schol. Leyd. in Valckenaer, Diatr. Eurtp. p. 195.

THE ELEATIC SCHOOL: XENOPHANES 69

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.!

8. For all things come from earth, and all things end by becoming earth.?

9. For we are all sprung from earth and water.?

10. All things that come into being and grow are earth and water. — aa

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 ftouches the air,f but below it reaches to infinity.‘

18. She whom men call Iris (rainbow), this also is by nature cloud, violet and red and pale green to behold.

' Zeller, 525, n. 3. Cf. Diog. Laer. ix. 18; Sext. Emp. Pyrrh. i. 224. 2 Cf. Stob. Hcl. Phys. ii. 282, ἐκ πυρὸς γὰρ τὰ πάντα καὶ eis wip τὸ πάντα τελευτᾷ, which Karsten does not assign to Xenophanes. 3 Zeller, 541,n.1. Cf. Sext. Emp. Pyrrh. ii. 30. 4 Cf. Arist. de Coelo ii. 13; 994 8 91.

CR ee oe RO Fe ES

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15 16

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THE FIRST PHILOSOPHERS OF GREECE

καὶ τὸ μὲν οὖν σαφὲς οὔτις ἀνὴρ γένετ᾽ οὔδε TLS ἔσται εἰδὼς audi θεῶν τε καὶ ἄσσα λέγω περὶ πάντων' εὖ γὰρ καὶ τὰ µάλιστα τύχοι τετελεσμένον εὐπών, αὐτὸς ὅμως οὐκ olde’ δοκὸς & ἐπὶ πᾶσι τέτυκται. ταῦτα δεδὀξασθαι μὲν ἐοικότα Tots ἐτύμοισι.

οὔτοι ἀπ᾿ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν, ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον.

πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν ὥρῃ / a / ov ἐν KAWN µαλακῇ κατακείµενον, ἔμπλεον ὄντα, πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ' ἐρεβίνθους - 4 , 9 } A Jo 4 9 / g Tis πόὀθεν eis ἀνδρῶν ; πόσα τοι ἔτε ἐστί, φέριστε; πηλίκος 708 ὅθ) ὁ Μῆδος ἀφίκετο ; νῦν αὑτ᾽ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον. * * * * * * καὶ ποτέ µιν στυφελιζοµένου σκύλακος παριόντα φασὶν ἐποικτῖραι καὶ τόδε φάσθαι Eros - παῦσαι μηδὲ part’, ἐπεὶ ἡ φίλου ἀνέρος ἑστίν 5 ψυχή, τὴν ἔγνων φθεηγξαµένης ἀίων.

14. Sext. Emp. Math. vii. 49 and 110, and viii. 326. Ὑν. 1.2: Plut. aud. poet. 17 5; Laer. Diog. ix. 72. Vv. 3-4: Hipp. Phil. 14, Doz. 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. Ρ. 78, ἆο.

V.1: Sext. Diog. Bev. V.3: Galen ἣν γὰρ καὶ τὰ μέγιστα τύχγ τετελεσμένα, Hipp. τύχῃ.

15. Plut. Symp. ix. 7468. Karst. reads δεδόξασται. 16. Stob. Flor. xxix. 41 G, Ecl. Phys., I. 224.

V. 1: Flor. ἐπέδειξαν, Ecl. παρέδοξαν. V. 2: Ecl. MS. Flor. ἐφευρίσκουσι»ν, other MSS. ἐφεύρισκον.

17. Athen. ii. p. 54%. V.3: Eustath. p. 948, 40. 18. Diog. Laer. viii. 96: Suidas, v. Ἐενοφάνης. Anthol. Graec. i. 86, p. 345, ed. Bosch. prefixes two verses which Karsten assigns to Apollodoros on the evidence of Athen. 418 Σ.

V. 1: MSS. νῦν οὖν 7’, corr. Steph. V.3: Suidas φησίγ. ν.δ: Karst. τῆς. Suidas BE Φθεγξαµένη».

THE ΕΙ ΕΑΤΙΟ SCHOOL: XENOPHANES 71

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.!

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 whena 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.’

1 Zeller, 549, η. 2. Burnett, ‘ All are free to guess.’

72 THE FIRST PHILOSOPHERS OF GREECE

19 GAN ei μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο ἢ πενταθλεύων, ἔνθα Διὸς τέμενος wap Πίσαο pono’ ἐν Ὀλυμπίῃ, cite παλαίων, ἢ καὶ πυκτοσύνην ἀληινόεσσαν ἔχων, sire τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν, ὃ ἀστοῖσίν κ᾿ εἴη κυδρότερος προσορᾶν, καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο, καί Kev σῖτ᾽ ein δηµοσίων κτεάνων ἐκ πόλεως καὶ δῶρον, 6 οἱ κθιµήλιον Ein: 4 \ ο A 4 9 ο 4, εἴτε καὶ ἵπποισιν, ταῦτά x ἅπαντα λάχοι, 10 9 ” 4 \ ς / \ b οὐκ ἑὼν ἄξιος, ὥσπερ ἐγὼ' ῥώμης yap ἀμείνων 2 a“ } Ny e / ἀνδρῶν ἠδ' ἵππων ἡμετέρη σοφίη. ἆλλ᾽ εἰκὴ µάλα τοῦτο νοµίζεται' οὐδὲ δίκαιον προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης. οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι µετείη, 15 ovr’ εἰ πενταθλεῖν, οὔτε παλαισμοσύνην, οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιµον es σ 9 3 A Ww 9 9 “A ῥώμης ὅσσ᾽ ἀνδρῶν Epy ἐν ἀγῶνι πέλ.ευ, τοῦνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις etn: σμικρὸν δ᾽ ἄν τι πὀλει χάρµα γένοιτ’ ἐπὶ τῷ, 20° el τι» ἀεθλεύων νικῷ Πίσαο παρ) ὄχθας ' οὗ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.

20 ἁβροσύνας δὲ µαθόντες ἀνωφελέας παρὰ Avda», ὄφρα. τυρρανίης ἦσαν ἄνευ στυγερῆς, ᾖεσαν eis ἀγορὴν παναλουργέα pape’ ἔχοντες, ov µείουο ὥσπερ χίλιοι eis ἐπίπαν, αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, 5 ἀσκητοῖς ὀδμὴν χρίµασι δευόµενοι.

19. Athen. x. 413 F. ¥. 8: Schneidewin ῥοὰς, cf. v.21. V.5: MSS. τί, Wakef.7d. V.6: Vulg. πρὸς ἄκρα, Jacobs προσορᾶν from ΜΒ. A προσέρα. V. 8: MSS. σιτείη, corr. Turnebus. V. 10: Dindorf connects with the preceding line and reads of κ᾿ ἔοι &ios. V.15: A λαοῖσιν er’ ey, corr. Steph. 20. Athen. xii. p. 526. V.1: MSS. ἀφροσύνας, corr. Schneider V. 2: Vulg. ἐπὶ στυγερῆς, corr. Dindorf. V.4: ABéowep, PVL ἥπερ. V.5: Last word: Schneidewin tavajow, Bergk' prefers ἀγάλμασί 7’.

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THE ELEATIC SCHOOL: ΧΕΝΟΡΗΑΝΕΘ 73

19. But if qne wins a victory by swiftness of foot, or in the pentathlon, where the grove of Zeus lies by Fisas’ stream at Olympia, or as a wrestler, or in painful boxing, or in that severe contest called the pancration, he would 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 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 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 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.

74 THE FIRST PHILOSOPHERS OF GREECE

21 viv γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων καὶ κύλικεν' πλεκτοὺς δ ἀμφιτιθεῖ στεφάνους, ἄλλος δ᾽ εὐῶδες μύρον ἐν φιάλῃ παρατείνει" κρατὴρ & ἕστηκεν μεστὸς ἐυφροσύνης ' ἄλλος & οἶνος ἑτοῖμος, ὃς οὕποτέφησι προδώσειν, 5 μείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος" ἐν δὲ μέσοισ᾽ ἁγνὴν ὀδμὴν λιβανωτὸς ἴησιν, ψνχρὸν δ᾽ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν ' πάρκεινται ὃ ἄρτοι ξανθοὶ γεραρή τε τράπεζα τυροῦ καὶ μέλιτος πίονος ἀχθομένη ' 10 βΒωμὸς δ᾽ ἄνθεσιν ἂν τὸ µέσον πάντη πεπύκασται, μολπὴ δ᾽ ἀμφὶς ἔχει δώματα καὶ θαλίη. χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας εὐφήμοις µύθοις καὶ καθαροῖσι λόγοι». σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι 15 πρήσσειν' (ταῦτα γὰρ ὧν ἐστι προχειρότερον ) οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο οἴκαδ᾽ ἄνευ προπόλου, μὴ πάνυ γηραλέος" ἀνδρῶν & αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει; ὥς οἱ μνημοσύνη καὶ «πόνος» aud ἀρετῆ».

20 οὔτι µάχας διέπειν Τιτάνων οὐδὲ Γιγάντων, οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων, ἢ στασίας σφεδανάς: Toto’ οὐδὲν χρηστὸν ἔνεστιν " θεῶν <d2> προµηθείην αἰὲν ἔχειν ἀγαθόν. 21. Athen. xi. p. 462. Vv. 4-8: Eustath. Od. ι 359, p. 1633, 538. V. 2: MSS. ἀμφιτιθεὶς, corr. Dindorf. V.13: Bergk‘ reads πορσύνει. V.4: Eust. omits δὲ and reads ἐμφροσύνης. V.5: AE οἶνος ἐστὶν ἔτοιμος, Karst. ἄλλῳ δ᾽ οἶνος ἔτοιμος. Text follows Meineke and Bergk.

V.11: Vulg. αὐτὸ µέσον, corr. Karst. Ῥ. 14: MBS. λόγοι», Hichstidt νόοις, Schneid. νόμοι. V.16: Vulg. puts colon after πρήσσειν and period at end ofline. Meineke puts comma at end of line, and colon after ὕβρις. Bergk reads ταῦτα yap ὧν . . . ὕβρις as parenthetical. Schneid. προαιρέτεον». V.19: Hermann ἀναφαίνῃ. V.20: Volg. ἡ μνημοσύνη, καὶ τὸν ὃς, Schneid. of μνημοσύνη καὶ πόνος, Bergk of µνηµο- σύν) ᾗ, καὶ τὸν, ὃς. V. 21: Bergk διέπει. V.22: Hermann οὐδέ τι, Bergk οὐδ at: MSS. πλασμάτων, corr. Hermann. V. 23: MSS. φενδόνας,

Bcalig. Φλεδόνας, Osann. σφεδανά.. V. 24: Scalig. adds δὲ: MSS. ἁγαθήν, corr. Franke et al.

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THE ELEATIC SCHOOL: XENOPHANES 75

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 bow] stands full of good cheer, and more wine, mild and of delicate bouquet, is at hand in jars, which 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 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 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 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.

16 THE FIRST PHILOSOPHERS OF GREECE

22 πέµψας yap κωλῆν ἐρίφου σκέλος ἤραο πῖον | ταύρου λαρινοῦ, τίµιον ἀνδρὶ λαχεῖν, τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ' ἀπολήξει ἔστ᾽ ἂν ἀοιδάων ᾖᾗ γένος Ἑλλαδικόν.

23 οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον ἐγχέας, GAN’ ὕδωρ καὶ καθύπερθε µέθυ. 24 ἤδη & ἑπτά 7 ἔασι καὶ ἑξήκοντ ἐνιαντοί βληστρίζοντες ἐμὴν φροντίδ av’ Ἑλλάδα γῆν' ἐκ γενετῆς 58 TOT’ ἦσαν ἐείκοσι πέντε τε πρὸς τοῖς, εἴπερ ἐγὼ περὶ τῶνδ οἶδα λέγειν ἐτύμως. 25 οὐκ ton πρόκλησις αὕτη, ἀσεβεῖ πρὸς εὐσεβῆ. 26 ἀνδρὸς γηρέντος πολλὸν ἀφαυρότερο». 27 ἑστᾶσιν δ ἐλάτης «βάκχοιΣ2 πυκινὸν περὶ δῶμα. 28 ἐξ ἀρχῆς καθ "Όμηρον ἐπεὶ µεµαθήκασι πάντες.

29 εἰ μὴ χλωρὸν ἔφυσε θεὸς μέλι, πολλὸν ἔφασκον γλύσσονα σῦκα πέλεσθαι.

80 <dyvov> ἑνὶ σπεάτεσσι τεοῖν καταλείβεται ὕδωρ.

81 ὁππόσα δὴ θνητοῖσι πεφήνασιν εἰσοράασθαι.

a το --------- ----------ᾱ----ωκῥ-αρο-----------υ--------------------------------- ---- κ

22. Athen. ix. p. 3688. V.3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke κλέος Ἑλλαδικῶ», Bergk ἀοιδοπόλων ᾗ γένος Ἑλλαδικῶν. 23. Athen. xi. p. 782. V.2: Vuig. ἐγχεύας, corr. Casaub. 94. Diog. Laer. ix. 19. 25. Arist. Rhes. i. 15; p. 3778 20. 26. Etym. Magn. s.v. Τηράς; attributed to Xenophon. 27. Schol. ad Aristoph. Hquit. v. 408. Vulg. ἑἐλάτα, MS. Θ ἐλάτε, V ἐλάτη. Lobeck, Aglaoph. p. 308 i, suggests ἐκστᾶσιν 8’ ἐλατῶν πυκινοὶ περὶ δώµατα βάκχοι, and compares Eurip. Bacch. 110. (28). Draco Straton. p. 33, ed. Herm.; Cram. An. Oxon. ili. p. 296 (Herod. πεβὶ διχρόν. p. 367 Lehrs); Cram. An. Oxon. iv. p. 415 (Choerob. dict. p. 566 Gais.). (29). Herod. περὶ pov. λέξ. 41, 5. MSS. Ἐενοφῶ», corr. Dind. Cf. Etym. Magn. 235, 4. Etym. Gud. 301, 15. (30). Herod. Ibid. 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. ὀνομ. 772, 33. 31). Herod. περὶ διχρόν. 296, 5.

ΤΗΕ ELEATIC SCHOOL: XENOPHANES 77

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.

28. 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 anddown Greece, but then it was twenty and five years from my birth, if I know how to speak the truth about these things.!

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.?

29. If the god had not made light-coloured honey, I should have said that a fig was far sweeter.

90. Holy water trickles down in thy grottoes.

81. As many things as they have made plain for mortals to see !

1 Bergk‘ interprets φροντίδα by carmen. 2 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.’

78 THE FIRST PHILOSOPHERS OF GREECE

SayvINGs OF XENOPHANES.

Arist. Rhet. Ἱ. 28; 1899b6 (Karsten, Fr. 94). Xenophanes asserts that those who say the gods are born are 88 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. 96). 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.! Plutarch, de vit. pud. p. 580 F (K. 86). 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. 87). 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 5 (K. 88). 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. 99). ‘ 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 im 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.’

1 Cf. Plutarch, Amat. p. 763 ο; Is. et Os. p. 379 B. 2 Cf. Theod. Graec. Aff. Cur. iii. p. 49.

THE ELEATIC SCHOOL: XENOPHANES 79

A. Gellius, Noct. Att. iii. 11 (K. 81). 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.242p. 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, Ἱι. 18; 294a 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.! De mirac. oscult. 88; 8838 α 16. The fire at Lipara, Xenophanes says, ceased once for sixteen years, and came back in the seventeenth. And he says that the lavastream 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 Ὁ 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. 986b 23. Xenoplianes 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.

' Two passages from the Rhet. ii. 23 are translated above, p. 78. Extracts from the book ordinarily called De Xenophane, Zenone, Gorgta, 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.

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if}

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.'

(ο) PassaGES RELATING TO XENOPHANES IN THE ‘ DoxoGRaPHISTS.’

Theophrastos, Fr. 5; Simpl. Phys. 5v: 22,86; Doz. 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 ροᾷ. 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

1 'V. Zeller, Vorsokr. Phil. i. 618, n.1; Diels’ Dox. p. 110; Teichmiiller, Studien, p. 607. 2 Cf. Arist. Xen. Zen. Gorg. 977423. 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.

ΤΗΕ ELEATIC SCHOOL: XENOPHANES δι

sprung from not-being. 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.?

Similarly he denies to it both motion and rest; for not-being is immovable, since neither could anything else come into it mor 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 18 infinite and immovable.?

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

' Cf. Arist. Χ.Ζ.α. 977 819. Headds: 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. 2 Of. Arist. X.2.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. * Arist. X.Z.G.977b13. 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 ; forit is neither like not-being, nor like a multiplicity of being. &

82 THE FIRST PHILOSOPHERS OF GREECE

‘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. 8)- ‘But without effort he sets in motion all things by mind and thought.’ ! | Theophrast. Fr. 5a ; Galen, in Hipp. d. n. h. xv. 85K. ; 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 le 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. 1. 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

1 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.

δ4 THE FIRST PHILOSOPHERS OF GREECE

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.’ 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. Το 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.’? Aet. 11. 4; Dox. 332. Xenophanes et al.: The world is without beginning, eternal, imperishable. 18; 848. 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

' Zeller, Vorsokr. Phil. p. 526,n.4; Arch. f. d. Gesch. d. Phil. ii. 1889, pp. 1-0. 2 Epiph. adv. Haer. 11. 9; Dox. 590.

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; 548. The sun is composed of fiery particles collected from the moist exhalation and massed together, or of burning clouds. 24; 854. Eclipses oceur 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; 855.

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; 858. It shines by its own light. 29 ; 860. The moon disappears each month because it is extinguished. 380; 862. 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. ii. 2; 367. Comets are groups or motions of burning clouds. 38; 868. Lightnings take place when clouds shine in motion. 4; 871.

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; 996. Sensations are deceptive. Aet. v. 1; 415. Xenophanes and Epikouros abolished the prophetic art.

86 THE FIRST PHILOSOPHERS OF GREECE

VI. THE ELEATIC SCHOOL: PARMENIDES.

PaRMENIDES, the son of Pyres (or Pyrrhes), of Elea, was born about 515 Β.ο.; 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 1880; Brandis, Comm. Eleat. Altona 1818; Vatke, Berlin 1864; Stein, Symb. philol. Bonn. Leipzig 1867; V. Revue Phil. 1888, 5: 1884, 9. Berger, Die Zonenlehre d. Parm. Miinchen, 1895.

(a) FRaGMENTS OF PARMENIDES.

"Ίπποι tai µε φέρουσιν, ὅσον 7 ἐπὶ θυμὸν ἱκάνοι, πέµπον, ἐπεί μ᾿ és ὁδὸν βῆσαν πολύφημον ἄγουσαι Py / 4 / 9 9 4 / δό A αίµονος 1) κατὰ πἀντ᾽ αὐτὴ φέρει εἰδότα φῶτα. a / a Ul / 7 τῇ φερόμην' τῇ yap µε πολύφραστοι φέρον ἵπποι 5 ἅρμα τιταίνουσαι" κοῦραι 8 ὁδὸν ἡγεμόνευον. ” 99 a φ / > N ἄξων δ᾽ ἐν χνοιῇσιν <tee> σύριγγος ἀυτὴν

ΤΗΕ ELEATIC SCHOOL: PARMENIDES 87

1! a \ / a αἰθόμενος (δοιοῖςο γὰρ ἐπείγετο δινωτοῖσιν κύκλοι» ἀμφοτέρωθεν), ὅτε σπερχοίατο πέµπειν ἩἨλιάδες κοῦραι, προλιποῦσαι δώµατα νυκτός, ——_

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. Οοἷοί. 1114 υ. Prokl. Tim. p. 1053; Clem. Al. Strom. v. p. 682. Vv. 6-8 Karsten transfers toa 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 (ηπσαν. V.3: MSS. πάντα rH φέρει, Karst. πάντ) ἁδαῆ Φ., Hermann καὶ πάντ) αὐτὴ, Stein πάντα µάθη. Diels compares v. 32 and Verg. Aen. vi. 565. V.4: C Φεροµένην, G Φφέροµαι. V.6: Karsten inserts fe. V.7: G aic@duevos, Stein ἀχθόμενος : GR ἐπήγετο, C exfyyeros V. 10: MSS. κβατερῶν, except G κρατεραῖς, corr. Karsten. V. 12: MSS. καὶ opds. V. 14: CRV δίκην. V.17: FG ταῖς. V. 20: MSS. CGRV ἀρηρότα τῇ, Hermann ἀρηρότας ᾗ. V.25: Viwro: Β re, other MSS. ral. V. 26: CR otra, G οὔτε V. 27: Stein τηλοῦ for ἐκτὸς. V. 28: CR πείθεσθαι. V.29: Prokl. εὐφέγγεος, Simpl. εὐκυκλέος : Plut., Diog., Sext. L arpexés ; 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.

TRANSLATION.

(Prooemium) 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

88 THE FIRST PHILOSOPHERS OF GREECE

10 els φάος, ὠσάμεναι κρατῶν ἄπο χερσὶ καλύπτρα». ἔνθα πύλαι νυκτός τε καὶ ἤματός εἰσι κελεύθων, καί σφας ὑπέρθυρον ἀμφὶς ἔχει καὶ λάινος οὐδός, αὐταὶ δ᾽ αἰθέριαι πλῆνται µεγάλοισι θυρέτροι». τῶν δὲ Δίκη πολύποινος ἔχει κληΐδας ἀμοιβούς. 15 τὴν δὴ παρφάµεναι κοῦραι μµαλακοῖσι λόγοισιν πεῖσαν ἐπιφραδέως, ὥς σφιν βαλανωτὸν ὀχῆα 9 / ” 4 ” \ δὲ θ έ an rapes ὥσειε πυλέων ἄπο. Tal δὲ θυρέτρων χάσμ᾿ ἀχανὲς ποίησαν ἀναπτάμεναι, πολυχάλκους ἄξονας ἐν σύρυγξιν ἀμοιβαδὸν εἰλέξασαι, ' > ~ 20 γόµφοις Kal περόνῃσιν ἀρηρότε' τῇ pa δι αὐτῶν IN γή “A 9 ο \ .σ ο θὺς ἔχον κοῦραι καθ’ ἁμαξιτὸν ἅρμα καὶ ἵππους». / 8 / : e / A ΔΝ \ καί µε θεὰ πρόφρων ὑπεδέξατο, χεῖρα δὲ χειρὶ δεξυτερὴν ἕλεν, woe ὃ) ἔπος φάτο καί µε προσηύδα: ὦ κοθρ᾽ ἀθανάτοισι συνήορον ἡνιόχοισιν, 25 ἵπποις Tat σε φέρουσιν i ἱκάνων ἡμέτερον δῶ, χαῖρ, ἐπεὶ οὔτι σε μοῖρα κακὴ προύπεμπε νέεσθαι / δ᾽ 900 4 \ > 9 9 θ / 9 \ , / τήνδ ὁδόν' ἡ γὰρ am’ ἀνθρώπων ἐκτὸς πάτου ἐστίν: ἀλλὰ θέµις τε δίκη τε. χρέω δέ σε πάντα πυθέσθαι, ) Δ > @ / b ϐ / > XN 4 ἡμὲν ἀληθείης εὐπειθέος ἀτρεμὲς ἧτορ. 90 ἠδὲ βρότων δόξας ths οὐκ ἔνι πίστις ἀληθής. > 9W Ν΄ a ‘ Fx. e \ 5 A ἀλλ) ἔμπης καὶ ταῦτα µαθήσεαι, ws τὰ δοκοῦντα χρὴ δοκίµως κρῖναι' διὰ παντὸς πάντα περῶντα.

τὰ πρὸς ἀλήθειαν. / A 4 εἴ & an’, ἐγὼν ἐρέω, κὀµισαι δὲ σὺ μῦθον ἀκούσας, / ς fe) a αἵπερ oot μοῦναι διζήσιός εἶσι νοῆσαι. ς XN ef Εν, \ ς ) bad \ 9 35 7 μὲν ὅπως ἔστιν τε καὶ WS οὐκ ἔστι µη είνα

33-40. Prokl. Tim. 10658. 35-40. Simpl. Phys. 25 r 116,28. 40b. Plot. Ennead. v. 1, 8, p. 489 ;. Clem. Al. Strom. 749. V. 33: MSS. &ye τῶν, corr. Karsten. V. 34: MSS. μοῦσαι, corr. Brandis. V. 38: Prokl. 3 ἤτοι: Simpl. παναπευθέα, Stein παναπειθῆ, text follows Prokl. V. 39 Prokl. ἐφικτὸ», text follows Simpl. Stein compares Simpl]. D 109, 24; 111, 25.

THE ELEATIC SCHOOL: PARMENIDES 89

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.' 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 85 enquiry that lead to knowledge. The one way,

' Archiv f. d. Gesch. d. Phil. iii. p. 118.

90 THE FIRST PHILOSOPHERS OF GREECE

πειθοῦς ἐστι κέλευθος, ἀληθείη γὰρ ὁπηδεῖ - e 9 Σ # ‘ e , Δ > ἡ δ᾽ ὡς οὐκ ἔστιν τε καὶ ὧς χρεών ἐστι μὴ εἶναι τὴν δή τοι φράζω παναπειθέα ἔμμεν ἄταρπόν ' οὔτε γὰρ ἂν γνοίης TO γε μὴ ἐόν' οὗ γὰρ ἀνυστόν ' 40 οὔτε φράσαιςο. τὸ γὰρ αὐτὸ νοεῖν ἐστίν τε καὶ εἶναι.

ξυνὸν δέ pot ἐστιν, | ὁππόθεν ἄρξωμαι, TOOL γὰρ πάλιν ἵξομαι addres.

χρὴ τὸ λέγειν τε νοεῖν tT ἐὸν ἔμμεναι. ἔστι γὰρ εἶναι, μηδὲν & οὐκ εἶναι, τά σ᾿ ἐγὼ φράζεθαι avwya, 45 πρώτης γάρ a ἀφ᾽ ὁδοῦ ταύτης διζήσιος < eipyw> 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 Hora, λ b) 9 \ / 50 ols τὸ πέλειν τε καὶ οὐκ εἶναι τὠυτὸν νενόµισται 3 1 / 4 δὲ / / 6 κοὺ τὠυτόν, πάντων δὲ παλίντροπόὀς ἐστι κέλευθον. ov γὰρ µή ποτε τοῦτο δαμῇ, φησιν, εἶναι μὴ ἐόντα ἀλλὰ σὺ THOS’ ad’ ὁδοῦ διζήσιος elpye vonpa*

41-42. Prokl. Parm. ii. 120; Vulg. ἄρξομαι corr. Karst. 4351. Simpl. Phys. 251117, 4. 43-44. Ibid. 19 r 86, 27. 45. Cf. Ibid. 17r78,6. 50. Ibid. 17x78, 3. )

V. 43: F réov, aDE (19: 86) τὸ ὄν. V.44: MSS. (19: 86) anda (25: 117): D μὴ δὲ οἵδ', F οἵδ', Ε ph δέοι 8: { εἶναι, DEF (25: 117) ἔστι. V.45: Diels supplies εἴργω, Stein concludes the line likev. 52. V.47 DEF πλάττονται, text follows a. Vv. 50, 51: Diels ταὐτόν. ἅ

53-58a follow 1-32 in Sext. Emp. 52-58. Plato, Soph. 237 a, 2580: Arist. Met. xiii. 1089a; Simpl. Phys. 99 ν 135, 21; 811 148,31; 53 v 244,1. 53. Simpl. Phys. 11178, 6; 159 ν 0ὔ0, 13. 54-56. Diog. Laer. ix. 22.

V. 52: Plato, rov7’ οὐδαμῇ, Arist. τοῦτο δαῇς Simpl. δαμῆ, corr. Stein. Karsten omits v. 52. V.55: Bergk εὔσκοπον. V.56: CRV κρίνε, κριναν: L πολύπειρο. Vulg. Ady, corr. Burnet. Stein

rejects v. 53, and transfers 54-57a to the prooemium following 32.

THE ELEATIC SCHOOL: PARMENIDES Ql.

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 pomt I begin, for I shall always come back again to this.

It is necessary both to say and to think that beg is ; for it is possible that being is, and it 18 impos- 45 sible that not-being is; this is what I bid thee ponder. 1 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 like- 50 wise 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.'

