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EMPEDOCLES: T H E E X T A N T FRAGMENTS

EDITED, W I T H AN INTRODUCTION, COMMENTARY, CONCORDANCE,

AND

BY

M. R. W R I G H T

NEW

HAVEN AND LONDON

YALE

UNIVERSITY PRESS

Contents 1

I . INTRODUCTION ι. Life a n d W r i t i n g s

3

Copyright © 1981 by Yale University.

Dating Empedocles' Life

All rights reserved.

Politics, R h e t o r i c , a n d M e d i c i n e

This book may not be reproduced, in whole

T h e M a n n e r of E m p e d o c l e s ' D e a t h

i5

or in part, in any form (beyond that

W o r k s A t t r i b u t e ^ to E m p e d o c l e s

i7

copying permitted by Sections 107 and 108

3 6

2 2

2. Physics

of the U.S. Copyright Law and except by reviewers for the public press), without

E a r | h , Air, Fire, and Water

written permission from the publishers.

Lovie a n d Strife

3°

M i k i n g a n d Separating

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\ Designed by James J . Johnson

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a n d Physics

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and set in Monotype Baskerville type. Kaiharmoi

Printed in the United States of America by Edwards Brothers Inc., Ann Arbor, Michigan.

Common Ground

57

Crirrie, P u n i s h m e n t , a n d Responsibility

63

E m p e d o c l e s as D a i m o n Library

of Congress Cataloging

in Publication

Data

4. T h e A l l o c a t i o n o f the F r a g m e n t s

77

Empedocles, the extant fragments.

5. T h e T i t l e s o f the Poems \

8

English and Greek. Bibliography: p. Includes indexes.

6. C o n c o r d a n c e of the O r d e r i n g o f the F r a g m e n t s

87

TE/T

9

Empedocles.

1. Philosophy of nature. 2. Gods, Greek. I . Wright, M . R . I I . Title. B218.A4E6 1981 182'.5 80-17923 ISBN 0-300-02475-4

II.

7. ΠΕΡΙ

0­ 370­ i

10

9 8 7 6 5 4 3 2 1

/3

$ö

ΦΥΣΕΩΣ

8. ΚΑΘΑΡΜΟΙ

(fragments 1­101)

1

93 J

34

J

49

(fragments 102­133)

9. A d d e n d a (fragments 134­152)

5

ν

C O N T E N T S

III.

TRANSLATION 10.

Physics

11.

Katharmoi

12.

AND

Addenda

Bibliography Index Fontium Index Verborum Index Locorum

COMMENTARY

153 155 264 293 2 g g

31'

Acknowledgment

3!9 347

I t is a pleasure to give credit to those w h o have assisted this w o r k at dif­ ferent stages, to Professor G . E . L . O w e n , Professor P. H . J . L l o y d - J o n e s ,

I n d e x N o m i n u m et R e r u m

357

the C e n t e r

for H e l l e n i c Studies a n d its director, Professor Β. M . W .

K n o x , to M r . E . L . Hussey, Professor A . P. D . Mourelatos, M s . S h a r o n Slodki, a n d in primis

D r . Moorhead Wright.

•«

Vll

1. Life and Writings D A T I N G

E M P E D O C L E S '

L I F E

E m p e d o c l e s ' dates are u n c e r t a i n . Apollodorus sets his floruit i n the

8jih

O l y m p i a d ( 4 4 4 - 4 4 0 B . C . ) , but as this period connects w i t h the foundation of T h u r i i i n 444 B . C . , w h i c h E m p e d o c l e s w a s said to have visited soon after it was established, the notice is suspect. 1 A c c o r d i n g to the chronology of Eusebius, E m p e d o c l e s was b e c o m i n g k n o w n together w i t h P a r m e n i d e s i n the 81st O l y m p i a d ( 4 5 6 - 4 5 2 B . C . ) , a n d w i t h D e m o c r i t u s i n the 86th O l y m p i a d ( 4 3 6 - 4 3 2 B . C . ) . A u l u s Gellius puts the floruit of E m p e d o c l e s ' philosophical activity between the defeat o f the F a b i i at C r e m e r a (477 B . C . ) a n d the establishment o f the D e c e m v i r a t e (451 B . C . ) . 2 O n the a u ­ thority o f Neanthes, Diogenes relates that w h e n there were signs o f the beginning of a t y r a n n y i n A c r a g a s , E m p e d o c l e s persuaded the people to p u t a n end to their rivalries a n d to adopt a democratic form o f govern­ ment. T h i s w o u l d have taken place some time after the expulsion of T h r a s y d a e u s , the last tyrant o f Acragas, i n 472 B . C . 3 N o more c a n be concluded

from

these

accounts

than

that

Empedocles'

working

life

covered a period between 477 a n d 432 B . C . Aristotle states that E m p e d o c l e s w a s younger t h a n A n a x a g o r a s , a n d a c c o r d i n g to T h e o p h r a s t u s E m p e d o c l e s was born not long after

Anax-

1. Apollodorus ap. D . L . 8.52, 74; Glaucus of Rhegium quoted by Apollodorus on the visit to Thurii ap. D . L . 8.52; cf. the mechanical dating of Xenophanes, Parmenides, and Zeno in connection with the foundation of Ε lea in 540 B . C . : D . L . 9.20, 23, 29, and of Protagoras with Thurii: D . L . 9.50, 56. 2. Eusebius Chron. O l . 8 t , 86; Gellius ΛΊχί. Att. 17.21.14. 3. Neanthes ap. D . L . 8.72; for the expulsion of Thrasydaeus by Syracuse and the establishment of democracy at Acragas cf. Diodorus Siculus 11.53. 3

I N T R O D U C T I O N

4

L I F E

5

A N D W R I T I N G S

agoras. 4 I f the date of A n a x a g o r a s ' b i r t h is accepted as c a . 500 B . C . , 5 then

that E m p e d o c l e s is said to h a v e adopted is also attributed to the influence

495-49°

of A n a x i m a n d e r . 1 1

i s a

possible range for that of E m p e d o c l e s . A n d this i n t u r n agrees

w i t h the r e m a r k o f Apollodorus that E m p e d o c l e s could not h a v e fought w i t h S y r a c u s e against

the A t h e n i a n s ( i n 4 1 5 B . C . ) , as some

suppose,

because he w o u l d then h a v e been d e a d o r a very old m a n . 6

O t h e r teachers assigned to E m p e d o c l e s m a y be discounted. H e r m i p pus, for example, asserts that E m p e d o c l e s followed not P a r m e n i d e s b u t X e n o p h a n e s a n d spent part of his life w i t h h i m . I n the Suda

F u r t h e r support for this d a t i n g o f E m p e d o c l e s ' b i r t h comes from his

Archytas

is given as the teacher o f E m p e d o c l e s . T i m a e u s reports that E m p e d o c l e s

c o n n e c t i o n w i t h the E l e a t i c s . H e is said b y T h e o p h r a s t u s to h a v e a d m i r e d

w a s a p u p i l of Pythagoras a n d w a s expelled, like Plato, for

P a r m e n i d e s a n d to h a v e i m i t a t e d h i m i n his p o e m s . 7 T h i s need not m e a n

Neanthes agrees w i t h this, w i t h the correction that E m p e d o c l e s w a s a

that

Empedocles

w a s personally

acquainted

with

logoklopia.

Parmenides, a n d

p u p i l not of Pythagoras but o f some u n k n o w n P y t h a g o r e a n ; he adds that

T h e o p h r a s t u s here finds c o m m o n g r o u n d i n the fact that they both wrote

no reliance should be p l a c e d on the letter attributed to T e l a u g e s , w h i c h

i n hexameters. B u t E m p e d o c l e s gave careful consideration to the w o r k o f

claims that H i p p a s u s a n d B r o n t i n u s taught E m p e d o c l e s . A further d u ­

P a r m e n i d e s , a n d his o w n theory is i n p a r t a later reply to it. A c c o r d i n g to

bious tradition makes E m p e d o c l e s the p u p i l o f this T e l a u g e s . 1 2

A l c i d a m a s , E m p e d o c l e s w a s a p u p i l o f P a r m e n i d e s at the same time as

E m p e d o c l e s is also said to h a v e been the teacher o f G o r g i a s . 1 5 I j ^

Z e n o was, a n d i n the Suda Melissus, E m p e d o c l e s , a n d Z e n o are c o n t e m ­

this is correct it w o u l d suggest that E m p e d o c l e s was older t h a n G o r g i a s

p o r a r i e s . 8 T h e a p p r o x i m a t e dates o f P a r m e n i d e s a n d Z e n o c a n be c a l ­

by at least ten years. G o r g i a s ' b i r t h is generally agreed to be c a . 4 8 3

c u l a t e d from Plato's Parmenides,

B . C . , 1 4 a n d so a n earlier date i n the p e r i o d 4 9 5 - 4 9 0 B . C . w o u l d be a p p r o ­

about sixty-five

"where P a r m e n i d e s is said to have been

years o l d a n d Z e n o n e a r l y forty w h e n they m e t the

priate for E m p e d o c l e s . E v e n i f the t e a c h e r - p u p i l relationship is based

y o u n g Socrates i n A t h e n s . 9 S i n c e Socrates' death at seventy was i n 3 9 9

m a i n l y o n a passage from Plato's Meno,

B . C . , i f h e is taken to h a v e been a p p r o x i m a t e l y twenty years old a t the

effluences derived from E m p e d o c l e s is attributed to G o r g i a s , E m p e d o c l e s '

time of this meeting, P a r m e n i d e s ' b i r t h w o u l d be c a . 515 B . C . , a n d Z e n o ' s

seniority is still p r e s u p p o s e d . 1 5

w h e r e a theory o f pores a n d

c a . 490 B . C . ; this w o u l d fit w e l l w i t h the hypothesis that E m p e d o c l e s w a s

A c c o r d i n g to Aristotle, as quoted b y Apollodorus, E m p e d o c l e s d i e d

b o r n between 495 a n d 4 9 0 B . C . H o w e v e r , the reliability o f A l c i d a m a s '

at the age o f sixty. T h i s notice is m o r e reliable t h a n the evidence for the

a c c o u n t as given b y Diogenes is vitiated b y the addition that, after h e a r i n g

v a r i a n t s o f seventy-seven

Parmenides, Empedocles became

comes from the same source as the dubious account o f E m p e d o c l e s ' d e a t h

the p u p i l of both A n a x a g o r a s a n d

a n d one h u n d r e d a n d nine years. T h e first

Pythagoras, i m i t a t i n g the former i n his physiology a n d the latter i n the

as the result of a b r o k e n thigh, a n d the second is a n obvious confusion w i t h

dignity of his life a n d d e m e a n o r . 1 0 T h e affectation o f c h a r a c t e r a n d dress

the age of Gorgias at his d e a t h . 1 6 F r o m a n assessment o f the a v a i l a b l e

4. Aristotle Metaph.

984311; Theophrastus ap. Simplicius in Phys. 25.19.

5. Cf. Apollodorus and Demetrius of Phalerum ap. D . L . 2.7; on Anaxagoras' chro­ nology generally cf. A. E . Taylor CQ. 1917, pp. 81-87; J . S. Morrison CQ_ 1941, p. 5, n. 2, J . A. Davison CQ. 1953, pp. 3 9 - 4 5 ; W. K . C . Guthrie History of Creek Philosophy Chronik p. 273.

7. Theophrastus ap. D . L . 8.55, and cf. Simplicius loc. cit., who adds that E m ­ pedocles was even more a follower of the Pythagoreans; for Empedocles as a favored pupil of Parmenides cf. also Porphyry ap. Suda s.v. Empedokles. 8. Alcidamas ap. D . L . 8.56; Suda s.v. Meletos. Melissus' work, however, is probably later, for D K 30 6 7 ( 3 ) and B8 look like a reply to Empedocles; cf. Guthrie HGP vol. 2, pp. 115-16.

F . M . Cleve, The Giants of Pre-Sophistic

12. Hermippus ap. D . L . 8.56; Suda s.v. Archytas; Timaeus and Neanthes ap. D . L . 8.54-55; Telauges as Empedocles' teacher: D . L . 8.43, Eusebius ΡΕ 10.15; on the hexa­ meter line supposedly addressed by Empedocles to Telauges cf. below, n. 94. 13.

Satyrus ap. D . L . 8.58; cf. Quintilian 3.1.8, Olympiodorus Plat.

Gorg. proem. 9,

Suda s.v. Gorgias, Empedokles. 14. Cf. [Plut.] Vit. Xorat. 8326 and the discussion by E . Wellmann, F I T s.v. Gorgias (8).

15. Plato Meno 76c, and cf. Empedocles as the founder of rhetoric: D . L . 8.57, Sextus Empiricus adv. math. 7.6.

9. Plato Parmenides 127b. 10.

11. Diodorus of Ephesus ap. D . L . 8.70.

vol. 2,

pp. 322-23; D . O'Brien JHS 1968, pp. 93-113. 6. Apollodorus ap. D . L . 8 . 5 2 ; cf. F . Jacoby Apollodors

Empedocles' birth back to 521 B.c. Even on this unwarranted assumption Empedocles could not have attended courses by Anaxagoras and Pythagoras after hearing Parmenides.

Greek Philosophy vol. 2, pp. 332-33, accepts

Alcidamas' report in its entirety but can do so only by following G.F. Unger in putting

16. Aristotle (and Heraclides if Sturz's emendation is accepted) ap. D . L . 8.52, 74; Neanthes ap. D . L . 8.73, and cf. J . Bidez La Biographie d'Empedocle p. 64; for 109 years for Empedocles and Gorgias cf. D . L . 8.74, 58.

I N T R O D U C T I O N

6

testimony, therefore, it m a y be c o n c l u d e d that E m p e d o c l e s ' dates a r e approximately 494-434 B . C .

L I F E

7

A N D W R I T I N G S

E m p e d o c l e s w a s a favorite subject- for the detailed elaboration o f the H e l l e n i s t i c biographers, a n d v e r y little o f the evidence for his life that comes from this source c a n be considered reliable. I t does seem, however,

P O L I T I C S ,

R H E T O R I C ,

A N D

that E m p e d o c l e s played some part i n the political activities o f A c r a g a s .

M E D I C I N E

E m p e d o c l e s w a s a native o f A c r a g a s , son o f M e t o n

T h e r o n died i n 473 B . C . ; his p e r i o d o f power h a d p r o v e d beneficial a n d

a n d grandson of

popular, a n d h e w a s a w a r d e d a hero's honors after his death. H e w a s

E m p e d o c l e s . T h e family w a s said to have been w e a l t h y a n d distinguished,

succeeded b y his son T h r a s y d a e u s , a violent a n d lawless tyrant, w h o

and

w i t h i n a y e a r was d r i v e n from A c r a g a s b y S y r a c u s a n troops u n d e r H i e r o n

this is borne o u t b y the grandfather's victory i n horse r a c i n g at

O l y m p i a i n 496 B . C . 1 7 I t is reported that E m p e d o c l e s himself w a s r i c h a n d

and

that from his resources h e p r o v i d e d dowries a n d m a i n t a i n e d a t r a i n o f

A c r a g a s , b u t there w a s still m u c h tension, a n d ten years later civil strife

attendants, b u t s u c h details a r e most p r o b a b l y elaborations o f his o w n

broke out i n a l l the S i c i l i a n d e m o c r a c i e s . 2 3 I t is credible that a family of

words i n fragment

wealth a n d standing, as that o f E m p e d o c l e s w a s said to be, w o u l d be

1 0 2 ( 1 1 2 ) . 1 8 E m p e d o c l e s is credited w i t h a brother,

later c o n d e m n e d to death. Peace a n d d e m o c r a c y were restored to

C a l l i c r a t i d e s , a sister, a son, a n d a daughter, a n d , b y the daughter, a

involved i n these changes i n the city. M a n y of the details o f this involve­

g r a n d s o n w h o w a s also c a l l e d E m p e d o c l e s . 1 9

ment come from T i m a e u s ; his statements are carefully reported from

Most

authorities give M e t o n

as the n a m e o f E m p e d o c l e s '

father,

the original book b y Diogenes, a n d his information o n S i c i l i a n politics

but i n the letter o f T e l a u g e s it is said to b e A r c h i n o m o s ; a c c o r d i n g to

m a y preserve a n authentic t r a d i t i o n . 2 4 T w o facts, however, throw som£"

S a t y r u s the father w a s E x a e n e t o s , a n d E m p e d o c l e s h a d a son o f the same

suspicion on the i m p o r t a n c e o f E m p e d o c l e s ' role i n politics. T h e first is

n a m e . T h e Suda has M e t o n , w i t h A r c h i n o m o s a n d Exaenetos as a l t e r n a ­

that Diodorus does not m e n t i o n E m p e d o c l e s at a l l i n his S i c i l i a n history

tives.20

a p a r t from quoting a line from fragment 102(112) to illustrate the hospi­

Karsten

suggests that

A r c h i n o m o s w a s a cognomen

magistratus

of M e t o n a n d w a s later mistakenly assumed to be the n a m e o f E m p e d ­

tality o f A c r a g a s ; 2 5 the second is that T i m a e u s does report a deal o f

ocles' f a t h e r . 2 1 A s for the second v a r i a n t , a n E x a e n e t o s o f A c r a g a s w o n

nonsense about E m p e d o c l e s , a n d it is difficult to estimate his reliability

a n O l y m p i c victory for the stadion i n the 91st a n d 9 2 n d O l y m p i a d s (416

on a n y one p o i n t . 2 6

and 412 B . C . ) , a n d a double confusion seems to h a v e arisen. F i r s t , E m p e d ­

After the death of E m p e d o c l e s ' father, a c c o r d i n g to Neanthes, of t y r a n n y became

second, the later victory of E x a e n e t o s i n r u n n i n g w a s attributed to the

persuaded the people to p u t a n e n d to their seditions a n d to observe politi­

son

of Empedocles. Moreover,

the confusion o f E m p e d o c l e s w i t h his

grandfather, E m p e d o c l e s the O l y m p i c victor, is likely to have been the basis o f another

tradition, that

because o f fragment

Empedocles

went

noticeable

in Acragas;

Empedocles

signs

ocles w a s m i s t a k e n for his grandfather as a victor i n horse r a c i n g , a n d

cal e q u a l i t y . 2 7 H i s p r o d e m o c r a t i c outlook is preserved i n a fragment of Aristotle,

φησι

δ' αύτδν

και

Αριστοτέλης

ελεύθερον

γεγονέναι

και

to O l y m p i a a n d ,

118(128), that h e there sacrificed a n ox m a d e of

Exaenetos who was said to be Empedocles' son was in wrestling according to Satyrus, and according to Heraclides Lembus, in running: D . L . 8.53; for Empedocles as victor,

honey a n d barley m e a l . 2 2

and for the bloodless sacrifices cf. Athenaeus 1.3, Suda

s.v. Athenaios, D . L . 8.53,

Philostratus Vit. Ap.i. 1.2, Eustathius ad Od. 1454.20; Karsten, EAcr 17. Empedocles, son of Meton: Timaeus, Hermippus, Hippobotus, Apollodorus ap. D.L. 8 . 5 1 , Aetius 1.3.20; Empedocles' grandfather of the same name: Timaeus, Hip­ pobotus; horse training: Heraclides Ponticus; Olympian victory (71st O l . ) : Aristotle (quoted by Eratosthenes), Apollodorus; his fame: Timaeus, Hermippus; cf. D . L . 8.51-52. 18. Cf. D . L . 8.73.

p. 5, suggests that

Exaenetos was the name of the great-grandfather and of the uncle of Empedocles. 23. from

Diodorus Siculus 11.53.1-5, 7 2 - ' - 2 >

the Earliest

a n

8 c l - E - A. Freeman The History of Sicily

Times vol. 2, p. 345.

24. E.g., Diogenes quotes from books 15, 9, 18, 11, and 12 of the Histories of Timaeus at 8.51,54,60,66; cf. F . Susemihl Geschichte der Griechischen Litteratur vol. 1, p. 5 7 1 , n. 258.

19. Cf. Favorinus, Satyrus, Aristotle, Hieronymus ap. D . L . 8.53, 57; Suda s.v. Em­ pedokles ( 2 ) .

25. Diodorus Siculus 13.83.1. 26. Cf. Timaeus on Empedocles as a pupil of Pythagoras, and the anecdote of the

20. D . L . 8.53, Suda s.v. Empedokles.

skins: D . L . 8.54,60; Timaeus is called γραοσυλλέκτρια,

21.

Diodorus Siculus 13.90.6.

S. Karsten Empcdoclis Agrigentini

then himself

carmina reliquiae p. 4 , n. 5.

22. Exaenetos' victories: Diodorus Siculus 12.82.1, 13.34.1, 82.7; the victory of the

27. Neanthes ap. D . L . 8.72.

Suda s.v.; cf. Plutarch Nie. 1.2-4,

I N T R O D U C T I O N

8

πάσης άρχης άλλότριον, o f the k i n g s h i p . 2 8

a n d this is elaborated i n X a n t h u s to a refusal

L I F E

9

A N D

W R I T I N G S

the other against t y r a n n y , given after the death o f M e t o n . Y e t neither o f t h e m should be accepted unconditionally, for the first serves to introduce

Diogenes quotes three incidents from T i m a e u s w h i c h show that E m p e d ­

a n e p i g r a m that is almost certainly spurious, a n d the second rests only o n

ocles w a s actively d e m o c r a t i c . 2 9 T h e first, w h i c h is said to m a r k the b e ­

the dubious authority o f N e a n t h e s . 3 5 If, however, E m p e d o c l e s d i d w o r k

g i n n i n g o f E m p e d o c l e s ' political career, is a curious tale o f his prosecut­

for democracy,

i n g t w o state officials for signs of i n c i p i e n t t y r a n n y i n their d o m i n e e r i n g

contributed to this success; nevertheless, no quotation from a n y w o r k i n

m a n n e r to their guests. T h e guests h a d been kept w a i t i n g , a n d w h e n the

prose b y E m p e d o c l e s is e x t a n t , 3 6 a n d there is n o means of assessing h i s

w i n e w a s finally brought they w e r e o r d e r e d either to d r i n k it or to have it

competence as a rhetorician.

a n d w i t h some success, persuasive oratory m a y h a v e

I t is also difficult to come to a decision about E m p e d o c l e s ' m e d i c a l

p o u r e d over their h e a d s . 3 0 I n the second story the p h y s i c i a n A c r o n peti­ tioned the Boule for some l a n d for a m e m o r i a l to his father. E m p e d o c l e s ,

skill: was he a genuine healer o r a c h a r l a t a n ? T h e tradition is elaborate

speaking περί

and

ισότητος,

caused the petition to be rejected.

Empedocles'

confused, a n d it is w e l l to start from E m p e d o c l e s ' o w n words. T h e

third a c t i o n w a s to b r e a k u p a n o r g a n i z a t i o n c a l l e d the " T h o u s a n d , "

fragments contain several observations o f a n elementary c h a r a c t e r o n

three years after it h a d been established. N o t h i n g is k n o w n o f this o r ­

a n a t o m y a n d physiology, a n d not necessarily presupposing professional

g a n i z a t i o n ; it m a y h a v e been a f o r m a l senate similar to the senate of a

knowledge. T h e functions o f seeing a n d breathing, for e x a m p l e , a r e e x ­

thousand at R h e g i u m o r a n aristocratic conspiracy o r c l u b . 3 1 A notice of

p l a i n e d analogically by the o r d i n a r y m e c h a n i s m o f the l a n t e r n a n d the

P l u t a r c h that m a y be referring to this dissolution also shows E m p e d o c l e s

clepsydra. T h e structure o f bone is represented b y a simple ratio of four

taking measures against l e a d i n g citizens w h o h a d a n t i d e m o c r a t i c a i m s . 3 2

parts fire to two e a c h o f e a r t h a n d water. T h e alignment o f the m a l e to

W h a t e v e r the t r u t h o f these anecdotes, the tradition presents E m p e d o c l e s

the w a r m ( a n d left) side o f the w o m b , a n d of the female to the cold ( a n d

as a c h a m p i o n o f the people, c a p a b l e o f firm a n d independent action.

r i g h t ) , seems more a n y b i t r a r y disagreement w i t h P a r m e n i d e s t h a n a

The

m e d i c a l o b s e r v a t i o n . 3 7 F u r t h e r information is supplied b y the doxogra-

contrast between the c h a r a c t e r h e revealed i n political life a n d the

p r o u d attitude he adopted i n his poetry was r e m a r k e d

phers about E m p e d o c l e s ' accounts o f nourishment, growth, sleep, a n d

on.33

I n a fragment of the Sophist preserved i n Diogenes, Aristotle states that Empedocles άριστος,

invented

rhetoric. S a t y r u s

too calls E m p e d o c l e s

ρήτωρ

b u t the only evidence g i v e n i n support o f this is that Gorgias

d e a t h , as well as such details as the cause of tears a n d sweat, a n d the c o m ­ position of nails a n d sinews; a c c o r d i n g to one authority

Empedocles

also h a d a n explanation for some mental d i s o r d e r s . 3 8 B u t these accounts,

was h i s p u p i l . 3 4 I n the reports o f E m p e d o c l e s ' political activity two

like that of sensation b y means of pores a n d effluences, need not be the

speeches o n equality are mentioned, one i n reply to A c r o n ' s request, a n d

result o f deduction from c l i n i c a l experience; the conclusions could e q u a l l y w e l l have been r e a c h e d by reasoning from a physical theory that a i m e d to

28. Aristotle and Xanthus ap. D . L . 8.63; cf. a similar refusal reported of Heraclitus: D . L . 9.6.

be a l l - e m b r a c i n g . E m p e d o c l e s seems to have h a d a p a r t i c u l a r interest i n embryology,

29. D . L . 8.64-66.

30. T . S. Brown, Timaeus of Tauromenium p. 52, suggests that the story presents a carica­

35. περί

Ισότητος

διαλεχθείς

τους

Άκραγαντίνους

below, η. 94; for an assessment of Neanthes' merits as a historian cf. Jacoby, F. Gr. Η.

διαφοροϋντας

τα κοινά

των πολιτών

IIa, pp. 144-45, and on his bias and powers of invention, Bidez Biographie pp. 65-67. 36. With the possible exception of Empedocles' comment on the luxury at Acragas,

the Assembly at Mytilene, D. Page Sappho and Alcaeus p. 178. δί τούς τε πρώτους

δε πολιτικην

άακείν D . L . 8.72. For the epigram cf.

seriously.

32. Plut. adv. Col. 1126b: Έ.

Ισότητα

τον 'Ε. πείσαι

παύσασθαι

31. Cf. Freeman History of Sicily vol. 2, pp. 349, 560; also Xenophanes fr. 3 and, on

μεν των στάσεων,

D . L . 8.65; είτα

ture of Empedocles, originating perhaps in one of the comedy writers, and not to be taken

υβρίζοντας

και

έξήλεγξε.

33· Timaeus ap. D. L . 8.66; cf. Empedocles' comment on the luxurious life at Acragas,

from Timaeus at οικίας

D . L . 8 . 6 3 : ' ΑκραγαντΙνοι

δε κατασκευάζονται

ώς πάντα

τρυψωαι

τόν χρόνον

μεν ώς αΰριον

άποθανούμενοι,

βιωσόμενοι.

37. F r s . 8 8 ( 8 4 ) , 9 ' ( ι ° ° ) . 4 8 ( 9 6 ) > 5 7 ( 6 5 ) . 5 8 ( « 7 ) ; and cf. Aristotle Part. An. 6 4 8 3 2 5 - 3 1 ;

quoted below, n. 36, and Favorinus' description of Empedocles' own dress and retinue,

G. E . R. Lloyd (3HS 1964, p. 102) suggests that male and warm were related as in­

D . L . 8.63 and 73, but these details in Favorinus are almost certainly a later elaboration.

trinsically superior to female and cold.

34. Aristotle ap. D . L . 8.57; Satyrus ap. D . L . 8.58; cf. D . L . 9.25, Sextus Empiricus ado. math. 7.6, Suda s.v. Zeno, Qpintilian 3.1.8.

38. Aetius 5.27.1, Soranus Gynaec. 1.57 ( D K 31 A 7 9 ) ; Aetius 5.24.2, 25.4, 2 2 . 1 ; Caelius Aurel. Mori, chron. 1.5 ( D K 31 A 9 8 ) .

I N T R O D U C T I O N

ΙΟ

L I F E

AND

W R I T I N G S

b u t this is i n the Presocratic tradition, for the subject was also treated by

E m p e d o c l e s , Pythagoras, a n d D e m o c r i t u s as όμιλήσαντες

P a r m e n i d e s ( i n the Doxa),

a n d b y A n a x a g o r a s a n d Diogenes of A p o l ­

s t a n d a r d tradition of philosophers l e a r n i n g their w i s d o m from travels i n

l o n i a . S o m e dates E m p e d o c l e s gives i n this connection a r e quite precise.

E g y p t a n d the E a s t ) but adds that they d i d not practice the techne of the

I t m a y h a v e been from observation that he decided that the development

m a g i . 4 6 O n the other side the three names are given by Celsus as the most

of the fetus began o n the thirty-sixth d a y a n d w a s completed o n the

famous of those skilled i n the a r t o f m e d i c i n e ; a c c o r d i n g to Satyrus

μάγοις

(in the

forty-ninth d a y , a n d that the m i l k w a s formed o n the tenth d a y of the

E m p e d o c l e s w a s a p h y s i c i a n a n d r h e t o r i c i a n , a n d G a l e n speaks o f Philis-

eighth m o n t h . 3 9 Y e t the correlation of nine a n d seven m o n t h births w i t h

tion, E m p e d o c l e s , Pausanias, a n d their έταϊροι

the e a r l i e r cosmic days of nine a n d seven months' d u r a t i o n suggests that

H e r a c l i d e s Ponticus also c l a i m e d that E m p e d o c l e s w a s a p h y s i c i a n a n d

E m p e d o c l e s w a s attempting to find a connection between the develop­

prophet, but this c l a i m is based admittedly o n E m p e d o c l e s ' address to

m e n t of m a n a n d the growth of the w o r l d , r a t h e r t h a n putting forward a

the people of A c r a g a s . 4 8

m e d i c a l theory based o n personal p r a c t i c e . 4 0

as I t a l i a n p h y s i c i a n s . 4 7

F o u r beneficial actions are recorded o f E m p e d o c l e s , o n the border

I n a w e l l - k n o w n fragment, doctors a r e set w i t h prophets, minstrels,

line between m e d i c a l a n d m a g i c a l cure. T h e authority for t h e m is ques­

a n d leaders as belonging to the highest stage of h u m a n life; it is probable

tionable, a n d they are usually regarded as elaborations on E m p e d o c l e s '

t h a t E m p e d o c l e s considered the four careers to be united i n himself.

o w n words. First, it is said that E m p e d o c l e s allayed a y o u n g

O b v i o u s l y he w o u l d be ύμνοπόλος

murderous rage against his host, A n c h i t o s , w i t h a soothing m e l o d y o n the

a n d πρόμος,

a n d he claims that i n the

man's

towns people flocked to h i m i n thousands, expecting of h i m both p r o p h ­

lyre, a n d that the y o u n g

ecies a n d c u r e s . 4 1 M o r e o v e r ,

famous p u p i l . 4 9 T l ^ r e m a y be some confusion here between this person

w i l l l e a r n of φάρμακα

E m p e d o c l e s promises Pausanias that h e

κακών

a n d , w h a t was obviously

thought to be

m a n afterward

became

Empedocles'

a n d Pausanias, son of Anchitos, to w h o m E m p e d o c l e s addresses his phys­

u n a t t a i n a b l e , defense against old age a n d restoration to l i f e . 4 2 B u t E m ­

i c a l poem, a n d also a n attempt

pedocles'

κακών

oreans, for Pythagofas too was said to have been able to soothe

εύηκης

of soul a n d body w i t h m u s i c . 5 0

words o n healing a r e ambiguous,

for the φάρμακα

c o u l d be a genuine cure or a more dubious r e m e d y , 4 3 a n d the βάζις

επί νούσων

παντοίων,

m e d i c a l advice or a n incantation.

τφ ΈμπεδοκλεΙ

γοητεύοντι.44

T h e expression

to link E m p e d o c l e s w i t h the Pythag­ affections

S e c o n d , there are various versions of E m p e d o c l e s ' control of the winds,

T h e r e is a report from Satyrus that quotes Gorgias as saying ώς αύτός παρείη

most

is not c o m p l i ­

w h i c h brought h i m the epithets άλεξάνεμος

a n d κωλυσανέμας-

T h e sim­

plest account is i n P l u t a r c h a n d C l e m e n t . 5 1 A powerful w i n d w a s blowing

m e n t a r y , a n d D i e l s has tried to show that it could not have been used by

onto the plain of A c r a g a s through a m o u n t a i n cleft, bringing diseases a n d

G o r g i a s o f E m p e d o c l e s but that it p r o b a b l y c a m e from a dialogue o f

m a k i n g the w o m e n b a r r e n . E m p e d o c l e s checked the w i n d by blocking the

A l c i d a m a s . 4 5 H o w e v e r , no such dialogue is k n o w n , a n d Gorgias m a y w e l l

cleft. T i m a e u s a n d the Suda

h a v e b e e n present at the type of scene described i n fragment

ordering the skins o f flayed asses to be h u n g stretched on the headlands

102(112)

a n d h a v e regarded the proceedings w i t h some suspicion. Philostratus gives

give the additional detail o f E m p e d o c l e s

to a c t as a w i n d b r e a k . I n Philostratus

Empedocles

is said to have

stopped a storm cloud from o v e r w h e l m i n g the people of A c r a g a s . 5 2 T h e 39. Aetius 5.21.1 and fr. 59(68); cf. Aetius 5.15.3.

40. Aetius 5.18. ι. 41. fr.

Frs. 132(146),

46. Philostratus Vit. Ap. 1.2, and cf. Pliny HN 30.2.9. 102(112). 1 0 - 1 1 ; and cf. the commentary on ίατρύμαντις

under

132(146). 42. Cf. Empedocles' fr.

' Αίδαο εμέναι

καταφθιμένου θανάτοιό

101(111). 1-2,

μένος άνδρός

τ' άκος και γήραος

203d of Eros, δεινός

definitions in Suda s.v.

9 : γήραος

άλκαρ

and Horn. Hym. Apoll.

43· Suda s.v. άπνους introduces fr. Symp.

47. Celsus proem. 2.11 ( D K 68 B 3 0 0 . 1 0 ) ; Satyrus ap. D . L . 8.58; Galen meth. med. 1.1 ( 1 0 . 6 K ) , and cf. Suda s.v. Parmenides.

δ' έξ / εύρ-

άλκαρ.

48. Heraclides Ponticus ap. D . L . 8.61 withfr. 102(112). 49. Iamblichus Vit. Pylh. 113. 50. Porphyry Vit. Pyth. 30 and cf. 32-33, Cicero Tusc. 4.3; but cf. also Plato Charmides

101(111) with ήν δε ούτος

γόης και φαρμακεύς

καΐ σοφιστής,

γοητεία.

και γόης,

Crat.

cf. Plato

405a-b, and the

157b, Laws 51.

802-03, and R. C . Lodge Plato's

Plutarch curios. 515c,

Theory of Education, especially pp. 166, 299.

adv. Col. 1126b; Clement Strom. 6.3.30, and cf. Eustathius

ad Od. 1645.43, Porphyry Vit. Pylh. 29, Iamblichus Vit. Pylh. 135.

44- Satyrus ap. D . L . 8.59. 45. Diels, "Gorgias und Ε.," SPAW

πεύση . . . άξεις

192-93: ούδέ δύνανται

1884, p. 344, n. 1.

52. Timaeus ap. D . L . 8.60, Suda s.v. apnous and Empedokles; Philostratus Vit. Ap. 8.7.8.

I N T R O D U C T I O N

12

L I F E

Iß

A N D

W R I T I N G S

detail o f the asses' skins is p e r h a p s derived from H o m e r ' s portrait o f

the doctors h a d despaired o f reviving h e r . 5 7 H e r a c l i d e s ' writings w e r e

Aeolus a n d goes against E m p e d o c l e s ' w a r n i n g o n the treatment o f a n i ­

k n o w n to both P l i n y a n d G a l e n , w h o give further details, b u t w i t h o u t

mals. T h e incidents a r e c l e a r l y i n v e n t e d as a b a c k g r o u n d to E m p e d o c l e s '

mentioning Empedocles. A c c o r d i n g to P l i n y a w o m a n h a d been

promise to P a u s a n i a s that he w i l l be able to check the force of h a r m f u l

for seven days, a n d the cause w a s conversio volvae;66

winds.53

h a v e resembled a corpse, except for some b r e a t h at the center o f the

E m p e d o c l e s is also said to h a v e c l e a r e d Selinus of a plague caused b y

exanimis

i n G a l e n she is said to

b o d y . 5 9 I f these accounts are taken together w i t h E m p e d o c l e s ' interest i n

a n evil stench from the r i v e r , w h i c h w a s k i l l i n g the citizens a n d affecting

respiration a n d embryology, a n d his theory that sleep is the p a r t i a l a n d

c h i l d b i r t h . A t his o w n expense he d r e w off channels from two neighboring

death the complete c h i l l i n g of the w a r m t h i n the b l o o d , 6 0 the incident

rivers, a n d so sweetened the w a t e r a n d stopped the p l a g u e . 5 4 T h r e e coins

c a n be m a d e plausible: E m p e d o c l e s explained to Pausanias the c o n f i r m a -

d a t e d c a . 4 6 6 - 4 1 5 B . C . c l e a r l y refer to deliverance from a plague c o n ­

tion of his physical theory a n d showed how the w a r m t h could be fully

nected w i t h the r i v e r Selinus, but it is impossible to say w h e t h e r E m p e d ­

restored, but to the people he appeared to have performed a m i r a c l e .

ocles h i m s e l f was i n s t r u m e n t a l i n the c u r e or i f his n a m e was i n t r o d u c e d

Nevertheless, it is likely that H e r a c l i d e s invented the tale, or at least m a d e

l a t e r . 5 5 D i o d o r u s o f E p h e s u s , w h o is the source o f the story o f E m p e d ­

concrete a vague legend of E m p e d o c l e s raising the d e a d , w h i c h i n t u r n

ocles' a c t i o n here, is not m e n t i o n e d a n y w h e r e else b y Diogenes, a n d he

originated from the line άξεις

c a n n o t be dated except insofar as his account of E m p e d o c l e s ' death is

T h e incident is c o m b i n e d w i t h the leap into E t n a , a n d T i m a e u s rejected

i n c l u d e d w i t h that of H e r m i p p u s a n d H i p p o b o t u s a m o n g those rejected

the whole as a fabrication, c a l l i n g H e r a c l i d e s

by T i m a e u s . D i o d o r u s states that, after E m p e d o c l e s e r a d i c a t e d the plague,

δ' έξ ' Αιδαο

καταφθιμένου

μένος

άνδρός-61

παραδοξολόγος·62

A n y m e d i c a l pretensions of E m p e d o c l e s come u n d e r fire from the

the people of Selinus rose from a feast w h e n he a p p e a r e d a n d worshiped

a u t h o r of Ancient

him

w i t h the physical speculations of a l l previous philosophers a n d doctors,

as a g o d ; to confirm their belief he leaped into the

fire.56

These

Medicine,

w h o considers E m p e d o c l e s ' work, together

details, together w i t h the m e n t i o n o f E m p e d o c l e s ' e m u l a t i o n of A n a x i -

to be irrelevant to medicine. T h e treatise is a deliberate attempt to divorce

m a n d e r ' s dress a n d deportment, t h r o w doubt o n D i o d o r u s ' authority. I t

m e d i c i n e from philosophy a n d is substantiated by a c l a i m that m e d i c i n e

c a n only be said that there a r e coins i n d i c a t i n g a plague at Selinus i n

alone, if conducted along the right lines, w o u l d lead to a n u n d e r s t a n d i n g

E m p e d o c l e s ' lifetime, a n d n e a r his town of A c r a g a s ; the diversion of the

of n a t u r a l philosophy. I t is directed against the methods of transferring

rivers seems a sensible remedy, a n d E m p e d o c l e s h a d the w e a l t h to c a r r y

philosophy to medicine, w h i c h was already a n established techne, founded

it out. T h e incident is not so obviously based o n fragment 101 (111) as is

on observation, experiment, a n d r u l e . 6 3 E m p e d o c l e s is no doubt singled

that of the w i n d checking, a n d it c o u l d w e l l be true. L a t e r it w a s attached

out for attack because he is a w e l l - k n o w n e x a m p l e of a philosopher at­

rather carelessly to the t r a d i t i o n of E m p e d o c l e s ' leap into E t n a .

tempting to base medicine a n d physics o n similar p r i n c i p l e s . 6 4

The

fourth story concerns a w o m a n i n a trance a n d is first found i n

H e r a c l i d e s Ponticus. H e relates that E m p e d o c l e s revived a w o m a n w h o had

been for thirty days w i t h o u t sign of b r e a t h i n g or pulse (άπνους

άσφυκτος);

και

E m p e d o c l e s revealed the facts of the case to Pausanias, a n d

a m o n g the people he b e c a m e famous for h a v i n g sent a dead w o m a n a w a y alive. H e r m i p p u s gives the n a m e o f the w o m a n as P a n t h e i a a n d adds that

E m p e d o c l e s m a y , however, author of Sacred Disease.65

be exonerated from the attack of the

I n that w o r k there is a violent d e n u n c i a t i o n of

57. From the Περί Νόσων of Heraclides: D . L . 8.60, 6 1 ; 6 7 ; cf. Suda s.v. apnous; Hermippus ap. D . L . 8.69. 58. Pliny HN 7.52. 59. Galen de toe. ajf. 6.5 ( 8 . 4 1 5 K ) . 60. Aetius 5 . 2 4 . 2 : Έ. τόν μέν ϋπνον καταψύξει

53. Empedocles fr. 101(111). 3 - 4 , Homer Od. 10. ig-22.

γίνεσθαι,

τι) δε παντελεϊ

τοΰ iv τφ αϊματι

θερμού

συμμέτρφ

θάνατον.

54. Diodorus of Ephesus ap. D . L . 8.70.

6ι.

55. For a description of the coins and a discussion of their interpretation cf. Β. V .

62. Timaeus ap. D . L . 8.72; for the pueriles fabulae of Heraclides cf. Cicero ND 1.13.34,

Head Historia

Numorum

p. 168; Karsten EAcr

pp. 22-23; Guthrie HGP vol. 2, p. 133,

n. 2; A. H . Lloyd, "The Coin Types of Selinus and the Legend of Empedocles," NC 1935. ΡΡ· 73-93¬ 56.

D . L . 8.70.

Empedocles fr. 101(11 i).g.

Plutarch Camillas 22.3. Cf. VM 1-2, 15, 20. 64. Cf. Festugiere ed. VM p. 58, n. 69, Jaeger Paedeia vol. 3, p. 296, n. 40 on VM 20.

63. 65.

Morb. Sacr. 2.1-32, and cf. the attacks on superstition Aer. 22.

I N T R O D U C T I O N

>4

those w h o c l a i m to eyre the sick καθαρμούς

προσφέροντες

και

έπαοιδάς-

L I F E

15 T H E

M A N N E R

O FE M P E D O C L E S '

A N D W R I T I N G S

D E A T H

S u c h c h a r l a t a n s are represented as saying that they c a n b r i n g d o w n the m o o n , cause eclipses o f the s u n , b r i n g r a i n o r fine weather, a n d m a k e the

The

e a r t h b a r r e n at w i l l . T h e y attach diseases i n a n absurd w a y to deities,

the biographers connect w i t h the accounts of his death a n d m a y be as­

m a k i n g no prayers o r sacrifices but prescribing cleansing w i t h blood; a n d

sessed w i t h them. S o m e of the m a n y widely different versions of the w a y in

there a r e various taboos, especially connected w i t h food a n d w a s h i n g

w h i c h he died m a y be dismissed i m m e d i a t e l y as mere guesswork b y u n ­

w i t h water. Despite the m e n t i o n oikatharmoi

reliable authorities. D e m e t r i u s of T r o e z e n , for example, states that E m ­

a n d power over the weather,

r e m a i n i n g details o f E m p e d o c l e s ' activities w h i c h are recorded i n

it m a y be a r g u e d that n o reference to E m p e d o c l e s is i m p l i e d since he is

pedocles hanged himself; F a v o r i n u s , that he fell from a carriage while

against a l l bloodshed, approves o f sacrifice o f a bloodless k i n d , a n d rec­

traveling to Messene, broke his thigh, a n d died from the resulting illness;

o m m e n d s purificatory a b l u t i o n . 6 6 T h e taboos a n d food prohibitions i n

the letter of T e l a u g e s , that, w h e n a n old m a n , he lost his b a l a n c e o n

the account i n Sacred Disease suggest a base form of Pythagoreanism, but

board ship a n d w a s d r o w n e d . 6 8 M o r e important, since it was later a c ­ cepted as the true version, is the leap into E t n a . T h e story is first found i n

this cannot be established. E m p e d o c l e s ' position w i t h regard to medicine c a n n o w be s u m ­

H e r a c l i d e s P o n t i c u s . 6 9 After the c u r e o f the άπνους,

E m p e d o c l e s is said

m a r i z e d . H i s views o n physiology a n d a n a t o m y m a y to some extent have

to have offered sacrifice w i t h some friends near the field o f Peisianax. H e

been conclusions based o n observation, a n d a place was found for them

stayed a t the table after the others h a d retired but at daybreak was miss­

i n his p h y s i c a l theory. T h i s theory a i m e d to be all-inclusive, extending

ing. Someone c l a i m e d to have seen a brilliant light a n d to have h e a r d a

from the structure of the cosmos to the simplest forms of life, but E m p e d o ­

voice calling aloud Λ E m p e d o c l e s i n the night. Pausanias asked the

cles also h a d a n interest i n some o f the details for their o w n sake. None,

people to start a search b u t later stopped them, for events εύχης

άξια

however, presupposes specialized m e d i c a l knowledge. A l t h o u g h E m p e d o ­

h a d h a p p e n e d , a n d E m p e d o c l e s w a s n o w to be honored as a god. T h e

cles r a n k e d h e a l i n g as one o f the four highest careers, promised remedies,

voice from the sky a n d the bright light, c o m b i n e d w i t h the sudden disap­

a n d was expected to provide them, it need not be assumed that he p r a c ­

pearance,

ticed m e d i c i n e as a techne. T h e place he was later given i n the history o f

H e r a c l i d e s ' account it seems that H e r a c l i d e s explained the disappearance

m e d i c i n e as a doctor o f repute is p r o b a b l y due to the direct influence his

by saying that Empedocles h a d leapt into the c r a t e r . 7 0

indicate

a n apotheosis,

b u t from

T i m a e u s ' objections to

F u r t h e r elaborations are found i n later authors. H e r m i p p u s gives the

p h y s i c a l theories h a d o n m e d i c a l s c i e n c e . 6 7 O n the other h a n d , E m p e d o ­ cles c a n be c l e a r e d o f charges o f w i z a r d r y . H i s promises are explicable as

n u m b e r of those present a t the sacrifice as eighty. A c c o r d i n g to H i p -

the power that is expected to come from knowledge o f n a t u r a l forces, a n d

pobotus, E m p e d o c l e s j u m p e d into the crater i n order to confirm the r e ­

the requests o f the people m a y have arisen from exaggerated hopes based

port that he h a d become a g o d ; as evidence for this, one of his sandals

o n these promises, c o m b i n e d w i t h the confidence E m p e d o c l e s ' popularity

was found, w h i c h was c l a i m e d to have been t h r o w n u p b y the volcano.

and

D i o d o r u s of Ephesus sets the scene not at A c r a g a s b u t at Selinus, where

a s s u r a n c e inspired. I t is impossible to know whether gratitude for

the people at a feast rose a n d revered E m p e d o c l e s as a god, a n d i n c o n ­

specific benefactions was involved or not.

firmation on, 66.

Cf. Empedocles frs. 107(115), 118(128), 129(143).

67· E.g., for birth and death as the mixing and separating of elements cf. Reg. I 4 , 3-7) Nat. Horn. 3-4; for health, temperament, and intelligence depending on their balance and proportion cf. Reg. I 4, Aer. 24, Anon. Lond. 20; for their connection with cosmic forces cf. Aer. 1, Nat. Horn. 7, Aph. 3.3, Reg. I 2, and with the humors of the body cf. chap. 2, n. 28. For the development of Empedocles' theory of pores and effluences as an explanation of nutrition, respiration, and cognition cf. Reg. 1 23, Anon. Lond. 26, 34; APh-

cf. further W. H . S. Jones Philosophy

and Medicine

in Ancient Greece pp. 10-13, and J .

Jouanna, "Presence d'E. dans la Collection Hippocratique," Β AGB

1961, pp. 452-63.

of this he leaped into the fire.71 F r o m the second century B . C .

the leap into E t n a superseded a l l other accounts o f E m p e d o c l e s '

death. I t is found, for example, i n H o r a c e a n d O v i d ; L u c i a n , m o c k i n g the story of the volcano a n d the sandals, suggests that E m p e d o c l e s was

68. Demetrius and Telauges ap. D . L . 8.74; Favorinus (or perhaps the authority here is Neanthes, cf. Bidez Biographie p. 64) ap. D . L . 8.73. 69. Heraclides ap. D . L . 8.67-68, 71-72.

70. Timaeus ap. D . L . 8.71. 71. Hermippus, Hippobotus ap. D . L . 8.69; Diodorus ap. D . L . 8.70.

I N T R O D U C T I O N

16

L I F E

A N D W R I T I N G S

d r i v e n to suicide b y m e l a n c h o l y , a h u m o r first attributed to h i m i n the

L i t t l e is k n o w n of his travels a b r o a d apart from the visit to T h u r i i a n d ,

A r i s t o t e l i a n Problems.12

also i n

from his o w n words, his tour o f prosperous t o w n s . 7 8 T i m a e u s reports that

G l a u d i a n , a n d it provided the C h r i s t i a n fathers w i t h m a t e r i a l for sermons

he m a d e a memorable impression at O l y m p i a , b u t reasons have already-

o n the follies of c l a i m i n g to be a g o d . 7 3

been given for suspecting the accounts of his victory a n d offerings t h e r e . 7 9

Empedocles'

death

in Etna

is found

Nevertheless, this version o f E m p e d o c l e s ' death m a y be discounted.

A c c o r d i n g to the Suda,

E m p e d o c l e s w a s i n Athens at the same time as

First there a r e the objections that T i m a e u s brings against H e r a c l i d e s '

A c r o n , b u t this seems unlikely. A c r o n w a s k n o w n as a p h y s i c i a n i n

a c c o u n t . 7 4 Peisianax was a citizen of Syracuse a n d h a d no l a n d at A c r a g a s ,

A c r a g a s a n d it w o u l d be assumed that he worked there w i t h E m p e d o c l e s .

so the feast c o u l d not have t a k e n place b y his field; Pausanias d i d not set

H e is said to have practiced at Athens d u r i n g the plague, a n d so a story

u p a n y shrine o r statue to E m p e d o c l e s as a god, although, being a r i c h

that E m p e d o c l e s a c c o m p a n i e d h i m could easily have been started, es­

man,

pecially i f the version of E m p e d o c l e s ' cure of the plague at Selinus were

h e c o u l d easily have done s o ; 7 5 E m p e d o c l e s h a d nothing to say

about craters i n his p o e m s ; a n d , i n short, this is a typical invention o f

k n o w n . B u t the date is too late, the story has no support elsewhere, a n d

H e r a c l i d e s . Second, there is the disagreement about the location. A c r a g a s ,

according to T i m a e u s , E m p e d o c l e s ' attitude

Selinus, a n d Syracuse a r e the various places given for E m p e d o c l e s ' last

thetic.80

hours, a n d i n addition F a v o r i n u s claims that E m p e d o c l e s ' tomb w a s i n

to A c r o n w a s u n s y m p a ­

Most probably, therefore, T i m a e u s is correct i n saying that the m a n ­

M e g a r a . T h e later elaborations, s u c h as the increase i n the n u m b e r o f

ner o f Empedocles' death was u n k n o w n . I t is likely that E m p e d o c l e s did

people present a n d the discovery o f the s a n d a l , a r e obvious

fictions.

travel i n Sicily a n d southern I t a l y , a n d perhaps crossed to the Pelopon­

A c c o r d i n g to fragment 107(115) the d a i m o n is cast into fire from earth,

nese. H i s political activities could w e l l have m a d e h i m u n p o p u l a r w i t h a

and

this w o u l d be sufficient basis for a story of E m p e d o c l e s leaping into

section of the c o m m u n i t y at A c r a g a s , so that his r e t u r n w a s prevented,

fire after a life o n earth. F i n a l l y , because of the geography of M o u n t

but nothing further was told o f the end of his life. T h e biographers w o u l d

E t n a it w o u l d have been extremely difficult

for anyone to cover the

not accept such a l a c u n a and invented ways i n w h i c h E m p e d o c l e s m i g h t

distance to the foot o f the m o u n t a i n , to m a k e the c l i m b o f over ten t h o u ­

have d i e d ; the most d r a m a t i c a n d popular, a n d i n keeping with h i s

sand feet, a n d then to survive the intense heat long enough to a p p r o a c h

poems, was the suicide on E t n a . 8 1

the m o u t h of the

crater.76

T i m a e u s claims that

E m p e d o c l e s left Sicily p e r m a n e n t l y

for the

Peloponnese. E l s e w h e r e it is said that w h i l e E m p e d o c l e s was absent from A c r a g a s the descendants o f his political enemies opposed his r e t u r n . 7 7

W O R K S On

Horace Ars P. 4 6 4 - 6 6 , Ovid Ibis

597-98, Lucian Dial

Morl.

6.20.4, Fug. 2,

Cf. Claudian Paneg.

Theod.

72, Tertullian De Anim.

32; Lactantius Div. Inst.

3.18, Gregory Ad Nem. 281, and others quoted by Bidez Biographie p. 96. 74. Timaeus ap. D . L . 8.71.

Απόλλωνα-82

works,

a Ξέρζου

διάβασις,

a n d a Προοίμιον

wrote εις

H e adds that H i e r o n y m u s c l a i m e d to have met w i t h forty-

D . L . 8 . 6 7 : του Ακράγαντος

ζάπ^οικιζομένου,

άντέστησαν

αϋτοϋ

written i n his youth, but that H e r a c l i d e s ( L e m b u s ) m a i n t a i n e d that these tragedies were the work o f some other writer. Since their authorship is

75. Hippobotus ( D . L . 8.72) counters this objection, however, with the assertion that there were two statues of Empedocles, one at Acragas showing him veiled, and another, unveiled, which was removed to Rome. 76. Cf. Strabo's detailed description of Etna, and his demonstration of the impos­ sibility either for Empedocles to have leaped into the crater or for a sandal to have been thrown up by the fire (6.2.8). Etna is about seventy miles from Acragas and a hundred from Selinus. 77.

political

three of the tragedies, a n d Neanthes w i t h seven w h i c h E m p e d o c l e s h a d

[Arist.] probl. 953327. 73.

T O E M P E D O C L E S

the authority o f Aristotle, Diogenes states that E m p e d o c l e s

tragedies, 72.

A T T R I B U T E D

ττ) καθόδφ οί

των έχθρων άπόγονοι, so reads Bignone B P E C 1941, p. 106, and for the participle cf. Sophocles OT 998; τοΰ Ακράγαντος οΙκζτ}ιζομένου, printed by Η. S. Long, O . C . T .

thus disputed a n d there is no further trace of tragedies by E m p e d o c l e s ,

1964, and translated by R. D. Hicks, Loeb 1925, "when Agrigentum came to regret him," can hardly be right. 78. D.L. 8.52, Empedocles fr. 102(112).7. 79. Timaeus ap. D . L . 8.66. 80. Cf. Suda s.v. Akrön, Plutarch de Is. et Os. 383d, Pliny HN 29.4, D . L . 8.65. 81. Cf. the versions of the deaths of Heraclitus and Diogenes of Apollonia: D . L . 9 . 3 - 4 , 6.76-77. 82.

D.L. 8.57.

L I F E

18

I N T R O D U C T I O N

they need not be taken into consideration h e r e . 8 3 T h e political writings a t t r i b u t e d to E m p e d o c l e s m a y also be dismissed. T h e only hint o f works of this k i n d is the m e n t i o n o f two speeches περί ίσότητος

A N D W R I T I N G S

T h i s set of four groups of writings allotted to E m p e d o c l e s i n Diogenes need not therefore be considered i n a n ordering o f the fragments. N o

w h i c h are attrib­

direct quotation is extant w h i c h comes i n d u b i t a b l y from a n y one of them,

uted to h i m . I f they w e r e delivered, then versions o f them m a y have a p ­

a n d even i f these works are accepted as authentic because Diogenes claims

p e a r e d later, b u t the speeches a r e suspect, a n d no quotation from a n y

Aristotle as his authority, the evidence tells against their s u r v i v a l into the

prose w o r k b y E m p e d o c l e s is k n o w n . 8 4

fourth century. K a r s t e n suggests that E m p e d o c l e s m a y well h a v e written

T h e P e r s i a n w o r k has some support i n the manuscripts o f the Problemata, w h e r e fragment 49(34) is quoted as iv τοις

Περσικοϊς.

m e n t is also quoted i n the m a n u s c r i p t s o f the Meteorologica εν

τοις

Φυσικοϊς,

T h i s frag­

o f Aristotle as

on a l l four subjects i n his youth because they are themes likely to appeal to a prolific writer o f E m p e d o c l e s ' temperament a n d wide interests, but the suggestion c a n be no more than s p e c u l a t i o n . 9 0

w i t h the exception of the excellent m a n u s c r i p t Ε w h i c h

reads Περσικοΐς.85

Because the context i n the Problemata

a n d the Mete­

T h e r e is no reliable evidence that E m p e d o c l e s composed epigrams, or that a n y of the extant fragments

a r e assigned to such writings. T h e

orologica connects the fragment w i t h the m i x i n g of d r y a n d wet ingredients,

epigrams attributed to E m p e d o c l e s b y Diogenes

it could h a v e come from a simile i n the physical p o e m o r from a descrip­

spurious. T h e first, on Pausanias, looks suspiciously like a n elaboration o f

are almost certainly

tion of the p r e p a r a t i o n of food on c a m p a i g n . H o w e v e r , the story, reported

the ninth line of fragment 101 ( 1 1 1 ) ; moreover, it is attributed to S i m o n i -

by Diogenes on the authority o f A r i s t o t l e , 8 6 o f a sister o r daughter o f

des i n the Anthology.91

E m p e d o c l e s deliberately b u r n i n g the w o r k because it was unfinished,

p u n n i n g couplet on A c r o n , is disputed. Simonides is also credited with this

shows that there was little or no trace o f a diabasis

by E m p e d o c l e s i n the

I n addition, the authorship of the second epigram, a

couplet, a n d the first four words a p p e a r anonymously i n Eustathius. A n

fourth century. S i n c e there is no other quotation attributed to such a

alternative to the second line was k n o w n . 9 2 T h e r e is also a n isolated hex­

w o r k , a n d no m e n t i o n o f it elsewhere, it c a n be discounted as a possible

ameter verse addressed to Telauges, w h i c h is referred to E m p e d o c l e s b y

source for the extant fragments.

H i p p o b o t u s . 9 3 I t seems possible that this fragment originated w i t h the

T h e Prooimion to Apollo is m o r e interesting. A c c o r d i n g to

Ammonius,87

later tradition w h i c h assigned to Pythagoras a son called T e l a u g e s a n d

E m p e d o c l e s rejected the traditional a n t h r o p o m o r p h i c mythoi o f the gods

then attempted to establish E m p e d o c l e s as a successor of Pythagoras b y

and

citing this Telauges as his t e a c h e r . 9 4 N o other extant writer before D i o g ­

substituted, p a r t i c u l a r l y i n the case o f Apollo, a logos w h i c h he

thought m o r e

fitting.

T h e use o f s u c h a method is supported b y M e -

enes attributes epigrams to E m p e d o c l e s .

n a n d e r , w h o testifies that E m p e d o c l e s , like Parmenides, m a d e use of ύμνοι φυσιολογικοί-88

M e n a n d e r gives as one e x a m p l e a h y m n to Apollo, w h i c h

w a s i n fact a n account o f the physis

of the sun. I f the Prooimion

existed it

I n addition, Diogenes credits E m p e d o c l e s with a n Ιατρικός a p p r o x i m a t e l y six h u n d r e d lines, a n d Ιατρικά tributed to h i m i n the Suda.95

καταλογάδην

λύγος of are a t ­

P l i n y states that E m p e d o c l e s a n d H i p p o c ­

m a y s i m i l a r l y have been couched i n allegorical terms, but a separate work

rates give a n explanation i n various places of the w a y i n w h i c h some

o n A p o l l o b y E m p e d o c l e s is not otherwise k n o w n . T h e tale o f the a c c i ­

epidemics c a n be alleviated b y lighting

d e n t a l destruction of the Prooimion makes its existence also s u s p e c t . 8 9

Empedocles

83. According to the Suda s.v. Empedokles ( 2 ) , Empedocles' grandson was a tragedi­ an, and his tragedies numbered about twenty-four. 84.

Cf. D . L . 8.65,72.

85.

[Arist.] probt.

Olympiodorus Mete. f r - 49(34)· 86. D . L . 8.57.

9 2 9 8 1 6 - 1 7 , Mete.

297.18-19,

38231; cf. also Alexander in Mete.

199.4-7,

Empedocles fr. 4 8 ( 9 6 ) . 4 ) and the commentary on

87. Ammonius in Int. 249.1 -11. 88. Menander Rhetor 1.2.2, 5.2 (DK 31 A 2 3 ) ; he gives as another example the representation of Hera as air and Zeus as heat; cf. the commentarv on fr. 7(6). 89. Cf. D . L . 8.57.

wrote

fires;96

this too suggests that

a m e d i c a l work. S o m e editors have accepted such a

90.

Karsten EAcr

91.

D K 31 B156 from D . L . 8 . 6 1 , Anth. Gr. 7.508.

pp. 63-67.

92. D K 31 B t 5 7 from D . L . 8.65, and cf. Suda s.v. Akrön, Eustathius ad Od. 1634.12. 93. D K 31 B155 from D . L . 8.43. 94. Telauges is not in the list of Pythagoreans in Iamblichus Vit. Pyth. 267 (although he does appear in par. 146 and Porphyry Vit. Pyth. 4 ) ; nor is he in the Pythagorean notices of Aristotle, Aristoxenus, or Dicaearchus, which suggests that the verse was introduced in the later embroidery on Pythagoras' life. 95. D.L. 8.77, Suda s.v. Empedokles. 96. Pliny HN 36.69.202.

I N T R O D U C T I O N

20

L I F E

21

A N D W R I T I N G S

w o r k b y E m p e d o c l e s composed i n verse a n d were confident enough to

T h r e e books for the Physics

p r i n t fragment

first and

t h i r d . 1 0 5 Diels, however, argues that Tzetzes understood the

been s h o w n that the evidence for E m p e d o c l e s h a v i n g specialized m e d i c a l

Katharmoi

as the third book o f the Physics, a n d accordingly he prints Β 134

knowledge

w i t h the Katharmoi

ιοι(ιιι)

as en των Ιατρικών-91

Nevertheless

it

has

or skill is not d e f i n i t i v e . 9 8 T h e tradition that he wrote o n

is supported b y Tzetzes, w h o quotes from the

fragments. Y e t T z e t z e s also quotes from the first book

m e d i c i n e m a y have developed for the same reasons as a n d along w i t h

of the Physics,

his reputation as a doctor. T h e r e w a s the influence that his w o r k h a d o n

book o f the same w o r k is u n w a r r a n t e d . T h e confusion is more likely to

subsequent m e d i c a l theory, the elaborations o f his o w n words a n d the

be i n the Suda,

anecdotes w h i c h they gave rise to, as w e l l as the attack directed against

been definitive, or indeed E m p e d o c l e s ' o w n .

h i m i n Ancient Medicine. example,

B u t a separate m e d i c a l work w a s u n k n o w n , for

to A r i s t o t l e 9 9 a n d his commentators, a n d to P l u t a r c h a n d

a n d the assumption that he r e a d the Katharmoi

but i n a n y case the division into books w o u l d not have

T w o books for the Katharmoi

are n o w a t t e s t e d . 1 0 6 T h e length of the

w o r k as a whole, however, is i n dispute, for i f Diogenes' figure o f πεντα-

Sextus E m p i r i c u s . M o r e o v e r , no quotation from such a work is given i n

κισχίλια

a n y of the authorities for E m p e d o c l e s , a n d so this title also has not

total of two thousand lines for the Physics,

b e e n t a k e n into account i n ordering the fragments.

thousand lines long. Diogenes or his source is probably

The

evidence for a p h y s i c a l p o e m b y E m p e d o c l e s is indisputable.

T h e work is listed b y Diogenes a n d the Suda u n d e r the title Περί

Φύσεως,100

as the third

and

for the two poems c o m b i n e d is taken together w i t h the Suda the Katharmoi

w o u l d be three exaggerating,107

a thousand could well h a v e been a r o u n d n u m b e r for the lines of a

book, even i f the exact total was m u c h less. O n the H o m e r i c model, three

a n d various quotations, expressly said to come from it as Περί Φύσεως or

books of the Physics

τά

h u n d r e d lines e a c h , giving a total o f two a n d a h a l f to three t h o u s a n d . 1 0 8

Φυσικά,

are given b y S i m p l i c i u s , Aetius, a n d T z e t z e s . 1 0 1 I n addition,

a p o e m w i t h the h e a d i n g oi Καθαρμοί

is k n o w n to Diogenes; h e a n d

T h e o n S m y r n a e u s give fragments that they say are from the and

Katharmoi,

H i p p o l y t u s lists part o f the subject matter of such a w o r k . 1 0 2 T h a ^

a n d two o f the Katharmoi

could average five to six

T h i s means that the fragments comprise sixteen to twenty of

the t o t a l . 1 0 9

S i n c e E m p e d o c l e s admittedly

percent

repeats h i m s e l f , 1 1 0 a n d

there are no important theories reliably attributed to h i m that are not

there were genuine writings o f E m p e d o c l e s k n o w n b y these two titles

to some extent illustrated b y the r e m a i n i n g fragments, a nucleus of the

need not therefore be doubted, although the titles themselves m a y not

original is available for a reasonably confident

have been his o w n . 1 0 3

m a i n points o f E m p e d o c l e s ' work.

A c c o r d i n g to Diogenes the Physics

a n d the Katharmoi

five thousand lines, a n d i n the Suda the Physics and

reconstruction of the

add u p to about

is said to be i n two books

to total approximately two t h o u s a n d lines. B u t the best Suda m a n u ­

scripts, A a n d F, lack the relevant passage o n the n u m b e r of books, the first editors p r i n t e d βιβλία

97.

E . g . , Karsten EAcr

f,10i

a n d the C o d e x M a r c i a n u s has βιβλία

p. 148, F . G . A . Mullach Fragmenta

Philosophorum

0-

Graecorum

vol. 3, p. 14. 98. Cf. above, pp. 9-14. 99. Karsten, however, suggests {EAcr p. 71) that there is a reference to an ' Ιατρικόν by Empedocles at Aristotle Poet. i 4 4 7 b i 6 - 2 0 . 100. D . L . 8.77, Suda s.v. Empedokles. 101.

Simplicius in Phys. 3 2 . 1 , 157.27, 300.20, 331.10, 381.29; Aetius 1.30.1; Tzetzes

ex. It. 53.20.

102. D . L . 8.54, Theo Sm. 104.1, Hippolytus R H 7.30.3-4; cf. also D . L . 8.63 on the recitation of the Katharmoi at Olympia. 103. See chap. 5. 104. Surely with some MSS. support; they are unlikely to have been misled by Tzetzes as the first edition of the Chiliades was produced later; cf. the discussions by Diels SP AW 1898, p. 398, and C . Horna WS 1930, pp. 6-7.

105. Fr. 7(6) from the first book of the Physics: the third book: Chit. 7.514. 106.

παρά

μέντοι

Έ.

iv β' καθαρμών

ϊστιν

Tzetzes ex. It. 53.20; fr. 97(134) from εΰρέσθαι

Ικτεταμένον

το α. . . . The

fragment is published by Η. Hunger: "Palimpsest-Fragmente aus Herodians 'Καθολική Προσφδία',"

Byz. Jarh.

1967, p. 5; cf. also M . L . West Maia

1968, p. 199, and F . Las-

serre M H 1969, p. 82, and below on fr. 152. 107. Cf. the large number of lines Diogenes allocates to the various works of Epimenides, including a Theogony and Curetes οίεπη

πεντακισχίλια,

D . L . 1.111.

to8. The Iliad averages 654 lines a book and the Odyssey 505 lines. Diels suggested πάντα

τρισχίλια

lot πεντακισχίλια,

SPA W 1898, p. 398.

109. Four hundred and fifty lines and ten phrases are extant. ι to. Cf. fr. 17(25), and the repetitions of fr. 8(17). 7 - 8 , 10-13 at fr. 16(26). 5-6, 9-12.

P H Y S I C S

Terms used by Empedocles for the four dir

7(6). 2-3

Ζεύς πϋρ ήέλιος ήλέκτωρ ήλιος* πϋρ

"Ηρη* άήρ αύγή ουρανός άήρ, αίθήρ* (είδος)* αίθήρ αίθήρ αίθήρ αίθήρ

8 ( 1 7 ) . 18 14(21). 3 - 6 25(22).2 27(38)-1-4 53(62).4-6 60(71).2 7 7 ( 1 0 9 ) . 1-2

2· Physics

0

8 3 ( 9 8 ) . 1-2

1 9 / 2 1 ( 2 7 ) . 1-2 31(37)·" 4 8 ( 9 6 ) . 1-3

E A R T H ,

A I R ,F I R E ,

A N D

6 2 ( 7 3 ) . 1-2

W A T E R eternally

3°(54)·1

existing " r o o t s , " the a r r a n g e m e n t a n d r e a r r a n g e m e n t o f w h i c h account

33(39)-"

Basic to E m p e d o c l e s ' philosophy

is the assumption o f four

for a l l genesis a n d olethros, a n d for the p a r t i c u l a r a n d changing c h a r a c ­ teristics o f thneta. A t their first a p p e a r a n c e i n the Physics

lish a t e c h n i c a l o r even consistent v o c a b u l a r y for a n y of them. T h e y are b y the terms fire, a i r , earth, a n d water, b y the

names o f divinities, a n d b y their most obvious

manifestations

i n the

physical w o r l d . E m p e d o c l e s ' use o f different expressions for the same root is recognized b y Aristotle, a n d explained b y Simplicius i n these w o r d s : επάγει ήλιον

καλών,

έκαστου

των είρη μένων αύγήν

τον χαρακτήρα,

και ούρανόν,

φλόξ πϋρ

θάλασσα αίθήρ Νήστις δμβρος

Άίδωνεύς γαία αία χθων γαία χθων γαία γαία χθων χθων, γαία αία χθων χθων χθων χθων

αίθήρ ,Ω ' αίθήρ

TV γαία ύδωρ

το δε ύδωρ

το μεν πϋρ

"3(9)-' 64(78). 2

αίθήρ άήρ

69(76). 3 91(100). 5,7,18,24

αίθήρ

χθών ύδωρ δμβρος

9 1 ( 1 0 0 ) . 11,15,21 91(100). 12,18

άήρ

9 1 ( 1 0 0 ) . 13

Note: For the placing of words marked by an asterisk cf. the commentary on the relevant

δμβρον και

fragments.

I n c a l l i n g his roots b y d i v i n e names E m p e d o c l e s is showing that they

privilege

are the n e w gods; he sets t h e m u p as worthy, because of their eternal a n d

Hades.3

θάλασσαν·1

τον δε αέρα

88(84). 7 . 9 - I O

ήέλιος (πϋρ) "Ηφαιστος πϋρ

Νήστις ύδωρ δμβρος θάλασσα πόντος ύδωρ ύδωρ ύδωρ δμβρος πόντος

^

these roots are

given the names of gods a n d goddesses, b u t there is no attempt to estab­ variously designated

84(85)."

ήέλιος πϋρ "Ηφαιστος ήέλιος

roots earth

Fragment

fire

T h e terminology is set out i n the table below.

u n c h a n g i n g nature, o f the respect a n d w o n d e r w i t h w h i c h the O l y m p i a n s

a n d allotment

o f power

enjoyed

b y Z e u s , Poseidon, a n d

E m p e d o c l e s also calls the elemental fire ήλιος δμβρος

traditional myths w i t h a more seemly logos about the gods, 2 a n d i n this he

great visible masses of earth, a i r , fire, a n d water is i n a c c o r d w i t h his o w n

is i n line w i t h the w o r k o f X e n o p h a n e s , H e r a c l i t u s , a n d Parmenides.

admonition that the evidence provided b y the different senses is a basis

E m p e d o c l e s ' description o f the i n d i v i d u a l timai

for u n d e r s t a n d i n g . 4 T h e observable earth, sky, s u n , a n d sea are at one

o f the roots a n d their

equality o f power recalls directly H o m e r ' s language o n the equality o f

22

a n d πόντος-

a n d the root o f water

w e r e traditionally viewed. I t is said to have been his a i m to replace the

H i s general identification of the four roots with the

with the four roots, a n d the various terms for each root a r e interchange-

ι. Aristotle GC 3 1 5 3 1 0 - 1 1 ; Simplicius in Phys. 159.10-12, and cf. in Phys. 32.3-4.

3. Cf. fr. 8(17). 27-29 and Homer //. 15.187-93, 209, and also fr. 51(59). 1.

2. Menander Rhetor 1.2.2, 5.2 ( D K 31 A 2 3 ) , Ammonius in Int. 249. 1-21.

4.

Cf. fr. 5(3)· 5-8.

24

I N T R O D U C T I O N

25

P H Y S I C S

able, because the present manifestation o f the roots as w o r l d masses

parts o f the root of fire that are i n the composition o f the m i r r o r are said

reveals their eternal characteristics as the basic m a t e r i a l for thneta.5

to " s e t " the άπορροιαί

from

the object into the observed r e f l e c t i o n . 1 4

O n two occasions Aristotle states that E m p e d o c l e s posited four basic

I n addition to these various w a y s o f acting o n other elements, fire b y

roots but treated t h e m as i f they were only two, opposing fire to a i r , earth,

itself is a powerful force. I t is the u p w a r d thrusting o f the fire i n the e a r t h

a n d w a t e r . 6 S u p p o r t for this statement is found i n the extant a n d i n the doxography.

fragments

Philoponus gives as one reason for the contrast

the fact that fire is hot a n d the other three c o l d , 7 b u t this is too superficial. I n E m p e d o c l e s ' cosmogony a n d biology fire

is κινητική,8

acting o n the

that caused the genesis o f the ούλοφυεΐς

τύποι,

a n d the growth o f trees

w a s first due to the same cause, for they were pushed u p b y the heat i n the e a r t h . 1 5 F i r e also exerts force i n the form o f the heat that thrusts a i r o u t of the body w h e n the e m b r y o takes its first b r e a t h ; a n d the fragments

other elements i n various ways. F o r e x a m p l e , ^ ! the beginning of the

contain the notice that the characteristic physical strength o f m e n is a

formation of this w o r l d , a i r was the first root to be separated out, b u t fire

result of their h a v i n g been conceived i n the w a r m e r part of the w o m b . 1 6

then h a r d e n e d p a r t of the air into the s u r r o u n d i n g c r y s t a l . 9 T h e moon is

A final indication o f the importance o f fire i n E m p e d o c l e a n theory is the

said to be air that was c u t off b y fire a n d also h a r d e n e d . 1 0 T h e motion o f

essential part it plays i n the preservation o f life. Sleep results from the

the hemispheres r o u n d the e a r t h started as a result o f the pressure exerted

p a r t i a l separation o f the fiery element from the body, a n d the complete

by the a c c u m u l a t i o n o f fire i n one of them, a n d the first i n c l i n a t i o n of the

separation brings about the death of both σώμα

poles w a s d u e to the a i r y i e l d i n g to the force of the

sun.11

Empedocles'

and

ψυχή.11

T h e s e examples show that, although E m p e d o c l e s w a s careful at the

fragment 62(73) describes K y p r i s , i n the formation of thneta, giving the

beginning of the Physics

m i x t u r e o f e a r t h a n d w a t e r to fire to h a r d e n , a n d i n another fragment the

a n d power held by the four roots, i n w o r k i n g out the details of the p h y s i ­

to m a k e clear the b a l a n c e d equality o f privilege

surprisingly large proportion of fire used to m a k e u p bone m a y have been

c a l scheme he saw i n fire a solidifying agency capable o f w o r k i n g o n the

r e q u i r e d to account for its h a r d n e s s . 1 2 A n o t h e r obvious e x a m p l e of the

other roots either individually or m combination, as w e l l as a power

h a r d e n i n g property o f fire is i n the theory of the solidification of s a l t . 1 3

responsible for the genesis o f plants a n d a n i m a l s , a n d necessary for the

A n d also of interest is the a c c o u n t of reflections i n mirrors, i n w h i c h the

preservation of l i f e . 1 8 I t is sometimes assumed that E m p e d o c l e s took over the four basic opposites of hot, cold, wet, a n d d r y from the Milesians a n d m a d e t h e m the

5. Cf.fr. 25(22). 1-3 άρθμια

substances of his four r o o t s . 1 9 S u c h a n exclusive tetrad o f opposites c a n ­

μεν γαρ ταϋτα

εαυτών

πάντα

μέρεσσιν,

not, however,

•ήλέκτωρ τε χθών τε καΐ ουρανός ήδέ θάλασσα, δσσα

φιν εν θνητοίσιν

άποπλαχβέντα

πέφυκεν

and the description of the fire in the eye as ώγύγιον πϋρ, fr. 88(84).7. Η. Cherniss (Aris­ totle's

Criticism

of Presocratic

Philosophy p. 372) accuses Aristotle of misapprehension and

prejudice in identifying Empedocles' roots with the visible masses of earth, air,fire,and water, but Aristotle's commentary is supported by Empedocles' own words here. 6. Aristotle GC 3 3 o b 2 0 - 2 i , Metaph.

9 8 5 8 1 - 3 , and cf. Alexander in Metaph.

7. Philoponus in GC 227.21-23, and cf. Asclepius in Metaph.

o n the

tisis could refer to the l a w governing a n y n u m b e r o f perceptible opposi­ tions, although hot, cold, wet, a n d d r y m a y have been the most obvious. At the genesis o f the w o r l d , a c c o r d i n g to A n a x i m a n d e r ' s scheme,

there

seems to have been a m u t u a l reaction between fire a n d the a i r , or mist,

34.6-10.

sage, refers to Empedocles. g. Aetius 2.11.2. 10. [Plut.j Strom, ap. Eusebium P E 1.8.10 ( D K 31 A 3 0 ) . 11. [Plut.j loc. cit., Aetius 2.8.2. 12. Empedocles fr. 48(96); Simplicius (in de An. 68.11-12) says that the large amount of fire gives bone its dry, white character, but hardness could well be an additional result. 13. Empedocles fr. 45(56); cf. also the petrifaction caused by heat, [Arist.j probl. 937314-16, and the effects of fire working in the earth, Seneca Q_Nat. 3.24.1, Plutarch 953c

to A n a x i m a n d e r or A n a x i m e n e s

33.4-5·

8. Cf. Aristotle Metaph. 98486-8, which W. D . Ross, in his commentary on the pas­

de prim. frig.

be attributed

extant evidence. I n the surviving fragment o f A n a x i m a n d e r , dike a n d

14. Aetius 4.14. ι. 15. Empedocles fr. 53(62), Aetius 5.26.4. 16. Aetius 4.22.1, Empedocles fr. 58(67), contradicting Parmenides on this point, cf Aristotle Part. An. 6 4 8 3 2 5 - 3 1 .

17. Aetius 5.24.2 and 25.4. 18. Whether or not there is Heraclitean influence here, there was a later conflation of Empedocles with Heraclitus and the Stoics as assuming έκπύρωσις and a divine νοερόν πϋρ, cf. Hippolytus RH 1.3.1 ( D K 31 A 3 1 ) , Clement Strom. 5.14.103.6. 19. Cf. J . Burnet Early Greek Philosophy p. 228; G. S. Kirk and J . E . Raven The Preso­ cratic Philosophers pp. 119, 329; Guthrie HGP vol. 2, p. 142.

26

I N T R O D U C T I O N

27

P H Y S I C S

a r o u n d the e a r t h , this b e i n g e x p l a i n e d i n the terms o f the doxographical

into line w i t h the humors, a n d w i t h the seasons of the year, i n the follow­

t r a d i t i o n as the p r o d u c t o f το εκ του άιδ'ιου

ing s c h e m e :

ροϋ-ζο

γόνομον

θερμού τε και ψυχ-

S i m i l a r l y , i n the accounts o f A n a x i m e n e s ' cosmogony, the opposi­

winter (cold a n d wet)

:

phlegm

tion o f hot a n d cold is likely to h a v e been a later interpretation o f the

spring (wet a n d hot)

:

blood

w a y i n w h i c h fire, c l o u d , water, e a r t h , a n d stones were p r o d u c e d b y the

s u m m e r (hot a n d d r y )

:

yellow bile

t h i n n i n g a n d thickening o f a i r . 2 1 N o r is the view that four opposites were

a u t u m n ( d r y a n d cold)

:

black b i l e . 2 6

a l r e a d y s t a n d a r d i z e d i n the e a r l i e r Presocratics adequately supported b y

T h e next step, w h i c h m a y have originated w i t h D i o c l e s , 2 7 w a s to b r i n g

fragment

in the elements b y connecting

126 o f H e r a c l i t u s : τ ά ψυχρά

αύαίνεται,

καρφαλέον

νοτίζεται-

θέρεται,

θερμόν

ψύχεται,

ύγρον

H e r a c l i t u s is giving four obvious a n d

b a l a n c e d examples o f the successive changes o f opposites i n general into

black bile. T h i s scheme of elements a n d humors, w i t h the more subtle

e a c h other, a n d i n other fragments the tensions of further opposites are

pairing

supposed.22

formula.28

E m p e d o c l e s h i m s e l f does not use four opposites exclusively; i n c h a r a c ­

a i r a n d cold w i t h phlegm, water a n d

wet w i t h blood, fire a n d hot w i t h yellow bile, a n d earth a n d d r y w i t h o f opposites

established

b y Aristotle,

became

the standard

E m p e d o c l e s therefore probably d i d not a r r i v e at his theory o f four

t e r i z i n g his roots he introduces bright a n d d a r k as well as hot a n d c o l d . 2 3

roots b y a d a p t i n g a n already recognized tetrad o f opposites, although he

Aristotle states that E m p e d o c l e s assigned diaphorai

to the roots, b u t the

did contribute to the subsequent formulae of elements based o n the op­

only e x a m p l e s he gives a r e of the s u n as white a n d hot, o f water as cold

posites of hot, cold, wet, a n d dry. I t is also doubtful whether he simply

and

conflated previous views o n the basic constituents of the w o r l d . O n two

d a r k , a n d o f e a r t h as heavy a n d h a r d . 2 4 E m p e d o c l e s m a y have de­

s c r i b e d i n greater detail the ethos o f e a c h root, i n c l u d i n g those obvious

occasions Aristotle denies that a n y o f the physicists posited e a r t h as a n

characteristics that p l a y e d a p r o m i n e n t part i n the M i l e s i a n cosmologies,

arche;

but, w h e t h e r or not he d i d do so, the e c o n o m i c a l theory of just four roots,

already h a d their several supporters. B u t elsewhere E m p e d o c l e s is said

whose combinations c a n account for the observed differences i n p h e n o m ­

to have added water to fire, earth, a n d a i r , whereas i n the Physics

ena, is a p p a r e n t l y E m p e d o c l e s ' o w n .

of the four elements is assumed to have h a d its c h a m p i o n . 2 9 I n these

T h e l i m i t i n g of basic opposites to four a n d their correlation to the

it was E m p e d o c l e s w h o a d d e d e a r t h to water, fire, a n d a i r , w h i c h

passages Aristotle is adopting

each

the historian's point of view, b u t it is

roots is first found i n m e d i c i n e . A l c m a e o n w o r k e d o n the assumption of a n

unlikely that E m p e d o c l e s w o r k e d i n this w a y , a n d the different versions

indefinite n u m b e r o f opposites, 2 5 b u t it was E m p e d o c l e s ' theory that the

given b y Aristotle indicate that E m p e d o c l e s w a s not so formal. I t m a y

m e d i c a l w r i t e r s later took over a n d a d a p t e d to a fixed n u m b e r of powers,

have been that he acted as he instructed Pausanias to d o , 3 0 a n d looked

and

then o f h u m o r s , i n the body. Philistion i n a simple w a y listed four

about h i m . I n a coastal town like A c r a g a s one could clearly see l a n d ,

ideai o f the body, relating hot to fire, cold to air, d r y to earth, a n d moist to

water as sea a n d r a i n , the a i r ( w h i c h E m p e d o c l e s could show to be just

w a t e r . I n the H i p p o c r a t i c Nature of Man the four opposites were brought

as corporeal a n d forceful as w a t e r ) , a n d fire—in the sky as the s u n , a n d c o m i n g from the volcanic earth. T h e r e was no obvious fifth mass, nor could a n y o f these four be dispensed w i t h . 3 1 E a r t h , a i r , fire, a n d water

20.

[Plut.] Strom. 2 ( D K 12 A 1 0 ) ; cf. Aristotle Phys. 187320, Simplicius in Phys. 2 4 . 1 7 -

25 (where the reference to the four elements is an obvious anachronism) and 150.22-25; the pairs wet and dry or hot and cold are suggested in Plato Soph. 242d. C . H . Kahn, Anaximander and the Origins of Greek Cosmogony, posits eight opposites for the Milesians—hot, dry, bright, and rare vs. cold, moist, dark, and dense, cf. pp. 159-62. 21. Hippolytus A H 1.7.3 ( D K 13 A 7 ) . 22.

Cf. Heraclitus frs. 57, 62, 67, 88, i n , and G . S. Kirk Heraclitus,

26.

Philistion ap. Anon. Lond. 20.24; Hat. Horn. 7.

27. Cf. M . Wellmann Die Fragmente der Sikelischen Arzte,

Intr. pp. 74-93, and Diocles

fr. 8, p. 119. 28. Cf. Aristotle GC 32986-330329, and Η. E . Sigerist History of .Medicine vol. 2, pp.

The Cosmic

Frag­

ments pp. 150-54. 23. Empedocles fr. 14(21). 3,5, and cf. fr. 75(90).

24. Aristotle GC 314820 (from Empedocles fr. 14(21).3,5) and 315310-11. 25. Cf. Alcmaeon ap. Aristotle Metaph. 986331-34, Aetius 5.30.1, and also (Hip­ pocrates) VM 14.

318-25. There is a simpler version in (Hippocrates) Cam. 2, with aiihtr as hot, earth as cold and dry, air as hot and wet, and (water) as wet and thick; cf. Kahn Anaximander p. 127. 29. Aristotle De An. 40568, Metaph. Horn.

9 8 9 3 6 - 9 , GC 32933, Phys.

193322; cf. also Nat.

ι.

30.

Cf. fr. 14(21). ι - 6 .

31. Cf. fr. 8(17). 30; Theophrastus seems first to have pointed out that fire could not be

28

I N T R O D U C T I O N

w e r e r e m a r k e d as distinct, b a l a n c e d , a n d i n d i v i d u a l l y c h a r a c t e r i z e d ;

29

P H Y S I C S

have their generation from e a r t h a n d w a t e r . 3 8 H e r a c l i t u s perhaps sup­

E m p e d o c l e s a r g u e d that together they comprise a l l that there is, a n d he

posed that m a n is i n some w a y m a d e up o f fire, water, a n d earth, w h i c h

constructed the w o r l d from t h e m .

separate at death, but this is not a direct anticipation o f E m p e d o c l e s '

T h e epic tradition, however, m a y have h a d some influence. I n the H o m e r i c dasmos the divisions a r e sky, sea, a n d ζόφος

ήερόεις,

w i t h earth

assertion that individuals come into existence as the result of a n a r r a n g e ­ m e n t of a fixed n u m b e r of basic t h i n g s . 3 9

a n d O l y m p u s c o m m o n to a l l ; the areas of e a r t h , sky, a n d sea appear

T h e first occurrence of elements i n this sense seems to be i n P a r m e n i ­

a g a i n as the first workings b y Hephaistos o n A c h i l l e s ' shield. E a r t h a n d

des' Doxa,

sky, together w i t h Styx, m a k e up the form of the oath of the gods, a n d

fire a n d night. T h e Doxa presents these two as the constituent elements

s u c h a n oath is used i n H o m e r a n d i n the Homeric

i n a l l things: παν πλέον έστιν

Hymn

to Apollo to

the κόσμος

έπέων

απατηλός,

i n the positing

o f universal

όμού φάεος και νυκτός άφαντου-40

Further,

confirm the assignment of a divine p r o v i n c e . 3 2 H e s i o d i n the Theogony

the equality a n d independence attributed to fire a n d night i n the Doxa

gives the genesis of the gods from earth, sky, sea, a n d d a r k night. B u t he

i n the words ίσοι

also transfers the epithet δνοφερός to earth, a n d T a r t a r u s ήερόεις

μη τωύτόν

night,

the formula then

being:

• · · γή$ δνοφερής πόντου

replaces

γαρ

και Ταρτάρου

τ' άτρυγέτοιο

και ουρανού

ήερόεντος,

πάντοσε

τωύτόν,

τφ δ'

έτέρφ

ίσά τε πάντα

• • • πάρα

δ' ήθος

ταύτα

έκάστφ.41

w o r k a n d that it w a s a major influence i n shaping his o w n physics.

άστεβεντος-33

M o r e important t h a n the Doxa

arose e a r t h a n d misty T a r t a r u s . T h e first c h i l d of e a r t h w a s sky, a n d later she brought forth sea w i t h o u t

a n d έωυτω

T h e r e c a n be no doubt that E m p e d o c l e s w a s a w a r e of P a r m e n i d e s '

T h e order of the generation of these masses is clear. After C h a o s there philotes.34

αμφότεροι

are found i n E m p e d o c l e s ' description of the roots:

Nevertheless, as K a h n has

Aletheia,

were the conclusions of P a r m e n i d e s '

some of w h i c h E m p e d o c l e s assumed as basic postulates for his

theory of roots, a n d others he adapted or modified. P r i m a r i l y E m p e d o c l e s was persuaded b y the arguments of Parmenides that denied μη δν, a n d

a r g u e d , a careful consideration of these epic terms shows that the classic

he seized o n the first deduction from this, that there is n o genesis or

theory could not have developed directly out of them. T h e ouranos is not

olethros, for these entail nonexistence. W h a t exists cannot be added

fire, a n d aer not a i r b u t

T h e r e are also some r e l e v a n t points i n the earlier p h y s i c a l theories. According

to the doxographers,

to42

or subtracted from i n a n y w a y ; 4 3 birth a n d death, c o m i n g to be a n d

mist.35 A n a x i m a n d e r thought that the first

l i v i n g creatures c a m e from w a r m e d e a r t h a n d w a t e r . 3 6 F o r A n a x i m e n e s w i n d a n d stones are listed e q u a l l y w i t h e a r t h , a i r , fire, a n d water, a n d he

passing a w a y , are names used b y m e n mistakenly, for they do not describe w h a t is t r u e . 4 4 F r o m here E m p e d o c l e s began to reason independently of Parmenides. N o t h i n g c a n be added to or t a k e n from what exists, but w h a t exists, i n

says that from a l l of these everything else a r i s e s . 3 7 T h e expression, how­

E m p e d o c l e s ' theory, is not u n i q u e but comprises four

ever, is vague, as a r e X e n o p h a n e s ' statements that a l l things begin a n d

four roots. T h e s e are w i t h i n the range of the senses, a n d the perceptible

e n d i n earth, that they are composed of e a r t h a n d water, a n d that m e n

w o r l d is reinstated. B u t after assuming these four roots, E m p e d o c l e s then conceded, και πρός τοις

ούδ' tap τι\ έπιγ'ιγνεται

deference to Parmenides' assertion, ουδέν

"things"—the

ούδ' απολήγει,

γαρ ή εστίν

ή έσται

in άλλο

a primary body equal with the other three, because fuel is necessary for its survival, cf. Ign. 4.

32. Homer I I . 15.187-93,

209>

"8.483; the oath of Hera: Homer //. 15.36-37; of Leto:

Horn. Hym. Apoll. 3 . 8 4 - 8 6 ; cf. Pindar Ol. 7-55, and F . M . Cornford From Religion

to Philoso­

phy pp. 22-24.

38. Xenophanes frs. 27, 29, 33· 39. Cf. Heraclitus frs. 3 1 , 36. 40. Parmenides fr. 9.3.

33. Hesiod Theog. 106-07, 736 _ 37> 8 0 7 - 0 8 , and cf. 847.

41.

34.

42.

Hesiod Theog.

116-33.

35. Kahn Anaximander p. 152. 36.

C e n s o r i n u s 4 . 7 , Aetius 5.19.4, Plutarch quaes!, con. 730ε ( D K 12 A 3 0 ) ; cf. in Hesiod

the creation of Pandora from earth and water, Frga 60-64, Fheog. 571-72. 37. Anaximenes ap. Simplicius in Phys. 24.26-31, and cf. Hippolytus R H 1.7.1-3.

ξήσειε

Parmenides frs. 9.4, 8.57-58, Empedocles fr. 8(17). 27-28. Parmenides fr. 8.7: πή πόθεν αύξηθέν; τό παν τί κε, και πόθεν

43· Parmenides fr. 8.19: πως δ' άν επειτ' πρ δέ κε κήξαπόλοιτο;ίτ.

Empedocles fr. 8 ( 1 7 . 3 2 ) : roöro δ' έπαυ-

έλθόν; άπόλοιτο

9 ( 1 2 ) . 2 : και τ' Ιόν έζαπόλεσθαι

ιόν; Empedocles fr. άνήνυστον;

8(17).33:

and cf. fr. 104(11).2-3.

44- Parmenides fr. 8.38-39, and cf. frs. 8.53, g. 1; Empedocles frs. 12(8).4,

13(9).5.

I N T R O D U C T I O N

πάρεξ

του έόντος-45

3° T h e E l e a t i c a r g u m e n t for self-consistency,

moreover,

w a s g i v e n a n e w application. E a c h root has its p a r t i c u l a r ήθος a n d a n d the roots are ήνεκές to its like (προς εις

όμοϊον

αίέν

όμοια;

ίκέσθαι),

τιμή,

left to themselves they r e a c h e a c h

as does το έόν for P a r m e n i d e s

(ίκνεϊσθαι

όμόν)-46 In

P H Y S I C S

3"

is c o n t r a r y to Aristotle's o w n v i e w ) , a n d second w h e n h e compares E m p e d o c l e s a n d A n a x a g o r a s w i t h the M a g i , since it is true of t h e m a l l that το γέννησαν Physics

πρώτον

άριστον

τιθέασι-51

R e l a t e d to E m p e d o c l e s '

this w o u l d m e a n that L o v e is good insofar as she is the efficient

cause of good, h e r agency resulting i n a desirable state of affairs, whereas

denying

spatial discontinuity

Parmenides

claimed

that

there

the consequences of the w o r k i n g o f Strife are deplorable, although i n ­

c a n n o t be more of w h a t exists i n one place t h a n i n another, το γαρ ούτε

evitable. A similar contrast is m a d e b y P l u t a r c h w h e n he states,

τι

οκλής

μείζον

/ ούτε τι βαιότερον

πελέναι

χρεόν

έστι

τη ή τη, n o r c a n μή δν

i n t e r v e n e a n d prevent w h a t is from r e a c h i n g its like. E m p e d o c l e s r e i n ­ terpreted these points first b y asserting that the roots o c c u p y a v a i l a b l e place, τώνδ'

ουδέν

έρήμον,

την

a l l the

δε την μεν άγαθουργόν δε χείρονα

νεϊκος

άρχήν

φιλότητα

και φι λίαν

Εμπεδ­

(καλεί)

. . •

ούλόμενον-52

Aristotle further complains that according to E m p e d o c l e s '

scheme

a n d then b y equating μή δν w i t h

L o v e a n d Strife a r e equally destructive aitiai, for there is a destruction

kenon. T h u s there is no empty place to i n t e r r u p t or alter the consistency

both w h e n the m a n y are brought into one b y L o v e a n d w h e n Strife

o f the roots: ούδέ τι του παντός

separates the m a n y from one. T h i s gives Aristotle reason to criticize

κενεόν

πέλει

ούδέ περισσόν.41

I n sum,

E m p e d o c l e s attributed to his four roots the spatial a n d temporal c o n t i n u ­

E m p e d o c l e s ' lack of economy i n positing two motive causes w h e n one

ity, the changelessness, a n d the homogeneity of P a r m e n i d e s ' όν. T a k i n g

could do the w o r k of b o t h . 5 3 T h e r e is, however, a fundamental difference

this as his starting point he then set out to e x p l a i n everything perceptible

between the two'destructions. T h e phthora caused b y Strife brings about

to the senses as a n a r r a n g e m e n t of parts of these roots, i n w h i c h the pro­

the disintegration o f ό εύδαιμονέστατος

portion of the parts accounts for the perceived <4iaracteristics.

things i n the sphere, b u t that of L o v e is a necessary step t o w a r d the

θεός,

w h i c h is the u n i t y o f a l l

h a r m o n i o u s r e u n i o n . 5 4 I n E m p e d o c l e s ' theory both L o v e a n d Strife are L O V E

needed to account for the r e c u r r i n g generations. A s Aristotle himself

A N D S T R I F E

observes, i f Strife d i d not exist a l l things w o u l d be o n e , 5 5 a n d i f there I n a d d i t i o n to the four roots E m p e d o c l e s assumes the existence of L o v e

were no principle of L o v e the roots w o u l d be i n a state of p e r m a n e n t

a n d Strife. L i k e the roots these a r e divine a n d eternally e x i s t i n g , 4 8 a n d

separation.

they a c t o n the roots, L o v e b r i n g i n g them into a unity a n d Strife sep­

fights56

a r a t i n g t h e m . B u t L o v e is described as ήπιόφρων

that gives rise to the w o r l d

a n d θεμερώπις,

n a m e s a r e J o y a n d A p h r o d i t e , a n d b y h e r agency και άρθμια μαινόμενον,

έργα

τελοϋσι.

m e n φίλα

Strife o n the other h a n d is ούλόμενον,

a n d is also k n o w n as Δήρις

I n the first book o f the Metaphysics

her

forces from the observed fact that these have the greatest influence on the behavior of m e n , causing t h e m to a p p r o a c h e a c h other a n d act together

is t r y i n g to say that L o v e is the cause of good, a n d Strife of he assumes that

he criticizes

when

ofthneta.

λυγρόν,

evil.50

first

principles as e a c h

E m p e d o c l e s w a s l e d to posit his theory o f L o v e a n d Strife as cosmic

Aristotle observes that E m p e d o c l e s theory,

o f two opposed

φρονέουσι

αίματόεσσα·49

this is E m p e d o c l e s '

I t is the antagonism

for control over the roots d u r i n g the times of transition of power

Later

i n friendship or s h u n a n d destroy e a c h other i n e n m i t y . 5 7 T h e line of reasoning is similar to that w h i c h a r g u e d for the existence o f the four roots a n d their characteristics from the visible w o r l d masses o f earth,

E m p e d o c l e s for supposing that evil, that is, Strife, is indestructible (which 51. Metaph. 1 0 7 5 6 6 - 7 , 1 0 9 i b 8 - i 2 , and for Aristotle's theory of evil ci. Metaph. 1051317¬

45. Parmenides fr. 8.36-37, Empedocles fr. 8(17).30.

21.

46. Parmenides fr. 8 . 4 6 - 4 7 ; Empedocles frs. 8 ( 1 7 ) . 2 8 , 3 5 ; 5 3 ( 6 2 ) · 6 ·

52. Plutarch de Is. et Os. 37od-e, and cf. Alexander in Metaph. 6 3 . 8 - 1 1 .

47. Parmenides fr. 8.44-45; Empedocles frs. 8(17).33, 10(13); and cf. 9(12).3.

53. Aristotle Metaph.

48. F r . 11(16). 49· Cf. frs. 8 ( 1 7 ) . 2 3 - 2 4 , 47(35). 13, 116(122).2, and Plutarch de I s . et Os. 3 7 0 d - e ; also frs. 8(17). 19, 77(iog).3, 25(22).8,

i o o o a 2 6 - b i 2 , 985321-29.

54. Cf. Philoponus in GC 264.30: Έ. θεόν καλών τόν σφαίρον, τψ μεν φιλίαν 107(115).i4,

u6(i22).2,

26(20).4. 50. Aristotle Metaph. 98534-10, and cf. g 8 8 a t 4 - i 6 .

and the κακαί

ίριδες

of

ώς αίτιον

τούτου

τή πάντων

55- Aristotle Metaph.

συγκρίσει,

iooobi-2.

56. Cf. Aristotle GC 315316-17. 57. Cf. Aristotle Phys. 252327-31.

το δε νείκος ψέγει ώς διακριτικόν

ίπαινεί

του βεου.

I N T R O D U C T I O N

32

P H Y S I C S

33

sea, s u n , a n d sky. T h e consistency i n the action o f L o v e a n d Strife at a l l

tion o f Strife, means " m a t c h e d (to the roots) i n every d i r e c t i o n , " as i n

stages o f the cycle, from the vast cosmic movements to the i n d i v i d u a l

H o m e r Pylaimenes is ατάλαντος

events i n h u m a n life, is s h o w n i n the extant fragments. I n the great sweep

ντος, the reference being not to weight b u t to p o w e r . 6 4 L i k e P a r m e n i d e s ,

of the u n i v e r s a l v i e w the roots a r e d e s c r i b e d : άλλοτε

μεν

φιλότητι

άλλοτε

δ' αυ δίχ'

συνερχόμεν' έκαστα

a n d Odysseus Διί μητιν

ατάλα­

E m p e d o c l e s is m a k i n g a point about uniformity a n d b a l a n c e , not b u l k

εις εν

φορεύμενα

"Αρηϊ,

and

άπαντα,

νείκεος

weight.65

T h i s is brought h o m e w h e n E m p e d o c l e s tells

Pausanias

to look at the s u n , sky, sea, a n d e a r t h , for these a r e έπιμάρτυρα

έχθει.

o f the

four roots, b u t insists that the n a t u r e o f Philotes cannot be understood b y

W h e n the roots a r e b e g i n n i n g to m i x a n d thneta to be formed the language

sitting a n d looking. L o v e a n d Strife do not exist as things i n the w a y that

is s i m i l a r :

the roots d o — i n this case the eyes a r e useless witnesses, a n d one must use nous i n s t e a d . 6 6

εν δε κότφ συν

διάμορφα

και άνδιχα

δ' εβη εν φιλότητι

και

πάντα

πέλονται,

άλλήλοισι

I n support of the c l a i m that L o v e a n d Strife a r e as c o r p o r e a l as the

ποθείται-

roots, B u r n e t quotes two passages. O n e is from T h e o p h r a s t u s , 6 7

stating

this tallies w i t h the descriptions o f love a n d hate i n i n d i v i d u a l s . 5 8

that E m p e d o c l e s sometimes gave a n efficient power to L o v e a n d Strife

T h e study o f h u m a n b e h a v i o r enables one to u n d e r s t a n d the n a t u r e of the

a n d sometimes put them o n a level w i t h the four roots. B u t T h e o p h r a s t u s '

cosmic principles.

distinction is clear. H e interprets L o v e a n d Strife as h a v i n g

And

P a r m e n i d e s h a d a r g u e d that, as there is no genesis or olethros, w h a t is

δύναμις,

is h e l d fast b y the bonds of A n a n k e . E m p e d o c l e s c l a i m s that his roots a r e

their agency, b u t lines

ακίνητοι,

Strife c a n also be regarded as ίσόστοιχα

b u t only insofar as the c h a r a c t e r o f e a c h is i n v a r i a b l e a n d

the rotation of the roots from unity to separation, a n d from separation to unity, is u n a l t e r a b l e a n d

unending.59

A t the time o f change

determined

by the o a t h , the roots begin to move from one state to the other, a n d so they c o m m e n c e the p r o d u c t i o n o f εθνεα

θνητών-60

μυρία

I t is L o v e a n d

ποιητική

sincie the roots are brought into one a n d separated into m a n y by 1 7 - 2 0 of fragment

as a l l six a r e ungenerated,

8 ( 1 7 ) show that

Love and

w i t h the roots. T h i s is so insofar

unchanging,

and indestructible,68

b u t the

power o f L o v e a n d Strife c a n extend over a l l the roots, for they a l l come into u n i t y u n d e r L o v e a n d are separated b y Strife. T h e second passage is a notice o f Aristotle to the effect that E m p e d o ­

Strife that E m p e d o c l e s gives as the cause o f this change a n d as the r e ­

cles, άτόπως,

ply to P a r m e n i d e s ' d e n i a l o f kinesis.

the m i x t u r e , as m a t e r i a l c a u s e . 6 9 G e n e r a l l y , w h e n Aristotle is discussing

L i k e the roots, these principles have

continuous existence i n t i m e , 6 1 a n d control them alternately. T h e E l e a t i c language πάντη

for the spatial

• • • οϊ γαρ πάντοθεν

uniformity ίσον—is

of what

is—μέσσοθεν

τε πλάτος

τε a n d Neikos άτάλαντον

ίση

άπάντη.62

άπάντη,

64. Homer II. 5.576, a. 169. 65. Cf. G . E . L . Owen CQ_ i 9 6 0 , p. 99, on Parmenides fr. 8.43. 66. C f Empedocles frs. 1 4 ( 2 1 ) . ! , 8 ( 1 7 ) . 2 1 - 2 6 . D. O'Brien, CQ_ 1967, pp. 36-37, ECC

T h i s does not, however, i m p l y , as is generally a s s u m e d , 6 3 that L o v e a n d Strife a r e as m a t e r i a l as the roots, άτάλαντον

E m p e d o c l e s ' theory, he represents the four roots as predecessors of w h a t

Ισόπαλες

t a k e n over b y E m p e d o c l e s for this

extension of L o v e a n d Strife over the roots. Philotes is for t h e m μήκος

posits L o v e both as m o v i n g cause a n d , because it is part o f

the descrip-

pp. 138-39, assumes from fr. 8 (17). 19-20 that Love is a solid sphere and Strife a hollow one, i.e., "an even spherical layer surrounding Love." But άτάλαντος

άπάντη

as a de­

scription of a hollow sphere cannot be deduced from comparisons with a shield (Homer II. 12.294), Prometheus' liver (Hesiod Theog. 524), and Parmenides' line, fr. 8.49. And if 58. Cf. frs. 8 ( 1 7 ) . 7 - 8 , 14(21). 7 - 8 , 2 6 ( 2 0 ) . i - 5 , 25(22).i-g.