That things which are not are, shall never prevail, she said, but do thou restrain thy mind from this course of investigation. |

1 Stein, Symbol. p. 782; Bernays, Rhein. Mus. vii. 115; Zeller, 738 and n. 1.

92 THE FIRST PHILOSOPHERS OF GREECE

μηδέ σ᾿ 200s πολύπειρον ὁδὸν κατὰ τήνδε βιάσθω 55 νωμᾶν ἄσκοπον dupa καὶ ἠχήεσσαν ἀκουήν καὶ γλῶσσαν, κρῖναι δὲ λόγων πολύδηριν ἔλεγχον ἐξ ἐμέθεν ῥηθέντα. povos & ἔτι μῦθος ὁδοῖο ο Ww , 9 \ 4 9W λείπέται, ws ἔστιν. ταύτῃ & ἐπὶ σήματ᾽ ἔασι πολλὰ par’, ws ἀγένητον soy καὶ ἀνώλεθρόν ἐστιν, 60 οὖλον µουνογενές τε καὶ ἀτρεμὲς ἠδ' ἀτέλεστον. οὐδέ trot’ ἦν οὐδ ἔσται ἐπεὶ νῦν ἔστιν ὁμοῦ TaD, e / . / \ / ὃ / 9 ὧν ἕν, ξυνεχές' τίνα γὰρ γένναν διζήσεαι αὐτοῦ , wn πόθεν αὐξηθέν ; ov’ ἐκ pn ἐόντος ἐάσω φάσθαι σ᾿ οὐδὲ νοεῖν' οὐ γὰρ φατὸν οὐδὲ νοητὸν Φ 65 ἑἐστὶν ὅπως οὐκ ἔστι. τί Sd ἄν µιν καὶ χρέος ὥρσεν, ὕστερον ἢ πρὀσθεν τοῦ μηδενὸς ἀρξάμενον iv ; οὕτως ἢ πάµπαν πέλεναι χρεών ἐστιν ἢ οὐχί. Σο / 9 of / , 3 4 οὐδέ ποτ’ ἔκ πῃ ἐόντος ἐφήσει πίστιος ἰσχύς γίνεσθαί τι Trap’ αὑτό: τοῦ eivexev οὔτε γενέσθαι 70 οὔτ) ὄλλυσθαι ἀνῆκε Δίκη χαλάσασα πέδῃσιν > 9” ἀλλ ἔχει.

e Ν / AQ [ἡ δὲ κρίσις περὶ τούτων ἐν τῷδ' ἔνεστιν]

ee Cee ee wee ee ee

57 b-112 (except 90-93). Simpl. Phys. 31: 145-146. 57b-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 ο. 59-61. Simpl. Phys. 7 r 30,1. 60. Plut. adv. Col. 1114 5: Euseb. Praep. i. 23; Theod. Ther. Ser. iv. 7; Phil. Phys. B dr: 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. D7 (=Cramer A. P. 1388); Philop. Phys. 5 r: 65; Prokl. Parm. iv. 62. 62-66. Simpl. Phys. 34 ν 162,18. 62-65. Simpl. de Caelo, 137, 1.

V. 57: Stein µόνης: Vide ri, CH δὲ τοι, FG δέ ye. V.60: Plut. Strom. 5 reads μοῦνον for οὖλον: a (17: 78) ἀτέλευτο», MSS. (26: 120) and Dow. 284 and 580 ἀγένητον. V. 62: F δι(ήσεται. V. 66: D (31: 145) μηδαμῶς: Ε (31: 145) αὐξάμενο»: Da (17: 78) a (31: 145) piv, E gov. Cf. Stein, p. 786. V.68: MSS. ἔκ ye uh ὄντος, DE om. γε, Karst. ἐκ' τοῦ ἐόντος, Stein &x γε πέλοντος. Corr. Diels, paraphrasing Simpl. 78, 27. V. 70: EF Bergk, Diels πέδησιν. V.71b: v. Stein, Symbol. 787. V. 73: aDE ἀνόνητον; text follows F. V.75: MSS. ἔπειτα πέλοι το, corr. Karsten, Stein ἁπόλοιτο wéAov : MSS. ἄν, corr. Stein. V.76: EF éyéver’, D ἔγετ᾽, corr. Bergk.

55

60

65

THE ELEATIC SCHOOL: PARMENIDES 93

And let not long-practised habit compel thee 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 indestructible ; it is universal, existing alone, immovable and without end ; nor ever was it nor will it be, since it now 2s, 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 is. What thing would then have stirred it into

- activity that it should arise from not-being later

70

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 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.)

94

15

80

85

90

THE FIRST PHILOSOPHERS OF GREECE

” A >. ¥ é 5 ϕ ο » 2 ἔστιν ἢ οὐκ ἔστιν. κέκριται © οὖν ὥσπερ ἀνάγκη, \ 9 a >? “9 ) ’ 9 \ τὴν μὲν ἐὰν ἀνόητον, ἀνώνυμον' οὐ γὰρ ἀληθὴς ἐστὶν od0s: τὴν δ) ὥστε πέλειν καὶ ἐτήτυμον εἶναι. πῶς δ᾽ ἂν Streit’ ἀπόλοιτο ἐόν; πῶς 8 av κε γένοιτο; ei γὰρ ἐγέντ᾽ οὐκ ἔστ᾽ od el ποτε μέλλει ἔσεσθαι. Tos γένεσις μὲν ἀπέσβεσται καὶ ἄπυστος ὄλεθρος. οὐδὲ διαἰρετόν ἐστιν, ἐπεὶ πᾶν ἐστιν ὁμοῖον Σο / A a , ¥ οὐδέ τι τῇ μᾶλλον, TO KEV εἴργοι µιν συνέχεσθαι, ’ / a ή / 9 / οὐδέ τι χειρότερον, πᾶν δ' ἔμπλεόν ἐστιν ἐόντος. τῷ Evveyes wav ἐστιν, ἐὸν γὰρ ἐόντι πελάξζει. αὐτὰρ ἀκίνητον μεγάλων ἐν πείρασι δεσμῶν 3 ww wv bd N é \ Dre ἔστιν, ἄναρχον, ἄπαυστον, ἐπεὶ γένεσι» καὶ ὄλεθρον τῆλε PAN ἐπλάγχθησαν, ἁπῶσε δὲ πίστις AXONS. τωῦτόν τ ἐν τωὐτῷ τε µένον καθ ἑωυτό τε κεῖται, χοὔτως ἔμπεδον αὖθι µένει' κρατερὴ γὰρ ἀνάγκη πείρατος ev δεσμοῖσιν ἔχει, TO pi ἀμφὶς ἐέργει. ef > 1 / VN ON οὕνεκεν οὐκ ἀτελεύτητον τὸ EoV θέµις εἶναι " got) γὰρ οὐκ ἐπιδευές, cov δ) ἂν παντὸς ἐδεῖτο.

λεῦσσε δ᾽ ὅμως ἀπεόντα vow παρεόντα βεβαίως" οὐ γὰρ ἀποτμήξεις τῇ ἐὸν τῇ ἐόντος ἔχεσθαι

77. De Caelo, 559,115. 78. Simpl. Phys. 19 r 86, 24, 31 r 148, 3; 81. Simpl. Phys. 86, 22; 87,23. Plot. Hnmead. vi. 4, 4, 6484; 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 το, 32. 85-89. Ibid. 7 r 30,6; 9r 40, 3. 85. Prokl. Parm. iv. 32. Simpl. Phys. 31 r 143, 15.

V.78: Ε'διαιρέτεον. V.79: For μᾶλλον Stein reads κεν ἑόν. YV. 80: ΕΣ’ δὲ πλέον. V.82: D ἀκινήτων. V.84: MSS. τῇῆδε, corr. Scal. DEF ἐπλάχθησαν, corr. a. V. 85: Diels ταύτό», TavT@, ἑαυτό. Simpl. 30, 6 omits the last re. V.86: οὐχ οὕτως, a οὕτως, text from DF. V. 88: Stein πέλον. V.89: Simpl. μὴ edy δὲ ἂν xayrds. Karsten reads ἐπιδευές in three syllables and puts κε for ἄν. Preller omits uf. 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 ἀπεόών τε vow παρεὀν τε βεβαίφ. V. 91: Stein πέλον: Vulg. ἀποτμήξει, corr. Brandis. MSS. τὸ ἐὸν τοῦ, corr. Preller, comparing vv. 105 and 108.

THE ELEATIC SCHOOL: PARMENIDES 95

Hither being exists or it does not exist. It has been decided in accordance with necessity to leavethe 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 18 lacking in nothing, for if it lacked anything it would lack everything.'

90 Nevertheless, behold steadfastly all absent things as present to thy mind ; for thou canst not separate

1 Following Karsten and Preller ; Stein rejects the interpretation.

96

9ὔ

100

1056

110

THE FIRST PHILOSOPHERS ΟΕ GREECE

a οὔτε σκιδνάµενον πάντῃη πάντως κατὰ κόσμον οὔτε συνιστάµενον. μα δ) é ὶ a \ ο 4,3 , TwuTov 0 ἐστὶ νοεῖν τε καὶ οὔνεκέν ἐστι νόημα. a οὐ yap ἄνευ τοῦ ἐόντος, ἐν ᾧ πεφατισµένον ἐστίν, εὑρήσεις τὸ νοεῖν. οὐδὲν χρέον ἔστιν ἢ ἔσται a / / a ἄλλο πάρεξ τοῦ ἐόντος, ἐπεὶ TO γε μοῖρ᾽ ἐπέδησεν 4 3 / / 9 led 4 9» 9 3” οὖλον ἀκινητον T ἔµεναι. τῷ TAVT ὄνομ' ἔσται 9 A ὅσσα βροτοὶ κατέθεντο, πεποιθότες εἶναι ἀληθῆ, | γίνεσθαί τε καὶ ὄλλυσθαι, εἶναί τε καὶ οὐκί, ΔΝ / 3 ή ΄ / \ 3 / καὶ τόπον ἀλλάσσειν διά τε χρόα φανὸν ἀμείβειν. a 4 αὐτὰρ ἐπεὶ πεῖρας πύματον, τετελεσμένον ἐστὺ , ? ή / 3 / 4 πάντοθεν, εὐκύκλου σφαίρης évartyKuoy ὄγκφῳ. \ a µεσσόθεν ἰσοπαλὲς πάντῃ' τὸ γὰρ οὔτετι μεῖζον οὔτε τι Βαιότερον πέλεναι χρεών ἐστι τῇ ἢ τῇ. οὔτε γὰρ οὐκ gov ἐστι TO KEV παύοι μιν ἐκνεῖσθαι eis ὁμόν, ot’ ἐὸν ἔστιν ὅπως εἴη κεν ἐόντος τῇ μᾶλλον τῇ δ᾽ ἧσσον, ἐπεὶ πᾶν ἐστιν ἄσυλον. > e A ei γὰρ πάντοθεν icov ὁμῶς ἐν πείρασι κύρει.

τὰ πρὸς δόξαν.

a 4 ν ἐν τῷ σοι παύσω πιστὸν λόγον ἠδὲ νόηµα ἀμφὶς ἀληθείης' δόξας & ἀπὸ τοῦδε βροτείας

94-112. Simpl. Phys. 91 ν 146, 7. 94-98. Ibid. 19 r87, 13 and 86, 31. 94-96. Ibid. 811 143,22. 98. Plat. Theaet. 180 ©, and from this Simpl. Phys. 7r 29, 18. 103-105. Plat. Soph. 244; from Plato, Simpl. Phys. 12r 52, 23; 19 v 89, 22; Stob. Hcl. i. 15, p. 352. 103-104. Arist. de X.Z.G. ch. 2 and 4; Prokl. Tim. 160p; Simpl. Phys. 27r 126, 22 and 127, 31; 29 v 137,16. 104-105. Prokl. Parm. iv. p. 62.

V. 95: DZ (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 πἀντ᾽ ὠνόμασται. Plato οἷον ἀκίνητον tf τελέθει τῷ πάντι] ὄνομ᾽ εἶναι. V. 100: MSS. ovx!, corr. Karst. V.105: H and Plato χρεόν. V.102: Κατ. sten αὐτὰρ ἐπί, Stein αὐτὰρ ἐόν. V. 106: DEF παύοι, text from a: 1 κινεσθαι, Stein ἱκέσθα. V. 107: MSS. οὔτε dy, corr.a. DEF καὶ ev, a κενὸν, corr. Karsten. V.109: DEF οἱ γάρ, a ἦ γάο, Diels εἰ γάρ or ᾗ γάρ: MSS. κυρεῖ, corr. Stein.

THE ELEATIC SCHOOL: PARMENIDES 97

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. ww

98

120

125

THE FIRST PHILOSOPHERS OF GREECE

/ / 7 a ? \ > UA µάνθανε, κόσμον ἐμῶν ἐπέων ἀπατηλὸν ἀκούων. \ \ , , 9 , μορφὰς γὰρ κατέθεντο δύο γνώµαις ὀνομάζειν a / 9 / 9 e > / τῶν µίαν ov χρεών ἐστιν, ἐν ᾧ πεπλανημένοι Eioiv. 3 / 9 3 / δέ \ / 9 20 ἀντία δ᾽ ἐκρίναντο δέµας καὶ σήματ᾽ ἔθεντο χωρὶς am’ ἀλλήλων, τῇ μὲν φλογὸς αἰθέριον πθρ ἤπιον ἔμμεν ἀραιὸν, ἑαυτῷ πάντοσε TWUTOY, τῷ δ᾽ ἑτέρῳ μὴ τωὐτόν' ἁτὰρ κἀκεῖνο KaT’ αὐτοῦ ἀντία νύκτ) ἁδαῆ, πυκινὸν δέµας ἐμβριθές τε. τῶν σοι ἐγὼ διάκοσµον ἐοικότα πάντα φατίζω, ὡς ov µή ποτέ τίς σε βροτῶν γνώµη παρελάσῃ.

αὐτὰρ ἐπειδὴ πάντα φάος καὶ νὺξ ὀνόμασται καὶ Ta κατὰ σφετέρας δυνάμεις ἐπὶ τοῖσί τε Kad Trois, A ’ 9 \ ς “A 4, \ , Δ > v4 πᾶν πλεον ETTLY ὁμοῦ φάεος καὶ VUKTOS ἀφάντου, ἴσων ἀμφοτέρων, ἐπεὶ οὐδετέρω µέτα μηδέν.

ai γὰρ στεινότεραι πλῆνται πυρὸς ἀκρήτοιο, αἱ & ἐπὶ ταῖς νυκτὸς, μετὰ δὲ droves ἵεται αἶσα, ἐν δὲ µέσῳ τούτων δαίµων, i) πάντα κυβερνᾷ.

——_—_——

110-121. Simpl. Phys. 9r 38, 30. 110-119. Ibid. 7 v 30, 4. 118-119. Ibid. 88 r 180, 1. 110-113. Simpl. de Coelo 138, Peyr. 55 sq.

V. 113: (9r 38) DEF γνώµας. 110-111. Phys. 9 r 41,8 (7 v 30 and 88 r 180 all MSS. give γνώµαις and Stein prefers this, p. 794). V. 117: (9 r 39) DH, (39 r 180) DEF ἥπιον ἀραιὸν ἐλαφρόν (ἔστιν a), 7r 30, and (91 39) a #mov by µέγ᾽ ἀραιὸν ἐλαφρόν, RP Aewrdy ἀραιὸν ἐλαφρὸ», text follows Stein V. 118: (9r39) aHF (39 r 180) af, (7 v 31) MSS. war’ αὐτό' (9439) DE κατὰ ταῦτον, text follows Stein, who uses first letter of the next line. V.119: F kar’ airé τάντια, aDE τᾶναντια, text from Stein by change of Τ {ο Υ. V. 120: MSS. τὸν, corr. Karsten. V. 121: Stein reads γνώµῃ.

122-125. Simpl. Phys. 89 r 180, 9.

V. 125: D ἶσον, Stein suggests ἀμφότερον.

126-128. Ibid. 9r 39,14. 127-131. Ibid. 7 v 31, 13.

V. 126: HD! πάηντο. D?E πύηντο, 8 ποίηντο, corr. Bergk : DE* ἀκρήτοις, a ἀκρίτοιο, corr. Stein. V.127: H* οἴεται. V.129: MSS. πάντα, Mullach πάντῃ, Stein πᾶσιν: aF ἄρχη, text follows DE. V.130: Stein suggests μιγῆ», τό 7’.

115

120

125

THE ELEATIC SCHOOL: PARMENIDES 99

Men have determined in their minds to name two principles [lit. forms]; but one of these they ought 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 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 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.

wn ὃ,

100

130

135

140

145

150

THE FIRST PHILOSOPHERS OF GREECE

πάντῃ γὰρ στυγεροῖο τόκου καὶ µίξιος ἄρχεί » a ν / 9 , 9 πέμπουσ᾽ ἄρσενι θῆλυ μιγὲν TOT’ ἐνάντιον αὖθις ἄρσεν θηλυτέρῳ.

A U πρώτιστον μὲν Ἔρωτα θεῶν µητίσατο πάντων.

elon δ᾽ αἰθερίαν τε φύσιν τά 7 ἐν αἰθέρι πάντα σήµατα καὶ καθαρᾶς εὐαγέος ἠελοιο λαμπάδος ἔργ) aidnra καὶ ὁππόθεν ἐξεγένοντο, ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης \ / ο / ee \ ’ \ καὶ φύσιν. εἰδήσεις τε καὶ ovpavov ἀμφὶς ἔχοντα, ἔνθεν ἔφυ τε, καὶ ὥς µιν ἄγουσ᾽ ἐπέδησεν ᾿Ανάγκη πεἰρατ᾽ ἔχειν ἄστρων.

πῶς γαῖα καὶ ἥλιος ἠδὲ σελήνη αἰθήρ τε ξυνὸς γάλα 7 οὐράνιον καὶ Ὄλυμπος , ἔσχατος 75 ἄστρων θερμὸν µένος ὠρμήθησαν γίνεσθαι. νυκτιφαὲς περὶ γαῖαν ἀλώμενον ἀλλότριον Pos 3/ / \ 2 JN ? a αἴει παπταίνουσα πρὀς αὐγᾶς ἠελιοιο e \ ς 4 9” A 4 @s γὰρ ἑκάστοτ) ἔχει κρᾶσι» µελέων πολυκάµπτων, τὼς voos ἀνθρώποισι παρέστηκεν' τὸ γὰρ αὐτὸ 9 ιό / 4 / > / ἔστιν ὅπερ φρονέει µελέων φύσις ἀνθρώποισιν

\ a \ / \ \ / Ν / Kat πασιν και παντι TO yap πλεον ἐστὶ γοημα.

δεξιτεροῖσιν μὲν κούρους, λαοῖσι δὲ κούρας.

eo Se .

132. Plato, Symp. 178 8B; Arist. Met.i. 4, 984 b 26; Plut. Amat. 756 F;

Sext. Emp. Math. ix. 9; Stob. Hcl. i. 10, p. 274; Simpl. Phys. 9 r 39, 18. 158. 199. Clem. Al. Strom. ν. 14, 732. Stein assigns to Empedokles. 140-143. Simpl. de Coelo f. 188: Peyr. 55 sqq., Brandis 510a.

V. 140: Stein introduces λέγειν before πως from what precedes.

144. Plut. Colot. p. 1116 a. 145. Plut. Quaest. Rom. 282 4; 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. SB°C®, Theophr. PF; Vulg. ἕκαστος : MSS. x«paow, corr. Stephan. V. 147: Arist. παρίσταται; text follows Theophr.

150. Galen, Hipp. Epid. vi. 48; Comm. ii. (ix. p. 430 Char).

180

1956

140

145

150

150

THE ELEATIC SCHOOL: PARMENIDES 101

For she controls dreaded birth and coition in every 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 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 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 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 excess 1s 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 8 distinguishing mark. 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

102 THE FIRST PHILOSOPHERS OF GREECE

ef \ / w / a οφ οὕτω τοι κατὰ δόξαν ἔφυν τάδε νῦν τε ἔασι, Kal μετέπειτ᾽ ἀπὸ τοῦδε τελευτήσουσι τραφέντα. Φ »ν bed 4 9 3 / ς 4 τοῖς & 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. 91, 4. ἐπὶ τῷδέ ἐστι τὸ ἀραιὸν καὶ τὸ θερμὸν καὶ τὸ dacs καὶ τὸ μαλθακὸν καὶ τὸ κουφὸν, ἐπὶ δὲ πυκνῷ ὠνόμασται τὸ ψυχρὸν καὶ ὁ ζόφος καὶ σκληρὸν καὶ βαρύ ταῦτα γὰρ ἀπεκρίθη ἑκατέρως ἑκατέρα.

i --νω ο ο ee

151-153. Simpl. de Coelo f. 188; Peyr. 55 sq., Gaisf. Poet. Mun. 287. V. 151: MSS. ἔφυ, corr. Stein. MSS. (καὶ) νῦν ἔασι, Peyr. viv 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. RP.102c. V. (151) Vulg. venis informans, corr. Diels, Dox. 198, η. Ἱ.

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. |

ΤΗΕ ELEATIC SCHOOL: PARMENIDES 103

>) PassaGEs RELATING TO PARMENIDES IN PLATO AND ARISTOTLE.

Plato, Theaet. 180 p. 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 pl 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 &. 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 πο 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. . . .! Soph. 238 ο (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. 1508. 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.

1 Cf. Soph. 217 ο.

104 THE FIRST PHILOSOPHERS OF GREECE

llid. 168 ο. 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 8, 195 c: Reference to the stories which Hesiod and Parmenides told about the gods. Line 182 is quoted.) Arist. Phys. i. 2; 184b16.

The first principle must be one, unmoved, as Parmenides and Melissos say, . . . Ibid. i. 8; 186a4. 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 1s 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. 1. 5; 1886 α 20. Parmenides also makes heat

THE ELEATIC SCHOOL: PARMENIDES 105

and cold first principles; and he calls them fire and earth. Ibid. iii. 6; 2072815. 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 allis limited, equally distant from the centre [on every side].' Gen. Corr.i. 3; 818b6. Parmenides says that the two exist, both being and not being—i.e. earth and water. Metaph. i. 8; 984b1. None of those who haye 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 ; 986b18. 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 itis 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

1 VY. Parmenides, Frag. v. 104.

106 THE FIRST PHILOSOPHERS OF GREECE

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 α 82. 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. 6a; Laer. Diog. ix. 21, 22; Dow. 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 ost everybody. He said that philosophy has a twooffice, to understand both the truth and also what

108 THE FIRST PHILOSOPHERS OF GREECE

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.! 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 immov- — able 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 notbeing 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. ΠΠ. 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. 1. 11: Doxz.584. 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

1 V. Herm. Irr. Gen. Phil. 6; Dow. 652.

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; 8389. The revolving vault highest above the earth is the heavens. 840. The heavens are of a fiery nature. 18; 342.

The stars are masses of fire. 15; 845. 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; 856. The moon is of a fiery nature. 26; 857. The moon is of the same size as the sun, and derives its light. from it. 80; 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; 865.

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. 8; 888.

The soul is of a fiery nature.. 5; 891. The reason is in the whole breast. 892. Life and intelligence are the same thing, nor could there beany living being entirely without reason. 9; 897. Sensations arise part by part according to the symmetry of

THE ELEATIC SCHOOL: PARMENIDES ᾖ11]

the pores, each particular object of sense being adapted to each sense (organ). 898. 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. 90; 443. Old age attends the failure of heat.

112 THE FIRST PHILOSOPHERS ΟΕ GREECE

VIL. THE ELEATIC SCHOOL: ZENO.

Zeno of Elea, son of Teleutagoras, was born early in the fifth century Β.ο. He was the pupil of Parmenides, and his relations with him were so intimate that Plato calls him Parmenides’s son (Soph. 941 τ). 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 uccounts 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 Zenonts Paralogisms, 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, Hiude sur les arguments de Zénon, Paris 1891.

THE ELEATIC SCHOOL: ZENO 113

(a) FRAGMENTS OF ZENO, FROM SIMPLICIUS ON THE Puysics. 1. Simpl. Phys. 30 r 189, 11. ei yap ἄλλφ ὄντι προσ- / Os A a lA 4 \ γένοιτο, οὐδὲν ἂν petlov ποιήσειεν' µεγέθουε yap μηδενὸς 4 κ 3 QN / > 3 ὄντος, προσηγενοµένου δὲ οὐδὲν οἷόν τε eis µέγεθος ἐπι- δοῦναι. καὶ οὕτως ἂν ἤδη τὸ προσηγινόµενον οὐδὲν εἴη.

3 ΔΝ 9 / \ σ Ν / Δ 9 ei δὲ ἀπογινομένου τὸ ἕτερον μηδὲν ἔλαττόν ἐστι, μηδὲ αὖ προσηινοµένου αὐξήσεται, δῆλον ὅτι τὸ προσγενόµενον δΟΝ 3+ QN λ 3 οὐδὲν ἦν οὐδὲ τὸ ἀπογενόμενον. 2. Simpl. Phys.

901 140, 29. εὖ πολλά ἐστιν, ἀνάγκη τοσαῦτα εἶναι ὅσα ἐστὶ καὶ οὔτε πλείονα αὐτῶν οὔτε ἐλάττονα. εὖ δὲ τοσαῦτά ἐστιν ὅσα ἐστί, πεπερασμένα A ” 3 4 3 γή 2 / > \ \ ἂν εἴη. εἰ πολλά ἔστιν, ἄπειρα Τὰ ὄντα ἐστίν. ἀεὶ γὰρ ef \ a 9 / / / ιό ἕτερα μεταξὺ τῶν ὄντων ἐστί, καὶ πάλιν ἐκείνων ἕτερα μεταξύ. καὶ οὕτως ἄπειρα τὰ ὄντα ἐστι. 8. Simpl. Phys. 80v 141.

1. εἰ μὴ ἔχοι μέγεθος τὸ ὂν 20 } 3 δὲ # 3 / ed / / 54 οὐδ' ἂν ein, 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 ο [ή \ / > A ο \ A ο 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 3 / > 4 3 Δ 4 \ 4 εὖ πολλά ἐστιν, ἀνάγκη αὐτὰ μικρά τε εἶναι καὶ μεγάλα, A Ν ο θ / δὲ ο ν μικρὰ μὲν ὥστε μὴ ἔχειν μέγεθος, μεγάλα δὲ ὥστε ἄπειρα εἶναυ.

4. Simpl. Phys. 190 ν 562, 4. εἰ ἔστιν ὁ τόπος, w ή” a \ aA 4 Ν ν Ey τινι ἔσται' wav yap bv ἔν tues τὸ δὲ ἔν τινι καὶ ἐν τόπῳ. ἔσται apa καὶ ὁ τόπος ἐν τόπῳ καὶ τοῦτο én’ ἄπειρον' οὐκ ἄρα ἔστιν ὁ τόπο». Sources and Critical Notes.

Fr. 1. D ei γὰρ, EF οὗ γὰρ, a ob γὰρ εἰ: EE ἄλλων. προσγενοµένου δὲ] Zeller, Vorsokr. Phil. 591, n. 2, strikes out δὲ: F' οἴονται eis: FE gives οὗ διὰ for οὐδὲ: DEF ἀπογινόμενον. Fr. 2. a adds καὶ πάλιν after ἂν εἴη. Fr. 3. DF ἔχοι, 81 ἔχει. Fr. 4. E omits καὶ after ἄρα.

114 THE FIRST PHILOSOPHERS OF GREECE

(a) SIMPLICIUS’s ACCOUNT OF ZENO’S ARGUMENTS, INCLUDING THE TRANSLATION OF THE FRAGMENTS.

80 r 188, 80. 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)! ‘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 {ο 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

τα Cf. Arist. Metaph. ii. 4; 1001 b8.

THE ELEATIC SCHOOL: ZENO 115

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. 80 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 (Εν.

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.’ | Ibid. 180 ν 562, 9. Zeno’s argument seems to deny that place exists, putting the question as follows: (Fr. 4) ' Cf. Diels, Archiv f. d. Gesch. d. Phil. i. 245; Zeller, iS 893 u.1. 12

‘Tf there is such a thing as place, it will be in something, for all being is in something, and that which 18 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. 181 r 568, 17.

Eudémos’ account of Zeno’s Opinion runs as follows:—‘ Zeno’s problem seems to come to the same thing. fs 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. 2836 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 g but that which is in a space equal to itself in the present moment is not in motiong 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.

237r. 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. 255r. Aristotle accordingly solves the problem of Zeno the EHleatic, which he propounded to Protagoras the Sophist.! Tell me, Protagoras, said he, does one grain of millet make a noise when it falls, or does the 1 Arist. Phys. vil. 5, 250°, 20.

THE ELEATIC SCHOOL: ZENO 117

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; 209a23. 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. 8; 210b22. 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. Soit is not necessary to assume an indefinite series of places. vi. 2; 288 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

118 THE FIRST PHILOSOPHERS OF GREECE

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; 289 b 5. And Zeno’s reasoning is fallacious.

For if, he says, everything is at rest [or in motion ] when it 18 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 1s 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. vill. 8; 268 a5).

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 ELEATIC SCHOOL: ZENO - 119

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.

(ο) 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; itis 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; Dow. 604. He was a skeptic. Aet. i. 7; Dox. 8308. 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 materia] 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 ;! he thinks that souls are divine, and that pure men who share these things in a pure way are divine. 28; 820. Zeno et al. denied generation and destruction, because they thought that the all is unmoved.

' 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.

120 THE FIRST PHILOSOPHERS OF GREECE

VIII. THE ELEATIC SCHOOL: MELISSOS.

Meuissos 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, Pertkles 26, after Aristotle) that he commanded the Samian fleet at its victory over the Athenians, 440 8.c. He wrote a book which later writers refer to under various titles.

Literature: The fragments are treated by Brandis, Commen, Eleat. 11. and by Mullach de Melisso Χ. 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 Wiirdigung des Melissos, Festschrift d. stettin. Stadtgym. 1880.

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.

ΤΗΕ ELEATIC SCHOOL: MELISSOS 121

(a) Fraaments oF MELIssos MAINLY FROM SIMPLICIUS ON THE PuHysics.

Simpl. Phys. 23 ν 109, 20 (Fr. 7). ὅτε τοίνυν οὖκ 3 # 4 > 4 A > AN 9) \ > 4 by ἐγένετο, ἔστι δέ, ἀεὶ ἦν Kal ἀεὶ ἔσται καὶ ἀρχὴν οὐκ ” SQN 4 9 b 3/ / 9 > XN \ ἔχει οὐδὲ τελευτήν, GAN ἄπειρόν ἐστιν. εἰ μὲν γὰρ ἐγένετο, ἀρχὴν ἂν εἶχεν ' ἤρξατο γὰρ ἄν ποτε γινόµενον * καὶ τελευτήν ' ἐτελεύτησε γὰρ ἄν ποτε γινόµενον ' Et δὲ 4 3 4 4 > / = \ > VN »# µήτε ἤρξατο µήτε ἐτελεύτησεν ἀεί τε ἦν Kal ἀεὶ ἔσται, οὐκ ἔχει ἀρχὴν οὐδὲ τελευτήν ' οὐ γὰρ ἀεὶ εἶναι ἀνυστὸν ὅ τι μὴ πᾶν ἐστι. Ἱ. 81. (Fr. 8.) GAN ὥσπερ ἔστιν ἀεύ οὕτω Kal τὸ μέγεθος ἄπειρον ἀεὶ χρὴ εἶναι. |. 33. (Fr. 15.) εὖ γὰρ διῄρηται τὸ ἐόν, κινεῖται. κινούμενον δὲ οὐκ ἂν εἴη dpa. Phys. 241 110. 1. (Fr. 16.) εἰ μὲν dv ein, δεῖ αὐτὸ ἓν εἶναι ἂν δὲ dv δεῖ αὐτὸ σῶμα μὴ ἔχειν. (19 τ 87, ϐ) εἰ δὲ ἔχοι πάθος, ἔχοι ἂν µόρια καὶ οὐκέτι bv ein. 1.8. (Fr. 9.) ἀρχήν τε καὶ τέλοο ἔχον οὐδὲν οὔτε ἀίδιον οὔτε ἄπειρόν ἐστιν. 1.5. (Fr. 10.) εἰ μὴ bv ein, περανεῖ πρὸς ἄλλο. Phys. 24r 111, 19. (Fr. 11.) οὕτως οὖν ἀίδιόν ἐστι καὶ ἄπειρον ' καὶ ἓν καὶ ὅμοιον πᾶν. καὶ οὔτ ἂν ἁπ- όλοιτο οὔτε μεῖζον γίνοιτο οὔτε µετακοσµέοιτο οὔτε ἀλγεῖ οὔτε ἀνιᾶται. εἰ γάρ τι τούτων πάσχοι, οὐκ ἂν ἔτι ἓν εἴη. εἰ γὰρ ἑτεροιοῦται, ἀνάγκη TO ἐὸν pn ὅμοιον εἶναι, ἀλλὰ ἀπόλλυσθαι τὸ πρὀσθεν ov, τὸ δὲ οὐκ ἐὸν γίνεσθαι. εὖ τοίνυν τριχὶ µιῇ µυρίοις ἔτεσιν ἑτεροῖον γίνοιτο τὸ Tray,

Fr. 7. D omits καὶ . . . γινόμενο». Simplicius writes γινόμενο», Diels would restore yevéuevoy regularly, and compares Spengel ad Eudem. fr. p. 18,18. DEH ἔχει, aF ἔχον. Fr. 15. aF Gua, HE ἀλλὰ. Fr. 16. aD by εἴη, HF οὖν εἴη, Brandis suggests dy ἔστι. F' δὲ μὴ ὃν- Cf. 19 r 87, 6. Fr. 11. aF γίγνοιτο. οὐκέτι, omits ἂν. FE omits δὲ after τὸ. aD

(F) τριχὶ win, E τρι μὴ ἠ. Vulg. from Brandis εἶ τοίνυν τρισμυρίοισι ἔτεσι. F' παρόντι for παντί.

122 THE FIRST PHILOSOPHERS OF GREECE

Α A 4 ὀλεῖται ἂν ἐν τῷ παντὶ χρόνῳ. |. 24. (Fr. 12.) ἆλλ) οὐδὲ A e \ / e A μετακοσμηθῆναι ἀνυστόν ὁ γὰρ κόσμος ὁ πρόὀσθεν ἐὼν 2 ὠ} / / « \ 9\ / ο δὲ / οὐκ ἄπολλυται OUTE O µη εἕων «γίνεται.

OTE δὲ μήτε / “A προσηίνεται μηδὲν µήτε ἀπόλλυται µήτε ἑτεροιοῦται, πῶς ἂν μετακοσμηθὲν τῶν ἐόντων τι ᾖ} Eb μὲν γάρ τι | ος ος a AS a \ 6 / ο ὁ a ἐγίνετο ἑτεροῖον, ἤδη ἂν καὶ µετακοσμηθείη: οὐδὲ ἀληεῖ b \ Φ A ¥ b / bp) a A δύ > AN i ov γὰρ ἂν πᾶν ein ἀλιγέον' οὐ γὰρ ἂν δύναιτο ἀεὺὶ εἶναι a ’ έ a ” ” ὃν ο ε ο, ” 9 ἁ χρῆμα ANYEOV OVOE ἔχει ἴσην ὀύναμιν τω Όυγιει' OUT ἂν a ¥ > 3 é > / / aA > 4 a ὅμοιον εἴη, εἰ ἀλγέοι' ἀπογινομενου yap τευ ἂν ἀλιέοι ἢ προσηινοµένου, κοὐκ ἂν ἔτι ὅμοιον ein. οὐδ' ἂν τὸ ὑγιὲς 9 A δύ .

9 λ \ A ψΜ \ ο ‘ \ NON ἀλγῆσαι δύναιτο" ἀπὸ yap ἂν ὅλοιτο τὸ ὑγιὲς καὶ τὸ ἐὸν, A n \ τὸ δὲ οὐκ ἐὸν yévouTo. καὶ περὶ τοῦ ἀνιᾶσθαι ωὗτὸν λόγος τῷ ἀληέοντι. 1.6. (Fr.

14.) οὐδὲ κενεόὀν ἐστιν οὐδέν' Ν \ λ δέ é > A 8 ¥ / δέ τὸ γὰρ κενεὸν οὐδέν ἐστιν' οὐκ ἂν οὖν εἴη TO γε μηδέν. δὲ a . e aA ΝΔ > γή HP) a > Xa οὐδὲ κινεῖται ὑποχωρῆσαι yap οὐκ ἔχει ovdapy, ar a \ πλέων ἐστίν. eb μὲν γὰρ κενεὸν ἦν, ὑπεχωρεῖ ἂν eis τὸ κενόὀν' κενοῦ δὲ μὴ ἐόντος οὐκ ἔχει ὅκη ὑποχωρήσει. πυκνὸν δὲ καὶ ἀραιὸν οὐκ ἂν ein: τὸ γὰρ ἁραιὸν οὐκ ἀνυστὸν πλέων εἶναι ὁμοίως τῷ πυκνῷ, GAN ἤδη τὸ a eo) / ἁραιόν γε κενεώτερον yiveTat τοῦ πυκνοῦ. κρίσιν δὲ aA “A \ ταύτην χρὴ ποιήσασθαι τοῦ πλέω καὶ τοῦ μὴ TAEW* εὖἶ BS 9 “a A > δέ .

4 ‘ > δὲ / μὲν οὖν χωρεῖ τι ἢ εἰσδέχεται, ov πλέων' εἰ δὲ µήτε a / 5) δέ , > -? i > χωρεῖ µήτε εἰσδέχεται, πλέων. ἀνάγκη τοίνυν πλέων 9 εἶναι, εὖ κενὸν μὴ ἔστιν. εἰ τοίνυν πλέων ἐστίν, οὐ κινεῖται. Phys. 94 ν 162, 24. (Fr. θ.) det ἦν ὅ τι ἦν καὶ ἀεὶ ἔσται. εἰ γὰρ ἐγένετο, ἀναγκαῖόν ἔστι πρὶν γενέσθαι 9 δέ > 4 A δὲ = vO \ Ἆ έ εἶναι μηδέν. fet τύχοι νῦν μηδὲν ἦν, οὐδαμὰ ἂν γένοιτο οὐδὲν ἐκ μηδενός».

Ἑχ. 12. D μετὰ τὸ κοσμηθῆναι: a ἀπολεῖται: DF µετακοσμηθέντων ἐόντων: a ydp, DFE ye: a ἀλγεινόν (twice): D οὓκ for κοὺκ: DF ὀντὸς, ak 6 αὐτὸς. Fr. 14. Cf. Simpl. 40, 12. EH πλέον et passim, Text follows aD: DF κενώτερο», E κοινότερον: a omits ody. Fr. 6. E εἰ τύχοι viv, Dei τύχη, aF εἰ τοίνυν. Diels suggests ὅτε τοίνυν; cf. 109, 20. DE οὐδὲν, aF μηδὲν.

THE ELEATIC SCHOOL: MELISSOS 123

Simpl. de Coelo, 187r; Schol. Aristot. 509b18; ef. Aristokl. Kuseb. Pr. Ευ. xiv.17. (Fr.

17.) µέγιστον μὲν 4 in e ε ’ ο / ’ / ’ \ οὖν σημεῖον οὗτος ὁ λόηος ὅτι ἓν povoy ἐστίν. ἀτὰρ Kal τάδε σημεῖα": εἰ γὰρ ἦν πολλὰ, τοιαῦτα χρῆν αὐτὰ εἶναι, £ , N 4 > \ 4 A \o ‘ οἷον περ ἐγώ φηµι τὸ ἓν εἶναι. εἰ γὰρ ἔστι yh καὶ ὕδωρ καὶ anp καὶ σίδηρος καὶ χρυσὸς καὶ πρ καὶ τὸ μὲν ζῷον τὸ δὲ τεθνηκὸς καὶ µέλαν καὶ λευκὸν καὶ τὰ ὅσα Φφασὶν οἱ 4 9 2 A 9 \ a ελ e a 5] a 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" , ε a ) > 93.

9 ef / ” γίνεσθαι ἑτεροῖον, GAN’ αἰεὶ εἶναι ἕκαστον οἷόν περ ἔστιν. νῦν δέ Φφαµεν 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 9 Ν A b / \ \ a σκληρὸν, καὶ τὸ ζἕφῷον ἀποθνήσκειν καὶ ἐκ μὴ ζῶντος ᾿γίνεσθαι, καὶ ταῦτα πάντα ἑτεροιοῦσθαι, καὶ 6 τι ἦν τε καὶ ὃ νῦν οὐδὲν ὅμοιον εἶναι, ἀλλ) ὅ τε σίδηρος σκληρὸς gov τῷ δακτύλῳ κατατρίβεσθαι fT ὁμοῦ ῥέ ὶ 2 ¢ ¢ ρίβεσθαι ἵἹ ὁμοῦ ῥέων καὶ χρυσὸς καὶ λίθος καὶ ἄλλο ὅ τι ἰσχυρὸν δοκεῖ εἶναι πᾶν, ὥστε / / e Lard / \ ws» 4 Ps b σ { συμβαίνει µήτε ὁρᾶν µήτε τὰ ὄντα γινώσκειν' ἐξ ὕδατός τε yn καὶ λίθος «γίνεσθαι. οὐ τοίνυν ταῦτα ἀλλήλοις ὁμολοηεῖ 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 “ δέ.

A δὲ 9 λ Ν Ν 3 [ή κρεῖσσον οὐδέν. ἢν δὲ µεταπέση, τὸ μὲν ἐὸν ἀπώλετο, τὸ δὲ οὐκ ἐὸν γέγονεν. οὕτως οὖν εἰ πολλὰ εἴη, τοιαῦτα χρὴ εἶναι οἷόν περ τὸ ἔγ.

Fr. 17. Vulg. χρή: Simpl. (Φον, Aristokl]. (ῶν (twice): Aristokl. εἶναι ἐχρῆ», καὶ τὸ ἐὸν τοιοῦτον, οἷον πρῶτον ἔδοξεν ἡμῖν εἶναι, Simpl. omits πάντα and ἀληθη: Aristokl. ἕτερον, ἀλλ᾽ εἶναι ὅμοιον, οἷόν περ ἐστὶ ἕκαστον, Simpl. omits ἔστιν: Bergk ὁμουρέω», digito conterminus, aptatus, MSS. τὸ µέσο», corr. Brandis, Gesch. d. Phil. 1. 403: Vulg. εἴη.

124 ΤΗΕ FIRST PHILOSOPHERS OF GREECE

Srwprticits’s Accocsr 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 bemg 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. §o 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. 8) 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. ” 4) Farther, if being is one it does not move; for the

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_ 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 -ehanges 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 18 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 keginning (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... . . 1.81. (Fr.

8) But as it always exists, so it is necessary also that it be always infinite in magnitude. |. 88. (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 liave body; (19; 87, 6) and if it should have thickness, it would have parts and would no longer be a unity. |. 9 (Fr.

9) Nothing which has beginning and end is either eternal or infinite. 1. 5 (Fr. 10) If it were not one, it would be bounded by something else.!

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 1s 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: ifit 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 187r; Schol. Aristot. 509b; ef. Aristokl. Euseb. Pr. Er. 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 tbhecoming liquefied,t! 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

1 Zeller 1.5 613 n. 1 suggests tm’ ἰοῦ ῥέων, ‘passing away because of st.’

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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. LEvidently 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 if 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. |

(0) ARISTOTLE’S ACCOUNT OF ΜΕΙΙβ808.

Phys. i. 8; 186 a6. 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 ke shou’d think that everything has a beginning except time, and this does not, and that simple generation has πο 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. K

150 THE FIRST PHILOSOPHERS ΟΕ GREECE

Soph. Elen. 5; 163 b 18. 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 notbeing), 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 Ὁ 85. 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 @ 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.

(ο. PasSaAGES RELATING το 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. 8; Dow. 285. Melissos of Miletos, son of Ithagenes, became his companion, but he did not preserve in its purity the doctrine that was transmitted to

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him. For he said in regard to the infinite that the world of those things that appear is limited. 1.7; 908. 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; 820. Melissos (et al.) deny generation and destruction, because they think that the all is unmoved. Aet. il. 1; 827. Melissos (et al.): The universe is one. 9268. The all is infinite, but the world is limited. 4 ; 332. Melissos (et al.): The world is not generated, not to be festroyed, eternal. Aet. iv. 9; 896. Melissos (et al.) : Sensations are deceptive.

132 THE FIRST PHILOSOPHERS OF GREECE

πχ. PYTHAGORAS AND THE PYTHAGOREANS.

Pyruacoras, son of Mnesarchos, a native of Samos, left his fatherland to escape the tyranny of Polykrates (538 /2 or 529/88B.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 . 88 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 soctetatis a Pythagora condttae scopo politico, 1880 ; E. Rohde, Eheiwn. Mus. xxvi. 565 sqq.; xxvii. 28 sqq.; Diels, Rhein. Mus. xxxi. 25 sq.; Zeller, Sitz. d. kgl. preus. Akad. 1889, 45, p. 985 sqq.; Chaignet, Pythagore, 18738, and the excellent account in Burnett. Philolaos : Boeckh, Philolaos Lehren, nebst den Bruchstiicken seines Werkes, 1819; V. Rose, Comment. de Arist. libr. ord. et auct. Berlin 1854 ; Schaarschmuidt, Die angebliche Schrifistelleree des Phil. Bonn 1864; Zeller, Gesch. d. griech. Phil. 4 Auf. 261, 341, 386 ; Hermes x.178; Bywater, Journal of Philol. i. 21 sqq.

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Archytas : Hartenstein, de Archyt. Tar. fragm. Lips. 1833 ; Gruppe, Die Fragm. d. Archyt. Berlin 1840 ; Petersen, Zeiischr. f. Altertumsk. 1886 ; Chaignet, Pythagore, 1878, pp. 191, 255.

PassaGES IN PLATO REFERRING TO THE PYTHAGOREANS.

Phaedo 62 8. 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. τος Kratyl. 400 Β. 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. 499 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’ (πιστικόθ), 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 &. 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,

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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 Pyrna- GOREANS.

Phys. 11.4; 208a1. 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. 11.4; 204 a 33. (The Pythagoreans) both hold that the infinite is being, and divide it. iv.6; 213 Ὁ 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. 1.1; 268210. 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. 1. 2: 284 b 6. And since there are some who say that there is a right and left of the heavens, as, for instance,

PYTHAGORAS AND THE PYTHAGOREANS 135

those that are called Pythagoreans (for such is their doctrine), we must investigate whether it is as they say. ii. 2; 285a 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 29. 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 Ὦ 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 greit.

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.

11.9; 291 α 7. What occasions the difficulty and makes the Pythagoreans say that there is a harmony of the bodies as they move, is a proof. Fcr 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. Π. 13; 295 819.

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 [αντίχθων], 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; 8300a15.

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. 1.5; 985 b 23-986b8.

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 (1.6. 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

PYTHAGORAS AND THE PYTHAGOREANS 137

such a property, and another is opportunity, and of other things one may say the same of each one. _ t+And further, discerning in numbers the conditions and reasons of harmonies alsof; 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

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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 thiswhich 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. | 1.6; 987b10. And Plato only changed the name, for the Pythagoreans say that things exist by -- 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 mathe- * matical 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. 1.8; 989 b82-990a 92. 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 fand their states and motionsf ; 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 18 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; 996a4.

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. . Ἡ, 4: 1001a9.

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. 1086 5 17. Soit 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; 1072b31. 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; 1078b21. 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; 1080b16.

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 91.

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; 1083b9. 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 1s 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. xili. 8; 1090a 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

PYTHAGORAS AND THE PYTHAGOREANS 1438

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, 88 above, that there is a science of numbers. Eividently 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.1.4; 1096 b5. And the Pythagoreans seem to speak more persuasively about it, putting the unity in the co-ordination of good things. li. 5; 1106b29. The evil partakes of the nature of the infinite, the good of the finite, as the Pythagoreans conjectured. v. 8; 1182b21. 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; 1182a11. 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. 8; Doz. 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

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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 treturningt from the monad adds the numbers in a series as far as the four, he will fill out the number ten (.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. 802.

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; 807. Divine spirits [δαίμονες] are psychical beings; and heroes are souls separated from bodies, good heroes are good souls, bad heroes are bad souls. 1. 9; 807.

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. 1.10; 909. / 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. 1.11; 810.

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 at

material]. 1.14; 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 eonical. 1.15; 314. The Pythagoreans call colour the manifestation of matter. 1.16; 314. Bodies are subject to change of condition, and are divisible to infinity. i. 18; 816. (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. 1. 20; 818.

Pythagoras said that time is the sphere of what surrounds the world. i. 21; 818. 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 1s 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; 827. Pythagoras first named the circumference of all things the universe by reason of the order in it. ii. 4; 880. 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. 11.6; 834.

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 3; 838. 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.

1.10; 889. ° Pythagoras, Plato, Aristotle: The right hand side of the universe 18 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; 940.

Thales, Pythagoras, and their followers: The sphere of the whole heaven is divided into five circles, which they eall 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 disu%

covery. 11.18; 945. 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. 1. 22; 352. The Pythagoreans: The sun is spherical. Ἡ. 23; 958.

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. 11.24; 854. Aneclipse takes place when the moon comes past. i. 25; 857. Pythagoras: The moon is 8 mirrorlike body. ii. 29; 860.

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. 80; 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 8 reflection on the other side of the inflamed circle of the sea that is on our earth. wu. 82; 864. Some regard the greater year... . as the sixty year period, among whom are Oenopides and Pythagoras. Aet. Plac. iii. 1; Dox.864. Some of the Pythagoreans

PYTHAGORAS AND THE PYTHAGOREANS 149

said that the milky way is the burning ofa 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; 866. 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. ii. 14; 878. Pythagoras: The earth, after the analogy of the sphere of the all, is divided into fivé 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. 990. 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 senseperception. iv. 5; 991. Pythagoras: The principle of life is about the heart, but the principle of reason and

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intelligence is about the head. iv.5; 892. Pythagoras et al.: The intelligence enters from without. iv. 7; 322. Pythagoras, Plato: The soul is imperishable. iv. 9; 896. Pythagoras et al.: The sense-perceptions are deceptive. iv. 9; 897.

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 15 moves with bodies, but 1s itself absolutely immaterial ;' as in the case of a bent rod the surface-appearance suffers no change, but the matter is what is bent. Aet. Plac. ν. 1; 415. Pythagoras did not admit the sacrificial part alone (of augury). v. 8; 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 | 1 Cf. Galen, 27; Dow. 615 aq.

speech, as in the case of apes and dogs; for these have | intelligence but not the power of speech. / Ar. Did. Ep. Fr. 82; Doz. 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; Doz. 492. Favorinus | says that he (Pythagoras) was the first to call the heavens | 8 universe and the earth round [στρογγύλην]. Cic. de Deor. Nat. i.

11; Philod. piet. Fr. c 4 b; Dox. 588. 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 magie, 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 unde-: fined, 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, aad, power, and cube. And the interweavings and

PYTHAGORAS AND THE PYTHAGOREANS 153

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 ;! 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 Kuphorbos, 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 1 Cf, Epiph. Haer. i. 7; Dow. 589.

De

at

154 THE FIRST PHILOSOPHERS OF GREECE

- 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 @ 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.’ It is said that Pythagoras learned numbers and measures from the Kgyptians; 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 ' Of. 25; Dox. 574.

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. ii. 8; Dox. 890. 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. J.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 ipsedixit: 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 com- | posed of twenty-four right-angled triangles, surrounded :~ by four equilaterals. And each equilaieral 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 i

156 THE FIRST PHILOSOPHERS OF GREECE

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 itis 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.

Χ. 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 fold 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, Hmped. carm. rell. Amst. 1888 ; Bergk, Kleine Schriften, Berl. 1889; Panzerbieter, Beitr. z. γι u. Erkl. d. Emped. Meining. 1844 ; Stein, Emped. Frag. Bonn 1869 ; Schneidewin, Philol. xv.; H. Diels; Hermes xv. pp. 161-179 ; Gorgias und Empedocles, Acad. Berol. 1884; Unger, Philol. Suppl. 1888, 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, xxx. p. 469.

Note.—I print Stein’s numbers at the left of the Greek text, Karsten’s numbers at the right.

158 THE FIRST PHILOSOPHERS OF GREECE

FRAGMENTS OF EMPEDOKLES. ΠΕΡΙ ΦΥΣΕΩΣ ΠΡΩΤΟΣ,

Παυσανία, σὺ δὲ κλῦθι, δαἵφρονος ᾽Αγχίτου vid. 54

στεινωποὶ μὲν γὰρ παλάµαι κατὰ γυῖα κέχυνται' 32 πολλὰ δὲ Ser ἔμπαια, τά τ) ἀμβλύνουσι μερίμνα». παῦρον δὲ ζωῆς ἀβίου µέρος ἀθρήσαντες 5 ὠκύμοροι καπνοῖο δίκην ἀρθέντες ἀπέπταν, 35 αὐτὸ µόνον πεισθέντες, ὅτῳ προσέκυρσεν ἕκαστος πάντοσ᾽ ἐλαυνόμενος, τὸ 5 ὅλον paw εὔχεται.

εὑρεῖν' οὕτως οὔτ) ἐπιδερκτὰ Tad’ ἀνδράσιν οὐδ ἐπα- κουστὰ οὔτε vow περιληπτά. σὺ δ᾽ οὖν, ἐπεὶ SS ἐλιά- σθη», 10 πεύσεαι ad πλέον ἠὲ βροτείη μῆτις ὅπωπεν. 40

α 9 ἀλλὰ, Geol, τῶν μὲν µανίην ἀποτρέψατε γλώσ- ons, 2 9 £ / \ 2 , ἐκ & ὁσίων στοµάτων καθαρὴν ὀχετεύσατε

, πηγήν. καὶ σέ, πολυμνήστη λευκώλενε παρθένε Μοῦσα, 4 * Σον or ee ἄντομαι, ὧν θέµις ἐστὶν ἐφημερίοισιν ἀκούειν, 15 πέµπε παρ) εὐσεβίης, ἐλάουσ᾽ εὐήνιον ἅρμα - 45

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. 360c. 6. Diog. Laer. ix. 73; 8-9a. Plut. Mor. 11 Ε. 3. MSS. δειλεµπέα, corr. Emperius. Prokl. dew’ ἔπεα. 4. MSS. ζωῇσι βίου, corr. Scaliger. CFR ἀθροίσαντος. 7. MSS. ἐλαυνόμενοι, - τὸ 5’ ὅλον εὔχεται, corr. Stein. 9. Bergk adds 8 after σὺ, 10. MSS. πλεῖόν ye, Karsten πλέον he, Stein πλέον: MSS. ὅραρε», corr. Panzerbieter. 11-23. Sext. Emp. Math. vii. 125. 16-17. Clem. Al. Strom. p. 682: . 18. Prokl. Tim. 106; Plut. Mor. 93 Ε. 12. MSS. ὀχεύσατε, corr. Steph. 16. MSS, σέ, Stein µέ. 17. Sext.

EMPEDOKLES 159

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 whitearmed maiden Muse, in what things it is right for beings of a day to hear, do thou, and Piety, driving obedient car, conduct meon. Nor yet shall the flowers of honour

160 THE FIRST PHILOSOPHERS ΟΕ GREECE

μηδὲ µέ y’ εὐδόξοιο βιήσεται ἄνθεα τιμῆς πρὸς θνητῶν ἀνελέσθαι, ἐφ᾽ ᾧ ϐ) ὁσίης πλέον εἰπεῖν θάρσεϊ καὶ τότε δὴ σοφίης én’ ἄκροισι θοάζειν. αλλ) ay’ ἄθρει πάσῃ παλάμη πῆ δῆλον ἕκαστον, 20 pare tu’ ὄψιν ἔχων πίστει πλέον ἢ KaT ὠκουὴν 50 unr’ ἀκοὴν ἐρίδουπον ὑπὲρ τρανώµατα γλώσσης, µήτε τι τῶν ἄλλων, ὁπόσων πόρος ἐστὶ νοῆσαι, γυίων πίστιν ἔρυκε, νόει & ᾗ δῆλον ἕκαστον.

φάρμακα δ᾽ ὅσσα γεγᾶσι κακῶν καὶ γήραος ἄλκαρ 25 πεύσῃ, ἐπεὶ μούνῳ col ἐγὼ κρανέω τάδε πάντα. 425 παύσει ὃ) ἀκαμάτων ἀνέμων pévos of 7 ἐπὶ γαῖαν ? 4, A 4 > 4 ὀρνύμενοι πνοιαῖσι καταφθινύθουσιν apovpas’ καὶ πάλιν, εὖτ᾽ ἐθέλῃσθα, παλίσσυτα πνεύματ' ἐπάξεις' θήσεις 8 ἐξ ὄμβροιο κελαινοῦ καίριον αὐχμὸν 90 ἀνθρώποις, θήσεις δὲ καὶ ἐξ αὐχμοῖο θερείου 490 ς 7s ὃ ὃ 50 9 6 / ? is a ῥεύματα δενδρεόθρεπτα κατ’ αἰθέρος ἀΐσσοντα ἄξεις δ᾽ ἐξ ᾽᾿Αίδαο καταφθιµένου µένος avdpos.

τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε 55 Zevs ἀργὴς “Hpn τε φερέσβιος 78 ᾿Λιδωνεὺς

MSS. ἐφωθοείης, corr. Steph. Clem.confirms correction. 18. MSS. θοάζει, Plut. θαµίζειν, corr. Hermann. 19. MSS. ἀλλὰ γὰρ ἄθρει was, corr. Bergk. 20. Bergk τι . . . πιστή», Gomperz, ὄψει ἔχων πίστιν πλέον). 22. MSS. ὁπόση, corr. Stein. 23. MSS. @’, Karsten 3’. 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. eér’, others ἄν κ Diog., Clem. παλίντιτα, corr. Stein. 29. Tzt. στήσει, Suidas στήσει. 30. Τσι. στήσει. 31. Diog. τὰ 5’ ἐν θέρει ἀήσαντα, Hermann τά τ) αἰθέρι αἰθύσσονται, corr. Stein. 33-35. Sext. Emp. Math. ix. 362, and x. 315; Plut. Mor. 8784 (Eus. Pr. Evang. xiv. p. 749) ; Probus on Verg. Hcl. vi. 31; Hipp. Ref.

EMPEDOKLES 161

-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.

88. 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.!