Love is a solid sphere, not equal to all the elements taken together (p. 36), what place is

59. Fr. 8(17). 9-13, and cf. the commentary on these lines.

there for the elements, and how is έν τοίσιν to be explained? In any case O'Brien (p. 36,

60.

Cf. frs. 23(30), 47(35). 16-17, 1 4 ( 2 0 - 6 - 1 4 ,

n.6) admits the possibility that fr. 8(17). 19-20 means that Strife is everywhere equal,

61.

Cf. fr. 11(16). 1-2.

16(26).3-7.

62. Parmenides fr. 8.44, 49; Empedocles fr. 8(17). 19,20. 63. E . g . , by Burnet E G P p. 232: "The fragments leave no room for doubt that Love and Strife were thought of as spatial and corporeal"; Kirk-Raven PP p. 3 3 0 : "Empedocles is still unable to imagine any form of existence other than spatial extension, and in conse­ quence Love and Strife are still represented as if they too were material."

and Love equal in length and breadth, to all the elements taken together. 67. Burnet loc. cit., Theophrastus Phys. Dox. fr. 3 (Diels Doxographi

Graeci p. 478); cf.

Aristotle GC 314a 16-1 7. 68. Simplicius, in Phys. 159.6-8, includes Love and Strife in Empedocles fr. 8(17).27 because they are without beginning and end in time. 69. Aristotle Metaph.

I075b3-

I N T R O D U C T I O N

34

he w o u l d c a l l m a t e r i a l cause, a n d L o v e a n d Strife as a m o n g the first

P H Y S I C S

35

pletely one i n the sphere? Aristotle links this p a r t o f E m p e d o c l e s ' scheme

recognitions o f efficient c a u s e . 7 0 A n d his suggestion that L o v e might be

with

the logos of the different m i x t u r e s of the roots i n the formation o f the body

state o f the c o s m o s . 7 5 T h e three assume a stage o f some k i n d o f m i x t u r e ,

A n a x i m a n d e r ' s apeiron

a n d Anaxagoras'

theory o f the original

also shows that he v i e w e d L o v e as basically different i n function from the

w h e r e elements or opposites a r e undifferentiated,

c o r p o r e a l e l e m e n t s . 7 1 H o w e v e r , o n occasion he is i n c l i n e d to argue that,

of separating out w h i c h makes t h e m distinct. E l s e w h e r e , i n suggesting

since L o v e is the cause of a l l things c o m i n g into one, it could be said to be

a w a y i n w h i c h precedent might be found for his o w n theory o f poten­

unity. T h i s u n i t y is the arche from w h i c h the w o r l d has its genesis, a n d so

tiality a n d actuality i n change, Aristotle proposes that these " m i x t u r e s "

L o v e might be v i e w e d as το ύποκείμενον.72

w o u l d be better expressed as ήν όμοΰ πάντα

Therefore i n saying that L o v e

followed

δυνάμει,

b y a stage

ένεργε'ιμ

δ'ού-76

is a p a r t o f the m i x t u r e Aristotle need not be interpreted as m e a n i n g that

T h e process o f separating out o f opposed substances is the c o m m o n

it is a m a t e r i a l p a r t i n exactly the same w a y as fire, a i r , earth, a n d water.

feature o f the three systems. " M i x t u r e " is used loosely for the stage p r e ­

He

ceding the separation, for, from Aristotle's point of view, there must have

m a y have h a d i n m i n d E m p e d o c l e s ' phrase και φιλότης

εν

τοϊσιν.73

L o v e is " i n " the roots i n that it is the power w h i c h d r a w s t h e m together,

been some sense i n w h i c h the ingredients w e r e i n existence before the

i n contrast w i t h Strife, w h i c h is p u s h i n g a n d holding t h e m a p a r t . F i r e

separating, a n d the best w a y of putting it w o u l d be to say that they existed

c o u l d never be " i n " w a t e r i n the same w a y that L o v e is " i n " both fire

potentially. In

a n d w a t e r w h e n they are u n i t e d . 7 4 I f this interpretation is correct then L o v e a n d Strife are to be viewed

the De Generatione

et Corruptione,

however, Aristotle shows

that

E m p e d o c l e s ' d e n i a l o f generation a n d destruction for the roots is i n c o m ­

as powers w i t h e x p a n d i n g a n d contracting areas o f application, a n d dif­

patible w i t h their u n i t i n g . 7 7 W h e n the roots are brought into one they

ficulties

e a c h lose their i n d i v i d u a l c h a r a c t e r i s t i c s , 7 8 but E m p e d o c l e s was not a w a r e

c o n c e r n e d w i t h the question of w h e r e L o v e a n d Strife " g o "

d u r i n g the times o f the d i m i n u t i o n o f their respective timai

become i r ­

that this uniting involves their v i r t u a l destruction. Aristotle's argument

r e l e v a n t . Strife takes u p less place as its power subsides, i n that less a n d

runs as follows. T h e diaphorai

less o f the root masses a r e held apart. Conversely, L o v e takes u p more

breaks u p the o n e ; sun white a n d hot, a n d e a r t h heavy a n d h a r d , then

o f the roots come into existence w h e n Strife

p l a c e insofar as more a n d more parts o f roots are brought together a n d

become

m i n g l e further. L o v e a n d Strife are manifest i n the pattern of b a l a n c e a n d

diaphorai,

m o v e m e n t o f the roots, a n d they a r e contained w i t h i n the same limits

taken away. Consequently the roots are destroyed into the one a n d gen­

as t h e m .

erated from it, a n d so they are generated from each other; this is i n c o n ­

discernible. T h e roots are only distinguishable n o w b y their a n d since the diaphorai

come into existence they c a n also be

sistent w i t h E m p e d o c l e s ' basic assumption that the roots are ungenerated M I X I N G

A N D

and

S E P A R A T I N G

indestructible.79 Philoponus restates Aristotle's argument i n more dogmatic

T h e type o f m i x t u r e that the roots form i n their unitings a n d separatings

H e says that the sphere under L o v e is άποιος

a n d άδιάφορον

terms.80 σώμα

και

presents some difficulties. First, h o w are e a r t h , air, fire, a n d w a t e r c o m 75.

Aristotle Phys.

187320-26.

76. Aristotle Metaph. 1069621-23, 3nd on the sense snd punctustion here, cf. W. D. 70.

E . g . , Aristotle Phys.

189324-26, GC 314316-17, 333622-24, Metaph.

988333-34.

71. Aristotle De An. 408323-24. 72.

Cf. Metaph.

99637-8, 1001312-14,

1053615-16, snd slso Metaph.

io6gb2i-22,

73.

F r . 8 ( 1 7 ) . 20.

74.

Cf. Alexsnder in Metaph.

Έ. καΐ έν τοις στοιχείοις,

62.15-16:

τό γοΰν νείκος

και ή φιλία

στοιχεία

μέν

άλλ' ούχ ώς ϋλη, and 2 2 4 . 8 - 1 0 , 718- 8-15; also Aristotle's

discussion of the different wnys in which "in" is used, Phys. 210314-24. The suggestion put forwsrd here does not preclude the fact th3t Empedocles, like Psrmenides, still hsd to make use of material terms, e.g., φιλότητος όρμή, fr. 47(35). 13·

Metaphysics

vol. 2, pp. 350-52.

77. Aristotie GC 31534-19. 78. Cf. Empedocles fr. 21(27). 1, 3nd Eudemus' comment, Simplicius in Phys. 1183.2. 7g.

GC 3 1 5 3 1 9 - 2 1 .

κατ'

Ross Aristotle's

Cf. Aristotle's comment on ίσά τε πάντα

fr. 8(175.27 at GC 3 3 3 3 1 6 - 2 9 : if the

phrase means that the roots are comparable in amount a common unit of measure would be supposed, and if in power, a common faculty; in either case the roots could change into each other. For Aristotle's assumption that the roots for Empedocles are absolutely basic (contra Cherniss ACPP Metaph.

iooobi8-20.

80. Philoponus in GC 19.3-20.4.

p. 96, n. 405) cf. Cael. 3 0 5 6 1 - 3 , GC 333316-18,

I N T R O D U C T I O N

ομοειδές

αυτό έαυτφ,

36 w i t h none o f the roots i n d i v i d u a l i z e d . H o w e v e r ,

if the roots have their o w n characteristics, so that for example a part o f fire but o f none o f the other elements occupies a given place, then the sphere is not adiaphoros;

i f o n the other h a n d the roots a r e not i n d i v i d u a l l y

c h a r a c t e r i z e d i n their u n i o n i n the sphere, then they change into e a c h other. S u c h arguments suggest that E m p e d o c l e s w a n t e d to say both that the roots a r e i n d i v i d u a l a n d i m m o r t a l a n d that i n the sphere u n d e r L o v e there is a m i n g l i n g o f m i n u t e particles o f the component roots s u c h that no one root could i n a n y p a r t be p i c k e d out as distinct from L a t e r it w a s recognized that one of these two assumptions would

another. h a v e to

be sacrificed, for E m p e d o c l e s ' conditions would m e a n i n effect that the u n i o n of a l l things w o u l d be a complete f u s i o n . 8 1 Aristotle, then, m a y still l e g i t i m a t e l y 8 2

classify E m p e d o c l e s as both

monist a n d p l u r a l i s t . 8 3 T h e one is elemental i n being prior to the n o w recognizable distinction o f earth, a i r , fire, a n d water caused b y the action of Strife, the m a n y a r e e l e m e n t a l andlφ;pότεpα

την φύσιν84

i n that the one

comes into existence derivatively, as a result o f the c o m b i n i n g of the roots. T h e processes eternally a l t e r n a t e , 8 5 a n d E m p e d o c l e s ' scheme m a y be v i e w e d as monistic o r pluralistic a c c o r d i n g to the p a r t i c u l a r stage o f the theory u n d e r consideration. S e c o n d , there is the question of the nature of the parts of the roots into w h i c h Strife breaks u p the m i x t u r e u n d e r L o v e . A s a result o f Strife's w o r k i n g , e a c h root g r a d u a l l y becomes distinct, a n d the process continues u n t i l the elements a r e separated a n d Strife is d o m i n a n t . Aristotle de­ scribes the E m p e d o c l e a n theory o f a separating out of one element from another as a n a p p a r e n t r a t h e r t h a n a n a c t u a l genesis, as i f from a vessel a n d not a n u n d e r l y i n g ύλη. I t is " a process o f excretion from a body o f w h a t w a s i n it a l l the time, so that it involves no change o f a n y t h i n g . " 8 6 A further elaboration o f this process is given b y Philoponus, w h o compares 8 1 . Cf., for example, the medical theory of pep sis, which is a complete fusion with no particular dynamis perceptible, VM 19, and Galen's contrast of a fusion of elements for Hippocrates with their "touching" in Empedocles' theory, Hipp. ml. horn. 15.49K (DK 31 A 4 3 ) . 82. Despite the criticisms by Cherniss, ACPP pp. 36, 5 1 , 110. The point made here and in the two preceding paragraphs on the roots in the sphere was first put forward in my thesis, "An Interpretation of Empedocles" (Oxford, 1963) pp. 147-49; J . Longrigg's article "Roots," CR 1967, pp. 1-4, is based on this. 83.

Cf. Aristotle Phys. 187321-22, 0 0 3 1 5 3 1 9 - 2 4 .

84.

Cf. GC 315325, 3 3 3 b 2 i .

85. Cf. Aristotle Phys. 187324.

86. Aristotle Gael. 30561-5, trans. J . L . Stocks.

P H Y S I C S

37

the squeezing o f the roots from e a c h other to the shooting out o f fruit pips from between the fingers.87 T h i s suggests that one root is pushed o u t from another i n s m a l l parts, w h i c h w o u l d be built u p into other bodies. T h e s m a l l size o f the parts o f the roots is confirmed b y two notices of Aetius. T h e first gives E m p e d o c l e s ' assumption of θραύσματα οιονεί στοιχεία Εμπεδοκλής ελάχιστα

προ των στοιχείων δέ εκ μικροτέρων

και οιονεί

στοιχεία

όμοιομερή, όγκων

τά στοιχεία

στοιχείων-88

but

συγκρίνει,

άπερ

T h e mention

m a y be derived i n Aetius from Aristotle's criticism the De Generatione et Corruptione

ελάχιστα

a n d a c c o r d i n g to the second,

of Empedocles

a n d the contrast with

έστιν

o f elements

the

in

Timaeus,89

the notion o f minuteness occurs again i n G a l e n ' s c o m p a r i s o n of

the parts o f the roots to the fine powder resulting from the g r i n d i n g d o w n o f various m e t a l s . 9 0 T h e s m a l l size m a y be accepted as a u t h e n t i c E m p e d o c l e a n theory, for there is a similar assumption of extreme s m a l l ness o f parts i n the description o f the pores a n d m e m b r a n e s of the nose a n d eye, a n d of extreme fineness i n that of the άπορροαί

w h i c h are u n i ­

versally given off. 9 1 T h e s m a l l parts o f roots are not, however, to be viewed as a t o m i c ; this point is brought out b y Aristotle i n the De Caelo,92

where, in tabulating

the possible analyses of elements he says that the process w i l l b e either infinite or finite. I f it is finite the last m e m b e r of the division w i l l be either a t o m i c or, as E m p e d o c l e s seems to have intended, διαιρετόν διαιρεθησόμενον

ουδέποτε.

μεν ου

μέντοι

A contrast is then d r a w n between this theory

and that of the atomists. S i m p l i c i u s ' c o m m e n t a r y enlarges on this notice of A r i s t o t l e . 9 3 H e represents the E m p e d o c l e a n elements

as

διαιρετά;

they do not change into each other a n d they are indestructible, b u t not i n the same w a y as the atoms o f D e m o c r i t u s , for the division o f the elements in E m p e d o c l e s ' theory never reaches to a n u n d i v i d e d last m e m b e r . P h i ­ loponus has a similar mention of nonatomic stoicheia for E m p e d o c l e s . 9 4 T h e s e reports use Aristotelian terminology, b u t they show that E m p e d o ­ cles' theory was distinguished from that o f the atomists; his roots a r e to 87. Philoponus in Phys. 8 8 . 1 1 - 2 3 . 88. Aetius 1.13.1, 1.17.3.

89. Aristotle GC 325623-24. 90. Galen Hipp. 91.

nat. horn. 15.32K ( D K 31 A 3 4 ) .

Cf. frs. 9 1 ( 1 0 0 ) . 3 - 4 ,

8 8 ( 8 4 ) . 7 - 8 , 73(89);

a n

d Theophrastus Sens.

describes the kinds of tastes in water, according to Empedocles, as αναίσθητα ότητα,

Sens. 44133-6.

92. Aristotle Cael. 30531-6. 93. Simplicius in Cael. 6 2 8 . 6 - 1 3 .

94. Philoponus in GC 24.26-29.

7; Aristotle

δια μικρ­

I N T R O D U C T I O N

38

P H Y S I C S

39

be v i e w e d as c a p a b l e of being b r o k e n into v e r y small, b u t nonatomic,

s i v e . 9 8 I f a different shade w a s needed, a coat of one color w a s put o n top

"bits."

of a coat o f another, r a t h e r t h a n the two being m i x e d , a n d the extant

T h i r d , these s m a l l parts o f the different roots a r e p u t together b y L o v e to form a n o r g a n i s m , yet it is c l e a r that they do not lose their identity i n the process. Aristotle infers such a c o m p o u n d m i x t u r e as the basis of

pigment o n sculptures indicates that the m e t h o d w a s that o f " a few flat washes effectively correlated to produce r i c h a n d g a y c o m p o s i t i o n s . " 9 9 T h e general practice, then, i n p a i n t i n g w a s a p p a r e n t l y to fill i n a n

E m p e d o c l e s ' theory o f the constitution of the bodily parts i n the words

outline w i t h a simple color a n d to achieve the r e q u i r e d effect b y j u x t a ­

ανάγκη

position of the different washes. A c c o r d i n g l y , w h e n the analogy of the

και

γαρ σύνθεσιν

το μίγμα

μικρά

δε τούτο

δε παρ' άλληλα

έκαστον·95

είναι

καθάπερ

εκ πλίνθων

εκ σωζόμενων συγκειμένων,

μεν έσται ούτω

καϊ λίθων των στοιχείων,

δη σαρξ

και

των

τείχος, κατά άλλων

T h e i n d i v i d u a l o r g a n i s m is a synthesis o f the component

" b i t s " of roots w h i c h t o u c h b u t do not fuse. S i m i l a r l y , i n the c o m p a r i s o n previously m e n t i o n e d , G a l e n speaks o f a body built u p o f elements as like

painter's colors is applied to the elements, it c a n be c o n c l u d e d

constituent roots b u t as the juxtaposition o f s m a l l parts o f the roots i n a pleasing a r r a n g e m e n t , a product of L o v e ' s c r a f t s m a n s h i p . 1 0 0 T h e μίξις τε διάλλαξίς

a p o w d e r composed o f different met
that

E m p e d o c l e s d i d not see i n d i v i d u a l organisms as a complete fusion of the

τε μιγέντων

αυτά

w i t h the H i p p o c r a t i c fusion of

a n d the lines

γάρ εστίν

γίγνεται

ταύτα,

άλλοιωπά'

δι' άλλήλων

δε

θέοντα

ΐ τ ά γάρ δια κρήσιςϊ

άμείβει

elements. Notices i n A e t i u s a n d A l e x a n d e r a r e i n the same t r a d i t i o n . 9 6 E m p e d o c l e s h i m s e l f p e r h a p s d i d not use the figure given b y Aristotle

should s i m i l a r l y be interpreted as referring to the shifting mosaic or

of b r i c k s a n d stones l y i n g side b y side to form a w a l l , b u t the important

"shuffle" of small parts o f roots, the arrangements a n d rearrangements of

simile w h i c h h e does i n t r o d u c e is evidence

w h i c h produce the variety o f

that the interpretation by

Aristotle a n d the c o m m e n t a t o r s o f the w a y the elements are built u p into thneta is i n the m a i n correct. I n fragment

15(23) E m p e d o c l e s shows h o w

thneta.101

O t h e r similes illustrate the w a y i n w h i c h parts o f the elements a r e brought together. W h a t e v e r the context, Aristotle quotes fragment 4 9 ( 3 4 ) ,

it is possible for only four roots to m a k e u p the countless variety o f thneta

άλφιτον

observable i n the w o r l d b y alterations i n the proportions of the constituent

m u t u a l l y react, e a c h w o r k i n g as a k i n d of glue o n the o t h e r . 1 0 2 T h e

parts, i l l u s t r a t i n g the m e t h o d from the t e c h n i q u e o f a painter w i t h his

H o m e r i c simile o f fragment 6 1 ( 3 3 ) , ώ? δ' δτ' όπός

Pharmaka.

ΰδατι

κολλήσας

• • •, to show h o w w e t a n d d r y ingredients

γάλα

λευκόν

έγόμφ-

T h e painter, using only a few basic colors b u t i n different pro­

portions a n d v a r i o u s a r r a n g e m e n t s , is able to reproduce likenesses o f all things. N o w the m i x i n g of colors of w h i c h E m p e d o c l e s is speaking i n the simile

98. Cf. Pliny ΝΗ 35-3 2 ·5°> 36·9 2 > Cicero Brutus 18.70; the Alexander mosaic repro­ duces a four-color original, cf. P. Devambez Greek Painting p. 32. Where green appears it was, it seems, not a mixed color but produced from green chalk, so Vitruvius 7.7. Plutarch, glor. Ath. 346a, says that Apollodorus was the first to discover φθορά nat

is almost c e r t a i n l y not a b l e n d i n g to p r o d u c e further shades but the setting

άπόχρωσις

of pigments of one color side b y side w i t h those o f another i n a n a r r a n g e ­

393c, cf. G . Richter Greek Art pp. 275-77. At Plato Tim. 68d only god can blend colors

m e n t to give the effect o f a f a m i l i a r object.

and resolve them. [Arist.] Col. 7g2a-b deals mostly with black, white, red, and yellow;

F r o m the scanty

evidence

a v a i l a b l e it seems that, t h r o u g h most o f the fifth century, painters limited themselves to black, w h i t e , r e d ochre, a n d yellow ochre, eschewing blue a n d the greens a n d violets that c o u l d b e m a d e from m i x t u r e s . 9 7 A c c o r d i n g to P l i n y this w a s the case, a n d Apelles i n the fourth c e n t u r y w a s still w o r k i n g w i t h only four colors, more exotic ones being rare a n d expen-

σκιάς,

where φθορά

is a technical term for

μίξεις

των χρωμάτων

725c,

variations are due to the different proportions of light and shade. For early artists de­ liberately restricting the number of colors used in order to simplify experiments with form, cf. V . J . Bruno Form and Colour in Greek Painting chap. 6, esp. p. 64.

99. Cf. G . Richter, "Polychromy in Greek Sculpture," A J A 1944, p. 322, and L . F . Hall's reconstruction of sculpture coloring in plates 7-11 of this volume. 100.

Cf. frs. 15(23).4-5, 8 3 ( 9 8 ) . 3 - 5 , 4 7 ( 3 5 ) . 12-17; cf. also the use of the verb

πηγνόναι,

"to fit together," as of the work of a carpenter or shipwright: frs. 7 0 ( 7 5 ) . ! , 78(107).!, 85(86),

io6(i5).4,

and the phrases παντοίαις

97. Cf. M . Robertson Greek Painting p. 96; for 3 light blue wssh on panels, cf. p. 13.

καταστόργοις

' Αφροδίτη

άρμονίης

86(87).

ι ο ί . Frs. 12(8).3, 14(21). 13-14; c f J o a c h i m ' s commentary on Aristotle GC 3 3 4 a 2 6 - t > 2 102. Aristotle Mete. 381631-38232; cf. the reference to a hard substance resulting from two soft ingredients, GA 747334-66.

359.17-21.

άσκήσασα

47(35)-17,

96.

Cf. Galen Hipp. nat. horn. 15.32, 4 9 K ( D K 31 A 3 4 , 43) snd sbove, n. 8 1 . Aetius

γόμφοις

άρηρότα

κόλλησιν

1.24.2, Alexander in Metaph.

άρηρότα φ(φ).$,

Ιδεησιν

95. Aristotle GC 334327-31.

I N T R O D U C T I O N

ωσεν

και εδησε,

40

is referred b y P l u t a r c h to the unifying effect of P h i l i a . 1 0 3

P H Y S I C S

41

alternation o f a l l the roots c o m i n g into one through L o v e a n d s e p a r a t i n g

F r a g m e n t 7 4 ( 9 1 ) , o n w a t e r m i n g l i n g w i t h w i n e a n d resisting oil, is quoted

into m a n y t h r o u g h Strife; d u r i n g e a c h process there is a genesis a n d a

as a n illustration of s y m m e t r y a n d a s y m m e t r y o f πόροι a n d ναστά104

destruction o f thneta. T h e lines a r e :

and

shows E m p e d o c l e s ' interest i n the m u t u a l reaction o f the components of

δοιή

v a r i o u s types of m i x t u r e . T h e text o f fragment 76(93) o n the dyeing of

την

l i n e n is i n doubt, b u t from its context i n P l u t a r c h E m p e d o c l e s seems to be

δε θνητών

ή δέ πάλιν

giving a n e x a m p l e o f a fast u n i o n resulting from a c o m b i n a t i o n o f dis­

και

similar ingredients.105 L a s t l y , whereas L o v e puts together s m a l l parts o f roots i n tight j u x t a ­ position to form a n o r g a n i s m , Strife breaks u p c o m b i n a t i o n s ; as a result

γένεσις,

μεν γάρ πάντων ταϋτ'

δοιή

σύνοδος

διαφυομένων άλλάσσοντα

άλλοτε

μεν φιλότητι

άλλοτε

δ' αύ δίχ'

δ'

άπόλειψις'

τίκτει

τ' όλέκει

ϊθρυφθεϊσα

τε,

δρεπτήϊ-

διαμπερές

ούδαμά

λήγει,

συνερχόμεν'

εις εν

άπαντα,

έκαστα

φορεύμενα

νείκεος

εχθει.110

of its a g e n c y parts o f the same root a r e d r a w n t o w a r d their like, but their

Between c o m i n g into one a n d separating into m a n y the roots a r e 'wholly

m e t h o d o f u n i o n is obscure. I n fragment 73(89) E m p e d o c l e s states that

united i n the sphere a n d completely controlled b y L o v e . S i m p l i c i u s quotes

there a r e άπορροαί

E u d e m u s o n the lines that describe

from a l l things that h a v ? c o m e to be, a n d the context

of this fragment i n P l u t a r c h includes e a r t h a n d sea, w h i c h w o u l d be roots

this state,

when

the i n d i v i d u a l

characteristics o f the roots a r e not discernible:

in a n u n m i x e d , or c o m p a r a t i v e l y u n m i x e d , state. F u r t h e r , a c c o r d i n g to

ένθ'

T h e o p h r a s t u s ' a c c o u n t o f E m p e d o c l e s ' theory o f sense perception, it is

ούτ' ήελίοιο

διείδεται

ώκέα

γυϊα111

said that there a r e pores i n the different r o o t s . 1 0 6 E m p e d o c l e s m a y there­

T h r e e periods c a n therefore be distinguished: (1) the roots come together

fore h a v e thought that, i n their cosmic assembling, parts of the same root

u n d e r L o v e , (2) the u n i o n of a l l things results, (3) the roots

come together a n d fit o n the same p r i n c i p l e as their coincidence i n percep­

u n d e r Strife.

t i o n ; b u t the point s h o u l d not b e pressed, a n d Aristotle found no clear

A n y attempt to divide one revolution of the κύκλος

must

separate face the

e x p l a n a t i o n of the p r o c e s s . 1 0 7 H e does, however, c a l l the increase o f e a c h

p r o b l e m of the possibility o f a stage antithetical to that o f the sphere

root b y its like a prosthesis

u n d e r L o v e , i n w h i c h the elements a r e completely separated a n d Strife

το σωρευόμενον

μέγεθος·

a n d elsewhere describes the resulting mass as A l e x a n d e r also assumes that the root masses

are built u p u n d e r Strife b y c o n t a c t : τφ γάρ άπτεσθαι του

νείκους

ειη αν εν

άλλήλων

has universal control. Despite assertions to the c o n t r a r y , 1 1 2 the s u m o f

και έπϊ

ένί.108 Sicilian Muses, in contrast to those of Ionia, suppose that unity and plurality are suc­ cessive and not simultaneous); Aristotle Phys.

T H E

P L A N

O F T H E

187320-24 (Empedocles is contrasted

with Anaxagoras in their theories of separation from mixture: τφ τόν μεν περίοδον

PHYSICS

τούτων,

τόν δ' άπαξ),

and cf. Metaph.

ποιείν

985323-29.

T h e activity o f the roots u n d e r L o v e a n d Strife follows a c e r t a i n r e ­

110. Fr. 8 ( 1 7 ) . 3 - 8 ; it is hard to see how Solmsen can interpret line 3 here as a de­

petitive pattern. T h a t the pattern is repeated is shown by the use of the

struction of compounds and genesis of the ίν, and as a corresponding destruction of the

w o r d κύκλος i n the phrases περιπλομένοιο

εν and genesis of compounds (Phronesis

κύκλοιο

a n d κατά

κύκλον, a n d

it w a s so understood b y Plato a n d A r i s t o t l e . 1 0 9 T h e r e is a n unceasing

individual organism (Hermes

1965, p. 140), or H ölscher, as a reference to an

1965, pp. 31-32). Fr. 8(17) gives in outline the cosmic

pattern of the roots uniting and separating, in each case causing a genesis and destruc­ tion of thneta; the application of the universal activity to individual organisms comes

103. Plutarch amic. mult. 9 5 a - b ; cf. Homer It. 5.902. 104. Or κοίλα and ποκνά,

later, in frs. 25(22) and 26(20). For the text of fr. 8(17). 5 cf. the commentary on the line.

Philoponus in GA 123.13-20; Aristotle uses κοίλα

and

στερεά in a reference to the lines, GA 74766-8.

111.

Eudemus ap. Simplicius in Phys. 1183.28-1184.1 quoting fr. 21(27).

112. E.g., by H . von Arnim Festschrift

Gomperz pp. 16-27; Ρ· Tannery Pour

105. Plutarch def. or. 433a-b, and cf. the commentary on this fragment.

de la science hellene p. 319; Cherniss ACPP

106. Plutarch quaest. not. g i 6 d , Theophrastus Sens. 7, 12-13.

108-10; H ölscher and Solmsen loc. cit. In favor are F . Dümmler Akademika

107. Aristotle GC 325622-23, and cf. GA 747b6-io. 108. Aristotle GC 333a35~b3, 325622, Alexander in Metaph. 109. Empedocles frs.

16(26).!,

pp. 175, 205; J . Bollack Empedocle vol.

t'histoire 1, pp.

p. 217;

Burnet E G P p. 234; F . M . Cornford Cambridge Ancient History vol. 4, p. 566; E . L . Minar 35.21.

8(17). 13, 16(16). 12; Plato Soph.

Phronesis 1963, p. 127; Guthrie HGP vol. 2, pp. 174-78. C. E . Millerd, On the Interpretation 242d

(the

gentler

of Empedocles pp. 54-55, suggests only two stages, the separating into many and the

I N T R O D U C T I O N

42

P H Y S I C S

43

the evidence available does incline to the conclusion that E m p e d o c l e s

this it m a y be said that Aristotle is sometimes careless i n his use o f e x a m ­

envisaged a d o m i n a t i o n o f the whole b y Strife, following the destruction

ples to illustrate the points he is m a k i n g , a n d i f i n this case he uses a

of a generation o f thneta.

quotation

First there a r e E m p e d o c l e s ' o w n words. H e states quite clearly that there is a twofold destruction o f thneta: δοιή άπόλειψις.

δε θνητών

γένεσις,

δοιή δ'

H e goes o n to s a y that one o f these destructions of thneta is

caused as the roots separate, a n d then adds that this separation is the w o r k o f Strife, άλλοτε

δ' αύ δίχ' έκαστα

fragment 4 7 ( 3 5 )

k n o w n that w h e n the roots a r e u n d e r the control

1 1 l s

φορεύμενα

νείκεος

έχθει-

From

concerned w i t h motion to illustrate E m p e d o c l e s ' theory o f

motion a n d rest, it cannot be inferred that E m p e d o c l e s ' p o e m contained no lines describing intervening p e r i o d s . 1 1 7 Aristotle has not misrepresented Empedocles, for he is referring to the rotation o f the elements from m a n y to one a n d from one to m a n y , a n d to the p e r m a n e n c e of this rotation. S i n c e the μεταξύ

χρόνοι

are only i m p l i e d i n the first a n d third stages of

the rotation o f ( m a n y ) , m a n y to one, (one), one to m a n y , Aristotle's

of Strife they stay u n m i x e d a n d a r e not formed into c o m p o u n d s . 1 1 3 I n

citation of the lines m a y be criticized on the grounds o f i n a d e q u a c y but

other fragments the function o f Strife is represented as b a l a n c i n g that o f

not of i n a c c u r a c y . 1 1 8

L o v e . 1 1 4 T h e balance w o u l d be disturbed, a n d the fight a n u n e q u a l one,

Aristotle supports the interpretation o f a separation o f elements b y

if the complete sway that L o v e en joys i n the perfection of the sphere were

Strife, corresponding to their u n i o n u n d e r L o v e , i n the following:

not m a t c h e d b y a c o m p l e m e n t a r y d o m i n a n c e of Strife.

μεν

I n the Physics

Aristotle represents the stages o f the complete control

γάρ εις τά στοιχεία

εις έν συγκρίνεται

διίστηται

και τών άλλων

το πάν ύπό τοϋ νείκους, στοιχείων

έκαστον

δταν

τό τε πϋρ

δταν

δε

πάλιν

τά

μόρια

of L o v e a n d Strife as stages o f rest i n contrast to the w o r l d i n motion,

ύπό

w h e n the m a n y a r e c o m i n g into one, a n d a g a i n w h e n the one is separating

διακρίνεσθαι

into m a n y . T h e references to E m p e d o c l e s

εν

Empedocles. I n the first, Aristotle asks h o w the earth could keep its

έκ πολ­

position w h e n the elements were held apart b y Strife, for this could not

μέρει λών

κινεϊσθαι ποιή

χρόνοις ύπάρχει

και πάλιν

το εν ή το νεϊκος

• • . ώς το κρατε'ιν τοις

πράγμασιν

ήρεμεϊν,

κινεϊσθαι

πολλά

έξ ένός,

και κινεϊν

έν μέρει

έξ ανάγκης,

ήρεμεϊν

a r e : ή ώς Εμπεδοκλής μεν δταν ή φιλία ήρεμεϊν

δ' εν τοις

την φιλίαν

μεταξύ

και το νεϊκος

δε τόν μεταξύ

χρόνον.115

It is doubtful w h e t h e r v o n A r n i m is correct i n seeing a significant dis­ tinction between the use o f the singular a n d the p l u r a l o f χρόνος passages

o f Aristotle. T h e p l u r a l form most obviously

in these

refers to both

intervals between the two stages o f motion, a n d the singular, to e a c h

τής φιλίας

συνίωσιν

εις το έν, άναγκαϊον

πάλιν-119

έξ έκάστου

I t is also assumed i n two o f his criticisms of

have been explained b y the dine. T h e second is the passage where he states that E m p e d o c l e s omitted the genesis o f the cosmos επί τής and

φιλότητος,

w h e r e he suggests a reason for the omission: ού γάρ αν

συστήσαι

τον ούρανόν

έκ κεχωρισμένων

(στοιχείων)

E l s e w h e r e Aristotle concludes o f the ouranos, στη,

δ φοβούνται

ο'ι περί

φύσεως,

και ού φοβερόν

a n d Alexander

ήδύνατο

κατασκευάζωνexplains

μή

ποτε

that the

reference here is to E m p e d o c l e s . 1 2 0

separate i n t e r v a l . M i l l e r d a n d C h e r n i s s argue that Aristotle's evidence is

Simplicius fills out these remarks of Aristotle. I n c o m m e n t i n g o n the

worthless here, for they c l a i m that he uses this quotation because he could

Physics

find nothing better to support a period o f rest under Strife. T h e y conclude

are

that he t h e n twisted the m e a n i n g o f the last l i n e — τ α ύ τ η δ' αΐέν

although there is a periodic move from m a n y to one a n d from one to

ακίνητοι

κατά

κύκλον—to

εασιν

m a k e itfithis preconceived t h e o r y . 1 1 6 Against

passage he says that i n E m p e d o c l e s ' theory change a n d motion

i n one respect eternal b u t i n another there is no change,

because,

m a n y , after each move there is a reestablishment of the eidos of the one and

the m a n y respectively. T h e m i s t i u s agrees: την γάρ ήρεμίαν

έν τοις

gathering of the many into one. Cf. also E . Bignone Empedocle, studio critico, and the summary by A. A. Long in The Pre-Socratics, ed. A. Mourelatos, pp. 397-425. 113. Fr. 8 ( 1 7 ) . 3 , 5 , 7 ; fr. 4 7 ( 3 5 ) . 8 - 9 , 12-14. 114. E . g . , frs. 11 (16). 1-2, 16(26). 5-6, 23(30). 2 - 3 , 26(20). 2-5.

115. Aristotle Phys. 250626-29 followed by a quotation of Empedocles fr. 8(17).9-13 (repeated fr. 1 6 ( 2 6 ) . 8 - 1 2 ) , and 25237-10. 116.

cf. G. A. Seeck Hermes 1967, pp. 30-36.

von Arnim Fest. Gomperz p. 16; Millerd Empedocles p. 54, Cherniss ACPP

supported by H ölscher loc. cit. p. 12, N . van der Ben The Proem of Empedocles' pp. 2 8 - 3 0 .

ι ιη. Fr. 21(27) does refer to one of these periods. 118. This seems to be the point of Aristotle's comment following the quotation, Phys. 25134-5, and was so interpreted by Simplicius, in Phys. 1125.15-24; on the quotation

Peri

p. 175, Physios

119. Aristotle Metaph.

985325-29.

120. Aristotle Cael. 295330-32, 3 0 t a i 5 - i 8 , Metaph. 592.31-32.

1050623-24, Alexander in Metaph.

I N T R O D U C T I O N

μεταξύ

44

των μεταβολών

χρόνοις

γίνεσθαί

φησι·121

A n d w i t h reference to

P H Y S I C S

45 beyond

that.127

T h i s follows the I o n i a n tradition a n d w a s c a r r i e d on

the De Caelo c r i t i c i s m , S i m p l i c i u s points out that w h e n the elements a r e

through G r e e k philosophy; its v e r y obviousness m a y account for the

a c t u a l l y separated b y Strife there is a different katastasis

lack o f surviving c o m m e n t o n s u c h a pattern for the massed roots i n

one, w h i c h is c o m i n g into existence u n d e r

from the present

E m p e d o c l e s ' s c h e m e . 1 2 8 S i m p l i c i u s says, however, that the katastasis

Strife.122

A passage from A e t i u s mentions the complete d o m i n a t i o n b y Strife, w h i c h involves the destruction of the w o r l d : Εμπεδοκλής φθείρεσθαι

κατά

την

άντεπικράτειαν

τοϋ

νείκους

και

τόν τής

κόσμον φιλίας.123

P l u t a r c h also definitely accepts a n absolute rule o f Strife a n d refers two lines o f E m p e d o c l e s to this t i m e . 1 2 4 I n the context o f the lines P l u t a r c h elaborates o n the state of the elements u n d e r Strife's c o n t r o l : ού γή θερμότητας

μετεϊχεν,

κάτω

τι

όλων

άρχαί

νίαν, και

τών κούφων,

αλλά αύθάδεις

ούχ ΰδωρ άλλ'

μή προσιέμεναι φεύγουσαι

πνεύματος,

άκρατοι

ούκ άνω τι τών βαρέων

και άστοργοι

σύγκρισιν

έτέρου

και άποστρεφόμεναι

πρός

και μονάδες έτερον

και φερόμεναι

μηδέ φοράς

αΐ

ού τών

κοινωιδίας

• • · 1 2 5 H e r e P l u t a r c h is i n agreement w i t h the previous

evidence for this elsewhere. T h e roots a r e not yet totally collected into their aggregates, for fires still b u r n beneath the earth, there a r e u n d e r ­ g r o u n d streams, a n d also c o m p o u n d s of fire a n d a i r i n the control. F r a g m e n t s 19(27) to 22(29) state, but, as i n the Politicus

su

ggest

a

c e r t a i n period i n a settled

m y t h , there m a y have been only a m o m e n t

of e q u i l i b r i u m before the motion o f the cosmos s w u n g into r e v e r s e . 1 3 0 T h e r e has been m u c h controversy a m o n g

modern

commentators

c o n c e r n i n g the place of the present w o r l d i n E m p e d o c l e s ' scheme. H i s lines δοιή

by Strife, a n d the u n m i x e d state of the roots. N o r need he be contradicting of ήρε μία

ouranos.129

L a s t , it is not k n o w n for h o w long Strife, a n d L o v e , w o u l d have complete

evidence i n his a c c o u n t o f the destruction o f the w o r l d , the d o m i n a t i o n Aristotle's assumption i n the Physics

of

complete separation is not the one i m m e d i a t e l y present, a n d there is

την

after the roots have sep­

δε θνητών

ή δέ πάλιν

a r a t e d from one to m a n y . T h e present participles i n the quotation from P l u t a r c h w o u l d describe the tendency the elements have to move toward

assert that

γένεσις,

μεν γάρ πάντων

δοιή

σύνοδος

διαφυομένων

δ'

άπόλειψις'

τίκτει

^θρυφθεισα

τ' όλέκει

τε,

δρεπτήϊ131

there is a generation a n d destruction of thneta as the roots

their o w n k i n d a n d a w a y from w h a t is u n l i k e t h e m i n e a c h case; this

move from m a n y to one, a n d a second generation a n d destruction as they

t e n d e n c y is realized w h e n Strife has control, a n d a l l the fire has m o v e d

separate from one into m a n y . S o far as these lines go, the present could

o u t w a r d , the e a r t h to the center, a n d the a i r a n d water between. T h i s

be i n either transitional stage, b u t the available evidence inclines to the

t h e n gives

the p a r a l l e l w i t h the state i n the Timaeus

which Plutarch

c l a i m s is found after the four kinds h a v e b e e n " w i n n o w e d " from their dissimilars into aggregates o f like elements, h a v i n g their p a r t i c u l a r places before being a r r a n g e d into a

kosmos.126

127. C f Millerd Empedocles p. 56; Kirk-Raven PP p. 346; Guthrie HGP vol. 2, p. 177; O'Brien CQ. 1967, p. 36, Empedocles' Cosmic Cycle p. 350.

128.

C f Anaximander ap. [Plut.] Strom. 2; Plato Phaedo 11 ia and 77m. 6 3 d - e ; Aristotle

Mete. 3 4 o a i g - 2 2 , Cael. 311324-29, 31336-10, and De An. 415628-41632.

T h e r e w o u l d then be some support for those w h o suggest that u n d e r

129. Empedocles fr. 32(52), Plutarch de prim frig.

953ε, Seneca QJfat.

3.24.1, Aetius

Strife the roots a r e a r r a n g e d i n four c o n c e n t r i c " l a y e r s , " w i t h e a r t h

2.11.2, 25.15, and also 1.5.2. The point is made against Solmsen, Phronesis 1965, p. 117,

s u r r o u n d e d b y water, w h i c h i n t u r n is enveloped b y a i r , a n d w i t h fire

who maintains that complete separation has already taken place, cf. Long

Pre-Socratics,

ed. Mourelatos, p. 406. 130. 121. Simplicius in Phys.

1125.17-24 on Aristotle Phys. 250623; cf. Simplicius in Phys.

Plato Pol. 273a; O'Brien, CQ_ 1967, pp. 29-34, ECC pp. 59-69, claims that Aris­

totle recognizes the unity under Love as the only stage of rest, and that this lasts as long as the other three stages combined. But rest under Strife is not disproved by Cael. 301315-

• • 5 3 · 2 7 - 3 ° . 1183.5-6.

18, which relates only separated elements explicitly to Empedocles, or by 300627-31,

122. Simplicius in Cael. 528.9-10 on Aristotle Cael. 295329.

123. Aetius 2.4.8 (Stobseus).

which is a later stage after the reentry of Love. The phrase, Phys. 252331, τό δε και δί'

124.

ίσων χρόνων

Plutarch fac. lun. g26e-f quoting fr. 19(27).1-2.

125. Cf. Proclus Plat. προελήλυθε

ακεδασμοϋ

Farm.

Comm. 8 4 9 : . . . άπό δέ τής ενώσεως

και έτερότητος,

ίνταϋθα

γάρ το Έ.

νείκος

αυτών και ό

λόγου τινός refers not to the alternation of rest and movement but

εις παν γιγαντικός

separation, i.e., of Strife. The sentence following shows that the criticism is similar to

πόλεμος . . ., and Cherniss on Plutarchfac. lun. (Loeb) p. 82, n. c. 126. C f Plato Tim. 53a-b; a "vibration" of the root masses is suggested, as they tryto shun each other, but, in the absence of void, cannot do so completely.

δείται

to the times (1) of many to one and unity, i.e., of Love, (2) of one to many and that made at GC 33437-9 and Metaph.

1000612-17.

131. Fr. 8(17). 3-5; for the last two words as θρεφβείσα διέπτη cf. the commentary on these lines.

I N T R O D U C T I O N

4

6

P H Y S I C S

47

conclusion that it is i n the period of increasing Strife, w h e n the roots a r e separating from unity into their respective m a s s e s . 1 3 2 Aristotle, q u e r y i n g h o w the same state of the w o r l d c a n hold u n d e r L o v e , w h i c h initiates motion παρά motion is κατά επί

φύσιν,

τε τοϋ νείκους

φύσιν,

a n d under

says, άμα δέ και τόν κόσμον

νϋν και πρότερον

T h e evidence from Aristotle for the place of the present w o r l d i n E m p e d o c l e s ' scheme is supported b y Simplicius, w h o has two n o t i c e s to

Strife,

ομοίως

επί τής φιλίας-133

whose

έχειν

φησιν

E l s e w h e r e he

this effect. O n e has been previously mentioned, where Aristotle's p h r a s e ore τά στοιχεία τινά

χωρίς

κατάστασιν

γινομένην.138

διειστήκει

παρά

ύπό τοϋ νείκους is e x p l a i n e d : coy

την νϋν έκείνην

λέγων

by Strife όταν

theory to E m p e d o c l e s ' account of isolated parts of a n i m a l s i n the words

κόσμον

ώσπερ

here, for i n criticizing E m p e d o c l e s ' theory of effluences he writes,

τότε

έν τή γή έπί τής φιλότητος,

τής φιλίας,

or φιλότητος,

ούτω τούτοις

έν τφ

σώματι-134

does not m e a n " w h e n L o v e is i n complete

τούτον

(το νεϊκος) ποιούν-139

δέ και έπί τής φιλίας

έπικρατή

όλως μή είναι

αίσθησιν

τότε

fragment

stage other t h a n the present o n e . 1 4 0

the same time. S i m p l i c i u s ' explanation of the phrase, ούχ ώς ήδη τής φιλότητος,

άλλ' ώς μελλούσης

έπικρατεϊν,

επικρατούσης

is more p l a u s i b l e . 1 3 5

F u r t h e r , it has been seen that Aristotle was inclined to link E m p e d o c l e s

και μή άπορρείν,

μή τελέως,

about

διά τής διακρίσεως

τόν

A passage from T h e o p h r a s t u s m a y be a d d e d

c o n t r o l " ( w h i c h i n E m p e d o c l e s ' scheme w o u l d be the state described i n 21(27). 1 - 3 ) , for he assigns the genesis o f the a n i m a l parts to

νείκους

T h e other is the statement that this w o r l d is b r o u g h t

makes a s i m i l a r c o m p a r i s o n w h e n h e relates a n incorrect embryological

επί

άλλην

την ύπό τοϋ

ή ήττον διά το

showing that a σύγκρισις

συμβαίνει συγκρίνεσθαι

επί τής φιλίας

is a

T h e p a r a g r a p h from Aetius w h i c h states that according to E m p e docles the m e n of today are as infants c o m p a r e d w i t h m e n of the past p u t s the w o r l d n o w i n a worse state than previously. A n d this is borne o u t b y

w i t h A n a x i m a n d e r a n d A n a x a g o r a s for supposing that the generation of

the account of trees, w h i c h , w i t h their s y m m e t r i c a l m i x t u r e , w e r e the

this w o r l d w a s a separating out of its constituent parts from some sort of

first living things to b e produced, before night a n d d a y were distinguished

m i x t u r e , b u t this w o u l d be u n w a r r a n t e d i f E m p e d o c l e s h a d believed

a n d w h e n there was heat i n the e a r t h to raise them u p . 1 4 1 I t w o u l d seem

that the kosmos i n its present state w a s generated from the elements after

that E m p e d o c l e s shared Hesiod's pessimism i n seeing the w o r l d a s it is

they h a d been completely separated b y S t r i f e . 1 3 6 E m p e d o c l e s d i d not

now degenerating from a better time i n the past, a n d i n the s c h e m e o f

give a n account of the genesis of the ouranos έπί τής φιλότητος,

his Physics

and Aris­

totle suggests that i t w o u l d have been difficult for h i m to do so i f the elements

were a l r e a d y separate. T h e conclusion then would

be that

Aristotle understood E m p e d o c l e s to have posited a stage of m a n y to one

this is because the elements are separating out from o n e to

m a n y under the inevitable increase of the baneful agency of S t r i f e . 1 4 2 A l t h o u g h there is no t e m p o r a l starting point for the cosmic phases, to be intelligible they w o u l d need to have been described i n a s e q u e n c e ,

u n d e r increasing L o v e , a n d another o f one to m a n y under increasing

allowing for some repetition a n d recapitulation of points a l r e a d y

made.

Strife; some r e m a r k s o n a n i m a l life were included i n the account of the

A t the beginning o f the Physics

as the

first, but a cosmogony

c o m m e n c e m e n t of his e x p o s i t i o n . 1 4 3 T h r o u g h o u t , i n the fragments dealing

w a s not given, whereas the description of the

second, the w o r l d as it is now, contained a detailed cosmogony

and

biology.137 132.

opposite motive principles, (2) confusing the issue by introducing chance and natural elemental movement, and (3) not accounting for τό πρώτον κινούν.

Cf. Simplicius in Phys.

τοϋ τι ενός εκ τών πολλών

1124.20-22: την μεν κίνησιν

κατά

την γένεσιν

θεωρεί

καΐ τών πολλών έκ τοϋ ενός.

139. Simplicius in Phys. 1124.3; cius in Cael.

135.

Simplicius in Cael. 587.24-25; cf. Aristotle Cael. 300630, GA 722619.

136.

Cf

[Plut.] Strom. τόν άέρα

10 ( D K 31 A 3 0 ) : έκ πρώτης περιχυθηναι

138. Simplicius in Cael. 528.9-10 on Aristotle Cael. 295331, and cf. in Cael.

590.19-

21, 293.20-23.

133- Aristotle GC 334 a 5~7134· Aristotle CA 722025-26.

ειος άποκριθέντα

E m p e d o c l e s lists the four roots

φησι

της τών στοιχείων

cl-

Alexander ap. Philoponus in GC. 268.8-13, Simpli­

528.21-22.

140. Theophrastus Sens. 20; cf. Hippolytus R H 7.29.15, Millerd Empedocles p. 45. κράσ-

κύκλφ.

137- C f Aristotle Cael. 301815-19; the greater detail and interest would obviously come with the account of the cosmos as it is now, and the "glaring contradiction" that Solmsen finds (Phronesis 1965, p. 130) can perhaps be mitigated along these lines. H ölscher's "weak" interpretation οίόμοίως έχειν at GC 33435-7 (Hermes 1965, p. 25) blunts the point of Aristotle's criticism of Empedocles for (1) having like states resulting from

141. Aetius 5.27. ι, 5.26.4. 142. στοιχεία)

Epiphanius adv. haer. νϋν δέ συνήνωται,

3.19 (Dox. 5 9 1 ) , κεχώριστο ώς λέγει,

φιλωθέντα

γάρ, φησι,

άλλήλοις,

τό πρότερον

seems to

be

the

(τά only

passage suggesting that the present is in a world of increasing Love, but the account is very condensed and is perhaps a summary of the work Love is still able to achieve, cf. frs. 8(17).23, 25(22). 1-5. 143.

Cf. fr. 7(6). ι : τέσσαρα

γάρ πάντων

ριζώματα

πρώτον

άκουε.

48

I N T R O D U C T I O N

w i t h the cycle, he says first that the roots come from m a n y into one, a n d

P H Y S I C S

49 M O N S T E R S

A N D M E N

then that they separate into m a n y from o n e . 1 4 4 T h i s suggests that E m p e d ­ ocles started from e a r t h , a i r , fire, a n d water, a n d v i e w e d the unity of

T h e available evidence tends to show that the present generation of m e n

the sphere as derived from t h e m . T h e n a t u r a l movement of the roots is

a n d w o m e n occurs i n the period o f increasing Strife. T h e fragments also

to separate from e a c h other a n d to gather to their l i k e ; the activity of

speak of separate limbs, monstrous formations, a n d " w h o l e ­ n a t u r e forms,"

L o v e is παρά

a n d it remains to consider their place i n the cosmic history.

φύσιν

i n that i t compels the roots to break u p their family

connections a n d c o m b i n e w i t h one another. T h a t the sphere u n d e r L o v e

T h e most important testimony for the separate limbs comes from three

is d e r i v e d from the roots, r a t h e r t h a n being the logical starting point

notices of Aristotle, a l l o f w h i c h quote the first line of fragment 5 0 ( 5 7 ) .

from w h i c h their separation follows, is also shown b y Aristotle's notice that E m p e d o c l e s ' four elements are φύσει T h e p l a n o f the Physics

πρότερα

to g o d . 1 4 5

is then as follows. F i r s t there w o u l d be a b r i e f

s u m m a r y o f the cosmic history, starting w i t h a n outline statement of the roots i n separation, o f their c o m i n g together into the unity o f the sphere u n d e r L o v e , a n d of their b r e a k i n g u p into m a n y from this unity through the a g e n c y of Strife. T h e activity o f the principles as w e k n o w them is s i m i l a r to, a n d a n illustration of, their universal functioning. T h e n i n m o r e d e t a i l comes the formation o f the present w o r l d , w i t h references to the s u n a n d m o o n , a n d some meteorological p h e n o m e n a . I n his discussion of the genesis o f l i v i n g things, E m p e d o c l e s goes b a c k to the stage o f the progress from m a n y to one a n d gives a b r i e f account o f the creatures that existed at that time ; 1 4 6 he then continues w i t h a description of life i n this

T h e y a r e : (1) μίξεις σώματα,

λέγω

γίνεσθαι (2) ώσπερ "ή

γάρ και μεγάλα

είναι,

πολλαί

καθάπερ

μεν κόρσαι-

καθάπερ

έβλάστησαν," first,

οστά

έπί της φιλότητος,

έμψυχα όντων,

έξ ών συνίσταται

δ' οίον

λέγει

οντ' αδύνατον

5 π ι

τή φιλέρι·148

φησι

μεν κόρσαι . . . " τή$

σψλξεσθαι

και

φιλότητος,

τις ήδη νοημάτων

έφη "ή πολλών

λέγων

ώσπερ

μεν κόρσαι

έν

άναύχενες

T h e s e quotations show,

that the heads, a r m s , a n d eyes mentioned

although u n a t t a c h e d , a r e έμψυχα,

συνιστάμενα

'Εμπεδοκλής

διεσπασμένα

γεννά

• • " (3) σύνθεσίς συντίθεσθαι

φύσιν

καθάπερ

γάρ ώς "πολλαί

' Ε μπεδοκλής

Εμπεδοκλής έπειτα

τά κατά

και σάρκας,

i n fragment

50(57),

composed of bone a n d flesh a n d there-

fqre similar to the corresponding parts i n the present generation of m e n a n d w o m e n , a n d second, that these limbs were generated έπί τής φιλό­ τητος

a n d then p u t together b y L o v e .

I t has been concluded that Aristotle's comparison o f the kosmos now,

w o r l d i n the process from one to m a n y . H e has scope here to develop his biological theories a n d his e x p l a n a t i o n of growth, perception, a n d thought

έπί

as r e l e v a n t n o w . T h e r e w a s a precedent for this method i n the p o e m of

lines 3 - 5 of E m p e d o c l e s ' fragment 8(17), puts the w o r l d as it is n o w i n the

τοϋ νείκους,

w i t h the former state έπί τής φιλότητος,

taken w i t h

P a r m e n i d e s , w h e r e the p r o g r a m o f the a r g u m e n t w a s first s u m m a r i z e d

time of increasing Strife; έπί τής φιλότητος

a n d t h e n the various points e l a b o r a t e d . 1 4 7

m e n t a r y stage, that generated u n d e r the power o f increasing L o v e , w h e n

w o u l d then be the comple­

the elements come from m a n y to one. A n d so S i m p l i c i u s : έπί τής φιλότ­ ητος 144. Cf. frs. 8(17). 1-2, 3 - 4 , 7 - 1 0 ; 1 6 ( 2 6 ) . 5 - 6 , 8 - 9 .

145. Aristotle GC 3 3 3 b 2 i ; for the paradoxical character of Love's activity cf. GC 333b27-33.

έκεϊνα

είπεν,

έπικρατεϊν,

ούχ <ώς επικρατούσης

άλλ' ώς μελλούσης

έτι δέ τά άμικτα

δηλούσης-

E a r l i e r , after quoting lines 10-13 o f fragment

ήδη τής

και

μονόγυια

47(35), which

describe the g r a d u a l a d v a n c e of L o v e a n d corresponding retreat of Strife,

146. Cf.fr. 47(35). 1-2. 147. This ordering of the fragments, starting from the roots rather than the sphere, answers some of Solmsen's objections to a cyclic theory (Phronesis

ούν ό Έμπεδοκλής

φιλότητος,

1965, pp. 124-48).

The following points may also be made against his argument: (1) one would expect Love's work, that of uniting, to be consistent throughout; (2) it is not Strife's work to create a zoogony, for Strife separates and Love combines; (3) the roots are not yet in a state of complete separation, and so Strife has not yet reached its acme; (4) the mixtures now

he h a d explained, έν ταύτη από

τής τοϋ νείκους

ούν τή καταστάσει

διακρίσεως

όντα έπλανάτο

"μουνομελή"

έτι τά γυια

τής προς άλληλα

μίξεως

έφιέμενα-149 T h e monstrous formations mentioned i n fragments 140(60) a n d 52(61) w o u l d then come into existence w h e n L o v e increases h e r control at the

achieved by Love are in very few cases "perfect," for Love is fighting a losing battle against Strife; (5) Simplicius' quotation of fr. 47(35) does riot put it necessarily in the same con­ text, "to wit the present νϋν," as 60(71); ( 6 ) a strained sense is given to fr. 8(17).3, cf. above, note no. Similar objections tell against H ölscher (Hermes 1965, pp. 7-35)· Cf.

Long loc. cit. p. 412,and van der Ben Proem pp. 28-30, who follow Solmsen and Hölscher. 148. Aristotle Cael. 3 0 0 6 2 7 - 3 1 , CA 722617-20, De An. 430327-30. 149. Aristotle GC 33435-7; Simplicius in Cael. 587.24-27, 18-19.

I N T R O D U C T I O N

expense

5°

o f Strife. S i m p l i c i u s , following

A r i s t o t l e , 1 5 0 explains that the

monsters come after the stage of separated limbs, o c c u r r i n g later i n the kosmos started b y the entrance o f L o v e : ώσπερ τής φιλίας οίον

άρχήν

κεφαλάς

φησι

γενέσθαι

και χείρας

άνδρόπρφρα·"

ώς έτυχε

και πόδας,

Εμπεδοκλής

μέρη

έπειτα

κατά

πρώτον

συνιέναι

τών

λοιπόν

φιλότητος

as έπί τή ήττη

τής

S i m p l i c i u s ' version is likely to be more reliable t h a n those of A l e x a n d e r a n d Philoponus, for h e alone o f the commentators gives further

M o r e o v e r , S i m p l i c i u s says that the further m i n g l i n g of the

tion, a n d it is likely that he was the only one to w o r k w i t h a text o f E m ­

ή φιλότης·151

έπε-

A n d it is as a result of this further m i n g l i n g ,

pedocles before h i m . 1 5 5 I t m a y therefore be assumed that h e is o n the whole correct i n following Aristotle a n d that his explanation o f a genesis of l i v i n g but unattached limbs soon after the separation of the e l e m e n t s b y

T h i s a c c o u n t b y S i m p l i c i u s is the obvious interpretation of the A r i s ­

Strife, a n d the c o m b i n i n g of these limbs as they seek u n i o n w i t h

totelian passages; it is not, however, i n agreement w i t h the views of either

other under the increasing control o f L o v e , substantially

A l e x a n d e r o r Philoponus. A l e x a n d e r takes Aristotle's

E m p e d o c l e s ' o w n theory.

phrase

επί τής

to refer to the time w h e n the elements a r e united u n d e r the

complete control o f L o v e , w h i c h is seen as a μίξεως

παράδειγμα-

this h e is criticized b y S i m p l i c i u s : πώς δέ αν ειη μίξεως "άναύχενος

κόρση";

For

σημαντικόν

ή

for the w a n d e r i n g o f the limbs is a disorderly m o v e ­

m e n t a n d their combinings ούν ουκ έν τή επικρατείς εδοκλής,

ώς ένόμισεν

h a p h a z a r d . S i m p l i c i u s continues,

τής φιλίας

Αλέξανδρος,

ταύτα

άλλά

τότε,

λέγει

γενέσθαι

δτε ούπω

μήποτε ό

τό

Εμπ­

νεϊκος

έξέστηκεν

τά μέν τ

έπ

ένέμιμνε

έσχατα μελέων

τέρματα

I t is not k n o w n whether E m p e d o c l e s gave a n y account of the genesis of plants έπί τής φιλότητος·

A c c o r d i n g to Aristotle, E m p e d o c l e s should

have been consistent a n d extended his principle of monstrous c o m b i n a ­ tions of a n i m a l parts to plants, w i t h such results as άμπελογενή πρφρα,156

έλαιό-

but it is not possible to say whether this is a n i m p l i e d objection

to a n y explanation that E m p e d o c l e s d i d give c o n c e r n i n g the genesis o f plant life w h e n L o v e ' s power was i n c r e a s i n g . 1 5 7 T h e phrase d e s c r i b i n g the

κύκλου,

τά δέ τ

μυρία

έξεβεβήκει.152

Philoponus also refers the limbs to the sphere, saying that i n it were m i x e d not only the elements b u t also the parts of a n i m a l s . T h e monsters o c c u r έν τή πρώτη άπ'

άλλήλων

έπί

τής φιλότητος

Physics.

διακρίσει

διακρίναι

τοϋ σφαίρου

τά είδη-

• • • πριν

τό νεϊκος

τελείως

E l s e w h e r e he gives a n explanation of

that is inconsistent w i t h this c o m m e n t a r y

from the

H e holds that i n E m p e d o c l e s ' account the heads, hands, a n d other

a n i m a l parts form combinations on the e a r t h έπί τής φιλότητος, επί τή ήττη

μεν τής φιλότητος,

έπικρατείς

δέ τοϋ νείκους.153

each

reproduqes

thneta resulting from the g r a d u a l encroachment of L o v e over Strife, πάν άλλά

inde­

pendent quotations from E m p e d o c l e s ' p o e m to illustrate his i n t e r p r e t a ­

a n d the rising strength of L o v e , that the limbs combine.

φιλότητος

o f έπί τής

φιλότητος.154

"βουγενή

elements referred to i n fragment 5 1 ( 5 9 ) happens δτε τοϋ νείκους κράτει

time under Strife. T h i s results i n the strained explanation

την ζψων,

ταύτα

P H Y S I C S

5"

τουτέστιν Philoponus'

interpretation seems to be that the parts of a n i m a l s a r e contained i n the

θνητών,

παντοίαις

ίδέησιν

άρηρότα,

θαύμα

ίδέσθαι,

έθνεα

does not neces­

sarily refer to limbs a n d monsters. I t is similar to E m p e d o c l e s ' w o r d i n g elsewhere o n the great variety o f living t h i n g s — p l a n t s , a n i m a l s , a n d m e n — t h a t are seen i n the present w o r l d . 1 5 8 T h e notice of Aristotle that the w o r l d was i n a similar state formerly, έπί

τής φιλότητος,

as now, έπί τοϋ νείκους,

suggests that there were m e n

a n d w o m e n i n the period corresponding to the present one. F r a g m e n t 53(62) gives the genesis of m e n a n d w o m e n from " w h o l e - n a t u r e f o r m s " sent up b y fire as i t was separating, but this does not exclude the possi­ bility that there was a h u m a n generation a t some other p e r i o d . I n the

sphere; w h e n Strife enters a n d proceeds to w i n over the kosmos from L o v e

154. Philoponus' contrast hetween the sphere under Love und this world under Strife is due in psrt to his wish to fit Empedocles' scheme into that of the circles of same snd

the limbs a r e then put together. S i n c e Philoponus admits only two states,

other of the Timaeus;

the sphere a n d this w o r l d , he has to find a place for the monsters i n the

155. Cf. the index fontium for the luck of independent quotstion in Alexsnder snd Philoponus.

cf. Philoponus in Phys. 24.12-17.

156. Plsnts sre, however, included generally in Aetius' sccount (5.19.5) Έ. τάς 150. Aristotle GA 7 2 2 6 2 0 - 2 1 : είθ' οΰτως συμφύεσθαί συντι'θεσθαι 151.

φησιν, De An. 430330:

έπειτα

τη φιλέρι.

Simplicius in Phys. 3 7 ' · 33"~35> "* Cael. 587.21 ·

Ι52· Simplicius in Cael. 586.25-587.12, with Empedocles' frs. 50(57) 3nd 4 7 ( 3 5 ) . 10-11. 153.

Philoponus in Phys. 314.6-25, in GA 2 8 . 9 - 1 4 .

πρώτας

γενέσεις

τών ζψων

και τών φυτών

μηδαμώς

όλοκλήρους γενέσθαι,

snd cf. Sim­

plicius in Cael. 586.9-11 quoted helow, n. 160, in the context of fr. 47(35). 157. Phys. 158.

Aristotle Phys.

199610-13, snd cf. Philoponus in Phys.

319.9-20, Simplicius in

382.25-31. Empedocles fr. 47(35). 16-17, snd cf. frs. 15(23).5, 107(115)-7-

I N T R O D U C T I O N

52

time o f the m o v e m e n t

from separation to unity E m p e d o c l e s found a

solution to the p r o b l e m o f the existence o f legendary

figures

P H Y S I C S

53 the further differentiation b y Strife of these τύποι,104

whereby the parts

like the

become articulated a n d sexual reproduction possible. L o v e continually

M i n o t a u r a n d the C e n t a u r s . H e set the generation of such a population

strives to make the resulting ihneton as perfect as the m a t e r i a l allows a n d

then, i n m u c h the same w a y as Plato p u t his ideal statesman i n a different

occasionally gains a striking victory, as i n the tongue of the orator or the

stage of his cosmic cycle, as h a v i n g little relation to the present w o r l d . 1 5 9

h a n d of the craftsman, w h e r e the elements are i n the appropriate propor­

I t w o u l d , however, also b e reasonable to suppose that as L o v e ' s

tions. A s L o v e loses ground, however, such victories become increasingly

power

increased better combinations w e r e effected, a n d that some of the h u m a n and

rare i n the persistent battle between the two opposed p r i n c i p l e s . 1 6 5

a n i m a l parts were j o i n e d i n a m o r e fitting m a n n e r , w i t h a result

I t is now possible to interpret Aetius' account of the four generations

s i m i l a r to that w h i c h L o v e is still able to achieve. S u c h a conclusion is

of l i v i n g t h i n g s . 1 6 6 T h e passage is a condensed s u m m a r y of various forms

a c t u a l l y given b y C e n s o r i n u s , a n d S i m p l i c i u s supposes that E m p e d o c l e s

of life envisaged by Empedocles. I t does not give their place i n the cosmic

envisaged some n o r m a l as w e l l as a b n o r m a l combinations o f the u n a t ­

scheme a n d says nothing about

tached limbs d u r i n g the increasing d o m i n a t i o n of L o v e . 1 6 0

whether there are one o r more occurrences o f e a c h generation at the

M o n s t r o u s births o c c u r r i n g n o w a r e a c c o u n t e d for, not by a n ill-fitting u n i o n of u n a t t a c h e d limbs, b u t b y some defect i n the seed or fault i n its

different stages. T h e order need not be accepted as Aetius gives it, but w i t h the foregoing conclusions no change is necessary.

m o t i o n . 1 6 1 A s u r v i v a l o f monstrous combinations into the present should

T h e first generation is that of the single limbs described i n fragment

not be r e a d into a notice of Aristotle c r i t i c i z i n g a v i e w that bodily parts

5°(57)>

are p r o d u c e d by necessity a n d not b y design. Aristotle gives his supposed

τών ζφων

opponents this c o n c l u s i o n : δπου

μορίοις

ένεκά

του έγ'ιγνετο,

ταϋτα

ηδείων 'όσα δε μή ούτως,

μεν ούν άπαντα

συνέβη

μεν έσώθη από τοϋ αυτομάτου

και φυτών

μηδαμώς

διεζευγμένας-

[φησι)

ολόκληρους

γενέσθαι,

τάς πρώτας άσυμφυέσι

γενέσεις δέ τοις

E m p e d o c l e s ' explanation, it has been suggested,

began w i t h the elements i n separation, sketched their c o m i n g into unity under L o v e , a n d later returned to this time w i t h the start of the account of ζφα- A t her first entry after the separation of the elements, L o v e g r a d u ­

a n illustration of combinations not fit to survive, b u t this does not m e a n

ally gains sufficient power to fashion i n d i v i d u a l limbs ( w h i c h m a k e u p

άνδρόπρωρα-

T h e βουγενη

καθάπερ

επιτ­

d given by Aetius as Εμπεδοκλής

Έμπεδοκλής

τά βουγενή

και άπόλλυται,

καν εϊ

a n

are a d d e d as

λέγει

άπώλετο

ώσπερ συστάντα

the passing a w a y o f each k i n d , nor

άνδρόπρφρα

that the whole context reproduces E m p e d o c l e s ' theory of the rise of the

this firit generation) but cannot overcome the discordant a n d disruptive

h u m a n race. S i m p l i c i u s , i n his c o m m e n t a r y here, clarifies the interpreta­

activity characteristic o f S t r i f e . 1 6 7 τάς δε δευτέρας

tion, for h e gives E m p e d o c l e s ' standpoint first a n d then makes the general

μερών

a p p l i c a t i o n for those w h o do not recognize a n a t u r a l t e l e o l o g y . 1 6 2

τύποι-

These,

h a v i n g a share of w a t e r a n d heat, s p r a n g from the e a r t h , sent u p by fire as

159. Plato Pol. 275a. τών φησι

ζφων

μέρη

και τών φυτών

έπί της φιλότητος.

και αύτά

τά ζψα καΐ τά φυτά,

. . . καΐ δλως

ώσπερ

Έ.

τά

γίνεσθαί

Cf. also the commentary on fr. 16(26).

161. Cf. Aetius 5.8. ι.

possible. T h e next generation, of a different kind, comes after the unity of the elements i n the sphere, w h e n they are separating out. L o v e still has p r e -

Cf. Aristotle GC 3 3 4 a i , διέκρινε

πρό της τών ανδρείων 165. και

και γυναικείων

τό νείκος, and Simplicius' setting of fr. 53(62) σωμάτων

C f Aristotle GC 3 1 5 a 1 6—17, άλλως

διαθρώσεως.

τε και μαχόμενων

άλλήλοις

έτι τοϋ νείκους

της φιλίας, and Theophrastus Sens. 11.

ι66. Aetius 5 - t 9 - 5 l cf. Millerd Empedocles pp. 57-58, Guthrie HCP vol. 2, pp. 200-08,

162. Aristotle Phys. 198629-32, Simplicius in Phys. 371.33-372.11, and cf. O. Hameiin in W. D . Ross Aristotle's

a n d 52(61), which

the w o r l d as L o v e ' s power increases a n d more satisfactory unions are

164.

160. Censorinus 4.7 ( D K 31 A 7 2 ) , Simplicius in Cael. 5 8 6 . 9 - 1 1 :

τών

arise as the elements combine more a n d more but w h i c h then pass from

it tended to r e a c h its l i k e ; their limbs w e r e not articulated, a n d they could not reproduce their k i n d . 1 6 3 T h e recognizable h u m a n forms result from

συμφυομένων

second generation is the monstrous unions of

the separate limbs mentioned i n fragments 51(59)

I n the extant fragment that is c o n c e r n e d w i t h the generation of m e n and w o m e n it is said that they w e r e preceded by ούλοφυεϊς

είδωλοφανείς—the

Physics

p. 528.

163. Empedocles fr. 53(62) quoted hy Simplicius in Phys. 381.31.

and for a different interpretation, Bollack Empedocle vol. 1, pp. 194-207, Minar Phronesis 1963, 167.

pp. 140-45, Solmsen Phronesis 1965, pp. 132-38. C f Empedocles frs. 26(20).5, 2 5 ( 2 2 ) . 6 - 9 .

I N T R O D U C T I O N

54

P H Y S I C S

55

d o m i n a n t control, b u t Strife's w o r k o f d i s c r i m i n a t i o n a n d articulation is

before." E m p e d o c l e s , however, w o u l d h a r d l y h a v e been a w a r e o f s u c h a

g a i n i n g hold. T h e m a n u s c r i p t s o f A e t i u s here r e a d τάς δέ τρίτας

τών

deficiency i n his account. H i s b r o a d oath is very like P a r m e n i d e s '

άλληλοφυών,

οίον

άνάγκης,

followed b y τάς δέ τετάρτας

έκ γης και ύδατος,

άλλά

δι' άλλήλων-

convey no m o r e t h a n the (γένεσις)

ούκέτι

έκ τών

όμοιων

T h e w o r d άλληλοφυεϊς

δι' άλλήλων

seems to

i n the fourth stage. S u c h

δεσμοί

a b o n d , conceived almost i n literal terms, w h i c h ensures the

i n v a r i a n c e o f the p a t t e r n . 1 7 3 T h e limits o f L o v e a n d Strife are r e a c h e d i n the c i r c u m f e r e n c e o f the

repetition is u n l i k e l y i n a b r i e f s u m m a r y , a n d , as there w o u l d otherwise

sphere that persists t h r o u g h o u t , 1 7 4

be no m e n t i o n o f the ούλοφυεϊς

movement of the roots w i t h i n the circumference, as the m o v e m e n t o f

τύποι,

the editors are no doubt correct i n

adopting K a r s t e n ' s e m e n d a t i o n o f άλληλοφυών

to όλοφυών.168

T h i s then

a n d the d e n i a l of kenon puts a l l the

bodies i n a p l e n u m , i n a series o f minglings a n d shuffles. L o v e a n d Strife,

gives the t w o types o f generation i n the present p e r i o d — t h e e a r l i e r , o f

as has been shown, do not take u p place i n the same w a y as the roots;

w h o l e - n a t u r e forms c o m i n g from the e a r t h , a n d the later, w h e n the e a r t h

their activity is continuous but c a n e x p a n d a n d contract.

ceased to generate

spontaneously.169

T h e complete process seems to h a v e been w o r k e d out along the follow­

T h e p a t t e r n of b a l a n c e a n d antithesis m a y be s u m m a r i z e d as follows:

ing lines. A t one time the roots are completely separate u n d e r Strife, a n d

( i ) T h e r e a r e the elements i n separation u n d e r the control o f Strife. (2)

L o v e lies inactive at the c i r c u m f e r e n c e ; then comes h e r rise to power,

A s they begin to come together w i t h the entry a n d a d v a n c e o f L o v e , the

w h i c h is initiated b y h e r rush to the center. T h e relative positions o f the

u n a t t a c h e d l i m b s a r e formed. (3) T h e s e c o m b i n e i n various monstrous

two principles here are given i n the lines

unions, except perhaps some w h i c h j o i n i n a m a n n e r fit to survive, giving

έπεί

in this w a y a generation o f m e n a n d w o m e n . (4) A s Strife decreases a l l

δίνης,

life is absorbed w i t h the c o m i n g o f the elements into one u n d e r L o v e . (5)

νε'ικος

έν δέ μέση

μεν ένέρτατον φιλότης

ϊκετο

στροφάλιγγι

βένθος γένηται

• •

·17°

T h e e n t r a n c e of Strife into the m i x t u r e causes the roots to separate t o w a r d

G r a d u a l l y L o v e consolidates h e r position, a n d Strife is slowly

their like, a n d the w h o l e - n a t u r e forms result. (6) T h e s e forms, w h e n fully

b a c k . 1 7 6 T h e interchanges between t h e m cause the rise o f a g e n e r a t i o n of

a r t i c u l a t e d , give the present generation o f m e n a n d w o m e n . T h e y i n t u r n

thneta, b u t toward the circumference there are some parts o f roots that

pass a w a y w h e n (1) Strife succeeds once more i n h o l d i n g the elements

are still u n m i x e d , held b y Strife μετάρσιον-

L o v e wins the battle,

even­

apart.170

tually b r i n g i n g a l l the elements into one a n d so generating the θεός

εύδαι-

T h e p a t t e r n is continuous a n d self-repeating, a n d the times o f the

μονέστατος,

i n w h i c h Strife has no p a r t . 1 7 7 B u t the i d e a l state comes to a n

alternate rise a n d fall o f L o v e a n d Strife a r e fixed a c c o r d i n g to a " b r o a d

e n d , a n d τελειομένοιο

o a t h . " 1 7 1 Aristotle argues that this e x p l a n a t i o n is not adequate unless it is

c l a i m the center. T h i s causes the god to be d i s t u r b e d : πάντα

supported b y examples a n d analogous i n s t a n c e s ; 1 7 2 it is not sufficient to

πελεμίζετο

say " t h i s is the w a y things a r e , " or, w i t h D e m o c r i t u s , " i t h a p p e n e d so

pushed

γυϊα

χρόνοιο

Strife strikes, as L o v e d i d , b y r u s h i n g i n to γάρ

έξείης

θεοϊο-178

Strife then begins the process o f separation. First a i r is d r a w n out a n d flows r o u n d i n a circle. F i r e follows a i r u p w a r d , solidifying part of it into

168. Gf. Karsten EAcr p. 445. άλληλοφυών is possibly a corruption of άλλοφυών from the following δι' άλλήλων. It might then be argued that άλλοφυών is similar in meaning to

the ouranos a n d d r i v i n g part of it d o w n toward the center. T h e fire i n the hemisphere then causes a rotation, the force of w h i c h compresses the

αλλογενών, which contrasts with the fourth stage and would still be a description of the whole-nature forms. For όμοιων Karsten suggests στοιχείων, όμοστοίχων,

Reiske οικείων,

Gomperz

and Diels όμοιομερών.

169. Cf. above, n. 164. 170. The "shoots" from which men and women come are έννύχιοι, i.e., they sprang up before night and day were distinguished (Aetius 5.26.4). And a day for the first-born generation of men was ten months long; the men of today are as infants compared with them (Aetius 5 . 2 7 . 1 , 18.1). This tells against putting separate limbs immediately before the "shoots," or between the ούλοφυείς τύποι and the present generation. 171.

Fr. 2 3 ( 3 0 ) . 3 , and also 107 ( 1 1 5 ) . ι .

172. Aristotle Phys. 252331-35, Metaph.

173.

Cf. Parmenides fr. 8 . 2 6 , 3 1 , and R. B. Onians Origins of European

Thought

pp. 332,

457 n- 3·

174. κύκλος, used in fr. 47(35)· 10 of place as in fr. 16(16). 1 of time, shows that the round shape continues. 175. Empedocles fr. 47(35)-3-4, and cf. the commentary on these lines. 176. ύπεκπροθείν, "to run on ahead," used of Strife, fr. 47(35)· 12; the metaphor is of an enemy army in retreat, cf. the commentary on the fragment. 177. Cf. Aristotle Metaph.

100062-4: δταν

γάρ συνέλθη,

ος, GC 3 1 5 a 6 - 8 , and Simplicius in Cael. 529.16-20. iooobi2-i7.

178. Empedocles fr. 24(31).

τότε δ' Ισχατον

ϊστατο

νείκ-

56

I N T R O D U C T I O N

e a r t h a n d exudes the water from i t . " 9 A s Strife still held some parts of the roots aloft a n d u n m i x e d i n the c o m p l e m e n t a r y generation o f thneta, so i n the present w o r l d it is to be expected that L o v e has not yet relinquished her h o l d o n the parts of the roots nearest the circumference, b u t keeps t h e m i n t h e i r former state. B e y o n d the ouranos but w i t h i n the sphere some of the o r i g i n a l a m a l g a m u n d e r L o v e is still p r e s e r v e d ; 1 8 0 i n h e r t u r n , L o v e w i l l b e d r i v e n b a c k έπ έσχατα

τέρματα

eventually,

κύκλου,

until

once m o r e she rises to c l a i m her prerogatives.

3. Katharmoi and Physics 1

]

C O M M O N

G R O U N D

T h e question of the relationship of the Katharmoi

to the Physics

is p r o b l ­

ematic, a n d it is often thought that the two poems represent i n c o m p a t ­ ible, or even contradictory, positions taken u p b y E m p e d o c l e s either

I

simultaneously or successively. 1 I n this section it w i l l be argued

that

the two poems are not irreconcilable, that the theory of the Katharmoi

is i n

accord w i t h that of the Physics, by the Physics

and that it is supplemented a n d clarified

on several key points.

It is p l a i n that a n y interpretation must be based firmly o n the frag­ ments themselves. T h e r e is very little external evidence that is relevant a n d trustworthy, a n d a n y attempt to tie E m p e d o c l e s to a p a r t i c u l a r set of religious cults, beliefs, or practices has no adequate basis. T h e contexts of the fragments a n d the comments o f ancient authors have to be used with caution. Aristotle, for example, admits that he is p u z z l e d about how ι. On "hopeless contradiction" between the poems cf. E . Rohde Psyche pp. 382-83, Millerd Empedocles pp. 8 9 - 9 4 , Burnet EGP p. 250, W. Jaeger The Theology of the Greek Philosophers

pp. 132-35, Vlastos PhilosQ

Early

1952, p. 121. For the Physics as a youthful

scientific work, and the Katharmoi the product of a later "conversion" to religion, cf. Diels SP AW 1898, p. 406, Wilamowitz SP AW 1929, p. 655, and for the opposite ordering cf. Bidez Biographie

pp. 160-71, Kranz Hermes

1935, pp. 111-19, and his Empedokles

passim.

Some attempts to reconcile the poems have been made by Bignone Empedocle chap. 1; H . S. Long AJPh

1949, pp. 142-58; C . H . Kahn AGPh

i 9 6 0 , pp. 3-35; Kirk-Raven PP pp.

3 5 7 - 6 1 ; G . Zuntz Persephone p. 269; S. M . Darcus Phronesis 1977, pp. 175-90; and an ex­

planation of the daimon in terms of the elements has been put forward by H . Reiche Empedocles'

179. Cf. Aetius 2.6.3, [Plut.] Slrom. 10 (DK 31 A 3 0 ) . ,8a άλλ'

Cf. Aetius 1.5.2: Έ. όλίγον τι τοϋ παντός

δε κόσμον μεν ίνα, ού μέντοι

τό πάν είναι

τόν

κοσμον,

mixture, Eudoxan

astronomy and Aristotle's

connate pneuma

pp. 5 0 - 5 4 ; S. Souilhe

ArchPhilos 1932, pp. 1-23; Η. E . Barnes C J '9 6 7> PP- ' 8 - 2 3 . This chapter is a fresh attack on the problem.

μέρος, τό δέ λοιπόν άργήν ΰλψ.

57

I N T R O D U C T I O N

58

E m p e d o c l e s w o u l d define the soul, b u t although i n his arguments h e quotes extensively from the Physics

he does not m a k e use of the

Katharmoi.2

59

K A T H A R M O I

A N D P H Y S I C S

N o w boy, bush, b i r d , a n d fish8 a r e obviously examples o f t h e θνητών

είδεα

that the d a i m o n assumes as he goes from one h a r d w a y o f life to

T h i s m a y or m a y not be deliberate, but it makes for one-sidedness. Some

another, a n d they are lives i n different e l e m e n t s . 9 T h e passing f r o m one

later c o m m e n t a t o r s t r y to find support i n E m p e d o c l e s for p r o - P y t h a g ­

element to another c a n therefore be seen as exchanging a life i n o n e ele­

o r e a n p r o p a g a n d a o r skeptical ways o f thinking, a n d others tend to

ment for that i n another, u n d e r the l a w o f necessity; a n d w h e n E m p e d ­

interpret h i m i n N e o p l a t o n i c terms. I t is best therefore to keep as m u c h as

ocles says that he has been at some time boy, bush, b i r d , a n d fish h i s

possible to E m p e d o c l e s ' o w n words, w i t h two caveats: first, that it is

words c a n be interpreted i n the light o f fragment 107(115). E m p e d o c l e s

u n c e r t a i n to w h i c h of the two poems a n u m b e r of the fragments should be

supposes that, according to necessity a n d the u n i v e r s a l l a w , c o m i n g

a l l o c a t e d , a n d second, that the order of the composition of the poems is

u n d e r Strife results i n b i r t h as thneton; so, finding himself as p r o p h e t ,

not definitely k n o w n . 3

leader, minstrel, a n d healer at the highest stage of the είδεα

I t is a p p r o p r i a t e to start w i t h the four roots. W h e n , i n fragment

θνητών

he

w o u l d suppose that the l a w h a d r u n its course i n his case. I t w o u l d be

107(115), E m p e d o c l e s says that the might o f aither pursues the d a i m o n

n a t u r a l to infer that he h a d passed through the r e q u i r e d births a s thneta,

into sea, sea casts h i m onto e a r t h , e a r t h into s u n , a n d sun a g a i n into the

a n d since this involves different elements i n t u r n , previous lives w o u l d be

eddies o f aither, there c a n be little doubt that the areas chosen a r e not

as b i r d , fish, plant, a n d h u m a n . T h i s need not i m p l y that E m p e d o c l e s

a r b i t r a r y b u t are references to the masses of the four elements as given i n

r e m e m b e r s being i n these states; it is a n inference from the l a w that the

the Physics.

d a i m o n o f necessity takes o n a variety o f forms.

αίθήρ and

T h e r e ήλιος

is the most c o m m o n w o r d for the root o f fire,

is the u s u a l t e r m for the root of air, πόντος,

θάλασσα,

δμβρος,

Nestis a r e interchangeable for water, a n d earth is obviously

a n d χθων

γαία

i n both p o e m s . 4 T h e c h a r a c t e r , activity, a n d p r i m a r y i m p o r ­

tance o f the four roots are e x p l a i n e d i n the Physics,

a n d i n the

Katharmoi

L i k e the four roots, the L o v e a n d Strife of the Physics in the Katharmoi,

have t h e i r place

a n d it is the account o f their nature a n d function i n the

physical work that helps i n the understanding o f their role i n t h e other poem. I n the Physics

the names for L o v e are Philotes, G e t h o s u n e , A p h r o ­

the four a p p e a r , u n d e r the n a m e s f a m i l i a r from the physical work, as the

dite, H a r m o n i a , a n d K y p r i s , the last two o c c u r r i n g also i n the

areas o f b a n i s h m e n t for the d a i m o n .

moi.10

T h e four roots c o m b i n e i n countless ways to give the variety o f thneta

T h e influence o f K y p r i s , elaborated i n fragments

119(130) of the Katharmoi

as resulting i n universal sympathy, tallies w i t h

k n o w n i n the w o r l d . T h e w o r d E m p e d o c l e s uses i n the Physics

for the

that o f P h i l i a / K y p r i s i n the Physics.

different shapes a n d kinds o f thneta is είδος,

θνητών,

friendly thoughts, given i n the Physics

είδεα

ποιπνύουσα

πάσιν

άλίγκια-5

είδεα

θνητών,

(of K y p r i s ) ,

as for example είδη

a n d i n the simile o f the painter,

T h e same t e r m is found i n the Katharmoi a n d also είδε'

άμείβων.6

παντοία

M o r e o v e r , the phrase for the

" c h a n g i n g o f the p a t h s " of the roots i n the Physics puts o n m o r t a l forms, δίαλλάξαντα

in

είδεα

κελεύθους,

w h e n the i m m o r t a l

is given

again

d a i m o n s w h e n they too change their paths: μεταλλάσσοντα

for the κελεύθους.1

2. Cf. Aristotle De An. 408318-24; the only quotations from the Katharmoi

are at

I n addition, h e r r e s p o n s i b i l i t y for as one o f h e r c h a r a c t e r i s t i c s , is

i n the prevalence of friendly thoughts u n d e r h e r

sway.11 A s L o v e , i n the Physics a n d i n the Katharmoi,

is the p r i n c i p l e o f f r i e n d ­

ship a n d unity a n d thus works for good, so Strife is the c o m p l e m e n t a r y 8. Cf.fr. 108(117). 9. Aristotle Mete. 38236-8 relates the material of which an animal is made to its environment. Life in fire is denied here but accepted at HA 5521310-17; at GA 7 3 7 a i - 5 heat, not fire, is said to be responsible for some forms of life, and fire animals are relegated

Poet. I 4 5 7 b i 3 - I 4 (on metaphors) and Rhet. 13731116-17.

3. Cf. chap. 4 and, on the order of composition of the poems, n. 23. 4. Cf. the list of terms for the roots set out above in the second chapter of the

to the moon, 7611313-22. On texts relating to lives in different elements cf. A. S. Pease on Cicero ND 2.42, p. 639. 10. Cf. fr. 8(17).24, and for Kypris frs. 6 2 ( 7 3 ) . : , 70(75).2, 8 3 ( 9 8 ) . 3 , 8 7 ( 9 5 ) . ! from the

introduction. 5. Frs. 6 0 ( 7 1 ) . 3 , 6 2 ( 7 3 ) . 2 , 15(23).5; cf. also £0u«t μυρία 6. Frs. 1 0 7 ( 1 1 5 ) · 7 ,

found i n the Katharmoi

Kathar­

118(128) a n d

θνητών, fr. 4 7 ( 3 5 ) . 7 .

130(125).

η. Frs. 47(35)· 15, 107(115).8; the change in both cases is from "immortal" to "mor­ tal," but it refers in the Physics to separate elements assuming various shapes as they come into unity, and in the Katharmoi, to the different forms of life adopted after separation.

Physics and 118(128).3 from the Katharmoi;

for Harmonia frs. 4 8 ( 9 6 ) . 4 (and cf. 21 (27).2)

and 116(122).2; cf. also Plutarch de Is. el Os. 3 7 o d : Έ φιλύτητα 11.

και φιλίαν

πολλάκις,

Cf. frs. 25(22).4~5>

φιλοφροσόνη

τε δεδήει.

έτι δέ Άρμονίαν

1'9(13°)-1»

καλεί

δέ την μέν άγαθουργόν

άρχήν

θεμερώπιν.

8(17).23 τη τε φίλα

φρονέουσι, and

ιΐ9(ΐ3°)-2

6θ

I N T R O D U C T I O N

p r i n c i p l e o f h a t r e d , enmity, a n d separation. I n the Physics described as ούλόμενον

a n d λυγρόν,

of this i n the first a p p e a r a n c e μαενό μενον-12

o f Neikos

F u r t h e r , i n the Physics

by evil strifes," a n d i n the Katharmoi

Neikos is

a n d there is a n immediate r e m i n d e r i n the Katharmoi

as

νεεκος

6l

K A T H A R M O I

Katharmoi

A N D

P H Y S I C S

they a r e the final a n d most honorable stage i n a series of lives

that includes plants a n d a n i m a l s . T h e repetition of the phrase from the Physics,

a n d of the same verb, βλαστάνεεν,

i n the Katharmoi,

w o u l d be a

it is said that bodies " a r e torn apart

r e m i n d e r o f the position held by these gods i n the physical p o e m , where

the tearing apart of limbs described

they a r e represented not as beings totally different from the h u m a n race

i n fragments 118(128) a n d 124(137) is to be understood as the w o r k of

but as having the same origin as m e n a n d parts of the same roots i n their

Strife, w h e n K y p r i s is no longer i n c o n t r o l . 1 3 T h e representation of this

composition; they are superior only i n that there is a longer t e r m to their

w o r l d as the m e a d o w of A t e , the άτερπής

existence i n the same f o r m . 1 7 M o r e o v e r , the θεοί τεμήσε

χώρος,

reinforces the theory of

the degenerate age of increasing Strife given i n the T h e Physics

Physics.14

also prepares the w a y for the Katharmoi

end of the series of lives i n the Katharmoi

i n rejecting t r a d i ­

tional mythology a n d r e q u i r i n g some rethinking of w h a t it means to be a

μάκαρες

of its beginning,

δολεχαίωνες—that

φέρεστοε

are almost certainly the

a n d there the phrase of the

at the δαίμονες

Physics—θεοί

pinpoints the length (but not eternity) of the life of

god. L i k e X e n o p h a n e s before h i m E m p e d o c l e s combats the notion that

the gods is echoed i n the description of the daimons as οετε

god looks like a m a n , a n d he denies h i m h e a d , a r m s , legs, a n d genitals.

λελάχασε

μακραίωνος

βεοεο.18

I t is the roots that have O l y m p i a n n a m e s — Z e u s , H e r a , H e p h a i s t o s —

T h i s erasing of the dividing line between m e n a n d gods, w h i c h i n the

a n d they enjoy the privilege a n d eternal life generally associated w i t h the

epic tradition was fixed a n d , except i n rare cases, impassable, has two

O l y m p i a n s . S i m i l a r l y , i n the Katharmoi

effects. O n e is to reduce to some extent the status of these gods by show­

H o m e r i c a n d H e s i o d i c theology

is r e p l a c e d i n the lines

i n g t h e m superior only i n h a v i n g a longer a n d h a p p i e r existence than

ούδέ τες ήν κεενοεσεν ούδέ Ζευς άλλά

βασελεύς,

Κύπρες

I n the Physics

"Αρης

θεός

ούδέ Κρόνος

ούδέ

Κυδοεμός

ούδέ

Ποσεεδών,

other forms of life. T h e second is to raise the status of the life o f plants, animals, a n d h u m a n s by recognizing i n them a nature like that of the honored gods; but they have a shorter a n d less fortunate t e r m of existence

βασίλεια-16

as p a r t i c u l a r arrangements of parts of roots. A l l forms of life have

the four roots a n d the sphere under L o v e are truly god,

esis,19

phron­

a n d a l l are subject to the alternating control of L o v e a n d Strife. So

but a p l a c e is found for " l o n g - l i v e d gods, highest i n h o n o r " ; these are

the theory of the Physics,

m a d e u p , i n the same w a y as p l a n t , a n i m a l , a n d h u m a n life, from tem­

tween life as god, m a n , a n i m a l , a n d plant, makes less startling the t r a n ­

p o r a r y combinations o f the roots. T h e superiority of s u c h gods rests

sition from one to another described i n the Katharmoi

m a i n l y o n the fact that the p a r t i c u l a r a r r a n g e m e n t of roots w h i c h give

daimon.

t h e m their c h a r a c t e r lasts for a longer time, before its dissolution, t h a n that o f other forms of life. T h a t the θεοί τίμησε

φέρεστοε

T h e Physics

w h i c h removes the traditional distinctions be­

a n d the Katharmoi

as e n d u r e d by the

break down the division between m e n

a r e as m u c h

a n d long-lived gods, a n d between plants a n d a n i m a l s a n d m e n , a n d as a

thneta as p l a n t a n d a n i m a l kinds is s h o w n b y fragment 14(21), w h e r e a l l

corollary to this they question the accepted frontiers of birth a n d death.

things, past, present, a n d future, a r e said to come from the roots: "trees

A t the beginning of the Physics

s p r a n g from them, a n d m e n a n d w o m e n , animals a n d birds a n d water-

rowness of their outlook: "After observing a s m a l l part of life in their

n o u r i s h e d fish, a n d long-lived gods too, highest i n h o n o r . " 1 6 T h e θεοί τεμήσε

E m p e d o c l e s criticizes others for the n a r ­

lifetime . . . they are c o n v i n c e d only of that w h i c h e a c h has experi­

φέρεστοε i n the Physics are last i n a list of forms of life

a p p e a r i n g as a result of various combinations of the roots, a n d i n the

enced . . . yet a l l boast of finding the w h o l e . " 2 0 T h e s e m e n m a k e rash generalizations about τό δλον based only on their o w n experience i n this present life; rather, they should view this life not as beginning w i t h birth

12. Frs. 8(17). 19, 77(109).3, and 107(115). 14. 13.

Cf. fr. 2 6 ( 2 0 ) . 4 κακησι

διατμηθίντ'

έρίδεσσι.

Ιριδες

is repeated at fr.

as characterizing the present generation.

114(124).2 17.

Cf. frs.

14(21). 10 and

132(146).3.

14. Fr. 113(121); cf frs. 112(118), 114(124), 123(145).

18. Frs. 132(146).3, 107(115).5, 14(21).12,

15.

19. C f frs.

Fr. 118(128). 1-3.

16. Fr. 14(21).9-12, and cf. fr. 15(23).5-8, where the list is repeated.

100(110). 10 and

20. Fr. ι ( 2 ) . 3 - 6 .

81(103).

15(23).8.

62

I N T R O D U C T I O N

a n d e n d i n g w i t h death b u t as a mens o f a broader scheme. F r a g m e n t 106(15) elaborates o n this: ουκ άν άνήρ

τοεαϋτα

σοφός

φρεσε

A N D

P H Y S I C S

prohibition is elaborated o n three counts. F i r s t , the shedding o f b l o o d is

πάρα

τε βροτοε καε (επεε)

second, the age o f K y p r i s was c h a r a c t e r i z e d b y the absence o f a n i m a l

μαντεύσαετο,

τό δή β'εοτον

μεν ούν εεσ'εν, κοεί σφεν

πρεν δέ πάγεν

K A T H A R M O I

given as one of the causes for the exile of the d a i m o n from h a p p i n e s s ;

ώς δφροε μεν τε βεώσε, τσφρα

63

sacrifice; a n d t h i r d , the continued shedding of blood, the φόνος

καλέουσε, δεελά

καε

λύθεν ούδέν άρ'

δυσηχής

i n the n a m e o f religion, is represented as grounds for the c o n t i n u i n g

έσθλά,

misery o f h u m a n l i f e . 2 4 T h e t r a d i t i o n a l G r e e k a w e a n d h o r r o r a t the

είσ'εν-21

crimes of homicide a n d c a n n i b a l i s m a r e reinforced b y the r e m i n d e r from A n d i n the Physics

a r e the supporting ( E l e a t i c ) arguments, that nothing

comes from nothing a n d that w h a t is c a n n o t cease to be.

the Physics

that these are a destruction of the work o f L o v e , a n d so a

" t r u s t i n g " i n Strife.

S i n c e this is so, b i r t h a n d death must be reinterpreted, a n d for t h e m are substituted the m i n g l i n g a n d separating o f eternally existing roots.

S o far, then, the two poems a r e not d i a m e t r i c a l l y opposed, Physics

has prepared the w a y for the Katharmoi

a n d the

o n several issues. T h e

W h e n parts o f the roots a r e a r r a n g e d i n the form of a n a n i m a l , this is

theory o f the four roots helps to e x p l a i n the exchange o f lives o f the

w h a t m e n c a l l birth, a n d w h e n the a r r a n g e m e n t is broken up, this is w h a t

d a i m o n i n air, earth, sea, a n d s u n , a n d the account of the cosmic a c t i v i t y

is k n o w n as d e a t h . 2 2 I t therefore comes as no surprise to l e a r n i n the

of L o v e a n d Strife is necessary to show h o w the d a i m o n c a n c o m e u n d e r

Katharmoi

these powers, a n d the consequences of this. M o r e o v e r , the Physics

that a m a n is i n some w a y , a n d meets w i t h good a n d i l l , before

a n d after his present life; b i r t h is not to be considered as generation from

argues

that the frontiers of birth a n d death a r e u n r e a l a n d also that t r a d i t i o n a l

w h a t d i d not exist before, nor death the a n n i h i l a t i o n of that w h i c h at pres­

theology must be r e e x a m i n e d . Plants, animals, m e n , a n d gods h a v e a

ent is.

c o m m o n origin a n d nature, a n d there are no fixed boundaries m a r k i n g

T h e r e is one more point o f connection between the Physics Katharmoi.

I n fragment 94(105) E m p e d o c l e s says, αεμα

περεκάρδεόν μάλεστα μερών·23

έστε

φρονεεν-

νόημα-

γάρ

a n d the άνθρώποες

T h e o p h r a s t u s interprets: δεό καε τώ

έν τούτφ

γάρ μάλεστα

κεκράσθαε

τά στοεχεεα

most e q u a l proportion. T h e arrangements of the roots that m a k e u p thneta a r e d u e to the activity of L o v e , a n d the best arrangements, those c o m i n g most closely to a 1 : 1 ratio of the ingredients, a r e possible where L o v e is least h i n d e r e d by Strife. W h e n L o v e h a d power i n the sphere a n d Strife w a s inactive, the roots were perfectly m i x e d a c c o r d i n g to this r a t i o ; the c o m b i n a t i o n o f elements that comes nearest i n this w o r l d o f d e ­ creasing L o v e to the perfect c o m b i n a t i o n achieved w h e n L o v e h a d c o m ­ plete control is found for m e n i n the blood a r o u n d the heart.

C R I M E ,

P U N I S H M E N T ,

A N D R E S P O N S I B I L I T Y

Both poems give a n alternation between i m m o r t a l . I n the Physics

held separate by Strife they are αθάνατα, they take on the forms of θνητάas θνητά, άθάνατοε-25

god a n d m a n , m o r t a l a n d

the elements united u n d e r L o v e are god, w h e n a n d i n the i n t e r v e n i n g times

T h e daimons i n the Katharmoi

a n d i n their t u r n the πολυφθερεες

άνθρωποε

B u t there is a difference. I n the Katharmoi

are born

become

immediately illuminates the This

21. Cf. also fr. 104(11) and chap. 4 for the suggestion that frs. 106(15) and 104(11)

the states of " i m m o r t a l " a n d " m o r t a l " takes o n a v i v i d l y personal tone. Notions of wrongdoing, banishment, a n d final r e t u r n to happiness give

Katharmoi.

square w i t h arrangements a n d rearrangements of roots. E m p e d o c l e s m a y perhaps have worked out his theory as follows. B e ­ fore the present state of the w o r l d a l l things were united u n d e r L o v e ; this was a n ideal state, a n d our present one is a degeneration from it. I n physical terms the roots were perfectly blended, held fast i n h a r m o n y ,

22. Fr. 13(9). 1-5· 23. Theophrastus Sens. έστι,

ταύτη

σοφούς εκάστους

10, and also 11: οίς δε καΟ' Iv τι μόρων είναι.

ή μέση

θεοε

the a l t e r n a t i o n o f

i n d i v i d u a l histories to gods a n d mortals, w h i c h at first sight seems h a r d to

T h e i m p o r t a n c e of blood as the instrument of thought a n d best w o r k

should be allocated to the

of blood.

τών

because it is the instrument of t h i n k i n g for m a n , h a v i n g its parts i n a l ­

prohibition against bloodshed set out so forcefully i n the Katharmoi.

ficance

αεματε

I n E m p e d o c l e s ' theory, then, blood is o f p r i m a r y i m p o r t a n c e

of A p h r o d i t e , as e x p l a i n e d i n the Physics,

off the kinds of life. F i n a l l y , reasons are put forward for the special signi­

κρασίς

24. Cf. frs. 107(115).3, 120(139),

118(128).8-10, 122(136), 123(145),

25. Cf. frs. 21(27), 24(31), 47(35)· "4. ' ° 5 ( " 3 ) · 2 ,

132-33(146-47).

124(137).

ι°7(ΐ'5)·7·

64

I N T R O D U C T I O N

a n d Neikos, the p r i n c i p l e of enmity a n d separation, h a d no control. F o r

65

K A T H A R M O I

A N D P H Y S I C S

assumes that perjury is a second c r i m e that brings w i t h it the conse­

the. people o f A c r a g a s this w o u l d be e x p l a i n e d as a n age w h e n the d a i -

quences o f separation a n d w a n d e r i n g . 2 9 B u t it is the same c r i m e from a

mons w e r e h a p p y . T h e n , at a fixed time, there c a m e a n e n d to the ideal

different aspect: the d a i m o n is represented as bringing miasma o n h i m ­

state. Strife entered the sphere a n d m a d e the god tremble, the elements

self, a n d i n so doing he transgresses the oath that binds h i m . 3 0 T h e r e m a y

began to be separated, a n d the different forms o f life resulted. I n the

even be a sense i n w h i c h m u r d e r , perjury, a n d trust i n Strife are the same

l a n g u a g e o f the Katharmoi

event from three points o f view. T h e violence c a n be thought o f as a

Strife g a i n e d control of some o f the d a i m o n s

a n d s e p a r a t e d t h e m from their fellows, causing them to b e b o r n i n dif­

b r e a k i n g o f the bond imposed by L o v e , 3 1 as w e l l as a manifestation of

ferent forms o f life. T h a t this is the same process v i e w e d i n two w a y s is

acting u n d e r the domination of Strife.

confirmed b y the m e n t i o n o f the oath at the appropriate m o m e n t i n e a c h p o e m : i n the Physics

a n d i n the Katharmoi

the time for the end o f the rule

T h e r e is, moreover, the H e s i o d i c precedent for p u n i s h i n g perjury, like bloodshed, w i t h exile. I n the Theogony it is said that w h e n e v e r one

o f L o v e , for the rise to power o f Strife a n d the consequent generation o f

of the alhanaioi

m o r t a l things, is " h e l d s e c u r e " b y the b r o a d oath o f necessity. 2 6

year, a n d then for a further nine years is b a r r e d from the c o m p a n y a n d

I n fragment 107(115), however, E m p e d o c l e s says that a d a i m o n w h o

swears a false oath by S t y x he lies anapneustos for a great

feasts of the gods, returning to t h e m i n the t e n t h . 3 2 E m p e d o c l e s is almost

adopts m o r t a l form has previously, i n error, polluted himself, a n d this is

c e r t a i n l y influenced by H e s i o d here a n d even adopts some of his phrasing.

c o n n e c t e d , i f not explicitly, w i t h the shedding o f blood. Slaughter, as

A m o n g other similarities, E m p e d o c l e s ' line

has been shown, takes o n a d d e d significance because of the noetic i m p o r ­ tance g i v e n

to blood i n the Physics,

b u t it is likely that

άλλος

Empedocles

r e l a t e d this c r i m e to the d a i m o n because it was traditionally punishable

δ' έξ άλλου

δέχεται,

στυγέουσι

δ' έξ άλλου

δέχεται

χαλεπώτερος

δέ

πάντες

reflects Hesiod's

b y e x i l e ; for it w a s the l a w i n A t h e n s a n d S p a r t a , a n d a c o m m o n p l a c e άλλος

g e n e r a l l y , that the h o m i c i d e should be banished. T h e r e are several ex­

άθλος.33

a m p l e s i n H o m e r o f a person l e a v i n g the country after killing a m a n , a n d

F o r one o f the athanatoi to be forced from the c o m p a n y o f his fellows for

Plato i n the Laws

a time o f exile, a n d eventually to r e t u r n to them, is basic to E m p e d o c l e s '

a n c i e n t mythos.21

states that this penalty for homicide is a revered a n d W h e n E m p e d o c l e s sees that he is living i n a w o r l d o f i n ­

c r e a s i n g strife a n d sorrow, h a v i n g c o m e from a former h a p p i e r state, it is n a t u r a l for h i m to posit as the cause o f such a banishment the c r i m e that i n this w o r l d brought w i t h it the penalty o f e x i l e . 2 8

theory o f the d a i m o n ; borrowing from H e s i o d , he gives a n act o f perjury as a cause for the exile. I n addition, tragedy in the fifth c e n t u r y provides instances where those guilty o f bloodshed a n d perjury a r e thought unacceptable to the ele­

Diels's r e a d i n g of line 4 o f fragment 107(115) is usually accepted. T h i s

ments. O e d i p u s , for example, is sent indoors by C r e o n because, convicted of p a r r i c i d e a n d incest, he is u n w e l c o m e to the sun, a n d " n o t earth or

26.