'1 Cf. Dow. p. 90, n. 8. κ

162 THE FIRST PHILOSOPHERS OF GREECE

85 Νῆστίε 0’ ἣ δακρύοις réyyer κρούνωµα βρότειον. ἄλλο δέ τοι ἐρέω᾽ φύσις oddeves ἐστιν ἁπάντων θνητῶν, οὐδέ Tis οὐλομένου θανάτοιο τελευτή, ἀλλὰ µόνον μεῖξίὁ τε διάλλαξίς τε µιγχέντων ἐστὶ, φύσις 8 ἐπὶ rots ὀνομάζεται ἀνθρώποισιν. 80 40 οἱ & ὅτε κεν κατὰ dota μιγὲν pos αἰθέρι <txy> ἢ κατὰ θηρῶν. ἀγροτέρων γένος ἢ κατὰ θάμνων ἠὲ κατ) οἰωνῶν, τότε μὲν τὰ λέγουσι γενέσθαι ° etre δ' ἀποκριθέωσι, τὰ ὃ ad δυσδαίµονα πότμον, 845 ἢ Oduis ἐστί, καλοῦσι, νόµῳ & ἐπίφημι καὶ αὐτός. 45 νήπιοι' ov γάρ σφιν δολιχόφρονές εἰσι µέριμναι, of δὴ γύγνεσθαι πάρος οὐκ gov ἐλπίζουσιν ἤ τι καταθνῄσκειν τε καὶ ἐξόλλυσθαι ἁπάντῃη. Ex τε γὰρ οὐδάμ) ἐόντος ἁμήχανόν ἐστι γενέσθαι, 81

haer. 246; Stob. Hcl. i. 10, p. 287. 34-35. Athenag. Legatio, p. 22; Diog. Laer. viii. 76; Herakl. Alleg. Hom. 443 a. Clem. Al. Strom. p. 746 joins 33, 78, and 104. | : 33. τῶ», Sext. γὰρ, Prob. 5. Last word Prob. éaow. 34. Plut. Ζεὺς αἰθὴρ. 35. Diog. Laer. ἐπιπικροῖ dupa Bpdérecov, Prob. γε πικροῖς νωµα (νωμᾷ 3 ) βρότειον γένος. | 36-39. Plut. Mor. 1111 F, 686 p. 36b, 38. Arist. Gen. Corr.I.1; 314b7; Meta.iv. 4; 1015a1. 38, 39. Arist. de X.Z.G. ο. 2 975 b 7. 36. Plut. de placit. οὐδὲν, adv. Colot. ἑκάστου. Ar. Meta. ἑόντω». 37. Plut. adv. Col. οὐλομένη 6, γενέθλη. 39. Plut. de placit. Φύσις δὲ βροτοῖς. 40-44. Plut. Colot.1113c. 44. Plut. Mor. 890 Σ.

40. MSS. ὅτε μὲν . . . pas αἶθέρι, Mul. 8 τι κεν, Panz. αἰθέρος xn. 42. MSS. τὸν γενέσθαι, Reiske τὸ λέγουσι γε»., Karst. δοκέουσι γεν. 43. MSS. ἀποκριθῶσι, corr. Ritschl. 44. MSS. εἶναι καλέουσι: ὅμως. Plut. Mor. 830 π gives the line as in the text. Duebner suggests εἰκαίως for εἶναι here. | 45-47. Plut. Colot. 1118 ο. 47. MS. ὕτοι, corr. Reiske. MS. πάντη, corr. Steph. 48-50. Arist. de Χ.2.6. 2: 975436. 48-49. Philo, de incorr. mundi p. 488. 48. Vulg. ἔκ τε wh, Cd. Lps. Syl. ἐκ τοῦ μὴ, Philo ἐκ τοῦ γὰρ οὐδαμῆ. 49. MS. τό τε ὃν, Stein καί +’ ἐὸν. Arist. ἄπρηκτον», Philo ἅπαυστον. Text from Diels, Hermes χυ.Ρ. 161. 50. MS. θήσεσθαι, corr. Karst.

EMPEDOKLES 105

36. And a second thing I will tell thee: There is no origination of anything that is mortal, nor yet anyend 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. ud

104 THE FIRST PHILOSOPHERS OF GREECE

καί τ) gov ἐξαπολέσθαι ἀνήνυστον καὶ amrvarov’ ” > \ A / ασ Φὰ / 50 αἰεὶ γὰρ στήσονται ὅπη κά τις αἰὲν ἐρείδη.

9 “A > A a \ \ 4 ow οὐκ ἂν avnp τοιαῦτα σοφος φρεσὶ µαντεύσαιτο, 350 as ὄφρα pév 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 κακοῖν μὲν κάρτα πέλει κρατέουσιν ἀπιστεῖν. 84 e 9 9 ο / / , , @s δὲ Trap’ ἡμετέρης κέλεται πιστώµατα Movons, A / 9 AN [ή 4 γνῶθι, διατµηθέντος ἐνὶ σπλώγχνοισι λόγοιο.

κορυφὰς ἑτέρας ἑτέρῃσι προσάπτων 447 μύθων, µήτε τελεῖν ἀτραπὸν µίαν ' 00 Sis γὰρ καὶ τρὶς δεῖ 6 τι δὴ καλόν ἐστιν ἑνί- σπειν. 446 [πείρατα μύθων] 87 δίπλ’ Epéw’ τοτὲ µεν yap ἓν ηὐξήθη µόνον εἶναι

51-54. Plut. Οοἷοί. 1113 p. 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. 418c. Arranged in verse by Xylander, MSS. µήτε λέγειν corr. Knatz, Empedoclea, p. 7.

60. Plut. non pos. suav. viv. 1103 F dls γὰρ ὃ δεῖ καλόν ἐστιν ἀκοῦσαι, Schol. Plat. Gorg. 124 Ruhnk. dis καὶ τρὶς τὸ καλὸ». . . Ἐμπεδ. τὸ ἔπος ‘© καὶ δὶς γὰρ ὃ δεῖ καλό» 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. jv 25, 29, and 310 r. Diog. Laer. viii. 76; Stob. Hcl. i. 11, p.290; vit. Hom. p. 327 Gal. 69-73. Arist. Phys viii. 1; 250 b 80.

61. Karst. supplies πείρατα μύθων from v.75. 62. Οἱ. 104. 65. 5 δρυφθεῖσα, MS. Spewrh. 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.

ΕΜΡΕΡΟΚΙΕΘ 166 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

166 THE FIRST PHILOSOPHERS OF GREECE

ἐκ πλεόνων, tote 8 av διέφυ πλέον) ἐξ ἑνὸν sivas. δοιὴ δὲ θνητῶν yéveots, δοιὴ 8 ἀπόλειψιρ. τὴν μὲν γὰρ πάντων σύνοδος τίκτει T ὀλέκει TE, 65 ἡ δὲ πάλιν διαφυοµένων θρεφθεῖσα διέπτη. καὶ ταῦτ) ἀλλάσσοντα διαμπερὲς οὐδαμὰ λήγει, ἄλλοτε μὲν Φιλότητι συνερχόμεν᾽ eis ἓν ἅπαντα, ἄλλοτε 8 av δίχ᾽ Exacta φορεύμενα Νείκεος ἔχθει, | 118 εἰς ὅ κεν ἓν συμφύντα τὸ wav ὑπένερθε γένηται. οὕτως ᾗ μὲν bv ἐκ πλεόνων µεμάθηκε φύεσθαι 70 ἠδὲ πάλιν διαφύντος ἑνὸς πλέον ἐκτελέθουσε, τῇ μὲν γίγνονταί τε Kal ov σφισιν ἔμπεδος αἰών' ᾗ δὲ τάδ ἀλλάσσοντα διαμπερὲς οὐδαμὰ λήγεε, ταύτῃ αἰὲν ἔασιν ἀκινητὸν κατὰ κύκλον. ἀλλ) ἄγε, μύθων κλῦθι, µάθη γάρ τοι φρένας αὔξει. 75 ws γὰρ καὶ πρὶν ἔειπα πιφαύσκων πείρατα μύθων, δίπλ᾽ ἐρέω' τοτὸ μὲν γὰρ ἓν ηὐξήθη µόνον εἶναι

90

95 144

100

74-95. Simpl. Phys. 34 r 158, 13 sq. following the preceding without break. 74. Stob. Hcl. App. 34 Gais.; of. Clem. Al. Strom. 697. 77-80. Simpl. Phys. 6 v 26, 1; Sext. Emp. Math. ix. 10. 78. Plut. de adult. p. 63D; Clem. Al. Strom. 746 (with v. 33). 79-80. Sext. Emp. Math. x. 317. 79. Plut. Mor. 9523. 80-81. Plut. Amat. 756 p. 81. Clem. Al. Strom. 653 ; Simpl. Phys. 41 τ1868, 96. 91. Cf. Stob. Κε]. i. 18; Placié.i.18 and Theod. iv. 699 ο (Dox. 316); Galen, Hist. phil. 0. 92. Arist. Χ.2.α. 976 Ὁ 10. Simpl. omits 91.

74. Simpl. µέθη, corr. Bergk from Stob. and Clem. 78. Sext.

ἄπιον, Clem. αἰθέρος, Plut. αἰθέρος ἴπιον. 79. Simpl. ἕκαστον, Sext. ἁπάντῃ, corr. Panz. 80. Plut. ἐν τοῖς, Sext. φιλίη . . . Ίσον. 81. Simpl. aF σὺν vg; cf. Plut. 82. Simpl. F φυταῖσιν: Bergk, Karst. ἐνίζεται. 83. Simpl. DE καὶ ἄρθιια, Β καὶ ἄρ duo, 85. Simpl. per’ ὅσοισιν, Pana. μεθ) ὅλοισι», Prel. +’ ὅσσοισιν. [ have suggested μετὰ τοῖσιν. 89. Simpl. καὶ πρὸς τοῖς ott ἄρτι. Cf. 159, 8 μηδὲν ἐπιγίνεσθαι und’ ἀπολήγει», corr. Stein. 93. Simpl. DEa κε καὶ κήρυξ, F omits κε, corr. Stein (notes). 95. D γίνονται. MS. ἄλλοτε, corr. Stein. DE καὶ dvexts (cf. Hesych.), ΔΕ’ διηνεκὲς.

EMPEDOKLES 167 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 ανα] 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 saparaenwal the one the many arise, so things are continually coming into being and there 1s 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

168 THE FIRST PHILOSOPHERS OF GREECE

80

85

90

112

ἐκ πλεόνων, τοτὲ δ᾽ ad διέφυ πλέον ἐξ ἑνὸς εἶναι, Les \ 50 \ αἱ \ 6 Ld ww πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθέρος ἄπλετον ὕψος ° 105 Νεῖκός 7’ οὐλόμενον Siva τῶν, ἀτάλαντον ἑκάστῳ, Q / α 3/ A , > καὶ Φιλότης ἐν τοῖσιν ion phos τε πλάτος τε. A \ / 9 , τὴν σὺ vow δέρκευ pnd’ ὄμμασιν hoo τεθηπώεο, ο Ν - / 9 # ἥτις καὶ θνητοῖσι νοµίζεται ἔμφυτος ἄρθροις, τῇ τε φίλα Φφρονέουσι καὶ ἄρθμια ἔργα τελεῦσι, 110 γηθοσύνην καλέοντες ἐπώνυμον ἠδ ᾿Αϕροδίτην' 4 3 ϱ 2 € 4, τὴν outes Ίμετ) ὅσοισιν ἑλισσομένην δεδάηκε θνητὸς ἀνήρ. σὺ 8 ἄκονε λόγου στόλον οὐκ ἀἁπατηλόν. a A > ? id \ ¢y / » ταῦτα yap lod τε πάντα καὶ ἡλίκα γένναν ἔασε, tins ὃ ἄλλης ἄλλο µέδει, πάρα 8 ἦθος ἑκάστῳ. 115 PANS \ ‘\ a2 / 999 2 ή ; οὐδὲν γὰρ πρὸς τοῖς ἐπιγίγνεται ovd’ ἀπολήπει. εἶτε γὰρ ἐφθείροντο διαμπερὲς, οὐκέτ) ἂν Foav. ovdé τι τοῦ παντὸς κενεὸν πέλει οὐδὲ περισσὀν. a 3 , Q a / \ , τοῦτο & ἐπαυξήσειε τὸ wav τί κε καὶ πόθεν ἐλθόν; 120 πῆ δέ κε καὶ ἀπολοίατ᾽ eres τῶνὸ οὐδὲν 9) ἔρημον ; ἐν δὲ µέρει κρατέουσι περιπλοµένοιο κύκλοιο

96-109. Simpl. Phys. 34r 159, 13. 98-107. Simpl. Phys. 7 v 33, 8, 98 and100. Arist. Gen. Corr. i. 1, 314 b 19; Philopon. Comment. on this passage; Plut. de prim. frig. 249 Ἐν Galen, vol. xiii. p. 31 Chart. 104 107". Arist. Meta. ii. 4; 1000a 29.

98. Arist. Philopon. λευκὸν . . . θερμὸν, Simpl. Galen θερμὸν . . . λαμπρὸν: Simpl. Arist. ὁρᾶν, Plut. Aristot. ὅρα, Simpl. F’ ὁρᾷ. 99. Simpl. ἔδεται or έδειτο: Stein ὅσσα πέλει, Diels ὅσσα θέει τε. 100. Some MSS. Arist. and Plut. (οφόεντα. 101. Simpl. θέληµα, & θελίµνα, corr. Sturz: Simpl. 33,11 στερέωμα. 102. Simpl. 169, 19 πέλοντα. 104. Simpl. 159, 91 D παντὸς ἅτη», a EF πάντ) ἦν: Arist. Met. ἐξ ὧν πἀνθ) ὅσα τ) ἦν ὅσα τ) ἐσθ᾽ ὅσα τ) ἔσται ὀπίσσω. 105. Simpl. 133, 16 δένδρα τε βεβλάστηκς. 108. ED τογον, Diels τό γ) bv? Hermes xv. 108 τόσον: E διάκρασις, D διάκρισι.. Sturz. διάπτυξις from Simpl. 34 ν. 161, 20. Platt διὰ Κύπρις ἀμείβει Journ. Philol. 48, p. 246. { bracket 108-109 as another form of 94-95.

‘EMPEDOKLES 169

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.!... 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 thfs 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

[αὐτὰ γάρ ἐστι ταῦτα, δι ἀλλήλων δὲ θέοντα 109 γίνεται ἀλλοιωπά. Ίτογον διὰ κρᾶσις ἀμείβει.] 187

' Cf. Parmenides v. 112.

170 THE FIRST PHILOSOPHERS ΟΕ GREECE

1138

94 95

110

111 96

100

105

120

καὶ φθίνει cis ἄλληλα καὶ αὔξεται ἐν µέρει 1989 αἴσηςν. ἀλλ) avr ἔστιν ταῦτα bv ἀλλήλων δὲ θέοντα = 122 γίνεται ἄλλοθεν ἄλλα καὶ ἠνεκὲς αἰὲν ὁμοῖα. καὶ γὰρ καὶ πάρος ἦν τε καὶ ἔσσεται, οὐδέ ποτ’, οἵω,

| / ’ / 9 ‘98 τουτων ἀμφοτέρων κεινωσεται ασἽΤετος αιον. |

ἀλλ aye τῶνδ) ὀάρων προτέρων ἐπιμάρτυρα δέρκευ, el τι καὶ ἐν προτέρδισι λιπόξυλον ἔπλετο µορφῇ. 125 ἠέλιον μὲν θερμὸν ὁρᾶν καὶ λαμπρὸν ἁπάντῃ, ἄμβροτα δ ὅσσα πέλει τε καὶ ἀργέτι δεύεται αὐγβ, ὄμβρον & ἐν πᾶσι δνοφόεντά τε ῥυγαλέον τε, ἐκ δ᾽ αἴης προρέουσι θέλυµνά τε καὶ στερεωπγά. ἐν δὲ Κότῳ διάµορφα καὶ ἄνδιχα πάντα πέλονται, 190 σὺν δ᾽ ἔβη ἐν Φιλότητι καὶ ἀλλήλοισι ποθεῖται. ἐκ τούτων γὰρ wav’ ὅσα Tt’ ἦν ὅσα 7 ἔστι καὶ ἔσται, δένδρεά 7 ἐβλάστησε καὶ ἀνέρες ἠδὲ γυναῖκες θῆρέε tT οἰωνοί τε καὶ ὑδατοθρέμμονες ἐχθῦς

καί τε θεοὶ δολιχαίωνες τιμῇσι φέριστοι. 195 ws 0 ὁπόταν γραφέες ἀναθήματα ποικίλλωσιν ἀνέρες ἀμφὶ τέχνης ὑπὸ µήτιος ev δεδαῶτε 155

110-111. Hippol. Ref. haer. 247 Mill.

110. MS. ef 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. ΜΒ. κηρῶν, Stz. θηρῶ», Bergk θνητῶ». 118. Ε év, D ὁν, F ὃν, A dv, Text Hermes xv. 163. Lines 114-115 are bracketed as a duplication of 94-95, and accordingly 112-118 are inserted before 94-95, where 113 corresponds excellently with 98; 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,

EMPEDOKLES 3 111

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 (1.6. 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 raincloud, 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.

Ny. 121. And as when painters are preparing elaborate votive offerings—men well taught by wisdom in their

114 [αὐτὰ γὰρ ἔστιν ταῦτα, δι ἀλλήλων δὲ θέοντα 140 115 yivovr’ ἄνθρωποί τε καὶ ἄλλων ἔθνεα κηρῶν, ἄλλοτε μὲν Φιλότητι συνερχόμεν’ εἰς ἕνα κόσμον, ἄλλοτε © avd diy’ ἕκαστα φορεύμενα Neixeos ἔχθει,

eis ὅ κεν bv συμφύντα τὸ πᾶν ὑπένερθε γένηται.]

172° THE FiRST PHILOSOPHERS ΟΕ GREECE

ot τ) ἐπεὶ οὖν µάρψωσι πολύχροα φάρμακα χερσίν, ἁρμονίῃ µίξαντε τὰ μὲν πλέω, ἄλλα 8’ ἑλάσσω, 123 ἐκ τῶν εἴδεα πᾶσιν ἀλύγκια πορσύνουσι" 127 οὕτω µή o ἁπάτη φρένα καινύτω ἄλλοθεν εἶναι 162 θνητῶν, ὅσσα ye δῆλα yeyaow ἀάσπετα, πηγήν. ἀλλὰ τορῶς ταῦτ) ἴσθι θεοῦ πάρα μῦθον ἀκούσας. . . .

190 εἰ & ἄγε, νῦν τοι ἐγὼ λέξω πρῶθ) ἡλίου ἀρχὴν, ἐξ ὧν δὴ ἐγένοντο τὰ νῦν ἐσορώμενα πάντα, γαῖά τε καὶ πόντος πολυκύµων 7S ὑγρὸς ἀὴρ Τιτὰν 78 αἴθὴρ σφίγγων περὶ κύκλον ἅπαντα. 185

[σφαῖρον ἔην.] 64 185 ἔνθ᾽ οὔτ ἠελίοιο δεδίσκεται ἀγλαὸν εἶδος 72 οὐδὲ μὲν οὐδ' αἴης λάσιον pévos οὐδὲ θάλασσα: οὕτως ἁρμονίης πυκινῷ κύτει ἐστήρικται 59

σφαῖρος κυκλοτερὴς μονίῃ περιηγέϊ yaiwv.

119-129. Simpl. Phys. 34 τ 160, 1. 120. DEF tuow: F dedawres. 122. MSS. ἁρμονίη: D µίξαντες a µόξαν τε. 123. ΑΕ’ wao’ ἐναλίγκια. 124. D κτίζοντες . . . ἀνέρες. 127. F οὕτω μὴν ἁπάτη; a ds vd κε»: Bergk Φφρένας: καινύτω (Hesych, νικάτω) corr. Blass for MSS. καί wy ry. 128. MSS. γεγάασιν ἄσπετα, corr. Bergk.

130-133. Clem. Al. Strom. 674.

130. ef 8 ἄγε τοι λέξω, Pott. εἰ 8’ Bye τοι μὲν ἐγὼ. 131. Gomperz, Hermes xxxi, 469 ἐσορῶμεν ἅπαντα.

134. Simpl. Phys. 258 r καὶ θεὺν ἐπονομάζει καὶ οὐδετέρως wore καλεῖ σφαῖρον ἔην. Cf. v. 138. 135-138. Simpl. Phys. 272 v. 135-136. Plut. de fac. im lun. 926 χα. 138. Simpl. de caelo, Peyr. 47; M. Antonin. xii. 3; Stob. Hcl. Phys. i. 15, 354; Achilles (Tatius) mv Anat. 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. xpudq or κρύφα, Karst. κρύφφ, Stein κύτει. 138. Simpl. Phys. μονιὴ περιγηθέι αἰών, Text from Simpl. de caelo. Stob. Tatius χαίρων. Schol. in Arat. κυκλοτερεῖ pavig,

EMPEDOKLES 173 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 aiewiaata): 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

(ἱ.ε. 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.

[δένδρεά τε κτίζοντε καὶ ἀνέρας 752 yuvaixas 125 θῆράς τ) οἰωνούς τε καὶ ὑδατοθρέμμονας ἐχθῦς 160

καί τε Oeovs δολιχαίωναρ τιµῇσι pepicrous. |

174 THE FIRST PHILOSOPHERS OF GREECE

αὐτὰρ ἐπεὶ µέγα Neixos dvi µελέεσσιν ἐθρέφθη 66 140 és τιµά» 7’ ἀνόρουσε τελειομένοιο χρόνοιον ds σφιν ἁμοιβαῖος πλατέοο παρελήλαται ὅρκου.

πάντα yap ἑξείης πελεμίζετο γυῖα θεοῖο. 70 xapis γὰρ Bapv πᾶν, χωρὶς κοῦφον. 71 ἄστορηοι καὶ ἄκρητοι. 146 σωρευόµενον µέγεθο».

εἴπερ ἀπείρονα γῆς τε βάθη καὶ δαψιλὸς αἰθήρ, 199 ws διὰ πολλῶν δὴ βροτέων ῥηθέντα µαταίως ἐκκέχυται στοµάτων, ὀλίγον τοῦ παντὸς ἰδόν- ΤΩΝ. « ὁ ο

ἥλιος ὀξυβελὴς ἡδ ad ἱλάειρα σελήνη. . . 108 150 ἀλλ) ὁ μὲν ἁλισθεὶο µέγαν οὐρανὸν ἀμφιπολεύει. 187

> A A φ/ > , ἀνταυγεῖν πρὸς Ὄλυμπον ἀταρβήτοισι προσ- ώποιδ. 188

139-141. Arist. Meta. ii. 4; 1000b18; Simpl. Phys. 272 b. 139. Arist. ἀλλ᾽ ὅτε 3h, Simpl. αὑτὰρ ἐπεὶ. 141. Simpl. 4: Arist. E παρελήλατο. 142. Simpl. Phys. 272 v. associated with v. 135. 143-144. Plut. de fac. lun. 926 Σ. 143. Sturz ends the line ἔθηκεν with object Νεῖκος. 144. MSS. ἄκρατοι καὶ ἄστοργοι, corr. Stein. 145. Arist. Gen. et Corr. 1..8; 325 b 22. 146-148. Arist.de X.Z.G. 2: 9768 35; decoeloii. 113 : 294 8 25; and Simpl. on this passage. 147-148. Clem. Al. Strom. 817.

147. Arist. X.Z7.G. βροτέων, de coelo, Clem. Ὑγλώσσης: Clem. ἐλθόντα. 148. Clem. εἰδότων.

149. Plut. de fac. lun. 920 c. MS. ὀξυμελὴς, Xylander ὀξυβελὴς: MS. ἠδὲ λάινα, corr. G. Dindorf. Cf. Hesych. iAde:pa; Preller Adi’ ἠδὲ. 150. Macrob. Saturn. i.17; Etym. Mag., Orion Etym., Suidas, under ἥλιος; Cramer, Anec. ii. 444. Macrob. οὔνεκ) ἀναλισθείς, Suid. Cram. ἀλεῖσθαι; Et. Μ. µέσον. 161. Plut. Pyth. or. 4008; Galen, de us. part. iii. 3. Plut. ἀνταυγεῖν, Galen avravyéw,:

q = EMPEDOKLES 175

' 189. 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.

148. 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.

176 THE FIRST PHILOSOPHERS OF GREECE

ἡ δὲ φλὸξ ἑλάειρα µινυθαδίης nie αὐγῆς. 198 ὣς avyn τύψασα σεληναίης κύκλον εὐρύν. . 192 κυκλοτερὲς περὶ γαῖαν ἑλίσσεται ἀλλότριον φῶς 190 155 ἅρματος ὥσπερ av’ ἴχνος 189 ἀθρεῖ μὲν yap ἄνακτος ἐναντίον ὠγέα κύκλον. 191

ἐπεσκέδασεν δέ οἱ αὐγὰς eis αἴθρην καθύπερθεν, ἐπεσκνίφωσε δὲ yains 195 / σ 9 4 / 4 / τόσσον ὅσον τ) εὗρος γλαυκώπιδος ἔπλετο HVS.

160 νύκτα δὲ γαῖα τίθησιν ὑφισταμένη φαέεσσιν. 197 νυκτὸς ἐρημαίης ἀλαώπιδος. | 198 πολλὰ 8 ἔνερθ᾽ ἔδεος πυρὰ καίεται. 207

162. Simpl. Phys. 74 v; 331, 7. aDF ψύχε, E τύχε: MSS. γαίης, Stein αὐγῆς. 168. Plut. de fac. lun. 929 Β. 153a. Diels, Hermes xv. 175, constructs the following line from Philo ed. Aucher, p. 92: καὶ µέγα», avrlk’ ἀνῆλθε, θέουσ᾽ ws οὐρανὸν ἴκοι. 164. Achill. Tat. Introd. ὑπ Αγαὶ. ο. 16 Ρ. 77 Pet. 155. Plut. de fac. orb. lun. 925. 155. Plut. (σελήνη) περιφεροµένη πλήσιο», ἅρματος ὥσπερ ἴχνος ἀνελίσσεται ἥτε περὶ ἄκραν. 156. Bekk. Anecd. i. 337. 157-159. Plut. de fac. lun. 929 ο. 157. MS. ἀπεσκεύασε, Xyl. arecnédacey, Bergk ἀπεσκίασεν. 158. MS. tore yala, Xyl. és γαῖαν: Stein ἱσταμένη or eis αἴθρην : MS. ἀπεσκγίφωσε, 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 Ε. MS. ἀγλαώπιδος, corr. Xyl. Cf. Hesych. ἀλαῶπιν ' . . . οὗ βλέ- πουσαγ. 162. Prokl. on Tim. iii. 141.

MS. οὔδεος, Sturz writes ὕδεος from following. Diels finds connection only with preceding and writes €3eos. Cf. Hesych.

éSo0s° . . . γή.

EMPEDOKLES 177

152. The kindly light has a brief period of shining.

158. 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. κ

178 THE FIRST PHILOSOPHERS ΟΕ GREECE

forov ἄμουσον ἄγουσα πολυσπερέων καµασή- ᾿

νωγ. 205 dds ἐπάγη ῥιπῆσιν ἑωσμένος ἠελίοιο 906 165 γῆς ἱδρῶτα θάλασσαν.

«ἀλλ᾽Σ αἰθὴρ µακρῇσι κατὰ χθόνα δύετο ῥίζαιο. 208 οὕτω yap συνέκυρσε θέων τότε, πολλάκι δ ἄλλως.

καρπαλίµως ἀνόπαιον. 202

αὐτὰρ ἐγὼ παλίνορσος ἑλεύσομαι ἐς πόρον ὕμνων, 165 170 τὸν πρότερον κατέλεξα, λόγου λόγον ἐξοχετεύων κείνου' ἐπεὶ Νεῖκος μὲν ἐνέρτατον ixero BévOos δίνη», ἐν δὲ µέση Φιλότης στροφάλιωηι γόνηται, ἐν τῇ δὴ τάδε πάντα συνέρχεται bv µόνον εἶναι, οὐκ adap, ἀλλὰ θελημὰ συνιστάµεν ἄλλοθεν ἄλλα. 170 ‘175 τῶν δὲ συνερχοµένων ἐπ᾽ ἔσχατον ἵστατὸ Netxos.

168. Plut. Quaes. conv. 685 F. Karst. woAvowopéwy. Cf. 214.

164. Hephaest. Enchir. ο. 1 p. 4 Gais. 165. Arist. Meteor. ii. 3; 357 8 26; Plut. Placit. phil. iii. 18, and de Is. 8658. Clem. Al. Strom. 676. Porphyr. Vit. Pyth. ο. 41. 166-167. Arist. de Gen. et Corr. ii. 6; 38483. 167. Phys. ii. 4; 196 a 22. 166. Diels suggests ῥιπαῖς. Cf. v. 164.

168. Eustath. on Od. α 820, p. 1 (from Herodian, περὶ σχημ. Ὁμηρ.). Cf. Arist. de gen. οἱ corr. 11.6; 334 a1. 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 82, 11. 175. Stob. Ecl.i.286. Cf. Arist. Μεί. ii.4;1000b2. 178-181. Simpl. de caelo, Peyr. p. 37. 182-188. Theophr. Athen. x. 423; Arist. Poet. ο. 25; 1461 224. Eust. ad Iliad. i. p. 746, 57. 170. MS. λόγῳ, corr. Bergk. Peyr. troxeredwy, Brand. ἐποχ., corr. Bergk. 173. Simpl. Phys. ἐν τῇ 8h, de caelo Cd. Taur. Peyr. ἐν τῇ ἠδέ, corr. Bergk. 174. Phys. DE θελημὰ, Εθέλημα, de caelo JP Cd. Taur. &AA’ ἐθέλημα. 175. Simpl. repeats 184 instead of 175,

EMPEDOKLES 179

163. (The sea) with its stupid race of fertile fishes.

164. Salé is made solid when struck by the rays of

the sun.

165. The sea is the sweat of the earth.

166. But air! 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, alier-

} In Empedokles’ verses, αἰθὴρ regularly means air. N 2

180

180

185

190

THE FIRST PHILOSOPHERS OF GREECE

πολλὰ & ἄμιχθ) ἕστηκε κεραιοµένοισιν ἐναλλάξ, dao’ ἔτι Νεῖκος ἔρυκε µετάρσιον ΄' οὗ γὰρ ἆἁμέμφεως To πᾶν ἐξέστηκεν err’ ἔσχατα τέρματα κύκλου. ἀλλὰ τὰ μὲν 7’ ἐνέμιμνε µελέων, τὰ δέ 7 ἔξεβε- βήκει. ο 1B ὅσσον δ᾽ αἰὲν ὑπεκπροθέοι, τόσον αἰὲν ἐπγῄει ἠπιόφρων Φιλότητος ἀμεμφέος ἄμβροτος ὁρμή' ala 83 θνήτ᾽ ἐφύοντο τὰ πρὶν µάθον ἀθάνατ' εἶναι, Copa τε τὰ πρὶν ἄκρητα, διαλλάξαντα κελεύθου». τῶν δέ τε µισγοµένων χεῖτ᾽ ἔθνεα µυρία θνητῶν, 180 παντοίῃ» ἰδέῃσιν ἀρηρότα, θαῦμα ἰδέσθαι, ἄρθμια μὲν γὰρ ἑαυτὰ ἑαυτῶν πάντα µέρεσσιν 326 ἠλέκτωρ τε XIwv τε καὶ οὐρανὸς ἠδὲ θάλασσα, ὅσσα bin ἐν θνττοῖσιν ἀποπλαγχθέντα πέφυκεν. as δ) αὕτως ὅσα κρᾶσιν ἑπάρτεα μᾶλλον εἶναι, ἀλλήλοις ἐστέρκται ὁμοιωθεντ’ ᾿Αφροδίτῃ. 330 ἐχθρὰ δὲ πλεῖστον aT’ ἀλλήλων διέχουσι µάλιστα γέννα τε κράσει τε καὶ εἴδεσιν ἐκμακτοῖσιν, πάντῃ συγγίγνεσθαι ἀήθεα καὶ μαλὰ λυγρά

which is inserted from Stob. by Schneid. 176. Phys. E ἐστι: DEF kexepacpévoorwv, Taur. κεραι(οµένοισι», text from de cael. 177. de caelo ἀμφαφέως. 178. Phys. af πω πᾶ», DE οὕπω πᾶ», de caelo τὸ πᾶν. 180. ΔΕ’ ὑπεκπροθέε. 181. Phys. DE πίφρων, F 4 περίφραω», DEF (de caelo P) Φιλότητος, Phys. ἀμεμφέος, de caelo ἀμφέσσον, Stein φιλότης τε καὶ ἔμπεσεν. 182. Arist. omits εἶναι. 188. Phys. ἄκριτα, Theophr. ἄκρητα: Arist. (aa τε πρὶν κέκριτο Athen. διαλλάττοντα, Phys. διαλλαξαντα.

186-194. Simpl. Phys. 84 τ100, 98. 191-192. Theophr. de sens. § 16.

186. DE ἄρθμια, al ἄρτια: DE ἑαυτὰ ἑαυτῶν, 81 αὐτὰ ἑαυτῶν, Stein suggests πάνθ᾽ αὑτῶν ἀγένοντο, Diels ἕἔασιν ἑαυτῶν. 188. MS. ὅσσα Φιν, Diels ὅσσα gia’, Hermann ὁὀσσάκις. 189. MSS. ἐπάρκεα, Karst. ἑπάρτεα. ΑΕ’ ἔχθρ, ED ἔργα: MS. μάλιστα, Karst. ἅμικτα. 192. DEF κρίσει, a κράσει., 193. DE δ' ὑγρὰ, a λυγρὰ. 194. MSS. and Simpl. 161, 12 νεικεογεννέστησιν, Panz. velkeos ἐννεσίῃσι, MS. σφίσι γένναν ὀργᾶ (8 γέννας). Panz. σφίσι γένν) ἄστοργος, Diels ἔοργε».

EMPEDOKLES — 181

nating 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,! what before were unmixed as mixed, changing their courses. And #8 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. |

1 θνητά, ‘perishable things’ in contrast with the elements, might almost be rendered ‘ things on the earth.’

182 THE FIRST PHILOSOPHERS ΟΕ GREECE

Neixeos ἐννεσίῃσι, ὅτι σφίσι yévvay ἔοργεν. 195 τῇδε μὲν οὖν ἰότητι τύχης πεφρόνηκεν ἅπαντα. .. 312 καὶ καθ’ ὅσον μὲν ἀραιότατα ζυνἔκυρσε πεσόντα.

[ὕδατι μὲν γὰρ ὕδωρ,] πυρὶ δ’ αὔξεται [ ὠγύγιον] Top 270 αὔξει δὲ χθὼν μὲν σφέτερον δέµας, aifépa & αἰθήρ. ἡ δὲ χθὼν ἐπίηρος ἐν εὐστέρνοις χοάνοισι 211 200 τω δύο τῶν ὀκτὼ µερέων λάχε Νήστιδος αἴγλης. τέσσαρα 8 'Ἡφαίστοιο. τὰ 8 ὀστέα Reve’ ἐγένοντο “Αρμονίης κόλλῃσιν ἀρηρότα θεσπεσίηθεν.

ἡ δὲ χθὼν τούτοισιν ton συνέκυρσε μάλιστα 215 Ἡφαίστῳ τ) Ὄμβρῳ τε καὶ Αἰθέρ παμ- φανόωντι, |

205 Κύπριδος ὁρμισθεῖσα τελείοις ἐν Ἀιμένεσσιν, siz’ ὀλίγον µείζων εἴτε πλεόνεσσιν ἑλάσσων. ) a ‘ / ” v , ἐκ τῶν αἷμά τε γέντο Kal ἄλλης εἴδεα σαρκό».

ἄλφιτον ὕδατι κολλήσα». . « 208

σχεδύνην Φιλότητα.

195-196. Simpl. Phys. 74 v 331, 12. 195. aF' omit οὖν. 197-198. Arist. de gen. et corr. ii. 6; 833 b 1. 197. Arist. πυρὶ γὰρ αὔξει τὸ wip, corr. Karst. 198. γένος H, déuas. 199-202. Simpl. Phys. 66 v 300, 21. 199-201. Arist. de anima i. 5; 410 a4; and commentators on this passage. 199. Simpl. ak F' εὐτύκτοις, D and Arist. eborépyois. 200. aF τὰ, DE τὰς, Diels τὼ: aF µερέω», DE µοιράων. 203-207. Simpl. Phys. 7 ν 32,6. 203. 74 v, 331, 5.

205. aDE ὁρμησθεῖσα, F ὁρμισθεῖσα. 206. ΜΒ, πλέον ἑστίν, corr.

᾿ Panz. 207. af aluar’ ἐγένοντο, D alua τέγεντο, Ὦ aluar” ἔγεντο.

208. Arist. Meteor. ἱν.4; 382 a1; Probl. 21, 22; 949 Ὁ 16: cf. Plut. de prim. frig. 952 B. 209. Plut. de prim. frig. 952 Β.

'ΕΜΡΒΡΟΚΕΙ.Ρ5 185

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, alr.

199. And the kindly earth in its broad hollows F received two out of the eight parts of bright Nestis, aaa and four of ορ 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 brightshining 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 waéer.

209. (Water) tenacious Love.

184 THE FIRST PHILOSOPHERS OF GREECE

ΠΕΡΙ ΦΥΣΕΩΣ AETTEPO>

210 Ei δέτί σοι περὶ τῶνδε λεπόξυλος ἔπλετο πίστι», 196 πῶς ὕδατος yains τε καὶ αἰθέρος ἠελίου τέ κιρραµένων χροιαί τ) εἴδη τε γενοίατο θνητῶν τοῦ’, ὅσα νῦν γεγάασι συναρμοσθέντ) ᾿Αϕροδίτη..

mas καὶ δένδρεα μακρὰ καὶ εἰνάλιοι καµασῆνερ. . 248

215 ws δὲ τότε χθόνα Κύπριο, πεί τ) ἐδίηνεν ἐν ὄμβρφ 207

αἰθέρ᾽ ἐπιπνείουσα θοῷ πυρὶ Saxe Kparovat.

a” ο 9 ν Ν \ \ ο ν A τῶν & ὅσ᾽ ἔσω μὲν πυκνὰ, τὰ 8 ἔκτοθι pava πέπηγε, 200

Κύπριδος év παλάμῃς πλάδης τοιῆαδε τυχόντα. οὕτω δ᾽ φοτοκεῖ μακρὰ δένδρεα πρῶτον ἐλαίας. 245 220 οὔνεκεν ὀψίγονοί τε σίδαι καὶ ὑπέρφλοα μῆλα 246 olvos ὑπὸ group πέλεται σαπὲν av ξύλῳ ὕδωρ. 247

210-218. Simpl. de caelo, Peyr. p. 28: Gaisf. Poet. Min. Gr. II. xliii. Brand. Schol. Arist. 507 a. 7 210. A εἰ δ ἔτι σοι, Β εἰδέτι σοι, Taur. ei 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. ὧς δὲ . . . &xeir’, corr. Karst.: A ἑδίῃνεν ἐν, B ἐδείκννεν ἐν, Taur. ἐδείκνυεν. 216. A 7 δέ ἀποπνέουσα, B ei δὲ ἀποπνοίουσα, Taur. # δὲ ἀποπνείυσα, Panz. 730 8 ἐπιπνεουσα, corr. Stein. 217. Phys. HE πλάσης, a πλάσιος, text from de caelo. 219. Arist. de gen. anim. i. 23; 731 a5; cf. Philop. on this passage and Theophr. de caus. plant. i. 7, 1. Philop. and Arist. . . . μικρὰ . . . éAalas.

220. Plut. Quaest. conv. 683 p. 221. Plut. Quaest. nat. 912 ο, 919 5; cf. Arist. Top. iv.5; 127 a18. MS. ἀπὸ Φλοιοῦ, corr. Meziriacus.

EMPEDOKLES : 185

Book 11.

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).

216. 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.

186 THE FIRST PHILOSOPHERS ΟΕ GREECE

εἶ γάρ κέν og’ ἀδινῆσιν ὑπὸ πραπίδεσσεν épsicas εὐμενέως καθαρῇσιν ἐποπτεύσης µἐέλέτῃσιν, ταῦτά τέ σοι pada πάντα δι αἰῶνοφ παρέσονται, 225 ἄλλα τε πὀλλ) ἀπὸ τῶνδε κεκτήσεαι' αὐτὰ γὰρ αὔξει ταῦτ) cis ἦθος ἕκαστον, ὅπη φύσις ἐστὶν ἑκάστῳ. ei δέ σύ Υ ἀλλοίων ἐπορέξεαι ola κατ’ ἄνδρας pupia δειλὰ πέλονται, τά 7’ ἀμβλύνουσι pEpipyas, Τζην adap ἐκλείψουσι περιπλοµένοιο χρόνοιο 990 σφῶν αὐτῶν ποθεοντα φίλην ἐπὶ γένναν ter Oar: t πάντα yap ἴσθι φρόνησιν ἔχειν καὶ voparos αἶσαν. |

(χάρις) στυγέει δύστλητον ᾽Ανάγκην. 69

τοῦτο μὲν ἐν κόγχαισι Oadaccovopots βαρυνώ- τοις 900

καλχῶν κηρύκων τε λιθορρίνων χελύων τε. .

285 ἔνθ᾽ ὄψῃ χθόνα χρωτὸς ὑπέρτατα ναιετάουσαν.

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. xarepyduer’, corr. Stein. 227. MS. rdaa’ οἷῶν ἐπιρέξεις, corr. Schneid. 228. MS. δῆλα πέλονται . . . µέριμναι, Schneid. Seid’ ἀπάλαμνα . . . pepluras. 229. MS. σῆς, Schneid. Io’. 231. Cf. Sext. E. Math. viii. 286. MS. of Hippol. καὶ γνωµατοσισο».

232. Plut. Quaest. conv. 745 0. 233-235. Plut. Quaest. conv. 618 Β. 234-235. de fac. lun. 927 F. 234. Quaest. conv. καὶ μὴν, de fac. lun. καὶ τὸν, Stein μαινῶ», Diels καλχῶ», comparing Nicander, Alexipharm. 898 and Schol. Schneid. p. 98 for the interpretation of a fish furnishing a dye. Also Arist. Hist. anim. viii. 13; 599810 πορφύραι καὶ κήρυκες. ἳ

EMPEDOKLES 187 922. 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 ohare shalt thou possess from them. For these themselves shall cause each to grow into its own character, whatever is the nature! 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; fsoon these latter shail cease to live as time goes on, desiring as they do to arrive at the longed-for generation of themselves.f For know that all eninge have understanding and their

share of intelligence. 232. Favor hates Necessity, hard to endure.

238. 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.

1 dors here seems to mean ‘ nature,’ and not ‘ origin.’

188 THE FIRST PHILOSOPHERS OF GREECE

TauTa τρίχεν καὶ φύλλα καὶ οἰωνῶν πτερὰ πυκνὰ 223 καὶ provides γίγνονται ἐπὶ στιβαροΐῖσι µέλεσσιν.

αὐτὰρ ἐχίνοις 225 ὀξυβελεῖς χαΐται νώτοις ἐπιπεφρίκασιν.

240 ἐξ ὧν ὄμματ) ἔπηξεν ἀτειρέα δὲ ᾿Αφροδίτη. youdos ἀσκήσασα καταστόρηοις ᾿Αφϕροδίτη. 2.28 Κύπριδοε ἐν παλάμῃσιν ὅτε ξὺμ πρῶτ' ἐφύοντο. 229 πολυαίµατον ἧπαρ.

ᾗ πολλαὶ μὲν κόρσαι ἀναύχενες ἐβλάστησαν, 232 245 yupvol & ἐπλάζοντο βραχίονες εὔνιδες ὤμων, ὄμματα ὃ οἱ ἐπλανᾶτο πενητεύοντα µετώπων.

τοῦτο μὲν ἐν βροτέων µελέων ἀριδείκετον ὄγκῳ. 335 ἄλλοτε μὲν Φιλότητι συνερχόὀμεν᾽ eis ἓν ἅπαντα γυῖα τὰ σῶμα λέλογχε βίου θαλέθουσιν ἐν ἄκμῃ: 250 ἄλλοτε ὃ αὖτε κακῇσι διατμηόέντ' ἐρίδεσσι πλάζεται ἄνδιχ' Exacta παρὰ ῥηημῖνι βίοιο.

236-237. Arist. Meteor. iv. 9 387 b 4. 237. MS. Aewides, corr. Karst. from a gloss of Hesych. 238-239. Plut. de fort. 98 p. 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. 512a. 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; 450 8 29: degen. an.i. 18; 722 b 20, and commentators.

944. MS. ᾗ, #, ὧς. 245. πολλαὶ, πολλῶν euxrd(orTo, 247-253. Simpl. Phys. 258 r. 247. MS. τοῦτον μὲν ἂν ... ὄγκον, Vulg. omits ay, text from

Diels. 249. MS. θαλέθοντος, corr. Karst. 253. Ald. ὀρειμελέ- ecow, corr. Schneider (cf. 438).

EMPEDOKLES 189

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

190 THE FIRST PHILOSOPHERS OF GREECE

ws 8 αὔτως θάµνοισι καὶ ἰχθύσιν ὑδρομελάθροις 340 θηρσί 7 ὀρειλεχέεσσιν ἰδὲ πτεροβάµοισι κύμ-

Bats.

αὐτὰρ ἐπεὶ κατὰ μεῖζον ἐμίσγετο δαίµονι δαίµων, 235

255 ταῦτά τε συµπίπτεσκον ὅπη συνέκυρσεν Exacta,

ἄλλα τε πρὸς τοῖς πολλὰ διηνεκῆ ἐξεγένοντο.

πολλὰ μὲν ἀμφιπρόσωπα καὶ ἀμφίστερν) ἐφύ- οντο, βουγενῆ ἀνδρόπρωρα, τὰ 8 ἔμπαλιν ἐξανέτελλον 399 ἀνδροφυῆ βούκρανα, µεμιγµένα τῇ μὲν aT’ ἆν- ὁωνρῶν, 260 τῇ δὲ γυναικοφυῆ, στεῖροις ἠσκημένα γυίοιφ.

εἰλίποδ᾽ ἀκριτόχειρα. 242 νῦν δ᾽ dy’, ὅπως ἀνδρῶν τε πολυκλαύτων τε γυναικῶν 248

ἐμμυχίους ὅρπηκας ἀνήγαγε κρινόµενον Top, τῶνδε KAU’? ov γὰρ μῦθος ἀπόσκοπος οὐδ' ἁδαή- pov.

265 ovdroduets μὲν πρῶτα τύποι χθονὸς ἐξανέτελλοον,

ἀμφοτέρων ὕδατός τε καὶ εἴδεο» αἶσαν ἔχοντες, \ Ν A 9 \ € A ο τοὺς μὲν Tip ἀνέπεμπε θέλον πρὸς ὁμοῖον ἴἵκε» σθαι, |

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 3. 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 . MS. εἱλίποδα κριτόχειρα, corr. Karst. and Duebner.

262-269. Simpl. Phys. 86 v 381, 31.

263. MS. ἐννυχίους, corr. Panz. cf. Odyssey A 344 ἀπὸ σκοποῦ, which perhaps should be restored here. 266. MS. εἴδεος, Stz. οὔδεος, but cf. Simpl. 382, 7. 269. EH οἵα τ’, F ott’, a ofr’ ai, Diels οἷόν 7’: EF γύων, a γῆρυν, corr. Stein.

EMPEDOKLES 191

plants! and with fishes dwelling in watery halls, and beasts whose lair is in: the mountains, and birds borne

on wings.

964. 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,” 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

» θάμνος, ‘ bush,’ I have rendered regularly ‘ plant.’ : Qf. Aet. v.19; Dox. 480. \

Ae

192 THE FIRST PHILOSOPHERS OF GREECE

οὔτε τί πω µέλέων ἐρατὸν δέµας ἐμφαίνοντας, ob’ ἐνοπὴν οἷόν 7 ἐπιχώριον ἀνδράσι γυῖον. 255

270 ἀλλὰ διέσπασται µελέων φύσιςφ' ἡ μὲν ἐν avdpos 251 ἡ δὲ γυναικὸς ἐν. . .

τῷ & ἐπὶ καὶ πόθος ἦλθε δι ὄψιοςν ἀμμιχόέντι. 256

ἐν δ) ἐχύθη καθαροῖσι ᾿ τὰ μὲν τελέθουσι yuvaixes 259 ψ.ύχεος ἀντιάσαντα.

275 λιμένας σχιστοὺς ᾿Αφροδίτης. 261

ἐν yap θερµοτέρῳ ToKas ἄρρενος ἔπλετο γαστήρ, 262 καὶ µέλανες διὰ τοῦτο καὶ ἰνωδέστεροι ἄνδρες καὶ λαχνήεντες μᾶλλον.

ws & Sr’ ὀπὸς γάλα λευκὸν ἐγόμφωσεν καὶ ἔδησε. 265 280 μηνὸς ἐν ὀγδοάτου δεκάτη πύον ἔπλετο λευκόν. 266 γνοὺς ὅτι πάντων εἰσίν ἀπορροαὶ ὅσσ᾽ ἐγένοντο. 961

&s γλυκὺ μὲν γλυκὺ µάρπτε, πικρὸν δ ἐπὶ πικρὸν ὄρουσεν, 268 ὀξὺ δ᾽ ἐπ᾽ ὀξὺ ἔβη, δαλερὸν δαλερῷ ἐπόχευεν.

270. Arist. de gen. anim. i. 18: 722b12; ibid. i. 1; 764b17; 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 3° ἐπὶ . . . 80 ὄψεος dvr’ ἀΐίσσων, Stein ἀμμιχθέντι. 273-274. Arist. de gen. anim. iv.1; 723 8 24 after 271. S ἐλύθη. 275. Schol. Eur. Phoen. p. 600 Valck. Stein transposes first two

words. 276-278. Galen in Hippokr. Hpidem. iv. 2. 276. MS. τὸ κατ ἄρρενα ἔπλετο yalns. 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 8 10; and Philop. on this passage. 281. Plut. Quaest. Nat. 916 p. 282-283. Plut. Quaest. Conv. 663 a.

282. MS. μὲν ἐπὶ γλυκὺ, corr. Macrob. 283. MS. omits ἔβη and ends δαλεροῦ λαβέτω, corr. Karst.

EMPEDOKLES 193

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 9) 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.

278. 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.

194 THE FIRST PHILOSOPHERS OF GREECE

οἵνῳ ὕδωρ μᾶλλον μὲν ἐνάρθμιον, αὐτὰρ ἐλαίφ 285 οὐκ ἐθέλει.

βύσσῳ δὲ γλαυκῇ κόκκου καταµίσηγεται (ἄνθος)

ὧδε δ᾽ ἀναπνεῖ πάντα καὶ ἐκπνεῖ ' πᾶσι λίφαιμοι σαρκῶν σύρρυγγες πύματον κατὰ σῶμα τέτανται, καί σφιν ἐπὶ στοµίοις πύκναις τέτρηνται ἄλοξιν 290 ῥινῶν ἔσχατα τέρθρα διαµπερέε, ὥστε φόνον μὲν κεύθειν, αἱθέρι δ᾽ εὐπορίην διόδοισι τετµῆσθαι. ἔνθεν ἔπειθ) ὁπόταν μὲν ἀπαϊῖξῃ τέρεν αἷμα, αἰθὴρ παφλάζων καταΐσσεται οἴἵδματι µάρηφ, εὖτε δ) ἀναθρῴσκῃ, πάλιν ἐκπνέει' ὥσπερ ὅταν παῖς, 295 κλεψύδρην παίζουσα διυπετέος χαλκοῖο, εὖτε μὲν αὐλοῦ πορθμὸν ἐπ᾽ εὐειδεῖ χερὶ θεῖσα sis ὕδατος βάπτῃσι τέρεν δέµας ἀργυφέοιο, οὐ TOT’ ἐς ayyood’ ὄμβρος ἐσέρχεται, ἀλλά µιν εἴργει αἰθέρος ὄγχος ἔσωθε πεσὼν ἐπὶ τρήµατα πυκνὰ, 900 εἰς ὅ κ᾿ ἀποστεγάση πυκινὸν ῥόον’ αὐτὰρ ἔπειτα πνεύματος ἐλλείποντος ἐσέρχεται αἴσιμον ὕδωρ. as 8 αὔτως 60’ ὕδωρ -μὲν ἔχει κάτα βένθεα χαλκοῦ

284-285. Philop. on Arist. de gen. anim. 59 a. 284. MS. ὕδωρ ofvp μᾶλλον» ἑναρίθμιο». Text from Stein. 236. Plut. de def. orac. 433 B. ΜΒ. γλαυκῆς κρόκου, corr. Karst. and Xylander. 287-311. Arist. de respir. 7; 473 b9.

272

274 275

280

285

800

287. Mil δίαιµοι. 289. MSS. ἐπιστομίοι, ZMil ἐπιστομίαις, corr. Stz. MSS. πυκραῖς or πυκίνοις, Mil δόναξι. 290. Some MSS.

τέθρα, Mil Φόνον, others φανὺὸν. 291. M µέν γ) ἐνθεῖναι θέρει, pr 2 εὔπνοιαν. 292. Several MSS. ἑπάξῃ, ἑπαίξῃ. 293. Bekker with majority of MSS. καταβήσεται. 294. MSS. ἀναθρώσκει, corr. Karst. 295. Several MSS. κλεψύδραις, il wal(no., MZ παί(ουσι, others wal(ovoa, MZil διιπετέος, others δι εὐπετέος. 298. ilMZ οὐδ' 87’, οὐδέτ', Bk ob8’ Sy’, Stein οὗ ré7’. 299. MSS. dépos, corr. Stein. 301. MSS. αὔξιμο», a few others αἴσιμο».

EMPEDOKLES 195

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 alr 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. (3802.) 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. 02

100 THE FIRST PHILOSOPHERS OF GREECE

πορθμοῦ χωσθέντος βροτέῳ χροὶ 752 πόροιο, αἰθὴρ δ᾽ ἐκτὸς ἔσω λελιημένος ὄμβρον ἐρύκει 305 ἀμφὶ πύλας ἰσθμοῖο δυσηχέο», ἄκρα κρατύνων, gis ὅ κε χειρὶ μεθῇ' τότε & av πάλιν, ἔμπαλιν 7 πρίν, πνεύματος ἐμπίπτοντος ὑπεκθέει αἴσιμον ὕδωρ. 3295 os δ᾽ αὔτως τέρεν αἷμα κλαδασσόμενον διὰ γυίων ὁππότε μὲν παλίνορσον ἀπαϊΐξειε µυχόνδε, 310 αἰθέρος evOvs ῥεῦμα κατέρχεται οἴἵδματι θῦον, εὖτε δ᾽ ἀναθρῴσκῃ, πάλιν ἐκπνέει ἶσον ὀπίσσω. κέρματα θηρείων µελέων μυκτῆρσιν ἐρευνῶν. 900 ὧδε μὲν οὖν πνοίη τε λελόγχασι πάντα καὶ ὀσμῶν. 901 315 : σάρκινον Cov. as & ὅτε tis πρὀοδον νοέων ὡπλίσσατο λύχνον χειµερίην διὰ νύκτα, πυρὸς σέλας αἰθομένοιο ἄψας, παντοίων ἀνέμων λαμπτῆρας ἀμορηούς, ol? ἀνέμων μὲν πνεῦμα διασκιδνᾶσιν ἀέντων, 906 820 das & Fw διαθρῷσκον, ὅσον ταναώτερον Hey, λάμπεσκεν κατὰ βηλὸν ἀτειρέσιν ἀκτίνεσσιν' ὣς δὲ Tor’ ἐν µήνιγξιν ἑεργμένον ὠγύγιον trip

Cf. Simpl. Phys. 151 v. 303. Many MSS. χρωσθέντο». 307. MSS. αὔξιμο», Bk. αἴσιμον. 909. MSS. ἐπαίξειε, corr. Stein. 310. MZil αἰθέρος, others ἕτερο», MZil οἶδμα τιταίνω». 811. 1 ἀναθρώσκοι. 313.' Plut. Quaest. nat. 917; de curios. 520 F. MS. (Q.n.) κέµµατα, (de ο.) réppara, Buttmann κέρματα. From Plutarch Mor. 917 © and Arist. Problem. inedit. IT. 101, (Didot, IV. p. 310); Diels Hermes xv. 176 restores the following line after 313 : «ἐν ply > ὅσσ᾽ ἀπέλειπε ποδῶν πο περίπνοια. 814. Theophrast. de sens. § 22. 315. Theophr. ibid. § 9. Diels Doz. 501 suggests ὀστοῦν. 316-325. Arist. de sens. et sensib. ο. 2; 487 Ὦ 26. Alex. Aphrod. on this passage. 318. YE ἀμόργους, Ml ἀμουργούς. 320. Many MSS. wip. 823. MSS. λεκτῇσιν y’ ὀθόνῃσιν corr. Bekker: several MSS. ἐχεύατο, λοχάζετο. 324. Several MSS. duquaérros, ? Stein omits 312 from his numbering of the lines.

EMPEDOKLES — «i197

(8306.) 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.

919. 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.>

914. 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... .

198 THE FIRST PHILOSOPHERS OF GREECE

λεπτῇς εἰν ὀθόνῃσι λοχάζετο κύκλοπα KOUPHV:: αἱ 8 ὕδατος μὲν BévOos ἀπέστεγον ἀμφινάοντος, 310 825 πρ δ ἔξω διαθρῴσκον, cov ταναώτερον ἤεν...

(ὀφθαλμῶν) µία γίγνεται ἀμφοτέρων dy. δἱ

αἵματος ἐν πελάγεσσι τεθραμµένη ἀντιθορόντος, 315 τῇ τε νόηµα μάλιστα κυκλίσκεται ἀνθρώποισιν' αἷμα γὰρ ἀνθρώποις περικάρδιὀν ἐστι νόημα.

330 πρὸς παρεὸν γὰρ μῆτις ἀέξεται ἀνθρώποισιν. 318

ὅσσον τ) ἀλλοῖοι µετέφυν, τόσον ap σφίσιν αὐεὶ 319 \ εν, a / καὶ φρονέειν ἀλλοῖα παρίστατο.

γαίῃ μὲν γὰρ γαΐῖαν ὀπώπαμεν, ὕδατι δ᾽ ὕδωρ, 3821 αἰθέρι & αἰθέρα δῖον, ἀτὰρ πυρὶ tip ἀίδηλοον, 835 στοργῇ δὲ στοργὴν, νεῖκος δέ τε νεἰκεῖ λυγρῷ. ἐκ τούτων γὰρ πάντα πεπήγασιν ἁρμοσθέντα καὶ τούτοις φρονέουσι καὶ ἤδοντ Hoe ἀνιῶνται.

326. Arist. Poet. ο. 21; 1458a5. Strabo, viii. 364. 327-329. Stob. Σο]. 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; 427a 23; and Philop. on this passage. Arist. Met. iii. 5; 1009b18; Themist. on Arist. de anima 85 b.

330. Some MSS. ἐναύξεται. 330. MS. omits 7’. 331. MS. καὶ τὸ φρονεῖν, corr. Karst.

333-335. Arist. de anim. i.2; 404 b 12; Met. ii. 4; 1000b6; Sext. Emp. Math. i. 303, vii. 92, 191. Philop. on Arist. de Gen. et corr. 59 b; Hipp. Ref. haeg p. 165. Single lines are mentioned elsewhere.

334. Sext. Hep: 8’ Hépa. 335. Sometimes στοργὴν δὲ στοργῇ. 336-337. Theophr. de sens. § 10; Dow. 502.

336. MS. as ἐκ τούτων π., corr. Karst. 337. MS. ἥδονται καὶ &, corr. Karst.

EMPEDOKLES 199

926. There is one vision coming from both (eyes).

827. (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.