Cf. frs. 23(30).3, 107(115).2.

27.

C f , for example, Homer //. 13.696, 16.573, 23· 8 5> Od. 13.258, 15.272, Xenophon

An. 4.8.25, Plato Laws 865d-e; for homicide laws being unchanged, the oldest, and re­ verting to Draco, cf. Antiphon 6.2, Ath. Pol. 7 . 1 , and Demosthenes 20.158, 23.51, 47-7'i cf. further on the Homeric examples G . Glotz La Solidarite de la Familie

pp. 50-52, and for

the tradition covering all Greece G . Calhoun The Growth of Criminal Law in Ancient Greece p. i n . For the Greek interest in error in criminal cases cf. D. Daube Aspects of Roman Law pp. 1 4 7 - 5 1 .

28. When the distinction between unintentional and intentional homicide came to be

29. E.g., Kirk-Raven PP p. 3 5 1 : "whenever one of these demi-gods . . . has sinfully defiled his dear limbs with bloodshed, or following Strife has sworn a false oath"; Burnet E G P p . 222, Guthrie HGP vol. 2, p. 251; for other views cf. the commentary on this frag­ ment. 30. Cf. the commentary on the line. This would account for Hippolytus' omission of line 3 and Plutarch's of line 4. It would be arbitrary to leave one out if the two lines re­ presented genuine alternatives, but not if they are to be understood as two versions of the same event. Cf. fr. 21 (27). 2

made, banishment was generally decreed for the first and was available in the case of the

31.

second if the defendant left before the final two speeches of the trial, cf Glotz, loc. cit., pp.

32. Hesiod Theog. 793-806.

4 2 5 - 4 2 , D. M . MacDowell Athenian Homicide

Law in the Age of the Orators pp. 110-29 and

especially pp. 177-21 on I G t ! 115, and J . W. Jones Law and Legal Theory of the Greeks pp. 255-57·

33. Cf. fr. 107(115). 12 and Hesoid Theog. 800; the Hesiodic passage begins at line 782 with όππύτ' ερις /cat νείκος iv άθανάτοισιν δρηται, which again connects perjury with strife.

66

I N T R O D U C T I O N

67

K A T H A R M O I

A N D

P H Y S I C S

holy r a i n or l i g h t " w i l l receive h i m . I n E u r i p i d e s , J a s o n is a p p a l l e d that

i t y ; A g a m e m n o n w i l l p a y for his act even though he could not h a v e acted

M e d e a should still be looking o n s u n a n d earth after m u r d e r i n g h e r

o t h e r w i s e . 3 6 C l y t e m n e s t r a i n the Oresteia

c h i l d r e n . Pylades, i n the Orestes, takes a n oath for earth a n d r a d i a n t d a y

c l a i m s that it was Alastor i n female form w h o killed h e r h u s b a n d ; the

is i n a s i m i l a r p o s i t i o n . S h e

to reject h i m i f he deserts his friend, a n d H i p p o l y t u s prays that i f he is

chorus replies that n o one w i l l bear witness that she is anaitios

forsworn i n the p r o c l a m a t i o n of his innocence, taken i n the n a m e of Ζευς

m u r d e r , a n d she answers, w i t h whatever sincerity, that i n c o n s e q u e n c e

"Ορκιος,

she is ready to give u p the kingdom. Orestes admits that he k i l l e d his

neither sea n o r e a r t h m a y receive his b o d y . 3 4

I n G r e e k legal a n d poetic tradition, therefore, bloodshed a n d perjury

o f the

mother by order of Apollo, but he accepts the responsibility, not " b l a m ­

c a n result i n exile, a n d the m a n w h o has so acted is abhorrent to the ele­

i n g " the god, since it was his o w n h a n d that slew h e r . 3 7 S i m i l a r l y w i t h the

ments. I t is i n these terms that E m p e d o c l e s describes the d a i m o n ' s de­

O e d i p u s of Sophocles. Apollo is said to be the cause of the p a r r i c i d e a n d

p a r t u r e from the c o m p a n y of his like, a n d his birth i n , a n d rejection by,

incest, but O e d i p u s committed them a n d is therefore atheos. A n d i n the

one element after another. Y e t present-day commentators speak of the

Coloneus he gives as his apology:

Katharmoi

as a theory about " t h e p r i m a l sin a n d fall of m a n , " concerned τά

w i t h purification from the taint o f original sin a n d w i t h the subsequent salvation.35

πεπονθότ'

T h i s sort of language is of course at v a r i a n c e w i t h the theory

of the Physics,

a n d it is a m i s t a k e n interpretation o f G r e e k ethics i n

C h r i s t i a n terms that distorts E m p e d o c l e s ' w a y of thinking.

εστί

μάλλον

γ' έργα μου ή

δεδρακότα-38

Perjury seems to have w o r k e d i n m u c h the same w a y . H e c t o r , i n Iliad

10, swears a false oath w h e n he promises D o l o n the horses o f A c h i l l e s ,

T o e x p l a i n further. E a r l y examples o f G r e e k theory a n d practice

even though his intention is to fulfill his promise, a n d the events p r e v e n t ­

c o n c e r n i n g c r i m e a n d p u n i s h m e n t show the interest to have centered on

ing its fulfillment are beyond his control; there is really no a l t e r n a t i v e

the act alone. O n c e a c r i m e is committed the consequences follow, a n d

" t r u e " oath he could have sworn. B u t H o m e r ' s language m a k e s n o

the i n d i v i d u a l bears the responsibility for w h a t he has done, whether or

distinction between this a n d the intentional false o a t h ; epiorkon is the term

not he could have avoided b e h a v i n g as he d i d ; a n d he might not have

for unintentional as well as deliberate perjury, a n d it is adopted b y E m ­

been able to a v o i d the act if he h a d come u n d e r the power of a god. I n

pedocles.39

epic a n d tragedy a pattern c a n be t r a c e d : divine agency compels a m a n to act i n a c e r t a i n w a y , the deed is done, a n d the m a n must then face the

T h e case of the epic a n d tragic heroes helps i n the i n t e r p r e t a t i o n o f Empedocles. T h e y acted i n ignorance or as the result of e x t e r n a l c o m ­

consequences. F u r t h e r , the " c r i m i n a l " i n such a case does not usually

pulsion, but they are ready to accept personal liability for the i n e v i t a b l e

give divine agency as a n excuse for evading the penalties; he recognizes

consequences.

that he was i n the power of forces beyond his control, a n d he recognizes

O e d i p u s are m e n w h o violated the most sacred of nature's laws, a n d thus

w i t h e q u a l clarity that he must m a k e amends. apology, where A g a m e m n o n says, c o n c e r n i n g his theft of Briseis: έπεί

άψ έθέλω

άασάμην άρέσαι,

και μευ φρένας δόμεναί

τ

"Thyestes and

i n c u r r e d the most horrible of a l l pollutions, but they both d i d so without

S o m e instances of this. T h e obvious one in H o m e r is A g a m e m n o n ' s

άλλ'

T o quote again from Professor D o d d s :

έξέλετο

άπερείσι

πονηρία,

for they knew not w h a t they d i d — i n Aristotle's

terminology it was a αμάρτημα άμαρτάνειν

Ζεύς,

a n d not a n άδίκημα-"40

are words used in the Katharmoi

quasi-legal

άμπλακία

and

i n connection with the d a i -

άποινα-

A s Professor D o d d s has pointed out, this is not a n evasion of responsibil-

36. Homer //. 19.137-38, and c f the complete commentary on this passage by E . R. Dodds The Greeks and the Irrational chap. 1. 37. Cf. Aeschylus Ag. 1500, 1505-06, 1569-77, Earn. 588-96; also Dodds, loc. cit., pp.

34. Cf. Sophocles OT 1424-28, Euripides Med. 1327-28, Or. 1086-88, Hipp.

1029-31;

39-40, and H . Lloyd-Jones, "The Guilt of Agamemnon," CQ. 1962, pp. 187-99.

in particular the man who has shed blood is repugnant to the sun and sunlight, cf. Euri­ pides HF 1231, I T 1207, Or. 819-22. 35. E.g., Jaeger T E C P p. 145; Kirk-Raven PP p. 3 5 1 ; Guthrie HGP vol. 2, pp. 123 and 2 5 1 ; "the fallen spirits" Kahn AGPh i960, pp. 20-21 and passim; Long CQ 1966, p.

40. E . R. Dodds, "On Misunderstanding the Oedipus Rex," GA 1966, p. 39, and also pp. 43 and 48 on the horrorand innocence of Oedipus' acts, "Hamartema does not originate

274.

in vice," c f Daube loc. cit. on Aristotle Rhet. 1374b, EN 11 i o b i 8 , 1113021,

38.

07" 1329-34, 1360, OC 266-67; cf- Β. M . W. Knox Oedipus at Thebes pp. 33-38.

39. C f Homer It. 10.332 with 3.279, 19.260 and 264.

U35ai5.

I N T R O D U C T I O N

68

m o n . 4 1 W h e n , therefore,

Empedocles states that h e c a m e

under the

p o w e r o f Strife a n d suffered as a result he probably should not be taken as m e a n i n g that this w a s a deliberate intention, o r that a n alternative, such as trust i n L o v e , w a s available. " T r u s t i n Strife" is a stage i n the neces­ sary course o f events i n m u c h the same w a y as the curses a n d oracles "had"

to be w o r k e d out. Empedocles, like Oedipus a n d Orestes, sees

himself as the i n d i v i d u a l involved, w h o accepts the responsibility a n d

K A T H A R M O I

69

A N D P H Y S I C S

D e m i u r g e ) that causes the soul to leave its home a n d k i n d r e d a n d to take o n mortal form. T o s u m m a r i z e : Empedocles views life o n earth as a n exile f r o m a n earlier a n d more ideal state; i n h u m a n terms exile results from shedding blood a n d swearing falsely, a n d these are given as the acts c o m m i t t e d b y the d a i m o n , resulting i n his present banishment. H e has taken o n a series of mortal forms a n d has lived i n one element after another, w h i l e , like

suffers the consequences. T h e r e is further help from Plato. T h e account i n the Timaeus does not assume that the s o u l 4 2 is guilty o f a n original " s i n " that l e d to its " f a l l . " Thneta a r e brought into being "so that the whole might be complete," a n d the souls are necessarily implanted i n bodies. 4 3 T h e nature o f the life subsequently led conditions the next move, whether a r e t u r n to the " c o n ­

the m a n w h o has committed homicide or perjury, he is abhorrent to these elements. Nevertheless, although the d a i m o n has come u n d e r the p o w e r of Strife a n d so is said to have " d o n e " a wrong act, this need not i m p l y w r o n g intention or power o f choice o n the part of the d a i m o n ; Strife " h a d " to take control.

sort s t a r " i n w h i c h the soul was once temporarily set or to a second a n d inferior life o n e a r t h . B u t there is no w a y i n w h i c h the first incarnation ( i f the sequence c a n be thought o f as h a v i n g a starting point) c a n be chosen or avoided b y the soul. Subsequently, because o f the m a t e r i a l used i n its composition, a n d the use m a d e of the material, the soul m a y be " a cause o f evil to i t s e l f . " 4 4

E M P E D O C L E S

A S

D A I M O N

Empedocles gives the account of the wrongdoing a n d banishment o f the d a i m o n as his o w n personal history. H e says that he c o m m i t t e d the e v i l deed o f eating (flesh) a n d became a n exile a n d a w a n d e r e r . H e w e p t a t being born o n earth, a n d since then he has lived through a n u m b e r o f

A similar line is taken i n the Phaedrus i n the account o f the series o f

lives. N o w he is poet a n d prophet, giving a mythos that is true, a n d he goes

births: " H e a r n o w the ordinance of necessity. Whatsoever soul has fol­

among the people as a n i m m o r t a l g o d . 4 6 W h a t m e a n i n g c a n be g i v e n to

lowed i n the t r a i n of a god a n d discerned something of truth, shall be kept

the egö that is used b y Empedocles at each stage of the d a i m o n i c c y c l e ?

from sorrow until a n e w revolution shall begin, a n d i f she c a n d o this

I t has been shown that Empedocles' assertion that he h a s b e e n b o r n

always she shall r e m a i n always free from hurt. But w h e n she is not able so

as boy, girl, plant, b i r d , a n d fish need not imply a personal r e m e m b r a n c e

to follow, a n d sees none of it, but meeting with some mischance comes to

o f such states but is rather a n inference from the universal l a w o r d a i n i n g

be burdened w i t h a load o f forgetfulness a n d kakia,

that the daimons be born i n a l l elements as different

a n d because of that

kinds o f

thneta.41

b u r d e n sheds her wings a n d falls to the earth, then thus runs the law. I n

Nevertheless, Empedocles' use of egö at each stage of the history of the

her first birth . . . " « F o r Plato, therefore, i n these myths it is not the

d a i m o n seems to imply some constant factor, a n d this w o u l d be i n c o m -

" f a u l t " of the soul but the necessary working of the law (or the will o f the

patible with the theory of the complete dispersal at death of the p a r t s o f the roots that make u p the i n d i v i d u a l . Y e t the d a i m o n w o u l d have to b e related to the sphere, the four roots, and L o v e and Strife, since a c c o r d i n g

41. Empedocles fr. 107(115/3-4, and cf the commentary here. 42. Significantly called the δαίμων, Tim. 90a. 43.

7 i m . 41c, 42a (όπότε

a φυτόν ουράνιου which has έν ούρανφ

δή αώμασιν

έμφυτυΟείεν

συγγένεια,

έξ ανάγκης . . .).

44· Tim. 4 2 b , 42ε; cf. R. S. Block, "The Phaedrus and Reincarnation," A J P 1958, pp. 156-64 and especially p. 163. 45. Phdr. 248c, trans. Hackforth (with "wrongdoing" for kakia). The Greek of the last sentence is: δταν

δέ άδυνατήσασα

λήθης τε και κακίας

πλησθείσα

νόμος . . . Cf. Kahn AGPh Phaedrus.

έπισπέσΟαι βαρυνθή,

μή %,

βαρυνθείσα

και τινι

συντυχίιγ

χρησαμένη

. . . έπί τήν γήν πέση,

τότε

i960, p. 25, η. 6 7 for Empedoclean reminiscences in the

to the physical poem these are the only things i n existence.

46. Cf. frs. 120(139), 107(115).13, 108(117), 112(118), 103(1.4),

.02(1.2).4.

47. The argument that it would be no punishment to be incarnated in a lowly plant unless one could remember one's former existences (cf H . S. Long A Study of the Doctrine of Metempsychosis in Greece from Pythagoras to Plato p. 105(f) has little weight. The notion of

punishment is misleading here; where there is no choice one cannot accurately speak of punishment for making the wrong choice. Even in myths that did interpret life on earth as a term of punishment for a wrong choice, the draught of Lethe was a necessary preliminary to that life.

I N T R O D U C T I O N

I n the Physics

70

K A T H A R M O I

71

A N D P H Y S I C S

the e t e r n a l a n d u n c h a n g i n g roots a r e c a l l e d gods, w h i c h ,

the d a i m o n ' s consequent a p p e a r a n c e i n this w o r l d , h e w a s i n the c o m ­

w h e n the t i m e comes r o u n d , adopt the form o f m o r t a l things. T h e θεός

p a n y o f the gods a n d u n d e r the control o f L o v e . I n the l a n g u a g e o f the

εύδαιμονέστατος

Physics

is the u n i o n o f these roots i n a perfect m i x t u r e brought

a b o u t b y L o v e a n d resulting i n h o l y m i n d — φ ρ ή ν ίεμή.

Strife o n the

this is the state o f the sphere w h e n the m a n y a r e b r o u g h t into one,

a n d the g o d that is holy m i n d results. T h e d a i m o n s , o r gods, o f the

o t h e r h a n d breaks u p good m i x t u r e , separates the roots, a n d blunts

Katharmoi

thoughts. I n the Katharmoi,

they a r e , o r h a v e , intelligence. A n d this intelligence w o u l d b e o f the

therefore, one w o u l d expect gods to b e s i m i ­

therefore w o u l d h a v e a n affinity to the d i v i n e m i n d , a n d so

l a r l y e x p l i c a b l e i n t e r m s o f the m i n g l i n g o f the roots, the a c t i v i t y o f L o v e

highest, because the d a i m o n s a r e at the top o f the scale o f l i v i n g things, a l l

a n d Strife, a n d the faculty o f thought.

o f w h i c h a r e said to h a v e a share

A d m i t t e d l y , E m p e d o c l e s speaks o f hearths a n d tables, b u t fragment

οΐνόημα-61

N o w for m e n , a c c o r d i n g to fragment

9 4 ( 1 0 5 ) , νόημα

is t h e blood

! 3 5 ( i 4 7 ) c a n h a r d l y be t a k e n literally. T h r o u g h o u t G r e e k a n d R o m a n

a r o u n d the h e a r t . T h i s suggests that the intelligence w h i c h the d a i m o n

r e l i g i o n the happiness o f the soul c o u l d be v i e w e d as the enjoyment o f a

has o r is connects w i t h the h e a r t - b l o o d , a n d i n d e e d C i c e r o a n d M a c r o -

b a n q u e t , a n d the notion that privileged people w i n a d m i t t a n c e to the

bius state that E m p e d o c l e s identified the soul w i t h b l o o d . 5 2 Nevertheless

b a n q u e t s o f the gods is v e r y ancient. E v e n Plato, w h o c o n d e m n e d t h e

P l u t a r c h u n a m b i g u o u s l y asserts that the d a i m o n is n o t blood, a n d this is

e t e r n a l i n t o x i c a t i o n h e found d e p i c t e d i n O r p h i c eschatology, feast to the souls i n the Phaedrus

allowed a

as they e n c i r c l e d the h e a v e n s . 4 8 " E n ­

l i g h t e n e d m i n d s accepted the o l d descriptions o f j o y o u s feasts o n l y i n a figurative

sense. A less_£sarse c o n c e p t i o n o f i m m o r t a l i t y suffered t h e m to

obvious, for blood is seen to disintegrate w i t h the rest o f the b o d y a t death.53 I f the d a i m o n then h a s o r is intelligence a n d is not blood, he m u s t be intelligence w i t h o u t blood, a n d that E m p e d o c l e s d i d envisage intelligence

be looked o n as symbols or m e t a p h o r s . " 4 9 S o w i t h E m p e d o c l e s . A t the first

w i t h o u t blood is s h o w n b y the line πάντα

stages the d a i m o n is said to h a v e b e e n forced from the c o m p a n y o f the

νάματος

αίσαν-

γάρ ίσθι

φρόνησιν

εχειν

και

T h e r e is t h i n k i n g at a h i g h e r a n d a t a l o w e r level t h a n

blessed as the result o f pollution a n d p e r j u r y c o m m i t t e d u n d e r the p o w e r

that of m a n . 5 4 A t the lowest level e a c h root has a p r i m i t i v e f o r m o f

o f Strife, a n d a t the e n d the d a i m o n ' s r e t u r n to the gods is represented

w h e r e no m i x i n g w i t h other roots is involved. A piece o f fire, for e x a m p l e ,

a n t h r o p o m o r p h i c a l l y as a rejoining o f the immortals at their feasts.

is c a p a b l e of t h i n k i n g fire i n that it is a w a r e o f a n o t h e r piece o f fire a n d w i l l

I t is evident that the age o f K y p r i s described i n fragments 118(128)

νόημα,

t e n d t o w a r d it w h e n not b r o u g h t into a m i x t u r e w i t h parts o f other roots

a n d 119(130) is to be t a k e n as a n a c c o u n t o f the e a r l y history o f m a n . T h e

b y L o v e . 5 5 A t the highest level o f t h i n k i n g there is h o l y

praise g i v e n for the bloodless sacrifices that w e r e then c u s t o m a r y is the

ιερή—where

c o m p l e m e n t o f E m p e d o c l e s ' o w n self-reproach, i n w h i c h h e gives blood­

exactly m i n g l e d that there is no v a r i a n c e i n the thought. A n d this is i n

shed a n d m e a t eating as the causes o f his exile from a h a p p y state. T h e

contrast to blood, w h i c h , a l t h o u g h a p p r o a c h i n g perfection, is still s u b -

perfection is a c h i e v e d b y the constituent

mind—φρήν

roots being so

t i m e w h e n K y p r i s , not A r e s , w a s r e v e r e d corresponds, i n the cosmic s c h e m e o f the Physics,

to the stage soon after the sphere u n d e r L o v e , w h e n

51.

Cf. frs. 8 1 ( 1 0 3 ) , 7 8 ( 1 0 7 ) , and ioo(uo).io.

Strife as yet h a d little c o n t r o l . T h e gains o f Strife m a r k e d the b e g i n n i n g

52.

Cicero Tusc. 1.19, Macrobius Somn. Scip. 1.14.20, and cf. Aetius 4.5.8.

o f d i s c o r d ; this e n m i t y continues to the present d a y a n d is o n the i n ­

53. Plutarch exit.

crease. I t is exemplified i n the Physics

54.

i n the tearing a p a r t o f limbs, the

a b s t e n t i o n from w h i c h is s h o w n i n the Katharmoi Love's

as a c h a r a c t e r i s t i c o f

influence.50

μόνον άλλά καΙΈ

βογά.

Cf. Sextus adv. math. και φυτά

. . • ταύτόν

ρητώς

8 . 2 8 6 : (Έ.)

γράφων

πάντα

. . . seq.fr.

ήξίου

λογικά

τυγχάνειν

καΐ ού ζφα

ι ο ο ( ι ίο), ί ο . Aetius 4 - 5 · Ι 2 :

νουν καΐ ψυχήν, καθ' οΰς ούδέν αν είη ζφον

Παρμενίδης

άλογον κυρίως,

Aristotle

De An. 404812 on each of the elements being soul, and Philoponus in de An. 4 8 9 . 2 9 - 3 1 .

O n the theory o f the Katharmoi,

t h e n , before the " t r u s t i n S t r i f e " a n d

All things—animals, plants, and elements—give off emanations (Plutarch quaest. nat. g i 6 d on fr. 73(89). 1) and have pores (Philoponus in GA 123.13 on fr. 7 4 ( 9 1 · ' ) . so that

48.

Cf. Rep. 3 6 3 d , Phdr. 247a, also Vergil Ed. 4 . 6 3 , Arn. 6 . 6 5 6 - 5 7 .

49. F . Cumont After Life sion in his Astrology

in Roman Paganism p. 206; c f also pp. 2 0 4 - 0 5 and the discus­

and Religion

among the Greeks and Romans pp. iog-10; for the persistence

of the allegory of the feasts of the gods into Stoic eschatology cf. Epictetus Ench. xv. 50.

Cf. frs. 1 1 8 ( 1 2 8 ) . 9 - 1 0 and 2 6 ( 2 0 ) . 4 - 5 .

αίσθησς

and φρόνησις converge, and at any particular point in the range it would be

impossible to distinguish between them; this in part accounts for the standard Peripatetic complaint that Empedocles identified perception and thought, and in particular for Theophrastus' query (Sens. 1 2 ) : τί διοίσει

τά Ιμψυχα

55- Cf. fr. 5 3 ( 6 2 ) . 6 : τούς μέν πϋρ άνέπεμπε

πρός τό αίσθάνεσθαι

θέλον πρός όμοΐον

ίκέσθαι.

τών άλλων;

I N T R O D U C T I O N

72

K A T H A R M O I

73

A N D P H Y S I C S

j e c t to changes o f temperature a n d other variations. F o r menJblood is

of a simple unit o f its o w n k i n d ; plants a n d animals a r e m o r e

intelligence, the best mixture they have i n their constitution, but E m ­

and have correspondingly more complex perceptions. M a n is c o m p o s e d o f

pedocles, as it seems, is ούκέτι

parts o f the four roots, a n d i n his heart-blood he has a p a r t i c u l a r l y good

θνητός.56

Empedocles' theory o f thinking is relevant here, a n d its interpretation is best begun with Parmenides. According to Parmenides' Doxa,

taken

w i t h Theophrastus' c o m m e n t a r y , 5 7 it is by means o f the constituent ele­ ments w i t h i n m e n that the like elements outside are perceived a n d known.

complex

mixture o f them, so that he is able both to perceive simples a n d to t h i n k compounds. Beyond this is the perfect mixture, w h i c h too is c a p a b l e o f assimilation to its l i k e — t h e process of highest ( a n d purest) t h o u g h t . 6 1 Further, a n d significantly, Aristotle quotes

two fragments

of E m ­

F u r t h e r , perception a n d thought i n m e n are similar, i n the proportion of

pedocles alongside Parmenides' fragment 16. T h e first states that " m a n ' s

their parts, to the object that is perceived or thought. B u t Parmenides

wisdom grows according to what is present," a n d the second, that " i n s o ­

worked w i t h only two principles, light a n d night. F o r h i m the light a n d

far as (men) have changed i n their nature, so far changed thoughts a r e

d a r k forms that a r e i n the composition of o u r frames think respectively

always present to t h e m . " 6 2 S o it m a y be assumed that E m p e d o c l e s , like

the light a n d darkness i n the w o r l d — i n separation, as i n the case o f the

Parmenides, believed that the mixture o f the bodily components

corpse, w h i c h knows only darkness, a n d i n varying compounds. T h i n k ­

or represents whatever is thought about i n the external w o r l d , a n d that

reflects

ing is dependent o n the mixture o f the two forms i n the body at a n y one

the continual physical changes i n the structure of the body alter the

time; as the mixture that gives the thinking changes, so does the quality

character of the t h i n k i n g . 6 3 B u t Empedocles brought out the corollary

of the thought, as well as the range of symmetrical contact with the exter­

that the thought c a n be confused or dulled according to the state o f the

nal w o r l d . 5 8

mixture a n d the intention o f the thinker, o r correspondingly m a d e purer.

Empedocles follows a n d develops this part of Parmenides' Doxa i n

Empedocles, however, says that he is superior to m a n , a n d i n h i m

is clarified.

therefore there is present a mixture of elements, corresponding to that o f

T h o u g h t , w i t h w h i c h the daimon has been shown to be connected, is

φρην ιερή, w h i c h is perfect a n d invariant, no longer subject to the changes

explicable i n terms o f the four roots; i n Aristotelian terminology it is

undergone b y the heart-blood, its closest equivalent in m a n . 6 4 E m p e d o c l e s

several ways.

P r i m a r i l y , the physical basis o f cognition

T h e nature

expects to survive death a n d to rejoin the immortals w h o a r e his fellows

of the contact, w h i c h is between the constituent part o f the body a n d its

and the god to w h i c h he is a k i n ; a n d it is this c o m p o u n d that w o u l d be

like i n the external w o r l d , is brought out i n the following lines:

the surviving Empedocles.

σωματικόν,

a n d the act o f thinking is a form o f

contact.59

T h e perfect phronesis, γαίη

μεν γάρ γα'ιαν

αίθέρι

δ' αιθέρα

στοργψ έκ τούτων και

δ'ιον, άτάρ

δέ στοργή,

τούτοις

νέϊκος

(ώς} πάντα φρονέουσι

blending of the component parts of roots, would have no visible character.

πϋρ

άίδηλον,

T h e notion of a characterless a n d u n v a r y i n g perfect mixture, given i n

δέ τ ε νείκεϊ

λυγρω.

ύδατι

πυρί

πεπήγασιν . . .

w h i c h survives death a n d w h i c h is a complete

δ' ύδωρ,

όπώπαμεν,

άρμοσθέντα

6 0

6r. On the range of perception cf. the references given above in n. 54; for the lowest level of thinking cf. Hippolytus RH 6.11.1, where fr. 77(109) is taken closely with fr. 100(110). 10, and for the highest, cf. Aristotle's criticism of the omniscience of Emped­

It is clear that Empedocles supposed that the attraction of, a n d per­ ception by, like for like covered the whole range of the forms of life. E a c h of the roots has a " s o u l , " that is, it is capable o f a r u d i m e n t a r y sensation 56. Cf. frs. 102(112).4-5, 105(113).2.

57. Parmenides fr. 16 and Theophrastus Sens. 3-4. 58. On this interpretation c f W . J . Verdenius Parmenides pp. 6-19, and G. Vlastos, "Parmenides'Theory of Knowledge," ΤΑΡΑ 1946, pp. 66-74. 59. Cf. Aristotle De An. 427326-27, Philoponus in de An. 489.27-31. 60. Frs. 77(109) and 78(107), which are surely consecutive, c f Theophrastus Sens. to.

ocles' god, Metaph.

100083-6.

62. Frs. 79(106) and 80(108), introduced by Aristotle at Metaph. γάρ Έ. μεταβάλλοντας

τήν έζιν

μεταβάλλειν

l o o g b i 7 with sat

φψΐ την φρόνησιν.

63. Cf. also Heraclitus fr. 1 ig, Diogenes of Apollonia fr. 5, Regimen I.25 (on intel­ ligence depending on the right blend of elements), and further, H . Reiche Empedocles' Mixture

pp. 53-56-

64. The belter thought is not conditioned, as it seems to have been for Parmenides (and cf. Heraclitus frs. 30, 118), by a preponderance of one clement but by a balance ol the ingredients; and here Empedocles fills the gap in Parmenides' theory (of which Theophrastus complains, Sens. 4) concerning the state resulting from an exact equality in the mixture.

I N T R O D U C T I O N

74

K A T H A R M O I

75

A N D P H Y S I C S

fragments 19 a n d 21(27) as a description of the sphere, a n d identifiable

were once integrated into the perfect a n d u n v a r y i n g unity o f a l l things

w i t h φρήν ιερή, is found several times i n Presocratic theory. I n the scheme

under L o v e , w h i c h produced the θεός εύδαιμονέστατος—holy

mind.70

o f Anaxagoras, for example, all things were together i n the original m i x ­

T h e n c a m e a change. Strife began to take over a n d to break u p the m i x ­

ture, a n d consequently no color or other distinguishing feature could be

ture. T h i s is seen as "trusting i n S t r i f e " ; there is a feeling that something

picked out. A n a x i m a n d e r a n d Anaximenes earlier h a d made use of a n

" w r o n g " was done, a n d a penalty d e m a n d e d , but this does not i m p l y that

arche w i t h no perceptible c h a r a c t e r ; moreover, the arche i n a neutral a n d

Empedocles remembered w h a t happened or that a choice w a s open to

i n v a r i a n t state, w h e n not subject to rarefaction or condensation, is for

h i m . T h e parts that are now himself have been used for a l l kinds o f thneta

A n a x i m e n e s the ψυχή for m a n , a n d that w h i c h surrounds the world, as

a n d have lived different forms o f life i n the different elemental masses.

well as that w h i c h existed first of all a n d from w h i c h the w o r l d a r o s e . 6 5 Empedocles, like A n a x i m e n e s a n d the succeeding tradition through Aristotle a n d later, also has this link between the soul, or thinking faculty,

None of these inferior forms of life was satisfactory, because their mixtures were out o f p r o p o r t i o n , 7 1 or they were unable to become properly c o n ­ stituted, or, i n the case of the boy a n d girl, their time was c u t off before

a n d that w h i c h is a r o u n d the world. T h e restored daimons, who include

they could become settled. I n this w a y the parts of the roots were thought

Empedocles, go outward toward the circumference, where there still

o f as driven from one element to another, without a period of rest i n w h i c h

survives part of the original god under L o v e . I n fragment 47(35) it was

to become developed. N o w at length Empedocles sees himself as a r e ­

shown that L o v e takes hold o f the center a n d extends h e r power out­

cognizable egö; he has attained the highest form of life on earth, he has the

w a r d . 6 6 A n d i n the complementary period Strife consolidates its control

best mixture of elements, a n d his phronesis is p u r e . 7 2 H e , that is his intel­

from the center while L o v e i n turn is being d r i v e n έπ' έσχατα

ligence w h i c h now has d a i m o n i c status, escapes further disintegration by

τέρματα

κύκλου- Hippolytus, w h o gives the only detailed c o m m e n t a r y on fragment 1 0 7 ( 1 1 5 ) , 6 7 describes there the activity of Strife at this stage as a breaking

Strife. I n the Katharmoi

E m p e d o c l e s earnestly encourages his fellow citizens

u p of the unity brought about b y L o v e , resulting i n the generation of

to follow his example. T h e y should hinder the work of Strife a n d promote

plant, a n i m a l , a n d h u m a n life. Conversely, L o v e is trying to pull back to

that of L o v e b y ceasing from q u a r r e l i n g and slaughter, a n d i n their place

herself out of pity the parts of the one that Strife is scattering into m a n y

restoring the universal friendliness characteristic o f a n earlier age. I n so

(or, in Aristotelian terminology, 6 8 the parts o f the mixture that Strife is

doing they a n d their kindred m a y eventually be free o f the "joyless

destroying). T h e s e , from another aspect, are the daimons forcibly sev­

land."73

ered from their fellows a n d compelled to take o n mortal form i n the

T h e Physics

gives similar encouragement to Pausanias, b u t the details

creation caused b y Strife, a n d L o v e w o u l d therefore be d r a w i n g them

are more exact. O n one level Empedocles hopes to train Pausanias i n

toward the circumference as she herself retreats toward it. Plutarch too

healing, so that he will w i n through to one of the top lives a m o n g m e n .

supports this w h e n he speaks o f the κατά φύσιν

But this is dependent on the fundamental attitude. I f Pausanias thinks the

after their e x i l e ; 6 9 the κατά

φύσιν

L o v e at the έσχατα

κύκλου-

τέρματα

χώρα the daimons reach

χώρα for the daimons would be with

It now becomes easier to see how the question of the continuity of the d a i m o n might be answered. F r o m his o w n position Empedocles looks back and recognizes that the parts of roots of w h i c h he is now constituted

65. Gf. Anaxagoras fr. [, Anaximenes fr. 2, Aristotle Phys. 187.120-23, Simplicius in Phys. 24.13L

66. Cf. the commentary on fr. 47(35). 67. Hippolytus RH 7.29.12-24. 68. Cf. Aristotle Metaph.

109286-7.

69. Plutarch de Is. et Os. 361c, cf. Hippolytus R H 1.4.3, and also Aetius '·5·2 οηάργή

right sort of thoughts, " w i t h goodwill a n d unsullied a t t e n t i o n , " 7 4 then 70. Cf. Aristotle Metaph.

100083-4, Empedocles fr. 97(134). 4.

71. Fish, for example, have too much fire in their constitution, cf. Theophrastus CP 1-21.5.

72. The failure to reach a satisfactory constitution may explain the simultaneous death of hody and soul at Aetius 5.25.4. Scxtus links fr. 77(109), on the perception of like ele­ ments by like, with fr. 105(113), and Empedocles' claim to divinity with both purity ol thought and the assimilation of the god within him to the god without {adv. math. 1.302); cf. Plato Phaedo ηρά. 73. Cf. frs. 122(136), 119(130),

113(121).

74. Cf. further the commentary on fr. 100(110). Democritus also seems to have believed that teaching alters the physical pattern of the soul, cf. his fr. 33, G . Vlastos Phil. Rev. 1945, pp. 578-92, 1946, pp. 57-62, and C . C . W. Taylor Phronesis 1967, p. 9.

I N T R O D U C T I O N

76

his mixture w i l l be i m p r o v e d a n d perhaps get properly constituted, a n d so not be dissipated at d e a t h ; b u t if, like most m e n , he thinks about petty things, his mixture w i l l get worse, a n d at death the thoughts w i l l disinte­ grate into their different parts o f roots, a n d these w i l l fly off to j o i n their respective families, the separating masses o f earth, air, fire, a n d water. T h i s section has a i m e d to show that the theory of the d a i m o n p u t forward b y Empedocles is not " m y s t i c , " contradicting

h i s physical

theory a n d outside the tradition of early Greek philosophy. T h e notion o f a characterless arche from w h i c h the present w o r l d arises is developed according to M i l e s i a n cosmogony; the connection of thinking w i t h the m i x i n g of the elements is a n elaboration of part o f Parmenides' Doxa,

4. The Allocation of the Fragments

and

the theory o f a perfect mixture being characterless is accepted by A n ­ axagoras. T h e suggestion that the soul is of the same nature as the outer circle of the heavens is present before a n d after Empedocles. Notably it

T h e method for allocation put forward here is to set out the fragments i n

recurs i n Plato, especially i n the intelligent a n d invisible deity of the

groups graded according to the certainty of their place i n either p o e m . 1

Timaeus at the έσχατος

T h e first groups consist of fragments whose contexts are k n o w n , a n d those

ουρανός,

to w h i c h the daimon is related, a n d w i t h

a relationship that c a n be strengthened by thinking the right t h o u g h t s . 7 5

said b y ancient authorities to precede or follow them. I n the c e n t r a l

I t is found i n Aristotle too, i n the encircling fifth element, eternal a n d

groups are fragments less directly related to the first sets, o r for w h i c h

invariant, w h i c h is a k i n to the dynamis of the ψυχή-78

w e a k e r criteria, such as the n u m b e r o f the imperative or s i m i l a r i t y o f

T h e poems of E m ­

pedocles are a n integral part of this same tradition. T h e y put forward a

subject matter, are the only clues available. T h e last groups

theory w h i c h connects a n earlier, undifferentiated stage of the universe

those lines for w h i c h there is no indication to assist the allocation. T h i s

comprise

with a uniting o f the elements, recognizing god a n d m i n d there, a n d

scheme of groupings has been presupposed throughout the i n t r o d u c t i o n

w h i c h further supposes that this divine intelligence still surrounds the

a n d commentary, a n d the unsatisfactory state o f the evidence for d i v i d i n g

cosmos a n d that the soul i n its best state has a n affinity with it.

a n d allocating the fragments that it reveals has served as a check o n a n y dogmatic conclusions derived from the original lines. G r o u p I consists o f fragments 1, 6, 8, 17, 62, 96, 98, a n d 103 i n D i e l s K r a n z ' s ordering, a n d these are certainly from the Physics.

F r o m the first

book Tzetzes quotes fr. 6, Aetius fr. 8, a n d Simplicius frs. 17 a n d 9 6 ; fr. 1 is said by Diogenes to be the address of the Physics to P a u s a n i a s . 2 F r o m the second book Simplicius gives fr. 62 a n d also sets frs. 98 a n d 103 i n the Physics,

but without indicating the book. 3

Simplicius also supplies the evidence for connecting frs. 35, 59, 75, 8 5 , and 104 directly with those of group I . H e states that fr. 35 comes before fr. 98 with the words προ τούτων,

and that fr. 104 is after fr. 103 w i t h καϊ

ι. The numbering in this chapter only is that of Dicls-Kranz. Elsewhere these 75. Cf. Plato Tim. 36c, 90a, and also Aristotle De An. 404hl 1-17, where Empedocles' theory is compared with that of the Timaeus because both construct the soul out of ele­ ments. 76.

Cf. Aristotle Cael. 26ga32, 270810, GA 736830, 7 3 7 a i , EE 1248324-27.

numbers arc given in parentheses after the corresponding number of the new text and ordering. 2. Tzetzes ex II. 53.23; Aetius 1.30.1; Simplicius in Phys. 157-27, 300.20; D . L . 8.60. 3. Simplicius in Phys. 381.29, 32.1-2, 331.10.

77

78

I N T R O D U C T I O N

μετ'

ολίγον.

79

T H E

A L L O C A T I O N

O F T H E

F R A G M E N T S

I m m e d i a t e l y before the quotation of fr. 104 here he groups

(and fr. 36 has a similar reference) describes the retreat of Strife a n d a d ­

together a phrase from fr. 59, the second line of fr. 75, a n d fr. 85 w i t h the

v a n c e of L o v e , a n d the contrasting stage of the a d v a n c e of Strife is likely to

first line of fr. 98 (the place of w h i c h is fixed b y the earlier citation) i n the

belong to the same poem. T h i s brings i n frs. 30 a n d 3 1 ; frs. 27, 28, a n d 29,

summary:

w h i c h describe the state o f the sphere i m m e d i a t e l y preceding Strife's rise

αύτα

και πολλά

παραθέσθαι

άν τις εύροι έκ τών 'Εμπεδοκλέους

ώσπερ

και

Φυσικών

τοι­

τοϋτο·4

to power, w o u l d also belong i n the same work. F r a g m e n t 38 introduces a

Because of their relation to group I I or o n c o m p a r a b l y strong grounds frs. 20, 21, 23, 26, 57, 61, 71, 73, a n d 111 c a n be set i n the Physics

cosmogony,

a s t a n d a r d Presocratic theme

that w o u l d b e expected to

with rea­

feature i n a physical work, a n d frs. 37, 53, a n d 54, w h i c h describe this

sonable assurance. S i m p l i c i u s gives fr. 73 as c o m i n g after fr. 71 w i t h the

cosmogony's first stages, a r e a l l quoted i n Aristotle's c r i t i c a l account o f

words και μετ' όλίγα;

E m p e d o c l e s ' physics a n d a r e best placed w i t h fr. 3 8 . 1 0 I n this set frs. 2 - 4

both precede fr. 75 (from the above g r o u p ) , a n d

all three fragments a r e said to come closely together. H e also quotes fr. 57

a n d n o m a y also be i n c l u d e d , on the grounds o f the relative certainty

w i t h frs. 35 a n d 5g as referring to the same katastasis,

of their allocation. T h e imperatives i n lines 6 a n d 9 - 1 2 of fr. 3, a n d i n frs.

a n d i n the s u m ­

m a r y i n Aetius of the generations of living things the stage given i n fr. 61

4 a n d 110, are i n the singular a n d most obviously addressed to P a u s a n i a s ;

follows that described i n fr. 57 a n d m a y be assumed to come from the

a c c o r d i n g to Sextus, E m p e d o c l e s ' fr. 2 ( w h i c h also includes a promise

s a m e p o e m as i t . 5 F u r t h e r , S i m p l i c i u s has fr. 26 after fr. 21 w i t h the i n d i c a ­

given to a second person singular) comes immediately before fr. 3 . 1 1

tion ολίγον

fr. 23 is said to be a paradeigma of fr. 21, a n d fr.

O t h e r fragments deal w i t h topics i n groups I I I a n d I V . F r a g m e n t s 84,

21 to develop further the theory of fr. 17, part of w h i c h is repeated i n fr.

δέ προελθών,

88, a n d 94 are concerned w i t h vision, the subject of frs. 86 a n d 87. F r a g ­

26. E l s e w h e r e fr. 20 is given as a c o m m e n t a r y o n fr. 17.29, a n d so, because

ments 3 9 - 4 9 , 5 1 - 5 2 , a n d 5 5 - 5 6 on the nature of the s u n , moon, earth,

o f their c o n n e c t i o n w i t h e a c h other a n d w i t h the certain fr. 17, frs. 20, 21,

a n d sea fulfill the promise of fr. 38 a n d are the obvious a n d traditional

23, a n d 26 c a n be a d d e d . 6 F r a g m e n t 111 is included i n group I I I because

subjects of physical speculation. F r a g m e n t 22 is quoted

the distinctive phrase i n the t h i r d line, έπε'ι μούνφ

τάδε

along with frs. 21, 23, 26, 17, a n d 8 as furthering the a r g u m e n t he puts

shows that this fragment is almost certainly addressed to P a u ­

forward for their interpretation. P l u t a r c h gives fr. 76 as a n example of the

πάντα,

sanias a n d so belongs i n the Physics

rather t h a n the

σοι εγώ κρανέω Katharmoi.7

b y Simplicius

relative positions elements m a y be found i n , 1 2 the subject of the fragment

T h e fragments of group I V , w h i c h consists of 9, 12, 13, 16, 2 7 - 3 1 ,

is similar to that of fr. 75, a n d it is a n instance of the general scheme out­

3 6 - 3 8 , 53, 54, 86, 87, a n d 95, w i t h 2 - 4 a n d 110, depend for their alloca­

lined i n fr. 71. I n addition, fr. 100 o n respiration, fr. 8g o n άπορροα'ι

tion o n a looser connection w i t h those of the first sets, or o n the fact that

(with the simile illustrating m i x i n g by means of pores i n fr. g i ) , a n d fr. go

they d e a l w i t h subjects similar to those treated i n them. P l u t a r c h relates

on nutrition deal w i t h technical subjects related to what is k n o w n else­

fr. 9, a n d i n p a r t i c u l a r the fourth line, to fr. 8, a n d frs. 12, 13, a n d 16

where of the content of the

develop the a r g u m e n t s of fr. Ι 7 . 2 9 ~ 3 3 - 8 I n S i m p l i c i u s , fr. 87 follows fr. 86 w i t h the phrase και μετ' ολίγον o f fr. 86 is given as περί

a n d is itself followed by fr. 9 5 ; the subject

γενέσεως

τών οφθαλμών;

fr. 95 l s referred to the

context of vision, a n d this a p p a r e n t l y is a subject w i t h w h i c h fr. 85 (a fragment

almost c e r t a i n l y from the second group) d e a l s . 9 F r a g m e n t 35

Physics.

After group V the allocation becomes more doubtful, but frs. 33, 82, 83, 101, 102, a n d 105-09 h a v e some points i n favor of their assignment to the Physics.

O f these P l u t a r c h quotes fr. 33 as a n illustration of the unifying

power o f p h i l i a , 1 8 a n d this fragment, along w i t h the biological observations of frs. 82 a n d 83, perhaps connects with the description of the formation of a n i m a l s i n frs. 71 a n d 73. F r a g m e n t s 101 a n d 102 o n breathing a n d smell

4. Simplicius in Phys. 32.11, 331.1-14, and cf. 32.1-6. 5. Simplicius in Cael. 5 3 0 . 1 - 1 1 , 587.1-26, Aetius 5.19.5.

fit with fr. 100, a n d frs. 105-09 o n thought a n d perception a d d to the account of the functioning of organisms.

6. Simplicius in Phys. 3 3 . 8 - 3 4 . 3 , 159.6-12, 27; fr. 26.1 and 8-12 repeat fr. 17.29 and 9-13-

10. Aristotle GC 333bi~334a5. 7. Karsten, EAcr,

Ιατρικών; 8. 9.

and Mullach, FPG, however, would put this fragment as έκ των

see chap. 1. Plutarch adv. Col. 1113a; MXC 9 7 5 b ' " 8 , Simplicius in Cael. 529.21-27.

11. Sextus adv. math. 7.124-25. 12. Plutarch quaest. com. 6i8b,/flc. lun. 9276 and cf. Empedocles frs. 53-54.

976826-27; Hippolytus RH 7.29.10.

13. Plutarch amic. mult. 95a.

8θ

I N T R O D U C T I O N

I t m a y be suggested o n grounds o f subject matter that frs. 6 3 - 6 8 , 72, 74, 7 9 - 8 1 , a n d 93 belong to the Physics,

although there is no i n d i c a t i o n i n

the authorities that this is the case. F r a g m e n t 72 introduces a n account o f

8ι

T H E

A L L O C A T I O N

Aristotle says of fr. 135 that it is ώς Εμπεδοκλής το έμψυχον-

O F T H E

λέγει

F R A G M E N T S

περί τοϋ μή

κτείνειν

T h e universal l a w , w h i c h is the subject o f this fragment,

is connected b y Sextus to the theory of the kinship of living things a n d the

trees a n d fishes, fr. 74 touches o n the latter (repeating E m p e d o c l e s ' u n ­

c r i m i n a l a c t of killing a n d eating a n i m a l s , a n d according to H i p p o l y t u s a

usual w o r d καμασήνες),

prohibition against eating meat w a s one o f the themes o f the

a n d frs. 7 9 - 8 1 give some description of trees a n d

their characteristics. G r o u p V I I , like the other biological observations, w o u l d a p p e a r m o r e suitable for the Physics.

F r a g m e n t 93 gives a n instance

Katharmoi.26

T h o s e fragments, therefore, that a r e directly connected w i t h a w a r n i n g against the slaughter a n d eating o f a n i m a l s m a y b e allocated to the

of a type o f m i x t u r e a n d p r o b a b l y belongs w i t h the other examples of

Katharmoi;

m i x i n g i n the Physics,14

from blood sacrifice a n d meat eating is set u p as a n ideal that was realized

b u t the text o f the line is obscure a n d the exact

these are frs. 136, 137, a n d Ϊ 3 9 . 2 1 I n fr. 128 the abstention

reference u n k n o w n . T h e r e are n o pointers for the allocation of frs. 6 3 - 6 8 ,

in the age o f K y p r i s . F r a g m e n t 130 is a development o f this subject, for it

w h i c h d e a l w i t h r e p r o d u c t i o n a n d embryology, a n d a c c o r d i n g to the

describes the friendship that once existed between m e n a n d a n i m a l s , a n d

notice o f T h e o n there was some a c c o u n t o f the e m b r y o i n the

a contrast w i t h the present slaughter is i m p l i e d ; it m a y therefore be put

Katharmoi.

H o w e v e r , the s u m m a r y i n Aetius o f the four stages o f the generation of

w i t h fr. 128 i n group I I . F r a g m e n t 114 is a n almost c e r t a i n allocation

l i v i n g things, part of w h i c h is substantiated b y fragments almost certainly

since it includes the address ώ φίλοι,

belonging to the Physics,

indisputable fragment from the Katharmoi.

shows that s e x u a l reproduction was referred to

there i n connection w i t h the fourth s t a g e . 1 5 T h o s e fragments, that are o n this subject m a y be kept i n the Physics,

therefore,

F r a g m e n t 145 is also addressed

to a p l u r a l audience.

b u t w i t h some reserva­

tions.

w h i c h appears i n fr. 112, the one

Because of the very title οί Καθαρμοί,

whether due to E m p e d o c l e s or

not, it w o u l d seem that the two phrases w h i c h are a p p a r e n t l y concerned

T h e p l a c i n g o f the last group ( V I I I ) is quite u n c e r t a i n . F r a g m e n t s 77

w i t h purification a n d r i t u a l , n a m e l y frs. 138 a n d 143, should be allocated

a n d 78, like frs. 7 9 - 8 1 , a r e c o n c e r n e d w i t h trees, b u t some editors argue

to the poem. T h e specific prohibitions of frs. 140 a n d 141, a n d the general

that they belong to the account of the age of K y p r i s i n the

one of fr. 144, m a y be added to group I I I on a similar basis.

Katharmoi.16

F r a g m e n t s 24 a n d 25 deal w i t h E m p e d o c l e s ' method o f exposition a n d

P l u t a r c h states that fr. 115 belongs for E m p e d o c l e s έν άρχή

c o u l d belong to either p o e m , b u t there a r e instances of repetition a n d

οσοφίας,

divergence i n the Physics.

A l t h o u g h there is a slight balance i n favor o f the Physics

O f the r e m a i n i n g fragments, 2 7 a is referred b y

P l u t a r c h to the ideal p h i l o s o p h e r ; 1 7 this fragment has been allocated to

before the Katharmoi,23

the Physics

fr.

i n the present text, although a case could be m a d e for setting

it i n the Katharmoi,

not w r i t t e n b y E m p e d o c l e s . 1 8 A p a r t from fr. 153a a n d the n e w fr. 152, the only fragment

115 belongs at the beginning o f the Physics.

as definitely

from the Katharmoi

is fr. 112, from

that is

Diogenes.19

20. Hippolytus RH 7 . 3 0 . 3 - 4 , Aristotle Rhet.

Cf. frs. 33 and 9 1 .

15. Theon Smyrnaeus 1 0 4 . 1 : τό γοϋν βρέφος δοκεΐ ώς

Έ.

αίνίττεται

Perhaps the

Katharmoi

έν τοίς

ΚαθαρμοΙς;

τελειοϋσθαι

έν επτά

έβδομάσιν,

Aetius 5 · ' 9 · 5 ·

ι6. C f , for example, Karsten EAcr p. 269, on his lines 366-67; for trees in the Kath. cf. fr. 152. 17. Plutarch princ. phil.

777c.

18. Cf. Tzetzes All. I I . O.85. 19. D . L . 8 . 5 4 : αυτός

έναρχόμενος

των Καθαρμών

φησιν

. . .

1373b 14-17, Sextus adv. math. 9.127.

21. Porphyry, in the context of the quotation of fr. 139, de absl. 2.31, speaks of mak­ ing amends διά τών καθαρμών for former misdeeds, but this is probably a reference to ritual purification rather than to Empedocles' poem. 22.

14.

being composed

P l u t a r c h ' s notice does not necessarily m e a n that

either w i t h the fragments relating to the age o f K y p r i s

or w i t h those describing the best forms of life. I t is possible that fr. 50 w a s

quoted

τής φιλ­

b u t this gives no clear i n d i c a t i o n from w h i c h p o e m it c o m e s . 2 2

Plutarch exit. 607c:
έν άρχί)

της φιλοσοφίας

προαναφωνήσας

. . .

23. Anaxagoras seems to have heard of an argument of Zeno (cf. Zeno frs. 1 and 3, Anaxagoras fr. 3 ) , and in frs. 8 and 10 to be replying to Empedocles, whereas there is no trace in Empedocles of his having heard of Zeno's arguments; Zeno and Empedocles were probably working out their reactions to Parmenides at about the same time. Further, the twentieth chapter of Ancient Medicine mentions Empedocles as a well-known writer περί φύσιος. All this suggests that the Physics was composed about 460-455 B . C . If the Katharmoi were prior it would be quite a youthful work, and this would make it difficult to account for the fame Empedocles claims for himself in fr. 112; cf. further the commentary on fr. 107(115).

82

I N T R O D U C T I O N

a p p e a r e d first i n P l u t a r c h ' s text, b u t έν άρχη the article w i t h άρχή)

τής φιλοσοφίας

(without

is m o r e likely to m e a n " a s a starting p o i n t " for

E m p e d o c l e s ' philosophy; as s u c h it c o u l d give the grounds for the p r o ­ hibitions that d o s e e m to belong to the Katharmoi.

I f this is so then

83

T H E

A L L O C A T I O N

O FT H E F R A G M E N T S

assumption that Pythagoras w a s one of the few wise m e n whose thought r a n g e d w i d e l y a n d w a s not b l u n t e d b y μυρία

δειλά-

I n this w a y he w o u l d

be h e l d u p as a n e x a m p l e of right t h i n k i n g for P a u s a n i a s to imitate. A c c o r d i n g to Tzetzes, fr. 134 comes from the Physics,

from the third

this fragment brings w i t h it the references to the different lives contained

book. Since Diels's reasons for supposing that T z e t z e s r e a d the

i n frs. 117, 127, 146, a n d 147.

as the third book of the Physics are not altogether c o n v i n c i n g , the fragment

If, from fr. 115, life is n o w t a k e n to be i n some sense a n exile from a

has been restored to the Physics.29

Katharmoi

F r a g m e n t 133 seems a n obvious p r e ­

m o r e fortunate state, then frs. 118, 119, a n d 124, w h i c h refer to present

decessor to fr. 134, a n d since there a r e no independent indications for its

sorrow i n contrast w i t h former happiness, c o u l d be p l a c e d i n group V .

source it has been taken over w i t h fr. 134 to the Physics.

Also, the fragments that a p p a r e n t l y elaborate o n the notion of this w o r l d

could belong to either poem, b u t it has been allocated to the Physics

as a c a v e a n d m e a d o w o f A t e , that is, frs. 1 2 0 - 2 3 , should p r o b a b l y be

i n t r o d u c t i o n to the account of d i v i n i t y i n frs. 133 a n d 134. T h i s fragment

a d d e d to t h e m . A n d P o r p h y r y explains fr. 126 as relating to a theory of

also serves to link the preceding a c c o u n t of the p h y s i c a l structure of m a n ' s

i n c a r n a t i o n , 2 4 w h i c h w o u l d connect the fragment to those i n group I V . L a s t , there is a group of fragments ( V I ) for w h i c h no clues are p r o v i d e d to guide their p l a c i n g . T h r e e of these h a v e been left, as D i e l s prints t h e m , i n the Katharmoi.

Sextus quotes fr. 113 after lines 4 - 5 of fr. 112, a n d per­

S i m i l a r l y , fr. 132 as a n

thought w i t h the e x o r d i u m o n h o w that thought should be used. F r a g ­ m e n t 131 has been transferred to the beginning of the Physics.

The Hip­

polytus context o f this fragment, w h i c h connects it w i t h the two kosmoi established by L o v e a n d Strife, suggests that it should be allocated to the

haps it is the b e g i n n i n g of a n e x p l a n a t i o n for the confident tone of these

Physics.30

lines. F r a g m e n t 116 is obscure, b u t s u c h a notice of L o v e ' s opposition to

a n άγαθός

A n a n k e could be from either p o e m ; the same is true of fr. 125, except for

the prologue i n w h i c h the M u s e is k n o w n to have been addressed, a n d

the slight h i n t of C l e m e n t ' s quoting it after fr. 1 1 8 . 2 5

before the revelation to P a u s a n i a s of the n e w theory of the true n a t u r e of

F r a g m e n t s 11 a n d 15 h a v e b e e n transferred from the Physics Katharmoi.

to the

T h e two fragments belong together, for P l u t a r c h puts fr. 15

after fr. 11 w i t h the words τό μετά

ταύτα-26

P l u t a r c h quotes freely from

the θεοί

T h e subject of the lines is a p r a y e r to the M u s e for help i n giving λόγος about the gods, a n d this comes most appropriately w i t h

μάκαρες

that is set out i n the sixth fragment.

S o m e phrases printed b y D i e l s as full fragments are either so b r i e f or obscure, or the r e a d i n g so m u c h i n doubt, that they cannot intelligibly be

both poems w i t h o u t giving the source, a n d here the m e n t i o n of δειλά a n d

accepted as giving E m p e d o c l e s ' original words or as contributing to the

εσθλά

evidence for a discussion of his work. T h e s e phrases h a v e been printed

i n fr. 15, w h i c h m e n a r e said to suffer before a n d after death, fits

better w i t h the history of the d a i m o n s i n the Katharmoi

t h a n w i t h the more

i m p e r s o n a l a c c o u n t i n the Physics of the arrangements of roots. F r a g m e n t 129 has been m o v e d to the Physics.

been omitted, as it seems to be a c l u m s y c o m b i n a t i o n i n MXG of frs. 13

I t does not at first sight

fit into either p o e m , a n d some editors p r i n t it s e p a r a t e l y . 2 7 I f P o r p h y r y is right i n referring the fragment to P y t h a g o r a s 2 8 it is u n l i k e l y that, although he l i v e d i n the generation before

E m p e d o c l e s , Pythagoras

separately as a d d e n d a , w i t h the omission of fr. 18. F r a g m e n t 14 has also

should be

a n d 17.32. T h e position of fr. 34 h a s been discussed above, o n p p . 1 8 - 1 9 ; it is kept i n the Physics i n parentheses. T h i s scheme for the allocation of the fragments is s u m m a r i z e d i n the following list. G r o u p s I - V I I I

o f the Physics

fragments a n d I - V I o f the

p l a c e d i n the golden age of the distant past, as Diels's setting of the frag­

Katharmoi

m e n t suggests. I n the present text fr. 129 is p l a c e d before fr. 110 o n the

i n d i c a t i o n available i n the ancient authorities of w h e r e fragments i n

a r e i n descending order of certainty of allocation. T h e r e is no

groups V I I - V I 11 o f the Physics 24. Porphyry ap. Stobaeus Eel. 1.49.60. 25. Sextus adv. math. 1.302; Plutarch quaest. conv. 745c!; Clement Strom. 3.2.14.2.

a n d V - V I of the Katharmoi

should be

p l a c e d , a n d the allocation of the fragments i n the preceding group i n each p o e m is not assured.

26. Plutarch adv. Col. 1113c-d. 27. E . g . , Karsten EAcr under Varia, p. 150.

29. See chap. 1.

28. Porphyry Vit. Pyth. 30.

30. Hippolytus R H 7.31.4.

84

I N T R O D U C T I O N

Summary of the Grouping

of the Fragments

according

to Certainty

of

Allocation

(Diels-Kranz's numbering) (a) from the Physics I

ι 6 8 17 62 96 98 103

II

35 59 75 85

III

20 21 23 26 57 61 71 73; ( 2 S ) I I I

IV

9 12 13 16 27-31 36-38 53 54 86 87 95; (as) 2-4 51

i o

4

V

22 39-49

VI

33 82 83 101 102 105-09

VII

63-68 72 74 79-81 93; ( T ) 131 133 134

1 1 0

52 55 56 76 84 88-91 94 ' ° °

5. The Titles of the Poems

V I I I 24 25 27a (34) 5 ° 77 78; ( T ) 129 132 (b) from the Katharmoi

W e r e the titles Περί φύσεως (or φύσιος) a n d Καθαρμοί

given to his poems

b y E m p e d o c l e s himself? P r o b a b l y not, although the question is a vexed

I

112 (153a) (fr. 152)

one. I n the doxography, a n d i n p a r t i c u l a r i n Diogenes L a e r t i u s a n d the

II

128 130 135 136 137 139; (2p) 114 145

Suda,

III

138 140 141 143 144

φύσεως,

most of the Presocratics a r e credited w i t h a work entitled e.g., A n a x i m a n d e r (Suda), (Suda).

Περί

X e n o p h a n e s (ad fr. 3 0 ) , H e r a c l i t u s

IV

115 117 127 146 147

( D . L . 9.5), Zeno

V

118 119 120-24 126

authors to give their works titles a n d that φύσις

T h i s presupposes that it w a s customary for

VI

113 116 125; ( T ) 11 15

cepted i n the fifth century as m e a n i n g " ( t h e whole of) n a t u r e . " Both o f

unsupported was a c ­

these suppositions a r e disputable. P a r m e n i d e s ' w o r k was k n o w n as περί (c) Addenda 5 7 10 19 32 58 60 69 70 92 97 99 142 148-53 Note: (2s) = 2 n d person singular, (2p) = 2 n d person plural, (T) —

τοϋ (ένός)

δντος,

a n d that o f Melissus as περί

cf. S i m p l i c i u s in Phys.

φύσεως

ή περί

τοϋ

δντος,

70.17, 144.26, in Cael. 557.10, a n d a c c o r d i n g to

Sextus (adv. math. 7.65) Gorgias wrote περί

τοϋ μή δντος

ή περί

deliberately challenging Melissus. I n these last two cases περί

φύσεως, φύσεως

looks like a later addition u n d e r Peripatetic influence, a suggestion sup­ ported b y S i m p l i c i u s , in Gael: 5 5 6 . 1 5 - 3 0 . F o r φύσις to m e a n " n a t u r e as a w h o l e " a l i m i t i n g genitive, such as τών πάντων

or τοϋ δλου,

seems to have been r e q u i r e d for the Presocratics,

cf. A r c h y t a s fr. 1, Philolaus a p . Sextus adv. math. 7.92, Dissoi Logoi 8.1, D . L . 8.34, a n d X e n o p h o n Mem. 1.1.11 a n d 14. ( T h e absence of s u c h a genitive in H e r a c l i t u s fr. 123 has been s h o w n b y K i r k to be a fault i n the late tradition o f that fragment, see Heraclitus

pp. 2 2 7 - 3 1 . ) L a t e r there could

be a n explanatory phrase, such as περί φύσεως τε και τοϋ δλου, Plato Lysis 214b. M o r e important, w h e n Plato uses the phrase περί φύσεως

ιστορία

at Phaedo 96a, he treats it as a n e w t e c h n i c a l t e r m a n d details its m e a n i n g : είδέναι

τάς αιτίας

και διά τί εστί-

εκάστου,

διά τί γίγνεται

έκαστον

και διά τί

άπόλλυται

T h e r e a r e similar explanations at Philebus 5 9 a , Phaedrus

2 7 o a - d , a n d Laws 891c. T h e author of Ancient Medicine

enlarges o n Plato's 85

86

I N T R O D U C T I O N

interpretation, άνβρωπος

. . . οι περί

και δπως πρώτον

φύσιος

έγένετο

γεγράφασιν

και οπόθεν

έξ αρχής

συνεπάγη,

δ τι

έστιν

VM 20, a n d cf.

also E u r i p i d e s fr. 910 N a u c k . T h e s e passages s u m m a r i z e the earlier w o r k of the Presocratics i n a concise f o r m ; Περί φύσεως,

far from being a w e l l -

established title bestowed b y a n i n d i v i d u a l author, is a n i n n o v a t i o n r e ­ q u i r i n g exposition. F o r Aristotle the exposition is no longer necessary. H e calls the Preso­ cratics λόγοι,

01 φυσικοί

or oi φυσιολογικοί,

τά περί φύσεως,

to his o w n w o r k as περί φύσεως E m p e d o c l e s as έν τοις φυσικοϊς (Phys.

a n d their works oi περί

or τά φυσικά-

i g 6 a 2 2 a n d cf. Metaph.

φύσεως

I n m u c h the same w a y as he refers

o r τά φυσικά

(Mete.

he gives quotations

382a 1), as well as έν τή

i o o i a i 2 ) ; τά φυσικά

from

κοσμοποιίς

is also the citation i n

6. Concordance of the Ordering of the Fragments

S i m p l i c i u s a n d Aetius for frs. 12(8), 8 ( 1 7 ) , 5 3 ( 6 2 ) , a n d 4 8 ( 9 6 ) . ( T h e w h o l e question is w e l l treated b y E . S c h m a l z r i e d t i n his Peri Physeos.) T h e v a r i e t y i n the reference tells against a fixed, original title. Περί

φύσεως

later b e c a m e a t e r m used b y Peripatetic historians for a w o r k o n n a t u r a l philosophy b y those w h o m Aristotle c a l l e d oi φυσικοί,

b u t this is quite

different from its being the title the i n d i v i d u a l φυσικός

gave to his work.

(The figures in parentheses in both tables give the numbering of the fragments according to the arrangement of Diels-Kranz, Fragmente der Vorsokratiker. The third column of figures in the second table is that ofJ . Bollack, Empedocle vol. 2.)

G u t h r i e gives a comprehensive listing o f the meanings a n d uses o f the w o r d katharmos (HGP vol. 2, p p . 2 4 4 - 4 5 ) , b u t this does not justify the title

(•)

4

(27a)

98

(54)

(οί)

(2)

I

(28)

22

(55)

2,5 6

(29)

22

(56)

(30)

23

a n d books about them

(5) (6)

•34

(30

7

(32)

24 138

are attributed b y Plato (Rep. 364ε) to O r p h e u s a n d M u s a e u s . P r o b a b l y

(7)

•35 12

(33)

τοϋ μή κτείνειν Καθαρμοί

as E m p e d o c l e s ' . Aristotle knows his second p o e m as περί τό εμψυχον,

Rhet.

1373^14;

11

1S

Diogenes w h o uses οί

(8.63), a n d T h e o n w h o cites 129(143) as a katharmos

able to Plato's e d u c a t i o n a l syllabus, 15.7. Katharmoi

compar­

E m p e d o c l e s ' pleas for the protection o f a n i m a l a n d p l a n t life w e r e later associated w i t h O r p h i c a n d P y t h a g o r e a n precepts, a n d a title appropriate for t h e m used for E m p e d o c l e s ' poem.

(3) (4)

(8)

30 46

(80

67

(82)

71

(83)

(57)

45 50

(58)

'39

61

(59) (60)

5' 140

(85) (86)

(84)

CO "^

Καθαρμοί

84 85 86

(87) (88)

89

(34)

49

(61)

52

(35)

73

(")

104

(63)

53 56

(89)

(36)

47 20

(62)

(,o)

•3 136

(90)

75

(12)

(37)

3i

(64)

• 54

(90

9 10

(38)

27

(65) (66)

(9)

(«3) (14)

(39)

33

(40)

34

(67) (68)

(«5) (16)

106

(40

35

I I

(42)

(Ν)

8

4'

(43)

38

(69) (70)

(18)

'

57

;

(92)

74 '43

(93)

76

(94)

90

59 141

(95)

87

(96)

48

142

(97)

'44

55 58

(44)

36

60

(98)

83

'37 26

(45)

(70

(19) (20)

(72)

'45

(2.)

(73)

63 62

(99)

(46)

39 40

•4

(47)

37

(74)

68

(22)

25

(48)

42

(75)

70

('02)

(23)

(49)

43

(76)

(24)

'5 18

(50)

(77)

(103) (104)

(25) (26)

'7 16

(50

44 28

69 64

(78)

64

94

(27)

21,19

(53)

32 29

(79) (80)

65 66

(105) (.06)

(Ό7)

78

(52)

(too) (ΙΟΙ)

9' 92 93 8r 82 79

87

I N T R O D U C T I O N

88

(108)

80

(118)

112

(128)

118

(ι38)

Ι2

('°9) (no) (in)

77

(119)

I I I

(129)

99

('39)

ΐ2θ

100

(120)

115

(130)

119

(140)

101

(121)

113

('3')

3

(112)

102

(122)

116

('32)

("3)

'°5

(123)

117

(114)

103

(124)

114

("5)

107

(116)

109

(125) (126)

(117)

108

(127)

(128)

—

130

(125)

142

(70)

512

—

(127)

127

'3'

143

(92)

682

('39)

—

132

(146)

(ΐ4θ

128

121

'44

(97)

625

95

('35)

—

'33

('42)

146

122

(147)

'45

(99)

420

('36)

-

('33)

96

'34

(5)

'29

123

25

146

('43)

('42)

(145)

—

97

'35

(7)

66

('34)

('44)

'26

124

('37)

—

130 110

136

(10)

('35)

121

59

('45)

'23

125

(•38)

-

cf.

(136)

122

'37

(19)

402

132

126

(144)

—

138

400, 480, 609

131

('46)

(32)

406

('37)

124

('47)

'33

127

(140)

—

'39

(58)

'47"'5'

128

49°

(141)

—

140

(60)

129

5°3

('43)

—

141

(69)

603

10

4Ο

2

(3)

'4

4Ι

3

('3')

42

4

(Ο

3

43

(49)

5

(3)

'4

44

(50)

6

(4)

27

45

(56)

398

7

(6)

'5°

46

(55)

394

8

('7)

3', ' 2 4

47

(35)

20Ι,

9

(12)

46

48

(96)

462

ΙΟ

('3)

47, 9 6

49

(34)

452

I I

('6)

ιι8

5°

(57)

495

12

(8)

53

51

(59)

222,

'3

(9)

56

52

(61)

5

'4

(21)

63

53

'5

(23)

64

54

ι6

(26)

68

'7

(25)

ι8 '9

37'

7Q

(106)

536

(42)

374

80

(108)

537

(48)

34'

81

(103)

529

344

82

(104)

53'

83

(98)

461

84

(85)

463

85

(86)

4ΐο

86

(87)

4 "

87

(95)

439

88

(84)

4'5

89

(88)

4'7

9°

(94)

435

ο8

9'

(100) 5 5 '

(62)

5'°

92

(101) 5 6 2

(64)

622

93

(102) 5 5 6

55

(66)

6ιο

94

(los)

20

56

(63)

641

95

('32)

(24)

22

57

(65)

647

96

('33)

(27)

92,17'

58

(67)

6ι6

97

('34)

20

(36)

207

59

(68)

6ο8

98

(27a) 99

21

(27)

60

(71)

45°

99

(129)

61

(33)

4°9

100

(46)

5°9

5°'

52°

23

(3°)

126

62

(73)

454

ΙΟΙ

(no) (in)

24

(3')

121

63

(72)

479

102

(112)

25

(22)

231

64(77/78)

58',

ιθ3

("4)

26

(20)

6ο

65

(79)

588

ιθ4

(38)

320

(")

27

66

(80)

59'

'°5

("3)

28

(50

142

67

(80

595

ιο6

('5)

58

29

(53)

220

68

(74)

627

ιο7

("5)

110

3°

(54)

224

69

(76)

4

68

ιο8

3'

(37)

140

70

(75)

465

32

(52)

227

71

(82)

477

log no

("7)

33

(39)

24Ο

72

(83)

47'

I I I

("9)

34

(4°)

360

73

(89)

554

112

(ιι8)

35

(4')

337

74

(90

68ο

" 3

(Ι2ΐ)

36

(44)

328

75

(90)

543

114

(124)

37

(47)

to

76

(93)

685

" 5

(ΐ2θ)

38

(43)

77

('°9)

522

116

(ΐ22)

39

(45)

365 368

78

('°7)

523

117

('23)

83,

9 8 , 195

F R A G M E N T S

('3°)

(2)

(29/28)

O F T H E

118

I

22

O F T H E O R D E R I N G

" 9 120

•48)-('53a)

Π

C O N C O R D A N C E

583-84

(ιι6) (126)

578, 699 12

57

5

147 -151

152

-

(i48)-(i53a) 384, 519,

CO

i 7. ΠΕΡΙ 1(2)

ΦΥΣΕΩΣ

Sextus adv. math.

άλλοί

7.12a

δέ ήσαν οί λέγοντες

αισθήσεις,

τόν δέ άνθρώπινον· έξοιστόν.

λέγει

ύπάρχειν

ούτως'

ών τόν μέν θείον

στεινωποί

μέν

δέ δείλ'

παϋρον αύτό

είναι

πάντοσ' ούτε

άνέξοιστον

παλάμαι

εμπαια, δίκην

τής Αληθείας

γυϊα

τάδ'

ού τάς ύπάρχειν

άνθρώπινον

κρίσιν

τάληθοΰς

κίχυνται, μέριμνας,

άθρήσαντες άπίπταν,

προσίκυρσεν

τό δ' δλον

έπιδερκτά

νόφ

κατά

τόν δέ τήν

τ' άμβλύνουσι

μέρος δτφ

είναι,

αίοθήσεοι

άρθέντες

πεισθίντες,

έλαυνάμενοι, ούτ'

τά

ßioo't

καπνοϊο

μόνον

ούτως

γάρ

^δέ ζωήσι

ώκύμοροι

έκαστος

(πάς}

άνδράσιν

εύχεται

ούτ'

εύρεϊν

έπακουστά

περιληπτά-

περί δέ τοϋ μή εις τό παντελές ίκνείται

κριτήριον

δέ περί μέν τοο μή έν ταίς

πολλά

5

κατά τόν Έ.

άλλά τόν όρθόν λόγον, τοϋ δέ όρθοΰ λόγου τόν μέν τινα θείον

ό Ανθρώπινος

λόγος

άληπτον

ληπτήν

είναι

τήν άλήθειαν,

ύπάρχειν,

διασαφεί

τοις

άλλ'

έφ' όσον

προκειμένοις

έπιφέρων σο πεύσεαι

I

(δ'}

ΐού πλείόν

γε\

ούν,

έπεί

βροτείη

ώδ' μήτις

2 Procl. tn Tim. 175c

4 Plu. de Is. et Os. 360c

Plu.

9.73

aud. poet.

D.L.

έλιάσθης, δρωρεν. 5 D . L . 9.73

7-8

93

T E X T

94

2 δείλ' έμπαια Emperius, Karsten : δειλεμπεα codd. : δείλ' Ιπεα Ρ, δειρ Ιπεα Q. Procl. : δείν' Ιπεα Stephanus 3 δέ ζωής ιδίου Diels : δέ ζωής άβιου Scaliger : δ'έν ζωήσι βίου Wilam., D K άθρήσαντες Scaliger : άθρήσαντος vel άθροίσαντος codd. 6 τό δ' δλον Bergk : τό δέ όλον πάς add. Bergk, Diels : μάψ Stein : τις άρ' Η. Frankel

codd.

8 νόφ

95

ΠΕΡΙ

ΦΥΣΕΩΣ

2(3)-6(4)

δη και τά Περί φύσεως προσπεφώνηκεν ούτως. Παυσανίη,

συ δέ κλΰθι, δαΐφρονος Άγχίτεω

υιέ

Karsten, Diels : ού πλέον ούτι Η. Frankel

Άγχίτεω D K (ex Anth. Gr. η.508.1) : Άγχίτου codd. (cf. D . L . 8.61.3, Iamb. Vit. Pyth. 113)

2(3) Sextus adv. math.

5(3) Sextus adv. math.

Plu. D . L . : νω codd.

δ' add. Bergk

9 παύσεαι Ν

ού πλέον ήέ

7.124 [post 1 ( 2 ) . 8 - 9 ]

και διά των εξής έπιπλήξας τοις πλέον έπαγγελλομένοις γιγνώσκειν παρέστησιν δτι τό δι' έκάστης αίσθήσεως λαμβανόμενον πιστόν έστι, τοϋ λόγου τούτων έπιστατοϋντος, καίπερ πρότερον καταδραμών της άπ' αύτων πίστειος. φησι γάρ άλλά θεοί τών μέν μαν'ιην αποτρέψατε έκ δ' όσιων στομάτων και σί,

πολυμνήστη

άντομαι, 5

πέμπε

λευκώλενε

παρθένε

ων θέμις εστίν έφημερίοισιν

παρ' Εύσεβίης

μελέτας

νϋν αύτε παρίστασο,

άμφί θεών μακάρων

ειπείν

^θοάζειϊ-

άλλ' άγ' άθρει πάση παλάμη

πή δήλον έκαστου,

μήτε τιν' όψιν έχων \π'ιστει\

πλέον ή κατ'

άκουήν

γλώσστης, νοησαι,

Clem. Strom. 5·59·3

3 Procl. in Tim. io6e, Plu. mult. am. 93b

2 έφ' φ θ' όσίης Clem. : έφωθοείης codd. 3 τάδε τοι Procl. θοάζει codd., Procl.: θαμίζειν (θαυμάζει C 1 ) P l u . : θοάσσεις Karsten: θοάζειν G. Hermann, Diels 4 άλλά γάρ άθρει πάς codd., corr. Bergk 5 πιστήυ Bergk, Η. Frankel : όψει έχων πίστιν Ellis 8 δ' Karsten : θ' codd.

6(4)

έλθεϊν,

Clement Strom.

5.18.4

άλλά κακοίς μέν κάρτα πέλει κρατέουσιν

άπιστείν.

όύς δέ παρ' ήμετέρης κέλεται

Μούσης

γνώθι,

διατμηθέντος

πιστώματα

ένί σπλάγχνοισι

λόγοιο-

εμφαίνοντι-

1 είκάραι φημεριών codd., corr. Miller 2 άδε τοι suppl. Wilam. : μέλε τοι Diels 3 εύχομένων codd., corr. Schneidewin

4(1)

1-2

Καλλιάπεια,

αγαθόν λόγον

και τότε δη σοφίης έπ' άκροισι

γυ'ιων π'ιστιν Ιρυκε, νόει δ' ή δήλον έκαστου.

Μούσα,

(άδε τοι} διά φροντίδος

τιμής

μήτε τι τών άλλων , οποση πόρος εστι

άρμα.

2 όχετεύσατε Stephanus :

άνθεα

έφ' φ θ' όσ'ιης πλέον

ή άκοήν έρίδουπον υπέρ τρανώματα

Μούσα,

εί γάρ εφημερίων 'ένεκέν τίνος, άμβροτε εύχομένψ

5

πηγήν

3(131) Hippolytus RH 7 - 3 J - 3 κόσμον γάρ φησιν είναι ό Έ. τόν ύπό τοϋ νείκους διοικούμενου τοϋ πονηροϋ και έτερον νοητόν τόν ύπό τής φιλίας ... μέσον δέ είναι τών διαφόρων άρχων δίκαιον λόγον ... τούτον δέ αύτόν τόν δίκαιον λόγον τόν τή φιλία συναγων­ ιζόμενου Μοϋσαν ό Έ. πρσσαγορεύων, και αύτός αύτφ συναγωνίζεσθαι παρ­ ακαλεί, λέγων ώδέ πως'

ημετέρας

θάρσεϊ,

άκούειν,

έλάουσ' εύήνιον

1 άποτρέψατε Scaliger : άπετρέψατε codd. ώχεύσατε Ν, έχεύσατε Ε, όχεύσατε Ες

μηδέ σέ γ' εύδόξοιο βιήσεται προς θνητών άνελέσθαι,

γλώσσης,

καθαρήν όχετεύσατε

7.125 [post 2 ( 3 ) . 1-5]

τοις μέν γάρ κακοίς τούτο σύνηθες, φησιν ό Έ-, τό έθέλειν κρατείν των άληθών διά τοϋ άπιστείν. 1-2

Theodoret. Gr. off. 1.71

D . L . 8.60

ήν δ' ό Παυσανίας, ως φησιν Αρίστιππος

και Σάτυρος, ερωμένος αύτοΰ, φ

1 κάρτα πέλει codd., Theodoret. : χαρτά πέλει Diels : κάρτα μέλει Her-

96

T E X T

worden, D K

2 ώδε γάρ Theodoret.

ΠΕΡΙ

97

3 διατμισθέντος Wilam. :

διασσηθέντος Diels

7(6) Aetius 1.3.20 Έ- τέτταρα μεν λέγει στοιχεία, πϋρ άέρα ύδωρ γην, δύο δέ άρχικάς δυνάμεις, φιλίαν τε και νείκος' ών ή μέν έστιν ενωτική, το δε διαιρετικού, φησι δέ ούτως'

15

τέσσαρα γάρ πάντων ριζώματα πρώτον άκουε' Ζευς άργής "Ηρη τε φερέσβιος ήδ' Άϊδωνεύς, Νήστ'ις θ' ή δακρύοις τέγγει κρούνωμα βρότειονΑία μέν γάρ λέγει τήν ζέσιν και τον αιθέρα, "Ηρην δέ φερέσβιον τόν άέρα, τήν δέ γην τόν Άϊδωνέα' Νηστιν δέ και κρούνωμα βρότειον οιονεί τό σπέρμα και τό ύδωρ. 1-3 S . E . , adv. math. 9.362, 10.315, Stob. 1.1 ο. 11, Hippol. RH 7-29-4, Ι Ο · 7 - 3 > Probus Verg. Buc. 11.4, T z . ex. I L 53.23, Eus. PE 14.14.6 1 Clem. Strom. 6.17.4, Phlp. in Phys. 88.6 2-3 D . L . 8.76, Athenagoras 22, Heraclit. Alt. 24 3 cf. Suda s.v. Nestis

1 7-άρ S . E . , Heraclit. : τών codd.

άκουε] ϊασιν Probus

10

20

25

(om. 7.29) 3 τέγγει κρούνωμα βρότειον codd., S . E . , Heraclit. : τέγγει κρουνώ μακρόγιον vel μαβρόντιον Hippol. : τ' έπικούρου νώμα βρότειον Athen­ agoras : έπιπικροί όμμα βρότειον D . L . : γε πικροίς νωμά βρότειον γένος Probus,

30

35 Simplicius in Phys.

δ'ιπλ' έρέω' τοτέ μέν γάρ εν ηύζήθη μόνον

τήν μέν γάρ πάντων ή δέ πάλιν και ταϋτ'

είναι

τοτέ δ' αύ διέφυ πλέον' έξ ένός

δοιή δέ θνητών γένεσις, 5

τήν ού τις μετά τοϊσιν έλισσομένην

δεδάηκε

και πρός τοις ούδ' ^άρ rtf έπιγίγνεται

ούδ'

άπολήγεί'

γίγνεται

άλλοτε άλλα και ήνεκές αίέν

όμοια.

157.25

ό δέ Έ. τό ίν και τά πολλά τά πεπερασμένα και τήν κατά περίοδον άποκατάστασιν και τήν κατά σύγκρισιν και διάκρισιν γένεσιν και φθοράν ούτως έν τφ πρώτφ των Φυσικών παραδίδωσί'

έκ πλεόνων,

άλλοτε μέν φιλότητι συνερχόμεν' εις εν άπαντα, άλλοτε δ' αύ δίχ' έκαστα φορεύμενα νείκεος εχθει. (ούτως ή μέν εν έκ πλεόνων μεμάθηκε φύεσθαι) ήδέ πάλιν διαφύντος ένός πλέον' έκτελέθουσι, τή μέν γίγνονταί τε και ού σφισιν εμπεδος αιών ή δέ διαλλάσσοντα διαμπερές ούδαμά λήγει, ταύτη δ' αίέν έασιν ακίνητοι κατά κύκλουάλλ' άγε μύθων κλϋθι, μάθη γάρ τοι φρένας αύζεΐ' ώς γάρ και πριν εειπα πιφαύσκων πείρατα μύθων, δίπλ' έρέω' τοτέ μέν γάρ εν ηύζήθη μόνον είναι έκ πλέονων, τοτέ δ' αύ διέφυ πλέον' έζ ένός είναι, πϋρ και ύδωρ και γαία και ήέρος άπλετον ύψος' νεϊκός τ' ούλόμενον δίχα τών, άτάλαντον άπάντη, και φιλόττγς έν τοϊσιν, ίση μήκος τε πλάτος τε' τήν συ νόφ δέρκευ, μηδ' όμμασιν ήσο τεθηπώς' ήτις και θνητοίσι νομίζεται έμφυτος άρθροις, τή τε φίλα φρονέουσι και άρθμια έργα τελοϋσι, Γηθοσύνην καλέοντες επώνυμου ήδ' 'Αφροδίτην'

είτε γάρ έφθείροντο διαμπερές, ούκέτ' άν ήσαντοϋτο δ' έπαυζήσειε τό πάν τί κε, και πόθεν έλθόν; πή δέ κε κήξαπόλοιτο, έπεί τώνδ' ούδέν έρήμον; άλλ' αύτ' έστιν ταΰτα, δι' άλλήλων δέ θέουτα

Suda

8(17)

7(6)-8(17)

θνητός άνήρ' συ δ' άκουε λόγου στόλου ουκ άπατηλόν. ταΰτα γάρ ίσά τε πάντα και ήλικα γένναν έασι, τιμής δ' άλλης άλλο μέδει, πάρα δ' ήθος έκάστφ, έν δέ μέρει κρατέουσι περιπλομένοιο χρόνοιο.

2 άργής S . E . ,

Probus, D . L . , Athenagoras, Heraclit. : αίθήρ codd., T z . : άήρ Hippol. 10.7

ΦΥΣΕΩΣ

δοιή δ'

σύνοδος τίκτει

διαφυομένων άλλάσσοντα

Ίθρυφθεϊσα

διαμπερές

είναι,

άπόλειψις' τ' όλέκει τε, δρεπτηϊ-

ούδαμά

λήγει,

1-2 ( = 1 6 - 1 7 ) Simp, in Phys. 161.6 7-13 (om. 9) Simp, in Cael. 141.1, 293-25 7-8 Simp, in Phys. 25.29, 1318.25, in Cael. 530.14, Stob. 1.10.11, D . L . 8.76 9-13 Arist. Phys. 250630 11 Simp, in Phys. 1124.23 12¬ 13 Simp, in Phys. 160.20, 1125. ι 14 Stob. 2.31.6, Clem. Strom. 5.85.3 17-20 Simp, in Phys. 26.1 18-20 S . E . adv. math. 9.10 18 Plu. amic. 63d, Clem. Strom. 6.17.4 1'· 20 Athenagoras 22 19-20 S . E . adv. math. 10.317, Hippol. RH 10.7.3 20-21 Plu. amat. 7566 21 Simp, in Phys. 188.26. Clem. Strom. 5.15.4 27 Arist. GC 333a 19, Phlp. in GC 258.4, 261.22 29 Simp, in Phys. 1184.7 32 MXG 975hl, cf. g76b25

T E X T

98

5 δρυφθεϊσα Ε : θρεφθείσα Panzerbieter διέπτη Scaliger 9 ex Arist. Phys. 25ob30 (cf. 16 (26)) 14 μάθη Bergk : μέθη codd. : μάθησις Stob., Clem. 18 αιθέρος Plu., Clem. 20 φιλίη S . E . 10.317, Athenagoras : φιλία Hippol. έν] μετά S . E . , Athenagoras, Hippol. 25 μετά τοϊσιν Brandis : μετ' δσσοισιν (δσοισιν F ) codd. 30 ούδ' äp έπιγίνεται ούδ' F : ούτ' άρ τε τι γίγνεται ούτ' Diels 32 πόθεν ούν τί κ' έπέλθοι MXG 976b : παντί τε και έλθόν MXG 975b 33 κήξαπόλοιτο Diels : κε και κήρυξ άπύλοιτο codd. : κήρ' άπόλοιτο Bollack

99

ΠΕΡΙ

11(16) Hippolytus RH και έστι

πάντων

τό όλέθριον, και

y.29.10

τών γεγονότων τής γενέσεως δημιουργός και ποιητής τό νεϊκος

τής δέ έκ τοϋ κόσμου τών γεγονότων

εις τό εν άποκαταστάσεως

οΰτόν τινα MXG

9(12)-12(8)

ούδέ τι τοϋ παντός κενεόν Aet. : ούδέν (φησι) τό γε κενεόν codd.

δύο καέ άγένητα 9(12)

ΦΥΣΕΩΣ

ή φιλία·

έξαγωγής

καέ

μεταβολής

περί ων ό Έ. δτι έστιν

καέ άρχήν τοϋ γενέσθαι

μηδέποτε είληφότα,

άλλα

άθάνατα λέγει τοι-

τρόπον.

975*36

έτι εΐ και δτι μάλιστα

μήτε

τό μή δν, δμως τί κωλύει και Έ. λέγει;

άπαντα

τό μή δν ενδέχεται

τά μέν γενόμενα

γενέσθαι

αύτών

γάρ κάκεΖνος ταύτά

είναι,

όμολογήσας,

μήτε

άπολέσθαι

τά δέ άίδια,

ώς

και

άμήχανόν

τ' έόν έξαπόλεσθαι

αίεί

γάρ \θήσεσθαι\

έστι

άνήνυστον

γενέσθαι,

και

δπη κέ τις αίέν

γάρ ώς πάρος

τούτων

αμφοτέρων

ήν τε και έσσεται,

κενεώσεται

άσπετος

ούδέ ποτ' οίω αιών.

δτι τίνων

έκ γάρ τοϋ μή έόντος

1(στ)ι

τούτων;

προήσαν

άπυστον

τοϋ νεϊκος

και έσονται

καέ τής φιλίας·

ού γάρ ήρξφντο

άεέ δια τήν άγεννησίαν

γενέσθαι,

φθοράν ύπομεϊναι

τό δέ πϋρ (καέ τό ύδωρ} καέ ή γή καέ ό άήρ θνήσκοντα

καέ

άλλά

μή δυνάμενα" άναβιοΰντα.

έρείδη1-2 Hippol. RH 6.25.1

δμως τών όντων τά μέν άίδια τά δ' άλλα εται,

γίνεσθαί

γένεσίς

έστι

είναι

φησι,

τε καΐ γεγονέναι

τοις

πϋρ και ύδωρ και γην και

έκ τούτων-

ούδεμία

άέρα,

γάρ ετέρα, ώς οί-

ούσιν-

1-2 Philo aet. mund. 2

1 έστι γάρ ώς πάρος ήν Lloyd-Jones : εί (ήν 6.25) γάρ καέ πάρος ήν codd. : ή γάρ καέ πάρος έσκε Diels έσσεται ούδέ ποτ' οίω Miller : καέ έσται ούδέπω τοίω codd. 2 κενεώσεται Diels : κενώσεται (καινός έσται 6.25) codd.: κεινώσεται Miller άσπετος Miller : άσβετος codd.

1 έκ γάρ τοϋ μή έόντος scripsi : έκ τε μή δντος codd. : έκ τοϋ γάρ ούδαμή δντος Philo : έκ τε γάρ ούδάμ' έόντος Diels 2 και τ' έόν Diels : τό τε δν codd. : τι τό τε δν Philo έξαπόλεσθαι Diels : έξόλλυσθαι codd. : έξαπολεΐσθαι Philo άπυστον Diels : άπρτηκτον codd. : άπαυστον Philo 3 τή γ' Ισται Panzerbieter, Diels : περιέσται Mullach : τοι θήσετ' Wyttenbach

Έ.

12(8)

Aetius 1.30.1

φύσιν μηδενός είναι,

ούτως έν τφ πρώτφ άλλο

10(13) MXG

976b22

δέ και ό Έ. κινεϊσθαι

ελεχώς

χρύνον,

κ' έπέλθοι;

ούδέν είναι

μέν άεί φησι συγκρινούμενα

λέγων ίος τοϋ παντός,

δταν δέ εις μίαν ούδέ

δέ τοι έρέω'

θνητών,

ομοίως

μορφήν συγκριθή,

τι τοϋ παντός

1 Aet. 1.18.2 Theodoret. 4· Η

κενεόν

πέλει

ένδ-

ούδέ κενεόν. πόθεν ούν τί

ώς έν ούδέ

τόν άπαντα

μίξιν

δέ τών στοιχείων

καέ διάστασιν,

γράφει γάρ

Φυσικών

ούδέ

φύσις

ούδενός

τις ούλομένου

άλλά

μόνον

μίξις

εστί,

φύσις

δ' έπί τοις

εστίν

θανάτοιο

τε διάλλαζίς

τε

ονομάζεται

απάντων τελευτή, μιγέντων άνθρώποισιν.

είναι, περισσόν

1-4 Plu. adv. Col. i i n f 1, 3-4 Arist. Metaph. 10150.1 1, 3 Arist. GC 3146η 3 Arist. GC 333814, Simp, in Phys. 161.19, 180.30, 235.23, in Cael. 306.5, Phlp. in Phys. 840.8, 896.26, in GC 14.18, 15.8, 16, 263.21, Alex. Aphr. in Metaph. 359.19 3-4 MXG 97587 (cf. T z . ex. It. 54.25) 4 cf. Asel, in Metaph. 311.33

100

T E X T

1 απάντων] ιόντων Arist. Metaph., om. GC : εκάστου Plu. θανάτοιο τελευτή codd. : ούλομένη θανάτοιο γενέθλη Plu.

ΠΕΡΙ

ιοί 5

ούλομένου

2

δμβρον

δ' έν πασι

έκ δ' αίης

δνοφόεντά

προρέουσι

έν δέ κότφ

13(9)

Plutarch, adv. Col. 1113a δ' εδέησε

ώστε μηδέ τήν φωνήν έκβαλεϊν βλάπτουσαν

άπάτην

νενομισμενον

έν τούτοις"

έκ της συνήθειας,

παρείχεν

άφελών

θηρών

5

ά ό Κολώτης λείσθαι,

τότε

άποδοϋναι

μιγέντ'

παραθεμένος

γένος

εις α'ιθέρ' ή κατά

νόμφ

ού συνείδεν

τους δέ τή συγκρίσει και "θάνατον τό χρήσθαι

10

πράγματα

όνόμασι

δένδρεά θήρές

τό

ταύτη

άλοίτην" ταίς

ι(κωνται)

δ' έπίφημι

3-12

γενέσθαι, πότμον

και

καέ διακρίσει

έπικατηγοροϋντας

είθισμέναις

φωναίς

των στοιχείων

"φύσιν"

τινα καέ

ή σφάλλονται

περί

άποτε"πότμον διδάζας

αύτών.

καέ θάλασσαν,

λέγει

ει

τι και έν προτέροισι

ήέλιον άμβροτα

μέν λευκόν

όράν

3, 5 Arist. GC

6.17.4

10-13

9-11

Asel, in Metaph.

προτέρων

έπιμάρτυρα

λιπόζυλον

έπλετο

και θερμόν και άργέτι

δέρκευ,

άνέρες

μορφή,

5

άμφί

δένδρεά

άπάντη, δεύεται

και

γραφέες τέχνης

άναθήματα

πάσιν

τ ε θεούς

άλίγκια

δεδαώτε, φάρμακα

άλλα ήδέ

τε και ύδατοθρέμμονας

δολιχαίωνας

δ'

χερσίν, έλάσσω,

πορσύνουσι,

και άνέρας τιμήσι

τά διάφορα'

ποικίλλωσιν, ευ

πολύχροα

τά μέν πλέω,

τε κτίζοντε τ' οιωνούς

τοϋ έκ τών αύτών γίνεσθαι

ύπό μήτιος

ούν μάρψωσι μίζαντε

έκ τών είδεα θήράς

αυγή,

159.27 [post 14(21). 1 - 1 4 ]

δέ έναργές παρέθετο

οί τ' έπεί

δ' δσσ' ^έδεϊτο^

949t

9-12 Arist. Metaph. 1 oooa29

9 Clem. Strom.

ώς δ' οπόταν

χαρακτήρα,

τόν δέ άέρα αύγήν καέ ούρανόν, τό δέ ύδωρ δμβρον

όάρων

θέοντα άμείβει.

3-4 Plu. de prim. frig.

15(23) Simplicius in Phys.

δέ ούτως'

άγε, τώνδ'

δέ

διάκρισιςϊ

33) : θέλυμνα Diels : θελεμνά Wilam. στερέωμα Simp. 33 9 scripsi : έκ τούτων γάρ πάνθ' δσα τ' ήν (παντός άτην D, πάντ' ήν F) δσα τ' έστι καέ έσται codd., om. γάρ Diels : έκ τούτων γάρ πάντα δσα τε ήν δσα τέ έστι καέ έσται Simp. 33 : ? ? &ν πάνθ' δσα τ' ήν δσα τ' έσθ' δσα τ' έσται όπίσσω Arist. : έκ γάρ τών δσα γην δσα τ' έσσεται δσα τ' έασιν Clem. 14 τόγον διάκρισις D, τόγον διάκρασις Ε : τόσον διά κρήσις Diels : τά γάρ δια κρήσις conieci

άρμονίη άλλ'

δι' άλλήλων

"(τόγον

33-8

ίχθϋς,

φέριστοι-

2 μορφή Aid. : μορφή codd. 3 λευκόν . . . θερμόν Arist. : λαμπράν . . . θερμόν Plu. : θερμόν . . . λαμπρόν codd., Gal. δρα EL(Arist.), Plu. : όρφ F (Simp. 32) 4 δσσ' έδεται D E , δσσε δέ τε F (Sinip. 33) : δσσ' ίδει τε Diels : δσσ' είδει τε Wackernagel 5 δνοφόεντά (ζορ-HL) Arist., Plu. exc. gX : δνοφέοντα codd., gX(Plu.) 6 θέλημνα E D 2 , θελήματα F (Simp.

159.10 [post 8 ( 1 7 ) . 1-35]

εέπών (ό' Έ.) έπάγει εκάστου τών είρημενων τόν

τό μέν πϋρ ήλιον καλών,

ταΰτα,

3 Gal. simpl. med. 11.461K

καέ παράδειγμα

δέ άλλα

τιμήσι

όπ'ισσω,

γυναίκες,

δτι φωτάς μεν καέ θήρας καέ θάμνους

1 μιγέντ' εις αέθέρ' ϊκωνται Diels : μίγεν φώς αίθέρι lac. vi-viii litt. codd. : μιγέν φάος αιθέρος ίκη Mullach 3 τό γέ φασι scripsi : τον lac. vi litt, codd. : το λέγουσι Reiske, Diels : τάδε φασι Xylander : τό νέμουσι Burnet 5 ή θέμις καλέουσι Plu. 820 : είναι καλέουσι codd. : ή θέμις ού καλέουσι Wyttenbach, Diels : ού θέμις ή καλέουσι Wilam. νόμφ] δμως codd. : νόμφ Plu. 820

πλείονα

και έσται

ήδέ

'97-33

5 Plu. praec. reip. 82of, cf. adv. Col. n i 2 f

14(21) Simplicius in Phys.

πέλονται, ποθείται-

τε και ύδατοθρέμμονες

άλλοιωπά'

[Arist.] mund. 399826

αυτός-

και άνέρες

δολιχα'ιωνες

γάρ έστιν

Simp, in Phys.

314 b20

πάντα

δσα τ' ήν όσα τ' έστι

τ' οιωνοί

κα'ι τε θεοί

στερεωπά.

και άλλήλοισι

τ' έβλάστησε

γίγνεται

θάμνων

ό Έ. ούκ άνήρηκεν, α γε φησι μιγνυμένων

δυσδαίμονα"

τοίς

τό δ' αύ δυσδαίμονα

καλέουσι,

ούκ άφείλετο

φαινομένοις

άλλ' δσον εις τά

αύθις

μέν τό (γέ φασι}

δ' άποκρινθώσι,

Ίή θέμις"\

καέ οιωνούς

φώτα

άγροτέρων

ήέ κατ' οιωνών, εύτε

τοις

αυτά

οί δ' δτε μέν κατά ή κατά

έκ τών πάνθ'

(ό Έ.) τοϋ Κίνείν τά δντα καέ μάχεσθαι

13(9)-15(23)

τε'

τε και

και άνδιχα

συν δ' έβη έν φιλότητι τοσούτον

τε ριγαλέον

^θέλημα4!

διάμορφα

ΦΥΣΕΩΣ

γυναίκας, ίχθϋς,

φερίστους'

102

T E X T

οΰτω 10

μή σ' άπάτη

θνητών, άλλά

δσσα

φρένα

γε δήλα

τορώς'

ταϋτ'

καινύτω

άλλοθεν

ϊγεγάασιν}

ίσθι,

θεοϋ

είναι

άσπετα,

πάρα

ΠΕΡΙ

103 ένισπείν]

ΦΥΣΕΩΣ

16(26)-20(36)

άκοΰσαι Plu.

πηγήν,

μΰθον

άκουσας.

18(24) Plutarch de f . or. 418c 2 άμφιο codd. : άμφι Aid. δεδαώτες F 4 άρμονίη F , άρμενίη D E μίξαντες D 6 κτίζοντες D 9 μή σ'] μήν F καινύτω Blass : και νυ τφ D, και νυ τω F , και νυ τω Ε 10 γεγάκασιν Diels

άλλ'

ίνα μή τά Έμπεδόκλειον

ειπείν

κορυφάς

ετέρας

μύθων 16(26) Simplicius in Phys. καέ όλίγον

δέ προελθών

\μήτε

λέγειν^

δόζω έτέρησι

προσάπτων

άτραπόν

μίαν,

33.18 [post 1 4 ( 2 1 ) . 1 - 1 2 ] έάσατέ

φησιν

με τοις πρώτοις

τό προσήκον έπιθείναι

τέλος' ήδη γάρ έπ' αύτφ γεγ-

όναμεν. έν δέ μέρει και

φθίνει

αυτά

και αύξεται

ταΰτα,

άνθρωποι

τε και άλλων

μέν φιλότητι

άλλοτε

δ' αύ δίχ' έκαστα

ούτως ήδε

τή μέν γίγνονταί ταύτη

δ' αίέν

1-2 Simp, in Phys. 8-12 Arist. Phys.

φορεύμενα

τε και ού σφισιν

έασιν

160.16

διαμπερές ακίνητοι

κατά

έχθει,

γενηται-

έμπεδος

δαιμόνιε,

φυκεν είναι,

τινα

έπιδείν

αιών

μάλλον

λήγει,

ένθ'

ούτ' ήελίοιο

κοινωνίαν,

ού κάτω

παροιμία

άρχαί,

άλλά

"δές καέ τρές τό καλόν",

δτι χρή περι τών καλών πολλάκις

δις γάρ, δ δει, καλόν

s.v.s. Ερ. ι io3f

άκοσμίαν

άγλαόν μένος,

τό Έ .

έπέ τήν φύσιν καέ καέ

πλημμέλειαν

μετείχεν,

είδος,

ούδέ

μή προσιέμεναι

φεύγουσαι

καέ άστοργοι

σύγκρισιν

καέ άποστρεφόμεναι

έτερου

ούκ άνω τι καέ μονάδες

πρός

έτερον

μηδέ

καέ φερόμεναι

φοράς

Ιδίας

καέ αυθάδεις οΰτως είχον, cuy έχει πάν ού θεός άπεστι

Karsten

θάλασσα

ούχ ύδωρ πνεύματος,

τι τών κούφων, άλλ' άκρατοι

κατά Πλάτωνα,

τουτέστιν

άπολιπούσης.

2 μένος Bergk : γένος codd. : δέμας

Karsten

λέγειν. 20(36) Aristotle Metaph.

φησέ γάρ

iooobi

εέ γάρ μή ήν τό νείκος έν τοις πράγμασιν,

Plu.

κινής Τιτάνας

όπου πέ-

έπάγης

498ε

τό έπος, άφ' ού και ή παροιμία" και

ϊκαατον,

καέ τό νείκος

καέ φοβεράν

λάσιον

ώς έχει τά σώματα, ^voO^jcaiJ/o^

1 δεδίσκεται

Έ.

παλαιούς

ϊδεδίττεταιΐ

ώς φησιν Έ-' ού γή θερμότητας τών βαρέων,

4 θηρών Sturz : κηρών codd. : θνητών Bergk 6 φορεύμενα 8(17).8 : φορούμενα codd. 7 εν Ε, δν F , δν D : άν Aid. : ab Bywater

καέ άπάγων

φιλοσοφής

έκείνην

ούδέ μέν ούδ' αΐης 5-6 cf. 8(17). 7-8

μή μεθιστάς

κόσμου

δέ τούς

καέ τήν μυθικήν

αέ τών δλων

Gorg.

Lloyd-Jones

ποθής, χωρές τό βαρύ πάν καέ χωρίς τιθεές τό κοϋφον^

κύκλον-

1 Simp, in Phys. 1185.19

διάλυσίν

πράγμασί'

Γίγαντας

έκτελέθουσι, ούδαμά

ωσθ' δρα καέ σκόπει, τοις

φύεσθαι,

250820, cf. 8(17).9-13

17(25) Schol. in Plat.