880. For men’s wisdom increases with reference to

what lies before them.

$31. In so far as they change and become different, to this extent other sorts of things are ever present for them to think about.

833. 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.

900 THE FIRST PHILOSOPHERS OF GREECE

ΠΕΡΙ ΦΥΣΕΩΣ ΤΡΙΤΟΣ.

Ei γὰρ ἐφημερίων ἕνεκέν τί σοι, ἄμβροτε Μοῦσα, ἡμετέρης ἔμελεν μελέτης διὰ φροντίδας ἐλθεῖν, 940 εὐχομένῳ νῦν αὖτε παρίστασο, Καλλιόπεια, ἀμφὶ θεῶν µακάρων ἀγαθὸν λόγον ἐμφαίνοντι.

ὄλβιος ὃς θείων πραπίδων ἐκτήσατο πλοῦτον, 854 δειλὸς δ᾽ ᾧ σκοτόεσσα θεῶν πέρι δόξα µέμηλ.ν.

οὐκ ἔστιν πελάσασθ᾽ οὐδ' ὀφθαλμοῖσιν ἐφικτὸν 356 946 ἡμετέροι» ἢ χερσὶ λαβεῖν, ἥπερ τε μεγίστη πειθοῦφ ἀνθρώποισιν ἁμαξιτὸς eis φρένα πίπτει. ov μὲν γὰρ βροτέῃ κεφαλῇ κατὰ γυῖα κέκασται, οὐ μὲν ἁπαὶ νώτοιο δύο κλάδοι ἀΐσσονται, 360 ov πόδες, οὐ θοὰ yoov’, οὗ µήδεα λαχνήεντα, 850 ἀλλὰ φρὴν ἱερὴ καὶ ἀθέσφατος ἔπλετο μοῦνον, φροντίσι κόσμον ἅπαντα καταΐσσουσα θοῇσιν.

998-941. Hipp. Ref. haer. vii. 31; 254. Cf. Schneid. Philol. vi. 167.

338. MS. εἰκάραι pnueplwy, corr. Mill. MS. τινὸς, corr. Schneid. 339. MS. ἡμετέρας µελέτας, corr. Schn. 340. MS. edyoudvey, corr. Schn. 341. ΜΒ. µακάρων, corr. Mill. Schn. καθαρὸν λόγο».

342-343. Clem. Al. Strom. 733. 344-346. Clem. Al. Strom. 694; Theodor. Ther. i. 476 p.

344. Theod. πελάσασθ οὐδ', Clem. πελάσασθαι ἐν.

347-351. Ammon. on Arist. de interpret. 199b; Schol. Arist. i. 35 b. Tzet. Chiliad. xiii. 79. 348-349. Hippol. Ref. haer. p. 248. 350-351. Tzet. vil. 522. . 347. Ammon. οὔτε yap ἀνδρομέῃ κεφαλῇῃ, Tzt. οὗ μὲν γὰρ βροτέῃ κεφαλῇῃ. 348. Tzt. οὗ μὲν ἀπαὶ, Hippol. οὗ γὰρ ἀπὸ, Ammon. Tzt. νώτων Ύε . . . ἀίσσουσι. Text from Hippol. 349. Hippol. yotvar’ οὗ µήδεα Ὑενήεντα. (8498. Hippol. adds after 849 the following ἀλλὰ σφαῖρος Env καὶ σος éorly αὐτφ, Schneid. ἀλλὰ σφαῖρος ἕεις καὶ πάντοθεν Ίσος ἑαυτῷ.)

EMPEDOKLES 201

Book III.

388. 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

ne

sacred and ineffable mind alone, darting through the ωρα RE ee a

whole world with swift thoughts. :

202 THE FIRST PHILOSOPHERS OF GREECE

355

360

365

ΚΑΘΑΡΜΟΙ

Ὦ φίλοι, of µέγα ἄστυ κατὰ ζαθέου Ακράγαντος 389 vaier’ av’ ἄκρα πόλευς, ἀγαθῶν μµελεδήμονεν ἔργων, ξείνων αἰδοίων λιμένες, κακότητος ἄπειρου, χαἰρετ' ἐγὼ 8 ὕμμιν θεὸς ἄμβροτος, οὐκέτι θνητὸς, πωλεῦμαι μετὰ πᾶσι τετιµένος, ὥσπερ ἔοικε, ταινίαι» τε περίστεπτος στέφεσίν τε θαλ.ίοις. τοῖσιν dp’ evr’ ἂν ἵκωμαι ἐς ἄστεα τηλ.εθόωντα, 395 ἀνδράσιν ἠδὲ γυναιξὶ σεβίζοµαι. οἱ δ' ay’ ἕπονται µυρίοι, ἐξερέοντες ὅπη πρὸς κέρδος ἀταρπός, οἱ μὲν µαντοσυνέων κεχρηµένοι ot δ' ἐπὶ νούσων, δηρὸν δὴ χαλεπῇῆσι πεπαρµένοι aud’ ὀδύνησι, παντοίων ἐπύθοντο κλύειν εὐηκέα Baw. 400 ἀλλὰ τί τοῖσδ' ἐπίκειμ, ὡσεὶ µέγα χρῆμά τι πράσσων, ei θνητῶν περίειµι πολυφθερέων ἀνθρώπων ;

352-363. Diog. Laer. viii. 62. Omitting 354, 362, Anthol. Bosch. i. 86. 352-353, 355-356. Anth. gr. Jacobs ix. 569. 352-3853. 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 (αθέου. 358. variant valere ἄκρη» : variants ἂν, dv’, ἂν. Anth. πόληος, Bergk πόλεως, Steph. πόλευς. 854. MS. αἰδοῖοι, Bergk αἰδοίω». 355. Vulg. ὑμῖν, Bergk ὕμμιν. 3856. Cd. Vind. τετιµηµένος . . . ἔοικα. 3857. Vulg. θαλείης, corr. Karst. 861. MS. δέ τι, corr. Stz. Clem. Al. Strom. 754 παρακο- λουθεῖν . . . TOUS μὲν μαντοσυνῶν κεχρηµένους, τοὺς 8° ἐπὶ νοῦσον σιδηρὸν 8h χαλεποῖσι πεκαρµένου». 363. Platt, Journ. Phélol. 48 p. 247 ἑβόλοντο: MS. εὐηκέα, Scal. εὐήχεα.

364-865. Sext. Emp. Math. i. 302.

865. Some MSS. πολυφθορέω». Cf. 168.

EMPEDOKLES 203

On PvuRIFICATIONS.

852. 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.

864. 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 ?

204 THE FIRST PHILOSOPHERS ΟΕ GREECE

ὦ Φίλοι, οἶδα μὲν οὖν ὅτ᾽ ἀληθείη παρὰ μύθοι», 401 οὓς ἐγὼ ἐξερέω ' para 8’ ἀργαλέη γε τέτυκται ἀνδράσι καὶ δύόζηλος ἐπὶ φρένα πίστιος ὅρμη. ἔστιν ἀνάγκης χρῆμα, θεῶν ψήφισμα παλαιόν, = 1 870 ἀίδιον, πλατέεσσι κατεσφρηηγισµένον ὅρκοις. εὖτέ Tis ἀμπλακίῃσι φόνῳ φίλα yvia µιήνη 3 αἵματος ἢ ἐπίορκον ἁμαρτήσας ἐπομόσση δαίµων, οἵτε µακραίωνος λελάχασι βιοῖο, 4 Tpis µιν µυρίας ὥρας ἀπὸ µακάρων ἀλάλησθαι, 375 φυόµενον παντοῖα διὰ χρόνου εἴδεα θνητῶν, 6 ἀργαλέας βιὀτοιο µεταλλάσσοντα κελεύθους. αἰθέριον μὲν γάρ ode pévos πόὀντονδε διώκει» 16 πόντος 8’ és χθονὸς οὖδας ἀπέπτυσε, yaia δ᾽ ἐς αὐγὰς | ἠελίου ἁκάμαντος, ὁ δ) αἰθέρος ἔμβαλε Sivacs. | 380 ἄλλος & ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες. τῶν καὶ ἐγὼ νῦν εἰμὶ, φυγὰς θέοθεν καὶ ἀλήτης», 7 νείκει µαινομένῳ πίσυνο».

366-368. Clem. Al. Strom. 648. 366. AH ὅτ᾽ ἀληθείη, Cd. Paris. ἐκ τ) ἀληθείη. 367. Diels οὓς épéwm: μάλα δ᾽ ἀργαλέη πάντεσσι τέτυκται. 369-382. 369, 371, 373-374, 381 Plut. de extl. 600176. 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 ο. Cels. viii. 53 p. 780. 377-380. Plut. de Is. εί Os. 361 ο (Euseb. Praep. Ev. v. 5; 187). 377-379. Plut. de vit. alien. 830 Fr. 381-382. Asclep. in Brand. Schol. Arist. 629 a; Hierokl. carm. aur. 254; Plotin. E’nn. iv. 81; 468c. 369. Plut. ἔστι τῆς (τι), Hippol. gor: τί: Simpl. σφράγισµα. 371. Panz. Schneid. φρενῶν. 372. MS. bs καὶ ἐπιόρκον ἅμαρ- τήσας ἑπομώσει, corr. Schneid. Schneid. αἵμασιν, Stein αἵματος. Knatz rejects 372 as a gloss from Hesiod Theog. 798. 978. Plut. δαίµονες οἵτε µακραίωνες λελόγχασι Aloo, Hippol. δαιµόνιοί τε (remainder as in text), Heeren δαίµω»., Orig. Hipp. μὲν ἀπὸ. Cf. ἁπαὶ 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. ἐσαῦθι. 378. Hipp. Φαέθοντος. 881. MSS. és, τὸν, τὼς, corr. Scal. ; Hippo). confirms correction. Hippol. omits viv. Asclep. δεῦρ 382. Asclep, aidoudry,

- EMPEDOKLES 205 866. Friends, I know indeed when truth lies in the discourses that I utter; but truly tte entrance of assurance into the mind of man is difficult and hindered by

jealousy.

969. 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 1 too, a fugitive from the gods

and a wanderer, at the mercy of raging Strife.

206 THE FIRST PHILOSOPHERS OF GREECE

ἤδη γάρ wor’ ἐγὼ γενόµην κοῦρός τε κόρη τε 990 θάμνος 7” οἶωνός τε καὶ εἰν ἅλι ἕλλοπος ἐχθύς. 885 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. ᾽Ατῆς GY λειμῶνα κατὰ σκότος ἠλάσκουσιν. 23

94 > / αἰῶνος ἀμερθείς.

990 ἐξ otns τιμῆς τε καὶ ὅσσου µήκεος ὄλβου 11 ὧδε πεσὼν κατὰ yaiav ἀναστρέφομαι μετὰ θνητοῖς. ἠλύθομεν τόδ᾽ ὑπ ἄντρον ὑπόστεγον. 31 ἔνθ) σαν Χθονίη τε καὶ Ἡλιόπη ταναῶπις, 24

Δῆρις 0” αἱματόεσσα καὶ ‘Appovin θεμερῶπις,

883-384. Clem. Al. Strom. 750; Diog. Laer. viii. 77; Athen. viii. 365; Philostr. vit. Apoll. i. 1; 2, and often. 883. Hippol. Philos. 3 ἤτοι μὲν γὰρ, Cedren. Chron. 1.157 ἥτοι μὲν πρῶτα. Often κούρητεκόροςτε. 384. Cedren. καὶ θὴρ κ.θ. ἐξ adds ἔμπνους ἰχθὺς καὶ ἐν Ὀλυμπίᾳ βοῦς, Diog. Laer. ἔμπυρος, Athen. ἔμπορος, Clem. ἕλλοπος. Others ἄμφορος, νήχυτος, φαίδιµος. 385-388. 385. Clem. Al. Strom. 616. 385b-386. Hierocl. carm. aur. 254. 386, 388, Synesius de prov. i. 89p. 386-387. Prokl. on Kratyl. 108: 386. Philo vol. ii. 638 Mang. 388. Synes. epist. 147 ; Julian. Imp. orit. &e. 385. Clem. ἀσυνήθεα, Hierocl. ἀτέρπεα. 386. Synes. Φθόνος, Philo

Φόνοι Τε λίμοι τε. 388. Syn. Tul. ἐν λειμῶνι, Hier. ἀνὰ λειμῶνα, corr. Bentl.

389. Hierocl., as just cited ; λειμῶνα by ἀπολιπὼν . . . eis γήινον ἔρχεται σῶμα ὀλβίου αἰῶνος ἀμερθείς. 390-391. Clem. Al. Strom. 616. 990. Plut. de exil. 6072; Stob. Flor. ii. 80 Gais. 890. Clem. καὶ ofov. 391. Clem. λιπὰ»,

392. Porphyr. de ant. nymph. ο. viii. 393-399. (United by Bergk.) 393-396. Plut. de tranquil. an. 4748. 994. Plut. de Is. Os. 3708. 396. Tztz. Chiliad. xii. 575. 3897. Cornut. de nat. deor. chap. xvii.

894. Plut. 16. Os. uépows, 395. MS. Δειναίη, corr. Bentl. 396. Tat.

EMPEDOKLES 207 $83. 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. 885. 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.

888. In darkness they roam over the meadow of Ate.

889. Deprived of life.

890. From what honour. and how great a degree of blessedness have I fallen here on the earth to consort

with mortal beings! 892. We enter beneath this over-roofed cave.

898. Where were Chthonie and far-seeing Heliope (7.e. Earth and Sun 9), 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, manycrowned Greatness and Lowness, and Silence and Voice.

208 THE FIRST PHILOSOPHERS OF GREECE

8395 Καλλιστώ 7’ Αἰσχρή τε, Θόωσά τε Anvain τε, Νημερτής τ’ ἐρόεσσα μµελάγκουρός τ) ᾿Ασάφεια, Φυσώ τε Φθιμένη τε, καὶ Εὐναίη καὶ Ἔγερσις, Κινώ 7’ ᾽Αστεμφής τε, πολυστέφανός τε Μεηγιστὼ Ἱκαὶ Φορύη, Σιωπή-τε καὶ Ομφαίη.!

400 ® πόποι, ὢ δειλὸν θνητῶν γένος, ὢ δυσάνολβον, 14 / ν 9 4 # a τοίων ἔκ 7’ ἐρίδων ἔκ Te στοναχῶν ἐγένεσθε.

σαρκῶν αἰολόχρωτι περιφτέλλουσα χιτῶνι. 379 ἀμφιβρότην χθόνα. ἐκ μὲν γὰρ ζώων ἐτίθει νεκροείδε᾽ ἀμείβων. 378

405 οὖδέ τις ἦν κείνοισιν Αρης Beds οὐδὲ Κυδοιμὸς, 368 οὐδὲ Levs βασιλεὺς οὐδὲ Κρόνος οὐδὲ Ποσειδῶν, ἀλλὰ Κύπρις βασίλεια. 870 τὴν oly’ εὐσεβέεσσιν ἀγάλμασιν ἑλάσκοντο γραπτοῖς τε ἕφοισι μύριοισί τε δαιδαλεόδµοις 410 σμύρνης τε ἀκρήτου θυσίαι» λιβάνου τε θυώδους,

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. 4 8, corr. Scalig. 401. MS. ofwy,corr.Stein. Cf. Timon and Porphyr. de abstain. ii. 27.

402. Stob. Hcl. i. 1050; Plut. de esu car. 998 ο. Plut. ἀλλογνῶτι, Stob. 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 (415.414). 405- 411. Athen. xii. 510 p. 405-407. Eustath. Iuad.x. p. 1261, 44. 412- 414. Euseb. Pr. ev. iv. 14 from Porphyry ; Cyrill. adv. Julian. ix. 307. 406. Porphyr. οὐδ' 6 Κρόνος, Eustath. omits. 407. Porphyr. adds ἥ ἐστιν ἡ φιλία. 408. Cf. Plato Legg. vi. 189 50 and Iamblich. Vit. Pyth. 151. 409. Athen. yp. δὲ, Burnett μακτοῖς : Porphyr. δαιδαλεόσμοι.. 410. Porphyr. ἀκράτον. 411. Athen.

EMPEDOKLES ο 209 400. 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 qoute 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

310 THE FIRST PHILOSOPHERS OF GREECE

ξουθώῶν τε orrovdas μελιτῶν ῥιπτοῦντες és οὖδας, ταύρων δ᾽ ἀκρήτοισι Φόνοιε ov Severo βωμό». 3115 ἀλλὰ μύσος Tout’ ἔσκεν ἐν ἀνθρώποισι µέγιστον, θυμὸν ἀπορραίσαντας ἐέδμεναι ἠέα yuia.

415 ἣν δέ τις ἐν κείνοισιν ἀνὴρ περιούσια εἰδὼς 440 παντοίων τε μάλιστα σοφῶν ἐπιήρανος ἔργων, 442 a 4 , , 9 4 ο ὃς δὴ µήκιστον πραπίδων ἐκτήσατο πλοῦτον. 441 ὁππότε γὰρ πάσησιν ὀρέξαιτο πραπίδεσσιν, ῥεῖά γε τῶν ὄντων πάντων λεύσσεσκεν ἕκαστον, 420 καί τε δέκ᾽ ἀνθρώπων καί 7’ εἴκοσιν αἰώνεσσιν... 445

ἦσαν γὰρ κτίλα πάντα καὶ ἀνθρώποισι προσηνῆ, 964 φῆρές τ) οἰωνοί τε, φιλοφροσύνη τε δεδήει, δένδρεα 8 ἐμπεδόφυλλα καὶ ἐμπεδόκαρπα τεθήλει, καρπῶν ἀφθονίησι κατήορα πάντ᾽ ἔνιαυτόν.

425 οὐ πέλεται Tots μὲν θεμιτὸὺν τὀδε, Tots & ἀθέμιστον, 403 ἀλλὰ τὸ μὲν πάντων voptpov διά T’ εὑρυμέδοντος ns b 4 4 >» » 9 fo αιθέρος ἠνεκέως τέταται διά 7’ ἀπλέτου αὐγῆς.

ξανθῶν . . . ῥίπτοντες. 419. Porphyr. Cyrill. ἀκρίτοισι, Euseb. ἀκράτοισι, corr. Scalig. Porphyr. δεύεται. 413. Cyrill. ἔσχο». 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. 18,2. Cf. Plut. Quaest. conv. 649 ο. 422. MS. φιλοφροσύνη, corr. Stz. 423-424. ἀείφυλλα καὶ ἐμπεδό- kaped Φησι θάλλειν Καρπῶν ἀφθον:ῃσι Kar’ Πέρα wdvr’ 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 Ύὰρ οὗ τισὶ μὲν δίκαιον, τισὶ 5’ οὗ δίκαιο», Karst.

θεμιτὸν . . . ἀθέμιστον. 427. YbZbAc αὐγῆς, Bekker from one MS. ad γῆ».

EMPEDOKLES 211 415. 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.

| aay ‘Will ye not cease from evil slaughter? See ye

not that ye are devouring each other in heedlessness of | mind ?

P2

ςὸ

430

435

440

THE FIRST PHILOSOPHERS OF GREECE

ov παύσεσθε φόνοιο δυσηχέοε; οὐκ ἐσορᾶτε 416 ἀλλήλουε δάπτοντεφ ἀκηδείησι νόοιο ; µορφὴν δ᾽ ἀλλάξαντα πατὴρ φίλον υἱὸν ἀείραν 410 σφάξει ἐπεύχομενοε, µέγα νήπιος: οἱ δὲ φορεῦνται λισσόμενοι θύοντοφ: ὁ δ' dp νήκουστος ὁμοκλέων σφάξαν ἐν µεγάροισι κακὴν ἀλεγύνατο δαῖτα. as δ᾽ αὔτως πατέρ᾽ υἱὸς ἑλὼν καὶ µητέρα παϊῖδες θυμὸν ἀπορραίσαντε pitas κατὰ σάρκας ἔδουσυ. οἴμοι ὅτ᾽ ov πρὀσθεν µε διώλεσε νηλεὲς ἦμαρ, 9 πρὶν σχέτλ᾽ ἔργα βορᾶς περὶ χείλεσι µητί- σασθαι. ἐν θήρεσσι λέοντες ὀρειλεχέες χαμαιεῦναι 382 γίγνονται, δάφναι 8 ἐνὶ δένδρεσσιν ἠυνκόμοισιν.

δαφναίων φύλλων ἀπὸ πάµπαν ἔχεσθαι. 419 δειλοί, πανδειλοί, κυάµων ἄπο χεῖρας ἔχεσθαι. 418 κρηνάων ἄπο πέντε ταμὼν ἐν ἀτειρέι χαλκφ 422 χεῖρας ἀπόρρυψαι.

νηστεῦσαι KAKOTHTOS. 406

428-429. Sext. E. Math. ix. 129. 480-435. Sext. following the last verses. 430-431. Plut. de superstitione 171 c.

481. MSS. οἱ δὲ πορεῦνται, Scalig. ὃς . . . πορεῦται, Diels φορεῦνται. 482. MSS. θύοντες 83’ ἀνήκουστος, corr. Hermann. 435. MSS.

ἀπορραίσαντα, corr. Karst.

436-487. Porphyr. de abst. ii. 31. 438-439. Aelian, Hist. An. xii. 7; Orphic. Frag. p. 511 Herm.

438. Αα]. ἐν θηρσὶ δὲ.

440. Plut. Quaest. conv. 646 v.

MSS. τῆς δάφνης τῶν φύλλων ἀπὸ πάµπαν ἔχεσθαι χρή, corr. Stein.

441. Aul. Gell. Ν.Α. iv. 11; Didym. Geopon. ii. 35, 8. 442-443. Theo. Smyrn. Arsth. i. 19 Bull, p. 15, 9 Hill.

MS. κρηνάων ἀπὸ πεντ) ἀνιμῶντα, φησί», ἁτείρει χαλκῷ δεῖν ἀπορρύ- πτεσθαι, Arist. ροεί. xxi.; 1457 Ὁ 19 ταμὼν ἁτειρέι χαλκῷ. Text from Diels.

444. Plut. de tra 464 B.

EMPEDOKLES 213

, 490. 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.

486. 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 fairfoliaged 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 unylelding 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.

214 THE FIRST PHILOSOPHERS ΟΕ GREECE

445 τοιγάρτοι χαλεπῇῆσιν ἀλύοντες κακότησιν 420 οὕὔποτε δειλαίων ἀχέων λωφήσετε θυµόν.

eis δὲ τελὸς µάντεις TE καὶ ὑμνοπόλοι Kal ζητροὶ 984 καὶ πρόµοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται, ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇσι φέριστοι, 450 ἀθανάτοις ἄλλοισιν ὁμέστιοι, αὐτοτράπεζοι, εὔνιες ἀνδρείων ἀχέων, ἀπόκηροι, ἀτειρεῖς.

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 d. ᾽Αχαιῶν ἁπόκληροι ἀπηρεῖς corr. Scaliger.

PagssaGES FROM PLATO RELATING το EMPEDOKLES.

Phaed. 96 8. Is blood that with which we think, or air, or fire. . .?! Gorg. 498 a. And perhaps we cally are dead, as 1 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’ (πιστικόο), 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 ο. 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.

1 Cf. Cicero, Tue I. 9: ‘Empedocles animum esse censet cordi suffusum sanguinem.’

EMPEDOKLES 215

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 pv. 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.

PassaGE8S IN ARISTOTLE REFERRING TO EMPEDOKLES.

Phys.i. 3; 187a20. 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. 1.4; 18688186. But it is better to assume elements fewer in number and limited, as Empedokles does. ul. 4; 196 α 20. Empedokles says that the air is not always separated upwards, but as it happens. vill. 1; 250b27. 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). vill. 1; 252a6. So it is necessary to consider this (motion) a first principle, which it seems Empedokles means in saving 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. |

\ ἱ

216 THE FIRST PHILOSOPHERS OF GREECE

De Caelo 279 b14. Some say that alternately at one time there is coming into being, at another time there 18 perishing, and that this always continues to be the case; so say Empedokles of Agrigentum and Herakleitos of Ephesus. ii. 1; 984 94. Neither can we assume that it is after this manner nor that, getting a slower motion than its own downward momentum on account of τοῖᾶ- tion, it still is preserved so long a time, as Empedokles says. ii. 18; 295415. 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. . . . ii. 2; 801a14. 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. 11. 2; 802a 28. Empedokles says that fire and earth and associated elements are the elements of bodies, and that all things are composed of these. 11. 6: 805a1. 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; 809a19. Some who deny that a void exists, do not define carefully light and heavy, as Anaxagoras and Empedokles.

EMPEDOKLES | 217

Gen. corr. i. 1; 814b 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; 815a 8. 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; 824 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 wé 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. . 1.8; 9256 8 94.

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 Kmpedokles 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 itis almost necessary for Empedokles to say as Leukippos does; for there are some solid and indivisible bodies, unless pores are absolutely contiguous. 825b19. But as for Empedokles, it is evident that he

-218 THE FIRST PHILOSOPHERS ΟΕ GREECE

‘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 18 it possible for one to say who denies that there is an element of fire, and in like manner an element of each =“ thing— as Plato wrote in the Timaeos. ii. 8; 880b19. 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; 999 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. 857 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. 869 b11. Some say that fire μαμα [καὶ in the clouds; and Empedokles says that this is what is encompassed by the rays of the sun. De anim. i. 2; 404b7. 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. 888-3385). i. 4; 408a14. 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 nd bone. The result then will be that there are many

EMPEDOKLES 219

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; 4104 28. For it involves many perplexities to say, 86 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 b28. 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 0 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 α 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. ΑΤΤ 8 92. 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. 485 4 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.

220 THE FIRST PHILOSOPHERS OF GREECE

484 a 88. Empedokles says that fingernails arise from sinew by hardening. Part. anim. 1.1; 640819. 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. . . . 1.1; 642a18. 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.; 816 816. 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 a1, 10, and 36.) 1.; 815 b12. Empedokles εἰ al. said that plants have intelligence and knowledge. i.; 817b35. Empedokles said again that plants have their birth in an inferior world which is not perfect in its fulfilment, and that when it 1s fulfilled an animal is generated. i.8; 984a8. 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. 1.3; 984 Ὦ 92. 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, ‘1 the cause of one of these. For if one were to

992 THE FIRST PHILOSOPHERS OF GREECE

i.9; 9984 16. 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; 10008 96. 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 8 82. 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; 1000b16. 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 b2. 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; 1147b12. He has the power to speak

EMPEDOKLES 293

but not to understand, as a drunken man repeating verses of Empedokles. Ethic. viii. 2; 1155b7. Others, including Empedokles, say the ο. that the like seeks the like. Moral. ii. 11; 1208b11. 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 (Kmpedokles) 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.

PassaGges IN Dies’ ‘ DoxoGRAPHI GRAECI’ RELATING TO E\MPEDOKLES.

Aet. Plac. i.8; 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,

224 THE FIRST PHILOSOPHERS OF GREECE

and by Aidoneus the earth; and by Nestis, spring of men, he means as it were moist seed and water. 1.4; 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 ;' 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.18; 812. Empedokles: Back of the four elements there are smallest particles, as it were elements before elements, homoeomeries (that is, rounded bits). i.15; 919. 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. 1.16; 915. Empedokles (and Xenokrates) : The elements are composed of very small masses which are the most minute possible, and as it were elements of elements. 1.24; 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; 821. Empedokles: The essence of necessity is the effective cause of the first principles and of the elements. Aet. Plac. ii. 1; Dox. 828.

Empedokles: The course of the sun is the outline of the limit of the universe. ii. 4; 881. Empedokles: The universe <arises and> perishes according to the alternating rule of Love and Strife. ii.6; 884. Empedokles: The aether was first separated, and secondly fire, and then earth, from which, 1 Cf. p. 119, note 1.

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; 836. HEmpedokles: 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; 3839. Empedokles: The right side is toward the summer solstice, and the left toward the winter solstice. 1. 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. 18; 341. LEmpedokles: 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. u.20; 850.

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 {ο 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. Thesun which faces the opposite brightness, is of the same size as the earth. ii. 23; 858. Empedokles: The solstices are due to the fact that the sun is hindered from moving Q,

always in a straight line by the sphere enclosing it, and by the tropic circles. i. 24; 854. The sun is eclipsed when the moon passes before it. Ἡ. 25; 867. Empedokles : The moon is air rolled together, cloudlike, its fixed form due {ο fire, so that it is a mixture. 11.27; 858. The moon has the form of a disk. 1. 28; 858. The moon has its light from the sun. 1. 81; 862.

Empedokles: The moon is twice as far from the sun as it is from the earth (?) 868. 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. 8; Dox.868.

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; 875.

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; 961. Thesea is the sweat of the earth, brought out by the heat of the sun on account of increased pressure. Aet. Plac. iv. 8; Theod. v.18; Doz. 889. Empedokles: The soul is a mixture of what is air and aether in essence. iv. 5; 992.

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; 892. Empedokles et al.: The soul is imperishable. Aet. iv. 9; 996. Empedokles et al.: Sensations are deceptive. 897. Sensations arise part by part according to the symmetry of the pores, each particular object of sense being adapted to some sense (organ). iv. 18; 408. Empe-

dokles: 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 tothe north. v. 8; 420. Empedokles: Monstrosities are due to too much or ak

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.'! v.12; 428.

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. ν. 19.; 490.

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 ' Cf. Galen, Hist. Phil. 118: Dox. 642.

the breasts of all. v. 22; 484. Empedokles: Flesh 18 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; 485. Empedokles: Sleep is a moderate cooling of the warmth in the blood, death a complete cooling. v. 25; 487.