Knatz, Diels : μήτ' έλθείν

19(27) Plutarch, fac. lun. g26d

κόσμον,

νείκεος

μεμάθηκε

2 μήτε λέγειν] μή τελέειν

θηρών,

είς ένα

ένός πλέον'

ή δέ τάδ' άλλάσσοντα

όασης-

θέοντα

τό πάν ύπένερθε

ή μέν έν έκ πλεόνων διαφύντος

δέ

εθνεα

συνερχόμεν'

T£pf συμφύντα

πάλιν

κύκλοιο, έν μέρει

δι' άλλήλων

άλλοτε είσόκεν

10

περιπλομένοιο

γάρ έστιν

γίγνοντ' 5

κρατέουσι εις άλληλα

έστιν

ένισπείν,

δταν γάρ συνέλθη, (τών

δέ συνερχομένων

διό καέ συμβαίνει

έν άν ήν άπαντα,

ώς φησιν (Έ-).

τότε δε έζ} εσχατον

αύτφ τόν εύδαιμονέστατον

ίστατο

νεϊκος-

θεόν ήττον φρόνιμον

είναι τών

T E X T

άλλων

ού γάρ γνωρίζει

γνώσις

τοϋ όμοιου τφ

τά στοιχεία

πάντα'

τό γάρ νείκος

ούκ έχει,

IO4

'°5

ή δέ

άλλά

όμοίφ.

ΠΕΡΙ σφαίρας Ιτγν και ίσος έστιν

κόσμου

ή φιλία

έκ πολλών

μέρος διακοσμήσεως Asel, in Metaph.

αύτφ.

τοιοΰτόν

εν άπεργάζεται'

αίτιον,

ΦΥΣΕΩΣ

21(27)-24(31)

τι και κάλλιστον

τό δέ νείκος,

έξ ένός έκείνου άποσπς

είδος τοϋ

τό τής τών κατά

και άπεργάζεται

πολλά.

198-1, Stob. 1.1 ο. 11 Stobaeus 1.15-2

των δε ουνερχομένων

άλλ'

έξ suppl. ex Stobaeo

δ γε πάντοθεν

σφαίρος

21(27) Simplicius in Phys. Toöro δέ "έοικεν τήν φιλίαν τοΰτο, εμία κατά

και τό ήρεμεϊν μεταξύ

έστιν-

τόν σφαίρον ένθ'

άλλ',

δτε λέγει

έξ άνάγκης

έν τφ μεταξύ

Εύδημος

δτι το κρατείν

υπάρχει χρόνφ'

έπειδάν

οΰτ' ήελίοιο

και κινείν

πράγμασιν,"

κινήσεων ηρ­ επικρατείς

συγκριθή,

ώκέα

γυϊα,

23(30) Aristotle Metaph. άλλ'

πυκινφ

κυκλοτερής

κρυφφ

μονίη

φθοράς ή τοϋ είναι

άγουσα

γάρ εις τό εν φθείρει τάλλα.

ούθέν λέγει,

έστήρικται

περιηγέι

άλλ' ή δτι ούτως έπεί

Α, αρμονίας AM, έστήρικτο

Μ, άρμονίως

μέγα

ένί μελέεσσιν

τελειομένοιο

πλατέος

Aral.

μέν δν μεταβάλλειν

αιτίαν

δέ τής άνάγκης

1-3 Simp, in Phys. Metaph. 198.33

1184.14

2-3 Syrian, in Metaph.

1 αύτάρ έπεί Simp. : άλλ' δτε δή codd. μελέεασιν A(Simp.), Diels έρέφθη Simp.

περιγηθέι

: περί γήθει F , περί γήθ ή D, πε-

Syrian.) codd.

3 δ σφίν άμοιβαίς

παρελήλατο E T C b , έλήλατο Sturz

Asel. : παρήλατο

(Procl.): χαίρον

AF, Ε (in Cael.) γαίων

in Cael. : αίων

Αηοη.

codd. : χαίρων

μονιή Μ,

Ach., Anon., Q,

cet. codd. Procl.

24(31) Simplicius in Phys.

22(29/28) Hippolytus RH 7.92.13 καέ περί μέν τής τοϋ κόσμου μένη,

λέγει

(Έ.) τοιοΰτόν

τινα

ού γάρ άπο νώτοιο ού πόδες,

ιδέας,

όποια

τις έστιν

ύπό τής φιλίας

τρόπον δύο κλάδοι

ού βοά γοϋν',

όρκου δηλοί.

6 (37.13),

Procl. : μούνη Ach. : μανία Anon.

Μ, περιγήθει

έθρέφθη, χρόνοιο,

παρ' έλήλαται

μονη lac. iv litt. F : μόνη D E (in Cael.), ριήγη Ε 2 (in Cael.)

αίτιον

43.34

3 Asel, in

κρυφφ Α, κρυφώ Μ, κρύφει F

F

3 σφαίρας κυκλοτερεί

F

αύτφ τό νείκος μηδέν

και άμα δέ αύτής τής μεταβολής

νεϊκος

άμοιβαϊος

δτι συμβαίνει

ομοίως δ' ούδ' ή φιλότης τοϋ είναι" συν-

πέφυκεν

τ' άνόρουσε

ΰς σφιν ώ? άναγκαίον

έστήρικται

αίτιον,

γαίων.

3 Simp, in Cael. 59'·5> Procl. in Tim. iöod, Ach. Tat Intr. Anon, in Aral. 1.6 (97.25), M. Ant. 12.3

2 άρμονίης

iooobg

μάλλον

αύτάρ άρμονίης

3 έοί add. Maas : έην Diels 4 περιτεθή (-τείθη Ρ) χαίρων codd.

δθεν δή ό λόγος, τοΰτό γε φανερόν,

ές τιμάς σφαϊρος

άπειρων,

γαίων.

έν μέρει

ώς φησιν, ούτως

περιηγέι

εί δέ και

έν τή τής φιλίας

άπαντα

διείδεται

τοις

τών γάρ εναντίων

δέ τήν άκινησίαν

έκδέχεται,

(έοϊ} και πάμπαν

μονίη

2 γοϋν' 97('34)·3 : γούνατ' codd. μονίη περιηγέι γαίων 2ΐ(27)-3 : μιμίης

1183.24

Έ· άν ειπείν,

και τό νείκος

ίσος

κυκλοτερής

ού μήδεα

κοσμου-

άρξαμένου

F (Simp.)

παρ' έλήλαται

SB b : παρελήλαται

πάντα πελεμίζετο

γάρ έζείγ/ς πελεμίζετο

Α, πολεμίζετο

Diels :

A b , Simp. : παρ'

1184.2 [post 21(27).3]

τοϋ νείκους έπικρατείν

τότε πάλιν

γίνετατ

άίσσονται, γεννήεντα,

δέ πάλιν

έν μελέεσσιν F (Simp.) : ένιμ2 ές Simp. : εις (έπί G b I b ,

FM

γυϊα

γυϊα] γαία F

θεοϊο.

κίνηαις έν τφ σφαίρψ

T E X T

106

ΠΕΡΙ

107

25(22) Simplicius in Phys. 160.26 και έκ τούτων δέ άν τις τόν διττόν αίνίττεσθαι διάκοσμον οίοιτο"

5

άρθμια μέν γάρ ταΰτα έαυτών πάντα μέρεσσιν, ήλέκτωρ τε χθών τε και ουρανός ήδέ θάλασσα, δσσα φιν έν θνητο'ισιν άποπλαχθέντα πέφυκεν. ώς δ' αΰτως όσα κρήσιν έπαρκέα μάλλον έασιν άλλήλοις εστερκται όμοιωθέντ' Αφροδίτη" έχθρα μάλιστ' (όσα} πλείστον άπ' άλλήλων διέχουσι γέννη τε κρήσει τε και εϊδεσιν έκμακτοϊσι, πάντη συγγίγνεσθαι άήθεα και μάλα λυγρά ΧνεικεογεννέστησινΧ ότι σφισι Χγένναν όργάΧ-

και γάρ δτι και έν τοις θνητοίς ήρμοσται ταΰτα, δεδήλωκεν, έν δέ τοις νοητοίς μάλλον ήνωται και "άλλήλοις ίστερκται όμοιωθέντα Αφροδίτη," και δτι καν πανταχού, άλλά τά μέν νοητά τή φιλίογ ώμοίωται, τά δέ αισθητά ύπο τοϋ νείκους κρατηθέντα και έπί πλέον διασπασθέντα έν τή κατά τήν κράσιν γενέσει έν έκμακτοίς και είκονικοίς εϊδεσιν υπέστησαν τοις νεικεογενέσι και άήθως έχουσι πρός τήν ένωσιν τήν πρός άλληλα. 6-7 (πλείστον . . . έκμακτοίσιν) Thphr. Sens. 16

25(22)-28(51)

άλλοτε μέν φιλότητι συνερχόμεν' εις εν άπαντα γυϊα, τά σώμα λέλογχε, βίου θαλέθοντος έν ακμή" άλλοτε δ' αύτε κακήσι διατμηθέντ' έρίδεσσι πλάζεται άνδιχ' έκαστα περί ρηγμίνι βίοιο. ώς δ' αΰτως θάμνοισι και ίχθύσιν ύδρομελάθροις θηρσ'ι τ' όρειλεχέεσσιν ίδέ πτεροβάμοσι κύμβαις-

1 τούτον codd. άμβροτέρων Μ, άν βροτέων AF : άν βροτέων Diels 2 cf. 8(17). 7 3 σώματα F M θαλέοντος F : θαλέθουσιν Karsten 4 έρίδεσσι Aid. : έρίδεσι Α, έρίδεσιν F, έργιδέσιος Μ 5 περί ρηγμήνεσι F, περίρρηγμίνι A, Diels 6 ύδρομελάκροις Μ 7 θηρσί τ' όρειλεχέ­ εσσιν Schneider : θηρσί τ' όρειμελέεσσιν AM, θερσί τε ρημελέεσσιν F ήδέ πτεροβάσι Μ, ήδέπερ F

27(38) Clement Strom. 5-48-2 σφίγξ δέ ούχ ή τών δλων σύνδεσις και ή τοϋ κόσμου κατά τόν ποιητήν "Αρατον περιφορά, άλλά τάχα μέν ό διήκων πνευματικός τόνος και συνεχών τόν κόσμον είη άν άμεινον δέ έκδέχεσθαι τόν αιθέρα πάντα συνέχοντα και σφίγγοντα, καθά και ό Έ. φησιν εί δ' άγε τοι λέξω Χπρώθ' ήλιον αρχήν έξ ων δήΧ έγένοντο τά νΰν έσορώμεν άπαντα, γαίά τε και πόντος πολυκύμων ήδ' ύγρός άήρ Τιτάν ήδ' αίθήρ σφιγγών περί κύκλον άπαντα-

1 άρτια F ταϋτα Diels : αύτά F, έαυτά D E 3 άποπλαχθέντα D, άποπλαγχθέντα E F 4 κράσιν codd. 6 έχθρα Thphr. : έχθρα F, έργα D E μάλιστ' δσα πλείστον άπ' άλλήλων διέχουσι conieci : πλεί­ στον άπ' άλλήλων διέχουσι μάλιστα codd., om. μάλιστα Thphr. : (δ' ά} suppl. Diels 7 κρίσει codd. 8-9 om. F 9 νεικεογεννηταίσι Scaliger, νεικεογεννητήσι Karsten : νείκεος έννεσίησιν Panzerbieter, Diels γένναν έοργεν Diels : πάν δέμας όργφ Karsten : γένναι έν όργή conieci

26(20) Simplicius in Phys. 1124.7 δυνατόν δέ και έν τφ ύπό σελήνην άμφω θεωρείν τήν τε ένωσιν και τήν διάκρισιν άεί μέν άμφω, άλλοτε δέ άλλην έν άλλοις και άλλοις μέρεσιν ή έν άλλοις και άλλοις χρόνοις έπικρατούσαν- και γάρ και ένταΰθα τό νείκος και τήν φιλίαν παρά μέρος έπικρατείν έπί τε άνθρώπων και ιχθύων και θηρίων και όρνεων ό Έ. φησι τάδε γράφων τοΰτο μέν άμ βροτέων μελέων άριδείκετον

5

ΦΥΣΕΩΣ

δγκον'

1 πρώτ' έξ ών ήλιος άρχήν / τάλλα τε δήλ' conieci (δήλ' Η. Weil) : πρώθ' ήλικα τ' άρχήν / έξ ών δήλ' Diels : ήλιου άρχήν Stein 2 έσορώμενα πάντα codd. corr. Gomperz

28(51) Eustathius ad Od. 1.321 oi δέ τό άνόπαια λέγουσιν άντί τοϋ άφανής, πόρρω τής δψεως. δοκεί δέ τισι και άντί τοϋ άνιοφερης είναι, ώρμημένοις έκ τών Έ- είπόντος έπί πυρός τό καρπαλίμως

δ' άνόπαιον-

Hdn. schem. Horn. (EM 311 D)

δέ άνόπεαν Hdn.

108

T E X T

29(53) Aristotle Phys. . . .· ώσπερ άν τύχη.

ig6a2o

είπερ

Έ. ούκ άεί τον άέρα

άνωτάτω

άποκρένεσθαί

λέγει γοΰν έν τη κοσμοποιίφ

ώς

οΰτω

τότε,

και τά μόρια

ΠΕΡΙ

tog

γάρ συνέκυρσε

θέων

φησιν,

άλλ' δπως

άπε'ιρονα

έκκέχυται πολλάκι

τών ζφων άπό τύχης γενέσθαι

δ'

άλλως.

τά πλείστα

γής τε βάθη

ώς διά πολλών

δή γλώσσης

στομάτων,

1-3 MXG 976335

ΦΥΣΕΩΣ

και δαψιλός έλθόντα

ολίγον

29(53)-36(44) αίθήρ,

ματαίως

τοϋ παντός

1 cf. Simp, in Cael. 522.11

Ιδόντων

• ••

2-3 Clem. Strom. 6.149.1

φησιν.

334a3>

Arist. GC Simp, in Phys. 327.18, 330.35, 358.11, 1318.28, Phlp. in Phys. 261.22, Them, in Phys. 49.9

2 γλώσσης MXG

(γλώσση έλθόντα

Clem. : γλώσσας

Ε) codd.,

Clem. : βηθέντα

Wilam.,

codd., MXG

DK :

3 είδότων

βροτέων

Η, Clem.

30(54) Aristotle GC 33434 [post 2 9 ( 5 3 ) ] δτε δέ φησι πεφυκέναι

το πϋρ άνω φέρεσθαι,

ό δ' αίθήρ,

34(40) Plutarch fac. lun. 920c

φησι,

. . . ώς που και Έ. τήν έκατέρων μακρήσι

κατά

χθόνα

δύετο

ήλιος τό έπαγωγόν

31(37) Aristotle GC 333*35 άλλά

μην ούδ' αΰξησις

αύξει

το πϋρ, αΰξει

άν εΐη κατ' Έ., άλλ' ή κατά

δέ χθων

μέν σφέτερον

δέμας,

πρόσθεσιν

αέθέρα

δ'

πυρί γάρ

όξυβελής

ήδ' ίλάειρα

αύτής και Ιλαρόν και άλυπον

όξυμελής codd. : όζυβελής Hsch. : ή δέ λάιρα codd.

ούκ άηδώς

διαφοράν'

Xylander

σελήνη, οΰτω

προσαγορεύσας.

ήδ' ίλάειρα

Diels, cf

s.v.

ίλάειρα

αίθήρ35(41) Macrobius

δέμας

άποδίδωσιν

ρίζαις-

Η, γένος cet. codd.

Apollo Έλελεύς συναλισθέντος

1.17.46

appellatur

πολλού

άπό τοϋ έλίττεσθαι

πυρός περιπολεί

περί

τήν γήν . . . ή δτι

ut ait Ε.

32(52) Proclus in Tim. 141ε και γάρ ύπό γης βύακές είσι πολλά

δ' ένερθ'

και ού δει θαυμάζειν, πάντα

δι' άλλήλων,

ούδεος

πυρά

πώς ούν έν ύδατι και έστι

τό φως πϋρ διιόν διά

άλλ'

πυρός, οις πού φησι και Έ-' EM,

καίεταιδν τό πϋρ ού σβέννυταΐ'

τό έπικρατοΰν

άλλο

έν άλλοις,

ό μέν άλισθείς

μέγαν

ούρανόν

άμφιπολεύει-

Suda s.v. helios

χωρεί γάρ

και έστι και άλλ' ό μέν άλισθείς EM : άλλ' ό μέν άλείσθαι Suda : ούνεκ' (άναλλιαθείς BPR, άναλυθείς S) codd. μέγαν] μέσον EM

πάντων.

άναλισθείς

ένερθεν codd. corr. Sturz

36(44) Plutarch Pyth. 33(39) Aristotle Cael.

294321

οί μέν γάρ διά ταΰτα

άπειρον

αύτήν έρριζώσθαι ίχωσι

ζητοΰντες

ύμείς τό κάτω

τής γης είναι

φασιν,

λέγοντες,

ώσπερ Ξενοφάνης ό Κολοφώνιος,

τήν αίτίαν

διό και Έ. ούτιος έπέπληζεν,

έπ'

άπειρον

or. 400b

δέ τοϋ μέν Έ. καταγελ&τε

φωτός ούρανίου γενόμενον

φάσκοντος

τόν ήλιον

περί γήν

αύθις

ίνα μή πράγματ' ειπών ώς

άνταυγεϊ

πρός

"Ολυμπον

άταρβήτοισι

προσώποις.

άνακλάσει

I 10

T E X T

Gal. us. part. 3.182K

111

ΠΕ PI

ΦΥΣΕΩΣ

37(47)-43(49)

φησιν Έ­ ή [τε] περί άκρην

άνταυγεΖ Sturz : άνταυγείν codd. : άνταυγέω Gal.

πρός] τόν GaL

37(47) Anecdota Graeca (Bekker) 1-337.15 άγής' τοΰτο άπό συνθέτου καταλείπεται τοϋ ευαγής ή παναγής. Έ.' άθρει μέν γάρ άνακτος εναντίον άγέα κύκλον. 38(43) Plutarch fac. lun. g2gd . . . οίον αϊ τε φωναϊ κατά τάς άνακλάσεις άμαυροτέρον άναφαίνουσι τήν τοϋ φθέγματος αϊ τε πληγαί τών άφαλλομένων βελών μαλακάπεραι προσπίπτουσιν,

ούδέ γάρ τήν σκιάν αύτής υπερβάλλει πολλάκις έπϊ μικρόν αίρομένην τφ παμμέγεθες είναι τό φαιτίζον άλλ' ούτως ϊοικεν έν χρφ καϊ σχεδόν έν άγκάλαις τής γης περιπολείν, ώστ' άντιφράττεσθαι πρός τόν ήλων ύπ' αύτής, . . . διό λεκτέον οίμαι θαρροϋντας έν τοις τής γης δροις είναι τήν σελήνην ύπό τών άκρων έπιπροσθουμένην. 1 ά/ς πέρι χνοίη ελίσσεται Panzerbieter, Diels litt. Ε, xxv Β

41(42) Plutarch fac. lun. 929c, cf. 934c! αύτη {ή σελήνη) τε γάρ άδηλός έστι τηνικαϋτα κάκεΐνον (τόν ήλων) άπέκρυψε και ήφάνισε πολλάκις

ώς αυγή τΰψασα σεληναίτ]ς κύκλον εύρύν άσθενή καΐ άμυδράν άνάρροιαν ϊσχει πρός ή μας, διά τήν κλάσιν έκλυομένης τής δυνάμειυς. Philo proa. 2.70 quemadmodum Ε.: "lumen accipiens lunaris globus magnus largusque mox illico reversus est ut currens caelum attingeret."

2 άκραν codd., lac. xvii

ΧάπεσκεύασεΧ δέ οί αύγάς ώς φησιν Έ. Χέσ τε αίανΧ καθύπερθεν, άπεσκνίφωσε δέ γαίης τόσσον δσον τ' εύρος γλαυκώπιδος επλετο μήνης, καθάπερ εις νύκτα και σκότος ούκ εις άστρον έτερον τοϋ φωτός έμπεσόντος. 1 άπεσκέδασεν Xylander : άπεσκίασεν Bergk : άπεστέγασεν Diels γαίαν Xylander : έστ' άν ίη Diels

αυγή Xylander : αυτή codd.

39(45) Achilles Tatius Mr. Arat. 16(43.6) είσί δέ οΐ πρώτον τόν ήλων λέγουσιν, δευτέραν δέ τήν σελήνην, τρίτον δέ τόν Κρόνον- ή δέ πλείων δόξα καθ' ήν πράτψ ή σελήνη, έπεί καϊ άπόσπασμα τοϋ ήλιου λέγουσιν αύτήν, ιϋς καϊ Έ.'

κυκλοτερές περί γα'ιαν ελίσσεται

άλλότριον φώς.

42(48) Plutarch quaest. Plat.

ioo6e

καϊ γάρ oi τών ωρολογίων γνώμονες ού συμμεθιστάμενοι ταΐς σκίαίς άλλ' έστώτες όργανα καϊ χρόνου μέτρα γεγόνασι, μιμούμενοι τής γης τό έπιπροσθοϋν τφ ήλίφ περί αύτήν ύποφερομένφ, καθάπερ εϊπεν Έ. νύκτα δέ γαία τίθησιν

υφισταμένη

έφισταμένη Scaliger : ύφισταμένοιο Diels 40(46) Plutarch fac. lun. 952b τής δέ γης τρόπον τινά ψαύει (ή σελήνη) και περιφερόμενη πλησίον, άρματος

ώσπερ άν ίχνος

ελίσσεται

2 ές

43(49) Plutarch quaest. conv. 720 σκοτεονός γάρ ών ό άήρ κατ' Έ-

φαέεσσι-

φαέεσσι Sturz : φάεσσι codd.

T E X T

ΠΕΡΙ

1 1 2

νυκτός

έρημαίτγς

αύτάρ

άλαώπιδος

έγώ παλίνορσος

τόν πρότερον άλαώπιδος

Xylander, cf. Hsch. s.v. άλαώπιν

ακοτεινήν

: άγλαώπιδος

κείνον

codd.

δίνης,

ούκ άφαρ,

44(50) Tzetzes All. II. 15.86

τών κέλευσις

•η πρός τήν θάλασσαν

έζ "Ιριδος

ΰπερ φησιν Εμπεδοκλής Ίρις

όσσ'

καλούσα

είτε τις τών έτέρων'

δ' έκ πελάγους

άνεμον

φέρει

ή μέγαν

άλλά

δμβρον.

γίνονται

1.3.4 15

• • · καϊ 'Ε. ·

άλς

έπάγη

ριπήσιν

έωσμένος

δέ θνήτ'

ζωρά

τε πριν

ήελίοιο-

όμοίως

δέ γελοΐον

οίεταί ίσως

ίδρωτα

τι σαφές είρηκέναι, είρηκεν

γένηται,

και ει τις ειπών γης

Ικανώς

'Ε. · πρός ποίησιν

(ή γάρ μεταφορά

ποιητικόν),

μεν γάρ ούτως

ειπών

πρός δέ τό γνώναι

τήν

3 5 3 b " , Olymp, in Mete.

τά δέ τ' αίέν

έθνεα θαύμα

δτι έν τή άπλή διακοσμήσει

επικρατεί,

όταν

έν μέση

άμικτα

μένει

ύπό τοϋ νείκους, πάλιν

ορμή· άθάνατ'

διαλύεται

είναι,

κελεύθους. μυρία

θνητών,

ίδέσθαι-

ύποστέλλεται

τή στροφάλιγγι,

έπικρατούσης

έξεβεβήκει-

έπήει

μάθον

διαλλάξαντα χε'ιτ'

άμεμφέως κύκλου,

άμβροτος

τά πριν

άρηρότα,

θνητά και ζφα και φυτά, διότι

θάλασσαν

καθάπερ

Ίδέησιν

ώστε και τής φιλότητος

τών στοιχείων

φύσιν ούχ Ικανώς. Arist. Mete.

δηλοϋται

ή δε φιλότης

357a24

κέκρητο,

έναλλάξ,

τέρματα

τόσον

άμεμφέος

άλλαθνητών

ού γάρ

μελέων

ύπεκπροθέοι,

είναι,

μυρία

κεραιομένοισιν

μετάρσιον

έφύοντο,

γένηται, άλλοθεν

έθνεα

επ' έσχατα

δέ τε μισγομένων

παντοίαις

έν τούτοις 46(55) Aristotle Mete.

έστηκε

φιλότητος

αίψα τών

χειτ'

ερυκε

βένθος

έν μόνον

συνιστάμεν'

τά μέν τ' ένέμιμνε δ' αίέν

ϊκετο

συνέρχεται

ύμνων,

έξοχετεύων

στροφάλιγγι

θελημά

δ' άμικτ'

ήπιόφρων

θέσει μακραϊ

άλλά

ετι νεικος

δσσον

45(56) Hephaestio Enchir.

πάντα

44(50)-47(35)

ές πόρο^

λόγον

μέν ένέρτατον φιλότης

πω πάν έξέστηκεν

10

λόγου

δέ τε μισγομένων

πολλά

υπάρχει

αύτόν ή πρός θεούς

νείκος

έν τή δή τάδε

5

ή Ποσειδώνος

έπεί

έλεύσομαι

κατέλεξα,

εν δέ μέση

ΦΥΣΕΩΣ

έστιν

μέν τό νείκος,

τουτέστι

τά δέ μιγνύμενα τά

τή

δίνη,

ή δίνη, και ότι τά μέν ποιεί

τά

μιγνύμενα.

3-17 Simp, in Phys. 32.13 5, 10-13 Simp, in Cael. 587.11.14 7 EM s.v. ethnos 14-15 Arist. Poet. 146^24, Ath. 10.423! 15 Plu. quaest. conv. 677d

151.4, cf. 155.8, Alex. Aphr. in Mete.

67.14, 80.31, 81.16, Aet. 3.16.3 2 λόγου Bergk : λόγφ codd.

Ιδρώτα

της γης είναι

Olymp. : ιδρώτα

τήν θάλατταν

codd.

: τήν θάλατταν

ίδρωτα

γης

της γης Aet.

47(35). 1-15 Simplicius in Cael.

52.8.30;

μήποτε

(τφ κόσμφ) τό νείκος ώσπερ έν τφ σφαίρφ

ή φιλία,

δέ καν έπικρατή

έν τούτφ

άλλ' άμφω ύπ' άμφοίν

παραθέσθαι

τινά

λέγονται

τών τοϋ 'Ε. έπων τούτο

1 6 - 1 7 ex in Phys. 3 2 . 1 3 γίνεσθαι. δηλοϋντα'

καϊ τάχα

ούδέν

κωλύει

έπιχετεύων

A

5 iv τή δή D E (in Phys.) :

έν τή ή δε A : έν τηδι A (Cael. 587) : ένθ' ήδη Bergk 6 άλλ' έθελημά F άλλα codd. : άλλο in Phys. 8 άμικτ' έστι κεκερασμένοισιν Ε, άμικτ' (άμμικτα F) Ιστηκε κερασμένοισι D F (in Phys.) : άμιχθ' έστηκε κερ­ αιομένοισιν Stein : άμεικτ' έστηκε κεραιομένοισιν Diels έλλάξ Α 9 άμεμφέος F , άμφαφέως Α 10 πω F , τό Α : ούπω Cael. 587, D E (in Phys.) : πώ cet. codd. : τών Diels 12 ύπεκπροθέει F (in Phys.) 13 ήπιόφρων codd. : πίφρων D E , ή περίφρων F (in Phys.) άμφεσσον A 14 θνητά φύοντο Ath. 15 ζωρά τε πριν κέκρητο scripsi : ζωρά τε τά πριν άκριτα codd. : ζωρά τε τά πριν άκρητα Ath., Plu. : ζφά τε πριν κέκριτο (κέκτητο A c ) Arist. : ζωρά τε πριν τά κέκρητο Bergk : ζωρά τε τά πριν, έκρητο Diels διαλλάσσοντα Ath. 17 παντοίαισιν Ιδέεσσιν D E

II4

T E X T

48(96) Simplicius in Phys. και γάρ λόγφ τινι

ποιεί

ΠΕΡΙ

300.19

ή πολλαί

(ό 'Ε.) σάρκας

και όστοϋν και τών άλλων

. . . ό μέν Αλέξανδρος κατά

τω

έπίηρος

δύω τών όκτώ

έν εύστέρνοις μερέων

τέσσαρα

δ' Ήφαίστοιο'

άρμονίης

κόλλησιν

χοάνοισι

λάχε

Νήστιδος

τά δ' όστέα

άρηρότα

φύσιν σώματα,

δέ άν είη μίξεως

άπό τών θείων αιτίων

γάρ ταύτης

κόλλαις

'Ε.

γένοντο,

λεγόμενα

άκούει,

έξ ής συνίσταται

τά

δοκεί τφ λόγφ αύτοΰ τό έπέ τής φιλ­ ούσης ώσπερ τοϋ νείκους διακρίσεως,

ή "άναύχενος

κόρση"

καέ τάλλα

πώς

τά ύπό τοϋ

έν τούτοις

θεσπεσ'ιηθεν.

και μάλιστα

της φιλίας

ήτοι άρμονίας'

δ' έπλάζοντο

όμματα

ταίς

βραχίονες

τ' οί' έπλανάτο

εύνιδες

πενητεύοντα

ώμων, μετώπων,

αρμόζεται. καέ πολλά

1-3 Arist. De An. 4^4,

Alex. Aphr. in Metaph.

135.15, Asel, in Metaph.

n a . i , Them, in de An. 33.12, Sophon. in de An. 32.15 in Metaph.

έβλάστησαν.

παράδειγμα

αίτιας

σημαντικόν

γυμνοί τουτέστιν

ιός μίξεως

καέ συναίρεσθαι

ότητος τούτο λέγεσθαι μίξεως αίγλης,

λευκά

άναύχενες

48(96)-51(59)

εκαστον-

λέγει γοΰν έν τφ πρώτφ τών Φυσικών ή δέ χθων

μέν κόρσαι

ΦΥΣΕΩΣ

828.8, Syrian, in Metaph.

άλλα,

άπερ ούκ έστι μίξεως

παραδείγματα,

έξ ής τά κατά

φύσιν

συνίσταται;

2-3 Alex. Aphr.

188.17, cf. Simp, in de An. 68.5, Phlp.

in de An. 176.30

1 Arist. Cael. 300630, De An. 430329, GA 722620, Simp, in de An. 250.23, in Cat. 337.2, Phlp. in de An. 545.19, in GC 27.35; Tz. ad Lyc. 507, 711, ad Alleg. IL 4.33

1 έπίειρος L F Alex. εύρυστέρνοις Β Sophon., C Z Them. : εύτύκτοις E F , A Alex. 2 τω] τών E S T U X Arist., (exc. τά Ζ) Asel., Them., Sophon. : τάς D E , W Arist., Alex., Syrian. : τά F , cet. Arist. : τω Steinhart, Diels μοιράων D E , U V W Arist. A Alex., Ζ Them. 3 λευκά γένοντο codd., T V W Arist. : λεύκ' έγένοντο cet.

1 ή codd., Arist. GA : om. Arist. Cael. : άις Tz. πολλών αύχενοι βλαστώσιν Simp. Cai. 2 έπλάξοντο Ε, έμπλάζοντο D, οία ΑΕ

pleri. A

άν3 οία

51(59) Simplicius in Cael. 587.18 [post 4 7 ( 3 5 ) . 10-13] 49(34) Aristotle Mete.

381631

τό γάρ ύγρόν τφ ξηρφ αίτιον γίγνεται,

ώσπερ

έν ταύτη

τοΟ όρίζεσθαι

και 'Ε. εποίησεν

καέ έκάτερον

έν τοις Φυσικοίς

έκατέρφ

οίον

κόλλα

διακρίσεως

obv τή καταστάσει όντα έπλανάτο

δδατι

κολλήσας

έστέ τό ώρισμενον

[Arist.] probt. 929816, Alex. Aphr. in Mete.

δέ, πότερον

άμενα

ούχ οίά τε ήν τότε

τοιαύτας

σώματα,

μίξεις

οίον

τών φυτών καέ αυτά έπί τής φιλότητος"

όστά

Ινια,

κατά

ούτω κινεϊσθαι

έξ ών "συνίσταται

και σάρκες"

έπεκράτει

μείζον

έμίσγετο

λοιπόν

δαίμονι

δαίμων,

ή φιλότης,

τε συμπίπτεσκον, τε πρός

έπέ τής φιλότητος άτάκτως,

τά κατά

"καθάπερ

ώστε και

φύσιν

καέ όλους τά τών ζφων

τά ζφα και τά φυτά, λέγων

έπεί

ταϋτά

199.6, Olymp, in Mete. 297.19

50(57) Simplicius in Cael. 586.7 μίγνυσθαι

άπό τής τοϋ νείκους

εφιέμενα

σώμα.

άλλα

έρωτα

μίξεως

•• • δτε τοϋ νείκους

καέ διά τοϋτο έξ άμφοίν

έτι τά γυϊα

(Περσικοίς Ε ) αύτάρ

άλφιτον

"μουνομελή" τής πρός άλληλα

συνιστ­

μέρη καέ

'Ε. γίνεσθαί

φησιν

λότητος,

τοις

πολλά

ουν ό 'Ε. εκείνα

άλλ' ώς μελλούσης

δπη συνέκυρσεν διηνεκή είπεν,

έπικρατείν,

δηλούσης. 2 Simp, in Phys. 327 20, 3 3 1 · 2

έκαστα,

έξεγένοντο.

ούχ ώς επικρατούσης έτι δέ τά άμικτα

ήδη τής φι­ και

μονόγυια

ιι6

T E X T

1 δαίμονι om. A

2 έκαστα] άπαντα in Phys.

"7

ΠΕΡΙ

ΦΥΣΕΩΣ

52(61)-57(65)

έπιχώριον άνδράσι γυίων Bollack

52(61) Aelian Ν A 16.299

54(64) Plutarch quaest. nat. 91 ye

'Ε. ό φυσικός φησι περί ζψων ιδιότητος λέγων και εκείνος δήπου γίνεσθαί τινα συμφυή και κράσει μορφής μέν διάφορα, ένώσει δέ σώματος συμπλακέντα' ά δέ λέγει, ταϋτά έστι'

ή και τό σοντρέφεσθαι και συναγελάζεσθαι τά θήλεα τοις άρρεσιν άνάμνησιν ποιεί τών άφροδισίων και συνεκκαλείται τήν δρεξιν ώς έπί άνθρώπων 'Ε. έποίησε

πολλά μέν άμφιπρόσωπα και άμφίστερν' έφύοντο, βουγενή άνδρόπρφρα, τά δ' εμπαλιν έζανέτελλον άνδροφυη βούκρανα, μεμιγμένα τή μέν άπ' άνδρών τή δέ γυναικοφυή, ΧσκιεροϊςΧ ήσκημένα γυ'ιοις2 Arist. Phys.

τφ δ' έπί καϊ πόθος είτε Χδιά πέψεως

άμμίσγωνΧ

άμμίστων uA, άμισθων η : είσι δι' δψιος άμμιμνήσκων {είσι Karsten, δι' δψιος Wyttenbach) Diels

198632, 199611; Simp, in Phys. 372.1, 380.20, 381.3,7,13, 383.

4; Them, in Phys. 62.3; Phlp. in Phys. 314.13; Plu. adv. Col. 11236

1 άμφίστερνα φύεσθαι codd., emend. Karsten 2 έξανατέλλειν codd., emend. Karsten 3 άνδρογενή βούπρωρα Simp, in Phys. 381.7 άπ' Karsten : ύπ' codd. 4 χλιεροίς Karsten : στιβαροίς Bergk : διεροίς Panzer6ieter : στείροις vel σκιροϊς Diels

55(66) Schol. in Eurip. Phoen. 18 'Ε. ό φυσικός άλληγορών φησι σχιστούς

λειμώνας • • •

Αφροδίτης

έν οίς ή τών παίδων γένεσίς έστιν. λειμώνας AT, λιμώνας Μ, λιμένας Β

53(62) Simplicius in Phys. 381.29 είπόντος δέ τοϋ 'Ε- έν τφ δευτέρφ τών Φυσικών προ τής τών άνδρείων και γυναικείων σωμάτων διαρθρώσεως ταυτι τά Ιπη' νϋν δ' άγ', δπως άνδρών τε πολυκλαύτων τε γυναικών έννυχίους δρπηκας ανήγαγε

κρινόμενον πϋρ,

τώνδε κλϋ'" ού γάρ μϋθος άπόσκοπος ούδ' άδαήμωνούλοφυεϊς μέν πρώτα τύποι χθονδς 5

έζανέτελλον,

άμφοτέρων ύδατος τε και είδεος αίσαν τους μέν πϋρ άνέπεμπε

θέλον πρός όμοϊον

ούτε τί πω μελέων έρατόν δέμας ούτ' ένοπήν Χούτ'Χ έπιχώριον 3 cf. Arist. Phys.

έχοντες"

56(63) Aristotle GA 764615 ούτε γάρ διεσπασμενον ενδέχεται τό σώμα τοϋ σπέρματος είναι, τό μέν έν τφ θήλει τό δ' έν τφ άρρενι, καθάπερ 'Ε- φησιν ειπών άλλά διέσπασται

μελέων φύσις, ή μέν έν άνδρός

Arist. GA 722612, Phlp. in GA 166.25, cf- Gal. sem. 4.616K

ΐκέσθαι,

εμφαίνοντας,

άνδράσι ΧγύωνΧ-

199hg

l άγε πως F 3 τώνδ' έκλυ' Ε 5 ίδεος Diels 8 ούτ' F , οία τ' Ε, ούτ' αύ Aid. : οίύν τ' Diels γήρυν Aid. : γυΐον Stein, Diels : οϊη τ'

ή δ' έν γυναικός add. Phlp.

57(65) Aristotle GA 723323 πρός δέ τούτοις εί τά θήλυ και τό άρρεν έν τή κυήσει διαφέρει, καθάπερ 'Ε. λέγει έν δ' έχύθη καθαροΐσν

τά μέν τελέθουσι

γυναίκες

ιι8

T E X T

ψύχεος

άντιάσαντα

"9

ΠΕΡΙ

γάρ συνάγει και συνίστησι φιλοφροσύναις

και συνέχει

ΦΥΣΕΩΣ

καταπυκνοϋσα

58(67)-65(79) ταίς

όμιλιαις

καϊ

1 Phlp. in GA 30.4, cf. Arist. GA 764a! ώς δ' δτ' οπός 1 έλύθη S

2 <τά δ' έμπαλιν

58(67) Galen Hipp.

ό δέ 'Ε-

1 τοκάς

ούτως

και

μέλανες

και

λαχνήεντες

μέν κούρους,

λαοίσι

τό κατ

άρρενα

έπλετο

και μετ'

59(68) Aristotle GA 777 a 7> πεπεμμένον

ΧγαίηςΧ,

και άδρομελέστεροι

άνδρες

ώς δέ τότε είδεα

c f

codd.

ενότητα

και σύμπηζιν),

ή

530.5 [post 60(71). 1-4]

χθόνα

Κύπρις,

ποιπνΰουσα

1 έδει'κνεεν Α

έπεί

θοώ πυρϊ

τ' έδίηνεν

δώκε

έν

όμβρφ,

κρατϋναι

εστίν,

ή ούκ εό μετήνεγκε

άλλ' ού διεφθαρμένον. ποιήσας

ώς τό αίμα

δεκάτη

πύον

έπλετο

2 εί δέ άποπνοιοΰσα

θεώ F

Α

63(72) Athenaeus 8.334b

- Philoponus in GA 208.9

αϊμά

έν όγδοάτου

ποιείν

έδησε

Diels : τό κατ' άρρενα έπλετο γαστρός Sturz

'Ε. δ' ή ούκ

{τό γάλα

codd.)

ού λανθάνει χθησαν

δέ με και δτι κοινώς

τοϋ φυσικού πώς

μηνός

βούλεται

και

όλίγα'

μάλλον. γαστήρ

έγόμφωσεν

δ' ab 62(73) Simplicius in Cael.

Karsten : άνδρωδέστεροι

όρθώς ύπελάμβανεν

γάρ ή φιλία

λευκόν

έπτυξε EC

έφη "δεξιτεροίσι

διά τοϋτο

άρρενος έπλετο

τό γάρ γάλα

κατ' 'Ε- {τοιαύτην δέ πολυφιλία . . .

add. Diels

ούτως·

έν γάρ θερμοτέρω

2 άδρομελέστεροι

θερμού)

Ep. 17.1002 Κ

ό μεν γάρ Παρμενίδης κούρας."

άρρενα

γάλα

πάντες

οί ίχθύες

καμασήνες

ύπό 'Ε. ελέ­

ούτιος·

και δένδρεά

μακρά

και είνάλιοι

καμασηνες

λευκόν. 64(77-78) Theophrastus CP 1.13-2, cf. Plutarch quaest. conv. 649c

60(71) Simplicius in Cael. δτι δέ περί τούτων

λέγει των έν τούτφ τφ κόσμφ,

εί δέ τί σοι περί πώς

ύδατος

κιρνομένων τόσσ'

λιπόζυλος

τε γενοίατο

δσα νϋν γεγάασι

1 δέ τις F , δ' έτι c γεγώασι

τώνδε

γα'ιτης τε και αιθέρος είδη

εί δέ και συνεχώς

529-28 [post 8 7 ( 9 5 ) . ! ]

4 τόσσ'

άκουε τούτων τών

έπλετο ήελίου

χροιά

τε

συναρμοσθέντ' Karsten : τοία

έπών

καϊ έμπεδόκαρπά

mult. 9 5 * ή καλούμενη

ούν έοικεν

φησι

δύζειεν

{τοις δένδροις), έχείν

Ισως

ούδ' ώς 'Ε.

ούδέ τά άείφυλλα

θάλλειν

καρπών

άφθονίησι

κατ' ήίρα

Αφροδίτη codd. τοί'

υποτιθέμενος οία Wilam.

άείφυλλα]

τινα

τοϋ άέρος κράσιν,

έμπεδόφυλλον

πάντ'

ένιαυτόν,

(τή φιλία)

ποιείν.

ή μέν

και τούτο καλώς

τήν έαρινήν,

κοινήν.

Plu. : δένδρεά δ' έμπεδόφυλλα

versum Hermann., edd.

65(79) Aristotle GA 73134 πολυφελία

τούτοις

άν άλόγως

θνητών

τέθηλεν

τούναντίον

λεγόμενα

π'ιστις, τε

Α

61(33) Plutarch amic.

ό άήρ άκολουθοίη

παρά τών ποζητών

λέγει 'Ε.

ποιήσας

κατήρεα

και

Scaliger : κατήορα

έμπεδόκαρπά Stein

T E X T

120

οΰτω

δ' φοτοκει

μακρά

δένδρεά

πρώτον

121

έλαίας-

69(76) Plutarch quaest. conv. 6 1 8 b

τό ζφον, τό δέ λοιπόν

πανταχού

καϊ τό τε γάρ φόν κύημα

έστι,

και έκ τίνος αύτοϋ γίγνεται

ΠΕΡΙ

τον θεόν όρδς,

σωμάτων

τροφή. Thphr. CP 1.7.1,

Phlp. in GA 63.11

μικρά

τοϋτο

μέν έν κόγχαισι

μήν κηρύκων

ένθ'

τοϋ δ' Έ.

conv.

683d

όψιγονοί

όψει

τε σ'ιδαι

και ύπέρφλοα

καυμάτων

έπίθετον

μαραινομένων

διάνοιαν

νοεϊν,

ότι τοϋ φθινοπώρου

έκπέττουσι

ό σοφός "ύπέρφλοια"

ύπέρφλοα

καθ' ήντινα

διαπορείν.

και

άπό φλοιοϋ

ους 'Ε- μαρτυρεί

ναιετάουσαν.

5 3 0 . 8 [post 62(73)]

πέλεται

σαπέν

εν ξύλω

έν παλάμησι

τά δ' έκτοθι

πλάδης

τοιήσδε

μανά

πέπηγεν,

τυχόντα

33'·9

ύδωρτοίης

{-μης F) πλάδης

τοιήσδε

codd. : παλάμησι

πλάδης

{πλάσης Ε)

τι in Phys.

Theaet. 24.39 71(82) Aristotle Mete.

38764

λέγω δέ και όατα καϊ τρίχας ύπό φλοιφ

δνομα κοινόν,

Xylander

Έ.

68(74) Plutarch quaest. αύτών

υπέρτατα

δ' 'όσ' έσω μέν πυκνά,

2 Simp, in Phys.

λέγων

quaest. nat. gigd, Arist. Top. \27a19, Alex. Aphr. in Top. 357.12, Anon.

in Plat.

χρωτός

πάλιν

2 παλάμησι Plu.

τε,

codd.

nat. 9 1 2 c σήψις,

χθόνα

70(75) Simplicius in Cael.

τών

οίνος

βαρυνώτοις'

χελύων

Diels

Κύπριδος

ή δε πέψις έοικεν είναι

θαλασσονόμοις

τε λιθορρίνων

λήγοντος ήδη και τών

τόν καρπόν . . . τά δέ μήλα

προσειρήκοι,

Karsten : ύπέρφλοια

67(81) Plutarch quaest.

ού

μήλα 1 θαλασσονόμων

τό μεν τών σιδών

προσείπεν,

2-3 Plu. fac. lun. 927Ι

είρηκότος ούνεκεν

ό Πίνδαρος

και κάτω τήν γήν άλλ' ώς άν at χρείαι τών

φησιν Έ.

PSY, Phlp.

66(80) Plutarch quaest.

ήμών

66(80)-71(82)

άπαιτώσιν

vac

μακρά]

δν "άριστοτέχναν"

τό πϋρ άνω τάττοντα

ΦΥΣΕΩΣ

conv.

τά θαλάττια'

ή πτηνάν

πρός δ και πεποίηκεν

ειπείν

έχοις

ούτω

γόνιμον

και

άμουσον

άγουσα

πολυσπερέων

τρίχες

λεπίδες

καμασήνων.

δμως εν ταύτφ

και φύλλα γίγνονται

ό Έ.'

Olymp, in Mete. φϋλον

και πάν τό τοιούτον

κατ' άναλογίαν

έν ταύτφ' πάντ'

ού γάρ κείται

έστιν,

φησι ταύτα

685Ϊ

δέ τών ζφων ούδέν άν χερσαίον

ιός πάντα

άλλά

335·22

και οιωνών

έπί στιβαροίσι

πτερά

πυκνά

μέλεσσιν.

ώσπερ και

122

T E X T

2 λοπίδες

φολιδονίδες

Ε

Olymp. : φλονίδες

Karsten

123

ΠΕΡΙ

ή ποικίλη

72(83) Plutarch fort. g 8 d

πρύσφορον

καέ όδοΰσι

άναλαμβάνει

τροφή πολλάς άναδίδωσιν

τό οίκείον

μεθιείσα

ώστε γίνεσθαι

ώς γλυκύ μέν [έπί] γλυκύ χαίται

ή φύσις

ποιότητας

εις τόν δγκον

έξ έαυτής

έκάστφ

αύτόθεν μέρει

τό

τό τοϋ 'Ε.

καέ κέντροις, αύτάρ

όξυβελεις

72(83)-77(109)

75(90) Plutarch quaest. conv. 663a είτε γάρ έξ όμοιων

τά μέν γάρ ώπλισται

ΦΥΣΕΩΣ

νώτοις

έχίνοις

όξύ δ' έπ' όξύ (εβη),

μάρπτε,

πικρόν

Χδαλερόν

δ' έπί πικρόν

δαλεροϋ

δρουσεν,

λαβέτωςΧ

έπιπεφρικασιMacrobius Sat. 7- 5 · 1 7

1 έχίνοις Vulcob. : έχίνος codd. Vulcob. : και τε Ν, δέ τ ε cet. codd.

2 όξυβελοίς

W, όξυβελής

Ο

χαίται

1 έπέ om. Macr. 2 έβη suppl. Macr. θερμόν δ' έποχεύετο θερμφ Macr. : δαερόν δ' έποχείτο δαηρφ Diels : δαερόν δ' έποχεύετο δαερφ Maas

73(89) Plutarch quaest. nat. g i 6 d σκόπει

δή, κατ' 'Ε. γνοΰς δτι 76(93) Plutarch def. or. 433b πάντων

ε'ισίν

άπορροαϊ

δσσ'

έγένοντο'

άλλα

γάρ άλλοις

οικεία

τής δέ κόκκου τό νίτρον ού γάρ ζφων άπεισιν

μόνον

ένδελεχώς

άπορροαϊ

ούδέ φυτών

πολλά

καέ χαλκού

A ante corr. : άπορροιαί

74(91) Philoponus in GA και ών μέν είσι μετρα,

ώστε

κράσιν,

οίον

είναι,

ούδέ γης καέ θαλάττης,

ρεύματα

ώσπερ

τά ναστά

δ' άλλήλων

ούκ

και οί πόροι,

ιός Έ.

τουτέστι

τούτων

καέ οίνου,

Ιλαιον

καέ ύδωρ' φησϊ γάρ

οϊνφ

βύσσω

123.15

χωρείν,

μάλλον

τά κοίλα

Ιφασκεν

ών δέ άσύμμετρα, ΐέναρίθμισνΧ,

καέ πυκνά

(δ 'Ε.) είναι άμικτα

αύτάρ

καθάπερ

τής μέν πορφύρας

δοκεΐ τήν βαφήν άγειν

ό κυαμός

μεμιγμένον,

καέ λίθων

καέ σιδήρου.

cet. codd.

ύδατος

(ύδωρ)

άλλά

καέ πρόσφορα

ταΰτα

μίξιν

σύμ­

δέ Χ γλαυκής

κρόκουΧ

καταμισγεται

άκτίς,

είρηκε.

γλαύκοιο Xylander καέ κρόκου], κρόκον Π Β, κρόνου Gu άκτίς] om. FnB : αίθος Xylander : άκτής Wilam. γλαυκή κόκκου καταμισγεται άνθος Wyttenbach : γλαυκής κόκκος καταμισγεται άκτής Diels : γλαύκοιο κρόκου καταμισγεται άκτίς Bennet

καέ

Ιφασκεν

77(109) Aristotle De An. 404138 όσοι δ' έπέ τό γινώσκειν

έλαίφ

ψυχήν τάς άρχάς,

έθέλει-

καέ τό αίσθάνεσθαι

οί μέν πλείους ποιοϋντες,

'Ε. μέν έκ τών στοιχείων

πάντων,

είναι

τών όντων, ταύτας,

ούτοι δέ λέγουσι τήν

οί δέ μίαν,

δέ καέ ϊκαστον

ταύτην,

ώσπερ

ψυχήν τούτων,

λέγων

ούτως · ταύτα

λέγων

κατά

παντός

σώματος

τήν αίτιον

άπεδίδου-

άτεκνίας γαίη

Alex. Aphr. quaest. 72.26, cf. Arist. GA 723318

1 έναρίθμιον

τής τών ήμιόνων

codd., Alex. : ένάρθμιον

Karsten

μέν γάρ γαϊαν

αίθέρι στοργήν

δ' αιθέρα

όπώπαμεν,

διον,

δέ στοργή,

άτάρ

νεικος

πυρί

υδατι πϋρ

δέ τε νε'ικεϊ

δ'

ύδωρ, άίδη^, λυγρφ-

1-3 Arist. Metaph. i o o o b 6 , S.E. adv. math. 1.303, 7.92, 121, Hippol. RH 6. I M , Phlp. in GC 268.17, Sophon. in de An. 12.22 1-2 Asel, in Metaph. 198.11, Gal. plac. Hipp. 5.627K, Stob. 1.51.7 1,3 Procl. in Tim. 233c;

124

T E X T

Phlp. in de An. 182.1 1 Phlp. in de An. 150.12, 180.21, 469.20, 489.27, 570.24, Them, in de An. 10.20 14.18, 34.8, Sophon. in de An. 26.16, Gal. plac. 'Hipp. 5.631Κ

2 ήέρι δ' ήέρα S.E. 1.303 δίον codd., Gal., Stob. : δίοαι cet., om. Hippol. άδηλον Ε 3 στοργή δέ στοργήν codd. δέ τε] δέ τι B b C b Metaph. : έπέ Hippol. : δέ γε S. Ε. 7·9 2 > P r ° d .

125

ΠΕΡΙ

τό

μέν γάρ φρονείν

είναι

ή ταύτόν ή παραπλήσιον ώς ϊκαστον

τοις όμοίοις,

δν τή αίσθήσει

έκάατφ γνωρίζειν, έκ τούτων και

1 δ' add. Diels : γ' Sturz μετέφην S T A b τόσον άρ] δθεν De An., Phlp. 2 καέ τό φαντίζεσθαι και όνειρώζτειν φρονεϊν Τ {De An.) παρίστατο codd. : καθίσταται Τ {De An.)

φρονέουσι

τοις

άνομοιΌις, <Υς

καέ πολλά τοϋτο'

331.12 [post 70(75).2]

άν τις εύροι έκ τών Έ. Φυσικών τοιαύτα

παραθέσθαι,

ώσπερ καέ

τήν φρύνησιν. διαριθμησά μένος γάρ,

έπέ τέλει

(ώς) πάντα

τούτοις

τά δ' άγνοεΖν

78(107)-83(98)

Arist. De An. 4 2 7 a 2 4 > A l e x - Aphr. in Metaph. 306.24, Asel, in Metaph. 277.17, Phlp. in de An. 486.16, cf. Simp, in de An. 202.30

81(103) Simplicius in Phys. 78(107) Theophrastus Sens. 10

ΦΥΣΕΩΣ

προσέθηκεν ώς

πεπήγασιν και ήδοντ'

τήδε

μέν ούν ίότητι

τύχης

πεφρόνηκεν

άπαντα-

άρμοσβέντα ήδ'

άνιώνται-

82(104) Simplicius in Phys.

331.41

[post 81(103)]

και μετ' όλίγον' διό καέ τφ αϊματι στοιχεία

μάλιστα

φρονεϊν

έν τούτφ

γάρ μάλιστα

κεκράσθαι

τά

τών μερών.

καέ καθ' όσον μέν αραιότατα

1 γάρ add. Karsten, lacunam xiv litt, indicat Ρ : ώς Lloyd-Jones οντ' ήδ' Karsten : ήδονται

και codd.

79(106) Aristotle Metaph.

1009b 17

καέ γάρ Έ. μεταβάλλοντας

τήν έξιν μεταβάλλειν

πρός

παρεόν

γάρ μήτις

2 ήδ­

άραιότατα

Scaliger : αραιότατα

άέξεται

φησι τήν φρόνησιν άνθρώποισιν.

δτι γάρ ούχ ώς οί πολλοί άκουσον

αυτού

τών έν τοις

τόν δέ άέρα αιθέρα,

και

(δ') άλλοϊοι

το φρονεϊν

μετέφυν,

άλλυοία

τόσον

παρίσταται

άρ σφισιν

λέγει

άλλ' άμφω πανταχού λεγομένων,

ήτοι τήν φιλίαν αίτιον

τούτοισιν τ' όμβρφ

Κύπριδος

όρμισθεϊσα

όλίγον

μείζων

μέν ταΰτα

έκ τών αίμά

ίση συνέκυρσε

καέ έν τούτοις

μάλιστα,

τε και αίθέρι τελείοις Χείτε

τ' έγεντο

φησι.

και ήλιον και φλόγα, τό δέ ύδωρ δμβρον,

ουν πολλαχοΰ

Ήφαίστφ

οίκείως

έν οίς καέ τής

Ιπεσιν '

5

αΐε'ι

ΦυσικοΙς

συγκράσεως τήν Άφροδίτψ

δέ τό μέν πϋρ καέ "Ηφαιστον

1 Simp, in Phys. 33 '· 5 δσσον

μέν μόνη κατ' 'Ε. τόν νοητόν

θεωρεί,

εϊτ'

δέ λέγει δτι

φιλία

νείκος δέ μόνον τόν αίσθητόν,

ή δέ χθων

1009b 19 [post 79(106). 1]

νομίζουσι

κόσμον,

E T A b , Alex.

καέ έν έτέροις

codd.

έποίησε

ενταύθα δημιουργικής

Arist. De An. 4 2 7 a 2 3 > Alex. Aphr. in Metaph. 306.18, Asel, in Metaph. 277.9, Phlp. in de An. 485.23, Them, in de An. 87.22, Sophon. in de An. 115.26

80(108) Aristotle Metaph.

πεσόντα

83(98) Simplicius in Phys. 31.31

καλεί

έναύζεται

ξονέκυρσε

έν

πλέον

παμφανόωντι, λιμένεσσιν,

έστίνΧ

και άλλης

είδεα

έλάσσων. σαρκός.

δέ τοίς

126

T E X T

I

127

ΠΕΡΙ

3 όρμησθείσα D E 4 μείζον είτε πλέον έστιν έλασσον F μείζων είτε πλέονεσσιν έλάσσων Panzerbieter : είτ' έν πλεόνεσσιν Dodds 5 αίμα τέγεντο D, αί'ματ' έγεντο Ε, αίματ' έγένοντο F : αίμά τε γέντο Sturz

άψας

παντοίων

οί τ' άνεμων 5

άνεμων

κατά

ώς δέ τότ' έν μήνιγξιν

"και

λεπτήσιν

τά μόρια

τών ζφων

άπό τύχης

γενέσθαι

τά πλεΐστά

φησιν,"

ώς δταν

α'ι δ' ύδατος

πάλιν 10

ή δέ φλόξ

(τ')

ίλάειρα

μινυνθαδίης

τύχε

μέν βένθος

πϋρ δ' έξω διίεσκον

ώγύγιον κύκλοπα

άπέστεγον

όσον

ήεν,

άκτίνεσσιν πϋρ κούρην

άμφινάοντος,

ταναώτερον

ήεν.

γαίης, ότέ μέν ούτως όράν φησιν,

και έν άλλοις

άτειρέσιν λοχάζετο

άέντων,

ταναώτερον

έεργμένον

όθόνησι

84(85)-90(94)

άμοργούς,

διασκιδνάσιν όσον

βηλόν

84(85) Simplicius in Phys. 331.3 λέγη [83(98). ι ] , και

λαμπτήρας

μέν πνεϋμα

φως δ' έξω διαθρψσκον, λάμπεσκεν

ΦΥΣΕΩΣ

[70(75)· 2]- και πολλά άν τις εύροι έκ τών 'Ε. Φυσικών

ότέ δέ ταΐς

άπορροίαις

ταΐς

άπό τών όρωμένων.

cf. Arist. Sens. 437814- Alex. Aphr. in Sens. 23.11

8 cf. Eust. ad Od.

τοιαύτα 1-10

παραθέσθαι.

20.21 ή δή D, ήδη Ε

φλόξ om. Ε

ψύχε D F 3 άμουργούς

85(86) Simplicius in Cael.

άλλά

529-21

καϊ περί γενέσεως τών ύφθαλμων τών σωματικών έξ ών δμματ'

έπηξεν

86(87) Simplicius in Cael. και μετ'

άτειρέα

δι'

529-24 [ p o s t

8

τούτων λίγων

έπήγαγεν

Αφροδίτη.

4 αϊ τ' EMPYG*

Alex

5 φώς] πϋρ EMPYG", add.

supra ή φώς il ίζω διάνταται τρείατο θεσπεσίησιν όθόνησιν διαθρώσκον Ρ 7 έργμένον L , έερμένον W, έελμένον E M , έεκμένον Υ, έκμένον G» 8 add. τ' Diels όθόνοισιν Χ , χοανησιν Ρ, χθονίησι EMYG«il λοχάζετο EMYil, λοχάζεται G", έχείατο L , έχεύατο cet. codd. αι χοάνησι δίαντα τετρήατο θεσπεσίησιν coni. Blass ex Ρ v. 5, incl. Diels post 8 9 άμφιν­ άοντος Bekker : άμφιναέντος [άμφί καέντος Μ) codd. 10 διίεσκον Ρ : διαθρφακον cet. codd.

5(86)]

ολίγον 89(88) Strabo 8.364.3 γόμφοις

άσκήσασα

καταστόργοις

παρ' 'Ε. δέ

Αφροδίτη

μία 87(95) Simplicius in Cael.

και τήν αίτιον

Κύπριδος

(φησιν)

'Ε. δ' εοικε νομίζοντι λέγει γούν

έν παλάμησιν

δτε ξύμ πρώτ'

όράν

δψ,

Arist. Poet. 1458^5

έφύοντο-

437b23

δψ codd. : όης (ό B c ) Arist.

ότέ μέν έζιόντος

τοϋ φωτός, ώσπερ είρηται

πρότερον

ούτως'

ώς δ' δτε τις πρόοδον χειμερίην

άμφοτέρων

ή δψις.

λέγων τού τους μέν έν ήμερα, τους δέ έν νυκτϊ κάλλιον

88(84) Aristotle Sens. βλέπειν.

529.26 [post 8 6 ( 8 7 ) ]

γίγνεται

διά νύκτα

νοέων πυρός

ώπλίσσατο σέλας

λύχνον,

αίθομένοιο,

90(94) Plutarch quaest. nat. 3 9 , cf. Aristotle GA 779I528 cui

aqua in summa parte alba, in fundo vero nigra spectatur? an quod

profunditas nigredinis mater est, ut quae solis radios prius quam ad earn

128

T E X T

descendant, obtundant et labefactet? superficies autem quoniam continuo a sole afficitur,

candorem luminis recipiat oportet, quod ipsum et Ε. approbat :

129

ΠΕΡΙ εύτε

25

δ' άναθρφσκη,

έκπνέει

ΦΥΣΕΩΣ

ίσον

91(100)-92(101)

όπίσσω.

cf. Michael in PN 124.15

et niger in fundo fluvii color exstat ab umbra, atque cavernosis itidem spectatur in antris.

91(100) Aristotle Resp. λέγει

δέ περί άναπνοής

νοής λέγων οίεται τήν άναπνοήν αίμα,

και έκπνοήν πλήρεις

τών μέν τοϋ σώματος πεφυκότος

ώδε

αίθήρ

10

εύτε εις

παφλάζων

ύδατος

15

άέρος

όγκος

εΐσόκ'

άποστεγάσγι

πνεύματος

έσωθε

πορθμού αίθήρ άμφϊ 20

τέρεν

δ' εκτός,

μεθή'

δυσηχέος, τότε

έμπίπτοντος

ώς δ' αύτως

τέρεν

μέν παλίνορσον

αιθέρος

εύθύς

ρεύμα

άλλά

κέρματα

είργει

τάς άπορροάς

έπειτα

θηρείων

μελέων

μυκτήρσιν

ερευνών,

άναλαμβάνουσιν,

τά θηρία τή ύλη . . .

χαλκού, Alexander probl. 2 2 . 7

όμβρον

ζώντος

έρύκει

έμπαλιν

αίσιμον

μέν ουν διά τό συνεχή είναι

τεθνεώτος

κρατύνων, ή

ύδωρ-

δε πέπαυσται

τήν όσμήν άπό τοϋ θηρίου

ρέουσα" ού γάρ καταλείπει,

πριν, • • • άπέλειπε

ποδών

απαλή

περί

ποίη

διά γυ'ιων I Plu. curios. 52of, cf. Anon, in Plat.

μυχόνδε, οίδματι

ας έναπολείπει

ύδωρ.

βένθεα

κλαδασσόμενον

κατέρχεται

μιν

ήδέ πόροιο,

δ' αύ πάλιν,

έπαίξειε

•πότερον al κάνες, ως φησιν 'Ε.

πυκνά,

αύτάρ

άκρα

ύπεκθέει

αίμα

όππότε

παις

θε'ισα

αίσιμον

χρο'ι

έκπνέει

cet. codd.

άργυψέοιο,

κατά

έσω λελιημένος,

ήθμοίο

χειρί

πνεύματος

έσέρχεται μέν έχει

M S Z , άναθρώσκει

92(101) Plutarch quaest. nat. 917ε

χερί

έπί τρήματα

βροτέφ

όταν

χαλκοϊο'

ρόον

il, άναθρώσκη

μάργψ,

έσέρχεται,

πυκινόν

χωσθέντος

πύλας

είσόκε

πεσών

1 λείφαιμοι N V n , δίαιμοι M i l 3 πυκναϊς M Z i l , πυκινοϊς vel πυκνοϊς cet. codd. άλεξι V , δόναξι M i l 4 τέρθρα G«H»Lmo, τέθρα cet. codd., Mich. φόνον M i l , φανόν cet. codd. 5 εύπορίην LQH»f, εύπνοιαν pr.Z, εύπορίαν cet. codd. 6 έπαίξοι corr. i, έπάξοι pr.i, έπάξειε 1, έπάξη Μ p r . Z , άπαίξη L X G ' H ' m o , έπαίξη cet. codd. 8 άναθρφσκη Karsten : άναθρώσκει codd. έκπνέει Diels : έκπνεί codd. 9 κλεψύδρη Diels : κλεψύδραις vel κλεψύδρην codd. παίζησι il, παίζουσι ΜΖ διειπετέος Diels, δι' εύπαγεός Ρ, δι' εύπετέοις S, διιπετέος Z M i l , δι' εύπετέος cet. codd. 12 ούδέτ' ές vel ούδ' δτι ές codd. : ούδ' Ιτ' ές Diels, ουδείς D K : ούδέ τις Bollack 13 αιθέρος Stein, Burnet 14 άποστεγάσει Pfmo, άποστεγάση Μ pr.Z, il 15 έκλείποντος M Z i l αίσιμον Mich. : αύξιμον vel αίσιμον codd. 17 χωσθέντος G»H"LQf, χρωσθέντος cet. codd. χρωί ήδέ f, χροιήδε NPVno, χροιήνδε Μ Ζ , χροίνε δέ il, χερί ήδέ Χ πόρους M i l 19 ήθμοίο P S X Z , ίσθμοίο cet. codd. 21 εκπί­ πτοντας M Z G ' i l n ύπεκθέει M Z i l , ύπεκθεί cet. codd. 23 έπαίξειε {έπάξειε Μ Ζ ) codd. : άπαίξειε Stein, Diels 24 αιθέρος MZil, έτερον cet. codd. : τούτερον Furley οίδμα τιταίνον MZil 25 άναθρφσκη Karsten : άναθρώσκοι Diels : έκπνεί codd.

αίμα,

ώσπερ

δέμας

όμβρος

όθ' ύδωρ

τετμήσθαι.

τέρεν

έπ' εύειδεϊ

έλλείποντος

ώς δ' αύτως

φόνον μέν

οίδματι

διειπετέος

έςΧ άγγοσδ'

λίφαιμοι άλοζιν

ώστε

εκπνέει,

πορθμόν

και γίνεσθαι

τέτανται,

διόδοισι

πάλιν

βάπτησι

πασι

τέτρηνται

μέν άπαίξη

καταίσσεται

θύραζε

σώμα

πυκναϊς

παίζουσα

Χούδετ'

κατά

δ' εύπορίην

μέν αύλοϋ

διό τοϋ

κλεψύδραις'

διαμπερές,

οπόταν

δ' άναθρφσκη

κλεψύδρη

έν αίς Ινεστι μεν

έκπίπτειν

καϊ έκπνεϊ'

τέρθρα

αίθέρι έπειθ'

τινας,

άναπδέ φησι

δέ πόρους εις τόν έξω άέρα,

τών δέ τοϋ άερος μείζους"

ταϊς

πύματον

έπί στομίοις

κεύθειν,

εύτε

πάντα

έσχατα

ένθεν

έλάττους,

άνω δ' ιόντος

σύριγγες

σφιν

ρινών

είναι

έχουσι

τό συμβαίνον

δ' άναπνεϊ

και

αίματος,

άναπνοής . . . γίνεσθαι

άνω και κάτω, κάτω μέν φερομένου είσρεϊν τόν

άναπνοήν,

σαρκών

5

μορίων

παρεικάζων

λέγειν

διά τό φλέβας

είσίν

κινεϊσθαι

άέρα και γίνεσθαι τήν έκπνοήν,

και 'Ε. . . . και περί τής διά τών μυκτήρων

και περί τής κυρίας

ού μέντοι

αίματος

473315

θΰον,

Theaet. 71.3

αισθάνονται,

ώσπερ 'Ε., ους

130

T E X T

1 κέρματα Anon. : κέμματα [κόμματα Β) codd. : πέλματα J 1 , τέρματα cet Plu. 52of έρευνών Plu. 52of : έρευνώσαι codd. 2 περιποία codd. : πνεύματα θ' δσσ' άπέλειπε ποδών άπαλή περί ποία Diels : ζώονθ' δσσ' D K : όσμάθ' δσσ' Pearson

131

ΠΕΡΙ

96(133) Clement Strom.

ού γάρ ίσως

καθ' αύτό τό άναπνείν

αίτιον

τής όσφρήσεως, άλλά κατά

βηκός, άυς έκ τε τών άλλων ζφων μαρτυρείται ό δ' ους ταύτης

ούσης τής αίτιας

ούκ έστιν

πελάσασθαι

ήμετέροις

ή χερσί

πειθούς

και διά τών είρη μένων

και έπί τέλει

πάλιν

είρηκεν

συμβεπαθών

93(102)-98(27a)

5-81.2

το γάρ τοι θείον, ό 'Ακραγαντίνός

93(102) Theophrastus Sens. 22

ΦΥΣΕΩΣ

φησι

έν όφθαλμοϊσιν

λαβείν,

άνθρώποισιν

ποιητής,

ήπερ

άμαξιτός

έφικτόν

τε

μεγίστη

εις φρένα

πίπτει.

Theodoret. Gr. äff. 1.74

ώσπερ έπι-

ση μαινόμενος ώδε πνοιής

μέν ούν πνοιής

τε λελόγχασι

πάντα

και

1 πελάσαι δ' όφθαλμοίς [όφθαλμοϊσιν, 2 ήπερ τε codd. : ήπερ γε Karsten

οσμών-

Stephanus : πνοής codd.

διά γάρ και "Ομηρος

θνητά φρόνησιν ματος

δντος

ταΰτα

δέ και ό Άκραγαντίνος

άνθρωποειδών

έν τφ αίματι

είναι

. . . Έ. δέ ούτω φαίνεται

τοις

άνθρώποις

τήν περί τά

άις όργάνου πρός σύνεσιν

τοϋ αί­

όντων παρά τοις

ουμένως μέν περί Απόλλωνος,

λεγομένους

τούς

τόν αύτόν τρόπον και περί τοΰ θείου παντός

άπλώς

περί θεών <ώς

μύθους, έπήγαγε

προηγ­

ό λόγος, κατά δέ

άποφαινόμένος

λέγειν

αίματος τή

μάλιστα

γάρ άνθρώποις

Χτετραμμένα

άντιθρώντοςΧ

κικλήσκεται

άνθρώποισιν

ού πόδες,

περικάρδιόν

έστι

άλλά

νόημα5

3 EM s.v. αίμα,

γυϊα

ού μήδεα

και άθέσφατος άπαντα

κέκασται,

άΐσσουσι,] λαχνήεντα,

έπλετο

καταΐσσουσα

μοΰνον, θοήσιν.

cf. Censorinus 6.1, Chalc. Tim. 218

άντιθορώντος

Grotius

ώντος Karsten

2 κύκλιακεται

95(132) Clement Strom.

Ρ 2 , άντιθορύντος

Scaliger :

άμφιθρο-

Heeren

άρα έστιν

κατά

και τήν ύπέρ νοϋν αίνιττόμενος

1-5 Tz. Chit. 13.80

5·ΐ4°-5

1 (1, 3-5 mg.) Olymp, in Gorg. 4.3

4-5 Tz. Chil.

1 ούτε Amnion., Olymp, mg. : ού μέν Tz. άνδρομέή] βροτέη Tz. 2 νώτων γε codd., corr. Schneider άίσσουσιν codd. : άίσσονται Stein, vers, seclusi 3 πόδες] χέρες Olymp, mg. γούνα και Tz. μήδεα] στήθεα superscrip. A

τόν 'Ε.,

δς θείων

πραπίδων

δ' φ σκοτόεσσα

θεών

έκτήσατο πέρι

δόξα

πλοΰτον,

98(27a) Plutarch prim.

μέμηλεν.

ό μέν γάρ εις άρετήν διά φιλοσοφίας ύφ' έαυτοϋ και μεστόν

και άγνωσίαν

αίτιον.

7-517

όλβιος

δειλός

κόσμον

κατά

δύο κλάδοι

ού θοά γοΰν',

φρήν ιερή

φροντίσι

διά τοϋ "ιερή" 1 τεθραμμένη

κεφαλή

[ού μέν άπό νώτοιο

έν πελάγεσσι

τε νόημα

αίμα

γνώσιν

σοφός έπιρραπίσας

ποιηταίς

περί ου ήν αύτφ προσεχώς

ούδέ γάρ άνδρομέή

ώς έοικεν,

έφικτόν C V Theodoret.

97(134) Ammonius in Int. 249.1

94(105) Stobaeus 1.49· 53 οίεται

V ) ούκ έστιν

δρους ευδαιμονίας

κακοδαιμονίας

τε θείως

έδήλωσεν.

έχεται

τόν άνθρωπον

phil.

777c τελευτών

σύμφωνον

ειρήνης και φιλοφροσύνης

έαυτφ και

άμεμπτον

τής πρός έαυτόν άεί παρ­

T E X T

132

ού στάσις

ούδέ τε δήρις

ού δήρις codd. corr. Xylander

άναίσιμος

άναίσιμος

έν

ΠΕΡΙ

133

μελέεσσιν.

Meziriae : άνέσιμος

ή σ' άφαρ w,

σφών

έναίσιμος

10

cet. codd.

έκλε'ιψουσι

αύτών

πάντα

10 Hippol. RH 6.12.1,

περιπλομένοιο

ποθέοντα

γάρ ϊσθι

ΦΥΣΕΩΣ

φ'ιλην

φρόνησιν

99(129)-101(111)

χρόνοιο

έπί γένναν

έχειν

Ίκέσθαί'

και νώματος

αισαν.

S.E. adv. math. 8.286

99(129) Porphyry Vit. Pyth. 3 0 τούτοις

και 'Ε. μαρτυρεί

λέγων περί

ήν δέ τις έν κείνοισιν δς δή μήκιστον παντοίων βεϊά

5

και

γε των δντων

παρά τοϋ

πάντων

τους άλλους

εμφαντικά

διοργανώσεως

είδώς, έργων

λεύσσεσκεν

έκαστον,

έκαστα"

και

"πραπίδων

τής έξαιρέτου και

έν τε τφ όράν και τφ άκούειν

άκριβεστέρας και τφ νοείν

Πυθαγόρου.

άλλά

φάρμακα

δ' δσσα έπεί

παύσεις 5 βεί' δ γε Cobet

έκαστον

Iamb. :

έκαστα

codd.

παρείη τω 'Ε. γοητεύοντι.

έπαγγέλλεσθαι

τοϋτό τε και άλλα

τις ή κατά

τόν Έ. ήμίν

έξ άγαθοΰ και κακοΰ τινά

δύναμιν,

ή τοϋ κόσμου

συνεστώσα

γένεσις

φιλοσοφείται,

και φθορά και

είναι

ήν και έκ τούτων έπινοείαθαι

δέ φησι και

δύνασθαι,

ώδέ πως" εί γάρ και σφ' άδινήσιν εύμενέως ταϋτά

καθαρήσιν

τέ σοι μάλα

πάντα

άλλα

τε πόλλ'

ταϋτ'

εις ήθος έκαστον,

άπό τώνδε

ει δέ σύ γ' άλλοίων μυρία

δειλά

ύπό πραπίδεσσιν

εποπτεύσεις

πέλονται

δι' αιώνος κτ(ήσε)αΐ'

δπη φύσις

έπορέξεαι

έρείσας

μελέτησιν, παρέσονται, αύτά έστιν

οία κατ'

ά τ' άμβλύνουσι

γάρ αύξει έκάστφ.

άνδρας μέριμνας,

λέγων

άξεις

άνεμων

ήν έθέλησθα,

άνθρώποις,

θήσεις

1-9 Suda s.v. άπνους,

τάδε

μένος

πλείω,

οί τ' έπί πνεύματ'

καίριον

δέ και έξ αύχμοϊο Χτάτ'

αίθέρι

καταφθιμένου

Τζ. Chit. 2.909

άλκαρ πάνταγαϊαν

άρούρας'

παλίντιτα

κελαινοϋ

δενδρεόθρεπτα,

δ' έξ 'Αίδαο

και γήραος

καταφθινύθουσιν

δ' έξ δμβροιο

ρεύματα

κακών

σοι έγώ κρανέω

πνοιαϊσι

και πάλιν, θήσεις

100(110) Hippolytus RH 7.29.25

γεγάσι

μούνφ

δ' ακαμάτων

όρνύμενοι 5

5

λέγειν ιός αύτός (ό Γοργίας)

και αύτόν διά τών ποιημάτων

1-2 D . L . 8.54

3 σοφών add. τ' Wilam.

νοητήν τρίτην

ä r' Diels :

101(111) D . L . 8.59 τοϋτύν φησι ό Σάτυρος

πεύση,

αύστασις

Schneid.

δι' ών φησι'

1-6 Iamb. Vit. Pyth. 67

τοιαύτη

7 δήλα codd. : δειλά

codd. corr. Schneid.

τά τ' codd. μέριμνας Schneid. : μέριμναι codd. 8 ή σ' Meineke : σής codd. περιπλομένοιο Miller : περιπλομένοις codd. 10 νώματος αίσαν S.E. : γνωματόσισον codd. : γνώμην ίσην Hippol. 6.12

αίώνεσσιν.

λεύσσεσκεν

μάλιστα

codd. : κεν σφ' άδινήσιν Schneidewin 2 εποπτεύσεις codd. : έποπτεύσης Schneid. 3 τέ Schneid. : δε

codd. 4 τώνδεκτ{ή.η)ται codd. : τώνδ' έκτήσεαι Diels : τώνδε κτήσεται Bollack 5 ήθος Miller : έθος codd. 6 τάλλ' οίων έπιρέξεις

πραπίδεσσιν,

και τ' εικοσιν

και "τών δντων

1 και έν σφαδίνησιν scripsi : έποπτεύεις

πλοϋτον-

έπιήρανος

όρέξαιτο

τε δέκ' ανθρώπων

και τά έοικύτα

περιώσια έκτήσατο

σοφών

γάρ πάσησιν

το γάρ "περιώσια" πλοϋτον"

άνήρ

πραπ'ιδων

τε μάλιστα

όππότε

αύτοϋ'

μένος

έπάξεις'

αύχμόν θερείου ναιήσονταιΧ, άνδρός.

3-5 Clem. 6.30.2

4 πνοιαϊσι] θνητοίσι Clem. άρούρας Clem., Τζ. : άρούραν codd. 5 ήν κ' Ρ, Suda, ήν Ρ, ήν και θέληαθα Β : εύτ' έθέλησθα Clem. παλίντονα Suda 6 θήαεις Ρ, (om. έπάξεις) Clem. : τήσεις Β, στήσεις Ρ, Suda, Τζ. 7 θήσεις B 2 F , θήσει Β 1 , στήσεις Ρ, Τζ. θερείου Ρ 2 , Τζ. : θερείοις B F P 1 , om. Suda 8 τάχ' αίθέρι ναιήσονται Ρ 1 , ταταιθεριναίης δντα Β, τότε θέρειναήσονται Ρ, τάτ' ένθέρει άήαονται Ρ 2 : τά τ' έν θέρει έσονται Suda : τά τ' αίθέρινα θήσονται Τζ. : τά τ' αίθέρι ναιήσονται Diels : τά τ' αίθέρι άίσαονται Wilam.

135

ΚΑΘΑΡΜΟΙ

102(112)-105(113)

έοικεν Anth. : έοικα codd. 6 περίστρεπτος F , Ρ {Anth.) θαλείοις Anth., θαλίος codd. 7 τοϊσιν άμ' άν ΒΡΈ, άμ' εϋτ' άν Ρ2 : πάσι δέ τοις άν Wilam. : πάσι δ' άμ' εΰτ' άν conieci 10 δ' έπί Clem. : δέ τι codd. νοΟσον Clem. 12 δηρόν δή Sylburg : σιδηρόν vel σιδηράν Clem. χαλεποίσι Clem. corr. Bergk άμφ' όδύνησιν add. Bergk

103(114) Clement Strom. 5.9.1 και

ΚΑΘΑΡΜΟΙ

8.

μοι σφόδρα έπείνείν

πίστιν

έπεισι

τόν Άκραγαντίνον

ποιητήν

έξυμνοϋντα τήν

ώδέ πως" ώ φίλοι,

οίδα

μέν οΰνεκ'

ους εγώ έξερέω' άνδράσι

μάλα

άληθείη

πάρα

δ' άργαλέη

και δύσζηλος

έπί φρένα

μύθοις

γε

τέτυκται

πίστιος

ορμή.

102(112) ι , 2 , 4 - 1 1 D . L . 8.6ι (3 Diod. Sic. 13.83.2; 10,12 Clem. Strom.

6.30.3)

τήν γούν άπνουν

ό Ηρακλείδης

αυντηρεΖν άπνοον μάντιν,

και άσφοκτον

λαμβάνων

αίδοϊοι

χαίρετ'"

πόλεος, λιμένες

πωλεϋμαι

μετά

άμ' άν\ ϊκωμαι ήδέ γυναιξί

δηρόν

έπύθοντο

δή χαλεπησι

1-2, 4-6 Anth. Gr. 9.569

αγαθών

ώσπερ

κλύειν

εύηκέα

πεπαρμένοι

1-2 D.L. 8.54

4 Plot. 4.7.10.38, Tz.

ex.11.

έργων,

τινές

δοκεί

1113c κινείν

διαφέρεσθαι

ού γάρ σφιν

οί δή γίγνεσθαι

ό 'Ε., άλλ' ώς πρότερον

διά τούτων τών δολιχόφρονές

πάρος

ή τι καταθνήσκειν

θαλείοις'

τό έκφορικόν

περί τής έξ ούκ δντων γενέσεως, ήν "φύσιν"

δηλοί δέ μάλιστα

νήπιοΓ

επών

είσι

ούκ έόν

μέριμναι,

έλπίζσυσιν,

τε και έξόλλυσθαι

άπάντη.

τηλεθάοντα ταύτα

έπονται

γένεσιν

άταρπός, οί δ' έπί

νούσων

βάξιν, (άμφ'

4-5

D

δδύνησιν).

L

- 8·66>

S

-

E

- "dv.math.

29.24, Philostr. Vit. Ap. 1.1, Lucian.

laps. 2, Suda s.v. Empedokles, Pythagoras

γάρ τά έπη μέγα άλλά

2 πόλεος Merzdorf : πόληος F , P {Anth.), πολέως BP 1 , PI {Anth.) 3 ex D.S. 13.83.2, fortasse falso inser. 4 ύμίν] ΰμμιν Philostr., Suda, Luc. (exc. Ρ):είμί Μ (Plot.), F (Luc.) 5 τετι μη μένος Β, A B V C R (S.E.)

βοώντος

τήν εις τό μή δν

άπολλύουσαν.

3 τι Ε : τοι Β

άπάντη

τοις

ώτα έχουσιν,

Xylander : πάντη

105(113) Sextus adv. math. και

έστι

τήν έκ μή δντος, ούδέ φθοράν άλλά

ώς ούκ

τήν "άπάντη,"

άναιρεί τουτέστι

codd.

1.302 [post- 1 0 2 ( 1 1 2 ) . 4 - 5 ]

πάλιν άλλά

134

μή τούτο

πραγματικώς

καλοϋσι.

θνητός

οί δ'άμ'

κέρδος

κεχμημένοι,

μέντοι

είρηται,

έοικεν,

τε

ές άστεα

δπη πρός

έμοί

Ακράγαντος

ούκέτι

2 έγωγ codd. corr. Sylburg

καϊ Ιητρόν και

άπειροι,)

ατέφεσίν

1 οΰνεκ' Meineke : ούν έκ τ' codd.

104(11) Plutarch adv. Col.

μελεδήμονες

σεβίζομαΐ'

οί μέν μαντοσυνέων παντοίων

ξανθού

τετιμένος,

Χτοϊσιν

αυτόν

ήμέρας

στίχων

θεός άμβροτος

πάσι

ώς τριάκοντα

δθεν είπεν

κακότητος

τε περίστεπτος

έξερέοντες

τι είναι,

τών

κάτα

ταιν'ιαις

μύριοι

1.302

άστυ

εγώ δ' ύμίν

άνδράσιν 10

οι μέγα

άν' άκρα

{ξείνων 5

το σώμα"

άμα και άπό τούτων

ω φίλοι, ναίετ'

φησι τοιοΰτόν

τί τοίσδ'

εί θνητών • . . αονήσει

έπίκειμ'

περίειμι

ώσεί

μέγα

πολυφθερέων

χρημά

τι

πράσσων,

άνθρώπων;

δτι ό 'Ε- θεόν εαυτόν 'προσηγόρευσεν,

έπεί

μόνος καθαρόν άπό

136

T E X T

κακίας

τηρήσας

τον νοΰν και άνεπιθόλωτον

τφ εν έαυτφ θεφ τόν εκτός κατ-

είληφεν.

ΚΑΘΑΡΜΟΙ

ABCVR

13

106(15) Plutarch adv. Col. 1113d [post 104(11)] τφ γε βουλομένφ

φαντεϊν

τό μετά

μή άγρίως

ταΰτα

ούτως μηδέ ήλιθίως

έπί τουναντίον

άλλά πραότερον

άν αίτιάσασθαι

παράσχοι,

συκοτοϋ 'Ε.

δ λέγει περί τής έαυτοϋ γεννήσεως

τών καί έγώ (νϋν) είμι,

τουτέστι

θεόν κάλων

νείκους

άποσπασθήναι

ούκ civ άνήρ ώς όφρα τόφρα πριν ταΰτα

τοιαύτα

μέν τε βιώσι,

μέν ούν είσίν, δέ πάγεν

γάρ ούκ άρνουμένου

δέ μάλλον

σοφός

φρεσί

τό δή βίοτον καί σφιν

τε βροτοί

τινα

καλέουσι,

πάρα

καί (έπεί)

μή είναι

άποσπγ

μαντεύσαιτο, δειλά

και

λύθεν,

τους γεγονότας

ούδέν

καί ζώντάς

οίομένου καί τους μηδέπω γεγονότας καί τους ήδη

άρ'

αύτη

έστιν,

είναι

τεθνηκότας.

ός κε έπιορκον

5

δαίμονες

"δαίμονάς"

3

εύτε

5

δαίμονες

6 ΐ3

τρις

χρήμα,

6

τις άμπλακίησι

φόβω

ούχ έαυτόν,

φίλα

οί τε μακραίωνος

μιν μυρίας

ώρας

τήν καί έγώ νϋν είμι, άλλ' άφ' εαυτού

ξένους καί φυγάδας

ψήφισμα

ημάς

άπό μακάρων φυγάς

πάντας

δντας.

γυϊα

λελάχασι θεόθεν

άποδείκνυσι

νείκος

τόν δημιουργόν τούδε τοϋ κόσμου

ή καταδίκη

οίτε

άμαρτήσας

καί ανάγκη

των ψυχών, ών

καί εργάζεται,

λέγων

τοιούτον

έπομώσει,

μακραίωνος

λελάχασι

τάς ψυχάς λέγων "μακραίωνας,"

τρις

μέν μυρίας

β'ιοιο,

δτι είσι

άπό μακάρων

"μάκαρας"

καλών

τοϋ κόσμου τοϋ νοητού,

7

φυομένους

παντοία

άργαλέας

βιότοιο

"άργαλέας

κελεύθους"

αθάνατοι

καί μακρούς

ΧμινΧ

εσθαι έκ

βιότοιο

γάρ αί ψυχαί κολάαεαιν

είδεα

άπό τών πολλών εις και

θνητών, κελεύθους.

τών ψυχών τάς εις τά σώματα

μεταβολάς

δ λέγει'

μεταλλάσσοντα

καί κολαζόμεναι

έν πάσαις

ύπό τής φιλίας

διά χρόνου

φησιν είναι

άλάλησθαι,

τούτους ούν φησιν "άλάλησθαι"

μεταλλάσσοντα

τοΰτ' έστιν

άργαλέας

"μεταλλάσσουσι" βαλλόμεναι

β'ιοιο,

τούς συνηγμένους

8

8

παλαιόν,

ώρας

τήν ενότητα

προαναφωνήσας θεών

καί άστατον

τοις κατά τήν

πίσυνος,"

αιώνας'

607c

άνάγκης

τούτοις

γάρ φησι "μαι(νομένφ

γάρ έστιν

4

καί μετακοσμήσεις.

έστιν

έν φ ήν πριν ύπό τοϋ

πολλοίς

codd.

1-2 Simp, in Phys. 1184.9, Stob. 2.8.42 6-7 Origen Cels. 8.53 9-12 Plu. de Is. el Os. 361c, vit. aer. 83οι; Eus. PE 5.5.2 13-14 Asel, in Metaph. 197.20; Phlp. in GC 266.4, in de An. 73.32, in Phys. 24.20; Plot. 4.8.1.19; Hierocl. in CA 54

ι

άλήτης,

ενότητα,

τό νεικος άπό τοϋ ένός καί δημιουργεί

ζώαιν

7.29.14-23

ό δ' Έ. έν άρχή τής φιλοσοφίας

καί

τρόπον

είσίν.

107(115) ι, 3, 5, 6, 13 Plutarch exil. 6 0 7 c ; 1-2, 4 - 1 2 , 13, 14 Hippolytus

Plutarch exil.

θεόθεν

έν τοις

14 "νείκει"

ό Έ.'

έσθλά,

1 φρέσι post άνήρ codd. corr. Xylander 3 δειλά Bergk : δεινά 4 έπεί add. Reiske λύθεν Xylander : λυθέντ' codd.

RH

καί γενέσθαι

καί τεταραγμένον

ό Έ. άποκαλών.

φυγάς

τό έν καί τήν εκείνου

τοϋ νείκους διακόσμησιν' μαι)νόμενον

λέγοντος

106(15)-107(115)

Hippolytus RH 7-29.14 [post 2 2 ( 2 9 ) . 1-2, 4] καί τοΰτό έστιν

2 πολυφθορέων

έπεί

'37

σώμα

κελεύθους'

έκ σώματος,

καί ούκ έώμεναι

ύπό τοϋ νείκους

μένειν

κολάζ-

ύπό τοϋ νείκους τάς ψυχάς μεταβαλλομένας

σώμα

σώματος.

άλάλησθαι, καί

άλήτης,

μετανάστας

9 ένταΰθα και

αίθέριόν

μετα-

εις τό έν άλλά

γε (φησι)

ίο

πόντος

11

ήελίου

φαέθοντος,

12

άλλος

δ' έξ άλλου

μένος

δ' ές χθονός

ούδας

ψυχάς

ό δ' αιθέρος δέχεται,

πόντονδε

άπέπτυσε, έμβαλε

στυγέουσι

διώκει,

γαία

δ' ες αύγάς

δίναις' δέ

πάντες-

138

T E X T

αύτη εστίν ή κόλασις ήν κολάζει ό δημιουργός, καθάπερ χαλκεύς τις μετακοσμών σίδηρον καί εκ πυρός εις ύδωρ μεταβάπτον πϋρ γάρ έστιν δ αίθήρ, όθεν έίς πόντον μεταβάλλει τάς ψυχάς ό δημιουργός, χθων δέ ή γή' δθεν φησιν έξ ύδατος εις γην, εκ γης δέ εις τόν άέρα. τούτ' έστιν δ λέγει' ίο 11 12

γαία δ' ές αύγάς ήελίου φαέθοντος, ό δ' αιθέρος έμβαλε δίναις' άλL·ς (δ') έξ άλλου δέχεται, στυγέουσι δέ πάντες-

μισουμένας ούν τάς ψυχάς καί βασανιζομένας καί κολαζομένας έν τφδε τφ κόσμφ κατά τόν 'Ε. συνάγει ή φιλία, άγαθή τις ούσα καί κατοικτείρούσα τόν στεναγμόν αύτών καί τήν άτακτον καί πονηράν "τοΰ νείκους τοϋ μαινομένου" κατασκευήν καί έξάγειν κατ' ύλίγον έκ τοϋ κόσμου καί προσοικειοΰν τφ ένί σπεύδουσα καί κοπιώσα, δπως τά πάντα εις τήν ένότητα καταντήση ύπ' αύτής άγόμενα. • • • τούτον είναι φησιν ό 'Ε. νόμον μέγιστον τής τοΰ παντός διοικήσεως, λέγων ωδέ πως'

139

ΚΑΘΑΡΜΟΙ

codd. = Hippol.

2

έστιν άνάγκης χρήμα, θεών ψήφισμα ά'ιδιον, πλατέεσσι κατεσφρηγισμένον

7-29-'4> e x c v . 3 codd. = Plu. 607c

1 έστιν Simp. : έστι τι codd., Plu. άνάγκης Plu. : άνάγκη codd., Simp. σφρήγισμα Α , σφράγισμα F M (Simp.) 2 κατεσφρηγισμένον Simp. : κατεσφραγισμενον codd., Stob. 3 φόβφ φίλα γυϊα μιν codd. : φόνφ φίλα γυϊα μιήνη Stephanus, edd. 4 δς καί] νείκει θ' δς κ{ε) Diels : δς κεν τήν van der Ben : δρκον δτις κ(ε) temptavi έπομόσση Schneidewin : έπομώσει codd. 5 δαίμονες οί τε Plu. : δαιμόνιοι τε codd. μακραίωνες λελόγχασι βϊοιο Plu. : μακραίωνος λελάχασι βίοις codd. 6 pcv Plu. : μέν codd. Origen, άλάλησθαι Plu. : άλάλασθε codd. 7 φυόμενον Stein : φυομένους codd. : γινομένην Origen παντοίαν Origen χρόνου Bergk : χρόνον codd.,

Origen

είδεα

edd. : ίδεα

codd. : ίδέαν

Origen

9 Plu. (om. μέν) 361c, 83of, Eus. : αίθέριόν γε μένος ψυχάς πόντονδε έχθονός διώκει codd. 10 άνέπτυσε PlüTÖjjo αύγάς] αύθις Plu. 3 6 1 : λυγάς Χ , λυτάς J Plu. 830 11 φαέθοντος] άκάμαντος (άκάματος zab 830) Plu. 13 τήν καί έγώ νϋν είμι Plu. : νϋν om. codd. : <ώς καί έγώ δεϋρ' ειμί Phlp., 14 αίθομένφ

Asel.

ι

107(115)-108(117)

Asel.

παλαιόν, δρκοις, 108(117) Hippolytus R H 1.3.1

"άνάγκην" καλών τήν έξ ένός εις πολλά εν κατά τήν φιλίαν μεταβολήν.

κατά τό νεϊκος καί έκ πολλών εις

107(115) fragmentum factum est hoc modo:

5

10

έστιν άνάγκης χρήμα, θεών ψήφισμα παλαιόν, άίδιον, πλατέεσσι κατεσφρηγισμένον δρκοις' εύτε τις άμπλακίησι φόβω φίλα γυϊα ΧμινΧ Χδς καίΧ έπιορκον άμαρτήσας έπομόσση, δαίμονες οίτε μακραίωνος λελάχασι β'ιοιο, τρις μιν μυρίας ώρας άπό μακάρων άλάλησθαι, φυόμενον παντοία διά χρόνου είδεα θνητών άργαλέας βιότοιο μεταλλάσσοντα κελεύθους. αιθέρων μέν γάρ σφε μένος πόντονδε διώκει, πόντος δ' ές χθονός ούδας άπέπτυσε, γαϊα δ' ές αύγάς ήελίου φαέθοντος, ό δ' αιθέρος έμβαλε δίναις' άλλος δ' έξ άλλου δέχεται, στυγέουσι δέ πάντες. τών καί έγώ νϋν είμι, φυγάς θεόθεν καί άλήτης, νε'ικεϊ μαινομένφ π'ισυνος.

'Ε. δέ μετά τούτους γενόμενος καί περί δαιμόνων φύσειυς είπε πολλά, ώς άναστρέφονται διοικούντες τά κατά τήν γήν δντες πλείστοι, ούτος τήν τοϋ παντός άρχήν νείκος καί φιλίαν έφη' καί τό τής μονάδος νοερόν πϋρ τόν θεόν, καί συνεστάναι έκ πυρός τά πάντα καί εις πϋρ άναλυθήσεσθαι' ω σχεδόν καί οί Στωικοί συντίθεται δόγματι, έκπύρωσιν προσδοκώντες. μάλιστα δε πάντων συγκατατίθεται τη μετενσωματώσει, ούτως ειπών

ήδη γάρ ποτ' έγώ γενόμην κοϋρός τε κόρη τε θάμνος τ' οιωνός τε καί έξαλος έλλοπος ιχθύς. ούτος πάσας

εις πάντα

τά ζφα μεταλλάττειν

είπε τάς ψυχάς.

1- 2 Clem. Slrom. 6.24.3, Ath. 8.365a, D . L . 8.77, Them, in de An. 35.13, Phlp. in de An. 140.7, Sophon. in de An. 24.39, Eust. ad Od. 18.79, Olymp. in Phd. 58.17, Anth. Gr. 9.569, Cyrill. J u l . 872c, cf. Chalcid. Tim. 197 1 Philostr. Vit. Ap. 1.1, Suda s.v. Empedokles, Pythagoras 2 Proclus in R. 2- 333-8

1 ήτοι μέν γάρ codd. : ήδη ποτ' Ath., Eust. κοΰρός τε κούρη τε codd. pier. Phlp. : κούρη (κύρη Philostr.) τε κόρος τε R Phlp., Ath., T h e m . , Philostr., Eust., Cyrill., Suda 2 έξαλλός Β : έξ άλός Eust., Ath., Anth. Gr., Phlp.,

I40

T E X T

Sophon. : tlv άλί Clem. : έξ άλός, έξαλλός var. Olymp. ίλλοπος Clem. : έμπορος codd., Ath., Phlp., Them., Sophon., Procl. : έμπορος O.E., Anth. Gr. ·: άμφορος vel νήχυτος Olymp. : φαίδιμος Cyrill.

ΚΑΘΑΡΜΟΙ

Η*

δσσου edd. : όσου codd., Stob. : οίου Clem., om. Hippol.

112(118) Clement Strom. Ηράκλειτος 109(116) Plutarch quaest. ό δέ Πλάτων

άτοπος

τών Μοιρών

όνόμασι

γάρ Ανάγκη, οΐμαι

conv. 745c!

προσαγορεύων

ή παραλεέπων

παντάπασιν

]φιλοδαμοϋσα(

3.14.1 φαίνεται

καί 'Ε.

(cf. Sextus adv. math. τήν γένεσιν,

11.96)

έπειδάν φή· (22Β20). δήλος

λέγων

ή τοις

και καλ.ών θυγατέρας Άνάγκης.

μουσικόν δέ ή Πειθώ, και Μούσαις

τής Έ.

γούν κακίζων

δέ αύτφ συμφερόμενος

. . . τάς δέ Μούσας

109(116)-114(124)

άμουσον

πολύ

κλαϋσά

μάλλον

τε καί κώκυσα

ίδών

άσυνήθεα

χώρον-

Χάριτος 113(121) 1-2, 4 Hierocles in CA 54, 2 - 3 Proclus in Cra. 97.23 στυγέει

δύστλητον

Ανάγκην.

άνεισι

δέ καί τήν άρχαίαν

έξιν άπολαμβάνει,

εί φύγοι τά περί γήν καί τόν άτερπέα

110(126) Stobaeus 1.49-60 (ex Porphyr.) αύτής γάρ τής μετακοσμήσειος

ειμαρμένη

και φύσις ύπό 'Ε. δαίμων

άνηγύ-

ώς ό αύτός

χώρον

λέγει,

ρευται' σαρκών

άλλογνώτι

περιστέλλουσα

ένθα

χιτώνι

φόνος τε κότος

(αύχμηραί και μεταμπίαχουσα

τε καί άλλων καί σήψιες

έθνεα

έργα

τε

κηρών, ρευστά)

τάς φυχάς. εις δν οι

Plu.

τε νόσοι

έμπεσόντες

esu. earn. 998c "Ατής

άλλογνώτι

Plu. : άλλοιχωτι

vel άλλογνώτι

codd. : άλλοιόχρωτι

Karsten

ή δέ έφεσις επείγεται

111(119) Plutarch exil. "ού γάρ αίμα" ούσίαν

φησίν

και άρχήν

6ογά "ήμϊν

[post 107(115). ι, 3 , 5, 6, 13] ούδέ πνεύμα

παρέσκεν,

τής δέ ψυχής άλλαχύθεν

ύποκοριζεται

τφ πραοτάτφ

σώματι

θείοις

έλαυνομένη

μεθέστηκεν,

ού Σάρδεων

δόγμασι μηδέ

τό δ' άληθέστατον,

καί νόμοις'

είτα

μήκεος

άποδημίαν

• • . άλλ' ουρανού

κατά

τού φεύγοντας τόν τής " "Ατης

λειμώνα,

δν άπολιπών

όλβιου αιώνος

ήλάσκουσιν. λειμώνα"

πρός τόν τής

τή ορμή τής πτερορρυήσεως εις γήινον

Αληθείας έρχεται

άμερθει'ς.

2, 4 Procl. in R. 2.157-27 149.6

σκότος

2 Philo Prov. (ap. Eus. PE 8.14.23), Theo Sm.

4 Procl. in Tim. 339b, Them. Or. 178a

φεύγει καί

• • . ένδεδεμένη τφ 2 φόνοι τελούνται Eus. : κοτός τε φόνος τε Theo, Procl. 3 ex Procl. in Cra. 97.23 fortasse falso inser. 4 άν λειμώνα Bentley : άνά λειμώνα codd. : έν λειμώνι Procl. ήλάσκουσί] ίλάσκονται Procl.

όλβου καί σελήνης

ψα μένη καί τόν έπί γης βίον. Clem. Slrom.

γηγενές

μνημονεύειν

τε και οσσου Αθήνας

ώ άνθρωποι, Αψυχης^, συμπέπλασται

ήκούσης δεϋρο, τήν γένεσιν

τών όνομάτων

διά τό μή άναφέρειν έξ ο'ίης τιμής

συγκραθέν,

άλλ' έκ τούτων τό σώμα

και θνητόν," πλανάται

σώμα

άν λειμώνα

γήν άμει­

114(124) Clement Strom. καί

3.14.2 [post 130(125)]

πάλιν

4· Ι 3· Ι > Hippol. RH 5-7-3°, Stob. 3.40.5 ώ πόποι,

ώ δειλόν

θνητών

γένος,

ώ

δυσάνολβον,

142

T E X T

οίων

έξ ερίδων

εκ τε στοναχών

143

ΚΑΘΑΡΜΟΙ

έγένεσθε.

Κινώ καί

2 Porph. abst. 3-27. Eus. ΡΕ 14.18.28

καί πολλάς 1 ή δειλόν πέπλασθε

στοναχών]

codd.

νεικέων

Ικ τ' ερίδων

Porph., Eus. :

γενόμεσθα

Porph.

Porph. :

άφ' ών οίμαι

όρμώμενοι

καί σπήλαιον

τόν κόσμον

nymph.

άλλας,

καί οί Πυθαγόρειοι άπεφήνατο.

καί μετά τούτους Πλάτων

άντρον

παρά τε γάρ 'Ε. at ψυχοπομποί

δυνά­

τά μέν άρχαία

τόδ' ύπ' άντρον

116(122) Plutarch tranq. ού γάρ, ώς ό Μένανδρος

ύπόστεγον

• • • είτ' έλαιόσπονδα' μαρτυρείται

•• •

Μεγιστώ,

τών δντων

αίνιττόμενος.

μυσταγωγός ήμών

φησιν,

"άπαντι

δαίμων

γινόμενον

άλλά

παραλαμβάνουσι

άνδρί συμπαρίσταται μάλλον,

/ ευθύς

ώς 'Ε-, διτταί

ού μόνον

ένθ'

ήσαν

Δήρ'ις

Χθον'ιη

καί κατάρχονται

τε καί Ήλιόπη

θ' αίματόεσσα

μοίραι

ή έστιν

καί δαί­

Καλλιστώ

τ' Αισχρή

Νημερτής

τ' έρόεσσα

τε, θόωσά

2 cf. Plu. de Is. et Os. 3γοά

μελάγκουρός

θεμερωπις, τε Δηναιή τ'

ή

Δ 3 δψαίη Δ, δαιναίη NRS, μελανκαρπώτ' G^XY1,

cet. codd. μελάγκαρπός

τών δντων Φυσώ

17(30.3) Τιτάνων

ώς γάρ Έ. φυσικώς

τ ε Φθιμένη

τε, καί Εύναίη

έστι

γένεσις.

ούτοι

έξαριθμείται καί

άγάλμασιν

Ποσειδών,

ίλάσκοντο

μύροισί

τε

σμύρνης

τ' άκρήτου

θυσίαις

λιβάνου

ξανθών

τε σπονδάς

μελίτων

ταύρων

τ' cet. codd.

ή τών λεγομένων

Κυδοιμός

ούδέ

τε ζφοισι

άπερ καί νϋν έτι σφζεται

10

δέ ταΰτα

θεός ούδέ

λέγων

βασίλεια,

οί γ' εύσεβέεσσιν

γραπτοϊς

άλλά

117(123) Cornutus Comp.

"Αρης

ούδέ Κρόνος

καί παρ' 'Ε-,

παρεμφαίνει

δαιδαλεόδμοις τε

ρίπτοντες

θυώδους, ές ούδας,

τε,

Ασάφεια-

4 cf. Tz. Chit. 12.509

YhS 2 , γε μερώπις Τζ : μελάγκαρποτ'

ύπό τών κύρβεων . . . άλλά καί περί τών θυμάτων

βασιλεύς

Κύπρις

μελίσπονδα οίνόσπονδα.