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; 488.

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 foetus 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

—— ππ--

930 THE FIRST PHILOSOPHERS OF GREECE

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. opm. 8; Dox. 478. EEmpedokles 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. 67-66) : ‘ 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. 28; 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; aceordingly 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

in motion strikes on something hard and makes-an echo.! 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 eack thing by each, he said at length (vv. 836-337) : 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

' 1 Reading κινούμενο» with Diels.

EMPEDOKLES 9393.

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. debe ΧΙ]. Dow 535. Empedckles, along with many other αρ 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. 8; Dox. 558. And Empedokles, an 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 ex-

-————

a ης,

pect a general conflagration. And he believed most fully . in transmigration, for he said: ‘For in truth I was ς .( born a boy and a maiden, and a plant and a bird, and νά

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; Dow. 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

234 THE FIRST PHILOSOPHERS OF GREECE

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 consiste 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 ; wherefoxe in whatever part of the body the more of this is spread, in that part men excel. ° Epiph. adv. Haer. 1.19; Doz. 591. Kmpedoklesof 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.

ΧΙ. ANAXAGORAS.

Anaxacoras 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) inSuenced profoundly his views of the heavenly bodies. Perikles brought him to Athens, and tradition says he remained there thirty years. His exile (484-4382) 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, Anaz. Claz. Frag. Lips. 1827; W. Schorn, Anax. Claz. et Diog. Apoll. Frag. Bonn 1829; Panzerbieter, De frag. Anax. ord. Meining. 1886; Fr. Breier, Die Philosophie des Anax. nach Arist. Berl. 1840. Cf. Diels, Hermes xiil. 4.

236 THE FIRST PHILOSOPHERS OF GREECE

FRAGMENTS OF ANAXAGORAS.

1. ὁμοῦ' χρήματα πάντα ἦν ἄπειρα καὶ πλῆθος καὶ σµικρότητα΄ καὶ γὰρ τὸ σμικρὸν ἄπειρον ἦν. καὶ πάντων ὁμοῦ ἑόντων οὐδὲν ἔνδηλον ἦν ὑπὸ σµικρότητος"' πάντα γὰρ anp 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 περιέχοντο». Kal TO γε περιέχον ἄπειρόν ἐστι τὸ πλῆθος. | 4. πρὶν δὲ ἀποκριθῆναι .. . πάντων ὁμοῦ ἐόντων οὐδὲ χροιὴ ἔνδηλος ἦν οὐδεμία. ἀπεκώλυε yap ἡ σύμμιξι πάντων χρημάτων sod 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. 8. τούτων δὲ οὕτως ἐχόντων, χρὴ δοκεῖν ἐνεῖναι πολλά τε καὶ παντοῖα ἐν πᾶσι τοῖς συγκρινοµένοις καὶ σπέρματα πάντων χρημάτων καὶ idéas παντοίας ἔχοντα καὶ χροιὰς καὶ ἡδονάς.

Sources and Critical Notes. . 1. Simpl. Phys. 83 v 155, 26. (First clause 8 r 34, 20, and 3¥r 172, 2.) 34,20 and 172, 2 πάντα χρήματα. 155, 28. aD εὔδηλον, Text from DE. 2. Simpl. Phys. 33 v 155, 31. 155, 31. aD 6 ἀήρ τε καὶ 6 αἰθὴρ, Text follows EF. 4. Simpl. Phys. 38 v 156, 4. (8 r 34, 21 substitutes for the last line a paraphrase of Fr. 3.) 84, 21 inserts ταῦτα after ἀποκριθῆναι. 94, 24 καὶ τῆς, Text from 156, 7.

8. Simpl. Phys. 8 r 34, 29. 33 ν 156, 2. 83 v 157, 9. (Cf. Ρ..84, 25 at end of Fr. 4.)

ο ΑΝΑΧΑαΟΒΑΡΘ

bS O32 οἱ

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 ee 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 _ {sine 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.

8. 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.

938 THE FIRST PHILOSOPHERS OF GREECE

10. καὶ ἀνθρώπους τε συμπαγῆναι καὶ τὰ ἄλλα Coe ὅσα ψυχὴν ἔχει. καὶ τοῖν γε ἀνθρώποισιν εἶναι καὶ mores συνῳκημένας καὶ ἔργα κατεσκευασµένα, ὥσπερ παρ) ἡμῖν, καὶ ἠέλιόν τε αὐτοῖσιν εἶναε Kal σελήνην καὶ τὰ ἄλλα, ὥσπερ Trap’ ἡμῖν, καὶ τὴν γῆν αὐτοῖσι guew πολλά τε καὶ παντοῖα, ὧν ἐκεῖνοι τὰ ὀνήιστα συνενεγ- κάµενοι eis τὴν οἴκησιν χρῶνται. ταῦτα μὲν οὖν po λέλεκται περὶ τῆς ἀποκρίσιος, ὅτι οὐκ ἂν Trap’ ἡμῖν µόνον ἀποκριθείη, ἀλλὰ καὶ ἄλλῃ. 11. οὕτω τούτων περιχωρούντων τε καὶ ἀποκρινυ- ς ΔΝ A , 9 ς \ µένων ὑπὸ Bins τε καὶ taxutitos. Binv δὲ ἡ ταχυτὴ ποιε. 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 , Oe ἑλ. 4 é \ OR x / > \ ο. Δ πάντα οὐδὲν ἑλάσσω ἐστὶν οὐδὲ πλείω. οὐ γὰρ ἀνυστὸν πάντων πλείω εἶναι, ἀλλὰ πάντα toa ἀεί. 5. ἐν παντὶ παντὸς μοῖρα ἔνεστιν πλὴν vod, ἔστιν οἷσι δὲ καὶ νοῦς ἔνι. ads κ ιά \ a “ , ~ 6. τὰ μὲν ἄλλα παντὸς μοῖραν peTéyel, νοῦς δέ ἐστιν ” \ 5 \ \ > 7 eee \ ἄπειρον καὶ αὐτοκρατὲς καὶ µέμικται οὐδενὶ χρήµατὲ, ἀλλὰ / > A 9¢ a9 ) \ \ 7 on oe a 4 μόνος αὐτὸς ἐφ᾽ ἑαυτοῦ ἐστιν. εἰ μὴ yap ἐφ᾽ ἑαυτοῦ ἦν,

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, aF 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 aF.

5. Simpl. Phys. 35 r 164, 23. 6. Simpl. Phys. 35 v 164, 24 τὰ wey. . . µέμικται οὐδενί, and 83 r 156, 13, beginning νοῦς δέ ἐστι». Phys. 156, 13 cf. 67 ν 801, 5, and 88 v 176, 32 (37 τ 174, 16). Phys. 156, 19 cf. 38 ν 176, 34. Phys. 156, 24 cf. 35 v 166, 81 and 37 r 174, 7. Phys. 157, 2 cf. 37 r 175. 11 and 38

bP Ss, ή on | ANAXAGORAS 239

(10. And men were constituted, and the other animals, 88 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

%4() THE FIRST PHILOSOPHERS OF GREECE

ἀλλά τεῳ ἐμέμικτο ἄλλῳ, μετεῖχεν ἂν ἁπιάντωνι χρημάτων, si ἐμέμικτό τεῳ. ἐν παντὶ γὰρ παντὸς μοῖρα ἔνεστινὥσπε ἐν τοῖς πρόσθεν pou λέλεκται, καὶ ἂν ἐκώλιυεν αὐτὸν τὰ συμμεμιγµένα, ὥστε μηδενὸς χρήματος κρατεῖν ὁμοίως ot 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 ye Wuyi ἔχει καὶ µείζω καὶ ἑλάσσω, πάντων νοῦς κρατεῖ. καὶ Tis περιχωρήσιος τῆς συµπάσης νοῦς ἐκράτησεν, ὥστε περι- χωρῆσαι τὴν ἀρχήν. καὶ πρῶτον ἀπὸ τοῦ σμικροῦ ἤρξατο περιχωρεῖν, ἐπεὶ δὲ πλεῖον περιχωρεῖ, Kal περιχωρήσει ἐπὶ πλέον. καὶ τὰ συμμισγόμενά τε καὶ ἁποκρινόμενα καὶ διακρινόµενα, πάντα ἔγνω vovs. καὶ ὁποῖα ἔμελλεν ἔσε- σθαι 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 ἁραιοῦ τὸ πυκνὸν καὶ ἀπὸ τοῦ ψυχροῦ τὸ Θερμὸν καὶ ἀπὸ τοῦ ζοφεροῦ τὸ λαμπρὸν καὶ ἀπὸ τοῦ διεροῦ τὸ ξηρὀν. 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.

ν 176, 24. Phys. 157, 3 cf. 35 ν 165, 14. Phys. 157, 4 cf. 35 v 165, 3. 156, 15. 176, 34 éx’ ἑωυτοῦ: D ἀλλὰ τέω, Ἡ ἀλλὰ τέως, F' GAA’, Text froma. 156,16. DEF µετεῖχε μὲ», Text from a. 156, 17. Refers to Fr. 5. aH F ἀνεκώλυε», Text from D. 156, 90. ἴσχει. 177, 1 ἔχει. +156, 21. aDF omit καὶ before ὅσα, Text from E and 177,2. 177, 2 τὰ µείζω καὶ τὰ ἑλάσσω. 156, 22. ED! περιχωρήσεως, Text from aD?F. 177, 8 omits ὥστε-- ἐπὶ πλέον. 156, 23. H omits τοῦ before σμικροῦ. aF' περιχωρῆσαι, Text from DE. 156, 26. 165, 33 καὶ ὁπόσα νῦν ἐστι καὶ ἔσται, 177, 5. ἄσσα νῦν μὴ ἔστι. 157, 3. 165, 15. After ὅμοιον οὐδενὶ the words ἑτέρῳ ἀπείρων ὕντων should probably be ascribed to Simpl. 157, 4. DE ἀλλ ὅτω, F ἄλλω τῶ: F τὰ πλεῖστα (also 165, 3), Text from aDZ.

ANAXAGORAS 24)

not by itself, but were mixed with anything else, it would include parts of all things, if 16 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 nether, 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 R

242 THE FIRST PHILOSOPHERS OF GREECE

ἕτερον δὲ οὐδεν ἐστιν ὅμοιον οὐδένι, ἁλλ᾽ ὅτω wréioTa ἔνι, ταῦτα ἐνδηλότητα ἓν ἕκαστόν ἐστι Kal ἦν. 7. καὶ ἐπεὶ ἤρξατο ὁ νοῦς κινεῖν, ἀπὸ τοῦ κινουµένου παντὸς ἀπεκρίνετο, καὶ ὅσον ἐκίνησεν ὁ νοῦφ, πᾶν τοῦτο διεκρίθη. µκινουµένων δὲ καὶ διακρινοµένων ἡ περιχώ- ρησ:ς πολλῷ μᾶλλον ἐποίει διακρίνεσδαι. 8. τὸ μὲν πυκνὸν καὶ διερὸν καὶ Ψψυχρὸν καὶ τὸ ζοφερὸν ἐνθάδε συνεχώρησεν ἔνθα νῦν «ἡ γῆ2': τὸ δὲ ἄραιὸν καὶ τὸ θερμὸν καὶ τὸ ξηρὸν «καὶ τὸ λαμπρὸνΣ ἐξεχώρησεν eis τὸ πρόσω τοῦ αἰθέρος. 9. ἀπὸ τουτέων ἀποκρινομένων συμπήγνυται γῆ: ἐκ μὲν γὰρ τῶν νεφελῶν ὕδωρ ἀποκρίνεται, ἐκ δὸ τοῦ ὕδατον yh, ἐκ δὲ τῆς γῆς λίθοι συμπήγνυνται ὑπὸ τοῦ ψ.υχροῦ, οὗτοι δὲ ἐκχωρέουσι μᾶλλον τοῦ ὕδατος. 12. ὁ δὲ νοῦς, ws dei ποτε, κάρτα καὶ νῦν ἐστιν, ἵνα καὶ τὰ ἄλλα πάντα, ἐν τῷ πολλῷ περιέχοντι καὶ ἐν Tois ὠποκριθεῖσι καὶ ἐν Tois ἀποκρινομένοι». 19. οὐ κεχώρισται ἀλλήλων τὰ ἐν τῷ EV κόσμῳ οὐδὲ ἀποκέκοπται πελέκει οὔτε τὸ θερμὸν ἀπὸ τοῦ ψυχροῦ οὔτε τὸ ψυχρὸν ἀπὸ τοῦ θερμοῦ. 16. οὔτε γὰρ τοῦ σμικροῦ ἐστι τό γε ἐλάχιστον, ἀλλ᾽ ἔλασσον ae. τὸ yap gov οὐκ ἔστι τὸ μὴ οὐκ εἶναι.

7. Simpl. Phys. 66r; 300, 31. 98. DE καὶ, aF omit. 8. Simpl. Phys. 388r; 179, 3. Cf. Dow. 562, 3.

4. 179, 4 Diels would supply τὸ before d:epd» and ψυχρὸν. 5. From Dox. 562 add ἡ γῆ . . . τὸ Aaumpdy.

9. Simpl. Phys. 38 r 179, 8. In part 33 r 155,21. Cf. 106 v 460, 19-14. 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, 98. 13. Simpl. Phys. 87 r 175, 12 beginning with οὐδέ. To πελέκει, 38 y 176, 29. 15. Simpl. Phys. 85 v 164,17. Cf. 35 r 166, 15.

+ ἃ 164. 17. MS. τὸ μή, Zeller, Phil. Gr. 14, 884 η. 8 τομβ. ,

ANAXAGORAS 243

in whatever object there are the most, each single object is and was most distinctly these things.' 7. And when mind began to set things in motion, there was separation from everything that wasin 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.? 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. 18. 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.

' 1.9. things are called after the element or elements (homoeomeries) which predominate in their make-up. 2 Cf. Herakleitos, Fr. 68.

Ἀα 2

244 THE FIRST PHILOSOPHERS OF GREECE

ἀλλὰ καὶ τοῦ μεγάλου ἀεί ἐστι μεῖζον. καὶ ἴσον ἐστὶ τῷ a λὴ @ \ € \ δὲ ἕ / 9 ) / \ σμικρῷ πλῆθος, πρὸς ἑαυτὸ δὲ ἕκαστόν ἐστι καὶ péya καὶ σμικρὀν. 16. καὶ ὅτε δὲ ἴσαι μοῖραί εἰσι τοῦ τε μεγάλου καὶ τοῦ a a ΔΝ ο A ¥ | / LAN 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 χαρι- σθῆναι, οὐδ' ἂν ἐφ᾽ ἑαυτοῦ γενέσθαι ἀλλ᾽ ὅπωσπερ ἀρχὴν a \ a , e a 9 A κ λ εἶναι καὶ νῦν, πάντα ὁμοῦ. ἐν Tact δὲ πολλὰ Eveoti, καὶ τῶν ἀποκρινομένων ica πλῆθος ἐν Tots μµείζοσί τε καὶ ἑλάσσοσι. 17. τὸ δὲ γίνεσθαι Kat ἀπόλλυσθαι οὐκ ὀρθῶς vopi- ζουσιν οἱ Ἕλληνες: οὐδὲν γὰρ χρῆμα γίνεται οὐδὲ ἀπόλ- λνται, ἀλλ) ἀπὸ ἐόντων χρημάτων συμμµίσγεταί τε καὶ διακρίνεται. και οὕτως ἂν ὀρθῶς καλοῖεν τό τε «γίνεσθαι συμµµίσηεσθαι καὶ τὸ ἀπόλλυσθαι διακρίνεσθαι. (18.) πῶς γὰρ ἂν ἐκ μὴ τριχὸς γίνοιτο θρὶξ καὶ capt ἐκ μὴ σαρκὀς ;

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. 16. Schol. in Gregor. Naz. Migne 36, 911. (Cf. Hermes xiii. 4, Diels.)

ANAXAGORAS 945

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 com2 from what is not. hair? Or flesh from what is not flesh ?

PASSAGES FROM PLATO REFERRING TO ANAXAGORAS.

Apol. 26 p. 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.

246 THE FIRST PHILOSOPHERS OF GREECE

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. 1 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 5. 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 8. The writings of the wisest men say... that it is necessary for the like always to be loved by the unlike. Hipp. Mai. 288 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 ο). 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. 182 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. 980. All the wise men agree that mind is king af heaven and earth for us.

ANAXAGORAS 247

80. Some long ago declared that always mind rules the all. Legg. 967 8. 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; 187a 20. And others say that the opposites existing in the one are separated out of it, us 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 nonbeing; for this is why they say, as they do, that al

248 THE FIRST PHILOSOPHERS ΟΕ GREECE

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 atirbutes, 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. iti. 4; 208 α 19. And as many as make the elements infinite, as Anaxagoras and Demokritos, the former out of homoeomeries. . . . Phys. 11. ὅ 205b1. 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 stfrrounds it, so that wherever anything may be, it is there in virtue of its origin. Phys. iv. 6 ; 218 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; 250b24. For Anaxagoras says that when all things were together and had been at rest for an infinite time, mind introduced motion and caused separation.! Phys. vil. 5; 256 b 24. So Anaxagoras is right in 1 Cf, 265 b 22.

ANAXAGORAS 249

saying that mind is not affected by other things and 1s unmixed, since he makes it the first principle of motion. For thus only, being unmoved, it might move, and being unmixed, it might rule.! De caeloi.3; 270 b 24.. Anaxagoras does not use this word [αἰθήρ] rightly, for he uses the word aether instead of fire. | De caelo 11. 2; 901 8 12. Anaxagoras starts to construct the universe out of non-moving bodies. De caelo iii. 38 ; 902 a 81. 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; 809 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.1.1; 814a11. 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 he the same as change, but like the others, he says there are many elements. . . . Anaxagoras et al. say there 'Cf. Met. 989 b15.

ϱὐθ THE FIRST PHILOSOPHERS OF GREECE

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 (sépos) has the same name as the whole. De anima i.2; 404 a 25. In like manner Anazagoras 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 righily and truly says that mind is the cause, while at other times he says itis 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; 4056 Α 19. 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 thinys; for he says that this alone of all things 18 simple and unmixed and pure. And he assigns both to the same first principle, both knowledge and motion, saying that mind moves the all.' De anima i. 19; 405 b 19. πάν οα alone says that mind does not suffer change, and has nothing in common with any of the other things. De anima ii. 4; 429218. 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 |[yvwpity]. De part. anim. iv. 10; 687a7. Anaxagoras says that man is the most intelligent of animals because he bas hands.

'Cf. iii. 4; 429b 24.

ANAXAGORAS 20]

De plant. i.; 816 816. 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.; 816b 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. 8; 984a11.

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. 8; 984b8.

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; 986 8 16. Anaxagoras uses mind as 8 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; 9689 8 90. 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

ANAXAGORAS 253

does not speak rightly or clearly, still he means something like those who spoke later and with greater clearness. Meta. iii. 5; 1009b 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; 1012426. 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 notgood, so that there is nothing true to be said.! Meta. x. 6; 1065 Ὁ 36. According to the position of Herakleitos, or of Anaxagoras, it is not possible to speak the truth. Ethic. vi. 5; 1141b8. 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 8 19. 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. 1. 9} Dox. 279. Anaxagoras of Klazomenae declared that homoeomeries are the first principles of things. For he thought it most difficult to 'Cf. iv. 4; 1007 b 26.

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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 tha 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 homoecomeries matter, buf 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; 8302. The mind that made the universe is God. i. 14; 812. Anaxagoras: The homoeomeries are of many shapes. 1.17; 815. Anaxagoras and Demokritos : The elements are mixed by juxtaposition. 1. 24; 820. (See p. 241. i.

29; 826.) 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, 80; 826. Anaxagoras: Origination is at the same time composition and separation, that is, genesis and tion.

Aet. Plac. ii. 1; 827. The universe is one. ii. 4 ; 881. The universe 18. perishable. ii.8; 3387. 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. 1.18; 841.

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. 11.16; 845. Anaxagoras et al.: All the stars move from east to west. u.21; 9561. Anaxagoras: The sun is many times as large as the Peloponnesos. ii. 23; 852.

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; 966. Anaxagoras and Demokritos: The moon is a fiery solid body having in itself plains and mountains and valleys. ii. 29; 860. Anaxagoras, as Theophrastos says, attributed eclipses to bodies below the moon which sometimes come in front of it.! ii. 80; 861.

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 16 called a false-shining star. Aet. Plac. 11. 1; 865.

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. 1. 2; 866. Anaxagoras and Demokritos: (Comets etc.) are due to the conjunction of two or more stars, and the combination of their rays. 367. 1 Cf. Theophr. Phys. op. Frag. 19; Doz. 493.

The so-called shooting stars come darting down from the aether like sparks, and so they are immediately cx. tinguished. 1. 3; 868. Anaxagoras: When the hot fall 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.

11.4; 871. Anaxagoras: Clouds and snow are formed in somewhat the same manner; and hail is formed when, already cooled by its descent earth wards, it is thrust forth from frozen clouds; and it is made round. iii. 5< 378. Anaxagoras: (The rainbow) is a reflection of the sun’s brightness from thick cloud, and it is always set ο)”. posite the star which gives rise to the reflection.

And in 8 similar way he accounts for the so-called parhelia, which take place along the Pontos. ΠΠ. 16; 879. 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; 885. Anaxagoras: The Nile comes from the snow in Ethiopia which melts in summer and freezes in winter. iv. 8; 387. Anaxagoras et al.: The soul is of the natureof air. iv.5,892.

The intelligence is gathered in the breast. The soul is imperishable. iv. 9; 996. Anaxagoras et al.: Sensations are deceptive. 897. 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; 480. 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; 482. 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; 487. 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

Ss

speaks of two first principles, the nature of the infin and intelligence, so that he appears to treat all the material elements in much the same manner as Απαπ- mandros. | Phys. op. Fr.19; Dow. 498. See Aet. ii. 29; Τα. 360, translated above, p. 255. Phys. opin. Fr. 28 ; 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 strikesis 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. 1. 11; Dox. 582.

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 mcant that mind is as it were some sort of living being, there will be something inside of it from which that living being s 2

960 THE FIRST PHILOSOPHERS OF GREECE

is determined. But what could be inside of mind? h the living being would be joined with an external body. But since this is not satisfactory, and mind is ‘ope and simple,’ joined with nothing by means of whic it can feel, he seems to go beyond the scope of ow intelligence. Hipp. Phil. 8; Dox. 561. After him came ΑΠΑΙΑ- goras 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.| 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 fat the north.t 3 Sun and moon and all the stars are fiery stones that

5 are borne about by the revolution of the aether. And fe 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 init. 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. lHarthquakes 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-

262 THE FIRST PHILOSOPHERS OF GREECE

eighth Olympiad, at the time when it is said Plato was born. They say that he became endowed with knovledge of the future. Herm. I. G. P.6; Doz. 652. Anaxagoras takes me aside and instructs me as follows :—Mind 18 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.

§ ilw efindin Plato! scarcely any quotations) since the literary character pf 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.? Similarly phrases of Anaxagoras are brought into the dialogues—‘ all things were together,’ ‘ νοῦς disposed all things,’* but they hardly deserve the name of quotations. Other allusions to his

1 Cf. the consideration of this topic by Zeller in the Archiv f. d. Gesch. d. Philos. Bd. V. (1892) p. 1056 f. 2 See I. Index of Sources, ‘Plato.’ Cf. Krat. 401 p, 402 a, 412 9, 439 pn, 4406, Theaet. 152 0. | 3 Phaed. 97 8, Gorg. 465 ο, Phaed. 720, Legg. 595.

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theory do not even suggest a quotation. The only real quolations are from Parmenides,! and in two of these passages the textas read by Simplicius was corruptand unmetrical.

Simplicius quotes the same passage at one time from Plato, at another time apparently from the original,? so that he enables us {0 correct the form of the quotation which he (gr the writer from whom he drew) read in his ΜΒ. ο Plato. (Plato’s writings betray no particular interestin 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.

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.

Zeno’s statement of the occasion and purpose of his book® is of course Plato’s deduction from the book itself. The speculations of Anaxagoras are several times mentioned. The statement that he regarded the heavenly bodies as ‘Ai@o.’ 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 18 a happy exception to the rule. The accuracy of Plato’s statements where they can be tested gives an added importance

> Parm. 52, 53 ap. Soph. 237 a, 258 p; 98 ap. Theaet. 180 ΣΕ; 103— 105 ap. Soph. 944 8: 132 ap. Symp. 178 B. ? Cf. Simpl. Phys. 7r 29,42 and 19 87, 1. 8 Theaet. 183 B, Soph. 237 a. 4 Phaedr. 261 ο. 5 Parm 128 8B.

6 Apol. 20 5, Krat. 400 Α, 409 a, 413 4, Legg. 967 B.

APPENDIX 265

to what he says about the Pythagoreans.! Ina word all the data which we have from Plato are valuable, but these data are much fewer than we might expect. § 8. 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.

1010a 18 is cited with direct reference to the passage where it is cited in Plato. Fr. 87, if we may accept the conjecture of Patin,? 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.

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 proofthat 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 52-58 in our texts of Aristotle repeat the same error that appears in our texts of Plato; ll. 108-105 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. 287-811 and 816-825. On the other hand several phrases (ll. 208, 826, 448) 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.

Thisis most clearly seen by an examination of the ten cases where the same passage is quoted twice by Aristotle, namely : lines 86-89, 104-107, 146-148, 167, 208, 244, 270-271, 380-882, 888-385. In only three of these instances (88-39, 270-271, 8338-8385) 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); 8 case is changed, a connecting particle changed or omitted entirely, a common word is substituted for a rarer one (286—237) or an Aristotelian word for the word required by the full context (e.g. Meta.

1015a 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 1 in which the thought had been clothed. § 4/ In addition to these quotations we find in the outings 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 fglse or partial opinions he would controvert.

Accordingly ζως 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 ¢haracteristic 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 bis statements of these opinions the student is struck by their fullness and comparative accuracy.

Emminger! 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 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 thai(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 HKleatic 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 bis 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 mor 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 s0 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, év, φύσις, κενόν, τὰ ὄντα, στοιχεῖον, σῶμα, οὐσία, πάθη, slightly changed their meanings as they gradually took their place in a definite philosophical terminology. ἄρχη 18 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 1 and of the Pythagorean philosophy ?: the latter a word introduced into philosophy by Plato, the former probably not used in this sense before Aristotle himself.

8. 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 ! 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,? 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* 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.

428-424 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, 1 Meta. 987 8 1.

however, that they were studied ; the positions and sayings of Herakleitos especially seem to have attracted much Sra (The works extant under the name of MHippokrates 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 treatin rp διαιτῆς oo much Herakleitean material. There is scarcely one irect quotation (cf. Fr.

60), And Bernays cannot be said to be successfyl in reconstructing phrases of Herakleitos from this source. (he 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. . ὃ 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.’ Philodemos (vii. 81) quotes Chrysippos also as giving a quotation from Herakleitos. t is only from later writers, however, that we can ascertaint 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 Stoie 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 in shown by the form in which he gives three lines of Empedokles (48-49, 986). To seven fragments of Herakleitgs (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 118 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 118, 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.

C 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 Vitarwm auctio, ch. xiv., is doubtless based n 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, 78, and perhaps to 97; a word or two of 34, 84, and 98 are worked into the text; while 25, 69, 90, 98, 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 scems to me the more tenable.

§ a(W e 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 ;! sometimes there is Only a careless ο. to Fr.

41, 48, and 120. Even when we seem to have a réal quotation, it may be expanded, as in the case of Fr. 108 ap. Moral. 148 p compared with Moral. 644 F, or Fr. 91 ap. Moral. 98D as compared with Moral. 957. 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 (88, 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, 84, 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,? or that the quotation consists of less than a full line. Sometimes lines are grouped which do not belong together, as ap. Moral. 607c and 6188.

In some instances the text itself seems to be at fault.3 In general, however, the poetic form protected such quotations from change, and the poetic form was naturally

1 E.g. 78 ap. Moral. 106 5; 95 ap. 166c. 2 E.g. Emped. 272 ap. Moral. 911 ο; 369 ap. Moral. 996 B. 5 Emped. 232 ap. Moral. 745 ο: 154-155 ap. Moral. 925 8; Parmen. 29-30 ap. Moral. 1114p.

APPENDIX, 273

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¢, 1111 Ε, 1118 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,! 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 wecannot 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 booksof the Stromata containa much larger collection of passages from Herakleitos, Xenophanes, Parmenides, and ’ Empedokleg.

A casual glance at the whole series of quotations shows tha 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 Stromaia 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 Bio. which wer the basis of the work of Diogenes Laertios is probable from his quotation of Parmenides 28-80 and Empedokles 26-%, 888-3884. (It is also highly probable that Clement found myeh of his material in Stoic sources. It is generally agreed that) Paedagogos ii. and iii(he freely used Masonins Hera. 122 ap.

Clement 188 ‘ what men do not expect at death ’ is interpreted by Clement as referring to Stoic fire, and Clement 649 (Hem. 128) also attributes to Herakleitos and the Stoics an idea belonging to the latter only. Hera. 77 is alluded to by Senecaas 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. 51 ap. Clement 87 includes an added phrase (as to the stars) which appears also in one of the two passages in Plhtarch where itis quoted. One of the lines of Parmenides and six of the single lines of Empedokles given by Clement are also found in Plutarch.