φιλία'

τήν

ταναώπις,

καί Άρμονίη

διεξιών

τά δέ μετά ταΰτα

τά ύστερον γεγονότα

τίνες

5

2 θερμερώπις 4 μελάγκουρος

τέλος δ' έπί πάσιν

δε ταΰτα

άλλά

an. 4 7 4 b

τοϋ βίου I άγαθός,"

2.20 ( 1 - 8 ) , 2.27 ( 8 - 1 0 )

ουδέ τις ήν κείνοισιν

μονες '

διαφοραί

ποίκιλλαν

τών ιερών . . . τά ύδρόσπονδα,

ούδέ Ζευς

μετά

τε

Όμφαίη

3 φορίη ΝΒ, φορίην MXPlc, φυρύη cet. codd. σωπή Bergk : σοφήν MXPIc, σόφη b, σομφήν V : σομφή Karsten όμφαλήν vel όμφαίην codd.

δς περί τής θεογονίας

ήλύθομεν

έκαστον

τε καί

τήν είρημένην

118(128) Porphyry abst.

8 (cf. Plot. 4 . 8 . 1 . 3 3 )

λέγουσιν

γενομένφ.

τε, πολυστέφανός

ΧφίορίηΧ Σωπή

Eus.

115(120) Porphyry antr.

μεις

2 τοίων

codd. corr. Scaliger

οίων έξ έρείδων

τ' 'Αστεμφής

115(120)-118(128)

"Εγερσις,

δ' άν είεν

παρ' ένι'οις οίον ίχνη

δ' Χάκρ'ιτοισιΧ μύσος

θυμόν

1-7 Ath. 12.510c Jul. 76.9728

τοϋτ'

φόνοις

έσκεν

άπορραίσαντας

τινά

ού δεύετο

έν άνθρώποισι

έέδμεναι

1-3 Eust. ad II. 22.116

τής άληθείας

δντα,

βωμός, μέγιστον,

ήέα γυϊα8-10 Eus. ΡΕ 4.14.7, Cyrill.

2 ούδ' ό Κρ. ούδ' ό Π. codd. : ούδέ Κρ. om. Eus. 4 ίλάσκονται Ath. 5 δαιδαλεόσμοις codd. 6 σμύρνοις τε Ath. άκράτου codd. 7 ξουθών τε σπονδάς μελίττων ριπτοϋντες codd. 8 άκρίτοισι codd., Cyrill. : άκράτοισι Eus. : άκρήτοισσι Scaliger : άρρήτοισι Fabricius 9-10 ex abst. 2.27, Eus., Cyrill, inser. 9 έσχον Cyrill. 10 άπορρέσαντας codd.

144

T E X T

έέδμεναι Diels

Cyrill. : έέλμεναι codd. : έδμεναι (έσμεναι AH) Eus. : ήέα Vigier : ήια codd., Eus., Cyrill. : ήπια Reiske

έ(ν)έδμεναι

'45 τοΰ

ΚΑΘΑΡΜΟΙ κόσμσυ^^σν_^^ής^βόπον,_τό

κτείνοντες βήσομεν

ώς συγγενείς

άπέχεσθαι 119(130) Schol. in Nie. Ther. τ ά κτίλα

έπί τών ή μέρων

προηγουμένων

κριών

τίθεται

καί έπί τών τής ποίμνης

δέ κτίλα τ' οιωνοί

άλλήλους

πάντα

καί άνθρώποισι

τε, φιλοφροσύνη

τε

προσηνή,

ταύτη

1 ήσαν δέ καί Ρ, ήσαν γάρ L : ένθ' ήσαν Karsten τε Sturz : άνθρωποι τε codd.

τοι ήμείς

2 φήρες Ρ

οιωνοί

γεγόναμεν

'Ακραγαντίνος

120(139) Porphry abst. 2.31

ομμάτων

ποιησάμενοι

οίμοι πριν

λοιπόν άκεϊσθαι

τοις ύστερον διά τών

τοϋτο

δέ ομοίως

το δεινόν άνευφημίσαιμεν

δτ' ού πρόσθεν σχέτλι'

έργα

με διώλεσε

βοράς

έργα βοράς πριν χείλεσι

περί

κατά

νηλεές

γένοιτ'

τόν 'Ε.

λέγοντες'

γάρ, δ μαντεύονταί

καί ώς 'Ε. λέγει περί δίκαιον

τισί

αιθέρος

ήμαρ

χείλεσι

μητίσασθαι-

2 τέτακται

φύσει

τοϋ μή κτείνειν_τό

νόμιμον

τέταται

κοινόν

δίκαιον

έμψυχον'

τοϋτο

καί άδικον

•• •

γάρ ού τισί μέν

διά τ'

εύρυμέδοντος

διά τ' άπλετου

χαλεπησιν δειλαίων

ποτε διά τήν φιλανθρωπίαν δέ καί ό υμέτερος

άλύοντες

άχέων

υποδύεται

τοϋ λόγου ποιητής ό

κακότησιν

λωφήσετε

θυμόν.

9.129 [post 122(136)]

μορφήν

δ' άλλάξαντα

σφάζει

έπευχόμενος έν μεγάροισι πατέρ'

άπορραίσαντε

πατήρ μέγα

θύοντες'

ώς δ' αΰτως

ταΰτα

φίλον

νήπιος

υίόν

κακήν υιός

άλεγύνατο

έλών

άε'ιρας

ΧοΊ δέ

Χό δ' άνήκουστοςΧ

πορεϋνταιΧ όμοκλέων δαίτα.

καί μητέρα

φ'ιλας κατά

δή παρηνουν

οί περί

τόν Πυθαγόραν,

διήκον δι' ήμών τε καί έκείνων πνεΰμα, τά άλογα

σάρκας

παίδες έδουσιν-

πταίοντες'

ού γάρ εί έστι τι

εύθύς έστι τις ήμίν δικαιοσύνη

πρός

τών ζφων.

1-2 Plu. superst.

αύγής.

9.119, cf. Chalcid.

Tim.

197

oi μέν ούν περί τόν Πυθαγόραν καί τόν 'Ε. καί τό λοιπόν τών Ιταλών άλλά

υιοί

171c, Origen Cels.

5.49,

cf. Chalcidius Tim. 197

αύγής Y b Z b A c , ab γής cet. codd.

122(136) Sextus adv. math. φασι μή μόνον ήμίν

2.27.3

i373bl6

τό μέν πάντων

QYbZb

νόοιο;

'Ε.'

σφάξας

Η. Frankel

τε πάντες,

ήνεκέως

φιλόσοφοι

καί

δ' ού δίκαιον,

άλλά

οί

ούκ έσοράτε

άκηδε'ιησι

124(137) Sextus adv. math.

θυμόν

έστι

ούτοι

διόπερ καί τε καί άσε-

καθαρμών άν, εί προ

5

121(135) Aristotle Rhet.

άδικήσομέν

ένθεν καί παρήνουν

του θεοϋ' ύμίν

λισσόμενον 2 σχέτλια

τρεφόμενοι

δυσηχέος;

οί τής άνομίας

ούποτε

τάς πρόσθε περί τήν τροφήν άμαρτίας.

φόνοιο

δάπτοντες

τοιγάρτοι

ουδείς,

άναιροϋντες.

123(145) Clement Protr.

δεδήει.

νϋν υιοί

έπεί δ' άναμάρτητος

αύτών

τών εμψύχων . . . καί 'Ε. πού φησιν

ού παύσεσθε

ό δέ 'Ε. έπί τών ήμέρων καί

πραέων'

θήρες

καί ένοΰν ή μας πρός εκείνα,

σαρξίν

453

καί τιθασσών

καί έπί τών λιπαρών,

ήσαν

αύτά καί ταΐς

119(130)-124(137)

πρός άλλήλους

καί πρός τά άλογα

τών ζφων.

καί πρός τους θεούς είναι τινα εν γάρ ύπάρχειν

πνεΰμα

πλήθος

κοινωνίαν,

τό διά παντός

1 διαλλάξαντα Γ, διαλλάζαντι W είρας X N , είράς Υ, είρά W, ιερά J 2 έν Ιεροίς Dn (Plu.) 2 σφάξει Origen, σφάζει codd. οί δε πορεϋνται L E , οίδα πορεΰντα Ν : οί δ' έπορεϋνται Bergk : οί δ' άπορεϋνται DK : οικτρά τορεϋντα Zuntz 3 λισσόμενον (λισσόμενοι ς) θύοντες codd. : λισσόμενον θυόντος Hermann : λισσόμενοι θύοντες Wilam. δέ νήκουστος Bergk : δ' αύ νήκουστος Diels 6 άπορραίσαντε Karsten : άπορραίσαντα codd.

I46

T E X T

125(138) Aristotle Poet. άπ' είδους δέ έπί είδος

1457613

καί "τάμων

άτειρέι

τό δέ ταμείν

χαλκόν

ΚΑΘΑΡΜΟΙ

125(138)-133(147)

άπορρύπτεσθαι.

Arist. Poet. 1457814

άπό ψυχήν

χαλκφ"

άρύσαι

δείν

οίον

χαλκφ

147

άρύσας

[129(143)]' ενταύθα γάρ το μέν άρύσαι

είρηκεν

άμφω γάρ άφελείν

ταμείν,

τί έστιν.

πέντ' άνιμώντά φησιν άτειρεί {ταμόντα ταναήκει man. pr.) codd. τεμών {ταμών Bekker) άτειρέι Ar. exc. ταναήκει R : τάμοντ' έν άτειρέι Diels

130(125) Clement Strom.

άπό ψυχής άερείσας Ν»

3· 1 4 · 2 [ p ° s t

112(118)]

καί έτι έκ μέν γάρ ζωών

126(144) Plutarch coh. ir. 446b έπί πάσι

τοίνυν

τό μέν τοϋ 'Ε. μέγα καί θείον ήγούμην, τό νηστεΰσαι

έτιθει

νεκρά

είδε'

άμείβων-

είδε SyIburg : ήδέ codd.

κακότητος131(127) Aelian ΝΑ 12.7, cf. Schol. Aphth. ap. Hermanni Orphica 511

127(140) Plutarch quaest. conv. 646c!

λέγει δέ καί 'Ε. τήν άρίστην

καί ού μόνης ώς έοικε κατ' Έ, τής

ζφον ή λήξις

δέ 'Ε- λέγει ταΰτά δάφνης χρή,

άλλά

ταίς

εκείνων

[των] φύλλων

καί τών άλλων φειδεσθαι άκοσμίαις,

άπο πάμπαν

δένδρων άπάντων

καί μή κοσμείν

- 4·11-2.

έαυτούς

2.35-8

Geoponica

videtur autem de κυάμφ non esitato causam erroris fuisse, quia in E . carmine qui disciplinas Pythagorae secutus est, versus hic invenitur: δειλοί, πάνδειλοι

πάνδειλοι,

om. Gp.

κυάμων

έλέσθαι

άπο χείρας

vel έλέσθαις

129(143) Theon 15.7, Aristotle Poet. κατά

ταΰτα

καθαρμόν

δή καί ή τών πολιτικών

τινα

ς: έχεσθε

(-σθαι

λέοντες

γίγνονται,

δάφναι

Schol. : θηρσί δέ codd.

132(146) Clement Strom.

εις δέ τέλος πρόμοι

4-Ι50·1

ένθεν

CH) Gp.

μάντεις

χαμαιεϋναι ήυκόμοισιν.

άναβλαστοΰσι

133(147) Clement Strom. τό μέν πρώτον

2 έν Schol.

c f

- Theodoret. 8.36

έχει

δέ μετα

συγγυμνασία.

έν αίώνι

τ ε καί ύμνόπολοι

άνθρώποισιν

ήν δέ όσιους καί δικαίως έκ παίδων

όρειλεχέες

δ' ένί δένδρεσιν

θεοί

τιμήσι

άθανάτοις άπο πέντε

ταμών

ταναήκεί

χαλκφ

ΧέόντεςΧ

γράφων

καί Ίητρο'ι πέλονταΐ'

φέριστοι-

5-122.3, cf. Eusebius ΡΕ 13.31.49 διαβιώσωμεν,

τήν ένθένδε άπαλλαγήν, άναπαύεσθαι

έπιχθονίοισι

ώδέ πιος

μέν ένταύθα,

μακαριώτεροι

ού χρόνφ τινί τήν εύδαιμονίαν

μακάριοι

έχοντες, άλλ'

δυνάμενοι

ό μέν γάρ 'Εκρηνάων

α

έστιν

έν θήρεσσι

καί

1457614 μαθήμασιν

εί μέν ές

εί δέ ές φυτόν, δάφνην.

φησι δέ καί ό Έ. τών σοφών τάς ψυχάς θεούς γίνεσθαι

έχεσθαι-

λόγων παράδοσις

οίον ή έν τοις προσήκουσι

τήν τοΰ άνθρωπου,

γίνεσθαι"

αύτών. 1 θήρεσσι

c f

μετοίκησιν

λέοντα

έχεσθαι

βίςι καί παρά φύσιν τά φύλλα συλώντας

128(141) Gellius 4 - H - 9 ,

είναι

αυτόν μεταγάγοι,

άλλοισιν άνδρείων

όμέστιοι άχέων

αύτοτράπεζοι απόκληροι,

άτειρεϊς,

148

T E X T

ή φιλόσοφος

'Ε. λέγει

ποητική.

1 αύτοτράπεζοι Eus. : έν τε τραπέζαις codd. 2 έόντες] εύνιες Scaliger : ευφρονεςί Zuntz : τέρποντ' van der Ben : έόντες post απόκληροι transposui αχαιών codd., corr. Stephanus άτειρείς E u s . , άτηρείς codd.

9. Addenda 134(5) Plutarch quaest. conv. 728ε έλεγε δέ τής έχεμυθέας είλλ.ομένην

τοϋτο γέρας

Παυσανία

Πυθαγορικώς

έλάσσωΧ,

καί δλως θείον ήγείσθαι

στεγάσαι

φρενός έλλοπος

παραινεΐν

στοιχεία

είσω

τούς ίχθϋς καλείν

έχοντας,

(έλλοπας)

καί τόν όμώνυμον

τά δόγματα

(στέγουσαι

τήν σιωπήν

τούς

οίον

έμοί τφ

φρενός άλλ' όπερ

άνδρας.

Wyttenbach

άγέννητα

135(7) Hesychius s.v. άγέννητα-

είναι

τήν δπα καί καθειργομένψ

παρ' Έ.

136(10) Plutarch adv. Col. 1113b ä ό Κολώτης

παραθέμενος

ού συνείδεν, δτι φώτας μεν καί θήρας καί θάμνους

καί οιωνούς ό 'Ε. ούκ άνήρηκεν, τελείσθαι,

ä γέ φησι

τούς δέ τή συγκρίσει

δυσδαίμονα

καί θάνατον

ούκ άφείλετο

τό χρήσθαι

137(19) Plutarch prim.

άλοίτην

frig.

τή ύγρότητι

ώς τό μέν πϋρ νείκος

φωναίς

τών στοιχείων

φύσιν τινά

έπικατηγοροόντας

ταίς είθισμέναις

ή αφάλλονται περί

άπο-

καί πότμον διδάξας,

αύτών.

952b

καί δλους τό μέν πϋρ διαστατικόν καί σχετικόν,

μιγνυμένων

ταύτη καί διακρίσει

συνέχον

ούλόμενον,

έστι καί διαιρετικόν, καί πήττον' σχεδύνην

τό δ' ύδωρ

ή καί παρέσχεν

δέ φιλότητα

κολλητικόν

Ε.

τό ύγρόν

ύπόνοιαν έκάστοτε

προσαγορεύων.

138(32) [Arist.] lin. insec. τό άρθρον διαφορά

πώς έστιν

972b3° διό καί 'Ε. έποίησε

(διό δει όρθώς(. 149

I50

T E X T

·5' 146(142) Voll. Here. Ν. ιοΐ2 c o l . i 8

δύω δέει άρθρον Diels

δήλον γάρ ώς οί μέν κήρυκες δύναμις 139(58) Simplicius in Cael. έν ταύτη κρίσεως

139(58)-152

A D D E N D A

obv καταστάσει

φθένξονται,

ή δ' 'Ελλας

φθένξεται.

μία δή

τάτό δέ καί παρ' Έ. γέγονεν δτε λέγεται"

587.18

μουνομελη

όντα έπλανάτο

τοϋ σημαινομένου.

έτι τά γυϊα άπό τής τοϋ νείκους

τής πρός άλληλα

μίξεως

δια­

τόν δ' ούτ' άρ τε Διός

έφιέμενα.

οΰ]τ[ε

ποτ'] 'Αίδεω

τέγεοι

δέ [

δόμοι

αίγ[ιόχοιο

]κ[···]

στέγος

147(148-150) Plutarch quaest. conv. 683ε

140(60) Plutarch adv. Col. 1123b ταΰτα ασιν

μέντοι

και πολλά

ών καταγελώσιν,

καί μάλιστα

τούτων έτερα τραγικώτερα είλίποδ'

άκριτόχειρα

τοις 'Ε. έοικότα

καί βουγενή

τεράσμ-

άνδρόπρφρα.

επιθέτων

τοΰ άνδρός ού καλλιγραφίας

ώσπερ

έκαστον

ουσίας

άνθηροίς

χρώμασι

τινός ή δυνάμεως

τό τή ψυχή περικείμενον

σώμα,

ένεκα τοις

τά πράγματα δήλωμα

ποιοϋντος

καί νεφεληγερέτην

εύπροσωποτάτοις γανοϋν

τών

είωθότος,

άλλ'

οίον άμφιβρότην

τόν άέρα καί

χθόνα

πολυαίματον

τό ήπαρ. 141(69) Proclus in R. 2.34-26 δτι καϊ ό Έ. οϊδεν τόν διπλούν τών γεννήσεων

χρόνον. διό και τάς γυναίκας

καλεί

τών ή μερών

διγόνους

και τήν ύπεροχήν

δτι τά οκτάμηνα

αυτός

είπεν καί

άγονα.

148(151) Plutarch amaf. 756ε "ζείδωρον" γάρ αύτήν ['Αφροδίτην) πάνυ καί πρεπόντως ώνόμασαν.

142(70) Rufus Ephes.

'Ε., "εύκαρπον"

δέ Σοφοκλής

έμμελώς

229, p. 166.11

τό δέ βρέφος περιέχεται 'Ε.

τοΰ πλήθους

χιτώσι,

τφ μεν λεπτφ

καί μαλακφ-

άμνίον

αυτόν

καλεί.

149(152) Aristotle Poet.

1457t» 2 2

. . . ή δ γήρας πρός βίον, καί εσπέρα γήρας ήμέρας

καί τό γήρας έσπέραν

πρός ήμέραν

έρεί τοι νυν τήν έσπέραν

βίου ή ώσπερ 'Ε. δυσμάς

βίου.

143(92) Aristotle GA 7 4 7 a 3 4 Έ.

δ' αιτιάται

γονής

τό μίγμα

ούσης έκατέρας-

έκ δέ τών τοιούτων μειχθέντα

τό τών σπερμάτων

συναρμόττειν γίνεσθαι

γίνεσθαι

πυκνόν έκ μαλακής τής

γάρ τά κοίλα

έκ μαλακών

τοις

σκληρόν

πυκνοίς

ώσπερ

τφ

άλλήλων,

ούκ ορθώς είρηκε

βαυβώ'

έν τή γενέσει

λέγων ύπάρχειν

οίον καί τήν ράχιν

τιθήνη Δήμητρος.

τοιαύτην

έχειν

δτι στραφέντος

ούτως

καταχθήναι

τό γοϋν βρέφος δοκεί τοις Καθαρμοίς.

κινηθείς

ήχή εντός,

Sens.g

ήν προααγορεύει καί ποιείν

ήχον.

γίνεσθαι

σάρκινον

όζον

ώς παρ' Έ.

ψόφων, δταν

ό άήρ ύπό τής φωνής

κώδωνα τών \ίσων(

κινουμένην

δέ παίειν

ήχων τήν άκοήν,

τόν άέρα πρός τά στερεά

τών

παραγωγής-

γάρ δσα ρίζαις

μανοτέροις

έν έπτά έβδομάσιν,

ώς Έ. αίνίττεται

έν

Προσφδία,

Έ. έν β' Καθαρμών

κάκ τής συγκριτικής

ώσπερ γάρ είναι

δέ καί κοιλίαν

τελειοΰσθαι

152 Herodian Καθολική παρά μέντοι

145(99) Theophrastus

σημαίνει

151(153a) Theon 104.1

πολλά τοις ζφοις διά τό συμβήναι

συνέβη.

τήν δ' άκοήν άπό τών έξωθεν

βαυβώ

καττιτέρφ

τόν χαλκόν.

144(97) Aristotle Pari. An. 640a 19 'Ε.

150(153) Hesychius s.v.

έστιν

εϋρέσθαι

μανότερος

έκτεταμένον

μέν έπασσυτέραι[σιν]

[δ' ά]ρπ[ηξ]ιν

υπέστη

τό α, ώς δήλον

γάρ έφη άυς τρανότεροςένερθε

τηλεθίάοντα]·

III. Translation and Commentary

10. Physics F R A G M E N T S

I-6

T H ER I G H T

A P P R O A C H

1(2) The powers spread over the body are constricted, and many afflictions burst in and dull their meditations. ject to a swift

After observing a small part of life in their lifetime,

death they are borne up and waft away like smoke;

sub­

they are con­

vinced only of that which each has experienced as they are driven in all directions, yet all boast of finding the whole.

These things are not so to be seen or heard by

men or grasped with mind. But you now, since you have come aside to this place, will learn within the reach of human

understanding.

Sextus quotes this fragment soon after 77 (109) to show that, although E . supposed that the external world can be known by means of the like elements of which we are constituted, there is evidence for the alternative view, that the criterion of truth resides not in the senses but in reason. Proclus, on 77m. 34c, quotes line 2 in support of Plato's statement that we are subject to chance and speak in a random way; according to E . we are exiles from god and open to the constant attacks of afflictions that blunt our vision of reality. Plutarch uses line 4 on the brevity of life to cor­ roborate Plato's remark that human conceit is futile (cf. Laws and lines 7 - 8 [ούτως

. . . περιληπτά)

7i6a-b),

in conjunction with Xenophanes'

words ( D K 21 B 3 4 . 1 - 2 ) to show that truth is hard to come by. Diogenes Laertius, in his life of Pyrrho, puts the same quotation, together with line 5, with evidence from Archilochus, Euripides, Xenophanes, Heraclitus, Zeno of Elea, and even Homer as backing for skepticism. (For E.'s as155

T R A N S L A T I O N

156

A N D C O M M E N T A R Y

similation later to the ranks of the Skeptics cf. Cicero Acad.

1.12.44,

2 - 5 - I 4 . 23.74). ι πάση

στεινωποί παλάμη

παλάμαι:

the "devices" for understanding (cf.

and πόρος

νοησαι,

5(3)-4> 7) a

r e

t b e

άθρει

sense organs, with

that of touch being spread over the whole body. The metaphor of the road to understanding is common in Parmenides (e.g., frs. 2.4, 7.2, 8.18) and is taken up again by E . in frs. 5(3). 4 - 7 and 9 6 ( 1 3 3 ) ; cf. Lactantius 3.28.12 " E . angustas esse sensuum semitas queritur." κέχυνται: the line is quoted in the Epicurean Corpus (Vol. Here. V I I 2 f. 22, c. 29) with τέτανται, the verb of gi (100).2. 2 έμπαια: explanation, άμβλύνει

justified by Karsten from Aeschylus Ag. 187 and Proclus' πολλά

γάρ εμπίπτοντα

την των όντων

3 δέ ζωησι

βίου:

θεωρίαν-

τοις

όντως

ήμίν

δειλοίς

• ••

T h e line is echoed in 100(110).7.

corrected plausibly to δ' έν ζωησι

βίου

by W i l -

amowitz. Burnet (EGP p. 204, n. 3) adopts Scaliger's δέ ζωης άβιου and compares το δη βίοτον 4 ώκύμοροι

καπνο'ιο

καλέουσι, δ'ικην:

ιο6(ΐ5)·2.

oi πολλοί

ώς ιδίαν

έχοντες

φρόνησιν,

and Ε. 33(39)-37-8

ούτως

. • • περιληπτά:

P H Y S I C S

2(3)

"since you have shared my exile" (cf. Guthrie HGP vol. 2, p. 138, n. 4 ) . A less strained sense, "since you have come to me (to learn)," seems pref­ erable and in accord with 100(110) and 101(111). L S J , s.v. λιάζομαι, gives "stray from the straight path," but the opposite is implied, viz. "recoil (from error) to learn the truth." 9 ού πλεϊόν γε: Karsten's emendation ού πλέον ήέ has been followed by Stein and Diels. H . Fränkel's ού πλέον ούτι is plausible on the inter­ pretation that E . claims to be a θεός άμβροτος and to have superhuman wisdom, but as Diels-Kranz points out, this does not accord with Sextus' introductory remark that truth can be reached έφ' όσον ίκνεϊται ό άνθρώπινος λόγος. Ε.'s attitude is more modest here, and the fragment should be taken in conjunction with 5(3) and 100(110). Men generally do not grasp the truth of things, but this does not mean that it is unat­ tainable. I f Pausanias, under E.'s guidance, makes careful use of the evidence provided by his senses and brings in nous to supplement their deficiencies, then, within the given limitations, it is possible to achieve genuine understanding.

Homeric phrasing, cf. //. 18.95, 45 8 >

23-100, Od. 1.266, and also Lucretius 3.455-56. The line obviously pre­ cludes individual survival after death. 6: cf. Heraclitus fr. 2 ζώουσιν

'57

έπιδερκτά

and

έπακουστά

2(3) But turn from

my tongue, 0 gods, the madness of these men, and from

let a pure stream flow. And I entreat you, virgin

Muse,

hallowed

white-armed,

lips

of long

memory, send of that which it is right and fitting for mortals to hear, driving the are

forms

found only here in classical Greek; with νόφ περιληπτά cf. νοήσει περιληπτόν, Plato Tim. 28a. Diels translates, "So wenig lässt sich dies für die Menschen sehen oder hören . . . , " and similarly Guthrie, "So little are these things to be seen or heard by men" (HGP vol. 2, p. 138). The sense seems to be that τάδε, the general subject, almost equivalent to τδ όλον, is not perceptible or understandable to the average man. Men usually are mistaken in method, attitude, and aim, and easily distracted (cf. 100(110). 6 - 7 ) ; they are also unable to go beyond their immediate experience, which they misinterpret and overrate. The contrast is one familiar from Heraclitus and Parmenides, between the man who knows and the run of mortals who learn nothing, a contrast E . makes again in 95(132), where he calls the man who has understanding όλβιος, as against the δειλός who has only an unclear doxa. (Cf. especially Heraclitus frs. ι and 2 and Parmenides fr. 6.4-7.) 8 έπεί ώδ' έλιάσθης: this Homeric phrase has been interpreted as addressed to E . with the sense "since you have strayed (or come down) to this earth," or to Pausanias similarly; it has also been construed as

well-reined chariot from

the place of reverence.

Sextus gives these lines in conjunction with 5(3) as coming έξης on the preceding fragment, and he uses them to show that, having previously inveighed against the senses, E . still wishes to claim that their evidence can be reliable. The fragment has been divided after the fifth line, for the person addressed changes from the Muse to Pausanias, and a transitional passage is needed. That Sextus does omit a considerable number of lines from his quotations without indicating that he does so is supported by his citation of Parmenides earlier at 7.1 u . There frs. 7.2-6 and 8.1-2 of Parmenides run straight on from fr. 1.1-30, although it is known from Plato [Soph. 237a, 258d) and Simplicius [in Cael. 557.25 to 5 5 8 . 1 - 2 )

that the lines were not consecutive. ι τών μέν μαν'ιην: the mania has two aspects—the futility of what is put forward and the impiety of transgressing the boundaries of themis in professions of knowledge. Referring to Sextus' phrase oi πλέον έπαγγελ-

T R A N S L A T I O N

λόμενοι

I58

A N D C O M M E N T A R Y

γιγνώσκειν,

Diels gives Parmenides as an example of those whom

'59

P H Y S I C S

3(131)-4(1)

3(131)

E . is criticizing, but from the careful consideration E . gives to Parmeni­

If for the sake of any one of mortal men, immortal Muse,

des' work and the use he makes of some Eleatic arguments, this seems

cares came to your attention,

unlikely. As in the previous fragment, and in keeping with the Pre-

stand by as a worthy account of the blessed gods is being

(it pleased you)

now once more, Kalliopeia,

that our

answer a prayer, and

unfolded.

socratic tradition, E.'s attack is a general one on all who put forward rash and

ill-considered opinions. T h e ritualistic language of this fragment

Hippolytus understands the Muse addressed in this fragment to be an

makes it more than the stock poetic request for divine assistance; its

allegory for the δίκαιος

general tone seems more suited to the Katharmoi

between Love and Strife but working with Love for unity. T h e inter­

and shows how the edges

λόγος, a principle described as an intermediary

of a division between the two poems as religious versus scientific are

pretation is unwarranted, for the epithets given to the Muse in fr. 2(3).3

blurred.

and the mention of her in fr. 6(4).2 show that E . is working within the

2 όχετεύσατε:

Stephanus' emendation. The metaphor from irrigation

framework of Pierian inspiration.

is used again in fr. 47(35)·2. 3 πολυμνηστή

Μούσα:

"much-wooed," Diels "vielgefeierte,"

and Bignone "molto contesa."

Karsten, however, has "memor" and L S J "much-remembering," "mind­ ful,"

I_

Burnet and Guthrie translate the epithet as

a sense, appropriate here, that is argued for by E . Fraenkel in his

3 εί γάρ • • • Καλλιόπεια:

Philologus

on the ύμνος

κλητικός

cf. Ε. Fraenkel

1931, pp. 3 - 9 , and further references given by Lloyd-Jones,

J H S 1963, p. 83, n. 7. The structure of the appeal " I f ever in the past . . . come now" is a common one, cf. Sappho fr. 1.5-7 with Page Sappho

note on Aeschylus Ag. 821 (but Denniston and Page claim the passive

and Alcaeus p. 17, n. 3, and Lloyd-Jones JHS 1963, pp. 8 3 - 8 4 .

"much-remembered," as at Ag. 1459). A play on the Homeric word is

has been taken as masculine, as in 2 ( 3 ) 4 . Schneidewin (Philologus

probably intended; cf. the different meaning E . gives to the Homeric

p. 167), followed by Stein, supposes εφημερίων

μινυνθάδιος,

μυχός,

δρπηξ, Αλλότριος

φώς, etc. άντομαι

in the next line is

σοι for τίνος,

ημέτερης

for ημετέρας,

εφημερίων

1851,

to be neuter, writes τί

and supplies έμελε-

It has then been

an example; in Homer it means "meet," usually with hostile intent, and

argued that since E . is referring to an earlier work of his own, namely the

it is first found with the sense "meet with prayers," "entreat," here in E .

Physics,

4 - 5 : Sturz, Karsten, and Burnet put a stop after άκούειν and take the chariot as object of πέμπε,

but άντομαι

with an infinitive (cf. Euripides Andr.

• • • πέμψον

does not seem to have been used 9 2 1 - 2 2 άντομαι

σε Δία

με). Guthrie (HGP vol. 2, p. 127) omits άντομαι

the fragment belongs to the Katharmoi

(cf. Diels SP AW

1898,

p. 399). However, with a supplement on the lines suggested by Wilamowitz, the reference to a previous poem by E . fails. The sense is quite

καλούσα

general: " I f in the past a poet's work has pleased you, come now and

and sup­

bring inspiration in answer to an appeal." (For αύτε as the repetition not

plies an object for the verb, translating, "in so far as it is lawful for us

of an action but of a type of action cf. Page Sappho and Alcaeus p. 13, n. 3,

creatures of a day to hear, escort me, driving the chariot . . . , " but this

and for E.'s use of ημέτερος

reads strangely. T o whom does the chariot belong? Karsten suggests that

polytus' mention, in the context of the fragment, of the κόσμοι

Εύσεβίης

about by Love and Strife makes the lines more suited to the Physics than to

be taken with άρμα,

148.10 (Bergk), and άρμα

comparing Χαρίτων

Πιερίδων,

Pindar Pyth.

άρματα,

Simonides

10.65. Burnet sup­

poses that the Muse will drive E.'s chariot, but this would make the

the Katharmoi, 2(3)·3_5) a n (

for "of men in general" cf. 96(133). 2.) Hip­

and it is in the Physics i 'hat an άγαθός

brought

that the Muse is addressed (cf.

λόγος about the gods is revealed in detail

fragment contradictory—if E . was already at the shrine of Piety he would

(cf. 8(17).26, where, after an account of the four roots and Love and

not be asking to keep within the bounds of ihemis. Parmenides (fr. 1) rep­

Strife, E . adds, σύ δ' άκουε λόγου στόλον

resented himself as driven in his chariot by the daughters of the Sun to

4 άμφϊ

θεών • • . αγαθόν

λόγον:

ούκ cf.

άπατηλόν).

Xenophanes fr.

34·1-2

ar >d

the abode of the goddess, but E.'s prayer is rather for the Muse to come in

Parmenides 8.50-51 for their announcement of a new and personal logos;

her chariot, παρ' Εύσεβίης,

E . too has a new conception of θεός-

to his assistance; so Aphrodite in a golden

chariot from her father's house to Sappho, fr. 1.6-8. For the literary con­ vention of a goddess coming in a chariot cf. the examples cited by Page, Sappho and Alcaeus p. 7.

4(1) And you, Pausanias,

son of wise Anchitos,

hear me.

T R A N S L A T I O N

161

A N D C O M M E N T A R Y

The line is one of the eight fragments quoted specifically from the Phys­ ics; the phrasing is Homeric, cf. II. 8.152, 11.197, 450. Nothing definite is known about Pausanias. Since the Physics was addressed to him he was assumed to have been Empedocles' devoted and favored disciple, and so he figures in the biographers (cf. the supposed intimacy between Par­ menides and Zeno, D . L . 9.25). According to Heraclides Ponticus, Pau­ sanias was present at the feast following the cure of the άπνους, and he organized a search for Empedocles on his subsequent disappearance; however, he later told the people that E . would not return and that they must sacrifice to him as if he had become a god (cf. D . L . 8 . 6 7 - 6 9 ) . The whole account is denied by Timaeus, who claims that if it were true, Pausanias, being a wealthy man, would have set up a statue or shrine to E . ( D . L . 8.71). Galen cites Pausanias, Philistion, and E . together as Italian doctors (meth. med. 1.1, 10. 6K, and cf. Heraclides Ponticus on E . explaining the problem of the άπνους to Pausanias, D . L . 8.60). Pausanias is also called a doctor and a native of Gela in the epigram quoted by Diogenes immediately after this fragment:

P H Y S I C S

5(3)

Clement mentions the (later) distinction that was made in the Pythag­ orean school between the άκουσμαπκοί and the genuine philosophers, and he claims that the Peripatetics similarly separated doxa from εύκλεία and truth; the first two lines of this fragment are then quoted anony­ mously, followed by evidence for the same distinction from Heraclitus, frs. 104 and 29, Demosthenes, de cor. 296, and Parmenides, fr. 1.29-30. Proclus, praising the caution Plato shows in the Timaeus (2gd) regarding the ability of mortal men to give an exact account of the gods and of the universe, complains that a similar hesitation was not found in Heraclitus, who contrasted his own knowledge with the ignorance of others, or in Empedocles, who guaranteed to reveal the truth, or in the Stoics. Plutarch quotes the second half of the third line, as a well-known phrase, to describe Meno's high opinion of his own training in argument.

spurious. Anchitos, the father of Pausanias, is known elsewhere only in an

1-3 μηδέ σε . • • θοάζει: because lines 4 - 8 are clearly addressed to Pausanias, and fr. 2(3) is addressed to the Muse, there would have been a break in Sextus' quotation, cf. the commentary on 2 ( 3 ) ; it is hard to see how lines 1-3 could be interpreted as spoken to the Muse, and Clement, Proclus, and Plutarch all put the lines in a context of human wisdom. I f some verses have been omitted by Sextus, then they would give the transitional passage and also perhaps provide a subject for βιήσεται; this is preferable to supposing that the flowers themselves exercise com­ pulsion, as is assumed by Diels-Kranz (cf. άέθλια κάλ' άνελέσθαι Od. 21.117). μή with the future indicative seems here to be used with a pro­ hibitive force (cf. W. W. Goodwin Syntax of the Moods and Tenses of the

anecdote told by Iamblichus (Vit. Pyth.

Greek

Παυσανίην φώτ'

ίητρόν

έπώνυμον

Άσκληπιάδην

δς πολλούς

μογεροισι

φωτάς

άπεστ ρεψεν

πατρίς

Άγχίτεω

υίόν

έθρεψε

Γέλα,

μαραινομένους Φερσεφόνης

καμάτοισι άδύτων.

The epigram, however, as chapter 1 has shown, is almost certainly 113), in which a young guest of

Verb p. 19, par. 70, but also B. L . Gildersleeve Syntax of

Greek from

calmed by E.'s music.

been a general one, even τάδε, i.e., "what I am about to tell you." Karsten marks a lacuna after είπεϊν, takes θάρσει as imperative, ends the line with θοάσσεις, and translates, "aude, et sic in sapientiae culmen evolabis." This suits the contexts given in Clement and Proclus of the wisdom of the one who knows the truth as contrasted with general ignor­ ance, but it goes against the more modest approach of the previous frag­ ments. Perhaps the infinitive θοάζειν is a correct conjecture, with the general sense, "Do not be seduced by the glamor of a reputation for wisdom into putting my words to an improper use" (cf. Xenophanes' claim to honor because of his sophia, fr. 2.11-12).

5(3) And do not let (it) compel you to take up garlands of glory and honor from men, on condition

that you speak recklessly,

overstepping propriety,

and so then sit on the

high throne of wisdom. But come, observe with every power in what way each thing is clear, without holding any seeing as more reliable compared with hearing, nor echoing ear above piercings of the tongue; and do not keep back trust at all from the other parts of the body by which there is a channel for understanding,

but understand

each thing in the way in which it is clear.

Sextus gives the lines immediately after 2(3) as a continuous quotation.

Homer to Demosthenes

Classical

Anchitos is about to avenge his father with an attack on his host but is

p. 2 7 0 ) , and the subject may well have

5 όψιν έχων πίστει: the dative πίστει is a syntactical oddity here, and the translation given by Diels-Kranz is unsatisfactory. Ellis's suggestion of όψει έχων πίστιν meets with difficulty in the accusatives of the following

T R A N S L A T I O N

162

A N D C O M M E N T A R Y

163

P H Y S I C S

line; όψιν έχων πιατήν is better, and for the construction with the com­ parative cf. Od. 18.162. 6 τρανώματα γλώσσης: probably not "the clear instructions of the tongue" (Burnet), or "what the tongue makes plain" (Guthrie), but "the piercings of the tongue" by pores that account for the sense of taste, connecting with τετρα'ινω (rather than τρανόω, a late verb), cf. 91 (100).3

6(4)

πυκναίς

It is indeed the habit of mean men to disbelieve what is authoritative,

τέτρηνται

άλοξιν-

7 - 8 μήτε • • • έκαστον: the early editors, Sturz, Karsten, and Mul­ lach, put a stop after νοήσαι and take the passage as a contrast between the deceptive evidence given by the senses and the true understanding reached by νοϋς independently of them. But this is forcing the construc­ tion to give a skeptical slant which is at variance with E.'s position else­ where, as for example 14(21).!, 26(20), and 77(109). E . rather is picking up the Eleatic distinction between perception and reason (cf. Parmenides frs. 7.4-5 and 6.6-7) a n 8 contradicting it; to a considerable extent the senses can help us to understand the structure and functioning of the universe. Perception of the familiar earth, air, sea, and fire, for example, reveals the qualities of the roots of which all things are composed; a sharp biological eye sees essential similarities in organic formations. But there is a limit to the senses, and νους then works independently, as in grasping the nature of Philotes (8(17).21) or of the god (96(133).1-3). It is less certain whether E . has Heraclitus in mind (cf. fr. 101a οφθαλμοί τών ώτων ακριβέστεροι μάρτυρες), but the combination of perceiving with learning is in the Presocratic tradition, cf. Heraclitus fr. 55, Xenophanes fr. 24 (the god's seeing and hearing being without specific organs), and the Hippocratic Regimen 1.23, where seven senses are listed as the means to γνώσις, a list that could serve as a commentary on τά άλλα γυϊα of lines 7 - 8 : ακοή άηδ'ιης,

στόμα

ψόφου, διαλέκτου,

όψις

φανερών,

σώμα

ρίνες

ψαύσιός,

όδμής,

θερμού

γλώσσα

ήδονής και

ή ψυχρού

πνεύματος

διέξοδοι έξω καί έσω- Alcmaeon thought of πόροι as channels stretching from the organ to the brain, Theophrastus Sens. 26, Chalcidius 77m. 279 ( D K 24 A 1 0 ) , but when E . calls each sense a πόρος νοήσαι, and eyes and hands the "highway of persuasion that leads to the φρήν for men" ( 9 6 ( 1 3 3 ) . 2 - 3 ) , is he being as literal as Alcmaeon? It may be true that νούς "coordinates and interprets the testimony of the senses into an under­ standing of the whole" (von Fritz CPh 1946, p. 20), but there are reason­ able grounds for supposing that this works on a physical basis. Blood, the heart-blood in particular, is the organ of thought (94(105), Theophrastus Sens. 10), the channels of blood are stretched throughout the body, no­ ticeably in the eye, ear, nose, tongue, and hand, and the blood moves to

6(4)

and from the surface of the skin; it is likely that the blood channels convey sensations from the organs to the thorax, cf. further the commentaries on 91(100) and 94(105).

but do you

learn as the assurances of my Muse urge, after the argument has been divided

within

your breast.

Clement interprets these lines as the general inclination of the κακοί, through distrust, to overcome the truth; E.'s own doctrine, however, car­ ries conviction. The point of view is supported with reference to the Greek principle of learning like by like, and with quotations from Prov­ erbs 26:5, ι Corinthians 1:22, Matthew 5:45, and Romans 3:2g. Theodoretus gives the first two lines as agreeing with Heraclitus fr. 34. A c ­ cording to E . , disbelievers are κακοί, according to Heraclitus those with­ out understanding are like the deaf. The theme is developed and brings in Parmenides fr. 4.1, Solon fr. 16, and E . again with 96(133). ι κάρτα πέλει: a weak phrase. Diels suggested χάρτα πέλει, translat­ ing, "mali homines gaudent diffidere eis qui optinent" (PPF p. 107), but later adopted κάρτα μέλει: "doch Niedrigen liegt es nur zu sehr am Herzen, den Starken zu misstrauen" (Vors.3 p. 225). T h e datives are ambiguous. Both contexts understand κακοϊς as masculine and take it with the finite verb, κακός here implying "slow-learning" (cf. Sophocles Ajax 964, 07" 545, Phil. 910), combined with a moral slur, κρατέουσιν may also be masculine, and opposed to κακοϊς, as "those who are superior in knowledge," including E . , but it is more likely to be neuter, equivalent to τά άληθή, which have the backing of the Muse. (On neuter references for κρατεϊν cf. Mullach FPG p. 33.) The μέν and δέ contrast (which is avoided in Theodoretus' adaptation of the second line) seems to be between what the κακοί do—distrust the truth—and what the πιστώματα of the Muse urge—attention to the logos (cf. 103(114).1-3). 2 πιστώματα: not "effata" (Karsten) or "arcana" (Bergk), but rather "the objective reliable signs that justify confidence" (cf. Verdenius Mnemosyne

1948, p. 1 3 ) ; similarly Διός πιστώματα,

Aeschylus Eum. 214,

and cf. Aristotle Rhet. 1376317.

3 γνώθι: on γιγνώσκειν in E . , where the meaning is shifting from "recognize an object directly by the senses" to "understand a thought"

T R A N S L A T I O N

164

A N D C O M M E N T A R Y

165

P H Y S I C S

(although to understand a thought is still to recognize and understand its object), cf. von Fritz CPh 1946, p. 17, η . 1. διατμηθέντος σπλάγχνα,

like φρήν,

96(133).3, and

περικάρδιον

αίμα,

the logos is in some sense incorporated. T h e process of incorporation is not made clear in this fragment (and there is little help to be gained from and Vergil Aen. 8.20). It seems that, pro­

vided the recipient is in the right condition for assimilating the logos, there is a dividing and separating (cf. Parmenides fr. 7.5-6) or (if Diels's διασσηθέντος

παγάν

94( Ι 0 5)·3>

refers to the part of the thorax that is the physical basis of thinking, where

passages like Plato Phdr. 265c

ού μά τόν άμετέρφ

• • • λόγοιο:

is accepted) a sifting of the logos in and around the heart;

the thoughts thus received then increase and strengthen εις ήθος

έκαστ­

ον; cf. further the commentary on 100(110).

άενάου

L O V E ,

A N D

7-1 I

B A S I C

παραδόντα

P R I N C I P L E S :

F O U R

R O O T S ,

(or ρίζωματ'

έχουσαν)

Iamblichus Vit. Pyth. 150. It is impossible to date the oath, but it does not appear in the earlier tradition, and the introduction of φύσις in this sense is suspiciously late. I f there is a connection, the Pythagoreans are more likely to have borrowed the unusual term ρίζωμα versa (cf. also θνητών

πηγή,

from E . than vice

1 5 ( 2 3 ) . ί ο ) . The poetic word implies for E .

"foundation," "living source of increase and growth," and perhaps also "basic nature"; cf. the comprehensive use of ρίζα and ριζοτόμος, phrastus HP 9.8 and also Lucretius 2.103 a

S T R I F E

τετρακτόν,

τ έχουσαν

quoted at Aetius 1.3-8, Sextus adv. math. 7.94, Porphyry Vit. Pyth. 20, and

2 Ζευς • • . 'Αϊδωνεύς: F R A G M E N T S

ψυχα

φύσεως ρίζωμα

7(6)

n 8

Theo­

Proclus in Tim. 130c.

the allocation of the divine names to the dif­

ferent roots was disputed even in antiquity. One tradition, which identi­ fied Aidoneus with air and Hera with earth, was put forward by the Homeric allegorists and applied to E . by Diogenes and Hippolytus (cf. Heraclitus All. 24, 41, Stobaeus 1.10.11, Hippolytus RH 7.29.4, D . L . 8.76, and for the connection, Diels Doxographi Graeci pp. 8 8 - 9 9 ) . ^ n Hippolytus,

7(6) Hear first the four Aidoneus

roots of all things:

and Nestis,

bright Jeus

and life-bringing

Hera and

whose tears are the source of mortal streams.

These lines on the πολυθρύλητα listings of Presocratic άρχαί,

στοιχεία

of Ε. are given generally in

cerned mainly with the allocation of the divine names to the different roots. But Sextus also allies the Stoics to E . as positing similar elements, 3.276-79, and

Clement gives them a Pythagorean context. Hippolytus at RH 7.29 divides the roots into δύο ύλικά—earth

and water, and δύο

and fire, but at 10.7 he takes all four as ύλικά

όργανα—air

in contrast to the active

principles of Love and Strife. Clement adds 8(17).18 and 14(21).9 to the first line as a continuous quotation; in Stobaeus, 20(36) is appended to the fragment. Tzetzes refers it to the first book of the Περί

ποντες

μόνον αύτόν ού καθορώμεν,

δι' αύτοϋ

and the epithet φερέσβιος,

βλέ­

applied by

Ε. to Hera, is taken to refer to earth. But Aidoneus (i.e., Hades) is most

and the authorities quoting them are con­

Heraclitus claims that the lines are in imitation of Iliad

Aidoneus as air is argued from the etymology, ότι πάντα

Φύσεως.

easily understood as earth (cf. the arguments put forward by Millerd Empedocles

p. 31), and φερέσβιος,

an epithet of earth in Hesiod and the

Homeric Hymns, may well have been deliberately transferred by E . to the root of air, which in one form is the breath essential to life (cf. Aristo­ phanes Nubes 5 7 0 : Αιθέρα

σεμνότατον,

βιοθρέμμονα

πάντων);

this would

be in accordance with his custom of putting established phrasing in a newsetting. The "Homeric" line of interpretation should therefore almost certainly be rejected as a late rereading of E . Similarly the interpretation put forward by Knatz ("Empedoclea" pp. 1-9) and Thiele (Hermes 1897, pp. 6 8 - 7 8 ) , and approved by Burnet (EGP p. 229, n. 3 ) , which refers Zeus to aither, Hera to earth, and Aidoneus to fire, may be disregarded. This view has no support from the many ancient commentators on the lines, and the identification of Zeus with E.'s aither requires the rejection

ι ριζώματα:

"root clumps," literally of trees (cf. Theophrastus CP

of all E.'s uses of άήρ for the element of air. The best tradition is the

3.3.4), but used also of ancestry (Theodectes 3 ) , and in Aeschylus of the

Theophrastean one, which gives Zeus as fire, Hera as air, and Aidoneus

offspring (Sept. 413)- Nearer to E.'s meaning is the use of ρίζα

as earth, cf. Aetius 1.3.20, Philodemus piet. 2 ( D K 31 A 3 3 ) , and also

Erga

by Hesiod,

19 (and cf. Homer Od. 9.390), and by Aristotle of the inquiry of the

philosophers of old into άρχαί

καί ρ'ιζαι

γης καί θαλάττης,

The notable parallel is the Pythagorean oath

Mete.

3536'·

Plutarch de Is. el Os. 363d. Hera as air appears in the Cratylus (404c), this view has support from Menander 1.5.2 ( D K 31 A 2 3 ) , and it was this interpretation of the names of the elements that was taken over by the

T R A N S L A T I O N

A N D

167

C O M M E N T A R Y

Stoics, cf. Cicero ND 2.66 and the long list of parallel references cited by

P H Y S I C S

among them, their equal in length and breadth. Contemplate her with the mind, and

Pease ND vol. 2, p. 716. For discussions of the question cf. Millerd Em­

do not sit staring dazed;

pedocles pp. 3 0 - 3 2 , Bignone Empedocle pp. 5 4 2 - 4 4 , Guthrie HGP vol. 2, pp.

and because of her their thoughts are friendly

144-46. 3 Νηστις βρότειον·

she is acknowledged

the name Joy, as well as Aphrodite. . . - βρότειον:

there are variant readings of this line, but

the contexts in Aetius and Heraclitus confirm the phrase τέγγει

κρούνωμα

8(17)

to be inborn also in the bodies of men, and they work together, giving her

No mortal has perceived her as she whirls

among them; do you though attend to the progress of my argument, which does not mislead.

I n Eustathius, Nestis is given as a Sicilian goddess (II. 1180.14),

but apart from the mention of her here and at 48(96).2 she does not

All

appear in classical literature. T w o attempts to explain the name were

particular

given. One, originating from Simplicius (in de An. 6 8 . 1 3 - 1 4 ) , gives the

nothing comes to birth later in addition to these, and there is no passing away, for if

derivation άπό τοϋ νάειν

they were continuously perishing they would no longer exist. And what would increase

και ρειν,

7.29.4), connects her with νηστις κακότητος) τά

the other,

Hippolytus (RH

= "fasting" (cf. 126(144)

and interprets, δτι τροφής αίτιον

τρεφόμενα-

from

All agree that she

γινόμενον

τρέφειν

νηστεΰσαι ούκ

εύτονεϊ

represents the root of water, and

Sturz suggested that as Aidoneus is earth, Nestis may be Persephone, the

these are equal and of like age, but each has a different prerogative, character, and they prevail

this whole, and from

and its

in turn as the time comes round.

where would it come? How would it be completely

Moreover,

destroyed,

since nothing is without them? No, these are the only real things, but as they run through each other they become different objects

at different

times, yet they are

throughout forever the same.

name referring to underground streams. I f Nestis was a Sicilian name for Persephone rather than an obscure water nymph, this would give a

This is the longest and most important of the extant fragments. It is

pointed contrast with the Olympian couple and balance the four (which

quoted in full by Simplicius from the first book of E.'s Physics

are ίσά τε πάντα,

8(17).27) more exactly. This, however, is only con­

jecture, and E . did not have a strict terminology for the roots; see the table of terms in chap. 2.

(in Phys.

157.27), and since Simplicius also describes the opening verses as τά εύθύς έν άρχη

παρατεθέντα

(in Phys.

161.14-15); 'he fragment has been

put earlier than it had been in Diels's arrangement. The contexts of the various lines quoted in a considerable range of sources give the substance of the fragment as follows: as Love and Strife alternately gain the ascen­ dancy over all things the cosmos is brought into existence and destroyed in

8(17) A twofold tale I shall tell:

at one time it grew to be one only from

another again it divided to be many from

many, and at

one. There is a double birth of what is

unceasing succession (Simp, in Phys. 5 3 0 . 11 - 1 2 , D . L . 8.76; on Arist. Phys.

157.25, in Cael.

140.30, 2 9 3 . 1 9 - 2 3 ,

2501^27-25135 and Simp, in Phys.

mortal, and a double passing away ; for the uniting of all things brings one genera­

1124.19-1125.24, cf. below on 1 6 ( 2 6 ) . 8 - 1 2 ) ; Love and Strife are motive

tion into being and destroys it, and the other is reared and scattered as they are

principles working on the four elements of earth, air, fire, and water,

again being divided. And these things never cease their continual exchange of posi­

and

tion, at one time all coming together into one through love, at another again

in Phys. 25.24, 188.23, D . L . 8.76, S . E . adv. math. 9.10, 10.317, Plu. amat.

borne away from each other by strife's to arise from

repulsion.

many} and many are produced from

(So, insofar as one is accustomed

they are not perceptible to the senses but intelligible by νους (Simp.

756d, Hippol. RH 10.7.3, Clem. Strom. 5.15.4, 6.17.4); E . thought of the

divided,

four elements as equal in some way, prevailing inevitably in turn; birth

but insofar as they never cease

is explained by their uniting and death by their separation, for nothing

one as it is again being

to this extent they are born and have no abiding life; their continual exchange, so far

being

can

they are forever unaltered in the cycle.

be added to or subtracted from their sum (Arist. GC 333a 16, Phlp.

in GC 257.32, 261.21, But come, hear my words, for learning brings an increase of wisdom. Even as I said before, when I was stating the range of my discourse, a twofold tale I shall

pernicious

one—fire

and water and earth and measureless

strife apart from

these, matched

(to them)

height of air,

in every direction,

Simp, in Phys.

157.25,

161.13,

1184.5,

MXG

976b22)-

tell:

at one time it grew to be one only from many, and at another again it divided to be many from

975bl0>

1-2

(=16-17)

ψξήθη

• • • είναι,

διέφυ

• • • είναι

: the infinitives

with

are consecutive, cf. Goodwin Μ Τ par. 775. What is the subject of the

and love

finite verbs? Guthrie translates, "at a certain time one alone grew out

T R A N S L A T I O N

A N D

C O M M E N T A R Y

P H Y S I C S

8(17)

of many," but gives an alternative on the lines suggested above in a foot­

coming into one through Love and separating into many through Strife.

note (HGP vol. 2, p. 153). The unexpressed subject is probably

πάντα

This is universal activity which later is to be found at work in individual

(cf. below on line 4 and 14(21).7) or τό δλον (cf. 1(2).6), the "twofold

organisms, in the same way as the materials that make up the indivi­

tale" being the two cosmic changes (1) from many to one, and (2) from

dual are identified with the world masses. (For the attempts to deny

one to many. When the lines are repeated at 16-17

any cosmic reference at all cf. note 110 in chapter 2.)

t b e

uniting and sepa­

rating totality is spelled out as fire, water, earth, and air, to which Love and Strife are added. 3 - 5 άπόλειψις

'• the abstract noun is unusual in epic and in its opposi­

tion to γένεσις

(Parmenides' word is δλεθρος,

meaning is "desertion"

fr. 8.21); normally the

(Thucydides, Demosthenes, Xenophon)

"failing" (of rivers or of the moon in Aristotle), θρεφθεϊσα, emendation of Simplicius' θρυφθεϊσα, balances τίκτει to αύζει,

9 ούτως . . . φύεσθαι ·' the line has been supplied here from Aristotle Phys.

τ' όλέκει

with Scaliger's διέπτη

τε- Karsten keeps θρυφθεϊσα,

for

δρεπτή,

33.26; for this and the following

context.

or

Panzerbieter's

250030 and Simplicius in Phys.

four lines cf. the commentary on 16(26).8-12 with the Aristotelian 14 άλλ' άγε μύθων

κλϋθι:

one of several formulaic monitions to

Pausanias found throughout the poem, especially when a new and important point is to be made, cf. 4 ( 1 ) , 5 ( 3 ) 4 , 6(4).3, 15(23).! 1, 1 7 ( 3 8 ) . : ,

όλέκει

5 3 ( 6 2 ) . I , I O O ( I I O ) . I O . Here the explanation of the nature and function

and δοιή (admittedly an unusually early use of the singular)

of the four roots and Love and Strife gives body to the schematic outline

changes

to τοίη;

but this is unnecessary surgery to remove the idea of a second or

double

generation.

δρυφθεϊσ'

Bollack tries

άποδρύπτει,

translating

of the first verses of the fragment, μάθη: τοι,

"dispersant, se disperse." Other recent views on the lines are summarized

μέθη

by A . A . Long in The Pre-Soctatics,

changed by Bergk to μάθη.

ed. A . P. D . Mourelatos, pp. 4 0 4 - 1 2 .

τήν μέν • • • ή δέ: Diels refers the two pronouns to γένεσις, etiam mutatis mutandis de απολείψει" stood the first pronoun as γένεσις

"at valent

(PPF p. 112). Sturz had under­

and the second as άπόλειψις,

and omits

(which Sturz tried to justify by referring to Plato Lysis

222c),

This would be the only occurrence of the

noun, except for the Doric genitive in Hesychius: μάθας,

μαθήσεως.

For the literal increase that learning brings cf. 1 0 0 ( 1 1 0 ) 4 - 5 .

but it

seems rather that both pronouns should refer to both nouns, the compact

Stobaeus has μάθησις

which has the support of Clement's paraphrase; Simplicius gives

15 πείρατα

μύθων:

cf. Homer I I . 23.350 of Nestor εκάστου

πείρατ'

έειπε-

expression being elucidated by the verbs. There is a first generation and

16-17: cf. lines 1-2.

a "failing" of mortal things when θνητά

18: previously the roots had been given under somewhat enigmatic

are brought to birth and then

destroyed by the many coming into one, and a second when θνητά

are

divine names (cf. 7(6). 1-2), but they are now listed in familiar terms. The

again reared and scattered as many "divide" (a distinctive Empedoclean

first three—fire, water, and earth—are straightforward. For the fourth

sense; διαφΰομαι

= "germinate" Thphr.

CP 2.17.7,

"intervene"

or

Simplicius has ήέρος, and Plutarch and Clement αιθέρος;

"grow between" Hdt. 1.61, Thphr. CP 3.7.9, and later "be inseparably

άπλετον

connected with").

Athenagoras, ήπιον

6 - 8 ταΰτα:

like πάντα

in line 3, which unite and separate, identified

in line 18 as earth, air, fire, and water, φορεύμενα:

in Simplicius and Clement and ήπιον

perhaps coming into the text from

Β 8 . 5 6 - 5 7 ; for άπλετον

the epithet is

in Plutarch, Sextus, and Parmenides

cf. 121(135).2. Burnet (EGP p. 219, n. 3 ; p. 228,

Ionic form; Stobaeus

n. 2) accepts αιθέρος here, denying that the element was ever called άήο

Lines 6 - 8 add the information that the move from

by Ε. αίθήρ admittedly is the most common word for this root in E . , but

many to one is the work of Love, and that from one to many is due to

his terminology is not fixed (cf. 91(100).13, 25(22).2, 91(100).15, and the

Strife; the alternation between the two is unceasing. The last two lines

table in chap. 2 ) . Elsewhere ύγρδς άήρ and ΤΊταν αίθήρ refer to the same

has φρουρούμενα.

are repeated at 16(26).5-6, line 7 at 26(20).2, and line 8, with some

root, the former in its occupation of the lower atmosphere and the latter

variation, at 2 6 ( 2 0 ) 4 . The connection of likeness and unity with Love,

in that of the higher, cf. the commentary on 27(38).3-4.

and of enmity and separation with Strife, is found again at 2 5 ( 2 2 ) 4 - 8 .

19-20: the formal introduction of the uniting and separating agents,

Lines 6 - 8 are part of the outline of E.'s cosmic scheme, as the first two

already mentioned briefly

lines of the fragment and the phrase πάντων

έχθει

σύνοδος

show. He is con­

cerned here with the eternal succession of the two phases of all things

in lines 7-8. νεϊκος

ούλόμενον:

cf.

νείκεος

line 8. The baneful nature of Strife, and the innate hatred that

brings about separation, is emphasized from the start, giving Aristotle

T R A N S L A T I O N

I70

A N D C O M M E N T A R Y

grounds for regarding it as a principle of evil, cf. Metaph. Plutarch de I s . et Os. 3 7 0 c άτάλαντον

άπάντη:

98534-10,

'7'

P H Y S I C S

8(17)

various phenomena), (2) in the near repetition of lines 29 and 34 in

"equal in every way,"

16(26), where the reference is to the elements, and (3) in the ancient com­

"uniform," as in Hesiod Theog. 524 and Parmenides fr. 8.44. It is not that

mentaries on line 27. It is the four roots that are equal and of like age,

Strife is materially equal in weight to each or all of the roots but that its

and that make up the totality of the world mass, allowing for no addition

power can stretch evenly and comprehensively over them all.

or subtraction. Love and Strife are not "things" like the roots and

20 iv τοϊσιν:

alternatively μετά τοϊσιν,

trast need be made with δίχα

cf. line 25. No significant con­

cannot be compared with them; their control can extend over them,

των in the previous line, except perhaps

however, as was explained in lines 19-20, and the question of their

that Strife as a separating agency works apart, and Love from within,

eternity is taken up separately in 11(16). The roots are ίσα πάντα

cf. Guthrie HGP vol. 2, p. 154. ίση μήκος

Parmenides fr. 9.4 of fire and night—ίσοι άμφότεροι),

άπάντη

τε πλάτος

τε: like

άτάλαντον

above, for Love's uniform extension over the roots.

but

(cf.

Aristotle

queries what is meant by this. Granted that for E . the elements are

2 1 : the contrast between visual perception and intellectual recognition

absolutely basic and incapable of being transformed into each other (cf.

is clearly made, with a corresponding distinction in objects. Earth, air,

GC 315a 15-16), then if they are quantitatively comparable there must

fire, and

be a common unit of measurement, which would deny their ultimate

water are visible, and their nature can be understood from

observation (cf. 1 4 ( 2 1 ) . 1 - 6 ) , but Love is not a material entity like them

nature. This would also be the case if they were dynamically comparable,

and can be grasped only by νοϋς, so Parmenides fr. 4.1. There is also an

cf. Mete. 340314, and chap. 2, n. 79. But if the comparison is analogical,

underlying separation of subjects, familiar from Heraclitus and Par­

e.g., one is as hot as another is white, it is qualitative, and the elements

menides, of the one who has reached true understanding from the ordi­

should be called "similar," not "equal," cf. Aristotle GC 333320-34,

nary masses, who in comparison are like people sleeping or stunned; cf.

Philoponus in GC 257.32-258.4, 261.21-25, Joachim on Aristotle GC,

Heraclitus fr. 1, Parmenides fr. 6.7, and E . earlier at 1(2). 1-6. Like the

pp. 2 3 1 - 3 3 . E . was probably being straightforward and assuming that

nature of Love, that of the supreme god is not to be reached or understood

the roots were equal in age, honor, and power, and in their total sums

by the senses, cf. 96(133). 1—322 νομίζεται:

(cf. lines 2 7 - 2 9 here, and also, e.g., the equal amounts and pressures

changed by Karsten to ένίζεται

on the grounds of the

involved in 91 (100).6-21). The basic argument against any one element

verse contradicting lines 2 5 - 2 6 , but the second reference is to the ele­

predominating had probably been put forward already by Anaximander,

ments. Men recognize the presence of Philotes, or Aphrodite, well enough

cf. Aristotle Phys.

within their bodies and observe the effects on human thinking and action,

mander p. 186, η. ι.

but its universal working on the roots is not perceptible and has not been understood as the functioning of the same principle as that which power­ fully influences themselves. 24 Γηθοσύνην:

28 τιμής

204028, Simplicius in Phys.

. . . έκάστφ:

479.32, and K a h n

Anaxi­

cf. Parmenides on fire and night, fr. 8 . 5 7 -

58. Each root has its own individual and inalienable nature, which is preserved throughout, as explained by Simplicius, in Phys.

159.13, intro­

Homeric, cf. II. 21.390 and also 13.29 (where "the

ducing 14(21) after this fragment. This assumption of permanent, in­

ascription to nature of a distinctly human emotion is unique in Homer,"

herent characteristics is essential to the idea of an element, and the em­

Leaf ad loc.). έπώνυμον:

phasis E . placed on it is one of his important contributions to Greek

25 μετά

τοϊσιν:

cf. II. g.562.

Brandis's correction for the unmetrical μετ'

δσσοισιν,

science. Difficulties, however, arise with the positing of a stage of such

giving a reference to the roots, as in line 20. Other suggestions are μεθ'

mingling of the roots that these characteristics are not discernible; see

άπασιν

chap. 2.

(Sturz), μεθ' δλοισιν

τ' δσσισιν 26 άκουε

(Panzerbieter), γ' δσσοισιν

(Preller), and

(Ellis). • • • άπατηλόν:

• • • έασι: whether or not there is a lacuna after line 26, the

the reference is still to the roots, cf. below on

1 6 ( 2 6 ) . I , where the line is repeated with κύκλοιο for

tion of his Doxa, fr. 8.52. 27 ταΰτα

έν • • • χρόνοιο:

29

a direct challenge to Parmenides' depreca­

30 ούδ Χάρ τιΧ έπιγίγνεται:

χρόνοιο-

Ρ· Maas accepts the elision of the iota of

τι here (Greek Metre, trans. H . Lloyd-Jones, pp. 73, 74), giving as parallels

subject of line 27 is the roots. This is clear (1) in the continuation in lines

εστι

3 4 - 3 5 (for it is the roots which in running through each other become the

Theocritus 30.12, against which cf. A. S. F . Gow Theocritus,

τι

Άνάγκηγς

χρήμα—a

doubtful

variant

for

107(115).!—and

ad loc.

T R A N S L A T I O N

172

A N D C O M M E N T A R Y

Karsten emended to ap ούτ' επιγ'ιγνεται, to άρ τέ τι γίγνεται,

cf. SP AW

and Diels in some despair

1897, p. 1069. Professor H . Lloyd-Jones

has suggested in a personal communication ούδ' άρτι( = now, lately) τι γίνοεται-

For the sense cf. Parmenides fr. 8.36-37 and also Lucre­

173

P H Y S I C S

9(12)-10(13)

the author are given in MXG, where the fragment is connected with 1 2 ( 8 ) - 3 ~ 4 a s supporting the assertion that since the roots are eternal, there is no absolute genesis or destruction, but an apparent genesis arises from their arrangements and rearrangements.

tius 2.296. 31 είτε

• • • ήσαν:

ment by Melissus, fr. 7(2) εί τοίνυν

γίνοιτο,

όλεϊται

πάν έν τφ παντί

after line 31, but είτε

ι έκ γάρ τοΰ μή έόντος:

cf. the emphatic statement of this Eleatic argu­ τριχί

χρόνφ-

μή μυρίοις

έτεσιν

έτεροϊον

Karsten suspects a missing line

"non respondet alterum, quia alterum lemma

variata forma 1. 32 continuatur," Diels PPF p. 114. 3 2 - 3 3 τούτο • • • έρήμον:

here Ε. takes over Parmenides' arguments

for the denial of birth and death to what is (cf. fr. 8.6-7,

'9_2°) a n

d ap­

(MXG)

μή έόντος.

δντος

δντος

(Philo), so Bollack: έκ τοΰ γάρ

Diels has έκ τε τοΰ γάρ ούδάμ'

έόντος, but Parmenides usually

negates δν with μή, cf. frs. 2.7, 7.1, 8.7, and 12, and he frequently has the article, e.g., frs. 2.7, 4.2, 8.32, 35, and 37. άμήχανόν

έστι:

almost equiva­

lent to "is logically impossible," cf. G . E . R . Lloyd Polarity

and

Analogy

pp. 4 2 3 - 2 4 . 2 άνήνυστον

plies them to the four roots, which have no temporal starting or stopping points. Further, Parmenides had claimed that μή δν could not intervene

a suggested amalgam of έκ τε μή

and έκ τοΰ γάρ ούδαμή

and

καί άπυστον:

Melissus fr. 2. άπυστον

cf.

Parmenides frs. 2.7-8, 8 . 8 - 9 , 8.17,

is Mangey's suggestion, adopted by Diels,

to prevent what is from reaching its like, nor could there be any variation

for Philo's άπαυστον,

in density or rarity, cf. fr. 8.23-25, 4 4 - 4 8 . E . reinterprets these points,

corruption at Parmenides fr. 8.21, where the M S S D and Ε of Simplicius

first by asserting that the roots occupy all the available place ούδέν έρήμον),

and then by equating μή δν with κενόν,

(τώνδ'

resulting in a

denial of empty place to interrupt or alter the consistency of the roots, cf.

in Cael. read άπαυστος

33 άλλ' αύτ' έστιν

ταύτα:

picking up the τώνδε

of the previous line,

for άπυστος-

attempt to make sense of άπαυστον-

The άπρηκτον

of MXG may be an

For a defense of άπαυστον

as the

lectio difficilior cf. Bignone Empedocle pp. 3 9 8 - 4 0 0 .

3 ΧθήσεσθαιΧ:

10(13).

which makes no sense here; there is a similar

Panzerbieter, followed by Diels, emends to τή γ'

έσται,

which gives the line a rhetorical flourish. The subject is obviously έόν, and the verse so read would make it clear that the preceding two lines

the reference continues to be to the roots, cf. 14 (21). 13. the Eleatic argument for self-consistency (cf.

had a double reference. There can be no genesis from what is not, nor

Parmenides fr. 8.46-48) is applied to the individual roots, completing the

destruction of what is, in any temporal or spatial sense; έόν always exists,

point made in line 28—each root has its own τιμή

34 ήνεκές

αίέν

όμοια:

which are

and as a plenum it occupies all available space, so that there is no time

preserved inviolate through the various arrangements and rearrange­

when nor place where it is not. έρε'ιδω has a slightly different meaning

ments of parts in the formation of θνητά-

at 1 0 0 ( 1 1 0 ) . ι .

and ήθος,

Parmenides was led from the

premise έπεί πάν έστιν όμοϊον to conclude that his subject was unique (cf. G. E . L . Owen CQ_ 10 ( i 9 6 0 ) pp. 9 2 - 9 3 ) , but E . , in positing a mosaic shifting of four eternal roots in a plenum,

retained their temporal and

spatial continuity while allowing plurality and divisibility.

10(13) There is no part of the whole that is empty or overfull.

The line is quoted by Aetius under the heading Περί κενού and is listed 9(12)

by Theodoretus among several theories on the theme. MXG gives it as

It is impossible for there to be a coming into existence from that which is not, and for

the condition prevailing after the coming together into unity.

what exists to be completely destroyed cannot be fulfilled,

nor is to be heard of; for

when and where it is thrust, then and there it will be.

E . is picking up Parmenides' argument on the spatial continuity and consistency of his subject (cf. fr. 8 . 2 2 - 2 5 ) : 'here cannot be

different

degrees of existence at different parts. For Parmenides there is no μή δν Philo quotes the first two lines of the fragment anonymously, to show that

to interrupt the consistency, but E . moves one stage further and identifies

nothing can come from or pass away into nothing. The three lines and

μή δν in its spatial sense with κενόν—an

identification adopted by Melis-

T R A N S L A T I O N

A N D C O M M E N T A R Y

'75

sus and similarly used in his denial of variance, cf. Melissus fr. 7 - ( 7 ) - ( 8 ) , and also Anaxagoras, fr. 5. The invariance is most marked in the homo­ geneity of the sphere under Love (which may have induced the context in MXG) but always holds true; the roots are incapable of expanding or contracting, and they keep their character inviolate through the mosaic­ like arrangements and rearrangements in the plenum. Diels prints as a separate fragment (B 14) the phrase just before this

P H Y S I C S

death, but there is only mixing, to these men give the name

and separating

11(16)-12(8)

of what has been mixed, and

"birth."

but this makes for needless repetition and may well be an imperfectly remembered conflation of 8(17).32 and 10(13).

The fragment is quoted by Aetius from the first book of the Physics. An appropriate place for it is after the general exposition of 8(17) and the related Eleatic arguments. For his next point, E . in this and the fol­ lowing four fragments turns to the world we know and the language we use, showing first that there is no real genesis or destruction of mortal things but only arrangements and rearrangements of their component elements.

11(16)

contrast

verse in MXG: τοϋ παντός

(δ') ούδέ(ν}

κενεόν-

πόθεν

ούν τί κ'

έπέλθοι;

ι φύσις:

the word is here taken by Plutarch to mean γένεσις

to θάνατος:

ειρηκε

τήν

in

φύσιν,

They are as they were before and shall be, and never, I think, will endless time be

άντιθείς

This is the sense also given to φύσις in this context in Aristotle GC 314b 7

Hippolytus gives as the subject of the fragment Love and Strife, at R H

2 6 3 . 2 0 - 2 4 ; Simplicius in Cael. 306.3, in Phys.

7.29 attributing the lines to E . but at 6.25 to "the Pythagoreans." H e

2 3 ; in Alexander it is taken as equivalent to ένωσις, in Metaph. 359.17-21. At Metaph. 1014635 Aristotle quotes the fragment, without the second line giving the required balance of θάνατος to φύσις, to illustrate the meaning of φύσις as ούσ'ια (and cf. GC 333611-14, though Joachim argues for φύσις as γένεσις here, ad GC 3 1 4 6 7 - 8 ) . Although such a meaning, or something akin to it, must be implied in E.'s other uses of the word at 56(63) and 100(110).5, this fragment, quoted in its entirety by Plutarch, should probably be given his interpretation. The controversy has continued into modern times, cf. A . O . Lovejoy PhR 1909, p. 3 7 1 ;

comments that the character of Love is peaceful and unifying whereas Strife is destructive and separates, and that the action of the two continues without beginning or end. ι έ(στ)ι

γάρ ώς πάρος

ήν τε καί έσσεται:

a suggestion made in a

personal communication by Professor H . Lloyd-Jones for the M S S εί γάρ

καί πάρος

ήν καί

έσται-

The Homeric formula (e.g., II. 1.70) has the three tenses. After dealing in 8 ( 1 7 ) . 2 7 - 3 5 , 9 ( 1 2 ) ;

a n d

I0('3)

w i t h

t h e folu" roots

> denying them

αύτη δεδήλωκεν

τής γενέσεως

emptied of these two.

(cf. Phys.

τόν θάνατον

ότι γάρ άντί

ό Έ. (adv. Col. 1112a and cf. 11 i 2 f ) .

I 9 3 b i 2 ) , MXG 9 7 5 b 6 ; Philoponus in GC 14.14, 15.6-8, 15-17, 161.18, 180.25-30, 235.20¬

Burnet EGP pp. 10-11, 3 6 3 - 6 4 , 205 n. 4 ; Ross Ar. Metaph.

vol. 1, pp.

beginning or end in time, spatial variation, and the possibility of addition

297~98-

to or subtraction from their totality, E . then moves on to his motive

Academy 1910, p. 9 8 ; Kirk Heraclitus

principles and postulates for them an eternal existence. (Since they were

Guthrie HGP vol. 2, p. 140; and cf. G . A . Seeck Hermes 1967, pp. 3 6 - 4 1 ;

probably not thought of as material bodies in the same way as the roots

J . Owens Canadian Journal

were, the question of spatial stopping and starting points for them does

Ben Phronesis

not arise; see chap. 2.)

a frequent confusion, cf. 8(17).8, 19 and 51 (59).2.

F R A G M E N T S

2 θανάτοιο τελευτή: Lovejoy, loc. cit., understands the phrase as (no) "end of death," i.e., θνητά never stop dying, but it is more likely to mean "end that is death," like the standard θανάτοιο τέλος, e.g., Homer 11.

12-15

M I X I N G

A N D

S E P A R A T I N G

Opposed to these are W . A . Heidel Proceedings of the American pp. 2 2 8 - 3 0 ; K a h n Anaximander p. 2 3 ;

of Philosophy

1978, pp. 2 0 4 - 0 6 . απάντων:

1976, pp. 8 7 - 1 0 0 ; N . van der the variant έκαστου

reflects

3-3°9> 5-553; I 6 - 5 0 2 , 8 5 5 , 22.361, and Aeschylus Sept. 906. E . seems sim­

12(8) Here is another point: of all mortal things no one has birth, or any end in pernicious

ply to be saying that despite our normal way of speaking, θνητά are not really born, nor (paradoxically) do they die, because strictly speaking they are temporary arrangements of parts of immortal "roots." The

T R A N S L A T I O N

A N D

ι76

C O M M E N T A R Y

'77

P H Y S I C S

13(9)-14(21)

coming into such an arrangement is φύσις, and the dissolution of the arrangement marks the end of that individual as such. This is spelled out in the next fragment.

in the fragment. The subject, from the first line, consists of people in general, who speak inaccurately of birth when there is only mixis.

3 μίζις'- f ° r t b e assumption that the mixis of parts of roots to make an organism is a mosaiclike arrangement in which the pieces retain their character, and not a kind of "chemical" mixture, see chap. 2. 4 επί τοϊς . • • άνθρώποισιν: cf. line 5 of fr. 13(9). It would not seem that φύσις was a common word for E.'s contemporaries to adopt, but he may have had in mind the verbal usage, as in the next fragment. When a mixis is formed, there occurs what is termed γενέσθαι (or φύεσθαι).

i i i 2 f . Attempts to make a satisfactory rendering include έν γε νόμφ κ. Reiske, είκαίως κ. Karsten, and άλο'ιτην κ. Wyttenbach (cf. D K 31 Bio). Stein suggested the conflation ή θέμις εστί, καλοϋσι, taking θέμις in a weaker sense and close to νόμος. But if θέμις is stressed as "right" (cf. 2 ( 3 ) 4 a n c l Hesiod Theog. 3 9 6 ) , a negative is obviously required. Wyttenbach had ή θέμις (ού) for 82of, and Wilamowitz (ού) θέμις η (cf. Hermes 1930, p. 246). Diels adopts Wyttenbach's reading as the most reasonable suggestion, on the Homeric pattern with the dative. O n the inaccuracy of conventional naming cf. Parmenides fr. 8.38, Anaxagoras fr. 17.

13(9) When they have been mixed in the form form

καλέουσι:

the reading at

82of, but

είναι

καλέουσι

at

of a man and come to the air, or in the

of the race of wild animals, or of plants,

or of birds, then people say that this

is to be born, and when they separate they call this again ill-fated terms are not right, but I follow

5 Χή θέμιςΧ

death;

these

the custom and use them myself.

14(21) But

come, if the form of my preceding argument was in any way incomplete,

note of the witnesses of these to what I have said before:

take

sun with its

radiant

heavenly bodies bathed in heat and

shining

The fragment comes, with 12(8), 104(11), and 106(15), in Plutarch's

appearance and pervading

defense of E . against the charge put forward by Colotes, that E . , in

light,

abolishing generation, abolished life itself. As Plutarch points out, E . is

Under strife they have different forms

not doing away with living creatures but showing that terms like birth

in love and are desired by one another. From them comes all that was and is and

warmth,

rain everywhere dark and chill,

and from

earth issue firmly rooted

solids.

and are all separate, but they come together

and death, when applied to them, are misleading; organisms are formed

will be hereafter—trees

by a mingling in a certain arrangement of parts of eternal roots, and they

and birds and water-nourished fish, and long-lived gods too, highest in honor. For

have sprung from them, and men and women, and animals

cease to exist as such when the arrangement breaks up. Provided it is

these are the only real things, and as they run through each other they assume different

recognized that the terms are not strictly accurate, that birth is really

shapes, for the mixing interchanges them.

mingling and death separating, the conventional expressions may still be used. ι

μιγέντ'

εις α'ιθέρ'

ϊ(κωνται):

Diels's

suggestion

for

the

MSS

μίγεν φώς αίθέρι and a lacuna of 6 - 8 letters; he adds, "fortasse φώς Byzantinorum more vocis φώτα explicandae causa superscriptum" (PPF p. 109). O n this reading the subject would be the roots, and the sense would be, "when parts of the roots have formed into an arrangement or mixture with human shape and come to the air." "Coming to the air" may be a poetic paraphrase for "being born" (cf. Lucretius 1.170) but could be more exact, for E.'s theory is that the fetus is άπνους and takes its first breath at birth, the intake of air compensating for a loss of moisture, cf. Aetius 4.22.1, 5.15.3. 3 τό (γέ φασι)

γενέσθαι:

Panzerbieter's filling of the second lacuna

Simplicius quotes the fragment in full at in Phys. 159.13, after the whole of 8(17), as a continuation of the account of the roots, showing that each has its own character and is recognizable in a familiar form—"sun," for example, is fire, "sky" is air, and "rain" and "sea" are water (cf. the table in chap. 2). At in Phys. 33.8 Simplicius follows lines 3 - 1 2 of this fragment on 47(35), there to point out that mixing results when both Love and Strife are at work. ι τώνδ' • • • έπιμάρτυρα: the genitives are clumsy. Stein suggested τών for τώνδ', and Diels followed Wilamowitz with τόνδ', taking έπι μάρ­ τυρα as masculine singular rather than neuter plural; but a number of phenomena will be pointed out by E . in support of the theory put for­ ward, and the line should probably be left as in Simplicius.

T R A N S L A T I O N

2 λιπόζυλον:

"lacking wood," and so "feeble," "defective"; found

also at 6 0 ( 7 1 ) . ι applied to πίστις λίφαιμος,

I78

A N D C O M M E N T A R Y

g i ( i o o ) . i . μορφή:

but apparently not elsewhere, cf.

'79

15(23)

P H Y S I C S

Love and Strife are active, as Simplicius explains (in Phys. 33.4), thneta result.

used by Parmenides of fire and night (fr.

9 : I have accepted Aristotle's version of the line, but with έκ τών

8.53), but here the sense is "form of argument." T o express his meaning

for έξ ών, as at 15(23).5 and 83(98).5. E . has adopted the common for­

more clearly E . will offer as evidence of the existence and character of the

mula for past, present, and future, probably as a deliberate challenge to

four roots the familiar elemental masses around us. 4 δσσ' ΧέδεϊτοΧ:

Parmenides' denial of tenses (fr. 8.5). The list that follows, comprising

emended by Diels to δσσ' ιδει τε and further cor­

rected by Wackernagel to δσσ' εϊδει τε (cf. SP AW

1884, p. 366;

Philologus

1931, pp. 134-35). T h e word είδεος is related to ιδρώς, and the definition in Hesychius is εϊδεος'

θάλπους,

καύματος-

The άμβροτα

plant, animal, bird, fish, human, and divine life, is repeated at 15(23).6, the θεοί τιμήσι

φέριστοι

significantly also appearing in the

Katharmoi

as the highest in the series of lives, cf. 132 (146).3.

are the moon

13-14: line 13 repeats 8(17).34, but there is a change in the second

and stars, the moon being composed of air shut in by fire, and the stars

line of the couplet. The emphasis in 8(17) is on the permanence and

of fire squeezed out from the air (cf. [Plut.] Strom, ap. Eus. PE 1.8.10,

changelessness of the roots, here it is on their ability to produce all kinds

Aet. 2.13.2). I f the reading εϊδει is right, and the sense of heat uppermost,

oi thneta as they mingle with each other (cf. 47(35). 16-17). As against

then in this line E . would be pointing to the άμβροτα

as instances of a

Diels's suggestion for the completion of line 14 a connection is required,

combination of fire and air; cf. 53(62).5, where heat rather than moisture

and E . does not elsewhere use τόσος without a corresponding relative.

(which is given in ύδατος)

is indicated.

Stein and Mullach independently argued for διάπτυξις

6 ΧθέλημάΧ '· the vocabulary of lines 5 - 6 is uncommon ριγαλέον,

and στερεωπά

are άπ- λεγ-),

word cannot be decided, θελημά έθελυμνά

(δνοφόεντά,

and the form and sense of this

(cf. 47 (35)-6) is inappropriate, and

(advocated by Karsten and Stein from the Suda and Favorinus)

unsatisfactory. Diels followed Sturz with θέλυμνα, the Homeric προθέλυμνα

in Hesychius: όλον έκ ριζών-

12(8).3: άλλά διάπτυζίν

μόνον

μίξιν

τε γενέσθαι

γάρ διά κρήσις

τε καϊ διάλλαζιν

έν μέρει

άμείβει,

αϊσης

μιγέντων,

(in Phys.

και

σύνοδον

161.20). I conjecture τά

for the tmesis comparing Parmenides fr. 8.41.

as a simple form of

is generally accepted from the definition At GC 315a 10, in an obvious reference to

this fragment, Aristotle says of Ε., λέγει τόν μέν ήλιον λευκόν και τήν δέ γήν βαρύ και σκληρόν,

θερμόν,

but "close-packed" or "firmly rooted"

is not exactly βαρύ. Also, the verb προρέουσι,

associated in epic with the

free flowing of rivers and streams (cf. II. 21.260, Od. 5.444, and especially Theog.

a

(H- 9·54', 10.15, 13.130, and cf. O'Brien ECC

pp. 2 6 6 - 6 7 ) , but now θελεμνά

Hes.

γάρ άμείβει,

rearrangement of Karsten's suggestion from Simplicius' commentary on

792), is difficult to understand with a subject of this kind.

Perhaps E . wrote no more than θάλασσα

(cf. the reference in Simplicius'

introduction of the fragment), the weight and hardness mentioned by Aristotle both being implied in στερεωπά—rocks

15(23) As painters,

men well taught by wisdom in the practice of their art, decorate temple

offerings when they take in their hands pigments of various colors, and after them in close combination—more

of some and less of others—they

produce

fitting from

them shapes resembling all things, creating trees and men and women, animals and birds and water-nourished fish, and long-lived gods too, highest in honor; so let not error convince you in your mind that there is any other source for the countless

perish­

ables that are seen, but know this clearly, since the account you have heard is divinely revealed.

and stones brought

along by the water. I n any case the theory of an exclusive tetrad of op­

Simplicius quotes the lines as an illustration given by E . of the theory set

posites cannot be fastened on E . from this fragment.

out in 14(21), refers them to this present world in which plant, animal,

7 - 8 : the subject is the four roots, mentioned under familiar names

and human life results from the activity of both Love and Strife, and con­

and forms in the preceding lines, and the statement is a general one about

nects them with 16(26). 1-2 and 11-12. For a discussion of the simile see

their activity when influenced by the motive principles—under Strife

chap. 2, pp. 3 8 - 3 9 .

(only here in the Physics called κότος) they keep their individual forms in separated masses, in Love they come together into a unity. When both

2 άμφί

• • • δεδαώτε:

the duals δεδαώτε

(line 2 ) , μίξαντε

(line 4 ) ,

T R A N S L A T I O N

and κτίζοντε

(line 6) are puzzling; the earlier editors attempted to avoid

them by reading δεδαώτες τε, and κτίζουσι

(which is given in the Simp. M S F ) ,

μάξαν

respectively. Duals for plurals in Homer, e.g., at II. 3.279,

The metaphor of πηγή,

vol. 2, p. 2 8 ) , J . Waekernagel (Vorlesungen

7 7 - 8 0 ) , and E . Schwyzer and A . Debrunner (Griechische

über Syntax Grammatik

pp.

vol. 2,

p. 4 6 ) ; more recently C . Segal has suggested a formal reason for the duals in Iliad book 9 ("The Embassy and the Duals of Iliad 9 . 1 8 2 - 9 8 , "

GRBS

1968, pp. 109-14). T h e duals here may have resulted from the Simplicius MSS reading of άμφω for άμφΐ, or perhaps E . is allowing himself a strik­ ing flexibility in the forms, cf. 124(137).6. 4 άρμονίη

μίξαντε:

"mixed" colors are referred to in Theophrastus

Sens. 7 7 - 7 8 (on Democritus), Plato Tim. 68d, and [Aristotle] Col.

qgoa-b

with ρίζωμα,

for

the

source άενάου

φύσεως

appears in the Pythagorean oath by the tetractys, Aetius 1.3.8, and cf. 7(6).ι.

11 θεού πάρα: θεός is taken to refer (1) to E . himself as a god, e.g., by

8.186, 16.371, and 17.387, have been discussed by P. Chantraine (Grammaire Homerique

16(26)

P H Y S I C S

1 0 1

A N D C O M M E N T A R Y

Bidez, Biographie

p. 102, and by W. Nestle, "Der Dualismus des Emped­

okles," Philologus

1906, pp.

545-57,

comparing

102(112)4;

(2) to

Aphrodite/Philotes by Bollack, Empedocle vol. 1, p. 265, n. 2, and p. 310; and (3) to the Muse, by Karsten, Diels, Bignone, and others. (3) is surely correct. The μΰθος of the physical poem comes from the Muse, addressed i n

2(3)4,

a n

d

specifically as Calliope in 3 ( 1 3 1 ) . 1 - 4 ; her

πιστώματα

guarantee the truth of E.'s logos, as at 3 ( 1 3 1 ) 4 and 6 ( 4 ) . 2 - 3 , and

cf.

Parmenides fr. 1.22-23. Self-reference here would be an example of the mania condemned in 2 ( 3 ) . ! and 5 ( 3 ) . 1-3; cf. the commentary on 1(2).9.

and Mete. 37235. I n the introduction it was argued that the mixing of colors in "harmony" described in this fragment is not a blending to produce further shades but the setting of pigments of different colors side

F R A G M E N T S

by side; the φάρμακα

T H E

are the appropriate colors ready before the painters

16-22

M A N Y

T O

O N E

I N

T H E

COSMOS:

S P H E R E

start on their pictures. Cf. also 4 8 ( 9 6 ) 4 , and J . B. Skemp's translation of Plato Pol. 277c: "because [the outline] has still to be painted in colours properly balanced with one another." It is uncertain whether a correla­

16(26)

tion is to be made between the four roots and the four simple colors of

They prevail

black, white, red, and "ochre" (cf. W. Kranz, "Die ältesten Farbenlehren

increase in appointed succession. For these are the only real things, and as they run

in turn as the cycle moves round,

and decrease into each other and

der Griechen," Hermes 1912, pp. 126­28). The correspondence is made

through one another they become men and the kinds of other animals,

for E . at Stobaeus Eel. 1.5.3;

coming into one order through love, at another again being borne away from

f o u r

colors as canonic are attributed to the

at one time each

Pythagoreans (Aet. 1.15.7, and cf. [Arist.] De Mundo 3 9 6 ^ 3 ) ; and they

other by strife's

hate, until they come together into the whole and are subdued. So,

seem to be the ones generally used by fifth-century painters. The number

insofar as one is accustomed to arise from many, and many are produced from one as

of colors, however, is not as important as the fact that only a few are re­

it is again being divided, to this extent they are born and have no abiding life;

quired in order to produce (in two dimensions) all kinds οί θνητά.

insofar as they never cease their continual exchange, so far they are forever

6 - 8 : this list was also given in 14(21).! 1-13. The same wide variety of θνητά

in the cycle.

comes from the four roots as the painter can reproduce in his art The fragment is quoted in full by Simplicius as coming soon after 14(21);

with a few colors. 9 καινύτω:

established by Blass from Hesychius καινύτω"

the only known appearance of the active form ί ο γεγάασιν:

Diels's emendation to γεγάκασιν

accepted; he compares γεγάκειν the participle γεγακώςγεγάσι

but

unaltered

νικάτω,

οΐκαίνυμαι. metris causa is generally

in Pindar (01. 6.49), and Hesychius has

E.'s forms elsewhere are γεγάάσι

6 0 ( 7 1 ) 4 , and

i o i ( m ) . i . The line is uncharacteristically stilted and perhaps

should be rearranged, e.g., πηγήν

δσαα

γε θνητών

he refers it to the genesis of one from many under Love, of many from one under Strife, and of θνητά

in this world κατά περιόδους.

It is a re­

wording of the fundamental principle of the uniting and separating of the four roots by reason of the agency of Love and Strife. Lines 1, 3 - 4 , 5 - 6 , and 8 - 1 2 repeat 8(17).29, 3 4 - 3 5 , 7 - 8 , and 9 - 1 3 respectively. Lines 2 and 7 are new, filling in, in a striking manner, the processes involved; κύκλος (line 1) and κόσμος

(line 5) are important variants on the endings of

8(17).29 and 7. άσπετα

δήλα

γεγάσιν.

Commentators tend to complicate the simple explanatory structure

T R A N S L A T I O N

A N D

C O M M E N T A R Y

P H Y S I C S

of the fragment. T h e subject is the four roots, the "many." As usual, E . starts his account with the roots in separation. At the appropriate time in the cycle they are in control. I n appointed succession they then move from many to one (their masses getting smaller as they mingle) and from one to many (their masses increasing). As they run through each other in both processes they become men and animals. They move from many to one through Love, and from one to many because of Strife, until, coming (again) into one they are subdued. The unity of the four roots described

16(26)

the real things" (cf. αύτός ούτος, L S J s.v. αύτός ι.η), rather than "they are themselves" (O'Brien) or "lis sont, toujours meme" (Bollack). "There are just these" (Guthrie) shifts the emphasis slightly. The roots running through each other become different things at different times (8(i7)-35)» things with different faces (14(21).14), and here, more ex­ plicitly, men and other animals. 5 είς ένα κοσμον:

the roots run through each other producing men

and animals, at one time when going from many to one, and at another

in line 7, which entails the loss of their visible individual characteristics,

when going from one to many, but they stop doing so when dominant and

is the opposite state of affairs to that of line 1. I n going from many to one

many or subdued and one. Coming into one kosmos in line 5 is the same

and from one to many they have temporary existences as men and other

process as coming into one whole in line 7, a more precise version here of

animals, but in persisting through the recurring exchange of position they

είς εν άπαντα

are unaltered.

order" as it was by Heraclitus, fr. 30, and probably the Pythagoreans

at 8(17).7. Kosmos is used in the sense of "total world

(Aet. 2.1.1) and Parmenides ( D . L . 8.48). For this sense of kosmos in the ι έν δέ μέρει

χρόνοιο, (Od.

. • • κύκλοιο:

repeated from 8(17).29 with κύκλοιο

itself a refinement on the Homeric περιπλομένων

for

ένιαυτών

Presocratics cf. Kirk Heraclitus

pp. 307-24, Guthrie HGP vol. 1, pp. 4 5 4 -

59, and G . Vlastos Plato's Universe chap. 1.

1.16, and in the singular 11.248). The substitution is a deliberate

7 τό πάν: when used elsewhere by E . means "the whole," "the sum

(and perhaps a pioneer) assertion that time is cyclical, as Aristotle ob­

total," 8(17).32, 1 0 ( 1 3 ) . ι , 33(39)·3> and so here, rather than an adverb,

serves later, "to say that things that come into being form a circle is to

"completely." Nor should it be taken as the subject οί γένηται,

say that there is a cycle of time" (Phys. 2231330-34, Oxford trans.), κύκλοιο

an unwarranted change of subject from, and then back to, the four roots,

in the first line, picked up by κατά

κύκλον in the last, sets the fragment

in the large-scale context of recurring time. The subject of κρατέουσι

and leaving συμφύντα

involving

unaccounted for. (O'Brien's elaborate metrical

argument for το πάν as subject, ECC pp. 322-23, is incorrect, for it is

here and in 8(17).29 is the four roots. E .

not the case that all the following lines except 8 "have a third foot trochaic

uses singular and plural verbs with this subject, and also masculine and

caesura dividing the line according to sense," and his translation, "until

neuter adjectives. I n 8(17) the line is obscure and could perhaps refer to

(the time comes when) they grow together as one and the whole is de­

a Milesian world picture of warring opposites with regional and seasonal

feated," does not fit the text he prints.) το πάν therefore belongs with

aggressions and compensations, but the context of 16(26) contrasts the

συμφύντα

time of domination with a time of getting smaller and bigger (i.e., of

The word before the participle is in doubt and is given variously as έν,

becoming one from many and many from one), and of complete subjec­

όν, or δν; Diels suggested ές έν (PPF p . 118). είσόκεν

tion. T h e roots are subdued when they are together, and conversely, when

πάν would be more appropriate, and for the order cf. L S J s.v. είς, Β.

they prevail they are separate. 2 φθίνει

• • • αϊσης:

the roots have a turn at being dominant and

ύπένερθε

in the sense of the roots "coming together into the whole."

γένηται:

είς συμφύντα

τό

the roots are "underneath" in the opposite sense to

their prevailing (cf. line 1), because they are not separate and dominant

separate, and also a turn at getting smaller and at getting bigger; this is

masses but are in such a mixing of discrete particles that none of their

explained in lines 5 - 6 as moving from many to one under Love and mov­

characteristics is visibly distinct. Line 7 is a rewording of line 5 as line 1

ing from one to many under Strife. Exchanging position either way in­

is of line 6.

volves "running through each other," and in running through each other the roots become men and other animals. They get smaller as their in­

8 - 1 2 : quoted separately by Aristotle (Phys.

25ob2o) and repeated

from 8 ( 1 7 ) . 9 - 1 3 . The lines are given to illustrate movement and rest in

dividual masses dwindle while mingling, and they get bigger as the bits

E . , movement when Love makes one from many or Strife many from one,

return to their own kind.

and "rest" in the times—or time—between. For the many to become

3 αύτά

γάρ εστίν

ταύτα:

"for there are these very things," "these are

one implies a time (of "rest") when they were many, and for the one to

T R A N S L A T I O N

A N D

'85

C O M M E N T A R Y

P H Y S I C S

17(25)-19(27)

divide into many implies a time (of "rest") when there was the one. That

general context. Here the reference is likely to be to the considerable

Aristotle did not spell out the implications may be a fault, but he is free

repetition of 8(17) in 16(26), but the fragment may also imply advance

of the grosser error of deliberate concealment and misinterpretation, see

notice of a more comprehensive reiteration—an outline of the whole

chap. 2 and the discussions cited there.

cosmology followed by detailed consideration of particular sections (cf.

10: the line sums up 12(8) and 13(9), as well as lines 2-6. The roots

the commentary on 18(24)

a"d

Parmenides' program, fr. 8 . 2 - 4 ) .

appear to undergo both genesis and an early death in their compound forms of men and other animals; this happens as they run through each other, getting "smaller" (going from many to one) and "bigger" (moving

18(24)

from one to many). Lines 11-12 give the contrast to line 10. T h e "ex­

Joining

one chiefpoint

to another, so as not to pursue only one path of discourse.

change of position" results in temporary compounds, but the permanence of the exchange from many to one and from one to many in a circle (or

μή τελέειν

cycle) of time ensures the permanence of the roots. (Long argues that the

reading, finding a parallel in 4 7 ( 3 5 ) . 1 - 2 . The construction in both ver­

activity described in line 8 takes an extended period of time but that the

sions is strained and perhaps should be emended (in a personal communi­

is generally accepted by all but Bollack, who retains Plutarch's

one in line 9 is immediate; the activities also of lines 5 and 7 take an

cation Professor H . Lloyd-Jones suggested μήτ' έλθειv),

extended time whereas that of line 6 is immediate, Pre-Socralics

p. 412.

clear, and the context in Plutarch refers to E . avoiding the exclusive

But the participles in lines 5, 6, 7, and 9 are all present, and it is perverse

pursuit of one argument. The fragment corroborates the suggestion that

but the sense is

to read such an extreme time difference into the similar constructions.)

E.'s method is to give the main points of his argument—the κοουφαί

ακίνητοι

8 ( ΐ 7 ) · ' 5 πιφαύσκων

is "unaltered" in a mainly temporal sense, cf. Parmenides

fr. 8.26, 38, and Owen CQ. i960, p. 97.

πείρατα

μύθων)—and

(cf.

then to develop in further

(but not exhaustive) detail the sections of especial relevance or interest. It expressly contradicts the claim advanced by Bollack, H ölscher, and Solmsen that the Physics is an account of "a single linear development" (A. A. Long's phrase, The Pre­Socratics

17(25) For what is right is worth

repeating.

p. 398).

The program that follows summarizes the cosmic stages, starting from the roots in separation, from which the strifeless sphere is derived. There is

The line is given by the scholiast as the source of the proverb δις καί τρις

then the particular account of the entry of Strife, the articulation of the

τό καλόν,

and by Plutarch to justify a second refutation of Epicurus.

cosmic masses and the related meteorology, followed by a return, in the

Except at Laws 754c, (with δίς only), Plato uses the δις καί τρις version,

nature of a digression, to the complementary stage of the retreat of

Gorg. 498ε, Phlb.

6 0 a , Laws 9 5 6 c Repetition of lines in whole or in part

Strife and the resulting monstrous forms. Fragment 53(62) resumes the

in the extant fragments of E . are as follows: 8 ( i 7 > . i - 2 at 16-17, 6 at 12

account with the full-scale zoogony and biology that logically follow the

and at 16(26). 11, 7 - 8 at 1 6 ( 2 6 ) . 5 - 6 , 9 - 1 3 at i 6 ( 2 6 ) . 8 - i 2 , 29 at

cosmogony given prior to the digression.

16(26).1,

34 at 14(21).13 and 16(26).3; 14(21).10-12 at i 5 ( 2 3 ) . 6 - 8 ; 1 6 ( 2 6 ) 4 at 113(121).2; 19(27).ι at 16; 8 8 ( 8 4 ) . 5 a

t

at 21(27).1; 2 2 ( 2 9 ) . 1 - 2 at 9 7 ( 1 3 4 ) . 2 - 3 ;

l0'<

9l(100)-7-8

a t

24~25-

47(35)·7

Repetition is so obviously

a feature of E.'s method that attempts to alter the arrangement of the

19(27) There the shining form of the sun is not shown, nor the shaggy might of earth, nor sea.

fragments solely to avoid it are unjustified. Repetitions, formally in the epic tradition, are used as summaries, reminders, and reinforcements,

The meaning of δε(ήδίσσομαι

and minor differences are often significant, e.g., περιπλομένοιο

δεδίσκεται

χρόνοιο/

is "frighten" or "fear," and Karsten's

is therefore generally accepted. Bollack, however, argues for

κύκλοιο at 8(17).29 and 16(26).1. Most often the repetition is a develop­

the retention of δεδισσεται

ment or a particular application of what has been said previously in a

tains γένος,

with a sense related to δείκνυμι.

He also re­

comparing 25(22).7 and 100(110).9, but the reference here

T R A N S L A T I O N

A N D

C O M M E N T A R Y

is to the earth as we know it, cf. αιθέρων

μένος

'87 107(115)·9· λάσων

implies

strength and roughness, and cf. the analogues of hair, 71(82).

P H Y S I C S

20(36)-21(27)

was followed by Diels, Kirk-Raven, and Guthrie (HGP vol. 2, p. 178, n. 4 ) , but this attributes carelessness to Simplicius' quotation unneces­

The roots in separation provide a logical starting point for E.'s ac­

sarily. The line helps to bridge the κορυφαίοι

19(27) and 21(27)

w i t h

the

count of the cosmic stages. Plutarch's context sets the lines firmly in a

transition from unmixed roots under Strife to mixed under Love. The

description of the four elements completely unmixed under Strife, prior

verb takes the genitive in the sense of "retire from," "give up possession

to their being brought into a harmonia by the power of Love. The φοβερά

of" (cf. L S J s.v. έζίστημι

άκοσμία

(cf.

is comparable to that described by Plato at Tim. 5 3 a - b . Even

if Plutarch's quotations are not always accurate, it would be perverse to

4 7 ( 3 5 ) . 1 0 έπ

I I ) , and εσχατον

έσχατα

τέρματα

is accusative of end of motion

κύκλου).

In Aristotle's

truncated

version the sense is closer to "whenever everything came together, then

reject him as a key authority on E . and to refer these lines to an opposite

Strife's position was at the extremity," and the immediate context is a

state of affairs than that described by him. (Plutarch is said to have

carping criticism of the god for the comparative poverty of his knowledge

written a ten-book commentary on E . , cf. Hippolytus RH 5.20.6 and the

resulting from his lack of acquaintance with Strife; fr. 77(109) is quoted

discussion by O'Brien, ECC p. 33, n. 2. For the lines as a supposed refer­

to support the criticism. More important, Aristotle points out that Strife

ence to elements under Love, cf. the commentary on 21(27) below.)

is a cause of genesis no less than Love, and Love a cause of destruction—

Sun, earth, and sea as we know them are not recognizable when the elemental masses are completely distinct (άκρατοι

καί άστοργοι

συνάγουσα

γάρ είς το εν φθείρει

τά

άλλα.

in

Plutarch's paraphrase) and in their "natural," i.e., logically prior, state. Earth is at the center (cf. Aristotle Cael. 2g5a3o), surrounded by water, air, and fire in concentric layers, each clinging to its own kind and shun­ ning association with any other. Aristotle implies at Metaph.

I050b23,

g85a25, and Phys. 25ob26 that the separate elements are at rest, but at

21(27) There the swift fast

limbs of the sun are not distinguished . . . in this way it is held

in the close covering of harmony, a rounded sphere, rejoicing in encircling

still­

ness.

Cael. 3 0 i a i 5 that they are moving, and this is supported by the participles in the Plutarch context. Perhaps neither rest nor motion in an absolute sense is appropriate, for, according to Plutarch, both start with the in­ creasing influence of Love, cf. 927a.

Simplicius quotes from Eudemus in support of a time of rest between the initiation of movement and control by Love, and that by Strife; in the complete έπικράτεια

of Love all things come together. For E . 'this means

I suggest there is a vibration (comparable to the uninterrupted shaking

that the minute particles of roots are so mingled that it is impossible to

of the winnower) as the roots continue to try to shun each other but, in

pick out any one and distinguish it from another. (On the mixing of the

the absence of void, cannot do so completely — a natural (and mindless)

elements in the sphere, and Aristotle's commentary, see chap. 2. J .

άκοσμία,

κοινωνία

Longrigg's article, CR 1967, pp. 1-4, is a reworking of the Arundel thesis,

imposed by Philotes. (Cf. Simplicius in Cael. 5 3 0 . 1 7 - 2 0 : when the ele­

pp. 146-49.) I n 1 9 ( 2 7 ) . ι the eidos of the sun is not apparent because all

subsequently resolved into the preferable αρμονία

and

ments are separated by Strife and unmixed there is no syntaxis

in the

relation of sky to earth.)

the particles of fire have come together, and here the particles cannot be discerned (except perhaps by Lynceus, cf. Aristotle GC 328a 16) because they are closely mingled with other minute parts of earth, air, and water; cf. also the commentary on φθίνει

Strife was retreating from

είς άλληλα

16(26).2.

(ενθα

is probably spatial as in 69(76).3 and almost certainly 113(121).2 and

20(36) them to the extremity as they were coming together.

1 1 6 ( 1 2 2 ) . I . ) Partial repetition in the two lines does not mean that thev are to be conflated (cf. on 17(25) above), especially when they are referred

Since the complete line is given in Stobaeus immediately after 7 ( 6 ) ,

to opposite states of affairs.

τών refers to the four roots. Schneidewin was the first to suggest inserting the line in 47(35) in place of line 7 (which is repeated at line 16), and he

2 κρυφφ:

surely not "Verliess" ( D K ) , "tenebres" (Bollack),

or

T R A N S L A T I O N

A N D

C O M M E N T A R Y

P H Y S I C S

"obscurity" (Guthrie) for the rejoicing, intelligent god. The parallel is Parmenides Β 8.29-31. Ε., like Parmenides, has a metaphor of constraint for the uniform stability and changelessness which in this case are imposed by harmonia (another name for Philia/Aphrodite, and less per­ sonalized as a cohesive principle, 4 8 ( 9 6 ) 4 ) . 3 σφαϊρος: σφαίρα

according to the scholiast on Aratus a masculine form of

coined by E . on the analogy of "Εσπερος

seemingly redundant κυκλοτερής

for Εσπέρα-

For

cf. Parmenides 8.43—εύκύκλου

the

σφαίρης

—but Ε. may be deliberately emphasizing the shape, which was not the main feature of Parmenides' simile, περιηγέι:

Simplicius has

περιγηθέι,

defended by O'Brien ECC 284, with inadequate parallels. Bollack reads περιγηθέι

γαίων

here and περιηγέι

in the line is weak and περιγηθής

χαίρων

at 2 2 ( 2 9 / 2 8 ) 4 , but the change

unsuitable for the abstract noun μονίη-

For the joy of the god cf. Gethosune as another name for Philia, 8(17).24. μονίη:

whether μονίη

μόνος)

has been extensively discussed; cf. Jaeger TEGP

EGP

means "rest" (from μένω)

or "solitude" (from p. 141, Burnet

p. 210, Guthrie HGP vol. 2, p. 169, n. 3, O'Brien ECC pp. 2 2 ¬

24, Bollack Empedocle

vol. 3, p. 137, K a h n Gnomon 1969, p. 441. The

available evidence, however,

strongly supports the sense "stillness"

(Guthrie's translation), "absence of change or movement"—cf. Homeric καμμονίη,

Xenophanes fr. 26 and Parmenides fr. 8 . 2 9 - 3 1 ;

Eudemus, the main authority for the line, understood the word as ία-

the

ακινησ­

The fragment is here given as a conflation of Diels's 29 and 28. Hip­ polytus quotes the first two lines, and his version of what follows—άλλά σφαΐρος

έην και ίσος

έστιν

αύτφ—is

an unmetrical summary, after a

previous warning that the quotation was not exact, (σφαϊραν Simplicius in Phys.

έην at

1124.1 is unhelpful, έην is not given in F ; without

it there are not the additional complications of a tense change and a neuter form. Moreover, ούδετέρως

preceding ποτέ

καλεϊ

σφαϊρον

looks

contradictory; the clause in Simplicius should perhaps be transposed to the end of the sentence at in Phys.

1124.4.)

Line 4 repeats 21 (27).3, and line 2, with one small change, is applied to the denial of human form to the φρήν ιερή of 97(134). The absence of Strife, which features here as a state of the cosmos under Love, is also applicable to the individual wise man, as at g8(27a), and M . Anton­ inus uses line 4 as a paradigm for the philosophic state. Furthermore, Hippolytus quotes 107(115) after this fragment, relating the entry of Strife into the sphere, and the consequent disruption, to the embodiment of the daimons in a variety of mortal forms. Intelligence and the absence of stasis result from the physical structure of component parts achieving homogeneous mingling through the activity of Love. Such is the char­ acter of the sphere here described; and the description connects with that of the wise man and shows how the daimon of the Katharmoi

is to be

understood.

(Tyrtaeus 1.54, with Diehl's references, is arguable support.) "Re­

joicing in solitude" is not a Greek characteristic, and Plato has to defend the god's solitude as being no impediment to his happiness, Tim. 34b, but repose and freedom from disturbances feature as a desirable state of affairs in the mainstream of Greek thought from Homer (Od. 6.42-46) onward, μονίη would still have an aural association with μόνος,

however,

and the unusual word was probably deliberately chosen for its ambiguity. The

22(29/28)

combination, attributed

to Heraclitus and Parmenides, of "a

philosopher's interest in literal, original and paradigmatic meaning, with something of the poet's sensitivity to the psychological suggestiveness and acoustic associations of words" could be claimed for E . , cf. Mourelatos The Pre-Socratics

p. 347.

ι κλάδοι:

for the similarity of parts in animals and plants, cf. hair

and leaves at 71(28). άίσσονται:

"shoot up," cf. Pindar Nem. 8 4 0 of

a tree, but also "move about rapidly," and the ambiguity is probably deliberate (Hesiod Theog.

150). The absence of arms, legs, and genera­

tive organs also characterizes the ούλοφυεϊς

τύποι of 53(62), the prehuman

forms that arise at the beginning of the transition from Love's control to Strife's control. The denial of human form in this fragment may well be a development of Xenophanes fr. 23.2 (as Plato later—the god has no need of hands for grasping or for self-defense, nor of feet for the movement appropriate to him, Tim. 3 3 d ) , but E . is involved in a more general and radical rethinking of what it means to be a god, elaborating a theory of cosmic divinity that was already adumbrated in Presocratic thinking (see chap. 3 ) .

22(29/28) For

two branches

no organs

do not spring from

of reproduction,

his back, he has no feet,

but he is equal to himself

no swift

in every direction,

any beginning or end, a rounded sphere, rejoicing in encircling

stillness.

knees, without

3 ö γε πάντοθεν

ίσος (έοΐ):

(έοϊ) is supplied by P. Maas, and

phrase is an obvious echo of οί γάρ πάντοθεν

τωύτόν

ίσον and έωυτφ

the

πάντοσε

at Parmenides fr. 8.49 and 57. Ε. has copied Parmenides in the

concepts of uniqueness, uniformity, balance, and stability but has used

T R A N S L A T I O N

A N D

C O M M E N T A R Y

P H Y S I C S

23(30)-24(31)

them for a stage in a cosmic alternation; derived from and giving way to

preposition is acceptable, as at 26(20).5, cf. P. Maas, Greek Metre p. 79.

plurality and change. There is also a material content, and so Parmenides'

μελέεσσιν,

simile of a sphere is now applied literally, πάμπαν

structure of the sphere, consisting, before the breakup, of the four roots

απείρων fills out the

like γυϊα

in the following fragment, refers to the frame or

physical description, for the sphere, even more than the circle, has no

perfectly harmonized. Strife is now "in" the frame in the sense that it

spatial starting or stopping point. There is also the implication that there

is and will be active there. T h e reverse procedure, of retreat from the

are no internal frontiers dividing one element off from another, as is the

μέλη,

case in the cosmos under Strife.

is given in 4 7 ( 3 5 ) . ! 1.

2 άνόρουσε:

the language is violent, and the image is perhaps that

of a military attack. Strife, from the circumference of the sphere (cf. 2 0 ( 3 6 ) . ι ) , makes for the center, consolidates its position, and then F R A G M E N T S T H E

23-46

P R E S E N T

O N E

T O

M A N Y

I N

T H E

C O S M O S :

W O R L D

makes forays outward over more and more territory; τιμαί

sums up

the victorious outcome. 3 αμοιβαίος:

the time given to Love to dominate comes to an end

and is replaced by a time given to Strife. Bollack takes όρκου with it

23(30) and leapt upward to its honors as

and translates "en lieu d'une large enceinte." A period of time cannot,

the time was being completed, a time of exchange for them, which has been defined

however, be recompensed by a δρκος but only by a similar period, as

by a broad oath

letters (Hdt. 6.4) or invitations to dinner (Pindar Ol. 1.3g) are exchanged,

This important fragment refers in strong poetical terms to the inevitable

fr. 1.14). That the predominance of Love must be recompensed by the

end of the dominion of Love and, with the increase of Strife, the begin­

predominance of its opposite is an application of the idea of cosmic justice

ning of movement as the one breaks into many. I n Aristotle's commentary

and retribution worked out in time found in Anaximander's fragment,

But when great strife had grown in the frame

or soldiers replaced (II. 1 3 ^ 3 ) , or keys fitted to doors (Parmenides

on the lines (Metaph.

iooobg-20) Love and Strife are both viewed as

and of metra governed by logos in Heraclitus. The time has been "marked

generative and destructive—Strife destroys the one but brings many

out," έλήλαται,

into existence, and Love generates the one but destroys everything else.

έλαύνω

(But E . is praised for his consistency in keeping the elements permanent.)

There is no need to wonder who swears the broad oath. Its function is

by an oath, as a wall or trench is defined (cf. L S J s.v.

I I I . 2 and esp. Hesiod Theog.

726 and Herodotus 1.146, 6.62).

E . , however, gives no reason for the change apart from ananke, which

to add solemnity and certainty to the necessary exchange of times of

itself requires explanation. Simplicius (in Phys. 1184) reiterates Aristotle's

power for the cosmic forces, in somewhat the same way as Parmenides

complaint, and in this context gives interesting parallels. That "this is

speaks of the necessity of invariance in terms of the bonds of Ananke,

the way things are and must be" is E.'s explanation for the cyclic time of

and as Plato brings in ειμαρμένη

8 ( i 7 ) . 2 g , the beginning of movement in the sphere at 24(31), and the

(Pol.

for the reversal of the cycle in the myth

272d6-e7).

oracle of ananke, strengthened by broad oaths, which gives the time for the separation of the daimon from the gods. Asclepius summarizes the first line as ήνίκα

το νεϊκος

lines έπί της τοϋ νείκους

επεκράτησε

επικρατείας),

(cf. Simplicius' setting of the

24(31)

paraphrases the second, and

For one by one all the parts of god began to tremble.

after quoting the third explains that the oath is called broad ώς χορηγοϋντα

τά πάντα-

πάλιν

It is quite clear that we have a reference to the

assumption of power by Strife as a recurring event.

Strife's attack on the sphere destroys both its unity and its rest. Simplicius quotes the line after 21(27)

w

'

t b a

repeated πάλιν:

at the commencement

again of Strife's dominion, then again there is movement in the sphere ι αύτάρ

έπεί: cf. 5ΐ(59)·ΐ, rather than Aristotle's pedestrian version,

but Aristotle's έθρέφθη

2.661), and not έρέφθη (accepted by Bollack and translated "l'emporta"). μέγα

and the parts become articulated.

"had grown," "had increased in size" (cf. II.

is most obviously attributive, evi μελέεσσιν:

the long iota of the

έξε'ιης: "in turn," "one after the other," as at II. 15.137 and 22.240; for πελεμίζετο

cf. //. 8.443 ° f Olympus shaking under the feet of Zeus.

T R A N S L A T I O N

πάντα

• • • γυϊα

A N D

192

C O M M E N T A R Y

•93

P H Y S I C S

25(22)

θεοϊο: the "limbs" are not personal, for this is denied

still be combined, and Love makes them similar to each other so that they

at 22(2g) and 97(134), nor are they bits of elements that can be distin­

want to come together; others, however, are incapable of such unions,

guished, for no section of the mixture can be picked out as having dis­

and since they cannot come together as wholes, nor can their separate

cernible characteristics (cf. 21 and 1 9 ( 2 7 ] ) ; they are the totality of spatial

parts join with "their own dear kind" (cf. fr. 100(110).9), they have a

parts, like μέλη at 2 3 ( 3 0 ) . ! and 4 7 ( 3 5 ) · ΐ ΐ · θεοϊο is important as the only

wretched existence as a result of Strife's activity. The reference here is to

identification in the fragments of the sphere with god, though Ammonius

thneta in general, with the particular application to the different forms of

gives the reference of φρήν ιερή at 97(134).3 as περί

life in the following fragment.

τοϋ θείου

παντός-

That Ε. ascribes divinity to the sum total of the four roots in a state of perfect mixture under Love is obviously relevant to an understanding of the nature of the daimon, cf. the commentary on 107(115).

2 -ήλέκτωρ • • • θάλασσα:

in apposition to the subject ταϋτα

πάντα-

The discernible masses of the four roots are friendly with the parts of themselves (μέρεσσιν

as the antecedent to δσσα)

that make up the con­

stituent portions of mortal things, for they have the same characteristics 25(22)

and are of the same family. With άρθμια

For all these—sun

and earth and sky and sea—are

that have been separatedfrom

one with the parts of themselves

them and born in mortal things. In the same way, those

that are more ready to combine are made similar by Aphrodite fection.

γέννανϊη

and feel mutual af­

But such as are most different from each other in birth and mixture and in

the molding of their forms are most hostile, quite inexperienced in union, and grieving

ι ο ο ( ι 10). g, and of fire θέλον

πρός

here cf. ποθέοντα όμοϊον

ίκέσθαι,

and φίλην 53(6 2 )·6-

3 φιν: the pronoun, despite the Doric form, is probably not to be emended (e.g., to νϋν as by Stein) but to be taken generally—"(the parts) which have strayed, as far as they (the subjects in line 2) are concerned, and have been cut off and born in mortal things . . . "

deeply at their generation in strife, in that they were born in wrath.

4 ώς δ' αΰτως:

one or more lines which would make the comparison

more specific may have been lost between 3 and 4, but the point is that, There is little help for the interpretation of this fragment from the two

as with the four roots, the cosmic behavior of Love and Strife is the same

sources, for although Simplicius connects the lines with the general be­

as that experienced now. δσα refers back to δσσα

havior of the roots in the cosmic changes of 16(26).1-2, 11-12, his Neo-

many (separated parts) as are better adapted for mixing (κρήσει would

platonism contrasts intelligible and perceptible worlds, and Theophrastus

be preferable to κρήσιν)

takes lines 6 - 7 out of context as an illustration of pain resulting from the

are desired by one another." There are two processes in this outline: (1)

interaction of opposites. O'Brien discusses the fragment at confusing and

Aphrodite brings separate parts of roots into mixtures where suitable

confused length (ECC pp. 3 0 5 - 1 2 ) , Bollack tries diagrams (vol. 1, pp.

proportions are available (cf. 4 8 ( 9 6 ) 4 ) , and (2) the mixtures combine

181-83),

a n

d M . C . Stokes concludes that an analysis of fr. 22 supports

μέρεσσιν—"as

and

are made like by Aphrodite (cf. 6 0 ( 7 1 ) 4 ) and

as the result of the same form of attraction that brings about sexual union.

his supposition that "in talking about unity and plurality E . did not know

The

what he was talking about" (One and Many in Presocratic Philosophy p. 172).

wholes are given later, cf. frs. 6 0 - 8 7 , especially 60(71), 62(73),

But the basic argument in this and the following fragment is clear. E . is

details of "molding," "gluing," and "nailing" of the parts into

6 έχθρα

μάλιστ'

δσα πλείστον

anxious to show (1) that earth, air, fire, and water have the same charac­

for the Simplicius line έχθρα

ter in the parts of themselves that make up mortal things as in their dis­

μάλιστα

άπ' άλλήλων

πλείστον

διέχουσι:

άπ' άλλήλων

ar)

d 86(87).

my conjecture

διέχουσι

μάλιστα-

is not given by Theophrastus, who starts his direct quotation

cernible world masses, and (2) that the activity of Love and Strife, as we

with πλείστον-

know them, is similar to, and a prime illustration of, their cosmic func­

and leaves πλείστον

tions. Lines 1-3 make the first point: as Strife's control increases, the four

unpleasing, despite O'Brien's defense of it, FCC p. 310. A contrast is

roots come together as the sun, earth, sea, and sky we perceive, but the

obviously needed between what can be mixed and is brought together by

process is not complete; parts of the four roots are still mixed with each

Love, and what cannot and is kept apart in enmity by Strife.

other as thneta, and over these Love and Strife are both active. Lines 4 - 5 give the working of Love, and 6 - 9 of Strife. Some individual mixtures can

7 γέννη

Diels's addition (from Panzerbieter) of (δ' ά) is harsh unconnected with έχθρα- έχθρα πλείστον

• • • έκμακτοϊσι:

is metrically

Theophrastus refers the line to an explana­

tion of pain by the interaction of opposites (whereas pleasure is explained

T R A N S L A T I O N

A N D

•94

C O M M E N T A R Y

•95

26(20)

P H Y S I C S

by an interaction of likes); this would seem to involve the theory of pores,

Love and move apart under Strife, and their mixing and separating in

since there can be no mixing where the pores do not fit (cf. the commen­

the seeming birth and death of thneta. We then have a more detailed ac­

tary on 77(109]). But even if he has taken lines 6 - 7 out of context there is

count of the many in separation, their coming into one in the sphere,

still support for their reference, namely collections of parts of different

and the breakup of the sphere into many, with the subsequent emergence

roots that cannot come easily, if at all, into further combinations. They

of the visible masses of sun, earth, sky, and sea. This large-scale uniting

are incompatible because of the way they are (γέννη),

the lack of pro­

and separating can be illustrated by what is familiar among men, plants,

and their shape. Like mixtures

fish, animals, and birds. E . continues with some meteorological details

are brought together by Love, unlike ones stay separate; detailed refer­

and then in 47(35) picks up the question of living things in general; in

portion in their composition (κρήσει),

ences to what can and cannot mix come later. As well as the implications for sensation and knowledge, lines 6 - 8 provide a framework of medical relevance for the structure of living things, cf. Reg. 1.6.29 δροσίζει σύμφορον διαλλάσσει

τφ

συμφόρφ,

άπ'

τό δέ άσύμφερον

πολεμεϊ

καϊ

μάχεται

τό και

άλλήλων-

9 : νεικεογεννέστησιν

I n this context what is familiar and conspicuous among living organisms, and

an illustration of uniting and separating on a larger scale, is of

course birth and growth, and death, or as E . prefers to put it, parts coming

is impossible as it stands. Karsten, after Scaliger,

suggests νεικεογεννητήσε

the many-to-one stage limbs and monsters arise initially, and in 53(62) we have the origins of man in the present movement of one to many.

from νεικεογενέσι

together into a σώμα

and subsequently disintegrating. Fragment 26(20)

in the Simplicius context.

is a fuller explanation (as Love and Strife are now seen to be involved),

The sense would be passive—"strife-generated"—and preferable to the

in more poetical terms, of 12(8), where it was said that there is no birth

Panzerbieter-Diels νείκεος

έννεσίησιν,

which brings in a new notion,

unknown to Simplicius' paraphrase. My suggestion δτι σφισι γένναι

οργή to resolve the corruption at the end of the line would give E.'s own explanation for the unusual νεικεογεννητήσιν.

or death for thneta, άλλά

μόνον

μίξις

τε διάλλαξίς

τε

μιγέντων-

έν ι τοϋτο '• so Diels for τοϋτον. The reference would be to a more general

The grief and anger at

statement of the activity of Love and Strife—possibly that given in the

being generated in a world of increasing strife are personalized in the

previous fragment—which is illustrated by something "outstanding" or

Katharmoi,

"well known" in the body.

cf. 112(118), 114(124), and 123(145).

3 τά σώμα

λελογχε:

what is well known is that the limbs which the

body had and now holds as its portion (for the perfect cf. g 3 ( i o 2 ) . i , 26(20) This

107(115).5) are at one time coordinated and vigorous in the prime of life

is well known in the mass of mortal limbs:

at one time,

in the maturity of

a vigorous life, all the limbs that are the body's portion come into one under

love;

at another time again, torn asunder by evil strifes,

they wander, each apart, on the

shore of life. So it is too for plants,

that live in the water,

and for fish

wild animals who have their lairs in the hills, and for the wing-sped

and for

gulls.

(which E . explains as due to Love) but at another lose their strength, wither, and decay. 4 κακήσι

• • • έρίδεσσο:

a variant of νεϊκος

ούλομενον,

for the spe­

cific manifestations of strife among men in war and disease. 5 περί

ρηγμϊνι

ßcoco: cf. I I . 1.437, 8.501. The seashore is the border

line between land and sea, and the shore of life would be a border line The fragment is given only by Simplicius to show how Love and Strife

too, that between life and death, where one hovers when sick, or old, or

prevail in turn among men and other living organisms. The lines have

wounded. The violence implicit in ρηγμϊνο

been variously interpreted as referring, for example, to sexual intercourse

the previous line, and there may be a link with ρέω. Ε. perhaps wishes

(cf. ρήγνυμί)

repeats that of

(Kranz), health and sickness (Bignone), life in the womb (Panzerbieter),

to cover both the loss of limbs in battle and the wasting of the body in

the "fantastic situation" of 50 (57). 1-3 (Guthrie), and a hypothetical

illness as physical consequences of Strife's disruption, cf. σήψιες

"third stage of increasing Strife" (O'Brien). But, as Stokes observes (One

ρευστά

and Many

p. 165), E . is using something conspicuous among men as an

έργα τε

related to Strife and the joyless land in 113(121), and also Plato

77m. 84c τής τοΰ σώματος

φύσεως

έξ άνάγκης

ρυείσης

(quoted by Big­

illustration of what is less obvious. So far in the poem E . has given an

none, p. 410). The separate limbs of 50(57) are not relevant here in the

outline of the nature of the roots, the way in which they all unite under

illustration of the less by the more obvious. Too much stress need not be

T R A N S L A T I O N

A N D

I96

C O M M E N T A R Y

laid on πλάζεται in line 5 in a passage already rich in metaphor (cf. Stokes One and Many p. 166 and also Parmenides fr. 16.1); the word implies isolation and insecurity as well as physical movement. 6 - 7 : plants (more literally "bushes"), fish, animals, and birds com­ plete the list of the forms of life affected, like men, by Love and Strife, and like them, strong and flourishing at one time, withering, disintegrat­ ing, and dying at another. The lines connect with the Katharmoi (1) when E . gives a sense in which he has experienced life as a thamnos, bird, and fish in 1 0 8 ( 1 1 7 ) , and (2) in the exhortation to refrain from violating plant and animal life (frs. 1 2 4 - 2 9 ) , which would promote Strife's disintegration of wholes. T h e recall of this list at 13(g) is support for line 5 here referring to the διάλλαξος

of the roots (εύτε

δ' άποκρινθώσι,

1 3 ( 1 9 ) 4 ) at the time

of so-called death. 7 κύμβαις: the species of bird is probably not significant (e.g., as moving between sky and sea, so Bollack Empedocle vol. 3, p. 1 0 7 ) ; the gull, a "headfirst diver" (if that is the sense from κύβη) is the most obvious form of bird life in a harbor town.

P H Y S I C S

27(38)-29(53)

tary on 31 ( 3 7 ) , 8 3 ( 9 8 ) , and the list of terms for the roots in chap. 2. The terms are used here in a cosmogonical context for the two obvious divisions of air—the mist close to the earth's surface, and the bright sky above, seen as the encircling ουρανός, containing and confining the world within itself (cf. 2 5 ( 2 2 ) . 2 for ούρανός

as air; also ό κύκλος

τοϋ ούρανοϋ

Hdt.

1.131)-

The air has been hardened or "frozen" by the fire that is now running beneath it, an idea probably going back to Anaximenes, cf. Aetius 2.11.12, 14.3, and the doxography at D K 31 A 5 1 . There is no reason to suppose, as does O'Brien, ECC pp. 2 9 1 - 9 2 , that E . is so confused as to use aither for a mixture of two elements. Although Titan may later have been related to the sun (but I argued that "Titania astra," Vergil Aen. 6.725, is prob­ ably the sun and stars, PVS 1964, pp. 2 7 - 2 8 ) , here the connotations for air are the vast size and strength of an Atlas, needed to hold fast the cosmos.

28(51) swiftly

upward

Eustathius says that the words in E . refer to fire. There is also the refer­ ence to fire in Et. Μ. 31 id wtih the spelling άνόπεαν, and the definition is

27(38) Come now, I shall tell you from

what sources, in the beginning,

those others which we now see became distinct—earth and Titan

97

sky, whose circle binds all things

and swelling

the sun and all sea, moist air,

fast.

Clement quotes the lines with approval for showing aither as a containing and binding principle. I n the context of E.'s poem the fragment obviously marks a transition to a new section. After the identification of the visible elemental masses with the four roots in the previous two fragments, frs. 2 7-46 give details of how these masses came to have their present form and position in the cosmogony brought about by Strife's activity. Then, with 4 7 ( 3 5 ) , E . breaks off and returns to the many-to-one stage for the beginning of his account of thneta.

oi μέν άφανή,

τινές

δέ τό άνω φέρεσθαι-

I n Homer, Od. 1.320,

άνόπαια

in όρνις δ' ώς άνόπαια διέπτατο is the hole in the roof to which the smoke from the fire ascends, cf. F . H . Witton AJP 1958, pp. 4 1 4 - 1 5 . I f the reference is to fire in E . , it would apply to the first movements of fire under Strife, when the parts of the roots begin to separate out and to move away from the center. Some air and fire were separated first, then the sea was sweated out from the earth, and the misty layer of air settled around the earth, cf. Aetius 2.6.3, Simplicius in Cael. 5 2 8 . 2 1 - 2 4 , [Plut.] Strom.

10, Philo prov. 2.60.

29(53) for it chanced to be running in this way then, but often in other ways

ι : Clement's text is defective, and ήλιον is probably out of position, for the sun cannot be the source of the other elements that are equal to it. Sturz and Karsten suggest a lacuna after the first line where the other three roots would have been listed, but this is unduly repetitive; and Diels's ήλικα as a substantive is an unsatisfactory guess. Hence my conjecture, with the addition of something like (τάλλα τε). 4 Τιτάν

αίθήρ:

αίθήρ and άήρ are both used for air, cf. the commen-

The line is quoted twice by Aristotle and is also in the commentators. The subject is air, called by Aristotle with reference to E . both αίθήρ and άήρ, and the context is the κοομοποιία, when Strife begins to separate the roots, διέκρινε

μέν γάρ τό νεϊκος,

ήνέχθη

δ' άνω ό αίθήρ,

GC 3 3 4 a l -

Aristotle's complaint is that air does not act systematically. Strife is direct­ ly responsible for the initial separating, but then τύχη seems to take over.

T R A N S L A T I O N

A N D C O M M E N T A R Y

199

At one time air goes upward, at another fire, and air moves downward (as

P H Y S I C S

30(54)-33(39)

disorder following the initial separating, cf. Tzetzes ex. II. 42.17 ( D K 31

Aphrodite, and in the case of man a disciplined mental effort is needed, cf. 100(110). I—9· Lucretius takes up the wording of the fragment in 2.1114-15. The line and its context is one of many counterexamples to O'Brien's explanation that aither for E . is always a mixture of fire and

A 6 6 ) : ποτέ

air, ECC pp. 2 9 1 - 9 2 .

in the next fragment) and, presumably from άλλως,

in other directions

too. Despite his criticism, Aristotle provides support for the present continuation of the separation, indicated in 31(37) and 32(52). O n the

ύδατώδους

μέν τοϋ πυρός ύπερβλυζούσης

ύπερνικώντος

καί καταφλέγοντος,

καί κατακλυζούσης

ότέ δέ τής

έπιρροής-

32(52) And many fires burn beneath the surface of the earth.

30(54) (Air)

with deep roots sank down over the earth.

Like 29(53),

t b e

fragment shows that the separation of the elements into

four masses is not yet complete. All the fire has not yet gone "upward," Aristotle gives the fragment in the same context as the previous one.

but some still remains within the earth. Earlier, after the separation of

Sometimes air moves up, but at times fire does, cf. 53(62).6, and air

the sea, fire in the earth warmed some of the remaining water to produce

moves down and covers the surface of the earth as mist, (κατά with the

hot springs; it hardened parts of earth into rock and, as some of it moved

accusative is "on," "over," "throughout," rather than "down into,"

up, produced trees, and then men and women, cf. [Arist.] probl. 937a 11,

cf. L S J s.v. κατά Β.1.2.) According to Aristotle, E . says that the cosmos

Plutarch de prim. frig.

is έπί τοϋ νείκους

Aristotle finds

commentary on 53(62).1-2. The evidence for fire in the earth was at

no precise explanation for the cause of motion. It would seem that Ε. (1)

hand in the volcanic areas of Sicily and southern Italy, with Etna as a

gave a general account of the beginning of movement brought about by

prime example.

νϋν as πρότερον

έπί τής φιλίας,

but

953ε, Seneca QNat

3.24.1, Aetius 5.26.4, and the

Strife, as at 23(30) and 24(31), and then, (2) in explaining the formation of the visible masses, showed that the general tendency of the roots was to move to their own kind, cf. the next fragment; Aristotle's complaint

33(39)

is that a logical connection between (1) and (2) is required. T h e present

If the depths of earth, and extensive air, are without limit, as has come

state of affairs, until the movement of the roots is completed, Aristotle can

from the tongue of the mouths of many who have seen but a little of the whole

foolishly

ascribe only to chance. T h e vocabulary of the fragment recalls Hesiod Erga

19; cf. the commentary on 3 3 ( 3 9 ) .

The fragment contains a criticism of the simplistic but understandable view that the sky stretches upward and the earth downward indefinitely, cf. έπ' άπείρονα

γαϊαν

I L 7 4 4 6 , Od. 1.98, Hesiod Theog.

187, and, on the

31(37)

depths of Tartarus Theog. 8 0 7 ; as in 1(2).1-6, however, E . has little

Earth

sympathy with the limited scope of popular beliefs. Clement quotes the

increases its own bulk, and air increases air.

last two lines in a criticism of general ignorance about the nature of The continuing collection of parts of fire, earth, air (and presumably

divinity, but Aristotle and MXG refer the three lines specifically to

water) into distinctive masses as described by E . is, for Aristotle, not a true

Xenophanes, and Aristotle complains of Xenophanes' laziness in positing

(which involves a complete merging) but a prosthesis of the parts.

a bottomless earth to save himself from having to think of a reason for its

The increase of the bulk of earth is due to the natural tendency of the

staying still. Simplicius did not know of a relevant passage from Xeno­

roots, i.e., the way they act of their own accord, when not kept together

phanes, but from Achilles Isag. 4.34.11 we have fr. 28, where it is said

by Aphrodite riveting, gluing, or nailing them. A n ordered arrangement

that the earth has an upper limit at our feet—τό κάτω

of parts is the result, in nature, of constraint applied to the material by

Ίκνεϊται.

αύζηαις

δ' ές

άπειρον

For Ε. the amount of earth, as of fire, air, and water, is limited;

T R A N S L A T I O N

A N D

200

C O M M E N T A R Y

201

P H Y S I C S

from his explanation of eclipses, and of the earth being held still by the

36(44)

rotation of the sky, it is clear that he envisaged it as spherical, cf. 4 1 ( 4 2 ) ,

he shines back to Olympus with fearless

4 2 ( 4 8 ) , Aristotle Cael. 2 9 5 3 1 7 , 3 0 0 8 3 , κυκλοτερής

ι : δαψιλός ρηθέντα

is a form of δαψιλής έλθόντα

face

at Aetius 2.20.13, and

the explanation of tropic circles, 2.23.3.

2 : γλώσσης

34(40)-36(44)

unique to E .

is more likely to have been displaced by

βροτέων

than the other way around.

"Ολυμπος is used in the sense of the extreme limit of the sky (as in Par­ menides fr. 11), which E . sees in the Katharmoi as the home of the gods. Beneath it are air and fire. Plutarch quotes this line in the context of a seemingly absurd explanation of the sun as an anaklasis of the light of the sky. The surface of the sun facing the sky draws to itself parts of the fire in it, on the principle (1) of parts of the same element being primitively aware of each other and coming together (cf. on 100(110).9), and (2) of

34(40) sharp-arrowed

sun and kindly

moon

a convex surface attracting light. Now the shape of the moon for E . , according to Plutarch, is φακοειδές,

The line is quoted by Plutarch as a pleasing distinction made by E .

"lentiform" (Qtt. Rom. 2 8 8 b , D K 31

A 6 0 ) , and the comparison with a common object is typical of E . Aristotle,

between the sun and the moon. After the separating of the roots into

Cael. 2 8 7 3 2 0 , uses φακοειδές,

distinguishable masses, E . , in the Presocratic tradition, gives an account of

standard shape, and the Latin word directly relates the lentil seed to the

the sun and the moon, ήελίοιο

form of a lens, i.e., disc-shaped from the front view but an elongated

όξυμελής,

ώκεα

γυϊα

in 2 1 ( 2 7 ) is some support for

but the contrast with the moon is not so obvious, όζυβελής

is

along with σφαιροειδές

double convex from the side (cf. Enc. Brit.

and ωοειδές,

13th ed., Gray's Manual

as a

of Bo­

more appropriate and means "sharp-arrowed" rather than "sharp-

tany 1970, and OED s.v. lentil). No notice is extant on the shape of the sun

shooting," cf. "sharp-pointed" for the hedgehog, 7 2 ( 8 3 ) . 2 . The form

for E . , but I suspect it was lentiform too, larger than the moon (cf. 3 7 ( 4 7 ] ) ,

Ίλάειρος,

with a diameter equal to that of the earth (Aet. 2.21.2). From E.'s known

if the emendation is correct, is found only in E . ; it occurs again

in 8 4 ( 8 5 ) of φλόξ for, probably, the fire in the eye. There the first two

interest in reflections and the movement of light (cf. Arist. De An. 4 i 8 b Q 0 ,

syllables are short, as one would expect from ιλαρός

(but 'ϊλάος at II.

Sens. 446326) and the knowledge of convex refraction at the time (cf.

1.583). Rather than a change of quantity here I suspect a half-foot lacuna

Theophrastus Ign. 73), this fragment, taken with 35(41) and 4 3 ( 4 9 ) , can

before ήδ', or the two phrases may come from different lines. The meaning

perhaps be interpreted on the following lines. The lentiform sun moves

of ίλάειρα

would seem to be both "kindly" and "pleasant" (cf. Plutarch's

round the spherical earth, and as it does so it attracts the fire from the

in contrast, in a Mediterranean climate, to the sun's harshness.

ouranos into its upper convex surface, and then, through the lower surface,

άλυπον),

it transmits heat and light to the earth below. At night, when the sun travels under the earth, the bulk of the earth itself blocks off the light from our part of the earth's surface.

35(41) but (the sun), after being collected together, moves round the great sky

There is, however, a different account, found only in Aetius and the Stromateis

For Macrobius άμφιπολεύει

(Aet. 2.20.13,

E u s

- ΡΕ ΐ · 8 . ι ο [ D K 3 1 A s 6 a n d 3 0 ] ) , but adopted

περιπολεί,

and elaborated in modern commentators (cf., for example, the extraor­

and the subject is the sun, explained as a collection of parts of fire. T h e

dinary diagrams in Bollack, vol. 1, pp. 188-89, vol. 3, pp. 259, 270, 2 9 1 ,

uncompounded άλίζειν

is, exceptionally, equivalent to

is used for people, especially soldiers, assembling,

299). It is a strange theory of two rotating suns, the one being the apparent

and here metaphorically for the parts of fire coming together to form the

sun,

sun.

cosmos of air mixed with a little fire (which was supposed to explain

One would expect a complementary description of the moon to

follow with ή δέ- For E.'s sun as fire, cf. πυρός άθροισμα 8.77, and Aetius 2.6.3. O

n t b e

is not fire, cf. the next fragment.

μέγα D . L .

Stromateis notice that the physis of the sun

the other a semicosmos filled with fire, corresponding to a semi-

night). Thankfully this absurdity can be discarded: (1) it conflicts with the fragments, for (a) fr. 3 6 ( 4 4 ) does not fit it on any acceptable sense of Olympus, (b) fr. 4 2 ( 4 8 ) offers a reasonable and quite different explana-

T R A N S L A T I O N

A N D

2 02

C O M M E N T A R Y

tion of night, and (c) all the sun fragments refer quite clearly to the sun we know; (2) there is no trace of such a theory elsewhere—if it were gen­ uine one would have expected some comment from Aristotle, the com­ mentators, or Plutarch; (3) it is at variance with the main lines of Presocratic cosmology and the Greek tradition generally (and indeed what could E . have said that could be summarized in such anachronistic language as Aet. 2 . 2 0 . 1 3 ? ) ; (4) it is inherently absurd and contradicted by the simplest observation; and (5) confusions have often crept into the doxography by the time of Aetius and the Stromateis. E . may have spoken of something like "half of the sun, which is like a lentil in shape, collecting fire," which was incorrectly summarized as a hemisphere of fire and then taken as a hemisphere of the cosmos filled with fire.

37(47) she contemplates the bright circle of her lordfacing

her.

The line is quoted for the form άγής, compounded in ευαγής- This means "bright," "brilliant," for the sun at Parmenides fr. 10, and so it does here, rather than "pure," "holy," although the aural ambiguity is probably deliberate, cf. μονίη 21(27). No subject is given for this line, but the moon is obviously appropriate, cf. Parmenides again, fr. 15.

203

P H Y S I C S

37(47)-41(42)

άλλότρων φως is Parmenides' adaptation of the Homeric phrase, cf. II. 5.214, Od. 18.219, Parmenides fr. 14. The Homeric sense is "a man from somewhere else," and Parmenides, "a light from somewhere else." There can be no doubt that Parmenides, and E . after him, assumed that the moon took its light from the sun. The recognition of this, and that the moon moves round the earth, are two basic advances in selenology.

40(46) as the course of the chariot turns round and back, round the summit she

The text of this fragment is corrupt, but from Plutarch's context E . is comparing the moon to a chariot in the closeness of its rotation round the earth. With the reading ώς πέρι χνοίη (which scans oddly), the simile refers to the nave of the chariot wheel scraping the post on the turn, but perhaps Plutarch's text can be kept. The sense then is that the course of the moon round the earth is as close as that of the chariot round the post. The chariot traces a semicircle as it turns, whereas the moon traces a full circle round the earth. The point is the closeness to the "top" of the earth's surface (ή άκρη) on the turn, not an elliptical-shaped course. From the_context it looks as if E . related the phases of the moon, as well as lunar eclipses, to the extent to which the moon is overshadowed by the earth, but no further details are available. The distance of the moon from the earth is given as half that of the moon from the sun, Aetius 2.31.1.

38(43) as the ray, after striking the broad circle of the moon

41(42) The moon shines because it reflects the sun's light. The discovery is at­ tributed to Thales at Aetius 2.28.5 a n d is said to have been adopted by Pythagoras, Parmenides, E . , and Anaxagoras. Plato names Anaxagoras in this context (Cra. 409b), and Plutarch both Anaxagoras and E.,fac. lun. 929b and d, and cf. the next fragment. When the moon is struck on its convex surface by the sun's rays it collects the light, but since it is νεφοειδής and made of compressed air it does not refract it; thus we see only a pale reflection of the sun, without its heat and brightness, cf. Plutarch's context here, and also Aetius 2.25.15.

39(45) a circle of borrowed light moves swiftly round the earth

She dispersed his rays to earth from the upper side, and cast on the earth a shadow equal to the breadth of the silvery moon.

Again the text is corrupt, άπεσκεύασε does not scan in the line, and the sense is strange. Diels's άπεστέγασεν keeps the meter, but "uncover" (cf. 91 (100). 14) is the opposite to what is required; άπεσκέδασε is preferable, καθύπερθεν"from the upper side," cf. Od. 10.353; a n b Χεσ τε acavX probably contains a reference not to the earth, which comes in the second part of the line, but to the moon or sky—the substitution of something like ές αύτήν would give the required sense. In an eclipse of the sun the moon is directly between the sun and the earth. This would mean, according to E . , that the upper convexity of the mcon dispersed the sun's rays in the sky, and the dark undersurface cast a shadow on the

T R A N S L A T I O N

A N D

C O M M E N T A R Y

204

earth equal to the moon's own breadth. The sun and the earth have the same diameter (Aet. 2.21.2), but the moon is smaller than both, and so it darkens only part of the earth. There is no need to suppose that E . influenced, or was influenced by, Anaxagoras in the explanation of eclipses. Their accounts are not the same (for Anaxagoras still seems to find a use for Anaximenes' "dark objects") and were probably reached independently, γλαυκώπιδος: Athena's epithet for the brightness of her eyes, and so here of the bright-faced or silvery moon (cf. L S J s.v. γλαυκ­ ός) ; at 934d, when discussing the changing colors of the moon, Plutarch quotes E.'s γλαυκώπις for bluish gray.

42(48) and earth causes night by coming under the rays.

E.'s understanding of the cause of night is authenticated by this line and is therefore preferable to the "hemisphere of air" theory in the doxographical transmission from Aetius, cf. the commentary on 36(44). As the sun goes under the earth, the imposition of the earth's bulk prevents its light from reaching our surface. It is tempting to assume that E . realized that this meant it was daytime then for the antipodes. I n his astronomical observations E . may have used a measuring device such as the one described by Plutarch here.

43(49) of desolate, blind-eyed

night

When the sun is beneath the earth the air on our surface is dark. The night is άλαωπις

because it is without the eye of the sun (cf. the Cyclops,

Od. 9.516), and έρημος because of the sense of vastness and solitude.

44(50) and Iris brings wind or heavy rain from the sea.

Tzetzes is not certain about the attribution of the verse to E . , because, as he goes on to say, he has only a summary and not the text. The line does not appear in the early editors, nor now in Bollack. The succession of dactyls is unpleasing and the meaning is not immediately clear. Wind

205

P H Y S I C S

42(48)-47(35)

is not usually associated with Iris, and as Zeus' messenger, and the bridge between Olympus and earth, she comes with rain not from the sea but from a bright sky. Here there may be a conflation with the more sophisti­ cated view of moisture being drawn up from the sea, blown onto land, and then descending as rain, with the rainbow then linking the three areas of sea, air, and earth.

45(56) salt was crystallized

under pressure from the rays of the sun.

The line is quoted as an example of lengthening in thesis (i.e., αλς for αλς). With the aorist έπάγη it may come in the context of the early formation of the world, when salt was crystallized by the sun in much the same way as parts of earth were hardened into rock by the fire in it, cf. the commen­ tary on 32(52) and 46(55). Kypris makes use of the hardening properties of fire, 62(73).

46(55) sea, sweat of earth

The kind of analogy in 71(82) is here used on a larger scale. Men perspire as the result of intense activity in the sun; in the same way, the salt water commenced to exude from the earth as it was put under pressure by the initial cosmic rotation and also heated by the sun, cf. Aetius 2.6.3, 3· 16.3, and Lucretius 5.488. Aristotle dismisses this as poetic metaphor and an inadequate explanation for the saltness of the sea. Fresh water in the sea that provides nourishment for fish (cf. Aelian NA 9.64) may be explained b y 45(56) '· continued action by the sun crystallizes out some of the salt, leaving that part of the water salt free.

F R A G M E N T S L I F E :

L I M B S

47-52 A N D

M A N Y

T O

O N E

A N D

I N D I V I D U A L

M O N S T E R S

47(35) But I shall

turn back to the path of song I traced before, leading off from one

argument this argument: when strife had reached the lowest depth of the whirl and

T R A N S L A T I O N

A N D

2θ6

C O M M E N T A R Y

love comes into the center of the eddy, in her then all these things unite to be one only; not immediately,

but coming together from

different directions at will.

And,

as they were being mixed, countless types of mortal things poured forth,

but many,

which strife

with

still

restrained from

above, stayed unmixed,

which were combining, for it had not yet perfectly as the furthest of the frame.

alternating

as it continually

P H Y S I C S

47(35)

tion started at the separation of the four masses, cf. Aristotle Cael. 2 9 5 a ! 7, Simplicius in Cael. 528.20, Aetius 2.6.3. Strife has reached the "undermost depth" of the whirl in the sense that it has control of the whole rotation to

those

the center. Earth, air, fire, and water at this stage are immortal (i.e., not

and completely stood out as far

made up into mortal things) and unmixed, cf. lines 14-15; and the cosmos

limits of the circle, but part remained within and part had gone out And, in proportion

207

ran on ahead, a mild,

onrush of perfect love was continually pursuing it. Immediately accustomed to be immortal became mortal, and formerly

immortal

what were formerly

unmixed things were' in a

mixed state, owing to the exchanging of their ways. And, as they were being countless types of mortal things poured forth, fitted with all kinds offorms,

mixed,

a wonder

as we know it has passed away, cf. Aetius 2.4.8, Έ- τόν κόσμον κατά

τήν άντεπικράτειαν

τοϋ νείκους

και τής φιλίας,

φθείρεσθαι

and Simplicius in

Cael. 293.18. Then, and the metaphor is probably military, Love strikes at the center from her position at the έσχατα

τέρματα

κύκλου and grad­

ually consolidates her hold on the field from there, compelling Strife in turn to make a gradual retreat. With γένηται

Love could not already be

to see.

at the center (pushed there by Strife, as is assumed by Guthrie HGP vol.

This is one of the most important fragments for an understanding of E . ,

subjunctive is probably acceptable for the recurring event, as Simplicius

2, p. 179, O'Brien ECC p. 117, and others) if she comes to be there. The and it is to be taken closely with 8(17) and 16(26). Fragment 16(26)

gives in his paraphrase—όταν γένηται-

contains the logos from which E . is going to draw off this new one (cf.

at the έσχατα

his method at 18(24).1); there E . picked up from 8(17) the main cosmic

the extreme circumference there is a band of elements m the state of per­

movements of many to one under Love, and one to many under Strife.

fect mixture that was enjoyed in the sphere, that this is regarded also as

τέρματα

I would maintain that Love stays

κύκλου during the increase of Strife, i.e., that at

This was followed through from 19(27) to 24(31). Then, in 25(22) and

the abode of the gods, and that to it human thought in its best condition is

26(20), the characteristics of the four roots and of Love and Strife as

related. I n Aetius this area—the subtraction of ό κόσμος

experienced by men were shown to be consistent with them in their cosmic

is called αργή

from τό

πάν—

ύλη (1.5.2; cf. Aristotle on the existence of the divine, out­

role. T h e main points of the cosmogony of our world followed, as the four

side space and time, at the circumference of the world, Cael. 1.9; and also

roots, the many, separate out from their unity.

chap. 3 ) .

The first stages of άλλοτε

have

δ' αύ διχ' έκαστα

φορεύμενα

νείκεος

been explained, and in this fragment we go back to άλλοτε

φιλότητι

συνερχόμεν'

εις ένα κόσμον

έχθει

5 - 6 : a more elaborate version of what it means for the many to come

μέν

into one, outlined at 8(17).7, 16(26).5, 26(20).2, and cf. the commentary

for further details, cf. 1 6 ( 2 6 ) . 5 - 6 ,

on 2 0 ( 3 6 ) . ι . There is a contrast here between άφαρ

8 ( 1 7 ) . 7 - 8 , and Simplicius in Cael. 587 (which gives lines 10-13 here as an

έθελημά);

explanation of line 5, itself a rewording of 16(26).5). The details, however,

"volunteers" come to join from different parts.

and θελημά

(or

Love does not gain the whole territory in one swoop, but

are few, as Aristotle complained, Cael. 3 0 ^ 1 4 . There was perhaps little

7: cf. the commentary on 2 0 ( 3 6 ) ; there is no need to substitute that

more than the general description of the rise of thneta given in this frag­

line for line 7 here, despite the repetition at line 16; such a repetition, of

ment, and of the formation of single limbs and monsters. Mythical

the details after the outline, is in E.'s style.

creatures are firmly put in an era other than our own, and this is con­ firmed by Simplicius, in Cael. 587, who relates 50(57) and 51(59) to the same katastasis

as 35(47)·5 and 10—13.

2 έξοχετεύων:

"drawing off" of water into channels, and here of a

8 - 9 : with έστηκε,

άμ(ε)ιχθ'

would be needed, and the tense sequence

is awkward but not impossible, cf. έζέστηκεν

in line 10; perhaps the M S S

έστηκε as an imperfect of στήκειν

can be accepted, as it is by Diels-Kranz,

Bollack, and Solmsen. μετάρσιον:

a description of Strife as acting "from

above" rather than "in suspense" (Guthrie's translation). Strife puts up a

minor theme from the main topic of the explanation of our present world.

dogged resistance and, while Love is bringing the roots together, is able to

There are a number of unusual words in this fragment as a whole, which

keep parts of them separate even as it retreats.

have caused confusion in the M S S tradition. 3 - 4 : the δίνη and the στροφάλιγξ

must both refer to the cosmic rota-

10 έπ' έσχατα

τέρματα

κύκλου: cf. 20(36) έξ έσχατον

ϊστατο

νεϊκος,

referring to the outer edge of the circumference, to which Strife retreats

T R A N S L A T I O N

A N D

2θ8

C O M M E N T A R Y

209

P H Y S I C S

48(96)

when the many come into one, and which is now Love's last area during

The first three lines are quoted approvingly by Aristotle for showing that

the separation into many; cf. the commentary on lines 3 - 4 . Aristotle is

it is not the elements of which something is made that give it its character,

continuing the Presocratic tradition, of which E . is firmly a part, by de­

but the logos of their combination. This understanding of explanation by

scribing the region in both physical and theological terms, Cael. 1.9.

form is elaborated by the commentators, and in a similar context in the De

11: μελέων

with έξεβεβήκει

for the parts, or frame, of the universe, as

Anima Philoponus and Simplicius see Pythagorean influence. I n his com­

in 2 3 ( 3 0 ) . ! , and cf. 24(31). Strife has control over some parts of the ele­

mentary in in Phys. Simplicius quotes the four lines and says that they

mental masses, and elsewhere it has given up territory before the advance

come from the first book of E.'s Physika.

of Love.

before 53(62), which is from the second book. I n the first book this would

13 όρμή'- the word does not give increased material status to Love and

The fragment therefore belongs 47(35) as

seem to be the most suitable place for the fragment—after

should not be translated "stream" (cf. L S J s.v.). The language is meta­

giving a detail of the formation of έθνεα

phorical, of the pursuer and the pursued, and the emphasis is on the effect

repeated from line 17), and before the description of the individual limbs.

for the four roots of the tussle between being held separate and being

The fragment is similar to 83(98), but because E . connects blood with

brought together, ήπιόφρων, by E . ) , and άμβροτος

"gentle-thinking," "mild" (perhaps a coinage

are transferred from Philotes, who is also

"perfect," "without reproach." άμεμφέως

άμεμφής,

θνητών

(and άρηρότα

is

human thought, 83(98) would seem to go better with the physiological fragments relating to life as we know it.

in line 9, however, of Strife's

movement, is closer to "perfectly," in the nonmoral sense of "completely." 15 ζωρά

μυρία

τε πριν κέκρητο '• for the reading, and for the sense of

ζωρός

ι έπίηρος:

the masculine is not found elsewhere. It is glossed by Sim­

plicius as έναρμόνιος,

with χόανα

as έν οι ς ή τών μιγνυ μένων

γίνεται

as "unmixed," cf. my note in CR 1962, pp. 1 0 9 - 1 1 ; the objections raised

κρασις

by O'Brien, CR 1965, pp. 1-4, West, CR 1966, p. 136, and Solmsen, CR

receptacle and also provides one quarter of the material, εύστέρνος (απ-

1967, pp. 245-46, I find unconvincing.

λεγ.),

16-17: the immortal and unmixed roots take on a variety of forms as they mix with each other under the increasing power of Love. Although the language of these lines could well refer to the many wondrous kinds of

(cf. in de An. 68.2-10 with II. 18.470 quoted). The earth is the like εύρύστερνος,

is appropriate for mother earth, but the epithet

is somewhat infelicitously transferred. There is an alternative, easier, reading, εύτύκτοις

"well-made," but it is unsuitable for holes in the earth.

2 τώ'- Steinhart's suggestion for τών (the majority), τάς, and τά

life around us, and 1 6 ( 2 6 ) 4 - 5 seems to imply a race of men arising as the

of the M S S . The neuter in line 3 makes the reading τάς δύο τών

many come into one, I do not think that E . described a world under in­

difficult, and Ε. does not use μοίρα elsewhere, λάχε:

similar to

μοίραων συνέκυρσε

creasing Love that is identical to the present one. He found in this part of

at 8 3 ( 9 8 ) . ι , and probably the basis for Aristotle's question whether Love

his scheme a means of relegating to another era the hybrid creatures of

is the cause of any chance mixture or only of mixture κατά

myth and alien religion. At 53(62) he returns from his digression to the

4 o 8 a 2 i ) . Both seem to be involved—sections of the elements come

exposition of our world, which was left at 46(55), and describes the rise of

together in the general many-to-one movement, and where the propor­

λόγον (De An.

human life after the cosmogony. Fragment 51(59) shows that the strange

tions are appropriate, Love makes an organic part. Νήστιδος

creatures arose as the roots were coming closer and closer together, where­

commentators take the phrase as referring to both water and air, and give

as πϋρ κρινόμενον

the logos of bone as 4 parts fire : 2 earth : 1 water : 1 air; the radiance or

at 53(62).2 gives the generation of men and women

when fire is separating out of the mixture.

bright transparency in the meaning of αίγλη Air is included in 83(98) as αίθήρ

παμφανόων,

αίγλης:

the

can refer to water or air. but the four elements, in

almost equal proportion in the heart-blood, are needed there to explain 48(96)

the physical constitution of thought. There is no reason to suppose that

And the kindly earth received into its broad hollows

all four are constituents of everything. Four parts fire : 2 earth : 2 water

brightness

of Nestis

and four

of Hephaistos;

of the eight parts two of the

and these came to be white

marvelously held together by the gluing of Harmony.

bones,

is a very simple logos, and it is unlikely that E . gave more intricate details of proportions than those for bone and blood, relying on the painting

T R A N S L A T I O N

A N D

C O M M E N T A R Y

210

simile, 15(23), as a general guide. (The structure of sinews and nails is given in Aetius 5.22.1, and hands and tongue are mentioned by Theo­ phrastus, Sens. 11.) E.'s achievement is in the understanding of the principle of proportions of elements in the formation of organisms, rather than in any sophistication in the principle's development. 3 όστέα λευκά γένοντο: the excess of fire in the proportion accounts for the dryness and whiteness of bones (cf. Simplicius, Philoponus, and Sophonias on De An. 4091321); the hard and brittle quality would also be accounted for, cf. the commentary on 62(73). Sinews, according to Aetius (5.22.1), have twice as much water as they do fire and earth, and when they are hardened by air in this proportion they become claws and nails. T h e phrasing here is an adaptation of Homer's όστέα λευκά λέγοντο, IL 24.793; { he separateness of the bones picked up is recalled in this fashioning of individual bones that are not yet part of an organic whole, cf- 50(57)·

4 άρμονίης: a name for Philia, as Simplicius explains (and the ref­ erence is reinforced by the rare word θεσπεσίηθεν), the artisan of living forms and their parts, cf. 8 5 ( 8 6 ) , 8 6 ( 8 7 ) , 6 0 ( 7 1 ) , 6 2 ( 7 3 ) , 7o(75)- The

"gluing" does not imply an additional ingredient, but water is worked into the earth and the compound hardened by the fire (cf. the next frag­ ment). T h e technique is like that of Hephaistos or Prometheus, cf. Hesiod Theog. 571, Erga 6 0 - 6 1 , Ovid Met.

1.80-83.

49(34) when he had glued barley meal with

water

Aristotle quotes the fragment as an example of the mutual relationship between wet and dry ingredients, which bind each other, so that a com­ pound body is formed from both. T h e words obviously belong in the context of the craftsmanship of Love in making living kinds, but the participle is masculine. I suggest that the fragment is part of a simile in which Love is compared to a baker, who kneads together wet and dry ingredients into a malleable dough, pats it into shape, and "gives it to fire to harden," cf. 62(73). R could well be an illustration of 48(96), with κολλήσας picking up the unusual κόλλησιν. O n the other hand there is the faint possibility that the reading έν τοις Πέρσικοίς in probl. 929b 16 and Mete. M S Ε is correct, and that the fragment refers to the preparation of food on campaign.

211

P H Y S I C S

49(34)-50(57)

50(57) Here

many heads sprang

up without

necks, bare arms were wandering

shoidders, and eyes needing foreheads strayed

without

singly.

The heads, arms, and eyes in this extraordinary fragment seem to have been thought of as shooting up from the earth (as the result of the first mingling of the roots as they move from many to one) and then moving or floating aimlessly. Aristotle was interested enough to quote the first line three times: (1) as a mild joke with reference to the synthesis of truth and error, De An. 43oa27; (2) as an additional problem in the discussion of combinations resulting from disordered movement, Cael. 3001325; and (3) in dismissing the notion of separate parts coming together, GA 722b 17. Simplicius, on the Cael. passage, disagrees with Alexander's interpreta­ tion of the line as a μίζεως παράδειγμα on the grounds that the disor­ dered movements belong with the many-to-one phase of 47(35).5. Philo­ ponus (in GA 28 and in de An. 545) explains that at first Strife, not Love, was dominant, which is why the limbs were in isolated and disordered movement, and they would have continued so had Love not been able eventually to bring them together. Aristotle firmly puts line 1 επί της φιλότητος in the passages cited in Cael. and GA; in the same section in Cael. he states that E . did not give a cosmogony έπί της φιλότητος (Cael. 3 0 i a i 6 and the context given at a 10), and further, at GA 7221325, he con­ trasts the world then, έπί της φιλότητος, with what is now the case. The evidence from Aristotle confirms the suggestion that E . used the manyto-one phase briefly, as a way of both accounting for, and dismissing from the present time, the hybrid creatures of myth. ι ή μέν: "here," "on the earth," as at GA 722(025. έβλάστησαν: "sprang up," like shoots from the earth; the verb is used for the different forms of life at 14(21).10. This is the only known occurrence of άναύχενες in Greek. 2 : arms are "bare" because they are not attached to shoulders (or to hands, for Philoponus adds ai μεγάλαι χείρες to the list of separate parts, and the phrase may conceal a direct quotation, in GA 2 8 . 3 ) ; cf. also μουνομελη,

Simplicius in Cael. 587.18, discussed at 139(58), and

the

heads, hands, and feet at in Phys. 372.4. 3 : the eyes are not in pairs or fixed in sockets; and there were further weird examples of single limbs—Simplicius adds και πολλά άλλα after this line. E . indulges himself in the exotic vocabulary but firmly removes

T R A N S L A T I O N

A N D

212

C O M M E N T A R Y

creatures like the Cyclops from the consideration of life as we know it by putting them, and the parts of which they are made, in a different era. For separate limbs and parts as Peak Cult offerings, cf. B. C . Dietrich Hist.

1969, pp. 2 5 9 - 6 0 .

213

P H Y S I C S

bulls

arose and again bull-headed

men, (others)

51(59)-52(61)

with male and female

nature

combined, and the bodies they had were dark.

The four lines are given by Aelian in a brief context of E . speaking of composite creatures, with two forms in one body, βουγενή

άνδρόπρφρα

in line 2 became a well-known phrase for biform creatures, quoted twice by Aristotle, and then by Plutarch and the Aristotelian commentators.

51(59) But as god mingled further

with god they fell

together as they chanced to meet each

other, and many others in addition to these were continually

ι έφύοντο:

arising.

Karsten, followed by most editors, changed the infinitives

here and in the next line to imperfects. A large number of strange crea­ Simplicius sets the line in the same katastasis φιλότητος

as 4 7 ( 3 5 ) · ΐ ο - ΐ 3 ; έπί τής

is the time when Love is not yet dominant but is in the process

of becoming so, and there are still τ ά άμικτα

καί μονόγυια-

tures were continually being born and coming up from the earth (cf. the commentary on line 3 of the previous fragment), but from the con­

Love and

texts of 50(57) it seems they are also formed by combinations of the

έμίσγετο

wandering single limbs; e.g., Aristotle, after quoting 5 0 ( 5 7 ) . ! , adds

Strife are related as potential victor and vanquished. Although

is used in Homer for hostile engagement (but, except for II. 4.456, with

έπειτα

further qualification to give to the verb a definitely hostile sense), in E .

is more precisely the front half of the head or the temples (cf. II. 4 . 5 0 2 ) ;

συντίθεσθαι

τή φιλίη

{'Ε. έφη), De An. 430330. κόρσαι

in 50(57)· 1

the verb is constantly used of the roots combining, and so producing a

if two of these meet, a Janus-like, double-faced head results, and this

mortal compound, cf. 12(8).3, 13(9).1, 47(35)·7 and 16, and also δι'

would be the sense of άμφιπρόσωπα-

άλλήλων

there­

creatures in myth. Otus and Ephialtes were punished in Tartarus by

fore refers to the roots which are gods, cf. the commentary on 7(6). There

being tied back to back on either side of a column, and this composite

is no conflict with the one other use of δαίμων,

figure, like Janus, seems to be connected with a calendar symbol. (Cf.

δέοντα

at 8(17).34, 14(21).13, 16(26).3. δαίμονι

107(115).5, for there the δαίμονες

δαίμων

in the Katharmoi

at

in their physical aspect are to be seen

There are precedents for such

Hyginus/αδ. 28, and Toepffer s.v. Aloadai PW; Culex 234 has the giants

as (perfect) combinations of their constituent earth, air, fire, and water,

face to face, however. Plutarch uses άμφιπρόσωπος

which are singly, and in perfect combination, "gods." (The conclusion

Similarly the two-headed dog, Orthros-Sirius, regarded the old and the

of O'Brien's long discussion [ECC pp. 3 2 5 - 3 6 ] is that δαίμονι

new year, and the three faces of Hecate at the crossroads looked in dif­

δαίμων

here

of Janus, Num.

ig.6)

means "the pieces of Love in separate limbs [which] mix with one an­

ferent directions. Multiple-headed creatures were familiar in the repre­

other.")

sentations of Cerberus, Scylla, and Hydra, and cf. the three-headed

2 ταύτα:

serpent άμφιστρεφέες,

II. 11.40. άμφίστερνα:

the double Ephialtes-

the subject is still the roots. They first cause the genesis of

Otus figure has two sets of breasts as well as two faces, but E . may have

single limbs as their parts come together, and then, as they mingle further,

in mind a creature similar to the triform Geryon, with two upper parts

combinations of limbs, δπη συνέκυρσεν

from one waist. For Aristophanes' myth, cf. the commentary on line 3.

its own by Simplicius, at in Phys.

έκαστα:

the clause is quoted on

327.19 with 2 9 ( 5 3 ) ,

a n

d

a t

m

phys-

331.2, to illustrate τύχη in E . The disorder of the roots here, when the many begin to come into one, is like that of their initial separation when the one is becoming many, cf. the commentary on 29(53). I n both cases the disorder is temporarily controlled by Love in the production of thneta. 3 : έζεγένοντο

with χθονός understood, cf. έζανέτελλον

5 3 ( 6 2 ) 4 , as well as έβλάστησαν

at 52(61).2 and

in 5 0 ( 5 7 ) .

3 άνδροφυή

βούκρανα:

the Minotaur was the most famous example

of the bull-headed man. Dionysus had the epithet βονγενής

(Plut. de I s . et

Os. 364 f) and had representations with a bull's head or horns, as did the river gods, in particular Achelous, who took on this form in his fight with Heracles (cf. άνδρείφ

was "Ηρα βοώπις

κύτει

βούπρφρος,

Soph. Trach.

12-13);

a n d

there

and also Io. The bull-man biforms are exemplars of all

the composite creatures from Greek mythology, such as Centaurs, Harpies, Erynnes, and in particular from Hesiod's Theogony, Echidne and her children, the Chimaera and Sphinx; there are similar hybrids in the

52(61) Many

creatures

with a face

and breasts on both sides were produced,

man-faced

religions of Egypt and Carthage. E . dismissed these creatures of myth

T R A N S L A T I O N

A N D

214

C O M M E N T A R Y

215

from the world as we know it and, while offering an explanation of their

4 σκιεροϊς

γυ'ιοις: γυϊα is used in Homer and E . , and generally, of the

genesis, relegated them to a different era (as Plato later placed the non-

body as a whole. I f the reading is correct, σκιεροις

reproducing earth-born men and animals in a different time cycle, in

(cf. τό σκιερόν

the Politicus

myth, 2713-^).

53(62)

P H Y S I C S

μέλαν

φαίνεται,

must refer to the color

of the sea's surface, [Arist.] Col. 7 9 ^ 2 3 ) .

The creatures here are dark colored or swarthy, in the same way as

It is an exaggeration to read Darwinism back into E . from the ancient comments on this line. Aristotle gives a counterargument to his own

men are described as μέλανες

at 58(67).2. The various emendations (cf.

the ap. crit.) to give meanings like "warm," "sturdy," "lively," "sterile,"

teleological principles when he says that some creatures have been pre­

or "hard" are unnecessary. All the creatures mentioned in this fragment

served because they were put together άπό τοϋ αυτομάτου

in an appro­

pass away as the many come more and more into one, so Aristotle

priate w a y — ό σ α δέ μή ούτως,

καθάπερ

i o o o b i 2 : in bringing the elements into one, Love destroys everything

λέγει

τά βουγενή

άνδρόπρφρα

άπώλετο

(Phys.

και άπόλλυται,

1 9 8 6 2 9 - 3 2 . άπόλλυται

Έ-

need not refer

Metaph.

else.

the quotation to the present; E.'s phrase is an example—from the past —of the general principle). T o be consistent, E . should have extended his notion to plants and spoken of άμπελογενή

έλαιόπρφρα,

For Aristotle the mortality of the βουγενή plained by a corruption of the seed (Phys.

άνδρόπρφρα

which is absurd. would be ex­

of the species from the original stock, or new functions and organs devel­ oping out of old ones, with the passing on of heritable variations (except in the interesting case of the backbone being vertebrated because it had broken in the womb, cf. Aristotle Part. An. 640319). Instead, there are the simpler recognitions that (1) for survival a species or "animal-kind" must be able to reproduce itself, and (2) it must have appropriate organic έκπληροϋν

έφθάρη,

τήν χρείαν

ζφα καϊ έμενεν

and δσα μή κατά

Simplicius in Phys.

τόν οίκεϊον

διά τό

άλλήλοις

συνήλθε

λόγον,

3 7 2 · 3 _ Ι •· The Epicureans later countered

this by denying the genesis of composite creatures in the first place, cf. Lucretius 5.878-924. μεμιγμένα:

the participle brings in an additional set of creatures

(listed, like βουγενή

άνδρόπρφρα,

without a connecting particle), rather

than adding a further complication to the preceding ones. Androgynous forms belong with other hybrids in a different era from the present. The best known was Hermaphroditos, a private and public cult figure in the 4th century and probably earlier, cf. Theophrastus Char. 16.10, Anth. 2.102, 9.783; others include Agdistis and Phanes, and with a change of sex, Attis, Caeneus, and Teiresias. There are also the spherical creatures of Aristophanes' myth (Plato Symp. άνδρόγυνον;

L I F E :

53-72

H U M A N S ,

O N E T O

A N I M A L S ,

M A N Y A N D

A N D

I N D I V I D U A L

P L A N T S

199)05-10). I n E . we do not

find an understanding of selection and mutation with divergence of parts

parts fulfilling mutual needs, cf. έγένετο

F R A G M E N T S

i 8 g d - i g o a ) . One of their kinds was

the name survives but the type has disappeared, explains

Aristophanes. His creatures double up human forms and are then halved. There is no way of knowing whether the notion was first suggested by these lines of E . , and then exaggerated and caricatured.

53(62) And now hear this—how shoots of men and pitiable First,

whole-nature forms,

fire,

as it was being separated, brought up by night the

women, for the account is to the point and well

informed.

having a share of both water and heat, sprang up from

the earth; fire, as it tended to reach its like, kept sending them up, when they did not as yet show the lovely shape of limbs,

or voice or language native to man.

Simplicius quotes the fragment from the second book of the

Physics,

which, contra the D K ordering, obviously puts it after 48(96) of the first book. It has the appearance of a fresh start, emphasized by the request for particular attention, and after the digression on the many-to-one stage (with which frs. 4 7 ( 3 5 ) - 5 2 ( 6 i ) are concerned), it goes back to the present one-to-many separation to give the account of the rise of human life following the cosmogony, κρινόμενον the antithesis οί έπεί κατά

μείζον

πϋρ, which initiates this stage, is

έμίσγετο

δαίμονι

δαίμων

of 51(59)·•>

which produced the mythical creatures of the other era. That the present time is fundamentally an unhappy one is indicated here by

πολυκλαύτων,

as it is by other expressions in the Katharmoi fragments 112(118), 114(124), and

123(145). Hesiodic pessimism is given a philosophical basis in the

view of life increasingly dominated by a separative principle. ι πολυκλαύτων:

the passive sense "much-lamented," and so "pitiable,"

is earlier and more appropriate here than the active "tearful," cf. Aeschylus Pers. I I . 4 4 3 8 , 10.420.

674, Euripides Ion 869, and the passive

πολύκλητος,

T R A N S L A T I O N

2 έννυχίους: άνήγαγε

A N D

2l6

C O M M E N T A R Y

"by night," but also of the dead (cf. Soph. OC 1558), as

of bringing up from the dead (and cf. Hes. Theog.

217

P H Y S I C S

adjective: δ καΟ' όλον έαυτο πάν έστιν

(Arist. Phys.

53(62)

19969, Simp, in Phys.

6 2 6 ) . The

382.15, and cf. Aristotle's use of όλοφυής for birds, where there is no

origin of human life, like the abode of the dead, is shrouded in darkness.

distinction of thorax and abdomen, Part. An. 693325). The τύποι seem

The darkness may be literal in that the early forms of men and women

rather to be primitive shapes of warm, moist earth (cf. on line 5 ) . As

come up before day and night are distinguished. From line 6 it is clear

such they recall the modeling of Pandora by Hephaistos (Hes. Erga 61,

that some fire has already been separated out, but the sun may not yet

Theog.

have been articulated and its light shed around—πριν τον ήλιον

myths, but the concept is firmly in the Presocratic tradition. It relates

απλωθηναι,

571) and the spontaneous generation in the autochthonous

δρπηκας

to the theory of the earliest forms of life in Anaximander (cf. Aet. 5.19.4),

used especially of saplings (cf. fr. 152). With

Xenophanes (frs. 27 and 2 9 ) , Anaxagoras, and Archelaus (cf. D . L .

as in the notice on the origin of trees, Aetius 5.26.4.

(or probably δρπηκας):

περι-

this word E . relates human to plant life (cf. line 4, and also 65(79), 7 1 (82),

2.9 and 17), and to the "embryos" in the (probably) Presocratic account

and Aet. 5.26.4) and provides a nonmythical explanation for the au­

in Diodorus (1.7, and cf. A. Burton Diodorus

tochthonous traditions as well as giving a new context to Homeric

survey of the evidence on the sources here), as well as providing a prece­

vocabulary (cf. II. 21.37-38 on Lycaon, with έννύχιος

dent for the Epicurean theory of "wombs" (Lucretius 5 . 8 0 5 - 2 0 ) .

κρινόμενον

and

δρπηκας).

πϋρ: in the further movement of one to many, fire was sep­

5 : the τύποι have a due part (αισα,

Siculus

cf. φλόγος

I pp. 4 4 - 4 7 , for a

αίσα,

Parm. fr. 12.2) of

arating from the earth and moving toward the fire already under the

water and heat (for the sense of ειδεος cf. the commentary on 1 4 ( 2 1 ) 4 ) ;

circumference of the cosmos, i.e., parts of fire were being picked out and

they are sent up from the earth (sense and scansion connect χθονός with

becoming distinguishable because of the tendency of parts of the same

the verb, cf. " E . natos homines ex terra ait ut blitum," Varro fr. 27,

root to converge when not brought into a compound by Love, cf. line 6

D K 31 A 7 2 ) , which implies an accretion of earth to the other ingredients.

here and 100 (110).9. As fire is being separated it brings up the first

Earth, moisture, and warmth provide the material for primitive life (cf.

forms of human life from the earth.

the commentary on line 4 ; the parallel with Genesis 2 :η is obvious). From

3 : an affirmation, in the introduction to this key topic, of the veracity

the last sentence of Aetius 5.19.5 it would seem that the aisa determined

and authority of E.'s account, cf. 3( 131)-3, 6 ( 4 ) , 15(23).! 1, 103(114).1-2.

the kind of living creature that would develop—some tending to water, some, with an excess of fire, flying into the air, and the heavier ones

The first adjective is άπ· λεγ. and the second rare without a genitive. 4 ούλοφυεϊς

τύποι:

"whole-nature"

forms; the adjective, like άνδροφυής

or

perhaps

"whole-growing"

and γυναικοφυής

in 52(61), is a

unique compound. These τύποι ( ι ) originate human life, (2) come up

earthbound (cf. again the different kinds of life arising when the "mem­ branes" break, Diod. Sic. 1.7.4-5). 6 θέλον

προς όμοϊον

ίκέσθαι:

cf. σφών

αύτών

ποθέοντα

φιλήν

έπι

from the earth, (3) have a due amount of water and heat, and (4) have

γένναν

not (yet) any defined limbs or voice. Despite the hint in δρπηκας

of and tend toward their like when not restrained into compounds by

(line

2), their growth from earth, and their early genesis (Aet. 5.26.4), they

ίκέσθαι,

ioo(tio)g. Parts of the same root are primitively aware

Love, cf. the commentary on 81(103).

are unlikely to be trees, which are self-reproductive and have articulate

7: the τύποι as yet have no articulate limbs, nor flesh and blood (which

limbs. There is no suggestion of an evolution from trees to men (cf.

require air, cf. 83(98).2 and 5 ) . The further articulation is due to the

Simp, in Cael. 586.23, Phlp. in Phys. 318.27); and, if they were trees, why

separative power of Strife, but the μελέων

should they be described in such an obscure way? Nor can they be

structure of the organism are due to Love, in much the same way as

compared with the first race of men in Aristophanes' myth (Plato Symp.

Aphrodite adds charis to the shape made by Hephaistos, Hesiod Erga 65

iSgd), who have their limbs and sex clearly differentiated; άνδρόγυνον

only in

is there an echo of E . , not of his "whole-nature" forms

έρατόν δέμας and the detailed

8 : I prefer the Aldine reading of this line: ούτ' ενοπήν ιχώριον

άνδράσι

ούτ' αύ έπ­

γηρυν- Diels and most editors change γύων to γυϊον (with

but of one of the "wrong" combinations of unattached limbs (cf. the

οίον τ' after ένοπήν),

commentary on 52(61).3).

oddly as referring to the "Schamglied." Bollack has οϊη τ' and

γυ'ιων,

σπέρμα,

which makes the vocal organ a γυϊον- The point is surely that the τύποι

is relevant here, and he adds a definition of the

are as yet mute (the μέλη have been dealt with in the previous line) and

In this context Simplicius criticizes Aristotle's suggestion that as the true ούλοφυές,

but the singular is rare and un-Homeric, and reads

T R A N S L A T I O N

A N D

218

C O M M E N T A R Y

cannot speak a particular language (cf. ούδ' ία γήρυς, Ε- 4-437) even an inarticulate cry (cf. ενοπήν τε γόον τε, II- 24· 16ο).

o r

make

54(64) And on him desire too

Plutarch quotes the fragment in a context of the farrowing habits of sows. He wonders if the greater fertility of domestic sows can be due to the herding of the two sexes together, so that proximity "reminds" the male of copulation and provokes mutual desire, which according to E . is the case among human beings. The causal chain of proximity-memory-desire is partially confirmed by the Aetius notice (5.19.5) that the generation following the ούλοφυεις τύποι was self-reproducing, the stimulus for the male coming from female beauty. One would expect this line to refer to the three links in some way, and the commonly accepted version is τφ δ' έπί καί πόθος είσι,

δι' δψιος

άμμιμνήσκων,

cf. ap. crit. But this is illogical;

it is not that desire reminds him through sight but that desire is reminded through sight, i.e., that sight reminds him and stimulates desire. Other suggestions are δι' άψιος αίμ' άναμίσγων (Ellis CR 1902, p. 270) and Bollack's διαμπερέως άμμίσγων. T h e fragment is hopelessly corrupt, and as with other lines having Plutarch as the only source (e.g., 40(46], 41 [42], 76(93], and cf. 75(90]), it may be that his memory failed him. Perhaps the original was something like τφ δ' έπί καί πόθος ΐκνεϊται μεμνημένος όψει, with άμμίσγων in the next line for the copulation following the desire.

55(66) the divided meadows of

Aphrodite

From the context and the plowing metaphor in Phoen. 18, λειμώνας not λιμένας

and

is the correct reading, E.'s reference to the female genitals

being the more obscene, according to the scholiast. The ούλοιρυεΖς

τύποι

precede the generation of men and women; the fragments, therefore, deal­ ing with human reproduction and embryology would appropriately come soon after 53(62).

219

P H Y S I C S

54(64)-58(67)

Aristotle quotes the fragment to criticize E . (with Democritus) for having the soma of the seed "torn apart," some in the male and some in the female (GA 7 6 4 h l 7), and elsewhere he explains that for E . the two parts are like a σύμβολον (722hl ι ) . Galen elaborates on this, adding that the separated parts are brought together in the union stimulated by desire (sem. 4 . 6 1 6 K ) . σώμα in the Aristotelian context shows that φύσις here must mean the actual substance or structure of the embryo, which is pulled apart and then put together again (cf. φύσις at 100(110).5 and μελέων

φύσις,

Parm. fr. 16.3; however, φύσις is "birth" in 12(8), cf.

the

commentary there). The line obviously continued with a reference to the female, and this is indicated in Aristotle and Philoponus. The Philoponus context (in GA 166.25) also shows that E . is thinking of each organic part being divided (rather than different "limbs" from each, although this is also suggested, in GA 27.4). This makes E . more modern than Aristotle here, and in line with recent findings on the nature of genetic material. "Each human cell has two sets of chromosomes. One group is provided by the male parent of an individual, and the other group by the female parent" (Enc. Brit.

Macr.

1974, 6.742).

57(65) They were poured in pure places; some met with cold and became women

The subject must be some neuter plural expression for semen. The "pure places" refer to the female receptacle, purified by the evacuation of the menses (cf. L S J s.v. κάθαρσις I I ) . I n the context at GA 723324 Aristotle quotes the fragment as evidence that sex is determined at conception. Aristotle refers to it again at GA 76431-6, where E . is said to explain sex differentiation not by right and left, but by the temperature of the womb. This means, according to Aristotle (and cf. Philoponus in GA 166.8), that if conception takes place soon after menstruation the womb is warmer and the resulting embryo male; if later in the month, a "cold" womb causes the offspring to be female. This is in fact wrong (for the high temperature comes with ovulation at the middle and not the beginning of the menstrual cycle), but it need not be foisted on E . ; his words simply relate the tem­ perature of the womb to the sex of the offspring, cf. the commentary on the next fragment.

58(67) 56(63)

For the male was in the warmer

But the substance of the limbs is separated, part in (the body of) the man

powerfully

built, and hairier.

. . . this is the reason why men are dark, more

T R A N S L A T I O N

A N D

220

C O M M E N T A R Y

221

The whole context of this fragment is disputed. I f γαιης is accepted, the reference is to the early genesis of human life from the earth, when, ac­ cording to Aetius 5.7.1-2, the first men appeared in the south and east,

P H Y S I C S

59(68)-60(71)

59(68) On the tenth day of the eighth month it became a white pus.

and the first women in the north, which aligns them with hot and cold

Aristotle is in agreement with E . that milk is a form of blood (cf. GA

respectively, γαστρός,

7 3 9 b 2 5 ; Kranz changed τό αίμα

however, was suspected by Sturz but accepted by

Karsten; Diels's suggestion is τοκάς

άρρενος

έπλετο

γαστήρ-

to τό γάλα in the present context, and

Galen

Diels deleted it, but the sense is clear). But he criticizes him for supposing

quotes the fragment with Parmenides fr. 17 as linking the right side of the

that it is decomposed or putrefied rather than concocted blood—either

womb with the male, but the notice is abbreviated. He wants support for

E . has misunderstood or he is using an inappropriate metaphor. There is

a Hippocratic connection of right, black, and hot; the first is related to

a metaphor like this in 67(81), for wine as "rotten" water. The general

male in the embryology of Parmenides, and the last two in that of E .

theory of an agent (here probably heat) acting on a liquid and causing

Galen is surely not so confused here (as Longrigg argues, Philologus

a basic change is implied, and this was important in the medical theories

1964,

pp. 2g7-gg) as to refer a fragment supposedly dealing with north and

of κράσίς

south parts of the earth to right and left in the womb. As Galen is the

similarity αΐπύον

only authority for the line, it is sensible to accept his embryological con­

substance in the two or three days before the appearance of the milk.

text for it. I suspect that only the first line gives E.'s exact words, with the quotation possibly ending at επλετο;

and πέφίς.

I n this fragment the language is influenced by the

to πυός, and colostrum is an unpleasant-looking, puslike

The tenth day of the eighth month is a precise date, and it is hard to

γαιης was then an attempt to finish

see the reason why it is given. Mammary growth in pregnancy is an

the line from the following καί (and any genitive is suspect there because

obvious indication of organic change, but there is no noticeable sudden

of the distance from έν θερμοτέρφ).

The last two lines look like a summary,

alteration on or around the date given here. And by some process which is

διά τοϋτο is prosaic and an exact repetition from the

still obscure, it is the delivery that actually initiates lactation, so that

for καί μέλανες

Hippocratic quotation Galen is defending; also, the succession of spondees

milk is available even for the seven-month child. It can only be assumed

in καϊ λαχνήεντες

that there is some other, irretrievable, significance in the numbers

μάλλον

is untypical and unpleasing. (Censorinus,

6.8.10, D K 31 A 8 1 , links male and female with right and left in E . and

involved.

Anaxagoras, "but his interpretation should probably be ruled out" states G . E . R . Lloyd, J H S 1962, p. 60, n. 19; yet in Aristotle GA 764336 there is an imprecise reference on the sexes of twins which might support

60(71)

this link for E . The link could be accommodated by supposing that on

But if your belief about these things in any way lacked assurance, how, from the

E.'s theory males are conceived when the womb is warmer, and the

combining of water, earth, air, and sun came the forms and color of mortal

resulting embryo later attaches itself to the right side of the uterine

which have now arisen, fitted together by Aphrodite

things

lining; the converse would be true for females. The interval before any Simplicius quotes 85(86), 86(87), 8 7(95)>

attachment is in fact five days.)

ar >d

then here gives the general

principle of the work of Aphrodite in this present world in producing the 2 μέλανες:

not necessarily a reference to Ethiopians, but a convention­

al contrast between swarthy men and pale women, άδρομελέστεροι Karsten's suggestion from the άδροτής-άδροτής άνδρωδέστεροι 3 λαχνήεντες:

is

confusion in Homer;

is tautologous. hair is the human analogue of leaves ( 7 i ( 8 2 ) . i ) , and

growth in abundance is due to heat. Hairiness connects also with specific maleness in the denial of anthropomorphic attributes 97(ΐ34)·3·

to divinity,

variety of life as we know it from the combinations of four elements. Two other fragments that show Kypris at work follow, 62(73)

a n

d 7 ° (75)·

This fragment has therefore been put as an introduction to the biological and physiological section. I n the present world there is an increasing separation of elements, but Aphrodite is able to counteract this for a time by bringing together parts of the separating elements into temporary compounds, with the resulting variety oi thneta. ι λιπόζυλος:

the adjective is unique to E . , cf. 14(21).2. E.'s appeal is

T R A N S L A T I O N

A N D

222

C O M M E N T A R Y

223

P H Y S I C S

61(33)-64(77-78)

to reason. Any doubts Pausanias may still have about the reliability of

85(86), 86(87),

the account of the different forms of life being produced from a mingling

dite/Kypris as a craftsman responsible for forms of life and their organic

of four elements will be allayed by the evidence from phenomena observ­

parts; and, adds Simplicius, E . is speaking about this kosmos. The lan­

able now.

guage here is of the potter and his clay shapes, moistened and then fired.

2 - 4 : the language recalls 15(23); the artist working with his colors in

and cf.

three-dimensional world from the four elements, συναρμοσθέντα

and 130(125).

μίξαντε

in line 4

of a boat, Euripides Hel. 233, and of the wooden

horse, Tro. 11; cf. also Galen's notice that for E . all σώματα produced from four elements ού μην κεκραμένων κατά μικρά

χροϊα:

15(23).5, 83(98).5, 25(22).7, and in the Katharmoi

60(71).3

107(115).7

at 1 5 ( 2 3 ) 4 and reinforces the notion that it is 2 είδεα

not a chemical mixture which is involved, but a fitting together to make a whole, cf. συνάρμοσας

6 o ( 7 i ) . and 7 0 ( 7 5 ) , all of which mention Aphro-

είδος is used by E . for the kinds of animate life, in the Physics

two dimensions is now seen to be an exemplar of Aphrodite creating a recalls άρμονίη

8 7(95)>

μόρια παρακειμένων

τε και φαυόντων,

on earth are

γε de' άλλήλων,

άλλά

Hipp. nat. horn. 1 5 4 9 Κ .

cf. Parmenides fr. 8.41, Anaxagoras fr. 4 . 4 ; the form is possibly

ποιπνύουσα:

Stein suggested αίθέρ'

bone, 4 8 ( 9 6 ) , or in the τύποί, For ποιπνύω gous σπεύδω,

L S J s.v., I . κρατϋναι:

61(33)

63(72)

As when the sap (of the fig tree) has riveted and set white milk

How tall trees andfishes

contrasted with divisive polyphilia.

philia

I n Homer the like-worded simile re­

lates to speed, II. 5 . 9 0 2 ; Aristotle makes the comparison for the action of semen, GA 7 7 ^ 2 3 and cf. 737314. οπός is the sap of the fig tree used for

10.64,

a n

8 the analo­

"strengthen," "harden," but in

91 (100). 19 "get possession of," "control"; for the sense here cf. Xenophon

neuter plural, cf. D K ad 31 Β η ι.

ing it. Plutarch quotes the simile to illustrate the close bond of

to bring in

53(62), and emendation is unnecessary.

with an accusative, cf. Pindar Pyth.

Lac. 2.3 and [Hippocrates] Fract. 7.

The fragment is an example of an agent working on a liquid and solidify­

έπιπνείουσα

all four elements, but air is not an ingredient in the hard substance of

in the sea

The line is quoted by Athenaeus to show E.'s use of the rare word σήνες

καμα-

for fish in general (cf. also 68(74). 1). This section gives scope to

E.'s wide-ranging biological interests and observations within the frame­ work of the_ explanation oi thneta as combinations of earth, air, fire, and water.

curdling, but, in curdling, the juice also putrefies the milk, which makes the change like that in 59(68) and 67(81). εδησε'-

έπηξε L C (Plut.), and

this is the verb used with όπός in Homer loc. cit., and in Aristotle HA 5 2 2 b 2 ; for δεϊν as "harden," "set," cf. [Hippocrates] Off. 17. The exact application of the simile is not known, but the use οΐ γόμφος in 86(87), and

Plutarch's connection with philia,

suggest that it belongs in the

64(77-78) ( Trees ever-bearing leaves and ever-bearing fruit

flourish)

with fruit

in abundance

all the year due to the air.

A first line was made from έμπεδόκαρπά

and θάλλειν

in Theophrastus,

general context of Aphrodite's work on the elements to produce specific

and

compounds.

quaest. conv. 649c. ήέρα in line 2 fits the Theophrastean context, referring

Plutarch's identification of έμπεδόφυλλον

in E . with

αειθαλές,

in particular to the climate, in this case temperate and springlike. There is no indication of the poem to which the fragment belongs, and Stein, 62(73) And as, at that time, when Kypris

following Karsten, assigned it to the age of Kypris in the Katharmoi, was busily producing forms,

she moistened earth

in water and gave it to swift fire to harden

cf.

118(128). But there is no hint in Theophrastus or Plutarch that the refer­ ence is to a condition that no longer exists, and it is more appropriate to assign it to the group of fragments dealing with the nature of trees, but

The

fragment is quoted without comment by Simplicius, along with

cf. the commentary on fr. 152.

T R A N S L A T I O N

A N D

C O M M E N T A R Y

224

From Theophrastus and Plutarch here, and Aetius 5.26.4, E.'s explanation of nondeciduous trees, with the laurel, olive, and date palm singled out, can be pieced together. All trees, as the first ζώα, and there­ fore closer to the greater influence of Love, have a symmetry in the com­ bination of their constituent elements (and so they combine the logos of male and female). The moisture in them, however, is evaporated by summer heat, which causes the leaves to shrivel and fall, and the nourish­ ment taken in is not retained because of the funnel-like arrangement of their pores. But evergreens have an excess of moisture, which survives the summer evaporation, and a symmetrical arrangement of pores that admit regular nourishment. Generally, the temperate zone in which these trees grow balances internal with external symmetry, and so they remain constant. It is botanically impossible for trees to have fruit all year round in the same way as they do leaves (for the flower precedes the fruit), and the reference must be to a tree regularly bearing a heavy crop. The lines recall the orchard of Alcinous (Od. 7.114-18), where the fruit does not fail summer or winter, and this is because the temperate zephyr allows the trees to bear their fruit at different times. I n the orchard are pears, apples, pomegranates, figs, and olives, and E.'s interest in date palms was noted above (Aet. 5.26.4, where it is also said that fruits are the excess of water and fire in the plant). O f these the olive and palm are nondeciduous, extremely long-lived, and consistently have abundant fruit. The explanation of such fruitfulness is in the harmony between the krasis of the tree's constitution and that of the surrounding air or climate, which nicely blends heat and cold. I n the unique compound adjectives with έμπεδο- I suspect E . is making use of a mild pun on his own name.

65(79) In this way tall trees produce olive eggs first

Aristotle praises E . for his vocabulary here, for a fruit is analogous to an egg in that each is a κύημα, with the seed surrounded by the nourishment necessary for its growth; in plants this is a consequence of their bisexual nature. Theophrastus elaborates on this comparison along similar lines. Philoponus, less plausibly, reads μικρά δένδρεά, taken as accusative with έλαίας in apposition, and no subject specified; he says that the olive stones can be called eggs and olives and also small trees, because of their potential for growth. μακρά

δένδρεά:

cf. Od. 7.114 again of Alcinous' orchard,

ώοτοκεϊ:

225

P H Y S I C S

65(79)-67(81)

with έλαίας as an extended accusative (rather than a genitive singular, which would make a strange circumlocution, and the form would prob­ ably be έλαίης). The verb later became a technical biological term contrasted with ζφοτοκεϊν- As Aristotle recognized, E . had the insight to see not merely a resemblance in their oval shape between an olive and an egg but a true analogy based on the functioning of the parts, and this in turn confirms the basic kinship between plant and animal life, which is a key point of the Katharmoi.

66(80) This

is why pomegranates

come late in the season, and apples are

exceptionally

succulent.

The discussion in Plutarch starts with Homer's μηλέαο άγλαόκαρποι (Od. 7.115) and then introduces this line. The explanation for the late ripening of pomegranates is clear. It is a question of the internal structure of the plant and the outside temperature (cf. the commentary on 6 4 ( 7 7 78), and 0:77p is again used in this connection). The pomegranate has relatively little moisture, and so it cannot reach the right consistency in the summer heat but waits until the air is cooler. Plutarch, however, does not understand what E . means by ύπέρφλοια μήλα- He says that E.'s epithets are not ornamental but always explain some essential fact or function. Two suggestions are made. Either the prepositional prefix means "excessive," and -φλοια "freshness," "bloom," as in Aratus (Phaen. 335), or it means "outside"; the husk of an apple is the shiny covering of the seeds, and the edible part is therefore "outside the husk." Yet if the adjectives are not attributive, the same explanation has to cover both pomegranates and apples. Perhaps it is that outside cool air is in sympathy with and encourages the moisture within. For the pomegran­ ate the late season gives its meager moisture a chance to develop, for the apple a temperate climate results in an excess of moisture and so a suc­ culent fruit. όφίγονοι: again a Homeric word is given a new context, and the tie between the plant and human world is strengthened in the application of the word for the men born later to the late fruit of the season, ύπέρφλοα: Karsten's emendation, metris causa.

67(81) Water from the skin, fermented

in wood, becomes wine.

T R A N S L A T I O N

A N D

C O M M E N T A R Y

226

Like 59(68) and 61 (33), this is an example of a change in a liquid brought about by putrefaction. Aristotle dismisses the suggestion that wine is (of the genus) water; Plutarch concentrates on σήφις, identifying it with πίφις for E . in his first quotation of the line, and seeing it as a char­ acteristic of wine in the second. I n the previous fragment ψλοίός seemed to refer to the (edible) part of the apple surrounding the seeds, and I suggest it has a similar meaning here, as the part of the grape surrounding the seeds. I n wine making, after the pressing, the juice and skins of the grapes are put into wooden casks or vats (which is surely the meaning of έν ζύλφ, for ζύλον is wood cut and put to some use); fermentation is induced spontaneously by the (yeast) particles present in the grape itself, and especially on the skin. During the transformation of the grape juice into wine there is a "vigorous evolution of carbon dioxide giving the impression of boiling" (Chambers Enc. 1968, s.v. fermentation). The pro­ cesses of concoction and putrefaction are closely related or even indistin­ guishable, and to their more obvious medical and physiological associa­ tions is here added a phenomenon from plant life.

68(74) leading the songless tribe of prolific

fish

The point of Plutarch's quotation is that E . recognized that fish are prolific, more so than creatures of land or air. πολυσπερής, Homer's adjective for "widespread men," was understood by Plutarch as "muchsowing," "fertile," and, characteristically, E . makes use of the ambiguity latent in the adjective. T h e general context in quaest. conv. is a discussion of salt as an erotic stimulant, and this is suggested as a reason for Aphro­ dite's birth from the sea and the numerous offspring of Poseidon and the sea gods. I f the feminine participle referred to Aphrodite one would expect Plutarch to mention this as corroborative evidence, but Nestis would be more appropriate for the subject as having command of the creatures in her element. The particular force of άμουσον surely is that fish are blood­ less and so are denied a sophisticated form of phronesis, one consequence of which is that they have no articulate voice. (The assertion that the line refers to Aphrodite leading fish from land to sea in another era, cf. O'Brien ECC pp. 190-94, nullifies the point of Plutarch's citation, for i f the fish are coming from land they would not be prolific because they live in the salt sea; and it would be extraordinary for E . to be talking about fish in another era, and not those we know. I n the commentary on 47(35)

227

P H Y S I C S

68(74)-70(75)

it was argued that E . treated the many-to-one era in a digression to ac­ commodate some creatures of myth; his main task is to account for the present world, when the many are being separated out. The mnoc sent up by fire from the earth go to the element to which they are akin, according to the character of their mixture, so Aetius 5.19.5; any excess of the opposite element is overcome by the surrounding "home" element, cf. Aristotle Resp. 47701-478311

and Theophrastus caus. plant.

1.21.5.)

69(76) For those with heavy backs who live in the sea, this (is found)

in mussels, and

indeed you will notice that earth is on the top surface of the flesh of tritons and stony skinned

turtles.

The three lines are quoted by Plutarch in quaest. conv. in a context of the right criterion for seating guests, where it is suggested that affinity rather than rank should be considered. I n nature, fire is not always above earth, but the god—Pindar's άριστοτέχνης who is Zeus, but for E . Aphrodite— makes an arrangement in accordance with the function of the organism. Similarly, with the quotation of the last two lines in fac. lun., Plutarch argues against a "natural" position for earth and fire but says that their places are assigned as is appropriate or useful. ι θαλασσονόμοις: Diels changed the compound to θαλασσονόμων and put a colon at the end of the second line, but E . surely is speaking of three different kinds of "hard-backed sea dwellers"—mussels, which are completely enclosed in a hard covering, tritons (possibly including sea snails), and the reptilian turtles. The collection and hardening of earth on the back is an arrangement of elements achieved by Love for the protection of the organism, in defiance of the movement of the elements to their own kind under Strife. From a comparison with the following fragment it is fair to deduce that E . understood that the carapace is the turtle's bone structure "on top," in fact, the backbone and ribs joined by bony plates.

70(75) But of those which are compact within and loosely formed without, having on this kind of fiaccidity at the hands of

chanced

Kypris

Simplicius quotes these lines without comment as the last of six fragments,

T R A N S L A T I O N

A N D

228

C O M M E N T A R Y

said to come fairly close together, which show Aphrodite/Kypris as a craftsman, fashioning the elements into organisms and organic parts, in Cael. 5 2 9 - 3 0 , and cf. the commentary on 60(71). The second line is quoted at in Phys. 331.9 as the fourth of seven examples (from many more, adds Simplicius) in E.'s Physics on the use of chance. This is given in the verbs συγκυρεϊν,

29(53), 5J(59)-2, 83(98).!,

8 2 ( 1 0 4 ) , and

τυγχάνειν,

here and at 84(85), and in the noun τύχη, 81(103). ^ n fragment the combination of τυγχάνειν and the work of Kypris is like that of συγκυρεϊν and Kypris for the production of blood and flesh, 83(98) and cf. 8 2 ( 1 0 4 ) , and τυγχάνειν and Aphrodite for that of eyes, 84(85) and 85(86). Aristotle complains that E . uses τύχη without identifying it with Philia or Neikos and without giving any explanation of it (Phys. 196a 12-24 quoting 29(53]). R would seem that, as the four roots are moving haphazardly but in the general direction of separated masses, some of the parts are united into organic compounds by Kypris, as a potter, carpenter, smith, or sculptor works the material he "chances on" to a shape of his own design.

229

P H Y S I C S

71(82)-73(89)

less and more advanced and articulate types, as well, perhaps, as showing the first awareness of biological analogy and homolog/'.

72(83) but for

hedgehogs sharp-pointed hairs bristle on their backs.

The fragment is used by Plutarch to illustrate the well-worn theme that animals are better endowed than men for their own defense, whereas the compensation for man is his power of reasoning. This is unlikely to be the context in E.'s poem, which asserts that all things have phronens, 78(107) and 81(103). T h e fragment seems rather to belong to the previous one, adding another humble example to the list there, χαίτη: the word for human hair, the mane of a horse or lion, and leaves (cf. L S J s.v.) is well chosen, in this setting, for the hedgehog's spines. (J. Longrigg's attempt to find a further analogue for E . in gills and lungs is unwarranted guess­ work and fails to take into account Aet. 5.24.2, cf. "Empedocles' FieryFish," JWI1965,

pp.

314-15.)

ι μανά'- the lengthened first alpha of this adjective is the point of the quotation of fr. 152. The reference to the "rare" or "loosely formed" covering would be to any flesh-covered creature, in contrast to those

F R A G M E N T S

73-83

P E R C E P T I O N

A N D

T H O U G H T

mentioned in 69(76). 73(89) There are effluences from all things in existence.

71(82) As

the same things, hair, leaves, the close-packed feathers

strong limbs

of birds, and scales on

grow.

The fragment supports Aristotle's brief comment on bones, hair, and the like being analogous; it is recalled in HA 487b20 and imitated in Lucretius 5.788. I n a similar way E . related eggs and olives, 65(79)', called the ear a "shoot," Theophrastus Sens. 9 ; spoke of the ορπηκες of men and women; and conversely called trees the first ζφα, 53(62) and Aetius 5.26.4. In more general terms all things "think" and feel pleasure and pain, cf. 78(107) and 81(103). This serves to break down the barriers between plant, bird, animal, and human life, and so makes it easier to understand the transition between them made by the daimon of the Katharmoi. The acute observation here of the connection between leaves, scales, feathers, and hair relates the forms of life in different elements and the structure of

This line is quoted in the course of a complex answer to the question, "Why does the octopus change color?" In addition to Theophrastus' explanation that it does so out of cowardice (and for self-defense, soil. an. 978ε), Plutarch suggests that minute particles detached from rocks and sprayed by the sea pass into the porous skin of the octopus; when the creature is frightened, it contracts its body so that the effluences are held on the surface of the skin and do not penetrate (cf. a similar explanation in amic. mult. g6f). This is considered as a particular application of E.'s theory, according to which all bodies have pores closely packed on their surfaces, and effluences are given off not only by the roots but also by compounds; these effluences are capable of entering the pores that are symmetrical, cf. Plato Meno 76c and Theophrastus Sens. 7. The theory is a general one of mixture (as in 14(21). 13-14 of the roots, δι' άλλήλων δε

T R A N S L A T I O N

θέοντα

γίγνεται

A N D

23Ο

C O M M E N T A R Y

άλλοιωπά'

τά γάρ διά

phrastus Sens. 12, δλως γάρ ποιεί τήν μίξιν

κρήσις

άμείβει,

τή συμμετρία

and

Theo­

τών πόρων),

but

231

P H Y S I C S

ένάρθμιον ίθμιον,

74(91)-75(90)

is άπ. λεγ. but an obvious correction for the unmetrical

cf. άρθμιος,

8(17).23 and 2 5 ( 2 2 ) . ! . For the use of έθέλείν

kvap-

here cf.

in practice it seems to have been restricted to explaining perception and

Plato Soph. 252ε. Philoponus, like Plutarch in the context of the previous

growth, and various phenomena such as reflections (Aetius 4.14.1, Pap.

fragment, mentions the universal application of E.'s theory of pores and

Ox. 1609.13.94, D K 31 Bioga) and the attraction of the magnet (Alex.

implies that he used the terms κοίλα and πυκνά,

Aphr. quaest. 72.26 on 74(91)» and Plutarch quaest. nat. g i 6 d ) . Aristotle

found in this sense in the extant fragments. There is evidence of three

although they are not

by

examples used in connection with the theory. (1) Here, as Philoponus

means of pores and effluences with that of the atomists, whose postulation

explains, symmetry of κοίλα and πυκνά in water and wine accounts for

unfavorably contrasts E.'s explanation of ποιεϊν-πάσχειν

and μίζις

of indivisible solids interspersed by void allowed a more systematic and

their combining, and lack of symmetry for the inability of water to mix

comprehensive account of all forms of change, GC 3241325-35. Further

with oil. (2) Alexander applies the theory here to the working of the

criticisms are that any explanation using pores and effluences is super­

magnet. The effluences from the stone disperse the air obstructing the

fluous (since bodies adapted by nature for reciprocal contact will interact

pores of the iron, then the effluences from the iron move toward the pores

even without pores) and is also inconsistent with E.'s denial of void, GC

of the stone and, being commensurate, fit into them; the iron follows of

32565-1 ι, 3 2 6 0 7 - 2 8 , and cf. Theophrastus Sens. 13. It has been suggested

itself. (3) Philoponus, paraphrasing Aristotle, also gives E.'s use of the

that some light may be thrown on the question whether the pores are

theory to explain the sterility of mules. According to E . the semen of the

empty or full by referring to the original meaning of poros, a "ford,"

horse and ass have commensurate κοίλα and πυκνά,

which can yield and allow entry to a body but which shows no gap before

gling of the two soft substances a hard (and sterile) compound results;

and from the min­

the body enters, cf. Guthrie HGP vol. 2, p. 234, n. 3 ; but this is to rein­

Aristotle finds this explanation, like (1) above, unsatisfactory, cf. GA

state Aristotle's "divisible body," GC 326b26-28. From the account of

747 a 35 - b>26 and the commentary on 143(92).

the magnet it seefns that E . supposed the pores to be filled with air that is displaced by a concentration of effluences (cf. the commentary on the next fragment, and also Philoponus in GC 178.2).

75(90)

Alcmaeon was probably the first to have spoken of pores in an anato­ mical sense, but in his case they were channels leading from the sense

So sweet seized on sweet, bitter rushed to bitter, sharp came to sharp, and hot coupled with hot.

organ to the brain, Theophrastus Sens. 2 5 - 2 6 ; E . perhaps had this in mind in the phrase πόρος

νοήσαι,

5(3)·7·

Ε

· speaks of πόρος

ύμνων,

47(35)·G

In this fragment it seems likely that θερμόν in Macrobius is a simplifica­

but in the extant fragments does not use the word πόρος for his description

tion of a more unusual word in the original. Hesychius gives μέλαν,

of pores in the body; instead he uses άλοκες,

το καιόμενον

91 (100).3. His theory of pores

for δαερόν,

and θερμόν,

καυματηρόν,

λαμπρόν

for

και

δαηρόν-

and effluences was discussed and elaborated in the medical writers (e.g.,

Diels therefore suggests δαερόν

Reg. I . 2 3 , Anon. Lond. 26, 3 1 - 3 4 , and cf. 3 6 ) , and was taken up especially

έποχεύετο

by Democritus and Epicurus for their account of "idols" (cf. Theophr.

I I . 24.769. This keeps the balance of the repetition of the quality (cf.

δαερώ

δ' έποχεϊτο

δαηρώ,

and Maas δαερόν

δ'

(cf. D K vol. 1, p. 344» η · 5)> f ° r the synizesis comparing

Sens. 50, Lucretius 1.309-28, 2.69, 4 . 4 6 - 1 0 9 ) . The theory seems to have

77(109]) and retains έποχεύετο

originated with E . , for although Parmenides is cited with E . , Anaxagoras,

δ' έποτεύεθ'

Democritus, and Epicurus as explaining perception by symmetry of pores

two sources. The verbs with their forceful metaphors should probably be

άληρώ,

from Macrobius. Bollack writes

άλερός

and Maas has three lines from a combination of the

(Aet. 4.9.6), he is not mentioned elsewhere in this connection, and his

taken as past, rather than "gnomic," as Burnet and Kranz suggest,

name may well have been included from a misunderstanding of Aris­

though the activity described still continues. According to Theophrastus,

totle's Metaph.