Consequentl¥ regard it as not improbable that Clement drew quotations from Plutarch, and asall 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. 251), 79 (ap. 111), and perhaps 27 (ap.

229) is additional proof thatl 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 6f his quotations, it should be remarked that he is exceedingly careful togive 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 first hand. Inthe Protreptikos we find Herakleitos fragments 122, 124, 125 together, and a little farther on 126-127 (cf. 122 ap. Clement 680, and 128 ap. 649) on the topic of popular worship.

These are clearly quoted irom a connected passage, and not: phrases that have ' been passed on 88 proverbs. Moreover 124-127 are somewhat

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. 1. 55), anda little later (Pyrrh. 11. 116 and 280) 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. vi §§ 126-184 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 § 190. 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 proeemiums, 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 199 given by Plato and Aristotle) Sextus gives the procemium 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 58 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 procemium (lines 2-28), as well as four lines from the introduction to the καθάρµατα. It is reasonable to believe that

these lines with 428-485 were cited from the original poem ; the only errors are copyists’ blunders. Sextus also cites Empedokles 88-35 and 78-80. These are much copied lines, and the form in Sextus includes some obvious errors, e.g. ἀήρ for αἰθήρ (1. 78) and φιλία for φιλότης (1. 80), (cf. Areov 1. 79)— errors which very likely were found in the source from which Sextus drew the lines!

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 sometjmes omits verses from their connection. § 11¢ The quotations in the Refutatio omnium heresium, which is now attributed ta Hippolytos, include some that are very accurate and others of which the text is hopeless,)Jan anomaly that is very difficult to explain.

In the fifth book one phrase reminds the reader of Herakleitos 71, while Herakleitos 68a 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.

8,47, and 69); 2, 44, 45, and 85 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 86 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 128 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 1s 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 Empéedokles, as indeed. from other poets, show that Hippolytos was often very careless. The

omission of a word (e.g. lines 884, 885 ap. Hipp. 165, 1. 84.9. 246) is too common to be attributed wholly to the carelessness of copyists, nor would the rest of the text of Hippolyte justify this supposition. Lines 33-35 are quoted twice (p. 246 and p. 818), and the last line differs in the two cases; such a change as from τέγγει to σπόνδε (p. 818) is not one that a copyist would be very likely to make.

On the other hand, it is hardly conceivable that the errors in II. 110 f. ap. p. 247, 222 f. αρ. p. 251, 888 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.’ (w e 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. 38 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 108), 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, 118), or are now regarded as spurious (181, 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

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 nante of the philosopher. Parmenides is not so wellknown; Greeks and Egyptians, we read, say that he mentioned the two gates in his Phystka (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 anir. nym. ΥΠ). 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. Tamblichos draws a few quotations from his predecessors in the neo-Platonic school (Empedokles, lines 415-420 from Porphyry; and Herakleitos, Fr.

69, 82, 88 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 eited by the Stoics and by Diogenes) are given, with the additional statement that Herakleitos gave laws to the Ephesians. Bywater’s number 128 1s 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

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 hinself, 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 notictable 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 ftom the philosophersin question ;' 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,? when we find line 60 ap. 120, 28 quoted from an indirect source (cf. p. 145, 4, where it is quoted in context), we may conclude that Simplicius took

1 Diels, Doxographi Graeci, p. 112, shows that Simplicius used the work of Alexander of Aphrodisias.

2 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.

984 THE FIRST PHILOSOPHERS OF GREECE

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. 38, 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, κἠρυέ in 98, βεβλάστηκε at 105, and probably Περος 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 Kusébios, 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,

ΑΡΡΕΝΡΙΣ 285

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.

If.

§ 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 Graect, 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.p. (Doz. p. 4) ; it was mentioned by Theodoret (Doz. 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, ᾿Αετίου 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 8 little later another book in sixteen chapters of φυσικῶν δόξων.

We have a long fragment de senstbus 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. 280f.). Other fragments from the first book have been pointed out by Brandis and Usener (Analecta Theophrasiea) in Simplicius’ Commentary on

Varro) makes it clear that the Placita of Aetios are not based directly on the work of Theophrastos. Indeed (Doz. p. 1, 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 sourees. As the main source for what remains after Stoic and Epicurean passages have been cut out, Diels postulates an earlier Placita (Vetusta placita, pp. 215f.). 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’ Hclogae. 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 Theo- ° phrastos, 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 Lucudllus 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.

290

Columella de re rustica, ed. Ernesti. 1774. H. 53 Cornutus, Compendium theologiae. E. 397-399 Cyrillus adversum Julianum in Migne, Patrologia Graeca. E. 412-414

aecae

Didymos, Geoponica in Niclas, G icorum libri xx. Lips. 1781. E. 441 Dio Cassius, Historia Romana. H. 67 Dio Chrysostom, Reiske. H. 80 Diodorus Siculus, Bibliotheca historica. EK. 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 ticis, ed. Hermann. Lips. 1812. Z. 28

Orations, ed.

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, 8, 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 Eustathius, Commentaries on Homer. H. 43, 66, 74, 119; Z. 18, 17; E. 168, 182-183, 405-407

Monacense , ed.

Florilegium Η. 132, 134, 135

Meineke.

Gaisford, Poetae minores Graeci. Ῥ. 151-153; E. 169-185, 910. 2138, 240-242, 244-246 Galen, in Scriptores medici, ed. Kuhn. H. 53, 74, 113; Z. 14; P. 150; E. 91, 98, 100, 151, 276-278

INDEX OF SOURCES

Glykas, Ammnales, ed. Bekker, Bonn 1836, in Corpus script. Byzant. H. 74 Gregory Nazianzen, Oraiins. H. 130 :

Hephaestion, Enchiridwon, ed. Gaisford. Lips. 1832. E. 164 Herakleitos (pseudo-), /pisiolae in Bywater’s Herachius. 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. Gottingen 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, 948.. 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 in Walz, Rhetores Stuttgart

1836. H. 2

Siceliotas Graeci.

Julian, Orations, ed. Spanheim. Lips. 1696. H. 10, 16, 68, 80, 85 E. 388

Kleanthes’ Hymn to Zeus, in Heeren’s Stobaet Eclogae Physicae. 1792. H. 19, 28, 91 Kleomedes µπερὶ perewpwy, ed. Bakius. Lips. 1832. H. 69

INDEX ΟΕ SOURCES

Linos (pseudo-) in Mullach, Fragmenta Philos. Graec. vol. i. H. 19 Lucian, Dialogues. H. 14, 44, 67, το, 114; E. 355

Macrobius, on Somniwm Scipionis, and Saturnalia. H. 31; E. 150 Marcus Antoninus, Commentaries. H. 25, 34, 69, 73, 84, 90; E. 138 Maximus Confessor, Sermones, ed. Combefisius. Paris1675. 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, Paidagogos)

Numenius in Chalcidius on the Timaeos, in Mullach, ides Haare Philos. Graec. vol. H. 43 (Cf. H. 72 in Porphyry, de antro nympharum)

Olympiodoros (cf. p. 17), Commentartes on Plato and Aristotle. H. 20, 32, 68 Origen contra Celsum. H. 62, 85, 130; Z. 74; E. 374-375 Orphica, ed. G. Hermann. 1805. E. 438-439

Lips.

Philo Judaeus, Opera, ed. Mangey. H. 1, 2, 10, 22, 24, 64, 67, 68, 69, 70, 74, 79, 82, 85, 87, 134; K. 48-49, 386-387 Philodemos de pietate, ed. Gomperz. H. 28 Philoponos, Commentaries on Aristotle. 3.10: P. 60-61, 81; K. 98, 100, 219, 244, 270-271, 280, 284-285, 330-332, 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; K. 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,

291

115, 116, 117, 120, 121, 122, 127, 198: 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. Ἡ. 85 Polybios, Historia. H. 14-15 Porphyry, de antro nympharum, ο. H. 67, 70, 74; P. (1-30); Z. 10; E. 165-392, 401, 405- 420, 436-437 Probus, Comment. in Virgil Bucol. οἱ Geor. E. 33-35 Proklos, Commentaries on Plato. H. 16, 32, 44, 68, 79, 80, 111; P. 29-30, 33-49, 65, 81, 85, 109. 105; Z. 14; EH. 3, 18, 138, 162, 386-387

Satyros in Diogenes Laertios. E.

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; BE. 168, 182-183, 405-407, 67-68 Scholia to Nicander, Theriaca. BK. 421-422 Scholia to Plato, ed. Ast. E. 60 Seneca, E'pistolae. H.77, 81,113,120 Sextus Empiricus, adv. Mathemattcos, 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, 140-148, 151-153; E. 67-73, 114-115, 128, 169-185, 178, 181, 210-213, 215-218, 240-242, 244- 246, 254, 256 Simplicius, Commentary cn the Physics. H. 20, 41, 43, 56, 57, 58; X. 3,4; Z.1-16; Μ. 1-16;

292

P. 85-40, 43b-51, 52-58, 57-70, 82-89, 94-112, 110-121, 122-125, 126-128, 182; E. 61-73, 74-95, 96, 109, 112-118, 119-129, 135, 188, 189, 141, 152, 171-185, 186-194, 195-196, 199-202, 203- 207, 218, 247-253, 262-269 Stobaeos, Florilegium and Eclogae hysicae. H. 4, 11,18, 59, 63, 67, 18, 74,104, 106, 107, 108, 109, 184; Z. 8, 11, 16; P. 103-105, 132; E. 67-68, 71, 91, 138, 175, 287-289, 269-270, 890, 402 Suidas, Geography. H. 30, 86, ' 114; E. 826 Symmachus, Eypistolae. H. 118 Synesius, Epistolae, ed. Hercher. Paris 1873. E. 886-888; 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

GREEK INDEX

Tertullian, in Migne, P latina i.-iii. H. 69, 71 Themistius, Orationes, ed. Truncavellus. Venet. 1534. H. 10; Paraphrases Arist. br. ed. Spengel. Lips. 1866. H. 122; E.330 Theodoret, 2cclesiastica historia H. 8, 7, 8, 101, 102, 104, 122; Z. 5, 6; P. 60, 90; E. 56-57, 91, 834-836 Sanat rie Prodromus, v. supra, Ρ. Theon Smyrnaeus, Arithmetica, ed. Hiller. 1878. E. 442-443 Theophrastos, Opera, ed. Wimmer. H. 46, 84; P. 146-149; E. 182- 188, 219, 814-815, 336-337, 423-424; Ad. 2; Z. 2,8 Timon of Phlius in Eusebios, Praeparatio evangelicae. E. 400. 401 Tzetzes, Chiliades, and Exeget.in Ilhadum. HH. 66, 78; E. 24-32, 66-68, 244, 347-851, 396

Xenophon, Memorabilia. H. 58

Π. 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 &ywy, Η. 119; X. 19 ἀδικία, Ad. 2 ἄεθλο», Χ. 19 ἀήρ, pp. 17, 68: M.17; E. 195: A. 1, 2,6; P. 24; E. 450 ἀθάνατος, E. 425; H. 67 ἀθρέω, EK. 4, 19, 156 ἀίδιος, Μ. 17; E. 370 αἰθέριος, E. 377 αἰθήρ, Χ. 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; KE. 118, 231, 266 αἴσιμος, E. 301, 307 αἰσχρή, Ἑ. 395 αἴων, H. 79; E. 71, 111, 224, 389,

ἅκος, H. 129 ἀκούη, H.13; P.55; E. 20, 21 ἀκούω, Η. 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 ἀμβλόύνα, E. 3, 228 ἄμβροτος, BE. 99, 181, 355 ἁμηχανίη, P. 47 ἀμοιβή, p. 60 ἀμπλακίη, E. 371 ἀνάγκη, P. 72, 86,138; E. 232

GREEK INDEX

ἀνάπαυσις, H. 104 ἀναπαύω, H. 83, 86 ἀναπγέω, KE. 287 ἀνεμός, X. 11 ἀνόητος, P. 73 ἀντίχθων, pp. 136, 148 ἀξύνετος, H. 2, 3 ἁοιδός, H. 111; Χ. 22 &we:pos, H.2 ; X.12; A.1, 6; Z.1,3; M. 7, 8, 9,11 ἀπογίνομαι, Z. 1 ἀποκρίνομαι, Ε. 48: A. 2,4, 6, 9, 10, 11, 12, 16 ἀκόκρισις, A. 10 ἀπόλειψις, E. 63 ἀπόλλυμι, Μ. 11, 12, 17; A. 17; E. 93 ἀπορροή, E. 281 ἄραιος, p. 102; M. 14; E. (196); A. 6,8 ἄρθρο», E. 82 ἄρκτος, H. 30 ἁρμονίη, H. 45, 46,47; E. 122, 137, 202 exh Ms το; M. 7,9; E. 130;

ο KE. 111, 128 ἀστεμφής, E. 398 αὑγή, E. 99, 152, 158, 157, 427 αὑτοκρατής, A. 6

βάκχοι, H. 124; X. 27 βάρβαρος, H. 4 βασανί(ω, H. 58 Bios, H. 66,67; E. 249, 251, 373 Banorpl(w, X. 24 BépBopos, H. 53-54 βρότειος, P. 111; E.10, 35 βροτός, X.5; P. 46, 99, 109, 121; E. 54, 147, 247, 303, 347 βωμός, Χ. 21; E. 412

γένεσις, P. 77, 83; E. 63 γέννη, P. 62; E. 87, 192, 194, 230 Yi, yata, H. 21, 25, 68; X. 8, 9, 10, 12; Ῥ. 140,144; M. 17; E. 26, 78, 132, 146, (152), 154, 158, 160, 165, 211, 333, 378, 391; A. 4, 9, 10 ynpels, X. 26 γίνομαι, P. 69, 100; M. 6, 11,17; E. 46, 48, 71, 95 γινώσκω, H. 18, 35, 106, 115, 190: X. 18; P.39; A. 14; E. 281 γλαυκῶπις, E. 159

293

γναφεύς, H. 50 γνωµή, H. 19,96; P. 118, 121 γνωρίζω, p. 250 γόμφος, P. 20; E. 241, (279) yvioy, Ὦ. 2, 23, 142, 249, 260, 269 308, 347, 371, 414

Saluov, Ἡ. 97, 121, 131; . 145; E. 254,373 δαΐφρω», EH. 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 Siaxoopéw, 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. G2 δί(ῃσις, Ρ. 84, 45, 53 δίκαιος, H. 61; X. 19, 21 δίκη, H. 60, 62, 118; P. 14, 28, 70; E. 5 δίνη, E. 378 δολιχαίω», E. 107, (126)

P. 3, 128,

.86&n, H. 133; P. 80, (31), 111, 151;

Β. 8489 δύναμις, P. 128

ἔθος, Ῥ. 54 εἶδος, Μ. 17; Ὦ. 125, 196, 192, 207, 266, 375 εἱμαρμένα, Ἡ. 63, p. 60 éxwvéw, E. 287, 294, 311 ἔλεγχος, P. 56 ἔμπαιος, E. 8 ἕν, Π. 19, 69,91: M. 11,17; E. 62, 67, 118, 70, 76, 248 ἐξανατέλλω, EB. 258, 265 ἐξευρίσκω, H. 7 ἐξόλλυμι, BE. 47 ἐπανίστημι, H. 123 ἐπίσταμαι, H. 6, 19, 35 ἐπιχθόνιος, E. 448 ἐργάτης, H. 90 Epis, H. 43, 46, 62 e580, H. 2 εὐνομίη, Χ. 19 εὐσεβής, Χ. 25; E. 408 εὐφρόνη, H. 31, 36, 77 εὔχομαι, Χ. 21 ἐφημερίοι, EK. 14, 338

294

(deo, Ἡ. 56, 78, 198 (wh, E. 4

ἦθος, H. 96,121; E. 88, 226 ἥλιος, H. 29, 31, 32, 196: P. 134, 140, 145; E. 98, 130, 135, 149, 164, 211, 379; A. 6, 10 ἆμαρ, P.11; E. 436 ἡμέρη, H. 32, 35, 36 ἥρως, H. 130

θάλασσα, H. 21,23; X.11; EB. 136, 187 θάμνος, BK. 41, 252, 384 θάνατος, H. 25, 64, 68 θεληµά, KE. (101), 174 θέµις, Ῥ. 28, 88: E. 14, 44 θεµιτός, B. 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, 948, 355, 369, 405, 449 Ovhoxw, H. 78 θνητός, H. 67,111; X. 1, 16, 31; K. 17, 37, 63, 82, 86, 115, 128, 182, 184, 188, 212, 355, 365, 375, 391, 400 θρίξ, E. 237; M.11; A. 18 θυµός, Π. 105; P.1; E. 414, 436, 446

ἰατρός, H. 58 ἰδέα, A. 3 ἱερός, E. 350 ἱλάειρα, EK. 149, 152 ἱστορίη, H. 17 ἵστωρ, H. 49

καθαίρω, H. 130 καθαρµός, Ἑ. 352 καθαρός, Ἡ. ὅδ; Χ. 91: Ῥ. 154: E. 12, 223, 273 καθεύδω, H. 78, 90, 94 κακοτεχνίη, Ἡ. 17 καµασῆηνες, EK. 163, 214 κάµατος, H. 82, 104 καπνός, H. 37 καταθγῄσκω, KE. 47 κέλευθος, P. 11, 36, 51; E. 183, 376 κενεός, Μ. 14; E. 91 κεραυνός, H. 28 κεφαλή, BE. 347 κινέω, Μ. 8, 14: A.7

GREEK INDEX

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; Δ. 13 κρᾶσι», EK. 189, 192 κρίσις, Ῥ. 72; M. 14 κρούνωμα, BE. 35 κυβερνάω, Ad. 1; H. 19; P. 128 κυκεώ», H. 84 κύκλος,Ρ. τ; E. 78, 112, 133, 153, 178 κύω», H. 115 κωφός, H.3; P. 49

λαμπάς, Ρ. 135 λεσχηνεύω, H. 180 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, 190 pdprus, H. 4, 15, 118 μέγεθος, Z.1,3; Μ. 8 µέλεα, Ῥ. 146, 148; E. 139, 179, 238, 247, 268, 270, 312 µελεδήµω», E. 353 µελέτη, EB. 223, 339 µέμηλε, BE. 343 μένω, P. 85, 86 pepluyn, E. 3, 45, 228 µέρος, EK. 112, 186, 200 µεταβάλλω, H. 83 µετακοσµέω, Μ. 11, 12 µεταπίπτω, H. 78; Μ. 12, 17 µετρέοµαι, H. 23 μέτρο», Η. 20, 29 µητίοµαι, Ρ. 131; EB. 437 hires, BE. 10, 120, 330 µιαίνω, Ἡ. 130 μίγμα, Ρ. 9, 11, 122 µίγνυμµι, P. 190: E. 38, 259; A. 6 µίµνω, X. 4 pitis, P. 129; E. 38, 40 µίσγω, BE. 184, 254 µοῖρα, P. 26,97; A. 5, 6, 16 µόρος, H. 86, 101 µόρφη, P. 113; E. 97, 430

GREEK INDEX

µουνογενής, P. 60 μῦθος, P. 33, 57; E. 58, 74, 75, 129, 264, 367 bern, H. 124 μυστήρια, H. 125

νεῖκος, EK. 68, 79, (117), 139, 171, 175, 177, 194, 885, 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 vontés, P. 64 νόμος, H. 91, 100, 110; E. 44 vous, H. 91,111; X.3; P. 48, 90, 147; E. 9, 81, 429; A. 5, 6, 7,12 vovoos, H. 104 νυκτιπόλος, H. 124

ὄγκος, KE. 247 ὁδός, H. 69, 71, 197: P. 2, 27, 34, 45, 54, 57, 74 ὅ(ος, E. 315 οἰακίζω, H. 30 οἶδα, X. 14, 24; P. 3, 46; E. 417 οἶδμα, Ὦ. 293, 310, 367, 415 οἵησις, H. 132, 134 olvos, 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 ὕστεα, BE. 201 οὐλόμενος, EB. 37, 79 οὐλοφυής, E. 265 οὔρανος, P. 137; E. 150, 187 ὄφθαλμος, H. 4, 15, 326, 344 ὄψις, Π. 13; HE. 20, 272

πάθος, M. 16 παίζω, H. 79; KE. 295 mals, H. 73, 79, 86, 97; E. 294 παλάμη, BK. 2, 19, 218, 242 παλίντονος, H. 45 (note) παλίντροπος, H. 45; P. 61 πειθώ, P. 36; E. 346 πεῖραρ, H. 71; X. 12; 102, 109, 139; E. 75 πελέκης, A. 13 πέρας, H. 70

P. 82, 87,

298--

περιέχω, Λ. 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, EB. 56 πίσυνος, E. 382 πλάζω, P. 47; E. 251 πλάσματα, X. 21 πλῆθος, A. 1, 4, 15, 16 πνεῦμα, p. 21, KE. 301, 307, 319 πνοίη, KE. 314 πόλεμος, H. 36, 44, 62 πολύδηρις, P. 56 πολυµαθίη, H. 16-17 πολυφθερής, E. 365 πομπή, H. 127 πράπιδες, Ἑ. 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, Ἑ. 10, 25 πὂρ, H. 20, 21, 22, 25, 26; P. 116, 126; M. 17; E. 78, 197, 216, 263, 267, 317, 322, 334

ῥιζώματα, EK. 38, 55 ῥόος, E. 300

odpt, E. 207, 402, 435; A. 18 σελήνη, P. 136, 140; E. 149, (153); A. 6, 10 σῆμα, P. 58, 115, 134 onualyw, H. 11 σιβύλλα, H. 12 σκύλαξ, X. 18 σµικρότης, A. 1 σοφίη, H. 107; Χ. 19: BE. 18 σοφός, H. 1, 18, 19, 74; E.51, 416 σπέρµα, A. 8, 4 σπλάγχνος, BE. 57

' orewwrds, KE. 2

στεφάνη, p. 108, 109 στοργή, E. 335 στρογγύλη, p. 151 στυφελί(ω, Χ. 18 συγγραφή, H. 17 συγκρίνοµαι, A. 3 cuvyxwpéw, A. 8 σύμμιξις, A. 4

296

συμµίσγω, A. 17 συµπήγνυμι, A. 9, 10 hla) Αέρα; H. 46, 59 συνέρχοµαι, E. 178. 175, 248 συνίστηµι, P. 98; E. 174 σφαίρη, P. 108 σφαῖροε, Β. 184, 138 σχεδύνη, E. 209 σῶμα, Μ. 16; E. 249 σωφρονέω, H. 106-107

vaxurns, A. 11 γεθηπώς, P. 49; E. 81 γελευτάω, H. 122; P. 152 γελευτή, M. 7; E. 87 réros, Μ. 9 τέρμα, E. 178 τιµή, EB. 16, 88 riots, Ad. 2 τόξο», H. 45 τόπο», P.101; 27.4 τρήµατα, KE. 299 τύχη, E. 196

ὕβριε, H. 103; X. 21 ὑγρός, H. 72, Τὸ ὕδωρ, H. 25,68 ; X.9,10,11; M.17; E. 78, 208, 211, 221, 266, 284, 297, 801, 302, 307, 324, 383; A.9

Φαντασία, p. 62 φάος, P. 10, 144; E. 40, 72, 820 φάρμακα, EB. 24, 121 Φιλόσοφος, H. 49

ENGLISH INDEX

Φιλότης, E. 67, 60, 103, (116), 172, 181, 209, 248 padi, EB. 152 φόνος, E. 371, 384, 412, 428 φρή», H. 111; X. 8; E. 51, 74, 127, 346, 350, 368 φρονέω, H. 5,90; P. 148; E. 195, 332, 987 Φρόνησι», H. 92; E. 231 Φροντίε, Χ. 24; E. 339, 351 Φύλλο», E. 237, 440 Φῦλο», P. 49; E. 168 φύσις, H. 2,10, 107; P. 133, 131, 148; E. 36, 89, 226, 270 φύω, Χ. 10; P. 66, 138, 151; E. 69, 182, 188, 242, 257, 375; A. 10

χάρις, H. 136 xelp, P. 22; E. 296, 306, 345, 441, 443 χθώ», E. 166, 187, 198, 199, 203, 215, 235, 378, 403 χόανος, E. 199 xpéos, P. 65, 96 χρεών, Ad.2; P. 28, 37, 67, 105, 116 χρησμοσύνη, Ἡ. 24 χροιή, A. ὃ, 4

ψεῦδος, Ἡ. 118, (132) ψυχή, H. 4, 38, 68, 71, 72, 73, 74, 105, 191, 196: Χ. 18: A. 10

Φοτοκέω, Ὦ. 219 ὥρη, H. 34; E. 374

ΠΠ. 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., 21f., 83f., 109 f.,119, 129, 143, 146 f., 2232., 258 f. Aetna, 78 Aidoneus, 161, 223 Air, 17, 19, 179, 228, 237, 248

/ Akragas, 203

Alexandros, 12, 81 Alkmaion, 138

All, the, 78, 105, 108 ; one, 57 Anaxagoras, 18, 215, 216, 220, *235 f. Anaximandros, *8, 215, 257 Anaximenes, *17, 81 Animals, 18, 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

ENGLISH INDEX

Archippos, 154 . Archytas, 132 Ares, 209 Aristotle, 2, 8, 9, 18, 57f., 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, 194 {., 129 Being, 91 f., 108, 124f., 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

297

Discord, 39 Divisibility of matter, infinite, 115 Dyad, 144, 152

Earth, the, 31, 67f., 83 ; a heavenly body, 13; form of, 13, 14, 22, 106 ; isinfinite, 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 Kclipses, 7, 15, 63, 84, 148 Kcliptic, 6 Egyptian wisdom, 154 Eleatic school, 64f.; unity, 79, 108, 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, 154f., 234

Equality, geometrical, 133 Erinyes, 33 Esoteric class, 154 Eudemos, 116 Kuripides, 257 Kurystratos, 17, 19, 21 Eye, Empedokles on the, 197

False assumptions of Melissos, 129 Fate, 39, 62, 97,168 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 Flume, 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, 93f., 119, 124, 129 f., 163, 245 Genesis, 165

208

God, 38, 89, 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, 89, 57

Habit, 98 Hades, 85 Hail, 20. Harmony, 35, 37, 39, 187, 158; of the spheres, 135, 151 Heavens, 101, 110, 184, 187; revolution of, 11, 216 Hekataios, 29, 68 Heliope, 207 Helios, 87 Hephaestos, 188 Hera, 161, 223 Herakleides, 148 Herakleitos, *28 f., 120, 216, 258 Hermeias, 14, 28, 155, 262 Hermodoros, 51 Heroes, 6, 145 Hesiod, 29, 88 Hippasos, 58, 60, 63 Hippolytos, 18, 19, 25, 108, 161, 288, 260 f. Homer, 85, 58, 57, 108, 223 Homoeomeries, 248 f. Homogeneous, Being is, 125, 127

Ignorance, 49 Inoredulity, 51 Infinite, the, 9, 11, 15, 114, 125, 184, 188, 248; double, 189 Infinites, 117, 287 Invocation of Empedokles, 159 Ionic school, 5

Justice, 89, 51, 89

Kalliopeia, 201 Klepsydra compared with breathing, 195 Knowledge, 89; of the gods, 69; progress of, 69 Kronos, 209 Kypris, 188, 185, 209

Law, 47, 49 Leukippos, 217, 249

ENGLISH INDEX

Lightning, 14, 16, 20, 31, 63, 84, 226, 256, 261 Lipara, fire at, 78 Loadstone, 3 Love and strife, 167, 171, 139, 215 f., 218, 221, 224, 230

Many, the, 165 Matter, 6, 15, 145; ανω 125; divisibility of, 6 Melissos, 79, 103, 104, 109, 119, *120f.; 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, 239f., 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, 188, 223 Nikolaos, 80 Nile, 256, 260; rise of, 7 Noise, Zeno on, 116 Not-being, 11, 108, 108, 124, 243, 254 Number, 194 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; ws. truth, 187 Opposites, 35, 37, 58, 188, 247; separation of, 12

ENGLISH INDEX

Order, 29 Origination, 163 Orpheus, 133

Parmenides, 23, 62f., 78, *86f., 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, 1165

Zeno on, 117 Plants, 7, 220, 229, 251 Plato, 2, 57, 78, 103f., 112, 133, 141, 146, 148 f., 214, 245f., 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, 132f.; science of, 151 Pythagoreans, 86, 132 1.

Rainbow, 21, 69, 149, 256 ’ Rarefaction, 9, 21, 60f., 125 Reason, 47, 62; authority of, 83; ‘ destined,’ 61 ; in the universe, 6

Sabinos, 81 Sacrifice, 53, 155, 209 Samian fleet, 120 Science, 58, 146: 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 1. Sky, 22 Sleep, 25, 59, 229, 257

909

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, 115, 179, 215, 218 Sun, 6, 7, 13f., 22, 33, 61f., 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, 146f., 153, 224, 255, 262; structure of, 109

Void, 6, 119, 125, 127, 184, 146f., 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

)0 ENGLISH INDEX

orship, 209; popular, 55 Zsratas, 153

Zeno, 59, *112 f., 120; argument mophanes, 23, 29, *64f., 105; of, 114 f.; on motion, 119

sayings of, 77; skepticism of, Zeus, 29, 33, 60, 71, 136, 161, 209,

82 f.; theology of, 6d f., 77 223 Zodiac, 147 f. tiImoxis, 154 Zones, 6, 110, 147, 149 PRINTED BY

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