1009612-25.

E.

explained growth as well as mixture and perception by pores and

effluences, and both Plutarch and Macrobius refer the fragment to nutrition, cf. Theophrastus Sens. 12 and Aristotle De An. 4 i 6 a 3 0 . It would 74(91)

seem that the food is broken up by a σήψις

( Water) combines more with wine, but refuses with oil.

def. med. 99, 19.372K, Plato Phaedo g 6 a - b ) ; it then passes to the liver, where

in the stomach (cf. Galen

T R A N S L A T I O N

A N D

it is transformed into blood (cf. τήν δέ γαστέρα έξαιματοϋν,

Simp,

232

C O M M E N T A R Y

in Phys.

37 2 ·5> πολυαίματον

πέττουσαν, τό ήπαρ,

τό δέ ήπαρ Plutarch

quaest. conv. 683ε). The blood moves through the body and gives to each part what is necessary for its nutrition and growth, cf. Aetius 5.27.1.

In Alcmaeon an indefinite number of opposite dynameis are cited as acting in the body, Aetius 5.30.1, and in Ancient Medicine the number is also indefinite, the example quoted including salt, bitter, sweet, and acid; special significance is denied to hot and cold. E . here gives the action of obvious dynameis in different kinds of food, but without connecting them specifically to the roots. After E . , when his doctrine of four roots prevailed in medical theory, the number of powers in the body was restricted to four, and the opposites were conflated with the humors, cf. VM 14, 16, and chap. 1.

76(93) And the gleam of bright saffron mixes in with the linen.

Many suggestions have been put forward for the interpretation of this line. Diels translates his text "Mit der Byssosfarbe aber wird des blauen Holunders Beere gemischt" and cites Hesychius to justify his interpreta­ tion of βύσσος as the color. Yet the context in Plutarch refers the line to dyeing rather than to a mixing of colors, no parallel is offered for a mixing of this particular kind, and three initial spondees are heavy (77(109). 3 is exceptionally solemn). O n the same line is Wyttenbach's version followed by Karsten and Stein, and also by Millerd, but with άκτίς for άνθος, and the translation "the brilliance of the scarlet dye mixed thoroughly with the grey cloth." This is unsatisfactory for there is still the metrical diffi­ culty, and γλαυκός, which implies some brightness of color, should probably not be taken with βύσσος, since it is important for the material which is to be dyed to be as neutral as possible, cf. Plato Rep. 42gd. With Bennet's reading, the only change required is in the gender of the adjec­ tive, άκτίς can be used metaphorically to indicate brightness or penetra­ tion (cf. L S J s.v.), and saffron was well known as a dye, cf. Aeschylus Pers. 660, Ag. 239. The simile from an everyday craft is typical of E . , and an apt illustration of the affinity of certain substances and of the fast union resulting. The fragment's place in the poem is not known, but it may belong with the description of the forms produced by Kypris. It has been grouped with the fragments dealing with effluences and with the

233

P H Y S I C S

76(93)-77(109)

attraction of elements in nutrition and perception, because Plutarch quotes the line as an example of a combination of ingredients that are οικεία and πρόσφορα. His purpose is to give support to the theory that μαντική άναθυμίασις, having some affinity to the soul, fits into, fills, and holds fast its rarefied structure.

77(109) With earth we perceive earth, with water water, with air divine air, with fire destruc­ tive fire, with love love, and strife with baneful

strife.

These lines on ή γνώσις τοϋ όμοιου τφ όμοίφ are the most widely quoted from E.'s work. Aristotle, in De An. 404b 16, connects the lines with Plato's Timaeus, cf. Tim. 35a, 45b, and Sextus with Plato and Pythagoreanism, although he gives the theory as being of some antiquity (cf. Od. 17.218). There is a hint of the theory in Alcmaeon, cf. Aristotle De An. 405330, and after E . the attraction of like to like was important in the cosmogonies of Anaxagoras and Democritus, cf. Simp, in Phys. 27.11 and Democritus fr. 164. Galen explains the fragment by connecting a root with each sense, saying that sight involves fire, hearing air, touch earth, taste moisture, and smell "vapor," but this is a neat simplification; it is known from 88(84) that both fire and water are involved in vision, and Theophrastus remarks in Sens. 9 that E . did not deal with touch or taste, except under a general heading of perception by means of pores. E . explained perception in general terms by symmetry of pores and the attraction of similars. (Cf. Theophrastus Sens. 10 and 7, where asym­ metry of pores in the sense organ and object explains why organs cannot distinguish each other's objects—the pores are too wide or too narrow for contact.) Theophrastus also adds that for E . phronesis is the same or much the same as aisthesis. This is from Aristotle, who puts E . with Democritus and "almost everyone else" as identifying phronesis and aisthesis, and supposing this to be an άλλοίωσις (Metaph. 1 0 0 9 h l 2 ; cf. Galen's descrip­ tion of E.'s theory of perception as άλλοίωσις

έκ τών όμοιων,

Plac.

Hipp.

Plat. 5 . 6 2 7 K ) . It is clear that E . supposed that the attraction of like for like covered a whole range, from the basic form of a part of one root being aware of another part like itself and moving toward it (cf. 53(62).6 and 100(110).9), through compounds that can sense and combine with similar compounds, to perfect mixtures that are assimilated to their like, the process of highest (i.e., purest) thought. It would not be possible to make a distinction, in Peripatetic terminology, between aisthesis and phronesis

T R A N S L A T I O N

A N D

234

C O M M E N T A R Y

at any particular point along the scale, and as Theophrastus asks, Sens. 12, τί διοίσει

τά έμψυχα

προς το αίσθάνεσθαι

τών άλλων;

for on this

theory nothing is inanimate or without sensation at however simple a level. Now if, with the fire within, we perceive the fire without, we in­ crease the fire in our constitution (this notion is already in Parmenides, and probably Heraclitus; see chap. 3 ) , and so with earth, air, and water. Further, we have control to some extent over our perceptions and thoughts, and over the increase, for better or worse, of what is perceived and thought. But this control also applies to that which unites and that which separates the constituents, which on a moral plane means that we can increase the strength of Love or Strife in us by concentrating on its like in the outside world, cf. further the commentary on 100(110). 10.

235

P H Y S I C S

78(107)-79(106)

feeling pleasure and pain. Satisfactory perception and cognition, i.e., arising from a symmetry of subject and object, is pleasant, and the same holds true for nutrition, cf. Aetius 4.9.14. The animal is aware of its need for nourishment, and this, like perception, is based on the attraction of like to like, cf. the commentary on 7 5 ( 7 0 ) ; deficiency causes orexis, and pleasure arises from the replenishment. The other desire E . interprets is that of sex, again an orexis for a unity of likes, that brought about by Aphrodite, and for a return to a former harmony, cf. Aetius 5.19.5, E . 8 ( i 7 ) . 2 2 and 54(64).

Theophrastus says that E . explained pain by contraries, but pain relates to perception, which is by likes, Sens. 16. E.'s meaning, however, is likely to be less sophisticated than Theophrastus expects. The simple and general statement here covers a great number of instances and in­

2 dcov: cf. I I . 16.365, with αίθήρ as feminine in Homer, άίδηλον:

the

volves the six fundamentals. It could be illustrated by pain encountered

adjective, as probably in Parmenides fr. 10.3, is ambiguous here between

in nutrition when the food absorbed cannot be assimilated to the body,

"destructive" and "unseen." The two epithets in this line are reminders

in perception when there is a lack of symmetry as with the bright light or

of the divine status of the roots.

loud noise (cf. Sens. 8 ) , and in human relations when attempts at friend­ ship turn to hostility because of incompatibility. A further implication made explicit by Theophrastus is that ignorance is painful, Sens. 23.

78(107) All

things are fitted together and constructed out of these, and by means of them they

think and feel pleasure and pain.

ι <ώ?>: an informal suggestion made by Professor H . Lloyd-Jones in place of Karsten's commonly accepted (γάρ).

πεπήγασιν

άρμοσθέντα:

almost a technical phrase of E.'s for the formation of organic compounds, From the Theophrastean context Stein was probably correct in attaching

cf-70(75), 85(86), 6 0 ( 7 1 ) 4 .

these two lines to 77(109), cf. Simplicius in de An. 27.34-37. The principle that all things have phronesis,

in varying degrees according to their

elemental structure, connects with 77(109) and also with 81(103)

a n

d

100(110). 10; here it is also combined with an explanation of pleasure

79(106) For man's wisdom grows according to what is present.

and pain. E.'s theory of pleasure is difficult to reconstruct, as there are only two brief notices in Theophrastus (Sens. 9, 16) and two in Aetius (4.9.15 and 5.28.1), the second of which is corrupt. Desire is said to arise from a de­

This line is taken with the following fragment by Aristotle and the com­ mentators; it is also related in Metaph.

to Parmenides fr. 16, Anaxagoras,

and an unknown Homeric phrase, and in De An. to Od. 18.136. The

ficiency in the constituent elements; and this deficiency, which needs to

point made is that according to earlier thinkers aisthesis

be remedied, is of something bearing a resemblance to the subject. Pleas­

are not distinguished (cf. the commentary on 7 7 ( 1 0 9 ] ) ; both are sömatikon

and

phronesis

ure occurs with the action of like on like and the replenishment of the

and of like by like. Alexander gives the sense in which προς παρεόν

deficiency by a similar mixture; pain is caused by contraries, for dissimilar

to be taken: προς το παρόν

compounds are hostile to each other, Aetius 5.28.1, Theophrastus Sens. 9 and 16 quoting 2 5 ( 2 2 ) . 6 - 7 . From this scanty evidence (and adding Sens. 23) it seems that, as with aisthesis and phronesis,

all things, on however simple a level, are capable of

in Metaph.

γάρ καί τό φαινόμενον

ή φρόνησις

is

γίνεται,

306.17· According to Ε., then, the external condition affects

the internal structure, and so the quality and quantity of the individual's wisdom; in Aristotle's summary, when men change their hexis they change their thinking, Metaph.

ioogbig. It is worth noticing the connection

T R A N S L A T I O N

A N D

236

C O M M E N T A R Y

Asclepius makes with medical theory. Following Aristotle he says that for E . a change of hexis is a change of phronesis

ώς άν ταϊς

σώματος

καθάπερ

επομένων

ιατρών

είρήκασι,

τών ψυχικών in Metaph.

δυνάμεων,

277.6.

A satisfactory

κράσεσι

καί τίνες

τοϋ τών

mixture of bodily

elements is a healthy state (and pleasant, cf. the previous fragment) and conducive to thought, which thrives in the appropriate environment. Specifically human understanding differs from animal perception in its complexity and in the extent to which it is in the individual's control, cf. the commentaries on 80(108) and 100(110).

80(108) Insofar

as they have changed in their nature, so far changed thoughts are always

present to them.

This fragment comes with the previous one in the two quotations by Aristotle and the commentators, and it emphasizes it. There it was said that the external condition affects the growth of the thinking, and here that an internal change of structure results in a change of thought. Simplicius and Philoponus relate the lines specifically to dreaming, to the effect that dreams at night are conditioned by a man's physical changes during the day, Simplicius in de An. 202.25, Philoponus in de An. 486.13, and cf. the reading of Τ at Aristotle De An. 427325. Explanations of dreams are rare among the Presocratics, and E.'s is well accommodated to his general theory. I n the discussion Aristotle does not mention dreams but loss of consciousness (Metaph. ioogb25; the phrase on Hector is not in the extant text of Homer). I f the "Homeric" reference is relevant to E . , as κείσθαι άλλοφρονέοντα suggests, there is here the extreme case of a blow to the physical system resulting in incoherent and uncharacteristic thoughts, comparable perhaps to the fantasies resulting from a modern anesthetic.

237

P H Y S I C S

80(108)-83(98)

contexts, τήδε must be local, meaning "there" in the mixture of earth, air, fire, and water as it happens to be, for it is out of these that all things are constructed and by means of them that thought is to be explained, cf. the commentary on 78(107).

82(104) And insofar as the finest happened to have fallen

together

This is the last of the lines quoted by Simplicius on τύχη, coming, he says, shortly after the previous fragment, συνέκυρσε is used of random a n - d again, with reference to the movement in 29(53) a n d 5I(59)-2, elements, in the first line of the following fragment. The "finest" of the four roots are air and fire, and if the connection with the following frag­ ment is correct, it is the amount of these, balancing to a more or less precise degree the amount of earth and water, that together with them are made by Aphrodite into blood, the organ of thought for men. It is not a defect in Love's workmanship but the quantity of the constituent in­ gredients—and this is a matter of "chance"—which accounts for the thoughts of some men being inferior to those of others (but the individ­ ual can improve his own thought structure, cf. the commentary on ioo[i 10]). There is a similar explanation for other compounds; the coming together of the ingredients is fortuitous (cf. Aristotle GC 333b 10-11), but where the proportions in which they come together are appropriate, Aphrodite produces an organism or organic part, cf. the commentaries on 60(71) and 70(75).

83(98) And earth, anchored in the perfect harbors of Aphrodite, with them in almost equal quantities,

with Hephaistos

chanced to come together and rain and

all-shining

air, either a little more, or less where there was more. From these came blood and the forms of different flesh.

81(103) There by the will of chance all things have thought

The line is quoted with the following fragment without comment by Simplicius as an illustration of the use of τύχη in E . , cf. the commentary on 7 0 ( 7 5 ) . Ιότητι:

cf. the Homeric θεών

ιότητι,

I I . 19.9, Od. 7.214, in pessimistic

The first line is quoted by Simplicius in the list of fragments on τύχη (cf. the commentary on 70(75]), and the five lines in a general discussion of Love and Strife both being active in the present world, of Philia/Aphrodite as the craftsman, and here specifically of E.'s terminology for the roots; fire is called Hephaistos, helios, and phlox, water ombros, and air aither. The fragment explains the formation of blood, and it is the blood

T R A N S L A T I O N

A N D

C O M M E N T A R Y

238

around the heart that is the organ of human thought, cf. 94(105).3. Theophrastus gives the reason for this: διό και τφ αϊματι μάλιστα φρονεϊν έν τούτφ γάρ μάλιστα κεκρασθαι τά στοιχεία τών μερών (Sens. 10). Blood is composed of fire, air, earth, and water combined in a ratio approximating to 1 : 1 : 1 : 1. T h e exact proportion was present throughout the sphere under Love's complete control, and the com­ bination which now comes nearest to that is found in blood. The import­ ance of blood as the instrument of thought and the best work of Aphrodite, which is explained in the Physics, immediately illuminates the prohibition against bloodshed, set out forcefully in the Katharmoi. How well the organ functions depends on the proportion of the constituent ingredients in its physical structure. T w o further examples are given by Theophrastus in his notice that a particular skill is due to the μέση κράσις in an organ— the orator, who has a good mixture in his tongue, and the craftsman, who has one in his hands, Sens. 10-11.

239

P H Y S I C S

F R A G M E N T S

84-93

SIGHT,

The verse comes after the first line of the previous fragment in the list of quotations by Simplicius illustrating E.'s use of τύχη, in Phys. 331.7. In the introduction to the previous fragment at in Phys. 32, phlox was listed with Hephaistos as one of E.'s terms for fire. It is not known to which of the μόρια τών ζφων the verse refers, but from the description of the constituent fire and the amount of earth it is reasonable to suggest the eye. μινυνθαδίης: literally "short-lived" in Homer, cf. of Hector, II. 15.612, and men in general, Od. 19.328. The adjective is a reminder that the combination of ingredients that constitute the bodily parts is tem­ porary, cf. 12 (8).

85(86) Out of these the goddess Aphrodite fashioned

5 άλλης είδεα σαρκός: cf. Aetius 5.22.1 Έ. τάς μέν σάρκας γεννάσθαι έκ τών ίσων τή κράσει τεττάρων στοιχείωνThe eidos is given by the proportion of the constituent ingredients—with less earth there is blood, and with more, flesh, cf. Hipp. Nat. Puer. 15 of the fetus: τοϋ αίματος • • • πηγννμένου σάρζ γίνεται-

S M E L L

The gentle flame met with a slight portion of earth.

2.

4 Χειτε πλέον έστ'ινΧ: Professor Dodds suggested είτ' έν πλεόνεσσιν to me for this crux. The proportion is not perfect, cf. ίση μάλιστα in line ι, and so the amount of earth does not exactly match the separate amounts of fire, air, and water, but may be a little more (with less of the other three) or less (where they are more).

A N D

84(85)

ι ή δέ χθών'. as in 48(96), earth gives a secure hold to the other elements, as well as being an integral part of their composition. 2 : for the variety of terms for the four roots cf. the table in chap. 3 : the metaphor of "perfect harbors" is unexpected. I n other com­ parable fragments Aphrodite/Kypris is active, fitting together, 6 0 ( 7 1 ) ; nailing, 8 6 ( 8 7 ) ; gluing, 4 8 ( 9 6 ) ; molding, 8 5 ( 8 6 ) ; working with her hands, 70(75) and 8 7 ( 9 5 ) ; a n 8 generally being busy, 62(73). 1 suspect that the reference here is to the womb, where the tissues are first formed, cf. Sophocles 07" 1208, and E.'s metaphor at 55(66). The harbor is "perfect," but the somewhat random coming together of the roots into it results in the imperfection; Kypris produces the best possible result from the given material, cf. the activity of the Demiurge, Plato Tim. 4 i d .

R E S P I R A T I O N ,

84(85)-86(87)

untiring eyes.

If the previous fragment refers to eyes a lacuna follows, as water and air are also in the eye, cf. Theophrastus Sens. 7. This line occurs with the two following fragments in Simplicius' list of examples of the work of Kypris/ Aphrodite on the roots to produce organic parts. For έπηξε cf. the similar use of the verb at 70(75), 78(107), and also 106(15)4.

86(87) Aphrodite,

having fitted (them)

with rivets of affection

The line is given by Simplicius as coming soon after the previous one, and presumably in the same context of the formation of eyes, άσκεϊν, like πηγνύναι, is for the work of a craftsman. The γόμφοι (cf. 61(33]), rather than nailing the eyes to the skull or connecting them with each other (cf. 89(88]), bind the constituent elements to each other (cf. Tim. 43a of the gods working on fire and water). They are bonds of affection in that Love brings the elements together and also makes them want to

T R A N S L A T I O N

A N D

24Ο

C O M M E N T A R Y

241

87(95)-88(84)

P H Y S I C S

stay together, contrary to their tendency to stay with their own kind,

lantern by lighting the wick, and then, since he was going out in bad

cf. 14(21).8 and 25(22).5.

weather, shielded the flame with screens of fine material attached to the frame (horn plates were also used for this purpose), παντοίων

άνεμων

is

probably an independent genitive, the point being that, whatever the winds, the flame is safe because it is protected on four sides.

87(95)

5 ταναώτερον:

When they first grew together in the hands of Kypris

translated "more diffuse," but literally "longer" or

"more stretched out"; Alexander's paraphrase gives του δέ πυρός τό The line comes after the two previous fragments in the same context of Kypris/Aphrodite as the craftsman, but it is concerned with the specific reason why some see better at night and others by day. The subject of

λεπτότατου-

6 κατά

βηλόν:

not the sky, as Alexander paraphrases from the Ho­

meric threshold of Olympus, or a part of the lantern, but most obviously

the verb would then be an expression for parts of fire and water, for eyes

the threshold of the traveler's house, where he pauses a moment to find

with less fire in their constitution see better by day, and those with less

his way by the lantern's unfailing light (cf. όμματα

water, by night, cf. Theophrastus Sens. 8 and the commentary on the

7 ώγύγων:

άτείρεα,

long ago"; here, perhaps, from the contrast with άφθπον

next fragment.

85(86]).

an obscure word which seems to mean "ancient," "born for the water of

Styx (Hesiod Theog. 805), "without a known beginning," and appropriate therefore for the element of fire. 8 λοχάζετο:

88(84) As when a man who intends to make a journey prepares a light for himself, of fire burning through a wintry night;

aflame

he fits linen screens against all the winds,

but the light that is more diffuse leaps through, and shines across the threshold unfailing

with

beams. In the same way the elemental fire, wrapped in membranes and

delicate tissues, was then concealed in the round pupil—these ing deep water, but let through the more diffuse

kept back the surround­

Guthrie accepts the reading λοχεύσατο

from Förster and

Ross, with the gynecologically peculiar sense "fire gave birth to," HGP vol. 2, p. 235. Burnet had kept λοχάζετο

with Aphrodite as subject and

translated, "even so did she entrap the elemental fire, the round pupil," but Bollack understands "ainsi alors Aphrodite couchait . . . " (vol. 3, p. 325). But the verb is more likely to be middle, with the general sense that the fire "kept itself concealed" in the dark aperture of the pupil—there

light.

is still the poetic ambiguity of the little girl with her soft wrappings and

The fragment is given by Aristotle with a brief comment that E . at one

the center of the eye with its protective covering, cf. the note below on the

time, apparently, explains vision by an issue of light from the eye and at

whole fragment. The line (αϊ)

another by effluences from the objects seen. Alexander paraphrases the fragment in his commentary on Aristotle here and refers it to Plato's ex­ position of E.'s theory in the Meno ( y 6 c - d ) . Eusebius mentions the adjec­ tive in κύκλοπα

κούρην as a poetic application of Κύκλωψ

[Od. 20.19).

The whole passage is Homeric in vocabulary and rhythm, as well as in the simile form, cf. especially lines 1 and Od. 2.20, 2 and //. 12.279 a 3 and I I . 2.397, 4 a

2 διά νύκτα:

n d

n d

8.563,

E. 5.525, and 8 and I I . 18.595.

"through the night," cf. I I . 2.57 and commonly in

Homer; here, for the time the flame burns rather than the extent of the

δ'ιαντα

τετρήατο

θεσπεσίησιν,

and inserted here, should be discarded, cf. also Bollack Empedocle vol. 3, p. 327. The syntax of the relative pronoun is strange, the composition from the version of a line four verses earlier in Ρ is unwarranted, and it would be a physiological oddity to have χοάναο,

"funnel-shaped holes," in the

protective membranes. (O'Brien seems unaware that the line on which he bases much of the argument of his article, J H S 1970, pp. 140-79, is an intrusion into the text.) I f anything is to be salvaged from the confused line in P, it is that there are pores in the fire. The structure of the eye as presented here is remarkably accurate. Seven extant fragments deal with the eyes; it is clear that E . was interested

journey. 3 άμοργούς:

χοάνησι

which was made up by Blass from a reading in Ρ of line 5 (cf. ap. crit.)

the meaning is unclear, even to Alexander, but an ap­

in and may well have examined in detail their composition and function­

in line 8) from the famous Amor-

ing (Alcmaeon is said to have dissected the eye, cf. D K 24 A10). The

gian flax, cf. Bollack Empedocle vol. 3, p. 322. The traveler prepared the

conclusions appear to be as follows: the fiery part of the eye (i.e., the lens,

propriate sense is "linen" (cf. όθόνησι

T R A N S L A T I O N

A N D

242

C O M M E N T A R Y

cf. Theophrastus Sens. 37 and J . I . Beare Greek Theories of Elementary

Cogni­

tion p. 10) is concealed behind the dark opening of the pupil and protected by membranes and tissues (in fact, by the colored membrane of the iris and by the ciliary processes and fibers). These are composed of earth and air (cf. Theophrastus Sens. 7, where Diels's addition of (ύδωρ και) is unnecessary and confusing). Surrounding the membranes, and prevented by them from quenching the fire, is water (in effect in the anterior and posterior chambers, and there is also the vitreous body behind; the general correctness of E.'s account can be seen from a comparison withfigs.13.13 and 13.18 in Gray's Anatomy 1973, pp. 1045 and 1048). There are pores in

the fire and in the water, and these "alternate" in that the water is on either side of the fire (τους

δέ πόρους

έναλλάζ

κεϊσθαι

τοϋ τε πυρός

και

τοϋ ύδατος, Thphr. loc. cit.; for a restricted sense of έναλλάζ cf. ϊσχειν τώ ποδ' έναλλάζ, Aristoph. Nub. 9 8 3 ) . Vision occurs when effluences from objects fit into these pores, dark colors being seen when their efflu­ ences fit into the pores of water, and light colors when their effluences fit into the pores of fire (cf. Plato Meno 76c, Thphr. Sens. 7, Aristotle Sens. 438a4; 77(109) is a general statement of awareness and recognition, and not relevant for the detailed functioning of the eyes, cf. the commen­ tary on that fragment). Eyes that have less fire, i.e., a smaller pupil and lens, see better by day, and those with more fire, by night (Thphr. Sens. 8 ; this is an obvious conclusion from the dilation of pupils in poor light). The former type of eyes are black or dark, the latter glaukos (a conjecture criticized by Aristotle, GA 779b 15). And, according to Theophrastus Sens. 8, the best eyes have equal proportions of fire and water (i.e., the amount of fire in the lens and the amount of water in the surrounding chambers are equivalent; the vitreous body would not come into the calculations). But in quoting the fragment in the De Sensu Aristotle says that at one time E . apparently explains vision by fire coming from the eye, as here, and at another by effluences from what is seen. (For a discussion of the two versions, cf. A. A. Long, CQ. 1966, pp. 2 6 2 - 6 4 ; W. J . Verdenius, Studia

Vollgraff

1948, pp. 1 5 5 - 6 4 ; D . O'Brien, JHS

243

P H Y S I C S

89(88)-90(94)

Sens. 8 ) . The main point of the lantern simile, moreover, is to show the function of the membranes, which keep the water in the eye from the fire but allow the fire to penetrate. (There is a faint possibility that E . understood the working of the lens to be comparable to that of the sun, cf. the commentary on 3 6 ( 4 4 ) : ef­ fluences are collected on the outer convex surface and then refracted from the inner convex surface to the back of the eye, in fact, to the retina. The fire in the eye would then be like a lantern, but with only two opposite sides emitting light. The light penetrates outside the organ to contribute to the light necessary for sight (and also probably to account for "flashing" eyes), but it also refracts the image of light-colored objects through the vitreous body to the back of the organ, in order to give the actual perception of the object. As well as receiving effluences into its pores, the eye, like any other object, gives off its own, cf. the commentary on 73Ρ9]·)

89(88) from both (eyes) comes one seeing

The point of the fragment is not known, as it is quoted by Aristotle and Strabo only for the form δψ instead of όφις- And since the word is ambigu­ ous, the sense may be either that the two eyes focus on a single subject or that one vision results from the impression on two eyes. The former is the version attributed to Pythagoras and Parmenides (for the rays from each eye embrace the object like outstretched hands, Aet. 4.13.9-10), but the latter is more appropriate for E.'s theory. Perhaps he adapted Alcmaeon's view, or saw independently, that a "path" from each eye joins at the point where the two impressions are combined (and this also ex­ plains why the two eyes move together, cf. Chalcidius, D K 24 A10). T h e next stage for E . would be for the composite impression to be accepted by the blood and taken to the heart, rather than received in the brain.

1970, pp. 140-46 and

the bibliography given, pp. 157-58.) There is no incompatibility here. From Plato and Theophrastus it is clear that for E . vision occurs when the effluences fit into the pores of the eye (cf. Meno 76c, Sens. 7), and there is no question of a coalescence of fire from the eye and light from the ob­ ject, as in Plato 77m. 45b, Theaet. i$6d. But light from fire within the eye is as necessary for vision as external light, and the two are complementary (for eyes with less fire see better by day, and those with more, by night,

90(94) And

black color in the depths of a river comes from

same way in hollowed

The

the shadow, and is seen in the

caverns.

fragment occurs in one of the eight "questions" from Plutarch's

quaest. nat., preserved only in the Latin translation of Gilbert Longeuil.

T R A N S L A T I O N

244

A N D C O M M E N T A R Y

The "question" is, "Cur aqua in summa parte alba, in fundo vero nigra

245

P H Y S I C S

91(100)

length of the quotation, he criticizes E . on three counts: (1) for not ex­

spectatur?" The first suggestion, for which E.'s lines are quoted in sup­

plaining the purpose of respiration, (2) for not making clear the kinds of

port, is that the surface is illuminated by the sun, but the force of the rays

ζφα included in his theory, and (3) for supposing that nose-breathing is

is diminished when they penetrate deep water. Now, E . held water to be

primary breathing. The lines are paraphrased somewhat ineptly by M i ­

black and fire white, and black to be perceived by the water in the eye,

chael of Ephesus, and briefly summarized at Aetius 4.22.1. A n intimi­

and white by the fire (Thphr. Sens. 17, and cf. the commentary on the

dating amount has been written on these twenty-five lines. Ancient com­

previous fragment). Water, therefore, when it is out of reach of the sun's

mentaries are well summarized in Karsten EAcr pp. 2 4 5 - 5 1 , and in recent

illumination, as in the depths of a river or in underground caves, appears

times the most interesting discussions are by J . U . Powell, CQ, 1923, pp.

black, cf. 14(21).5. The fragment and its context imply an interest on

172-74; H . Last, CQ_ 1924, pp. 169-73;

E.'s part in the nature and extent of the penetration of water by light.

PP- 2 5 0 - 7 0 ; D. J . Furley, JHS 1957, pp. 3 1 - 3 4 ; Ν. B. Booth, JHS

Gilbert Longeuil's translations from the Greek, where they can be

pp. 1 0 - 1 5 ; G . E . R. Lloyd, Polarity and Analogy

checked, are not accurate, cf. F . H . Sandbach's introduction to the Loeb

Seeck, Hermes 1967, pp. 3 6 - 4 1 ; T . D . Worthen, Isis

translation, Plutarch's

O'Brien, J H S 1970, pp. 1 4 0 - 8 3 ; and cf. further his bibliographies on pp.

Moralia

X I , p. 142. I tentatively suggest the fol­

lowing as an attempt at restoring the original Greek:

M

- Timparano Cardini, PP 1957, i960,

1966, pp. 3 2 8 - 3 3 ; G . A. 1970, pp. 5 2 0 - 3 0 ; D .

170 and 176, n. 177. The fragment as a whole is here discussed after the notes.

και

μέλαν

έν βένθει

•ήδ' ένοράται

όμως

ποταμού ταϋτ'

χρώμ'

έκ

σκοτόεντος,

έγκοίλοισιν

έν

άντροις.

ι πάντα:

cf. 9 3 ( 1 0 2 ) ; a general theory of respiration is to be given,

and, as Aristotle complains, we do not know exactly what types of life are included in it. λίφαιμοι:

translated "bloodless" by Burnet, Kirk-

91(100)

Raven, and others, but it is said in lines 4 - 5 that there is blood in the

This

tubes. Booth, Guthrie, and Bollack have "partly filled with blood,"

is the way in which all things breathe in and out: they all have channels of

flesh, which the blood leaves, stretched over the surface of the body, and at the mouth

"containing little blood," and "pauvre en sang" respectively from

of these the outside of the skin is pierced right through with close-set holes, so that

Aristotle Resp. 473b2, but these do not explain the adjective and go ill

blood is contained, but a passage is cut for air to pass through freely.

when

with the language of "rushing" and "leaping" that characterizes the move­

the smooth blood rushes away from the surface, a wild surge of blustering air rushes

ment of this blood. The prefix is generally passive, "left by" and so "with­

through, and when the blood leaps up, the air breathes out again. It is like a girl

out," but it can be active, cf. Euripides Or. 1305, and the description of

playing

Heracles in Theocritus 13.73 as λιποναύτης,

with a clepsydra of shining bronze—when

Then,

she puts the mouth of the pipe

i.e., "a sailor who leaves,"

against her pretty hand and dips it into the smooth body of shining water, no liquid

"a deserter." From this it is possible that σύριγγεςλίφαιμοι

yet enters the vessel, but the mass of air pressing from within against the close-set

that the blood leaves," as they are filled alternately with blood and air;

perforations

cf. also Sophocles Ajax 1412.

holds it back until she releases the compressed current, and then, as the

air escapes, a due amount of water enters. Similarly,

when she has water in the

hollow of the bronze vessel, and the neck and passage are closed by human the air outside, pressing inward, keeps the water in at the gates of the strainer,

controlling

the defenses, until the girl releases her hand;

of the former process—as

hand,

harsh-sounding

then, the reverse

the air rushes in, a due amount of water runs out before

it. In the same way, when the smooth blood surging through the body rushes back and inward, a flooding

stream of air at once comes pouring in, and when the blood

leaps up, an equal amount (of air) in turn breathes back out again.

2 πύματον

κατά σώμα:

are "channels

"over the surface of the body," πύματος being

used not in the occasional late sense of "nethermost" but as in Homer for "outermost," cf.//. 6.118, 18.608, and also ρινός

Οπερ πυμάτης,

nose" between the eyes, which are dislodged by the blow. 4 ρινών

έσχατα

τέρθρα:

"the outer extremities of the skin," i.e., the

epidermis above the cutis; the meaning of έσχατα ing έσχατα

τέρματα

κύκλου,

is clinched by compar­

47(35)· ί ο , the outside limit or circumference

of the cosmos. The great controversy over whether ρινών Despite Aristotle's interest in E.'s theory of respiration, as shown by the

I I . 13.616,

of Menelaus' strike above "the outside top end—i.e., the bridge—of the

plural of ρινός ("skin") or of ρις ("nose") is like that on μονίη,

is genitive 21(27)4,

T R A N S L A T I O N

22(28)4,

a s

A N D

246

C O M M E N T A R Y

247

"rest" or "solitude." I n both cases the first is the meaning

P H Y S I C S

9 κλεψύδρη:

91(100)

Diels's emendation; the accusative would refer to a well-

appropriate to the context, but the ambiguity in the word chosen allows

known game. The clepsydra was a common household contrivance used

E . also to suggest the second, cf. Kahn's reference to "studied ambiguity

for transferring small amounts of liquid from one container to another,

in E . , " Gnomon 1969, p. 439. Other examples of such "studied ambiguity"

and perhaps for measuring. It had a narrow opening at the top, which

are

άίδηλον,

and πύον,

77(109).2,

πολυκλαύτων,

53(62).ι,

πολυμνήστη,

2(3)4,

5 9 ( 6 8 ) . ι . I n the general theory, it would seem, E . supposed

that primitive animal types breathe in and out through pores in the skin

could be plugged by hand, and a perforated base, cf. the illustrations in Last, Cd 1924, p. 170, and Bollack Empedocle vol. 3, p. 484. The clepsydra is used here in a simile in which the movement of air into and out of the

(and perhaps there is an implication that plants "breathe" through their

openings of the body in respiration is compared to that of water into and

leaf surfaces), but in the higher animal types there are two particularly

out of the perforated base of the clepsydra; the fragment does not describe

large "holes" in the surface—the nostrils—which are primary examples

a controlled experiment of any kind. Worthen, his igjo,

of pore-breathing. And this would account for Aristotle's second and

compares William Harvey saying that the heart is like a force pump; the

third criticisms. For Aristotle primary breathing is not nose-breathing but involves the special apparatus of the

arteria.

If this interpretation of the lines is right, then the link between E.'s

p. 527, aptly

clepsydra, like the force pump, is a basic model rather than an experi­ mental device, διειπετέος: δι' εύπετέος

χαλκοϊο

Bollack rejects the emendation and writes

on the grounds that the extant examples of a clep­

simple theory of nose-breathing as a form of skin-breathing with an oscil­

sydra are pottery.

latory movement of blood and air, and the complexities of Plato's "cir­

13 άέρος (perhaps ήέρος) δγκος: the emphatic assertion of the corpo­ reality of air matching the pressure of ύδατος δέμας-

culation" of air involving skin, lungs, nose, and mouth (Tim. 79), may well be the medical emphasis on unimpeded cutaneous and nasal respira­ tion in the healthy body, cf. Philistion Anon. Lond. 20.43-50. The account

15 πνεύματος

ελλείποντος

[εμπίπτοντος,

line 2 1 ) : the genitive ab­

solutes on the movement of air correspond to the temporal clauses, lines

in Aetius 4.22.1 and 5 . 1 5 4 seems to mean that at birth the mucus in the

6 and 23, and 8 and 25, on the movement of blood, giving syntactical

body is ejected through the nose and mouth—the process is hastened by

confirmation of the correspondence of air in the clepsydra to blood in the

holding the baby up by its feet—as a preliminary to cutaneous and nasal

body, αίσιμον

inhalation of air. The instances of ρις and ρινός in Homer are listed by

of water that enters and leaves the clepsydra is equivalent to the quantity

O'Brien, J H S 1970, pp. 173-74·

of air it previously contained.

6 ένθεν-

"from there," i.e., from the holes at the surface. For the

ύδωρ: cf. the same phrase in line 21. The "due amount"

16 δτε • • • έχει:

corresponds to εύτε . . . βάπτησι,

lines 10-11, the

movements of fire and air in lines 6 - 8 Bollack aptly compares the vocab­

girl being the subject of both verbs; in her game she first has air in the

ulary in the to-and-fro fighting between Achilles and the river, Em­

clepsydra, and then water.

pedocle vol. 3, pp. 4 8 3 - 8 4 , and //. 21.233-71, especially 2 3 3 - 3 4 .

19: air outside keeps the water in the clepsydra in a state of siege;

8 - 2 5 : the simile is in the standard Homeric form: (1) χ is the case,

the gates are the exit for the water, i.e., the perforations, through which

(2) it is as when_y, (3) even so is χ the case. (3) repeats the original state

it rushes at the first opportunity. T h e irregular gurgling made by the

of affairs given in ( 1 ) , often in similar wording, cf. II. ΐ3·5 8 7> 2 « - 3 6 1 '

water entering and filling the strainer accounts for its being called

22.138, 188, 306 of Achilles and Hector, and many others. So here lines

δυσηχής.

2 2 - 2 4 repeat the general sense of 6 - 8 ; there is no reason to suppose that

context, and the reading ήθμόϊο

E . would deliberately avoid the repetition of (1) in (3). T h e child "play­ ing" is introduced because it allows a possible move with the clepsydra (immersing it full of air in the water) that would not be shown in its orthodox use. (A child today will play in a similar manner with a drink­

ισθμοίο,

interpreted as "of the neck end," is irrelevant in the

22 κλαδασσομενον: καϊ

preferable.

glossed by Michael, in PN 124.15, as μετά

ρύμης

ταραχής-

23: Homeric phrasing, cf. Od. 22.270 of the suitors retreating before Odysseus.

ing straw and a glass of liquid; the straw has only one perforation at the

This fragment gives the first extant Greek physiological theory to

bottom end whereas the clepsydra has many, but it works on the same

connect respiration with the movement of the blood. E . recognizes that

principle.)

the blood is in continuous motion as air is inspired and exhaled; the

T R A N S L A T I O N

A N D

248

C O M M E N T A R Y

movement, however, is not circular but oscillatory, being to and from the body's surface in the same "channels." T h e details of the comparison with the clepsydra are set out below, and some explanatory notes added. Respiration Breathing

A(i)

in: static:

A(ii)

inhale:

a(i)

static:

a(ii)

unplug:

Breathing

B(i) B(ii)

out: static: exhale:

b(i)

static:

b(ii)

unplug:

and the Simile of the

Clepsydra

249

P H Y S I C S

92(101)-93(102)

92(101) Tracking

with nostrils fragments

of animal bodies (which

they) left from

their

paws on the soft grass

It is not certain that the two lines are consecutive, but the immediate context in the sources suggests a close relationship. Plutarch quotes the first in a simile about hounds trained to concentrate on a single scent

blood inside

(restraint of pores)

air outside, lines 4-5

blood to center away from holes air inside

followed

in spring (quaest. nat. 917ε), as part of an explanation of how dogs keep

air out up away from holes

followed

air in through holes, lines 6, 23-24 water outside, lines 10-14 water in through holes, line 15 air inside

show. There are only late parallels for κέρματα

blood withdrawn at center blood to surface toward holes air outside air in down toward holes

by

(air pressure)

follows

follows

by

air out through holes, lines 8, 25 water inside, iines 16-19 water out through holes, lines 20-21

(curios. 52oe-f) and, under the heading of why spoors are difficult to track to a trail by picking up the άπορροιαί

left by animals. The second line is

quoted by Alexander in a question about the extinction of the body's distinctive odor at death. ι κέρματα:

the first word was obviously puzzling, as the variants

κει ρω is well established (and cf. κερματίζω,

μυκτήρες,

as "fragments," but

Plato Rep. 525ε, Tim. 6 2 a ) .

specifically for "nostrils," was not used in the previous frag­

ment, but it was obviously available if an unambiguous reference to nasal breathing only were needed. 2 : for various suggestions for filling the lacuna, cf. the ap. crit. I f this line follows the preceding one, a neuter plural subject for the verb would be needed, relating to the previous genitives. Perhaps the original was something like (δσσ')

Notes

Air in (a) and (b) is the analogue of blood in (A) and (B), and water in (a) and (b) is the analogue of air in (A) and (B); the correspondence is reinforced by the syntax of subordination, cf. the commentary on line 15. The detailed explanation of a(i) and b(i) establishes that a stream of air and a stream of liquid can occupy the same amount of space and exert equivalent pressures. Holes at the base of the clepsydra are analogous to pores in the skin (including, I suggest, the two big "pores" of the nostrils). There is some correspondence between the restraint of the pores at the surface of the body and the pressure of air at the perforated surface of the clepsydra in keeping the two elements separate at the "static" stage of A(i) and a(i). The deliberate unplugging by the child in a(ii) and b(ii) is analogous to the mech­ anical initiation of movement in the blood. The failure of the comparison, that air goes right outside the clepsydra through the top vent in a(ii) but blood does not leave the body, is diminished by concentrating on the movements in relation to the perforated surface in each case. There is no implication of void in E.'s theory of respiration. Line 23 refers to the area of the heart and lungs that expands with blood and air during inhalation and returns to normal during exhalation. It is not that a previous "void" is filled but that additional material is taken in, and the chest expands to accommodate it.

τάς

απόρροιας

. . . ας

άπέλειπε

ποδών

έναπολείπει

τά

(τοιαΰτ') θηρία

άπαλή τή

περϊ ποίη,

ύλη in

cf.

Plutarch's

paraphrase, quaest. nat. 917ε. Whatever the reading, it is clear that a physical explanation of smell is put forward. The odor is a series of effluent particles that meet the nostrils of the trained hound, and so indicate the trail, cf. the next fragment.

93(102) In this way all things are apportioned breathing and smelling.

Theophrastus briefly summarizes E.'s theory of smell at Sens. 9 and criticizes it in some detail in 2 1 - 2 2 , where the quotation is given as the climax of E.'s account. The context shows that οσμή

(or όδμή)

is to be

understood as the sense rather than the object of smell, but the ambiguity, strengthened by the plural, persists; the emission of odors, as well as the ability, however primitive, to perceive them, is general. The point that leads to the climax of this line in Theophrastus is that smelling relates to

T R A N S L A T I O N

A N D

25Ο

C O M M E N T A R Y

breathing and is explicable by it: δσφρτησιν

δέ γίνεσθαι

τή

αναπνοή,

Sens. g. Theophrastus counters this with examples of animals that do not breathe but have a sense of smell, and also by saying that if the keenest sense of smell accompanies the most vigorous breathing, then those with short or labored breath should be most sensitive to smells, which is not the case (Sens. 2 1 - 2 2 ) . For Theophrastus, breathing is not the αίτιον of smell but is connected with it κατά συμβεβηκός; however, his excessive zeal in criticizing E . leads to inconsistencies in his own theory (cf. G . M . Stratton Theophrastus

and the Greek Physiological

Psychology

before

Aristotle

pp. 3 9 - 4 0 ) . Odor, for E . , is the actual emanation from the object that stimulates the sense when it is symmetrical with the pores of the organ. I n man and developed forms of animal life the organ is most obviously the nostrils, and despite Theophrastus, it seems E . was aware that respiratory difficulties affect the sense of smell, cf. Aetius 4.17.2. It was argued in the commentary on 91 (100) that pores over the skin, including the nostrils, are involved in respiration, so it is likely that E . recognized the sensitivity to smell that extends over the body in lower forms of life— and the wide application of both kinds of smelling is indicated by πάντα here, corresponding to that in 9 1 ( 1 0 0 ) . 1. O n the modernity of E . here cf. Chambers Enc. s.v. "Taste and Smell," where it is said that the entry of odorous molecules into ultramicroscopic holes pierced in the outer cover­ ing of the body's structure is still the accepted explanation of the working of this sense, and Enc. Brit. Macr. I V , p. 188a, where the entry of odorant particles into special receptive "sockets" on the cell surface is put for­ ward as one of the latest theories in the still unresolved debate over how smell works.

F R A G M E N T S

94-101

M I N D ,

H O L Y

M I N D ,

A N D

T H E

P H Y S I C S

94(105)

ι : Grotius's τεθραμμένη is generally accepted for τετ ραμμένα, except by Bollack, who keeps the MSS reading, Empedocle vol. 3, p. 445. He suggests an adaptation of Homer's description of the four springs by Circe's cave (Od. 5.70-71) for the four elements centered around the heart. (Variations, however, on τετραμμένος occur in the same fourth foot position six times in Homer, which may account for the reading here.) A subject is required, possibly κραδίη (the heart being the first organ to be articulated in the embryo, Censorinus 6.1, D K 31 A 8 4 ) , rather than φρήν or φρόνησις, which would preempt νόημα in the following lines. άντιθορόντος (Scaliger's emendation of άντιθ(ο)ρωντος) could not be "leap to meet" (LSJ) but "leap up in turn," cf.' κραδίη έκθρφσκει, II. 10.94, and άναθρφσκειν of the blood in 9 1 ( 1 0 0 ) . 8 , 25. Blood moves to and from the heart as it balances the intake and exhalation of air in respiration. 2 μάλιστα: 5(3)·4-8·

for thought by other means in the body cf. I ( 2 ) . I and

κικλήσκεται:

the

suggestion

κυκλίσκεται

is unsuitable,

as

the movement of the blood for E . is oscillatory and not circulatory, and the verb is unknown. 3 άνθρώποις: all things think (cf. 100(110). 10), and the quality of the thought depends on the constituent elements. For men these are best blended in the blood, but there is thinking inferior and superior to that of man, cf. chap. 3. περικάρδιον: first attested here but taken up in medical writings and in the Aristotelian commentators, cf. Rufus Onom. 163, Galen us. part. 6.16, Simplicius in Phys. 392.24. The third line is quoted separately in the Etymologies and frequently paraphrased, e.g., Cicero Tusc. i . i g " E . animam esse censet cordi suffusum sanguinem," Macrobius Somn. Scip. 1.14 and Tertullian De Anim. 5 " E . a sanguine animam," Galen Plac. Hipp. 2.8.

The lines are quoted in Stobaeus from Porphyry's De Styge. The cognitive

In the fifth century Greek medicine was divided on the question of the heart or brain being the center of intelligence. The context of this frag­ ment shows the survival of the adducement of Homeric evidence for the connection of the heart with thinking. It is hard to assess the influence E . might have had in the debate, but his stand is echoed in some of the Hippocratic writings, in Aristotle, and in the Epicureans and Stoics. (In De Corde 10, for example, man's intelligence is situated specifically in the left chamber of the heart; this was thought to be filled with an airlike substance having some affinities to Stoic pneuma, cf. C . R . S.

function of the concentration of blood around the heart is connected to

Harris The Heart and the Vascular System in Ancient Greek Medicine

Homeric evidence that the heating of the heart-blood in anger results in

2 3 8 - 4 1 , and passim.) E.'s particular innovation, however, is to relate thought not to the heart but to the blood coursing around it, cf. Aetius

A D V A N T A G E

O F

R I G H T

T H I N K I N G

94(105) (the

heart)

nourished in seas of blood coursing to and fro, and there above all is

what men call thought, because, for men, blood around the heart is thought.

temporary loss of reason.

pp. 9 4 ,

T R A N S L A T I O N

A N D

252

C O M M E N T A R Y

4.5.8, Theodoretus 5.22. A detailed commentary giving evidence from observation on the connection of the constitution of the blood with intelligence is found in the Hippocratic Flat. 14, ending έχοιμι δ' ά ν πολλά

τοιαύτα

έξαλλάσσουσιν,

ειπείν,

έν οισιν

α'ι τοϋ αίματος

έξαλλαγαί

τήν

φρόνησιν

and cf. Reg. 1.25 and Anon. Lond. 1 on Hippias of Croton.

For E . it is the exact mixture of the four roots in the blood that accounts for thought, and also probably for the prohibition against bloodshed given in the Katharmoi

(cf. Theophrastus Sens.

10 and frs.

1 2 2 - 2 5 ) . It

also seems likely that blood played a physical part in bringing to the cardial nexus the understanding achieved by the πόροι νοήσαι spread over the body, 5 ( 3 ) 4 , 7, and cf. 1(2). 1. There is a concentration of blood in the individual organs, which accounts for their relative efficiency (cf. Theophrastus Sens. 24), and in respiration the blood in the vessels oscil­ lates between the pores at the surface of the body and the area of the heart.

253

P H Y S I C S

95(132)-97(134)

Clement quotes the fragment with Solon fr. 16 and John 1.18 on the divine as invisible. Theodoretus, no doubt copying him, connects it with 6 ( 4 ) . 1 - 2 (which supports the assignation to the Physics), Solon fr. 16, and Antisthenes fr. 24 in the context of relying on π'ιστίς when the senses prove inadequate. (Solon's fr. 17 is even more relevant: πάντη δ' αθαν­ άτων

άφανής

νόος άνθρώποισιν.)

The

fragment contrasts knowledge

within the range of the senses (the senses, for example, perceive the characteristics and activity of earth, air, fire, and water) and knowledge outside the range of the senses, such as that of the nature of the divine, cf. the commentary on Philia, 8(17).21, 25-26. ι πελάσασθαι: the transitive use of the middle is paralleled in II. 17.341; for the meaning of the line cf. Diels Hermes 1880, pp. 171-72, with reference to II. 1.587, 3.306. 2 ήπερ: Karsten's emendation has been retained, the relative referring to both sight and touch, which are the most convincing of the senses. The "wagon road" exaggerates the πόρος

νοήσαι

of 5 ( 3 ) 4 , cf. έπί

φρένα

wretched lie

πίστιος ορμή, 103(114).3 and Parmenides fr. 4.4. The road to under­ standing via the senses is direct and unimpeded, but it is not the way by which the divine is grasped.

The fragment is given by Clement in a series of "thefts" from Greek texts to parallel Christian writings, and he emphasizes the connection of knowledge with happiness, and ignorance with unhappiness. But there is also in the fragment the Parmenidean contrast between knowledge and light and doxa and darkness (and cf. σκοτίη γνώμη, Democritus fr. 11).

For he is not equipped with a human head on a body, [two branches do not spring

95(132) Happy

the man who has gained the wealth of divine understanding,

who cherishes an unenlightened opinion about the gods.

97(134) from

his back,]

he has no feet, no swift knees, no shaggy genitals,

alone, holy and inexpressible,

but he is mind

darting through the whole cosmos with swift

thoughts.

The fragment connects closely with the next two, which give part of the content of the required understanding, with 99(129) in the example

The five lines are quoted by Ammonius in a context of E.'s censure of

of the man who did achieve understanding, and with 100(110), which

anthropomorphic gods, where, in particular, Apollo is referred to, and in

shows how the individual will be όλβιος

these lines, τό θείον πάν- Tzetzes, Chil.

term πραπίδες

or δειλός-

The physiological

in line 1 here, 99(129).2, 4, and 100(110). 1 strengthens

the connection, and the phrase πραπ'ιδων

έκτήσατο

πλοϋτον is actually

13.74-78, gives the five lines as

a summary of E'.s view of god, as well as lines 4 - 5 at Chil. 7.517-18, which are prefaced with Έ. τφ τριτφ

τε τών Φυσικών δεικνύων.

The

repeated at 99(129).2. The remaining fragments from here to the end

defense of Tzetzes against Diels here (and Diels's assignation of the

of the Physics cohere and plausibly belong together in this position, cf.

fragment to the Katharmoi)

chap. 4. O n πραπίδες

Schriften

and thought cf. Hesiod Theog.

6 5 6 and the

commentary on 100(110).

has been taken up by Wilamowitz,

p. 4 9 8 ; Bignone, Empedocle

pp. 6 3 1 - 4 9 ; Zuntz, Persephone

Kleine pp.

2 1 4 - 1 8 ; van der Ben, Proem pp. 4 4 - 4 6 ; and see chap. 3. The first line is given by Olympiodorus on E.'s anticipation of Plato's denial of anything

96(133) I f is not possible

to bring (the divine)

close within reach of our eyes or to grasp him

with the hands, by which the broadest path of persuasion for men leads to the mind.

σωματικόν to god, and the whole fragment without line 2 is in the margin. Following the marginalia I would write the fragment without the second line. It does not fit grammatically after the first, the point is made without including shoulders and arms with the other parts mentioned,

T R A N S L A T I O N

A N D

254

C O M M E N T A R Y

255

P H Y S I C S

98(27a)

and the fragment has elegance and balance as a quatrain. The line comes

Ammonius indicates that E . specifically criticized the traditional view

from 2 2 ( 2 9 / 2 8 ) . ! (and little rests on whether the active or middle form

of Apollo. Apart from a Proem to Apollo attributed to E . ( D . L . 8.57;

of the verb is read), where it starts a similar quatrain—two lines of denial

see chap. 1 and the context of 35(41]), a connection between E . and

of anthropomorphic organs and two of positive definition. The rhythm

Apollo is lacking, and an introduction of the Pythagoreans is unhelpful

and details of the first couplet of this fragment recall Hephaestos wiping

(cf. Guthrie HGP vol. 2, p. 256, n. 1). I f Ammonius is correct, two ex­

his face, hands, neck, and shaggy chest at IL 18.413-14 (which probably

planations for a connection* may tentatively be put forward:

accounts for the variants χέρες for πόδες,

in line 3 ) .

prophets, minstrels, and healers instantiate the highest type of life on

for the aorist of the verb with present sense, cf. II. 2.480,

earth ( 1 3 2 ( 1 4 6 ) . ! ) , the patron of these ways of life would be held in

4 έπλετο'• 6·434> 7-3G

0 d

5 φροντ'ισι:

and στήθεα

for μήδεα

(1) as

highest regard; (2) Apollo is to be explained as the intelligent source of

- 21-397·

the Homeric use of the dative with άίσσων

and com­

heavenly fire and so accounts for Hippolytus' notice that E . identified

pounds is for rushing with a sword or spear, II. 8.88, 10.348, 11.361, or

ό θεός with νοερόν

with horses, 17.460. E . here gives a striking adaptation of the epic con­

καί είς πϋρ άναλυθήσεσθαι

πϋρ, • . . καί (έφη) συνεστάναι

έκ πυρός

τά

πάντα

( R H 1.3, D K 31 Α31). The basic idea here

struction, combined with the Homeric recognition of the speed of thought,

(in spite of confusion with Heraclitus and the Stoics), that everything has

cf. Od. 7.36.

its origin and end in an intellectual but physically based principle of

Ammonius and Tzetzes emphasize that the fragment is E.'s definition

world dimensions, supports the contention that φρήν ιερή is derived from

of god, and his own recognition of innovation here is seen in 3(131) and

and will again identify with the god of 22(29/28). (S.M. Darcus, "Daimon

95(132). He is giving an αγαθός

Parallels the Holy Phren in E . , " Phronesis 22, pp. 175-90, analyzes the

λόγος of the gods to counteract the dark

doxa which makes men miserable. The true gods are earth, air, fire, and

meaning of φρήν in terms of activity and shape and of the cognates

water, and Philia and Neikos, cf. 7 ( 6 ) , 51(59), 8(17).24, 11(16); tradi­

φρόντις and φρονεϊν- The conclusions that the "sphere of Love" is one of

tional gods are combinations of the four roots formed in the same way as

the stages of the Holy Phren's activity and that the spherical shape persists

plants, animals, and men. But the sphere is a god, comprising the four

are in agreement with the above argument, but the suggestion that the

roots, which have been brought together by Philia in balance, joy, and

Phren has only two phrontides—Love

stillness, cf. 21(27), 22(29/28), 24(31). The φρήν ιερή

be

Some clarification of phrontides, or at least a dual, is needed to support such

connected with it, as the similarities between this fragment and 22(29/28)

a basic identification, but there is no hint in E . or the doxography that

is surely to

described as ούλόμενον

and Hate—is without foundation.

show. The four roots in proportion give thought; for man the best mixture

νείκος,

is achieved in the blood, which is consequently the instrument of thought

that half his thinking is concerned with hate. Aristotle expressly denies

(cf. 94(105) and Theophrastus Senq. 10), but for the god the mixture is

it, Metaph.

iooobs,

a n d c E

and μαινόμενον,

is a phrontis

of god,

and

further the commentary on 107(115].)

exact, a one-to-one proportion of ihe elements throughout. This means that the φρήν is physical (cf. καταίσσεται

used of the intake of air,

9 1 ( 1 0 0 ) 4 ) but inaccessible to the senses, for perfect mixture has no

98(27a)

perceptible qualities, cf. chap. 3, pp. 73-74. The φρήν ιερή would be that

no discord or unseemly warring in the limbs

which now remains of the sphere-god after the shattering of its unity and rest by Strife—holding at the circumference and, in the form of swift

Bergk attributed the line, quoted anonymously in Plutarch, to E .

thoughts, darting through the whole. The new sense of κόσμος

The attribution is justified, for Δήρις

Heraclitus fr. 3 0 ) , emphasized by άπας,

(cf.

broadens traditional views of

god and opens the way to a new theology based on the denial of anthro­ pomorphic features, the positive connection with thought, and the world

116(122).2, έν μελέεσσιν

is contrasted with Άρμονίη

in

repeats the phrase at 2 3 ( 3 0 ) . ! , and

Plu­

tarch's context of φιλία and φιλοφροσύνη

is Empedoclean, cf. 119(130).2.

All editors accept without question the reference of this fragment to

dimension that has been adumbrated by Xenophanes, frs. 23-26. For the

the description of the sphere in 21(27)

connection of this fragment with the daimons, cf. the commentary on

said to be those of the sphere given in 2 3 ( 3 0 ) . : and 24(31), and when the

107(115).

roots come together in Love, Strife obviously is absent. But Plutarch has

a n d

22(29/28). The "limbs" are

T R A N S L A T I O N

A N D

256

C O M M E N T A R Y

257

P H Y S I C S

99(129)

no hint of such a cosmic explanation. He is speaking of the man who

ence is anonymous, what is the significance of an exceptionally wise but un­

comes to virtue through philosophy by means of "the speech in the mind"

known person living then? Nor is it a solution to put Pythagoras in an

(ό ένδιάθετος

age of heroes preceding the present age of iron (as Zuntz does, Persephone p.

έαυτφ,

λόγος),

which aims at philia.

full of φιλοφροσύνη;

Such a man is

σύμφωνος

the absence of stasis and deris is explained

as the absence of conflict between πάθος

and λόγος—all

209), for E . surely would not have believed in a distinctive heroic age only

his parts are

fifty years before his own time. V a n der Ben sees the τις as a netherworld

i o o ( n o ) . 2 ) and φίλα (cf. the description

guide, Proem p. 181. But these interpretations create unnecessary difficul­

of the wise man in Horace Sat. 2.7.86, "in se totus, teres atque rotun-

ties. I n 95(132) the man who has a treasure of thoughts is congratulated,

ευμενή

(cf. the use of εύμενέως,

dus"). The line therefore probably belongs with the contrast, given in

and in 100(110) Pausanias is exhorted to increase his wisdom by his own

100(110), between following E.'s philosophy and yielding to human

effort and concentration. Between the two it would be appropriate to cite

desires, and with the example of the wise man in 9 9 ( 1 2 9 ) — i . e . , one who

as a model the example of a man, perhaps Pythagoras, who did have a

instantiates, as far as possible, divine intelligence in man. The observed

treasure of thoughts and wide-ranging wisdom (cf. the exercises in

behavior of earth, air, fire, and water, and of Love and Strife, reflects

concentration which aimed to enhance the strength of the soul, Burkert

their cosmic activity, cf. the commentary on 2 5 ( 2 2 ) ; divinity and holy

Lore and Science in Ancient Pythagoreanism

p. 213).

thought are explained in terms of the harmonious mixture of constituent parts (cf. the commentary on the previous fragment), and it would be

3 σοφών

έπιήρανος

έργων:

cf. καλών

έ. έργων,

Ion Eleg.

1.15, where

observed in man that attention to the right kind of thinking results in the

the καλά έργα of which Dionysus is master are drinking, playing, and

physical constitution of the individual being balanced and strifeless, cf.

thinking just thoughts. The phrase here covers understanding of different

the commentaries on the next two fragments. T o this extent the individual

matters, and also perhaps the practical application of this understanding,

is a microcosm.

especially in medicine, music, and prophecy, cf. 102(112).9-12 and 132(146). ι - 2 . An exaggeration of the skills that come from increased un­ derstanding is given in 101(111). Zuntz, following Stein, transposes

99(129)

lines 2 and 3, although 1 and 2 are quoted as a couplet in Diogenes.

And there was among them a man knowing an immense amount, who had acquired

in the Physics at 9 5 ( 1 3 2 ) . ! , 100(110). 1, and 2 and 4 here, like φρήν

a great treasure of thoughts,

φρένες (cf. 9 6 ( 1 3 3 ) 4 , 1 0 3 ( 1 1 4 ) 4 , 8(17). 14), is a reminder of the physical

4 πραπίδεσσιν: master especially

of all kinds of wise works; for

πραπίδες,

recurring in this last group of fragments

whenever he reached out with all his thoughts, easily he saw each of the things that

basis of thought. The verb όρέξαιτο

there are, in ten and even twenty generations of men.

it is picked up by έπορέζεαι

and

also has a physical connotation, and

in line 6 of the next fragment, which further

anchors this fragment to its present position. A reference to Pythagoras here is given in the source common to Iam­

5 ρεϊά

γε: a comparison with άργαλέη

γε, 103(114).2, tells against

blichus and Porphyry, and also in Diogenes Laertius (from Timaeus),

emendation here. For the metaphor in λεύσσεσκεν

who adds that some say that Parmenides is meant. This suggests that the

4.1.

person was anonymous in E . but easily assumed to be Pythagoras be­ cause of his proverbial wisdom, cf. Heraclitus frs. 40, 129, Herodotus

cf. Parmenides fr.

6: for the reading of the line cf. Denniston Greek Particles

p. 530 and

van der Ben Proem p. 185. Ten and twenty are alternatives, and the num­

4.95. Parmenides is an attractive suggestion for the reference, and his

bers are not to be taken precisely, cf. the gifts ten and twenty times as

influence on E . is pervasive, but the recognition of plurality and time

great that Achilles would disdain, II. 9 4 7 9 , 22.349. It would be unwar­

implicit in the last two lines requires explanation. The meaning of iv κείνοισιν,

ranted to suppose that this line refers to Pythagoras remembering twenty,

and so the context of the whole fragment,

or an indefinite number, of incarnations, as has been understood by the

is in dispute. Editors after Stein assign it to the "Golden Age" of

commentators, e.g., Sturz ad l o c , O'Brien ECC p. 335, n. 1, Burkert

118(128).ι because of the repetition of έν κείνοισιν-

Lore and Science p. 213, Guthrie HGP vol. 2, p. 251, and il αιών

But the reason is

insufficient. Pythagoras did not live in the distant past, and if the refer-

has only

human connotations, the memory is of twenty incarnations as a man.

T R A N S L A T I O N

A N D

258

C O M M E N T A R Y

259

P H Y S I C S

100(110)

This is unlikely. The fragment sets out to describe a wise man, to be an

I n Homer words are winged (II. 1.201, 2.7, 4.69, etc.), go past the barrier

example, I would suggest, for Pausanias. The wealth of wisdom acquired

of the teeth (//. 4.350, 14.83, etc.), and are put by the listener into his

is emphasized in each of the first three lines; the last three show that when

or her θυμός—μϋθον

this wisdom is applied there is understanding of a comprehensive range

Hesiod Erga 274. So here. Pausanias is being urged to take the words that

of topics, covering a considerable extent of time. The last line could refer

E . has spoken on the nature and activity of the four roots and Love and

to the future rather than the past, and more plausibly so, given 132(146).

Strife, words which are themselves well constituted of the four roots, to

The line is an adaptation of the assumed range of the prophet's wisdom, 09 ήδη τά τ' έόντα

τά τ' έσσόμενα

πρό τ' έόντα,

I I . ι ·7°>

a n d

c E

E a r

πεπνυμένον

ένθετο

θυμφ

(Od. 1.361. 21.355);

c E

put them deep down under his other thoughts, and in the language of ~

menides 4.1, 1.28.

initiation rites, to contemplate them with the correct disposition, and with assiduous and uncontaminated attention. Such a physical representa­ tion of words and thoughts, found in Homer, continues through the work of other Presocratics (Heraclitus is an obvious example) to Plato (in such

100(110)

passages as Tim. 71b, where thoughts are said to have reflections on the

If you push them firmly under your crowded thoughts, and contemplate them with unsullied

and constant attention,

life, and you will gain much else from

favorably

assuredly all these will be with you through them, for of themselves they will cause each

thing to grow into the character, according to the nature of each. But if you should

yourself

reach out for things of a different kind, for the countless trivialities

come among men and dull their meditations,

straightaway

the time comes round, longing to reach their own familiar things have intelligence

these will

which

liver's surface), Aristotle (e.g., Metaph. γάνων

καί νοών,

ώστε

ταύτόν

sumption of φωναί as σώματα

I072b20 νοητός

νους καί

νοητύν),

and

γίγνεται the

θιγ-

Stoics' as­

(cf. S. E . adv. math. 8.12).

2 : the initiation vocabulary of the line expresses Pausanias' medita­ tion on E.'s words in terms of his being granted the final revelation after

leave you as

purificatory rituals, but this is to add solemnity to the poem's epilogue

kind; for know that all

rather than to indicate "Orphic" or Pythagorean affiliations on E.'s part.

and a share of thought.

(The language of the exordium is similar, cf. έκ δ' οσίων στομάτων αρήν

This important fragment is given by Hippolytus, who significantly links it with 107(115) and sees in it a reference to νοητή

τρίτη

τις

δύναμις

όχετεύσατε

πηγήν,

2(3)·2.)

μελέται

καθ-

indicates constant practice

and effort, as in athletic training, military duty, or rehearsing, cf. L S J s.v. 3 ταύτα:

the same reference as σφε in line 1. The thoughts, with

other than Love and Strife. He gives the last line after 77(109) and applies

their physical basis, if rightly regarded, will stay with Pausanias through

it to parts of fire engaged in thought. This line is also quoted by Sextus,

life; the additional bonus is given in line 5. The verse is Homeric, cf.

who takes it to include plants and animals. The fragment is discussed by

Od. 2.306.

H . Schwabl, WS 1956, pp. 4 9 - 5 6 ; A . A . Long CQ. 1966, pp. 2 6 8 - 7 3 ;

4 : τώνδε

κτήσεαι

seems the best interpretation of a corrupt text,

and Bollack, Empedocle vol. 3, pp. 5 7 6 - 8 5 , who prints it as the last frag­

preferable to a future perfect form or a future middle with passive sense,

ment of the poem.

for which L S J gives only Plotinus as an example. 4 - 5 : as with ταΰτα

ι : σφαδίνησιν πραπίδεσσιν)—the

is unknown, hence the correction to σφ' άδινήσιν

{ύπό

throbbing, crowded thoughts in the thorax under

which "they" are to be pushed (cf. 9 ( 1 2 ) 4 for the meaning of

in line 3, αύζει

is probably transitive (cf. Long

CQ. 1966, p. 270, n. 1), and its object έκαστον,

i.e., each appropriate

thought within the body. The words and thoughts of E . are combina­

έρείσας)

tions of earth, air, fire, and water, and, being wise words, are well-blended

and then contemplated. (So Penelope speaks of πυκίναί

• • • άμφ'

άδινόν

combinations. I f Pausanias takes them in and studies them, he will find

κήρ I όξεϊαι

σΨε'

object of

έρείσας

μελεδώναι,

and έποπτεύσης,

Od. 19.516-17.)

w h a t

d o e s

t h e

refer to? Answers include: "die Griindkraften

der Natur," Schwabl WS p. 5 4 ; "die Lehren des Meisters," Diels Vors.

that they will increase his like pieces of knowledge in the appropriate way—δπη φύσις

έστιν

έκάστφ.

The process is cumulative, and so this

increase in turn makes Pausanias more receptive to additional knowledge.

31 Β ι 10, "true statements about the world (conceived in physical terms),"

είς ήθος: the noun is ambiguous. It might refer to the individual con­

Long CQ_ 1966, p. 2 6 9 ; "les puissances . . . sans doute les six," Bollack

stituent parts of earth, air, fire, and water as at 8(17).28, and is so taken

Empedocle vol. 3, p. 577. These suggestions are all to some extent correct.

by Long, CQ_ 1966, p. 269: "the ήθος of fire would be fieriness"; but taking

T R A N S L A T I O N

A N D

C O M M E N T A R Y

260

261

P H Y S I C S

101(111)

in E.'s words is not going to increase the fieriness of the fire in Pausanias. Moreover, the thought is composite, and its activity as separate elements is the result of rejection, not assimilation. The ήθος could be that of each thought which is stimulated to grow in the appropriate way, but this is covered by the clause δπη φύσις εστίν έκάστφ- Most probably ήθος refers to Pausanias' own character, i.e., his thinking self. The knowledge conveyed by E.'s thoughts and words, after being admitted and con­ templated, becomes embedded in the heart area; it thus brings Pausanias closer to the condition of being a wise man both by causing the amount of right thoughts in the constitution to grow and by increasing his receptiveness to such thoughts. The basic idea was put forward by Parme­ nides in fr. 16 and was used previously by E . in 8(17).14, 79(106), and 80(108). Pausanias' control of the process brings lines 4 - 5 close to fr. 119 of Heraclitus, and also to passages like Sophocles' Ajax 595, where Ajax refuses to allow his ήθος to be educated, ήθος also may well be the specific reference for νοητή τρίτη τις δύναμις in the Hippolytus context, i.e., the well-blended combination of elements that has cognitive powers, observed in the cosmos as φρήν ιερή and in the individual as the thinking self, cf. the commentary on the daimons, 107(115).

and a tendency to move toward it when not held in a compound by Love. 10 γάρ: the particle shows that the elements are to be included in the πάντα that have φρόνησις; for the form of primitive awareness that is the "intelligence" of the roots, cf. the commentary on line 9. I n plant and animal life the thinking becomes more sophisticated as elements in combinations are involved. Men, because of the special character of the heart-blood, are able to comprehend the simple and the complex. With E . (and with Pausanias if his disposition and attention are as they should be) the blending of the mixture in the organ of thought becomes exact, and the real nature of the world intelligible. At the highest level the individual would communicate with the φρήν ιερή, which itself is con­ stituted of elements arranged in the same way, cf. Long CQ 1966, pp.

6 - 7 : the lines deliberately recall 1(2). 1-2 in expression and content. At the beginning of the poem E . contrasts men of blunt thoughts and limited experience who claim knowledge of the whole with Pausanias, who will achieve genuine understanding. Now, on completion of his explanation, E . promises Pausanias that the understanding will be per­ manent, given good will and assiduous concentration, but if Pausanias allows himself to be distracted, the wise thoughts will leave and each of the constituent parts will become separate and drawn to its own elemental mass, άλλοία and μυρία δειλά refer to the variety of particulars around us with which men busy themselves, but which, when they divert or intrude, impede our understanding of the real nature of the world, περι­

sweep over land and destroy fields with their blasts; and again, if you wish, you

πλομένοιο

χρόνοιο:

cf. the similar phrasing in 8(17).29 and 16(26). 1 for the

time of the domination of the elements. The resolution of a well-blended combination of elements, which comprises a thought, into its parts, is a microcosm of the perfect mixture of the sphere separating into individual elemental masses. The χρόνος for the individual must be his so-called death, and it contrasts with the αιών of line 3 (cf. IL 16.453). If therefore Pausanias heeds E.'s teaching there will be a sense in which he survives death, cf. the commentaries on 107(115) and 132(146). 9 φ'ιλην έπί γένναν

ίκέσθαι:

the basic φρόνησις

(cf. line 10) exhibited

by earth, air, fire, and water is an awareness of another part like itself

2 7 0 - 7 1 , the commentaries on 8 0 ( 1 0 8 ) , 81(103),

and 9 7 ( 1 3 4 ) 4 ,

and

chap. 3.

101(111) You will learn remedies for ills and help against old age, since for you alone shall I accomplish

all these things.

You will

check the force

of tireless

winds,

which will

restore compensating breezes. After black rain you will bring dry weather in season for

men, and too after summer dryness you will

(which

live in air), and you will leadfrom

bring

tree-nourishing

showers

Hades the life-force of a dead man.

The fragment is quoted by Diogenes from Satyrus. E . is called a doctor, but Gorgias' claim to have witnessed E.'s "wonder-working" is added. The lines are given in support of this claim and are followed by an account from Timaeus of E . checking winds (and consequently being called κωλυσάνεμος), and from Heraclides of E . curing the woman who was apnous. Both accounts are in the Suda in the context of the whole fragment, with κωλυσάνεμος and γόης repeated. Clement has the wind-checking story as the basis for lines 3 - 5 , and he connects it with 102(112).12; the wind is described as noxious and causing sterility, whereas in Timaeus' account it is merely violent and damages the crops. It is checked by stretching asses' skins along hill (or possibly cliff) tops or, in Plutarch's account (curios. 515c), by blocking a gorge. It is likely that the various accounts go back to Timaeus, who made up the story from E.'s lines, using the connection between skins and weather magic (cf. Od. 10.19 and Guthrie's comments, HGP vol. 2, p. 134, n. 2 ) ; and perhaps there was some play on Pausanias' name. There is, however, a slight possibility

T R A N S L A T I O N

A N D

C O M M E N T A R Y

262

that Ε. made a practical attempt at constructing a windbreak, in the same enterprising spirit in which he is said to have diverted a river; see chap. I . T h e main point is that E . expects that an understanding of the nature of earth, air, fire, and water alone and in combinations will bring with it the ability to manipulate them. This may well have been thought to extend to medicine, where a knowledge of respiration could lead to the restoration of the breathing mechanism, cf. the commentary on line 9. Bollack puts the fragment at the beginning of the Physics between 1 (2) and 2 ( 3 ) . This makes the promise of "wonder-working" the purpose of the exposition rather than some benefits added after the exposition has been grasped. Karsten and Mullach take it as a fragment έκ τών Τατρίκών. ι : that two items are mentioned here, (1) remedies for illnesses and (2) means of keeping off old age, is supported by the similar phrasing in Horn. Hym. Apoll.

193. Ε. confirms his success in (1) at 102(112).11-12,

and (2) is an obvious extension of (1) in the practical application of the knowledge acquired. 2 : in the singular address, emphatic here as at the beginning of the poem, E . is in the tradition of Hesiod and Theognis. I n assuming a very limited audience capable of appreciating a complex philosophical argu­ ment E . follows Heraclitus and Parmenides. There is no need to suppose (from Plutarch quaest. conv. 728ε) that E . is being particularly Pythagorean. 3 - 8 : these six lines are devoted to showing how the balance of the elemental natural states should be maintained, with the expectation of eventually controlling the elements and achieving that balance, παλίντίτα (line 5) is found elsewhere only at Od. 1.379, a n d ' n a n active sense; δενδρεόθρεπτα is «π- λεγ8 Χτάτ' αίθέρι ναιήσονταίΧ: the future form of the verb, adopted with a query by D K , is unacceptable in form and sense. T h e ρεύματα come after summer drought, and this rules out versions with έν θέρε:. Bollack suggests τά τ'αίθέρι ναοετάουσί and sees a reference to "fleuves du ciel," comparable to the fires in the earth of 32(52), as an example of the present composite nature of the elements (Empedocle vol. 3, p. 25). E . seems to be adapting the Homeric αίθέρο ναίων (of Zeus, //. 2.412) as well as indicating that the ρεύματα are rainfalls rather than floods. g: as with the account of wind checking, that of the apnous may have been fabricated from these lines, or E . may have been emboldened to write them as a result of some success on a particular occasion. The interest in respiration shown in gi (100) and a confidence in understanding the process may have encouraged E . to try to restore the breathing

263

P H Y S I C S

101(111)

mechanism in the apnous, and resuscitation could look like bringing the dead to life. For the details in Heraclides and an assessment, see chap. 1. The linking of medical practice to philosophical theory is condemned by the author of Ancient Medicine (20.1); the particular mention of E . there suggests that he did expect his knowledge to have practical application.

265

K A T H A R M O I

102(112)

fragment is given only by Diodorus, to illustrate, in his context, the hos­ pitality of the citizens of Acragas. 1-4 ώ φίλο: • • • χαίρετε:

Ε. greets his peers in Acragas from abroad

(as the present tenses in lines 5 - 8 show). He was perhaps on a tour of southern Italy (cf. D . L . 8.52), and while on his travels dedicates his poem and sends its message to his friends in his home town. Diels gratui­ tously understands him as being in exile and hoping for a recall through

11. Katharmoi

flattery and the account of his triumphs (SPAW

1898, pp. 3 9 6 - 9 9 ) . T h e

exile is supported by Tucker (CR 1931, pp. 4 9 - 5 0 ) , who argues somewhat perversely, because of difficulties with 123(145), that E . is ironically ad­ dressing his enemies, and he emphasizes Lucian's rendering of χαίρετε

as

"farewell" (laps. 2 ) . But Lucian quotes the whole line as a parting con­ F R A G M E N T S OF

102-106

E X H O R T A T I O N

T O

T H E

C I T I Z E N S

A C R A G A S

sequent on apotheosis, comparable to the farewell to life of Euripides Phoen. 1453; this may be because the line was well known as an indepen­ dent unit (cf. the sources for the fragment), and so used by Lucian for his own purposes. O n a possible conflict with 123(145) cf. the commentary

102(112) My friends

on that fragment. who live in the great town of the tawny Acragas,

who care for good deeds (havens of kindness for strangers, fortune),

greetings!

on the city's

ι κάτα:

with άστυ,

cf. I I . 12.318, Od. 17.246, 21.346. T h e citadel,

men ignorant of mis­

named after its river below, was built on the natural fortification of a

I tell you I travel up and down as an immortal god, mortal no

cliff overlooking the harbor, and the city wall followed the contours of

longer, honored by all as it seems, crowned with ribbons andfresh garlands. I enter prospering

citadel,

Whenever

towns I am revered by both men and women. They follow

countless numbers, to ask where their advantage lies, some seeking prophecies,

the slope, cf. the map and description in Freeman Sicily vol. 2, pp. 2 2 2 -

me in

3 2 ; according to Diodorus there were over 20,000 citizens (13.84).

others,

ξανθός

Ακράγας

is the river Acragas, which gave the name to the city

long pierced by harsh pains, ask to hear the word of healing for all kinds of illnesses.

and which was colored the brownish yellow of lions, horses, and honey

From Diogenes' quotation of the first two lines at 8.54 (αύτός

Xanthos, cf. Zuntz Persephone,

(cf. 118(128).7)—a color epitomized in the name of the Trojan river τών Καθαρμών

φησιν)

έναρχόμένος

it is clear that this is the beginning of the Kath­

armoi. At 8.61 Diogenes connects the fragment with the story of the

in Greek Painting,

pp. 181-82,

186, Bruno Form

and Colour

p. 90.

3: Diodorus gives the line on its own as a description by E . of the

apnous (cf. 101(111).9) and gives it as Heraclides' evidence for E . being

people of Acragas. Sturz and subsequent editors insert it here, but it was

ιατρός

deleted by H . Frankel; Zuntz puts it later, in the second book of the

and μάντίς.

At 8.66, lines 4 - 5 (χαίρετε

to be Timaeus' evidence for E . being άλαζών

• • • πωλεϋμαι)

καί φίλαυτος-

are said

T h e con­

Katharmoi,

on the grounds that it is superfluous in this position and post­

nection with 101(111) is found again in Clement, specifically lines 3 - 5 of

pones the greeting to the fourth line. It does, however, make explicit the

that fragment with 10 and 12 here. I n Anth.

description αγαθών

Gr. 9.569, Suda, and Phi­

μελεδήμονες

έργων-

The particular good work that

lostratus, line 4 is taken closely with 108(117). The line is explained by

the men of Acragas practice and are well known for is their hospitality,

Sextus (adv. math.

αίδοϊοΐ

1.302), not, according to the obvious assumption, as

being active here—"showing kindness," as in Aeschylus Supp. 28.

a boast but as arising from the conviction that E . had kept free from evil,

Diodorus gives the example of Tallias, who kept open house and once

and so, by means of the god within, apprehended the god without (τφ

fed and clothed 500 cavalry (13.83). I n the adjacent chapters he elab­

έν έαυτφ

orates on the wealth of the citizens and the scale of their buildings—

θεφ τόν έκτος κατείληφεν);

this interpretation is supported by

Plotinus, 4.7.10.38. T h e line commonly accepted as the third of this 264

ευδαιμονίας

πλήρη is his description of the city, another way of saying

T R A N S L A T I O N

A N D C O M M E N T A R Y

that the citizens were κακότητος

άπειροι.

266

They could afford to be generous

because they were untouched (as yet) by life's misery. (Guthrie, HGP vol. 2, p. 246, n. 3, quotes a similar phrase from the Orphic Lilhica,

line

267

K A T H A R M O I

Katharmoi Physics and

as giving a practical application to the wisdom which in the

he promised was in Pausanias' power to achieve, frs. 100(110)

101(111). I n particular, knowledge of the structure and functioning

of the human body, a key interest in the Physics,

•5·) 4 ύμϊν:

the dative is probably "ethic" (cf. Hdt. 5.30), not limiting,

with the narrator and listener juxtaposed, cf. Zuntz on Wilamowitz,

103(114)

will help in effecting

cures. 11 εύηκέα

βάξιν:

the phrasing is ambiguous, cf. chap 1, p. 10. It

comes

would seem, however, to be less likely to mean an incantation than an

from 132(146). The four top lives which precede joining the ranks of the

instant diagnosis and suggestion for a remedy, which would be all that

gods are combined in E . as prophet, minstrel, healer, and leader, and the

the conditions of a crowded street surgery would allow.

Persephone,

p. 190. Help in explaining θεός άμβροτος

ούκέτι θνητός

apparent unanimous recognition of his qualifications by people of dif­ ferent towns confirms his expectation. Sextus' interpretation of the line

12: the line was retrieved and completed by Bergk, for the noun comparing II. 5.399.

as the apprehension by pure nous—the god within—of the god without, and Plotinus' description of E . in the same context as εις τήν πρός Physics,

αύτό

point to a connection with the end of the

103(114)

where it is suggested that pure mind, in contemplating wise

My friends,

(τό θείον)

ομοιότητα

άτενίσας,

thoughts, can approximate to the φρήν ιερή.

Ε., like the Homeric heroes

I know that there is truth in the words which I shall speak, but indeed

it comes hard to men, and tlte onrush of conviction to the mind is unwelcome.

but in a new kind of way, is ίσόθεος. 5 ώσπερ

έοικεν:

the Anth. Gr. reading is preferable to the personal

form, which is not normally used parenthetically or without an infinitive

Clement sees the fragment as praise for pistis,

mentioning in the context

Numa's temple to Fides as well as 1 Cor. 1 1 : 5 , Heraclitus fr. 28, and

expressed. And έοικε meaning "it is fitting" is "mostly with neg. and

Plato Tim. 22c-e. The address sets the fragment in the Katharmoi,

followed by inf.," L S J s.v. The obvious translation therefore is "as it

the promise of truth puts it near the beginning of the poem. The language

seems," to be taken with the previous phrase. E.'s status as ίσόθεος

of cognition, however, is that of the Physics.

(cf.

the previous note) is confirmed by the apparently unanimous acclama­

and

The words which E . speaks

enter, as they are heard, into the mind of the listener as a "stream" (όρμή here, πηγή at 2(3).2, and cf. 9 6 ( 1 3 3 ) . 2 - 3 ) , and because they are

tion accorded him. 6: the people show how they honor E . by crowning him with ribbons

true they bring with them conviction. So in 6(4) Pausanias is urged to

(a sign of victory, celebration, or honor generally, cf. Alcibiades trans­

learn by analyzing in his σπλάγχνα

ferring them from his own head to that of Socrates, Plato Symp. 212e)

100(110) to contemplate and assimilate them. E . compliments his friends

and fresh garlands (Alcibiades, Symp. loc. cit., has them of ivy and violets;

in expecting them to be, like Pausanias, receptive to and appreciative

olive, myrtle, and laurel are other possibilities), ταινίαις

of the truth. Most men have "narrow" perceptions, impeded by distrac­

metris causa,

of the Muse, and in

tions, and so find it hard to admit truth and be convinced, cf. 1(2). 1-5,

cf. L S J s.v. 7 - 8 : for the crux I suggest πάσι

the πιστώματα

δ' άμ' εΰτ' άν, translating, "by all,

6 ( 4 ) . ι , 100(110). 6 - 8 .

by both men and women, I am revered, whenever I enter prospering towns." E . is not saying that an entourage accompanies him from town

2 άργαλέη:

the adjective goes with άληθείη,

rather than being held

to town, but that when he approaches a populous town its inhabitants

in suspense until όρμή- The Homeric adjective for war, death, illness,

flock to greet him and put their questions to him.

fire, and eris (used in connection with the workings of Strife at 107(115).8)

9 : the thousands who greet him and walk with him want answers from him in his roles of mantis and healer. The πρός

κέρδος

άταρπός

does not

is applied by E . to the "hard" attainment of truth. 3 δύσζηλος:

according to L S J , the prefix δυσ- "destroys the good

refer to a particular, separate request—"how can I make money?"—

sense of a word or increases the bad," but the adjective δύσζηλος

but to a general one—"what is the best way to proceed?"—subdivided

translated as "eager." The word, however,

into the areas of prophecy and medicine. E . presents himself here in the

άργαλέη,

meaning

"disagreeable,"

is

continues the sense of

"troublesome,"

"invidious,"

cf.

T R A N S L A T I O N

Hesiod Erga

268

A N DC O M M E N T A R Y

195. That the ordinary man resents new truths and does not

want to be convinced is a commonplace, cf. Heraclitus fr. 97 and the outstanding example in Plato Rep. 5150-5166 of the pain and vexation

269

K A T H A R M O I

104(11)-106(15)

in that, now possessing perfected nous and enjoying the highest form of life on earth, he is soon to join the gods and be free of death. All this is to be explained in the poem that follows.

felt by the prisoner when first turned to the light. 2: πολυφθερέων 104(11) Fools, for their meditations what formerly completely

is άπ- λεγ. and ambiguous. It could mean that men

are liable to death in many forms or that individual men die many times. are not far-reaching

did not exist comes into existence,

thoughts,

men who suppose that

or that something

dies and is

destroyed.

Although editors adopt the former sense, the latter is preferable. Instead of a cliche, superfluous after θνητών, men,

there is a pointed contrast between

who go through many lives and deaths ("exchanging one hard

way of life for another," cf. 107(115).8), and E . , who no longer has to

This fragment and 106(15) come close together in Plutarch, and although

do so; cf. the commentaries on 108(117)

a n d

'33('47)·

they are quoted from E . in support of the interpretation of 13(9) as a factual denial of generation from and destruction into the nonexistent, there is no indication of which poem they are from. They have been here transferred to the Katharmoi

on the grounds that their emphatic affirma­

tion of continuous existence, and for men in particular of life and ex­ perience before birth and after death, suits the subject matter of the Katharmoi

and is appropriate as an introduction to 107(115). And the

impatience with common belief sounded in the first word of this fragment follows easily on the difficulties the ordinary man has with the truth, as described in the previous fragment. The denial of absolute genesis and destruction is in Parmenidean language (cf. fr. 8.5-14) and reiterates the basic argument of E.'s Physics,

cf. 8 ( 1 7 ) 4 0 , 9 ( 1 2 ) , 11(16),

12(8), and

13(9)·

ι νήπιοί: δολιχόφρονες:

106(15) A man who is wise in such matters would not surmise in his mind that men are, and good and ill befall them, for as long as they live, for a lifetime as they call it, and that before they were formed,

and after they have disintegrated,

they do not exist

at all.

For the context in Plutarch cf. the commentary on 104(11). A n appro­ priate place for these lines is before 107(115), which explains how it is that men exist and good and ill happen to them both before and after the life known here. As Plutarch says, E . affirms that those who have not yet been born, and the already dead, are in some way. According to the Physics birth and death are arrangements and rearrangements of parts of

for the condemnation of thoughtless naivete cf. 124(137).2. απ- λεγ-

coinage. For μίριμναι

δολιχαίων,

14(21).12,

15(23).8, is a similar

eternally existing roots, and this groundwork helps toward the under­ standing of this fragment and the next.

being blunted, cf. 1(2).2 and 100(110).7. ι φρεσί: cf. the index s.v. φρήν. Wisdom comes with the assimilation, analysis, and contemplation of statements of truth in the heart region; for the complete phrase, cf. //. 1.107.

105(113) But why do I lay stress on this, as if it were some great achievement of mine, if I am superior to many-times-dying

2: the subject of the verbs is, as in line 4, men; they use inaccurate terms, as at 13(19)-5-

mortal men?

3 : δειλά The lines are quoted by Sextus after 1 0 2 ( 1 1 2 ) 4 - 5 a

s a

further instance of

E . claiming to be a god, not, says Sextus, from boastfulness, but because

is symmetrically superior to δεινά

with έσθλά,

cf. Hesiod

fr. i 6 4 ( D K 2 B 7 ) . 4 πάγεν:

for the verb as an almost technical term in E . for the forma­

he has been able to apprehend the god without by means of the god with­

tion of organs and organisms from the elements, cf. 7 0 ( 7 5 ) . ! , 7 8 ( 1 0 7 ) . ! ,

in, i.e., by pure nous. T o this could be added the specific superiority E . has

and 85(86).

T R A N S L A T I O N

F R A G M E N T S

270

A N D C O M M E N T A R Y

107-108

T

H

OF

E D E C R E E

N E C E S S I T Y

271

K A T H A R M O I

rolls. (3) προαναφωνήσας

107(115)

does not have to refer "not only to the proem

but to the very first words of it" (van der Ben Proem p. 19), as Plutarch's phrase προανακρούσασθαι

107(115)

καϊ προαναφωνήναί

(esu. cam. 996b) shows.

Plutarch discusses for the length of nine Teubner pages the prohibition

There is a decree of necessity, ratified long ago by gods, eternal and sealed by broad

against meat eating before he hesitatingly makes a start on the principle

oaths, that whenever one in error, from fear,

underlying it. (4) We know Plutarch is not giving verbatim the opening

his error made false portioned—he

(defiles)

the oath he swore—daimons

wanders from

his own limbs, having by

to whom life long-lasting

the blessed ones for three times countless years,

born throughout the time as all kinds of mortal forms,

is ap­ being

exchanging one hard way of

life for another. For the force of air pursues him into sea, and sea spits him out onto earth's surface, earth casts him into the rays of blazing

sun, and sun into the

eddies of air; one takes him from another, and all abhor him. I too am now one of these, an exile from the gods and a wanderer, having put my trust in raving strife.

of the Physics,

as he promptly drops lines 2, 4, and 7-12. (5) The first

topic of the Physics is the four roots, cf. πρώτον

άκουε,

7 ( 6 ) . ι , after an

exhortation to Pausanias to listen, 4 ( 1 ) ; according to van der Ben's order­ ing these both come inexplicably late. (6) A prohibition against eating meat was one of the themes of the Katharmoi

(cf. Hippol. RH 7 4 0 . 3 - 4 ) ,

and the explanation for it surely belongs with it in the same poem (cf. chap. 4 ) . The openings of the poems are more likely to be:

Physics—re­

marks on limited human knowledge, prayer to Muse, address to Pausa­ These lines are among the most crucial for an understanding of E . , but

nias, and major theme, fr. 7 ( 6 ) ; Katharmoi—address

they are fraught with difficulties. Before coming to details of text and

on limited human knowledge, and major theme, fr. 107(115).

meaning, there are basic questions of how many lines make up the frag­

to friends, remarks

After moving 28 fragments from their traditional position in the

ment, in what order they belong, to which poem they should be assigned,

Katharmoi

what they are in the most general way concerned with, and what the basic

them as a katabasis myth. The first-person expositor is not, however, E .

context might be.

but "the Τ of the myth," who tells of a visit he made while still alive to the

As can be seen from the text printed here, the fragment is an amalgam

to the beginning of the Physics,

van der Ben then interprets

realm of the dead in the far west of a flat (!) earth, to a meadow where

of Plutarch exil. 607c, where 5 lines out of 14 are given without any in­

the dead wait for a return to life. There a "perfect man" acted as a guide

dication that there arc omissions, and Hippolytus (RH 7.29.14-23), who

and led "the Τ of the myth" to a cave where the dead put on flesh and

quotes 13 lines and in a different order (the last is first and the first two

blood and were addressed in a "prebirth speech" on the kinship of living

last), interspersed with commentary. The last line and a half, however,

creatures. Zuntz, in book 2 of Persephone, also interpreted fr. 107(115) as

was well known as an independent quotation (called τό

the introduction to a katabasis myth, which he claimed was the subject of

εκείνο

πολυθρύλητον

περί ψυχής by Philoponus) but in three different versions.

the first book of the Katharmoi.

O n the strength of the phrase with which Plutarch introduces his selection of lines, έν άρχή

τής φιλοσοφίας

προαναφωνήσας,

van der

I n his version the daimon E . , being guilty

of murder, was led, probably by Hermes, to a place of horror in the Netherworld, the abode of Furies and monsters and the reception ground

Ben reverts to the edition of Karsten and prints part of the fragment as

for exiles awaiting incarnation. From there he came to a cave and was

the opening lines of the Physics;

addressed by a deity, probably Persephone, in a long speech explaining

and then, because of their connection with

this fragment, he moves 27 more fragments to the so-called Proem of the

the law governing incarnations. However, the account given here of this

Physics.

and the next fragment rejects their incorporation into a katabasis

But Plutarch's phrase should not be given the strict meaning, " E .

set out as the first lines of the Physics έν άρχή

. . . , " for the following reasons: (1)

would need the article to mean unambiguously "at the very

biased reading of the text. The fragments are comprehensible on their

beginning of"; without it the sense could well be "as a starting point."

own and in relation to the theories of the Physics,

(2) τής φιλοσοφίας

any such imaginative framework.

may refer either to the Katharmoi

or the

Physics;

Plutarch could have taken either the account of the elements or that of the psyche (as he paraphrased the context here) as E.'s "philosophy" par "exceilence7 and either could have been read before the other in separate

myth

of any kind as being unsupported by ancient testimony and requiring a and they do not need

All the main sources for the lines of this fragment—Plutarch, Hip­ polytus, Philoponus, Asclepius, and Plotinus—agree that E . is here talk­ ing περϊ ψυχής. Hippolytus and Philoponus in their contexts explain the

T R A N S L A T I O N

A N D

272

C O M M E N T A R Y

ψυχή in terms of the four roots and as being influenced by Love and Strife; Asclepius adds to this that the language of "path up" and "path down" of the soul is used συμβολικούς

(in Metaph.

197.17). The purport

is that the thinking soul, which in the Physics was shown to consist of ele­ ments in a good ratio instantiated in the heart-blood and, in the best ratio, characterless and akin to the φρήν ιερή, in the Katharmoi is spoken of in terms of a daimon who, because of the inevitable workings of neces­ sity, is cut off from his origins. Hippolytus further explains the daimons as united by Love, then scattered by Strife, and the scattered parts brought together by Love: τά άπεσπασμένα ίαν) προσάγειν

τοϋ παντός

• • • (τήν φιλ­

καί έν ποίε'ιν ( R H 7.29.24). The whole account is finally

related to the Physics by an explicit connection with 100 ( n o ) .

273

107(115)

K A T H A R M O I

said to make a mistake from fear. (For άμπλακίησι μιήνη

cf. 122(136).2.) I f

is the correct verb to deduce from μιν, then φίλα

comparable to the phrase μια'ινειν

τό θεϊον

γυϊα

μιήνη

is

of Plato Tim. 6gd, which

refers to pollution of the divine (i.e., thinking) part of the soul, cf. also Sophocles Ant. 1044. Separation from one's fellows is widely recognized as the consequence of miasma, and so it would be in these terms that the isolation of the daimon is expressed. Fear is an adequate motive, but if the noun is corrupt Panzerbieter's άμπλακίησι

φρενών

(as Pindar Pyth.

3.24) would be a welcome reading. 4 δς καί: Diels's νείκει

θ' δς κ(ε) with άμαρτήσας

όμαρτήσας

as

(and so printed by Kirk-Raven PP p. 351) is quite unacceptable; Strife enters with panache in line 14, and there is no justification in text or sense for an earlier intrusion. Zuntz, following Knatz and Wilamowitz,

ι έστιν:

έστι

τι is metrically inadmissible, cf. the commentary on

8 ( 1 7 ) 4 0 , and unnecessarily dilutes the sense, άνάγκης parable to the θεσμός

Αδράστειας

daughter of Ananke, Rep. 6ιηά, from χράω

χρήμα:

com­

of Plato's Phdr. 248c, the logos of the

and the Vergilian "fata deum."

χρήμα

is unique here; the sense is "proclamation," "decree," the

content of which is given in lines 3 - 8 . ψήφισμα:

a ratification long ago

rejects the line outright, cf. the discussion by Hershbell, Phronesis 1973, pp. •91-93-

E u t a

clause on perjury is most appropriate here, for like miasma,

perjury brought with it exile from one's peers; the outstanding precedent is Hesiod, Theog.

7 9 3 - 8 0 6 , and cf. Erga

282-85.

T h e

daimon, involved

in miasma, is represented as having broken the oath with which neces­ sity's decree was ratified; on both counts alienation and exile follow.

by gods who are represented as voting to accept and swearing to abide

From Hesiod Theog. 793, Homer II. 3.27g, and the full formula for per­

by what must inevitably happen. For the gods here cf. the commentaries

jury given in Aristophanes Ran.

150, I suggest for the line δρκον

on 3 ( 1 3 1 ) 4 , 14(21).12, i 5 ( 2 3 ) . 8 , 9 5 ( i 3 2 ) . 2 , 1 3 2 ( 1 4 6 ) 4 , and on line 5

κ' έπιορκον άμαρτήσας

The participle άμαρτήσας

below.

given E.'s preference for a weak aorist for βλαστάνείν,

2 πλατέεσσι

• • • δρκοις:

the unusual adjective recalls immediately

5°(57)-b

a n d

έπομόσση.

δτις

is admissible,

14(21).ίο,

his occasional flexibility with forms, cf. λελάχασι

in the

the "broad oath" of 2 3 ( 3 0 ) 4 . The oath is the mark in both poems of the

following line; and the participle picks up άμπλακίησι

entry of Strife, the disruption of a state of unity and harmony, and the

daimon is alienated when there is a deviation, but this does not mean

consequent generation of thneta. It is here reinforced by the "seal" meta­

that "culpable sin" or even choice or free will is attributable to the dai­

phor of authenticity and approval.

mon.

3 : φοβω φίλα γυϊα μιν is the reading of the Plutarch M S S ; the line is not in Hippolytus. The emendation φόνφ • • • μΐήνή is that of Stephanus

5 δαίμονες:

in line 3. T h e

antecedent to the relative clause and in apposition to the

indefinite τις of line 3 ; the anacoluthon is unexceptional, given that

in 1572; Xylander's text (1574) and translation are innocent of it. W i t ­

δαιμόνων

tenbach has Stephanus' text and Xylander's translation without noting

of 1 3 2 ( 1 4 6 ) 4 , and in the Physics of 14(21).12 and i 5 ( 2 3 ) . 8 , "long-lived"

the discrepancy, and from then on Stephanus' reading has been unques-

but not immortal, being composed, like all other forms of life, of earth,

is metrically impossible. The daimons are the gods of line 1,

tioningly adopted, and with it the melodramatic picture of a bloodstained

air, fire, and water in combination. Their excellence is in the harmony

spirit, epitomized in Jaeger's translation, "Whenever a demon . . .

of the combination. In the Physics the rejoicing god, which is the whole

shall sinfully soil his hands with murderous blood" (TEGP

p. 145); cf.

van der Ben Proem p. 56, "[Strife is] fed as it were with the blood on the

cosmos brought into unity, is infiltrated by Strife; the consequent spoil­ ing of the proportion and rearrangement of the roots bring with it a

god's hands like an Erinys." T h e moral for men from the account of the

world of mortal things. In the Katharmoi

daimon is prohibition against bloodshed, but the explicit mention of gore

gods cut off from their peers and born as a series of forms of mortal life.

on a god in this solemn first exposition can be discarded; the daimon is

None of this implies that the daimon is an immortal soul persisting as an

the process is seen as individual

T R A N S L A T I O N

A N D C O M M E N T A R Y

275

K A T H A R M O I

108(117)

identifiable individual, and it is not so taken by the sources, even by

then plant life on land, then a life in fire, and in air again, which with

those who give the content of the fragment as περί ψυχής,

earth is likely to include animals and humans; on this cf. Aristotle Resp.

mentary on the next fragment, λελάχασι"

τετεύχασι,

c E

tf>e com­

Hesychius; Ε.

has the orthodox form at 9 3 ( i o o ) . i .

4 7 7 a 2 6 - 3 i and GA 7 6 ^ 1 3 . Life in fire (the meaning of ήλιος here, for which φαέθων

is the more appropriate epithet) was recognized, e.g., the

6 : the time during which the daimon is represented as separated from

salamander, the "flies" in the furnace, Aristotle HA 5 5 2 b i 6 - i 8 , and

his fellows is not an exact ten or thirty thousand years (ώρα can be taken

perhaps forms of life seen on Etna. (Aristotle's notice, GA 7 6 ^ 1 8 - 2 3 .

as a year or a season—a third of a year, cf. L S J s.v.) but is indefinitely

that life in fire can be only on the moon is due to his own cosmology, cf.

expressed, for the individual, when constituted as a man, has some con­

Jaeger Aristotle

trol over the length of the process, cf. the commentaries on i o o ( n o )

and W. Lameere L'Antiquite

122(136) ff. For related times cf. Aeschylus PV 94, Herodotus 2.123,

and

pp. 144-48, A. L . Peck's note in the Loeb GA, p. 312, classique

1949, pp. 287-301.)

12: the line is an adaptation of Hesiod Theog. 800. The strong lan­

Pindar 01. 2.58-91 and fr. 127 (and the commentary on them by von

guage of the attitude of each elemental mass to the living things in it has

Fritz, Phronesis

its explanation in the Physics,

Phdr.

1957, pp. 8 5 - 9 4 ) , Plato Rep. 546b, 615b, Tim. 3gd,

where the differentiation of the elements

248ε, Pol. 2 72d-e, and the varying terms of banishment for dif­

is shown as the work of Strife, and each is attracted only to its own like

ferent kinds of homicide, Plato Leg. 8 6 6 - 6 9 ; in the Hesiod passage

parts, cf. 1 0 0 ( 1 1 0 ) 4 ; as such they could be looked on as the agents of

(Theog.

Strife. So Hippolytus' commentary on the lines shows that the living

7 9 3 - 8 0 4 ) the period of banishment by the Styx for perjury is nine

years (after one year's "coma"), cf. Homer II. 18.400 (on Hephaistos)

things are hated and harassed by Strife and prevented from settling, but

and 8.404. O n the Ibscher papyrus for line 6 see M . L . West CR 1962,

are pitied by Love, who tries to bring them back into their former unity.

p. 120. 7: φυόμενον

13: Zuntz, Persephone p. 198, defends Plutarch's reading and trans­ refers back to τις in line 3 and agrees with the participle

lates, "this way I myself am now going"; but which way? Hippolytus'

in the following line, giving a particular description of what an indefinite

note is more appropriate (with νϋν supplied from Plutarch); the sense

number of daimons suffer; the plural reading is Hippolytus' adaptation

is that E . is one of the wanderers estranged from the gods now (but he

of the line to his commentary, είδεα

expects soon to return). Proclus' paraphrase of the line in the context of

θνητών-

for the immortal taking on

mortal form, cf. 2 5 ( 2 2 ) 4 , 47(35)· 14, and for ειδεα

as the consequent

(temporary) structures of arrangements of parts of earth, air, fire, and water, cf. 6 0 ( 7 1 ) 4 and 62(73).2. Sea χρόνου:

1(2), in Tim. 175c, supports the connection of the daimon's nature with the quality of thought.

Theog.

14: E.'s "trust in raving strife" does not imply deliberate choice

190. There is no call for an attempt to synchronize the time with that of

or the availability and rejection of an alternative "trust in Love." "Trust

the return of the elements to the unity of the sphere, as, for example,

in Strife" is a stage in the necessary course of events preceding the genera­

do Kirk-Raven, PP p. 352, and O'Brien, ECC p. 89. The "blessed god"

tion oi thneta.

cf. West on Hesiod

survives through those vicissitudes of Strife which the Katharmoi describes in terms of daimons separated from and rejoining their peers. 8: the line is explained in 9 - 1 2 . T h e daimon exchanges one hard way

108(117)

of life for another when the "roots" of which he is constituted are rear­

For before now 1 have been at some time boy and girl, bush, bird, and a mute fish

ranged over a period of time to be parts of different forms of mortal life

in the sea.

in different elements. 9 - 1 1 : the terms for the individual masses in which the daimon takes on different forms of life deliberately recall the Physics,

The fragment is widely quoted in late authors, which points to its survival

cf. the table of

in a compendium, independently of its context. This accounts too for the

terms in chap. 2. The daimon, i.e., his physical structure, is spoken of as

connection with Pythagoreanism found in many of the sources. Hip­

cast from one element to another because the conditions do not allow

polytus has a more interesting confusion with the Stoics: the god that is

the parts to become properly constituted or settled, cf. chap. 3. The

the unity of all things is a thinking god (cf. φρήν ιερή,

following fragment fills in some details but without exact correspondence.

the separating from the god and returning to it is explained in terms of

A form of life in air (as a bird) can be followed by that of a fish in the sea,

the Stoic ekpyrösis. This indicates that the ego of this fragment and of line

9 7 ( 1 3 4 ) 4 ) , but

T R A N S L A T I O N

A N D

276

C O M M E N T A R Y

K A T H A R M O I

277

13 in 107(115) is to be understood as a part that has come from and will

109(116)-111(119)

Ananke here must surely have the same reference as 107(115).! (rather

be reassimilated into the νοερός θεός rather than as an individual surviving

than being one of a pair of opposites following 116(122), as Zuntz main­

as such (e.g., as the "separate bundle of Love," Kirk-Raven PP p. 359,

tains, Persephone bk. 2, p. 256). Ammonius (in Plutarch's context), in

following Cornford CAH vol. 4, pp. 5 6 3 - 6 9 , H . S. Long AJPh

reply to the Peripatetic, fixes the reference by denying that "the necessity

1949,

142-48, and amplified by O'Brien, ECC p. 329, or as a "divine po­

pp.

among the gods" is hard to bear. The other well-known instance of the

tency stripped, for an aeon, of his divine identity," Zuntz Persephone p.

adjective, at Aeschylus Ag. 1571, is similarly applied to acceptance of a

271, or as a "separate entity, divine in nature, that expressed Love and

course of events that is "hard to bear," but Clytemnestra is willing to

Strife," S. Darcus Phronesis

accept it on oath to the daimon of the house. Charis (who is Philia under

1977, p. 187; for a point of view explaining

daimons in terms of elements cf. Η . E . Barnes C J 1967, pp. 18-23, a C. H . K a h n in AGPh

n

8

i960, pp. 3 - 3 5 ) . This fragment does not imply a

another name, cf. Gethosune, 8(17).24, and the other titles, P l u . de I s . et Os. 37od) "abhors necessity"—in terms of the Physics,

because of the

remembrance of the previous lives described, but it is an inference from

inevitable completion of a time (marked by an oath) when the one has to

the decree that the daimon be born in different elements as different

become many, and in terms of the Katharmoi,

kinds of living things. E . looks back and recognizes that the parts that

(marked by an oath), which requires the inevitable separation of daimons

because of necessity's decree

now make up himself, a properly constituted egö, have been used for dif­

from their fellows, and these, as Hippolytus explains, she pities and tries

ferent kinds of lives in different elements, none of which was satisfactory

to restore to their former unity (RH 7.29.21).

or settled, cf. chap. 3.

ι : boy and girl cover both sexes (without any of the implications, common in reincarnation theories, that the female is inferior), but they

110(126) clothing ( ?the daimon) in an unfamiliar garment of flesh

are also examples of lives that are not properly settled, because they are The only appropriate feminine candidate for the participle is Ananke,

cut off before maturity. 2 : the sources, although numerous, are interrelated, and the text

interpreted by the sources asphysis, i.e., what has to happen in the natural

of the end of the line is uncertain, θήρ in some form is an obvious omission

course of events, δαίμονα

(cf. 13(9).2, 1 4 ( 2 1 ) . I i , 2 6 ( 2 0 ) 4 ) , and attempts have been made to in­

being the first word of the line following the fragment, σαρκών

sert it, e.g., van der Ben suggests θήρ καί άλίσπορος

a mortal body, σάρκες

ιχθύς.

Exact cor­

would provide the obvious accusative, perhaps χιζών

is

being a composite term for skin and tissues, and

respondence is not necessary; and bush, bird, and fish are examples of

χιτών

lives in earth, air, and water. With reservation I accept έξαλος

έλλοπος

the context of E.'s fr. 142(70). Necessity or nature "putting around a

as "in (or on) the sea (the noun indicating the bitterness of the en­

mortal body" is a particular description of the way in which the daimon

ιχθύς

vironment, cf. Homer Od. 12.27)

a

mute fish" (with έλλοπος

ternative form of έλλοψ—"unable

to make articulate sound," the second

as an al­

disadvantage of life as a fish; cf. the use of this adjective for Echo, The­ ocritus Syr. 18).

an anatomical metaphor (cf. L S J s.v., I V ) , used again as such in

is born, i.e., his substance reconstituted as a form of living creature, cf. 107(115)4. The garment is "unfamiliar" ("unrecognized" or "unrec­ ognizable," cf. Hdt. 1.85) because an alien and hard way of life is taken up by one who was represented as being previously a happy god, cf. the commentary on the "unfamiliar place" of 112(118).

F R A G M E N T S I I I

F O R T U N E

109-117

F R O M

O F L I F E

G O O D

O N

F O R T U N E

E A R T H

T O

T H E

111(119) from what honor and from what great extent of happiness

109(116)

Clement quotes the line as words spoken directly by E . on coming among

(she) abhors necessity, hard to bear.

mortals, Plutarch, on his being an exile and wanderer according to divine

T R A N S L A T I O N

A N D C O M M E N T A R Y

278

279

K A T H A R M O I

112(118)-114(124)

laws, exchanging "sky and moon" for earth. H ippolytus has no attribu­

3 : I indicate my suspicions about the authenticity of the line by

tion, and the line occurs in the discussion of a heresy of souls coming from

parentheses. It is not in Hierocles; Proclus has it with the previous line in

a primal man or Adam, to be born here of clay. The disagreement be­

connection with the healing powers of Apollo, but without attribution;

tween the soul "remembering" a former state in Hippolytus and "forget­

for a possible home for it as part of a Chaldean oracle, cf. H . Saffrey

ting" it in Plutarch is due to the quite different contexts, the Naasene

RPh

heresy in the former and the Platonic reference in the latter. It is not

seem to be a list of diseases characterized by the excess of an element—

1969, pp. 6 4 - 6 7 . Its meaning is obscure, but if it is genuine it would

significant except in suggesting that neither context gave supporting

fever by fire (cf. 101(111).6—7), and consumption and dropsy (if that is

evidence for E . speaking of the daimon in such terms. The main point to

the correct interpretation) by water.

be deduced from the sources is that E . is speaking of himself as having

4 : the change of subject in Hierocles points to a lacuna. Some editors

been in a happy state previously, but now an exile, born in mortal form

suggest further lists, but we have them in 116(122) and 117(123), cf. the

on earth as a consequence of the working of cosmic laws.

commentaries on them. Άτης

άν λειμώνα:

those who wander in the

field are, in Hierocles' language, the "fallen," i.e., daimons who are born as mortal creatures. They move over the face of the earth, living out their hard way of life here, not in some mythical area located in Hades, so

112(118) I wept and wailed on seeing an unfamiliar

Themistius, Or. 178: τόν έπίγειον

place

τα- Dodds, Plato:

τόπον καί "Ατής λειμώνα

έπονομάζον-

Gorgias p. 375, has shown that the "asphodel meadow"

Plutarch (soll. an. göqd) has a comparison similar to Clement's between

of Od. 11-539 ' s 'he common source for fields that are (1) the home of

Heraclitus and E . on their railing at nature. Sextus preserves a fragment

blessed souls, as in Pindar fr. 114; Aristophanes Ran. 3 2 6 ; "Orpheus,"

of Epicurus relating the line to a baby's first cry upon exposure to air

Diod. Sic. 1.96.2; the "Gold Leaf" poem, D K 1 B 2 0 . 6 ; ( 2 ) the place of

(adv. math. 11.96). The fragment continues in the context of the previous

judgment in Plato's myths, Gorg. 52432, Rep. 6 i 4 e 2 . The "field of Ate" is

one—the contrast between the earlier happiness and the grief at being

E.'s deviation from the Homeric tradition. Whatever the exact meaning

born as a mortal creature. The "unfamiliar place" is this world, as

of Ate (cf. Dodds GI pp. 2 - 8 , 17-18, 3 7 - 4 1 ) , it is an associate of νεϊκος

Plutarch stated emphatically on 1 1 1 ( 1 1 9 ) ; the former life has been ex­

μαινόμενον,

changed for γή και ό έπί γης βίος-

darkness, a world coming under the domination of Strife.

(The wording of the fragment looks

bringing catastrophe and ruin, and characterizing, with

like an adaptation of Penelope's grieffor her geese, Od. 19.541.) 114(124) 113(121) /a joyless place)

Alas, poor unhappy race of mortal creatures, from where (there are) slaughter and hatred and hordes of other violent

deaths (and parching fevers

and consumptions

and ? dropsy)

what strifes and lamentations

were you born.

. . . they wander in

The lines are from Clement, quoted after 112(118) and 130(125) and fol­

darkness over the field of Ate.

lowed by well-known lines from Theognis (Eleg.

1. 4 2 5 - 2 7 ) , Euripides

χώρον

oi the

(frs. 452 and 6 3 8 ) , Homer (//. 6.146), and others who take a pessimistic

previous fragment. This suggests that the line beginning ενθα

φόνος

view of mortal life. Porphyry quotes the second line anonymously, and

ι άτερπέα

χώρον:

apparently a variation on άσυνήθεα

follows immediately on that fragment as part of a description of life on

Eusebius includes it in a pastiche of satirical lines by Timon. The general

earth (cf. τά περί γην in Hierocles' context) and in some measure explains

sense of the previous three fragments—the pity for mortal creatures—is

it. The line recalls 1 4 ( 2 1 ) 4 of the Physics and also 2 6 ( 2 0 ) 4 - 5 . I n those

continued (for θνητά

fragments, in the process of one becoming many, Strife keeps men apart

animal, and human life, cf. 8 ( 1 7 ) 4 ; 1 2 ( 8 ) . 2 ; 1 5 ( 2 3 ) . 1 0 ; 2 5 ( 2 2 ) 4 ;

and is the cause of hatred and death among them; here too the world is

7, 16; 6 0 ( 7 1 ) 4 ) . They are born of έριδες inasmuch as it is the power of

presented as a place where hatred and violent death are rife.

Strife that brings about the generation oi thneta, cf. 2 6 ( 2 0 ) 4 ; Porphyry's

as an almost technical term in E . to cover plant, 47(35).

T R A N S L A T I O N

A N DC O M M E N T A R Y

reading of νεικέων

for στοναχών

280

reinforces the link with the Strife of the

Physics.

K A T H A R M O I

115(120)-117(123)

an. 474b), and at de Is. et Os. 37od the second pair given here are identified with Philia and Neikos; the members of each pair, however, especially in the next fragment, are not all opposed as obviously good and bad. ένθα indicates the same provenance as frs. 112(118), 113(121), and 115(120),

115(120)

namely this world, the area for the interplay of a number of opposite

We have come under this roofed cave.

conditions. There is no "impossible" conflict with 113(121), as claimed by van der Ben, Proem p. 159. The existence of oppositions within an

Porphyry and Plotinus, the sources for the line, refer the cave mentioned

overall structure of the domination of strife is Heraclitean.

here to this world, and so it should be understood. Although Zuntz assigns the cave to Hades, he admits that he "knows of no Greek instance" of a

ι : the "nymphs" of Earth and far-seeing Sun give the setting for

cave in the underworld, Persephone p. 2 5 5 ; for this world as a cave, though

mortal life, which is on the earth and under the sun. (Zuntz, Persephone

without any necessarily "Orphic" connotations, cf. Proclus in Tim. 29c,

p. 256, claims yet another mythical region in the underworld, where

τών

παλαιών

TEGP

άντρον

καλούντων

τόν κόσμον,

p. 149; Bignone, Empedocle

the discussions by Jaeger,

p. 4 9 3 ; Millerd, Empedocles

p. 9 3 ;

these personages "condition the daimon's impending incarnate exist­ ence.") 2 : Plutarch identifies this pair with the Love and Strife of the

Dodds, Gl p. 174, n. 114; and in detail J . H . Wright, "The Origin of

Physics.

1906, 131-42. "A 'Cave' is not a Field'," as Zuntz

It would be appropriate for them to be given prior mention here, after

says, p. 204, but this is not an argument against a highry metaphorical

the basic scene of earth and sun, as the overwhelming influences in mortal

poet like E . , who can speak of "funnels" in the earth ( 4 8 ( 9 6 ) . ! ) and the

life.

Plato's Cave," HSPh

3 Θόωσα:

"seashore of life" (26(20).5), describing life here both as on a gloomy

the mother of Polyphemus, Od. 1.71. Ε. seems to be using

field of Ate (he had already used "field" metaphorically in 55(66]) and

an etymological link with θέω and θόος- The point of contrast with the

as in a (gloomy) cave. The life of the gods compared to ours in brightness

feminine of δηναιός—"long-lived,"

and joy is as this one compared to underground living, which gives the

it is "swift youth" versus "slow old age" rather than the conventional

sources an obvious comparison with Plato Rep. 7. Little can be deduced

"Haste and Tarrying."

from the anonymous and anachronistic ψυχοπομποι

δυνάμεις

4 Σημερνής:

men­

"long-lasting"—is not clear; perhaps

the name occurs in the Homeric and Hesiodic list of

tioned by Porphyry, especially since any connecting verb has to be sup­

Nereids, and it is an epithet of Proteus and Nereus. Truth

plied.

with obscurity, certainty with "dark opinion," cf. 95(132).2. T h e color

contrasts

of the latter's hair is irrelevant, even if the derivation from κείοω can be justified; μελάγκουρος FPG

116(122) There were Earth and Ugliness,

and far-seeing

Sun, bloody Discord

and serene Harmony,

Speed and Slowness, lovely Truth and blind

Beauty

is with black, i.e., sightless pupils, so Mullach,

vol. 3, p. 22, and cf. δόζαι

τυφλα'ι of Plato Rep. 506c and van der

Ben's discussion, Proem p. 162.

Uncertainty.

With the next fragment, which probably follows this, there is a list of pairs of feminine personifications, many of them unusual adjectival forms, and some perhaps coined by E . The Index Verborum shows ten words from the two fragments as άπ. λεγ. I n the introductory ενθα and in the forma­ tion of the nouns and compound adjectives the list is closely modeled on the catalogue of the Nereids in Homer II. 18.39-49 and in Hesiod Theog. 2 4 0 - 6 4 , and cf. the Oceanids, 346-61. Plutarch contrasts the personificacations as spirits of good and evil accompanying men through life (tranq.

117(123) Birth

and Death,

Sleep and Wakefulness,

Movement

and Rest,

much-crowned

Splendor and PVileness, Silence and Speech.

The lines continue the catalogue of female personifications in the previous fragment, which as Cornutus says, are "riddles" for ή ποικιλία

τών

όντων-

ι:

"Birth and Death" are probably the first pair, rather than the

T R A N S L A T I O N

A N D

282

C O M M E N T A R Y

conventional "Growth and Decay," cf. 1 2 ( 1 8 ) 4 . φυσώ Κινώ τε

and Μεγιστώ

Πρωτώ

(with y), like

in line 2, is άπ- λεγ-, coined on the model of Δωτώ

283

K A T H A R M O I

118(128)-119(130)

a complete Hesiodic-type theogony into his poem; the description may cover just the first three lines of this fragment.

τε, II- 1 8 4 3 . Hesiod Theog. 248.

2 - 3 Μεγιστώ:

the "Splendor" of the prosperous man in his prime.

ι κείνοίσιν'-

the first generations of men. Kydoimos accompanies

ΧφορίηΧ is difficult. Φορύη is usually read, presumably connecting with

Ares and Enyo, //. 5.593, and is personified with Eris on Achilles' shield,

the root of φορύνω and -ύσσω.

18.535;

I f this could give a contrast of wretched

poverty with prosperity, it would be an obvious and appropriate one. 3 Σωπή:

Bergk's reading here gives the needed opposite

from όμφή—any

Χο'Ομφαίη,

speech, but especially one that is pleasing or, in Homer,

E e

like the feminine in the next line, is attributive

rather

than predicative, cf. Horn. Hym. Cer. 358. The denial of a reign of Kronos counters Hesiod's golden race of men, Erga 111. 3 Κύπρις:

divine.

i s the attendant of Polemos in Aristophanes' Pax.

2: βασιλεύς,

for the identification with Philia in the Physics cf. 62(73),

70(75).2, 8 3 ( 9 8 ) 4 , 87(95). The polemic in these three lines directed against traditional theology would be particularly scathing to the people F R A G M E N T S T H E

118-125

S H E D D I N G

M I S F O R T U N E

O F

I N T E N S I F I E D

B Y

of Acragas, where the line of new and magnificent temples to various deities stretched along the south wall, chief of them being the (unfinished)

B L O O D

one to Zeus. (It is interesting to speculate whether the additional temple, attributed to Concordia and built some 50 years after the Olympeion, i.e., ca. 430, could have been due to E.'s influence; on the details of the

118(128) They did not have Ares as god or Kydoimos, but

queen Kypris.

figures,

Her they propitiated

with perfumes

sweet-smelling

of subtle fragrance

frankincense,

and pouring

nor king ffeus nor Kronos nor Poseidon, with

holy images

and painted

on the earth libations slaughter

temples cf. Κ . H . Waters, Anc. Soc. 1974, pp. 8-10.) 4 - 7 : Kypris is offered ( I ) agalmala—presumably

representations of

myrrh and

the goddess, (2) painted animal figures (as she would be the patroness

of golden honey.

of living creatures when they lived in friendship, cf. the commentary on

of bulls, but this

the next fragment), (3) perfumes, frankincense, and myrrh (Matt. 2:11

and offerings of distilled

Their altar was not drenched by the (? unspeakable)

animal

was the greatest defilement among men—to bereave of life and eat noble limbs.

is a striking parallel), (4) honey. For bloodless offerings generally as belonging to the early history of man, cf. Porphyry's context here, Plato

The passage from Porphyry occurs in an extract from Theophrastus on

Laws

early sacrifices. The first libations were of water, then of honey, oil, and

from this fragment, of a bull of meal and honey offered by E . at Olympia,

wine; E.'s lines are given in support. The whole is set in the early history

see chap. 1.

of m a n : "When friendship and a proper sense of the duties pertaining to

782, and Pausanias 8.2.3.

E o r

'he anecdote, obviously fabricated

8 - 1 0 : cf. "the men of old who thought it unholy to stain the altars of

kindred natures were possessed by all men, no one slaughtered any living

the gods with blood," Plato Laws

being, in consequence of thinking that other animals were allied to him.

anias 8.2.3. ΧάκρίτοισιΧ

But when strife and tumult (Ares and Kydoimos), every kind of conten­

with line 6 ; in support of άρρήτοισι

tion, and the principle of war, invaded mankind, then, for the first time,

E l . 203. For the violent language of line 10, cf. 124(137).6; φιλάς

no one i n reality spared any one of his kindred natures" (abst. 2.21, trans.

there confirms ήέα γυϊα here and an infinitive of έδουσιν.

T . Taylor, 1823). T h e connection with the Physics,

unique form but perhaps admissible for E .

reinforced by the

φόνοις:

782c, and the early Athenians, Paus­

"unmixed blood" looks like a confusion cf. δείπνων

άρρητων,

Sophocles

έέδμεναι

σάρκας is a

identification of Kypris with Philia, is clear. There is here a particular description of the life of men (iv άνθρώποισι

in line 9 is unambiguous)

at the beginning of their generation, when Love was dominant over

119(130)

Strife, but now the positions are being reversed. It need not be assumed

All creatures, both animals and birds, were tame and gentle to men, and bright was

from the introductory phrase περί τής θεογονίας

the fame

διεζιών

that Ε. inserted

of their

friendship.

T R A N S L A T I O N

A N D

284

C O M M E N T A R Y

285

K A T H A R M O I

120(139)-122(136)

The fragment, preserved only in the Schol., complements the previous one and perhaps followed it. Under the sway of Kypris men did not kill, sacrifice, or eat animals, and they in turn were gentle to men. The tameness of animals is a traditional feature of "Golden Age" literature, cf. Isaiah 11:6, Vergil Ed. 4.22, Orac. Sib. 3 4 9 1 - 9 3 ; for the opposite view, of the cruelty of animals to primitive man, cf. the ghoulish description by Lucretius, 5.990-98.

Aristotle quotes the fragment with Sophocles Ant. 4 5 6 - 5 7 to illustrate universal law, a natural justice binding on all, the content of which for E . is a prohibition against killing living creatures. The lines are therefore an introduction to 122(136) and 124(137). The law recalls that of Her­ aclitus (fr. 114) and also that of Hesiod Erga 276-78, which has, however, a specifically human application: fish, animals, and birds devour each other because, unlike men, they have no dike.

2: άνθρωποο is obvious dittography, hence Sturz's emendation; the enmity of (some) birds to men is illustrated at Aeschylus Sept. 1020 and Sophocles Ant. 1082. For φιλοφροσύνη as the work of Love, cf. her introduction at 8(17).23, and for the contrast with Strife, cf. Homer II. 9.256-57. T h e commonplace metaphor of fire for the feelings aroused by Aphrodite has in this context a striking beauty.

ι άλλά • • • μέν: "a stereotyped opening formula," Denniston, Creek Particles p. 366, in a discussion of Xenophon, and cf. the Homeric uses, p. 378. It is unnecessary and confusing to suppose that the particles indicate a contrast between a law in the sky and one on earth (as D K vol. I , p. 366, and others). There is a single universal law, the range of which extends from the surface of the earth to the boundary of the cosmos, that is applicable to all who breathe the air and live in the light of the sun. εύρυμέδαυν: rare as an adjective but used of the sea, personified in Posei­ don at Pindar 01. 8.31. 2 αιθέρος: E.'s word for the element of air, see the table in chap. 2. άπλετου: applied to the extent of air, 8(17). 18, and here to the light of the sun; not "boundless" (cf. 33(39]) but "measureless," cf. Hesychius

120(139) Alas

that the pitiless

day did not destroy me first, before I devised for

my lips the

cruel deed of eating flesh.

The heinous crime of eating meat is tantamount, in E.'s theory, to can­ nibalism, because cf the kinship of living things, which is a consequence of their common structures and the way in which these structures are sep­ arated and re-formed into different kinds of mortal life. One of the most abominable of all acts in myth and tragedy, the eating of one's kin, E . sees perpetrated in the sacrificial meal, cf. 122(136). E . represents himself as having been guilty of this, not, I think, as a god (as if he had been tempted by steak after a diet of ambrosia, in Η. E . Barnes's vivid wording, C J 1967, p. 2 2 ) , but in human form. It is what he interprets as appalling human action that gives point to his warning to his fellow men. 2 : Fränkel's reordering of the line is to be commended, as it removes the unlikely σχετλια

and eliminates the problem of the meaning of the

preposition here, χείλεσε

is then dative either of instrument with βοράς

άπλετον

άμέτρητον.

122(136) Will you not cease from the din of slaughter?

Do you not see that you are devouring

one another because of your careless way of thinking?

In Sextus this fragment is followed by its elaboration in 124(137). A c ­ cording to his context, E . as well as Pythagoras and the other Italians believed in a kinship of man with the gods and with animals. The slaying and eating of animals is therefore the destruction of one's own family; for a contemporary philosophical defense of animal rights on similar lines cf. R . Knowles Morris and M . W. Fox, eds., On the Fifth Day: Animal

Rights

and Human

Ethics.

The "law" of the previous fragment is

(in an active sense "of eating flesh") or of indirect object with the in­

interpreted as a pneuma pervading the whole cosmos, and this looks like a

finitive. For σχετλια

Stoic version of the φρήν ιερή of 9 7 ( 1 3 4 ) 4 .

εργα cf. Od. 9.295 of Polyphemus' cannibalism.

121(135) but the law for all extends throughout wide-ruling

air and measureless

sunlight.

ι δυσηχέος: the Homeric epithet for war is deliberately recalled, cf. //. 7.395 and 11.590; killing an animal is comparable to killing a man in battle.

T R A N S L A T I O N

2 άκηδείησι

A N D

νόοιο:

286

C O M M E N T A R Y

a variant on the

Homeric άφραδίησι

νόοω,

IL

ί ο . 122, where Agamemnon denies that Menelaus is lazy or careless. The deficiency of the understanding of the ordinary man is a standard complaint with E . , as with Heraclitus and Parmenides. As in 107(115)4 the wrong action may be due to ignorance or carelessness, but this does not exempt one from the consequences.

123(145) That is why, being distraught with bitter misfortunes, you will never lighten your hearts of grievous

sorrows.

ι τοιγάρτοι: "approximating in force to διά ταΰτα καί," Denniston, Greek Particles p. 566, and cf. Aeschylus Supp. 654. This gives the connec­ tion with the previous fragment: "you do not stop slaughtering and devouring each other, and that is why your sufferings do not cease." The main difficulty in the fragment is the apparent inconsistency with 1 0 2 ( 1 1 2 ) 4 , which, wherever it belongs, has the phrase κακότητος άπειροι of the men of Acragas (cf. the commentary on the line), who are here spoken of as distraught χαλεπήσι κακότησιν and never free of grievous sorrows. But it is a standard sermonizing tactic to show that apparent prosperity is built on shifting sands. The overall view of life in the Physics and the Katharmoi is one of Hesiodic pessimism as the domination by Strife increases, cf. Erga. 200-01 for phrasing similar to that here, and also the commentary on 114(124); a respite can be won only if there is a concerted refusal to further the work of Strife. The individual can by intellectual effort revert to his former status where he will be free of human sorrows, cf. 100(110) and 133(147)- A warning to the men of Acragas that despite their show of wealth and security they were not immune to misfortune may well have struck home, if they looked back into the past to the tyranny of Phalaris, reflected on the contemporary political unrest, and saw in the future a lethal threat from Carthage.

K A T H A R M O I

Sextus adds the fragment to 122(136) with καί, but Chalcidius puts it "alio loco." Plutarch's quotation, to illustrate those who unwittingly slay their kin, stops at νήπιος. The whole fragment is a horrifying ac­ count of what the theory of the kinship of life implies in practice (Xeno­ phanes made a joke of it in fr. 7). It is a description that recalls the great family murders of tragedy, and in particular is in the opening lines strongly reminiscent of Agamemnon's sacrifice of his daughter as told by the chorus in Aeschylus Ag. 218-47. E . shows the father engaged in the ritual of raising a victim at an altar and, after the customary prayer, slaying, carving, and eating it in a family meal. The outwardly pious act is most impious. (Heraclitus, without E.'s motivation, had felt revulsion at the proceedings, fr. 5.) However, even in E.'s terms, it would be a rare coincidence for the prematurely dead son to take on immediately the form of a sacrificial animal, but the extreme example is taken to reinforce the exhortation against any slaying of living creatures (and so furthering the work of Strife). 2 - 3 : for a comprehensive list of suggestions for the text of these lines cf. van der Ben Proem pp. 201-02, and for a detailed discussion cf. Zuntz Persephone pp. 220-26. It is clear that no definitive conclusion can be reached. I suggest Origen's future, σφάξει, which gives the following stages of the narrative: (1) The father stands at the altar ready to carry out the sacrifice, but he is μέγα νήπιος, totally and tragically unaware of disaster, as are Patroclus, II. 16.46, and Andromache, II. 22.445 ( a n d cf. 122(136).2). (2) The attendants bring on the remonstrating victim; for λισσόμενον

cf.

Iphigenia's pleas λιτάς

will lift up his dear son in a changed form,

But the father,

evil feast.

δέ καί κλήδονας

πατρώους,

Ag. 228. With a large animal, perhaps a calf (cf. line 4 ) , and a formal ceremony there would obviously be attendants, and so for the unaccept­ able πορεϋνται a verb like φέρονται is needed. (The line has an unusual lengthening, θύοντες, cf. άλϋοντες in the previous fragment.) (3) The father kills the victim, deaf in his turn to its cries (accepting Diels's ό δ' αύ νήκουστος), and prepares the meat.

and, blind fool,

as he prays

118(128).9-10.

he will slay him, and those who take part in the sacrifice Pbring (the victim) as he pleads.

123(145)-125(138)

6 άπορραίσαντε: for the dual cf. 15(23).2, 4, 6; it may be due here to the juxtaposition μητέρα παίδες, recalling the matricide by Orestes and Electra. The line contrasts with the practice in the early history of man,

124(137) The father

287

deaf to his cries, slays him in his house and prepares an

In the same way son seizes father,

and children their mother, and having

bereaved them of life devour the flesh of those they love.

125(138) drawing off life with bronze

T R A N S L A T I O N

A N DC O M M E N T A R Y

288

The fragment comes with 129(143) in Aristotle as two citations from the

K A T H A R M O I

126(144)-129(143)

leaves to picking the leaves of all trees, because of the injury to them.

same poet, and that this is E . is confirmed by Theon's quotation of the

In E.'s catalogues of living things (related because they share a common

latter fragment and attribution to him. Both fragments seem to be con­

structure, cf. 13(g).2, 26(20).6, and also 12(8).2), θάμνος,

cerned with ritual sacrifice and so are placed here in the

Katharmoi.

which refers

to the larger forms of plant life such as bushes and trees, is included, and

Aristotle is discussing metaphor in general and gives the two quotations

of these the laurel, or bay, is chief, cf. 131(127).2. The preservation of

as examples of that from species to species, for άρύσαι

ταμεϊν

the tree unharmed, as with an animal, allows its constitution to become

ψυχή,

properly arranged and settled, and so a re-formation as a higher type of

the only instance of the word in the fragments, is the principle of life and

life is expedited. T h e selection of the laurel does not of itself imply a

thought concentrated, in E.'s theory, in the blood around the heart. The

particular interest on E.'s part in Apollo (cf. the commentary on gy[ 134])

official "takes away" the life, i.e., metaphorically "draws it off" or,

but would rather be a criticism of a cult involving leaves plucked from

nonmetaphorically, "severs" it with the sharp bronze sacrificial knife.

the tree.

and ταμεϊν

for άρύσαι,

is used for

the prosaic word for both being άφελεϊν.

The victim is bled to death by having its throat cut, and it is this wastage that E . emphasizes as both the ruination of the work of Love and the furtherance of that of Strife.

εχεσθαι:

I doubt that the infinitive is for the imperative and that E .

is giving curt instructions to his friends. The context suggests χρή with the infinitive, and the recommendation probably belonged with the passages warning against harming animals (rather than being one of a hypothetical list of rules supposed necessary to justify the title

F R A G M E N T S

126-129

F U R T H E R

Katharmoi).

A D V I C E

128(141) 126(144)

wretches, utter wretches, keep your hands from

beans

to be empty of misfortune

This appalling line should be rejected as a genuine quotation from E . Plutarch has high praise for this phrase, and it looks like a tag that he

In Geoponica it is attributed to Orpheus, and a similar phrase is ascribed

found appropriate to attach to his discussion of the restraining of anger,

to Pythagoras in Callimachus fr. 128. Gellius, who gives the Callimachus

along with sex, wine, and lies. But this is not sufficient to give it a moral

fragment as well as the attribution to E . here, is late and unreliable.

connotation in Ε. κακότης

The line is a parody of E . — a pastiche of Od. 22.316 and fragments

for him is human misery generally, cf. the

commentaries on the other instances at 1 0 2 ( 1 1 2 ) 4 and 123(145).!.

127(140) and 114(124). πάνδειλος

νηστεύσαι

seems to mean "not to eat," "to be empty" of food; van der

century A . D . ; it would have been unacceptable to the addressees. A list

Ben, Proem p. 211, quotes Callimachus fr. 191.61-63 for another example

of possible explanations for the Pythagorean taboo on beans is given by

of the verb with a genitive—νηστεύειν τών εμπνεόντων—but

Guthrie, HGP, vol. 1, pp. 1 8 4 - 8 5 ; they (with the exception of the political

this may­

does not appear again until the third

be a parody of E . There is no reason to assume that there is an imperative

interpretation) connect beans with sex, life or soul, or the dead. I f E .

here. "To be free of ill" is a description of the state that might be achieved

did accept such a taboo, the most reasonable one is the medical one—

if E.'s words are heeded (cf. the last two fragments of the Physics),

that an excessive amount of beans is bad for the heart and blood.

and

it is in fact achieved by those who join the gods, cf. 133(147).2. 129(143) 127(140)

cutting from five streams with a long bronze blade

to keep completely from leaves of laurel

For the context in Aristotle cf. the commentary on 125(138); Theon Plutarch in his context extends E.'s prohibition against picking laurel

gives the attribution, and the first hand of the M S confirms the reading,

T R A N S L A T I O N

cf. P. Maas ByzZ

29Ο

A N D C O M M E N T A R Y

1936, p. 456. As van der Ben shows (Proem pp. 2 0 3 - 0 8 ) ,

the phrase is not concerned with some unknown ritual of collecting water in a container from five springs but, like 125(138), with drawing blood with a knife, ταναήκει χαλκφ is Homeric for the blade of a sword or ax or the point of a spear; ταμών according to Aristotle would be, less metaphorically, άρύσας- The object therefore can only be a liquid, and the obvious liquid one "draws" with a long bronze blade is blood. T h e "springs" therefore must be metaphorical, and van der Ben suggests that "streams of blood" from five sacrificial animals are intended. Perhaps, rather, the "springs" are the five senses, the sources of sensation, which cease to function as the victim is bled. This may all be connected, as Theon's context suggests, with a ritual of purification by blood (which E . would inveigh against), cf. Heraclitus fr. 5.

F R A G M E N T S

130-133

T H E H I E R A R C H Y

O F

L I V E S

130(125) for from living creatures it set out dead bodies, changing the form

Clement quotes the line as a unit with 112(118), and with other famous lines of an extremely pessimistic nature, illustrating the misery and brevity of human life; for the list see the commentary on 112(118). The missing masculine subject is therefore probably something like πόλεμος, and the context not a piece of mythical mysticism but a straightforward reminder that the living die and their structure decomposes, cf. from the Physics 14(21).13-14. I f the death is abrupt or violent, the result of the work of Strife, then the reconstitution of the parts would be into inferior and even more temporary forms of life; the consequences when the opposite state of affairs prevails are given in the next three fragments.

131(127) Among

animals

they are born as lions that make their lairs in the hills and bed

on the ground, and among fair-leafed

trees as laurels.

Aelian explains the fragment as a ranking of forms of mortal life. Best of all is human life, but among ζφα that of the lion is best, and among plants that of the laurel, ζφον is a comprehensive term, and there is no

291

K A T H A R M O I

130(125)-132(146)

reason to suppose that E . gave a more explicit and pedestrian list, includ­ ing, for example, the dolphin as the best form among fish, the snake among reptiles, and the eagle among birds. (The late Roman Kore Kosmou fragment, Herrn, ap. Stob. fr. xxiii, Nock-Festugiere iv, pp. 13-14, enthusiastically adopted by Zuntz, Persephone pp. 232-33, is too remote and confused to be helpful for an elaboration of the lines here. T h e λήξις in Aelian's context is an anachronistic intrusion from Plato Rep. 10, 6 i 7 e . ) ι όρειλεχέες:

the adjective occurs in the Physics

at 2 6 ( 2 0 ) 4 (if

t E e

reading is correct) in the list of different forms of life, but apparently nowhere else. There is an interesting discussion of lions in chapter 12 of Aelian, including an account of their deification in Egypt, their connec­ tion with fire, with dreams and prophecies, and with the punishing of perjury. They are carnivorous but, unlike men, cannot change their ways. 2 γ'ιγνονταΐ: the subject would be "mortals," i.e., those who have lived and died as temporary combinations of elements, τρκόμοισιν '• a reminder from Physics 71(82) that hair and leaves are analogous parts. The choice of laurel would be particularly appropriate for its supposedly prophetic properties (cf. Hesiod Theog. 3 0 ) , without implying any particular honor to Apollo, cf. the commentaries on 97(134) and 127(140).

132(146) And at the end they come among men on earth as prophets, and leaders, andfrom

minstrels,

physicians,

these they arise as gods, highest in honor.

A list of the best types of human life starts with Homer, Od. 17.384-86. Hesiod singles out wise kings who are like gods among men, Theog. 9 1 - 9 3 . Pindar, fr. 133, has kings, athletes, and wise men, and in 01. 2 the favored are instantiated in Peleus, Cadmus, and Achilles and include those who abide by their oaths, 01. 2.120 and cf. 107(115)4. For Plato, philosophers are preeminent (Phaedo 114c), for Cicero statesmen (Somn. Scip. passim, but musicians and astronomers also qualify, chap 18), and for Vergil the number includes heroes, priests, and prophets headed by the priest/minstrel Orpheus and the minstrel/physician Musaeus, Aen. 6.642-68. And ίατρόμαντις is a traditional title for Apollo and Asclepius, cf. Aeschylus Eum. 62, Supp. 263. It is probable that E . supposed all four types of life to be united in himself.

T R A N S L A T I O N

A N D

C O M M E N T A R Y

292

2 πρόμοι: not the Homeric πρόμαχοι but the statesman and leader in peace; on E.'s political leadership see chap. 1. 3 θεοί τιμήσι φέριστοι: the description of the gods in Physics 14(21).12 and 15(23).8 is a reminder of the common basis of the two poems and of the status of gods as beings not totally different from men but as having the same origin and constitution as them, superior only in the longer term to their existence; and these gods at the culmination of the types of lives are again the δαίμονες given at the beginning of the Katharmoi, see chap. 3.

12. Addenda

133(147) With other immortals they share hearth and table, having no part in human

sorrows,

unwearied. FRAGMENTS

The lines follow closely if not immediately on the previous fragment as a more detailed description of the daimons, both before they are born as the different types of mortal life and again when the mortal becomes im­ mortal. But "immortal" for E . is not an unending and unchanging state, as it is in Clement's Christian adaptation of the fragment, but one that alternates with "mortal"; there is no incompatibility with 107(115). 5. The description is not to be taken literally, but it puts into more com­ prehensible human terms that unity with divine thought proffered to Pausanias at the end of the Physics, in much the same way as the separa­ tion is described in terms of the wrongdoing which among men results in exile. ι αύτοτράπεζοι: απ. λεγ-, if the reading is correct, cf. ομοτράπεζοι καί όμέστιοι, Plutarch quaest. conv. 703ε. The most famous mortal to join the banquet of the gods was Herakles, cf. Homer Od. 11.602-04, Horace Carm. 4.30, and in general Hesiod Theog. 796, 802, Plato Phdr.

134-152

The group of quotations in this section contains single words from E . , phrases that are too meager to be treated as separate fragments, and lines in which the text is so corrupt that nothing positive can be said.

134(5) T h e question under discussion is Pythagorean abstention from fish. One of the speakers in the dialogue, another Empedocles, puts for­ ward a secondhand etymology as a reason for respecting fish as keepers of silence. He adds that his namesake was speaking Πυθαγορικώς to Pausanias in his exhortation to cover the teaching in his ?silent heart. Both έλλοπας and ελλοπος here are conjectures, and the form itself is uncertain, cf. the commentary on 108(117).2. Even if Wyttenbach's emendation is accepted, and the translation "silent heart" along the right lines, Plutarch's Pythagorean implications are unjustified. An exhortation to take in E.'s words well and meditate on them is in the same tone as 6 ( 4 ) 4 and 100(11).1-2.

247a, Vergil Eel. 4 . 6 2 - 6 3 .

2 ΧέόντεςΧ: postponing the participle until after απόκληροι saves the meter; for the phrase cf. άποκλάρός πόνων, Pindar Pyth. 5.71. The "human sorrows" that the gods escape have been elaborated throughout the Katharmoi,

e.g., 107(115).8, 112(118), and 123(145).

135(7) It is unlikely that άγένητα (or άγέννητα, the Hesychius reading) was used by E . as a noun. The singular as an adjective is in Parmenides fr. 8.3 contrasting with άνώλεθρον, and Hippolytus (not Heraclitus, pace L S J ) has the adjective in the introduction to Heraclitus fr. 50. Elsewhere in fifth-century authors the word means "not having hap­ pened" (e.g., Soph. Trach. 743), "baseless," "low-born," and at Sophocles 293

T R A N S L A T I O N

A N D

C O M M E N T A R Y

294

OC 973, "not yet born." E . could well have adopted the adjective in the Eleatic sense of "without birth or beginning" for the four roots and/or Love and Strife, cf. 8 ( 1 7 ) 4 0 - 3 4 and 11(16).

136(10)

The quotation comes immediately after 13(9) and is a comment

on it. φωτάς,

θήρας, θάμνους,

ment, and for μιγνυμίνων δ1^)·1!

and οιωνούς τών στοιχείων

are repeated from the frag­ cf. 4 7 ( 3 5 ) 4 ,

ούλόμενος

of 12(8).2. It is uncertain whether άλο'ιτης

is E.'s

adjective or Plutarch's alternative for ούλόμενος, but the sense "wicked" holds in either case, as άλείτης is used of Paris, II. 3.28, and of the suitors, Od. 20.121. Death, in a conventional sense, is a "wrongdoer" but hardly, in E.'s terms, an "avenger." A comparison with Αθηνά Άλοιτις (Lyc. Alex. 936) is misleading, cf. Bollack Empedocle vol. 3, p. 100.

137(19)

νεικος ούλόμενον

139(58) 47(35)

136(10)-143(92)

The sentence comes between the quotation of lines 10-13 of

a n <

i fr- 5 ' ( 5 9 ) - The katastasis

that features the μουνομελή

is de­

signated by Simplicius as that in which Strife is retreating before the advance of Love. Examples of the μουνομελή, called by Simplicius τά άμικτα

και μονόγυια,

are given in 5 0 ( 5 7 ) ; the word is άπ· λεγ. and

probably E.'s coinage, έπλανάτο

occurs also at 5 0 ( 5 7 ) 4 .

16, and also

ΐ5(23)·5, 1 2 ( 8 ) 4 , and 13(9).1. φύσις is the controversial word

from 12(8).I, which Plutarch here too clearly takes as "birth," ασύγκρισις of the roots, as opposed to "death," their διάκρισις- πότμος δυσδαίμων is from line 4 of 13(9) and θάνατος άλοιτης a variant on it and on the θάνατος

A D D E N D A

295

140(60)

βουγενή

άνδρόπρφρα

is from 52(61).2 and ειλίποδ'

άκριτόχειρα

a cognate phrase, είλίπους is an epithet of oxen—"with rolling walk," "lumbering." άκριτόχειρος is απ- λεγ-, defined in L S J as "with countless hands," a bizarre picture even in the present context. A more appropriate sense would be "with hands not properly articulated or distinguishable"; as the other phrase shows, the creatures are oxlike, with some crude human features. Both phrases belong in the general context of 52(61); Plutarch is using such creatures along with the Furies as absurd nightmare visions which the Epicureans are compelled to accept as true impressions. This is some confirmation that E . does not have such creatures in the present katastasis, cf. the commentary on 5 2 ( 6 1 ) 4 .

occurs at 8(17). 19, and for the adjective cf.

7 7 ( 1 0 9 ) 4 and 107(115).14. σχεδύνη

Is άπ· λεγ. The context provides the

sense of "binding" for the adherence of the parts of the compounds formed by Love, in contrast to the destructive function of Strife, cf. κολλητικόν here and 4 8 ( 9 6 ) 4 , 49(34). Plutarch wants to identify Strife withfireand Love with water, despite E.'s regarding fire as a hardening or setting agent for the roots. That Plutarch did not suppose that E . identified Strife with fire and Love with water but found the opposition of Strife and Love as destructive and unifying forces useful for his own contrast between fire and water is shown by his earlier quotation of 1 4 ( 2 1 ) 4 - 4 at 949f; there fire and water have their obvious identification with sun and rain as elements.

138(32) The phrase and its context in lin. insec, listing differences be­ tween "joint" and "pivot," are corrupt. Even if Diels's Heraclitean read­ ing of δύω δέει άρθρον is acceptable, it does not fit the context, for it gives no reason for the joint being διαφορά πως. The phrase may have been part of a medical simile for the work of Aphrodite on the elements, but E.'s use of άρθρον at 8(17).22 does not have any technical sense. There is little to be extracted from this passage.

141(69) διγόνους: elsewhere "twin-born," "double," "twin-bearing," but here, from the Proclus context, "capable of two terms of childbearing," i.e., after pregnancies of seven or nine months' duration. Proclus elaborates E.'s observation of a gynecological detail in terms of Pytha­ gorean/Platonic number symbolism, based on 35 as the sum of the num­ bers 2-8, 45 of 1-9, and their respective multiplication by 6.

142(70) άμνίον: the fine inner membrane enclosing the fetus, which breaks with the waters at birth. The word, with its ovine connection, is a typically Empedoclean combination of observation and analogy and has survived as the technical medical term; for the sense cf. the φλοιός which Anaximander thought enveloped early man, Aetius 5.19.4, and the χιτών of 110(126). The general context of frs. 141-42 is with 55-59, but cf. the commentary on 151(1533).

143(92) The notice from Aristotle on E.'s theory of the sterility of mules may come either from the section of the Physics on reproduction or later, from that on types of mixture, cf. the commentary on 74(91). E.'s ex­ planation, which Aristotle rejects, is that as the combination of two soft

T R A N S L A T I O N

A N D

296

C O M M E N T A R Y

substances (copper and tin) produces a hard alloy (bronze), so the mixing of the soft secretions in the coupling of horse and ass results in a "hard" offspring, the infertile mule. I n both cases, and as with water and wine, the process is a fitting together of κοίλα and στερεά in the two sub­ stances, the sexual connotation of μειγνύναι probably also being in­ volved here. The original phrase may have been χαλκόν κασσιτέρφ μιγέντα-

144(97) A fragment can hardly be extracted from the word ράχιν here, but the point, that the backbone is divided into vertebrae because it was broken originally by its twisted position in the womb, is significant for the interpretation of 52(61). The explanation is incompatible with teleology and the consequent immutability of species, and is therefore rejected outright by Aristotle. 145(99) όζος deliberately links plant and animal organs, cf. the com­ mentary on 71(821.1-2. E.'s theory of hearing, probably coming after the section on sight (frs. 8 4 - 8 9 ) , is given enigmatically in Theophrastus Sens. 9 and 21, and in Aetius 4.16.1. According to Aetius and Sens. 21 a sound like that of a bell is heard within, and this suggests that Sens. 9 here is an abbreviated version—the κώδων mentioned is an inner extension of the "sprig of flesh" of the auricle. With the MS έξωθεν in the first line retained, and τών ίσων ήχων taken as echoes "equal to," i.e., "reproduc­ ing" the original sound, the theory might be reconstructed as follows: external sounds, which are emanations of air particles, enter the channel of the outer ear and, presumably because they fit the pores of the organ, reverberate as in a trumpet bell in what is now called the middle ear. (A modern general account of the process also uses a simile: "the central portion of the drum-membrane vibrates as a stiff cone in response to sound," Enc. Brit.

Macr.

A D D E N D A

(Diels); τέρποι

άν ούδ(έ)

ούτ' άρα πως 'Αίδεω

αίνής

δέχεται

Εκάτης κατά

τέγος

γης τέγος

144(97)-149(152)

ήλιτόποινον ένδον

(Bignone);

(van der Ben).

δέχεται seems preferable for the common verb, and the line scans if it starts with ούτ' 'Αίδεω δέχεται- Little can be done with the end. The overall sense is, "the house of aegis-bearing Zeus does not receive him, nor that of Hades." The context is probably the Katharmoi, the "him" being the daimon, and the meaning similar to the rejection of the daimon by the elements at 107(115).9-12. From 7(6).Q we know that Zeus is fire (especially and appropriately the fire in the heavens) and Aidoneus/ Hades earth.

147(148-50) Plutarch praises a point of E.'s style, that his adjectives are not merely decorative but give essential information, and he quotes three disconnected examples; their contexts can only be hazarded, άμφιβοότην γβόνα—"man-enclosing earth"—perhaps connects with the χιτών of 110(126) or with the τύποι sent up from earth, 5 3 ( 6 2 ) 4 , or with the formation of living things by Kypris; whatever its placing, the Homeric adjective for a shield has been put to a new use. Some straight­ forward meteorological reference is perhaps behind the transference of Zeus' Homeric adjective νεφεληγερέτην to air. πολυαίματον το ήπαρ suggests that the physiological section was quite detailed. After the heart the liver is the most important organ, a repository of the lifeblood, with an essential part to play in digestion and embryolog)', and the source of blood and pneuma for the fetus, cf. Soranus, D K 31 A79.

148(151)

ζείδωρος:

the Homeric epithet for the earth, usually inter­

preted as "grain-giving," with an etymological twist means "life-giving" here (from ζ ά ω rather than ζεϊα) and is applied to Philia/Aphrodite, cf. 14(21).8— 11. Plutarch again commends E.'s choice of adjective.

5.1120-28, esp. 1125.) Theophrastus' question

at Sens. 21, "How can we hear the internal sound?" is crucial, but E.'s failure to answer it should not be held against him. He is on the right track, and exactly how we hear the inner sound, i.e., how the mechanical vibrations are turned into nerve impulses, is still not fully understood.

146(142)

297

These two lines are quoted for the grammatical point of a

singular verb having both plural and singular subject. The reading of the first line can be accepted. For the second there are, among others, the following suggestions: ούτε ποτ' 'Αίδεω

δέχεται

ήδ' οικτρής τέγος

αύδής

149(152) The reference is to types of metaphor, and, in the same con­ text as 129(143), Aristotle is describing metaphor by analogy; his second example is of old age being to life as evening is to day. Evening will then be called the old age of day (of which we have no examples), and old age the evening or sunset of life (which became a cliche, cf. Plato Laws 770a and other examples cited by A. Gudeman, Aristoteles Poetik p. 359). The text adopted here is that of P 2 (Gudeman), which quotes the last example as being from E . ; elsewhere ή ώσπερ 'E. comes after ημέρας, giving a reference to a phrase of E . well known to Aristotle but unknown to us.

T R A N S L A T I O N

150(153)

βαυβώ:

298

A N D C O M M E N T A R Y

a n obscure word, connected probably with "sleeping"

or "rocking to sleep" as βαυβάω-

T h e appropriate "cavity" would be

where the unborn sleeps before birth, i.e., the womb, either that of the individual mother or, metaphorically, of the earth, cf. 4 8 ( 9 6 ) . ! and 5 3 ( 6 2 ) . 4 - 6 . F o r the likely connection of a figurine of the womb with the cult of Demeter cf. Bollack, Empedocle

151(153a)

vol. 3 , pp. 4 0 1 - 0 2 .

A notice on the formation of the embryo would be expected

to come from the Physics

in the context of frs. 55-59· There is, however,

no reason to doubt the attribution to the Katharmoi

because of the subject

matter (as Zuntz does, Persephone p. 2 3 5 , n. I , a n d Bollack, vol. 3 , p. 5 3 9 , following Wilamowitz). αίνίττεται

Bibliography

Empedocle

shows that there is not

a detailed exposition, and a brief mention of the growth of the embryo could belong with the putting on of the χιτών

of flesh, 1 1 0 ( 1 2 6 ) , or the

birth cry of 1 1 2 ( 1 1 8 ) . Whatever number theory may be involved here (cf. the commentaries on 5 9 ( 6 8 ] and 1 4 1 ( 6 9 ] ) , the time given happens to be correct. B y the end of the seventh week internal and external organs are articulated, "the stage of the embryo ends and 'fetus' is the preferred term." Enc. Brit.

Macr.

6.74.

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der

1967, pp. 1 ­ 3 3 ) and discussed by

I t also breaks down further the long-

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δρπηξιν

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Perhaps it belongs toward the end of the Katharmoi

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48(96). 1-3 79(106) 80(108) 12(8). 3 48(96). 2-3

357-> 2

67(80

in Sens. quaest.

•99-6 23.11 72.26

49(34) 88(84)

probl.

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•35-I5 306.18 306.24

in Top. in Mete.

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Anon. in Aratum: ed. E . Maass

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294325 30ob30

GC

3i4b7 3i4b20

53(62).4 52(61).2 8(t7)-9-i3 = 16(26).8-12 33(39) 50(57)·' 12(8).1, 3

333a'9

•4(2i)-3. 5 8(17/27

333tn 333bi4

3'(37) •2(8/3

33433

29(53) 31'

I N D E X

F O N T I U M

33435 357325 382a!

Mete.

387b4 De An.

404613 4ioa4 427a23 427324 43°329 437b26 rt 0

Ci Ci

GA

•Φ CO

Anim.

XS CO

Sens. Resp. Part.

Ci Ci

723324 73135 747b3 76431

Metaph.

764bi7 777310 ioooa29 iooob2 iooob6 1000b14 1009b18 ioogb20 1015a!

Rhet. Poet.

1373616 •457bi3 I457bi4 •457b25 145835 1461324

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399626 929br6 972630 975bi 975b7 97561I 976335 976625 976b26

312 30(54) 46(55) 49(34) 71(82) 77('og) 48(96). 1-3 79(106) 80(108) 50(57)·' 88(84) 91(100) 144(97) 56(63) 50(57)· ι 57(65) 65(79) 143(92) 57(65) 56(63) 59(68) 14(21).9-12 20(36) 77(109) 23(30) 79(106) 80(108) 12(8).!, 3-4 121(135) >25(!38) 129(I43) •49(l52) 89(88) 47(35)·'4-15 14(21).9-11 49(34) •38(32) 9(12) 12(8). 3-4 8(17/32 33(39) 8(17/32 •0(13)

277-9 277· ! 7 311-33

Athenaeus: Deipnosophistae ed. G . Kaibel, Leipzig (Tb) 1887 63(74) 108(117)

io.423f 12.510c

47(35)· 14-15 118(128).1-7

I97.2O •97-33 198.1 198.11 •98·33

107(115/13-14 14(21).10-13 20(36) 77(109). 1-2 23(3θ)·3

8.66 8.76

Athenagoras : Libellus pro Christianis ed. E . Schwartz. LeiDzie 18m 22 7(6/2-3 22 8(17). 18,20 Clemens Alexandrinus. Opera ed. Ο. Stählin, Berlin i 9 6 0 , 1972 Protrept. 2.27.3 •23('45) Strom. 3.14.2 ΙΙ2(ΐΐ8) 3.14.2 '3θ(ΐ25) 3.14.2 ••4(124) 4.13.1 •••(••9) 4.150.1 132(146) 5-9-• 5·'5·4 5.18.4 5·4β·3 5·59·3 5·8ι.2 5·85·3 5-122.3 5·!40·5 6.17-4 6.17-4 6.17-4 6.24.3 6.30.2

1(2/7-8, 5

Hesychius: Lexicon ed. K . Latte, Copen­ hagen 1953 s.v.

ed.

•33('47) 95('32) 7(6). ι

ad Od.

1.321 18.79 20.21

8(ι7).ι8 '4(2ΐ).9 ιο8(ιι7)

33(39)· 2-3

Cornutus: Theologiae Graecae Compendium ed. C. Lang, Leipzig (Tb) 1881

Hipp.

Plat.

simp. med. Hipp. ep.

••7(ΐ23)

Cyrillus: adversus Julianum ed. J . Aubert, Paris 1863

Κ.

Ii8(i28).8-I0 •ο7(ιΐ5)·9-'2 ••3('2ΐ)·2 '33('47) 7(6) 114(124/2

ed.

•ο7(ιΐ5)·'3-ΐ4 ii3(i2t).t-2,4

4-14 100(110)

7.29.26 7.31.4 •0.7.3 10.7.3 Iamblichus: De Vita

3(131) 7(6) 8(17).19-20 Pythagorae ed. L .

Deubner, Leipzig (Tb) 1937 3.182 4.616 5.627

36(44) 56(63) 77(109/1-

5·63' 11.461 17.1002

77(i09/i '4(2i/3 58(67)

zig (Tb) 1903

118(128).8-10

150(153)

Hippolytus: Refutatio Omnium Haeresium ed. P. Wendland, Leipzig 1916 1.3.2 108(117) 5.7.30 111(119) 6.11.1 77(109) 6.12.1 IOO(IIO).IO 6.25.1 II(I6) 7-29.4 7(6) 7.29.10 11(16) 7.29.13 22(29) 7.29.14 107(115).1-2,

28(51) 108(117) 88(84).8

Gellius: Noctes Atticae ed. C. H osius, Leip­

108(117)

Diodorus Siculus: Bibliotheca Historica F . Vogel, Leipzig (Tb) 1895 13.83.2 102(112).3

33 us. part, sem.

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baubö

54 54

Galen: Opera ed. C. Kühn, Leipzig 1821-

0-3-5

agenneta

Hierocles: in Carmen Aureum ed. F. Mullach, Paris i860

94(I05)-3 47(35/7 35(40 Evangelien

45(56)

Herodianus: ap. Etymologicum Magnum 311 D 28(51)

Eustathius: Comm. ad Homert Hindern et Odysseam cd. G. Stallbaum, Leipzig 1825-30 ad IL 22.116 118(128). 1-3

96(133) 8(ι7).ι4

6.149' •

972d

9.73

'3-13-49 14.14·6 14.18.28

Ι02(ΐΙ2).Ι0,Ι2

872c

108(117)

haima ethnos helios

6(4) 27(38) 5(3)· 1-2

ΙΟΙ(ΙΙ

8(17/7-8

8.77

Eusebius: Praeparatio Mras, Berlin 1954 4.14.7 5·5·2 814.23

103(114) 8(Ι7).2Ι

••3-4

Heraclitus: Quaestiones Homericae ( — Al­ legoriae) ed. F . Oelmann, Leipzig (Tb) 1906 24 7(6/2-3

102(112).4-5 7(6). 2-3

8.76

F O N T I U M

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6.30.3

•7(30·3) Asclepius: Comm. in Aristotelem Graeca ed. Μ. Hayduck, Berlin 18 in Metaph. 48(96/1-3 11 2.1

Diogenes Laertius: Vitae Philosophorum cd. Η. Long, Oxford 1964 8.54 102(112). 1-2 8.54 99(129).1-2 8.59 101(111) 8.61 4(1) 8.62 102(112). 1,2, 4-11

79(106) 80(108) •2(8/4

8.334b 8.365c

I N D E X

3'3

4.11.2

128(141)

4.Ii.9

128(141)

Geoponica: ed. H . Beckh, Leipzig (Tb) 1895 2.35.8 128(141)

67

99(i29)

Lucian: Pro Lapsu cd. C. Jacobitz, Leipzig (Tb)

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Macrobius: Saturnalia ed. J . Willis, Leipzig (Tb)

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Marcus Antoninus:

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21(27).3 21(27).3

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335-22 58-I7 4-3

9>9d

1.1 1.1

4.7.10.38 4.8.1.19 4.8.1.33

124(137). 1-2 107(115).6-7

Plutarch:

I9°3

aud. poet. amic. amic. mult.

17c

•(2/7-8 8(17/18

03Q

936 95a jort. g8d superst. 171c de Is. et Os. 360c 361c 370d Pyth. or. 400 b de/, or. 418c

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coti. irn tranr^. an.

•2(8/3 8(17/27

exil.

5(3)-3 6i(33) 72(83) 124(137).1-2

I l6(l22).2 36(44) .8(24) 76(93) 126(144) 116(122) 92(101)

'2(8/3 I07(ii5).i3-i4

607ε quaest. conv. 618b

77(Ό9) 107(115/13-14 108(117) 77(109).!

646d

•'•(••9) 69(76) 127(140)

649c 663a

64(77) 75(90)

48(965.2-3

683d 68 3 e

' ° 7 ( " 5 ) · ' . 35-6, 13

8(i7)-27

677d

57(65)·' 65(79)

•23.19

74(9')

5o(57)-i

1(2)

7-123 7-125 8.286 9.10

2,5(3)

too(i ro). 10

8(17).18-20 122(136)

9.129 9.129 Ό-3'5 •°-3'7

C. Kalbfleisch, H . Diels, J . H e i b e r g , M . Hayduck, Berlin 1882- 1907 ul Cat. in Phys.

337-2

8(17/7-8 8 ( 1 7 / 1 7 - 20 83(98)

25-29 26.1 32.6

47(35)-3- •7 14(21).3- 12 16(26)

32-'3 33-8

antat. princ. phii.

777C

98(273)

141ε

32(52)

praec. reip. vit. aer. quaest. nat.

820f

'3(9/5

i6od

21(27/3 1(2).2

ΐ6θ.20

8 3 of 912c gt6d

67(81)

•750 232c

73(89)

339b

77(i09/i,3 113(121)4

'24(>37) 7(6) 7(6) 8(17/19-20 112(118)

S i m p l i c i u s : Comm. in Aristotelem Graeca ed.

σ

30-4 63.11

7(6)

77(i09) 77(>09)

33-'9 158.1 •59-'3 160.1

160.28 CO

5°(57)-' 77(109). I

7-92 7.121

106(15) 140(60) 52(61).2

Proclus: Comm. in Piatonis Rempublicam Tiniaeum, Cratylum ed. \V. Kroll, E . Dichl, G Pasquali, Leipzig iTb) i 8 g g 1908 in Crat. 113(121).2,3 97.23 in Rep. 2.34.26 141(69) 113(121).2,4 2-I57-27 108(117).2 2-333- 8 in Tim. lo6e 5(3)-3

119(13°)

Sextus E m p i r i c u s : Opera ed. H . M u t s c h m a n n , J . M a u , Leipzig ( T b j 1914-61 adv. math. 1.302 102(112/4-5 1.302 •°5("3) 77(109) • •303

CO

545-19 570-24 27.35

•3(9) 136(10) 104(11)

452

in Piatonis Gorgiam ed. \V. Greene, Penn­ sylvania 1938 498e 17(25)

P o r p h y r y : Opuscula ed. Λ . Nauck, Leipzig ( T b ) i860 nbsl. 2.21 118(128). 1-8 2.27 118(128).8-10 2.31 120(139) 3.27 114(124).2 antr. nymph. 8 115(120) Vit. Pyth. 30 99(129)

II.4

CA

77(109).!

13(9/5

Theriaca ed. H . K e i l , Leipzig

745d 756d 756ε

cn

489-27

•7(25) 12(8)

in Xicandri 1856

43(49) •34(5) iog(i16) 8(17).20-21 148(151)

O

79(io6) 80(108)

720e 728ε

42(48)

Probus: Comm. in Vergilii Bucolica cd. H .

47(35)-'5 66(80) 147(148-50) 68(74)

CO

77(ΐ09)· ι 77(Ό9)·ΐ. 3 77(t09). ι

1113b 1113c 1113d I 123b I 123b

'(2/4

433b 464b 474b 520f 607c

949f 952b esu earn. 998c quaest. Plat. i o o 6 f s.v.s. Ep. I I03f adv. Col. I I I if I I I2f 1113a

38(43) 4'(42)-3 •4(2t)-3-4 •37(i9) 110(126)

in Euripidis Phoenissas ed. E. Schwartz, B e r l i n 1887 18 55(66)

σι

in GA

'4

29(53) 52(61).2

485-23 486.16

M.

frig.

19(27) 69(765.2-3 4'(42)

in Aphthonii Progymnasmata ed. G . H e r m a n n , Orphica, Leipzig 1805 511 13Φ27)

CO

150.12 176.30 180.21 182.1 469.20

Paton,

934d prim.

90(94) 34(40) 40(46)

FONTIUM

Scholia

σ

in de An.

263.21 266.4 268.17 73.32 140.7

927I" 929c 929c

54(64) 92(1 Ol ). I 67(81)

CO CO

258.4 261.22

W.

σ Ίο

15-8,16

d e .

o

in GC

3I4-I3 840.8 896.26 14.18

102(112).4 107(115).13-14 115(120)

Pohlenz et alii, Leipzig (Tb) 1925-59

P h i l o p o n u s : Comm. in Aristotelem Graeca ed. M . H a y d u c k , H . V i t e l l i , B e r l i n 1887, ΙΌ7\ιι5)·ι3 7(6) ι

Moralia

(39) 920c 926c

Schwyzer, Oxford 1977

97(i34)-i

P h i l o : De aetern itate mundi ed . L . Cohn, B e r l i n 1905 9(12). 1-2 2-5

^4 20 88.6 261.22

102(112).4 108(117).ι

Plotinus: En n eades ed . P. Henry, H.-R.

Leipzig 1899

in Phys

jac. lun.

er

Leipzig (Tb) 1870

46(55) 46(55) 49(34) 71(82) 108(117)

Origenes: Con tra Celsum cd. P. Koetschau, 5.49 8.53

917c 917ε

56(63) 59(68)

σ

in Phaed. in Gorg.

•5!-4 •55-8 297.19

INDEX

Philostratus: Vita Apollon ii ed . C. Kayser,

Norvin, Leipzig ( T b ) 1913, 1936 in Mete.

3'5

of

SM

σ

F O N T I U M

CO

I N D E X

8(17) 14(21) •5(23) 1 6 ( 2 6 / 1 - 12 8(17/12- '3 25(22) 8(.7).I-2 16-17

I N D E X

161.19 180.30 188.26 235-23 300.21 327.18 327.20 330- 35 331- 2 331-5 331-7 33'-9 331.12 33I-I4 358-11 372.1 380.20 38i-3,7.i3 38i-3i 3834 1124.1 2 1124.23 I i 25.1 1183.30 1184.4 1184.7 1184.9 1184.14 1185.19

ι Cael.

•2(8)-3 '2(8)-3 8(i7)-2i i2(8)-3 48(96)

29(53) 5ΐ(5θ)·2 83(98).i

8(i7/ii 8(17/12-13 21(27.1,3,4) 24(30 8(17).29 I07(II5).I-2

8(i7)-7-i3 8(i7)-7-i3 12(8/3 33(39)-i 47(35)· 1-15 85(86)

529-25 529-27 530.1 530-6

86(87)

62(73) 70(75) 8(17/7-8 50(57) 50(57)

Wachsmuth,

7(6) 20(36) 8(17).7-8 22(28).3-4

'•49-53 1.49.60 1-51-7 2.8.42 2.31.6

94(105) 110(126) 77(109/1-2 107(115).1-2 8(17).14

3.40.5

111(119)

Strabo: Geographica ed. Leipzig (Tb) 1866 8.364.3

A.

Meineke,

89(88)

Suda: Lexicon ed. A. Adler, Leipzig (Tb) 1928 s.v. apnous ioi(m).i-9 Empedokles Empedokles helios JViJlis

102 (112). 4 108 (117). 2 35(41) 7(6). 3

Pythagoras Pythagoras

102(112).4 1 o8( 117). 2

Syrianus: Comm. in Aristotelem

Graeca ed.

W. Kroll, Berlin 1902 in Metaph. 43.34 23(30). 2-3 188.17 48(96/2 Themistius Comm. in Aristotelem Graeca ed. R. Heinze, H . Schenkl, Berlin 1899, Orationes ed. H . Schenkl, Leipzig (Tb) in Phys. in de An.

47(35)·5.10-13 •39(58)

49-9 62.3 10.20 14.18 33-12 34-8

5i(59) 21(27/3 48(96). 1-3 5°(57)-i

K.

CO

591-5 68.5 250.23

87(95) 60(71)

ed.

1.10.11 t.io.u i.io.ii 1.15.2

29(53)

529-1 529.23

587.18 587.20,22

Stobaeus: Eclogae Berlin 1884

23(30) 16(26/1

141.1

587-1 587.11,14

32-15 115.26

29(53) 52(61).2 52(61).2 52(61/2 53(62) 52(61).2 26(20)

108(117) 77(109/1 48(96) 79(io6)

24-39 26.16

84(85) 7o(75)-2 81(103) 82(104)

8(17/7-8

530-9 530-I4 586.1 2

Sophonias: Comm. in Aristotelem Graeea ed. M. Hayduck, Berlin 1883 in de An. 12.22 77(109)

29(53) 5i(5°)-2

1318.25 1318.28 293-25 306.5 522.11

in de An.

316

F O N T I U M

Or.

35-13 87.22 178a

29(53) 52(61).2 77(i09)-i 77(109/1 48(96). 1-3 77(109).! 108(117) 79(106) 113(121).4

317

I N D E X

Theodoretus: Graecorum Affectionum Curatio ed. J . Raeder, Leipzig (Tb) 1907 1.71 6(4). 1-2 1.74 96(133) 4.14 10(13) 8.36 132(146) Theon Smyrnaeus: Expositio Rerum Mathematicarum ed. E . Hiller, Leipzig (Tb) 1878 15.10 129(143) 104. ι I5i(i53a) 149.6 113(121).2 Theophrastus: De causis plantarum ed. F . Wimmer, Leipzig (Tb) 1854, De sensibus ed. H . Diels, Doxographi Graeci Berlin 1958 Sens.

9 10 16 22

145(99) 78(107) 25(22).6-7 93(102)

cans, plant.

1.7.1 1-13-2

F O N T I U M

65(79) 64(77,78)

Tzetzes: Exegesis in Hindern ed. G. Her­ mann, Leipzig 1812, Alleg. Hiadis, ad Alleg. Hiadis ed. P. Matranga, Rome 1850, Chiliades ed. P. Α. M . Leone, Naples 1968, ad Lycophronem ed. E . Scheer, Berlin 1881 ex. I I . 29.24 102(112).4 53-23 54.25 Alleg. I I . 15.86 ad. Alleg. I I . 4.33 Chil. 2.909

adLyc.

7(6) 12(8/4 44(5o) 5°(57)-i 101(111)

7-517 12.569

97(i34)-4-5 116(122).4

•3-74 507,7H

97(!34) 5°(57)-i

Index Verborum Words in the quotations under Addenda are not included. Asterisked words are found only in Empedocles. αγαθός, άμφί θεών . . . αγαθόν λόγον έμφαίνοντι 3 ( Ι 3 Ι ) · 4 ! αγαθών μελεδήμονες έργων 102(112).2 άγαλμα, εύσεβέεσσιν άγάλμασιν ίλάσκοντο ιι8(ΐ28).4 άγγος. άγγοσδ' δμβρος έσέρχεται 91(100). 12

άήρ. ύγρός άήρ 27(38). 3; κατ' ήέρα 64(78)-2; ήέρος άπλετον ΰύος 8(17). ι 8 ;

άγειν. άγε 5(3)-4, 8 ( ι 7 ) · ΐ 4 , Ι4(2ΐ)-ΐ, 2 7 ( 3 8 ) - 1 , 5 3 ( 6 2 ) . ι ; άξεις δ' ές 'Αίδαο καταφθιμένου μένος ανδρός ι ο ί (ι 11)-9» φϋλον άμουσον άγουσα . . . καμασήνων 68(74)-ι *άγής. άνακτος . . . άγέα κύκλον 3 7 ( 4 7 ) · ! άγλαός. ήελίοιο . . . άγλαόν είδος 19(27). ι άγρότερος. θηρών άγροτέρων γένος 13(9)- 2 Άγχιτος. δαίφρονος Άγχίτεω οίε 4 ( 0 - 1 άδαήμων. ού γάρ μϋθος άπάσκοπος ούδ'

97(ΐ34)·4 άθρεϊν. άθρει . . . άνακτος εναντίον άγέα κύκλον 3 7 ( 4 7 ) · ' ; άθρει πάση πα/.άμη 5(3)·4ί βίου μέρος άθρήσαντες 1(2)·3 αίγλη. Νήστιδος αίγλης 48(96).2 άίδηλος. πϋρ άίδηλον 77 ( 1 ° 9 ) - 2 Άιδης. άξεις δ' έξ 'Αίδαο καταφθιμένου μένος άνδρός toi(m).g άίδιος. εστίν άνάγκης χρήμα . . . άίδιον ιο7(ιΐ5)·2

άδαήμων 53(62).3 άδινός. άδινήσιν ύπό πραπίδεσσιν

αίδοίος. ξείνων αίδοϊοι λιμένες 102(112).3 Αίδωνεύς. Ήρη τε φερέσβιος ήδ' ' Αϊδωνεύς 7(6)-2 αίθειν. πυρός σέλας α/θομένοιο 88(84).2 αιθέριος, αίθέριον μέν γάρ σφε μένος πό­ ντονδε διώκει 107(115)·9 αίθήρ. Τιτάν . . . αίθήρ 27(38).4; αίθήρ . . . μακρήσι κατά χθόνα δύετο ρίζαις 30(54)· ι; αύξει . . . αιθέρα δ' αίθήρ 3 ' ( 3 7 ) · ' ; δαψιλός αίθήρ 3 3 ( 3 9 ) - 1 ; αίθήρ παφλάζων 91 (ιοο).7; αίθήρ δ' εκτός . . . δμβρον έρύκει 9 1 (too). 18; είς αίθέρ' ί'(κωνται) 1 3 ( 9 ) · ' ; όπώπαμεν. . . αίθέρι δ' αιθέρα δίον 7 7 ( Ι 0 9 ) - 2 ; ύδατος γαίης τε καί αιθέρος ήελίου τε / κιρναμένων

έρείσας

ιοο(ι ίο), ι άδρομελής. 58(67)-2

(άδρομελέστεροι(

άνδρες

άεί. αίέν 8(17).13» 3 5 ; 9 ( , 2 ) - 3 ; 16(26).12; δσσον δ' αίέν . . . τόσον αίέν 4 7 ( 3 5 ) - 1 2 ; αίεί g ( i 2 ) . 3 ; 8ο(ιο8).ι άείρειν. πατήρ φίλον οίον άείρας/σφάξει 124(137)-'! καπνοΐο δίκην άοθέντες .(2)-4 άέξειν. πρός παρεόν γάρ μήτις άέξεται άνθρώποισιν 79(106). ι άήθης. συγγίγνεαθαι άήΟεα 25(22).8 άήναι. άνεμων . . . άέντων 88(84).4

άέρος δγκος 91 (too). 13 αθάνατος, θνήτ' έφύοντο, τά πριν μάθον άθάνατ' είναι 47(35)·'45 άθανάτοις άλλοισιν όμέστιοι Ι 3 3 ( ' 4 7 ) · ' άθέσφατος. φρήν ιερή καί άθέσφατος

3!9

I N D E X

32O

V E R B O R U M

60(71).2; αιθέρος . . . ρεύμα gi(ioo).24; ό δ' αιθέρος έμβαλε δίναις 107(115)· 11; διά τ' εύρυμέδοντος / αιθέρος 121(135).2; αίθέρι παμφανόωντι 83(98). 2; αίθέρι δ' εύπορίην διόδοισι τετμήσθαι 9 ΐ ( ι ο ο ) · 5 ; ΐτάχ' αίθέρι ναιήσονται]

ι ο ί ( ι 11).8 αίμα. έκ των αίμά τ' έγεντο 83(98).5; τέρεν αίμα gi(ioo).6 } 22; αίματος έν πελάγεσσι . . . αίμα γάρ άνθρώποις περικάρδιόν έστι νόημα 9 4 ( 1 0 5 ) . ! , 3 αίματόεις. Δήρίςθ' αίματόεσσα ιι6(ΐ22).2 αίρείν. πατέρ' υιός ελών 124(137).5 αίσα. ύδατος τε καί είδεος αίσαν έχοντες 5 3 ( 6 2 ) 0 ; νώματος αίσαν ΙΟΟ(ΙΙΟ).ΙΟ; έν μέρει αίσης 16(26).2 αίσιμος. αίσιμον ύδωρ gi(ioo).i5, 21 άίσσειν. ού . . . άπό νώτοιο δύο κλάδοι ά'ίσαονται 22(29). ι, [97('34)·2] Αισχρή. Καλλιστώτ' Αισχρή Τ ε ι ι 6 ( ΐ 2 2 ) . 2 αίψα. 47(35)· >4 αιών. ού σφισιν έμπεδος αιών 8 ( 1 7 ) . ι ι , ι 6 ( 2 δ ) . ι ο ; ούδέ ποτ' οίω j τούτων άμφοτέρων κενεώσεται άσπετος αιών Ι Ι ( Ι 6 ) . 2: δι' αιώνος παρέσονται ΙΟΟ(ΙΙΟ).3; δέκ' ανθρώπων καί τ' είκοσιν αίώνεσσιν 99(ΐ29). 6 ακάματος,

ακαμάτων

άνεμων

μένος

ιοί

(ΙΙΙ)·3

άκήδεια. άλλήλους δάπτοντες άκηδείησι νόοιο 122(136).2 ακίνητος, ακίνητοι κατά κύκλον 8(17). 13, 16(26). 12 ακμή. βίου θαλ.έθοντος έν άκμή 26(20).3 ακοή. όψιν έχων (πίστει] πλέον ή κατ' άκουήν / ή άκοήν έρίδουπον ύπέρ τρανώματα γλώσσης 5(3)·5, 6 άκούειν. άκουε 7(6). ι, 8(17).26; ών θέμις έστιν έφημερίοισιν άκούειν 2(3).4; θεοΰ πάρα μΰθον άκούσας 1 5 ( 2 3 ) · ι ι "Ακράγας, οι μέγα άστυ κατά ξανθού 'Ακ­ ράγαντος / ναι ετε Ι 0 2 ( ΐ Ι 2 ) . Ι άκρατος, σμύρνης τ' άκρήτου θυσίαις ι ι 8 ( ΐ 2 8 ) . 6 ; ταύρων δ' (άκρήτοιοι] φύνοις ι ι 8 ( ΐ 2 8 ) . 8 άκρος, άμφί πύλας ήθμοίο δυσηχέος, άκρα κρατύνων 91(100). ig; άκρα πό/έος Ι 0 2 ( ι ΐ 2 ) . 2 ; σοφίης έπ' άκροισι (θοάζει] 5(3)-3; περί άκρην 4°(46)-2 άκτίς. κρόκου . . . άκτίς 76(93)· ' ! λάμπεσκεν . . . άτειρέσιν άκτίνεσσιν 88(84). 6

άλάσθαι.

τρις

μιν μυρίας

κάρων άλάλησθαι *άλαώπις.

νυκτός

ώρας άπό μα­

ιο7(ιΐ5)·6 έρημαίης

άλαώπιδος

43/49)·' άλεγύνειν.

κακήν

ä/κγύνατο

δαίτα

Ι24(ΐ37)·4 άλήθεια. οίδα μέν ούνεκ' άληθείη πάρα μϋθοις / οΰς έγώ έξερέω 103(114)- 1 άλήτης. φυγάς θεόθεν καί άλήτης '°7("5)"3 άλίγκιος. είδεα πάσιν άλίγκια Ι5(23)·5 άλιζειν. ό μέν άλισθείς μέγαν ούρανδν άμφιπολεύει 35 ( 4 1 ) · ι άλκαρ. γήραος άλκαρ Ι Ο Ι ( Ι Ι Ι ) . Ι άλλά. 2(3). ι; 5(3)·4! 6(4)·ΐ; 8 ( ΐ 7 ) " 4 , 34! 12(8).3; Ι 4 ( 2 ΐ ) · ι ; 15(23)· ι ι ; 22(28).3; 3 5 ( 4 θ · ι ; 4 7 ( 3 5 ) · 6 , ι ι ; 56(63)·!; gi(ioo). 12; 97(134).4; 105(113).'; " 8 ( 1 2 8 ) . 3 , 9; 121(135)·' άλλάασειν. άλλάσσοντα διαμπερές ούδαμά λήγει 8(17).6, 16(26). ι ι ; μορφήν δ' άλλάξαντα 124(137)·' άλλήλων. ούκ έσοράτε / άλλήλους δάπτο­ ντες 122(136).2; φθίνει είς άλ/.η/.α ι 6 (26).2; δι' άλλήλων δε Οέοντα 8(17).34, 14(21). 13, 16(26/3; έχβρά . . . άπ' άλλήλων διέχουσι 25(22).6; άλλήλοισι ποθείται 14(21).8; άλλήλοις έστερκται 25(22)·5 *άλλογνώς.

σαρκών

λουσα χιτώνι

άλλογνώτι

περιστέλ-

ιιο(ΐ26).ι

άλλοθεν. ΐό(23)·9, 4 7 ( 3 5 ) - 6 άλλοίος. δσσον (δ') άλλοι οι μετέφυν, τόσον . . . τό φρονεϊν άλλοία παρίσταται 8ο (ιο8). ι, 2; άλλοίων έπορέξεαι ιοο(ι ιο).6 *άλλοιωπύς. γίγνεται άλλοιωπά 14(21). 14 άλΣος. τιμής δ' άλ/.ης άλλο μέδει 8(17).28; άλλης είδεα σαρκός 83(98).5; ά/.λος δ' έξ άλλου δέχεται 1 0 7 ( 1 1 5 ) " 2 ; άλλο δέ τοι έρέω Ι 2 ( 8 ) . ι ; γίγνεται άλλοτε άλλα 8(ΐ7)·35ί ββσντε τά μεν πλέω, άλλα δ' έλάααω 15(23/4; (τάλ/.α τε) 27(38). 2; συνιστάμεν' άλλοθεν άλλα 47(35)-6*> άλλα τε πρός τοις πολλά 5 ' ( 5 9 ) - 3 ; άλλα τε πόλλ' άπό τώνδε κτήσεαι Ι Ο Ο ( Ι Ι Ο ) . 4; τών άλλων . . . γυίων 5(3)·7; άλλων έθνεα κηρων 113(121).2; άλλων έθνεα θηρών 16(26/4; άθανάτοις άλλοισιν όμέστιοι ΐ 3 3 ( ' 4 7 ) · ' ; πολλάκι δ' άλλως "9(53)·' άλλοτε. 8(ΐ7)·7, 2, 4

8

, 35: 16(26/5, 6; 26(20).

321

I N D E X

αλλότριος, άλλότριον φώς 39(45)·' άλοξ. πυχναίς τέτρηνται άλοξιν 91(100/3 άλς. άλς έπάγη ριπήσιν έωσμένος ήελίοιο 45(56)" άλύειν. χα/επήσιν

βροτέων μελέων 2 6 ( 2 0 ) " ; άν λειμώνα ('Ατης) ιι3(ΐ2ΐ).4 *άναβλαστείν. ένθεν άναβλαστούσι θεοί 132(146).3 άνάγειν. έννυχίους δρπηκας άνήγαγε κρινόμενον πϋρ 53 (62). 2 άνάγκη. στυγέει δύστλητον Ανάγκην

άλύοντες κακότησιν 123

(•45)" άλφιτον. άλφιτον ύδατι κολλ.ήσας 4 9 ( 3 4 ) · ' άμα. ΐ02(ι Ι2).|7, 8 αμαξιτός,

πειθούς άνθρώποισιν

iog("6)";

έπιορκον άμαρτήσας

68(74)" άμπλακία. μιήνη

άμπλακίησι

έπομό­

αναιρεί ν.

γυϊα

(ΐ Ι 2 ) . Ι 2

*άμφινάειν. ύδατος άμφινάοντος 88(84).9 άμφιπολεύειν. μέγαν ούρανδν άμφιπολεύει 35(41)" άμφιπρόαωπος. άμφιπρόσωπα καί άμφίστερνα 5 2 ( 6 1 ) " *άμφίατερνος. άμφιπρόσωπα καί άμφίστερνα 5 2 ( 6 1 ) " άμφότερος. ούδέ ποτ' οίω / τούτων αμφοτ­ έρων κενεώσεται άσπετος αιών ι ι ( ι 6 ) . 2; αμφοτέρων ύδατός τε καί είδεος 53 (62). 5,' μία γίγνεται αμφοτέρων δψ 89(88). ι άν. 8 ( 1 7 ) . 3 1 > ι ο 2 ( " 2 ) · 7 > Ό 6 ( Ι 5 ) " άνά. άν' άκρα πόλεος 102(112).2; άμ

ποικίλλωσιν

15(23)·

άνθεα

τιμής

. . .

άνελέσθαι

5(3)-2

107(115)·3

άμφί- 3 ( ' 3 ' ) · 4 , ' 5 ( 2 3 ) · 2 > 9 ' ( ' 0 0 ) " 9 > ΐ ' °

χρήμα

άναθρφακειν. αίθήρ . . . εύτε δ' άναθρ­ φσκη 9 ΐ ( ι ο ο ) . 8 ; αίμα . . . εύτε δ' άν­ αθρφσκη gi(ioo).25

καμασήνων

φόβφ φίλα

άνάγκης

ι

σση ΐ 0 7 ( " 5 ) - 4 άμβλύνειν. άμβλύνουσι μέριμνας ι ( 2 ) . 2 , ιοο(ι ιο)·7 άμβροτος. φιλότητος άμεμφέος άμβροτος όρμή 47(35)· ' 3 ! fr<" δ' ύμίν θεός άμβ­ ροτος . . . πωλ.εΰμαι 102(112).4; άμβροτε Μούσα 3 ( ' 3 ' ) · ' ; άμβροτα δ' δσσ' (έδειτο] καί άογέτι δεύεται αυγή 14 (2 1/4 άμείβειν. είΰε' αμείβων 130(125)" άμεμφής. φιλ.ότητος άμεμφέος άμβροτος °Ρμν 4 7 ( 3 5 ) " 3 ; °ΰ ϊάρ άμεμφέως / πω πάν έξέστηκεν έπ' έσχατα τέρματα κύκλου 47 (35)· 9 αμήχανος, έκ γάρ τοϋ μή έόντος άμήχανόν έστι γενέσθαι 9 ( 1 2 ) " άμικτος. πολλά δ' άμικτ' έστηκε 47(35)·8 αμοιβαίος, δς σφιν άμοιβαίος πλατέος παρ' έλήλαται όρκου 23(30).3 άμοργός. άψας . . . άνεμων λαμπτήρας άμοργούς 88(84). 3 άμουσος. φϋλον άμουσον . . .

έστιν

107(115)" ανάθημα, αναθήματα

αμαξιτός

96('33)·3 άμαρτάνειν.

V E R B O R U M

2

*άναίσιμος. ούδέ τε δήρις άναίσιμος έν μελέεσσιν g8(27a). 1 άναξ. άνακτος . . . άγέα κύκλον 3 7 ( 4 7 ) " άναπέμπειν. τούς μέν πϋρ άνέπεμπε 53 (62).6 άναπνείν. ώδε δ' άναπνεί πάντα καϊ έκ­ πνεί gi(ioo)" *άναύχην. κόρσαι άναύχενες 5 ° ( 5 7 ) · ' άνδάνειν. ή/ιετερας μελέτας (άδε τοι) διά φροντιδος έ/.θείν 3 ( ΐ 3 ' ) · 2 άνδιχα. 14(21).7, 2 6 ( 2 0 ) . j άνδρείος. άνδρείων άχέων άπόκ/.ηροι '33('47)·2 άνδρόμεος. ούδέ γάρ άνδρομέή κεφαλή κατά γυϊα κέκασται 9 7 ( 1 3 4 ) " *άνδρόπρφρος. βουγενή άνδρόπρφοα 52 (6.).2 *άνδροφυής. άνδροφυή βούκρανα 5 2 ( 6 ι ) . 3 άνελίσσειν. άρματος ώσπερ (άν ίχνος ελί­ σσεται] 40(46)· ι άνεμος. Ίρις δ' έκ πελάγους άνεμον φέρει 4 4 ( 5 ° ) " ; άψας . . . άνεμων λαμπτήρας άμοργούς, οί τ' ανέμων μέν πνεύμα διασκιδνάσιν 88(84).3, 4 ; παύσεις ακα­ μάτων άνεμων μένος Ι Ο Ι ( Ι Ι Ι ) . 3 ανήκουστος,

(ό δ' ανήκουστος]

. . . κακήν

άλεγύνατο δαίτα 124(137).3 άνήνυστος. έόν έξαπόλεσθαι άνήνυστον 9 (12).2 άνήρ. 8(ΐ7).26, 9 9 ( 1 2 9 ) " , 1 0 6 ( 1 5 ) " ; άνδρός 5 6 ( 6 3 ) " , ίο ι (11 r).g; άνέρες ΐ 4 ( 2 ΐ ) . ι ο , 15(23).2, άνδρες 58(67).2; άνέρας 15(23).6, άνδρας ΙΟΟ(ΙΙΟ).6; άνδρών 5 2 ( 6 ι ) · 3 , 5 3 ( 6 2 ) " ; άνδράσι ' ( 2 ) · 7 , 53(62).8, ι θ 2 ( " 2 ) . 8 , 103(114)·3 άνθος, άνθεα τιμής 5 ( 3 / '

I N D E X

V E R B O R U M

322

άνθρωπος, άνθρωποι 16(26/4; άνθρώπων 99(129).6, ι ο 5 ( " 3 ) . 2 ; άνθρώποις 94 (ΐ05)·3· ' ° ' ( ' " ) · 7 ; άνθρώποισιν 12(8). 4,' 7 9 ( ι ο 6 ) . ι , 94(ιθ5).2, 96(ΐ33)·3. " 8 (i28).g, 1 1 9 ( 1 3 0 ) " , 132(146).2 άνιάν. καί τούτοις φρονέονσι καί ήδοντ' ήδ' άνιώνται 78(107).2 άνόπαιον.

καρπα'λί'μως

δ' άνόπαιον

28

(5·)" άνορεύειν. έπεί μέγα νείκος . . . εις τιμάς τ' άνόρουσε 23(30).2 άνταυγεϊν. άνταυγεί προς "Ολυμπον 3 6 (44)" άντεσθαι. καί σέ . . . παρθένε Μούσα / άντομαι 2(3).4 άντιάν. ψύχεος άντιάσαντα 57(65)·2 *άντιθρφσκειν. αίματος έν πελάγεσσι τεθραμμένη (άντιθορόντος( 94('°5)" άντρον. ύπ' άντρον ύπόστεγον 1 1 5 ( 1 2 0 ) " άπαίσσειν. οπόταν μέν άπαίξη τέρεν α!μα gi (100).6 απαλός, απαλή περί ποίη 9 2 ( Ι Ο 0 · 2 άπαρύειν. χαλκφ άπο ψυχήν άρύσας 125 (138)" άπας. άπαντα 97(ΐ34)·5; 8(ΐ7)·7» 2 6 ( 2 ο ) . 2, 2 7 ( 3 8 / 2 , 4, 8 Ι ( Ι Ο 3 ) . Ι ; απάντων ΐ 2 ( 8 ) . ι ; άπάντη 8(17). ig, ΐ 4 ( 2 ι ) - 3 > ' ° 4 (")·3 απάτη,

μή σ' απάτη

φρένα

καινύτω

15

(23)·9 απατηλός, λόγου στόλον ούκ άπατηλόν 8 ('7)·26 άπειρος, κακότητος άπειροι 102(112).3 άπειρων, πάμπαν άπειρων / σφαίρος κυ­ κλοτερής 2 2 ( 2 8 ) . 3 ; είπερ άπείρονα γης τ ε βάθη και δαψιλύς αίθήρ 3 3 ( 3 9 ) " άπέχειν. δάφνης φύλλων άπο πάμπαν εχ­ εσθαι 1 2 7 ( 1 4 ° ) " ; κυάμων άπο χείρας εχεσθαι 1 2 8 ( 1 4 1 ) " άπιστείν. κακοίς μέν κάρτα πέλει κρατίουσιν άπιστείν 6(4)" άπλετος, ήέρος άπλετον ϋψος 8 ( ΐ 7 ) " 8 ; διά τ' άπλετου αύγής 121 ( 1 3 5 ) - 2 άπό. 22(29). 1, 2 5 ( 2 2 ) · 8 , 5 2 (6ι)·3> 67(81). ', [ 9 7 ( ΐ 3 4 ) . 2 ] , ι ο ο ( ι ι ο ) . 4 , 107(115).6, Ι29(ΐ43)·' _ άπόκληρος. ανδρείων άκέων απόκληροι '33(ΐ47)·2 άποκρίνειν. εύτε δ' άποκρινθώσι, τό δ' αύ δυσδαίμονα πότμον 13(9).4 άπολείπειν. άπέλειπε ποδών 92(101).2 άπό/.ε:ψις. δοιή δέ θνητών γένεσις, δοιή

δ' άπόλειψις 8(17) 3 άπολήγειν. καί πρός τοις ούδ' !άρ τι] έπιγίγνεται ούδ' άπολήγει 8 ( 1 7 ) . 3 ο άζοπέτεσθαι. άρθέντες άπέπταν 1 ( 2 / 4 άποπλάζειν. δσσα φιν έν θνητοίσιν άποπ­ λαχθέντα πέφυκεν 2 5 ( 2 2 ) . 3 άποπτύειν. άπέπτυαε

πόντος δ' ές χθονός 107(115)"°

ούδας

άπορραίειν. θυμόν άπορραίσαντας 118 ( ΐ 2 8 ) . ι ο ; θυμόν άπορραίσαντε 124(137)· 6 απορροή,

πάντων

είσίν

άπορροαϊ

έγενοντο 7 3 ( 8 9 ) · 1 άποσκευάζειν. (άπεσκεύααε( 4'(42)·2 *άποσκνιφοϋν.

άπεσκνίφωαε

δσσ'

δέ οί αύγάς δέ γαίης /

τόσσον, δσσον τ' εύρος . . . έπλετο μήνης 4ΐ ( 4 2 ) · 2 *άπόσκοπος.

ού γάρ μύθος άπόσκοπος 53

_ (62)·3 άποατεγάζειν. είσόκ' άποστεγάση πυκινόν ρόον gi(100). 14 άποστέγειν. at δ' ύδατος μέν βένθος άπέστεγον 88(84).9 άποτρέπειν. μανίην άποτρέψατε γλώσσης 2(3)" άπτειν. άψας . . . άνεμων λαμπτήρας άμ­ οργούς 88(84). 3 άπυστος. καί τ' έόν έξαπόλεσθαι, άνήνυστον καί άπυστον 9(12).2 άρα. ιο6(ΐ5)-4; &Ρ 8 ( ΐ 7 ) - 3 0 , 8 ο ( ι ο 8 ) . ι άραιός. καθ' όσον μέν άραιότατα ξυνέκυρσε πεσόντα 8 2 ( 1 0 4 ) " άραρίσκειν. παντοίαις ίδέησιν άρηρότα 4 7 ( 3 5 ) - 1 7 ; κόλλησιν άρηρότα 48(96).4 άργαλέος. άργαλέη τέτυκται (άληθείη) ι ο 3 (114) · υ; άργαλέας βιότοιο μεταλλάσσοντα κελεύθους 107(115)· 8 άργής. Ζεύς άργής 7(6).2; άργέτι δεύεται αύγή ΐ 4 ( 2 ' ) · 4 άργύφεος. ύδατος δέμας άργυφέοιο gi(ioo). 11 Άρης. ούδέ τις ήν κείνοιαιν Άρης θεός ιι8(ΐ28).ι 8(17).23ί

άρθμιος. άρθμια έργα άρθμια μέν γάρ ταύτα εαυτών πάντα μέρεσσιν 25(22)" άρθρον, ήτις καί Ονητοίσι νομίζεται έμφ­ υτος άρθροις 8 ( ΐ 7 ) · 2 2 άριδείκετος. βροτέων μελέων άριδείκετον δγκον 2 6 ( 2 0 ) " άρμα. πέμπε παρ' Εύσεβίης έλάουσ' εύή-

INDEX

323 vtov άρμα 2 ( 3 / 5 ; άρματος (ώσπερ άν ίχνος ελίσσεται! 40(46)" άρμόζειν. έκ τούτων.. . πάντα πεπήγασιν άρμοσθέντα 7 8 ( 1 0 7 ) " αρμονία. Άρμονίη θεμερώπις 116(122/2; άρμονίης πυκινφ κρυφφ έστήρικται 21 (27).2; άομονίης κόλλησιν άρηρότα 48 (96). 4; άρμονίη μίξαντε τά μέν πλέω, τά δ' έλάσσω 15(23).4 άρουρα. (άνεμοι) καταφθινύθουσιν ι ο ι (111)·4 άρρην. έν γάρ θερμοτέρψ

άρούρας

τό κατ' άρρενα

8(67)" άρχή. άρχήν έγενοντο 2 7 ( 3 8 ) " ' Ασάφεια, μελάγκουρός τ' Ασάφεια 5

116

(122/4 άακεΐν. (σκιεροίς! ήσκημένα γυίοις 5 2 (6ι)-4; γόμφοις άσκήσασα καταστόργοις Αφροδίτη 86(87). > άσπετος. άσπετος αιών 11 ( ι 6 ) . 2 ; θνητών, όσσα γε δήλ.α (γεγάασιν( άσπετα 15 (23)"0 'Αστεμφής. Κινώ τ' Άστεμφής τε " 7 (Ι23).2 δχστυ. ο: μέγα άστυ κατά ξανθού Ακρά­ γαντος ; ναίετε Ι 0 2 ( ι ΐ 2 ) . ι ; ές άστεα τηλεθάοντα 102(112).7 ασυνήθης, ιδών άσυνήθεα χώρον ι ΐ2(ι ι8). ι ατάλαντος, νεϊκός τ' οΰλόμενον δίχα τών, άτάλαντον άπάντη 8(17/19 άτάρ. 7 7 ( ' 0 9 ) · 2 ; αύτάρ 4 7 ( 3 5 ) " , 5'(59)· ι, 7 2 ( 8 3 ) " , 7 4 ( 9 " ) " , 9 ΐ ( ι ° ο ) " 4 άτάρβητος. άταρβήτοισι προσώποις 36 _ (44)" _ άτειρής. ανδρείων άχεων απόκληροι, άτειρεϊς 1 3 3 ( ' 4 7 ) - 2 ; όμματ' έπηξεν άτειρέα 8 5 ( 8 6 ) " ; άτειρέσιν άκτίνεααιν 88(84). 6 άτερπής. άτερπέα χώρον 113(121)" Άτη. 'Ατης άν λειμώνα 113(121).4 ατραπός, μύθων . . . άτραπόν μίαν ι8 (2-ΐ).2; έξερεοντες όπη πρός κέρδος άταρπός 102(112).g αύ. 8 ( ΐ 7 ) · 2 , 8, 17; '3(9)-4! 16(26).6; gi (100).20 αύγή. αυγή τύψασα σεληναίης κύκλων 3 8 ( 4 3 ) " i όιάτ' άπλετου αύγής 121(135)· 2; άργέτι δεύεται αύγή ΐ 4 ( 2 0 - 4 ; (άπεσκεύασε] δέ οί αύγάς 4 ' ( 4 2 ) " ; γαία δ' ές αύγάς / ήέ/.ιου 1 0 7 ( 1 1 5 ) " ° αύ/.ύς. αύλού πορθμόν Οείσα gi (100). 10

έπ' εύειδεί

χερί

V E R B O R U M

αύξάνειν. αύξεται έν μέρει αίσης 16(26). 2; μάθη γάρ τοι φρένας αΰξει 8 ( 1 7 / 1 4 ; αύξει δέ χθων μέν σφέτερον δέμας 3 ' ( 3 7 ) " ; αύτά γάρ αΰξει / ταΰτ' είς ήθος έκαστον 100(110/4; τοτέ μέν γάρ εν ηύξήθη μόνον είναι j έκ πλεόνων 8 ( 1 7 ) " , ι6 αύτε. 3 ( ' 3 ' ) · 3 , 2 6 ( 2 0 / 4 αύτύς. αυτός 1 3 ( 9 ) 0 ; a'k0 1(2).5; αύτά 8(ΐ7)·34, > 4 ( 2 ' ) " 3 > 16(26/3, Ι Ο Ο ( Ι Ι Ο ) . 4; αύτών ioo(iio).g; αύτως 25(22).4J 26{2ο).6; 9 ' ( Ό Ο ) " 6 , 22; 124(137).5; ταύτά 7 1 ( 8 2 ) " αύτάρ. 23(30)· • *αύτοτράπεζος. άθανάτοις άλλοισιν όμέστιοι αύτοτράπεζοι 133(147)·1 αύχμηρός. αύχμιηραί τ ε νόσοι ι ι 3 ( ΐ 2 ΐ ) . 3 αύχμός. θήσεις δ' έξ δμβροιο κε/,αινοϋ καίριου αύχμόν . . . καί έξ αύχμοίο θερείου / ρεύματα ι ο ι ( ι ι ι ) . 6 , η άφαρ. 47(35) 6, ι ο ο ( ι ι ο ) . 8 αφθονία, καρπών άφθονίησι 6 4 ( 7 8 / 2 Αφροδίτη, δμματ' έπηξεν . . . δι' Αφρ­ οδίτη 8 5 ( 8 6 ) " ; γύμφοις άσκήσασα καταστόργοις Αφροδίτη 8 6 ( 8 7 ) " ; Γηθοσύνην καλέοντες . . . iß' Άφροδίτην 8 (17/24; σχιστούς λειμώνας . . . 'Αφρ­ οδίτης 5 5 ( 6 6 ) " ; άλλήλοις έστερκται όμοιωθέντ' Αφροδίτη 25(22).5; roW όσα νϋν γεγάασι συναρμοσθέντ' Αφροδίτη 6ο(7θ-4 άχος.

ούποτε

δειλαίων

άχεων

θυμόν ΐ23(ΐ45)-2', ανδρείων όκληροι

λ.ωφήσετε άχεων απ­

ι33('47)·2

βάθος, γής βάθη 3 3 ( 3 9 ) " βαίνειν. όξύ δ' έπ' όξύ (έβη) 7 5 ( 9 ° ) · 2 βάξις. επί νούσων / παντοίων έπύθοντο κλυείν εύηκέα βάξιν 102(112). ι ι βάπτειν. εύτε μέν αύλού πορθμόν . . . είς ύδατος βάπτησι τέρεν δέμας gi (ιοο). 11 *βαρύνωτος. έν κόγχαισι θαλασσονόμοις βαρυνώτοις 69(76). ι βασίλεια, άλλά Κύπρις

βασίλεια.

ιι8

(•28/3 _ _ βασίλεύς. ούδέ Ζευς βασιλεύς ούδέ Κρόνος ούδέ Ποσειδών 118(128).2 βένΟος. ένέρτατον . . . βένΟος δίνης 47 (35)·3ί Λ ί ' ° ' ύδατος μέν βίνΟος άζέστεγον 88(84).g; κατά βένθεα χαλ.κοϋ gi (100). 16 βηλός. λάμζεσκεν κατά βηλόν 88(84).6

I N D E X

V E R B O R U M

324

βιάζεσθαι. μηδέ σέ . . . βιήσεται άνθεα τιμής πρός θνητών άνελέσθαι 5 ( 3 ) " βίος. παΰρον δ' (έν ζωήσι βίου( μέρος άθρήσαντες 1 ( 2 / 3 ; βίου θαλέθοντος έν άκμή 26(20)3; π€Ρί PVTMlvi βίοιο 26 (2θ)-5; δαίμονες οίτε μακραίωνος λελ­ άχασι βίοιο Ι 0 7 ( ι ΐ 5 ) · 5 βίοτος. δφρα μέν τε βιωσι, τδ δή βίοτον καλέουσι 106(15)· 2; άργαλέας βιότοιο . . . κελεύθους 107(1ΐ5)-8 βιοϋν. δφρα μέν τε βιωσι 106(15). 2 βλαστάνειν. δένδρεά τ' έβλάατησε καί άνέρες ήδέ γυναίκες 14(21). ίο; κόρσαι άναύχενες έβλάστησαν 5 ° ( 5 7 ) " βορά. σχέτλι' έργα βοράς 120(139).2 βουγενής. βουγενή άνδρόπρφρα 52(61).2 βούκρανος. άνδροφυή βούκρανα 5 2 ( 6 1 / 3 βραχίων. βραχίονες εΰνιδες ώμων 5 0 ( 5 7 / 2 βρότειος. βροτείη μήτις i(2).g; κρούνωμα βρότειον 7 ( 6 ) . 3 ; βροτέφ χροί gi(ioo). 17; βροτέων μελέων 26(20). ι βροτός. πριν δέ πάγεν τε βροτοί καί (έπεί) λ,ύθεν, ούδέν άρ' είσίν ι ο 6 ( ΐ 5 ) · 4 βύσαος. βύσσφ . . . κρόκου καταμισγεται άκτίς 7 6 ( 9 3 ) " βωμός, ταύρων . . . φόνοις ού δεύετο βωμός ιι8(ΐ28).8 γαίειν. σφαίρος κυκλοτερής μονίη

περιηγέι

γαίων 21(27).3, 22(28).4 γάλα. ώς δ' ό'τ' δπδς γάλα λευκόν έγόμφωσεν 6 ι ( 3 3 ) · 1 γάρ. ι ( 2 ) . ι ; 3 ( 1 3 1 ) " ; 7 ( 6 ) " ! 8 ( 1 7 ) " , 4, 14, 15, ι 6 , 27, 3 U 9 ( ι 2 ) " , 3;

Μ(Ι6).Ι;

Ι 4 ( 2 0 " 3 ; 16(26/3; 1 7 ( 2 5 ) " ; 2 2 ( 2 9 ) " ; 2 4 ( 3 ' ) " ; 25(22)"; 29(53)"; 37(47)"! 47(35)·9; 53(62)·3; 5 8 ( 6 7 ) " ; 7 7 ( ' ° 9 ) " ; 79(ιο6).ι;94(ιο5)·3;97(ΐ34)";99('29). 4; ι ο ο ( ι ι ο ) " , 4, ίο; 104(11), ι; 107(115/ 9ί ι ο 8 ( ι ΐ 7 ) . ι ;

130(125)"

7«· 5 ( 3 ) " , ΐ ' 3 ( 9 ) · 3 , ' 5 ( 2 3 ) " ° , 22(28).3, 99('29)·5, ιοο(ιιο).6, ΐ03(ιΐ4)-2, ι ι 8 ('28).4 γένεσις. δοιή δε θνητών γένεσις, δοιή δ' άπόλειψις 8(17).3 γέννα, ήλικα γένναν 8(17).27; φίλην επί γένναν ίκέσθαι ι ο ο ( ι ι ο ) · 9 ; έχθρά . . . γέννη τε κρήσει τε καί εϊδεσιν έκμάκτοισι 25(22).7; μάλα λυγρά . . . δτι σφισι (γένναι έν δργή( 25(22).9 *γεννήεις. μήδεα γεννήεντα 22(29).2 γένος, κατά θηρών άγροτέρων γένος ή

κατά θάμνων 13(9/2; ώ δειλδν θνητών γένος 1 1 4 ( 1 2 4 ) " γη. πΰρ καί ΰδωρ καί γαία καί ήέρος άπλετον ΰψος 8 ( 1 7 ) " 8 ; γαίά τε καί πόντος ήδ' υγρός άήρ 2 7 ( 3 8 ) . 3 ; νύκτα δέ γαία τίθηαιν 4 2 ( 4 8 ) " ; γαία δ' ές αύγάς / ήελίου (άπέπτυαε) ιο7(ιΐ5)"θ; περί γαίαν έλίσσεται άλλότριον φως 3 9 ( 4 5 ) " ; άπεσκνίφωσε δέ γαίης / τόσσον, όσον τ' εύρος . . . έπλετο μήνης 4 ι ( 4 2 ) · 2; γαίη μέν γάρ γαίαν όπώπαμεν ηη (iog).i; έπί γαίαν Ι Ο Ι ( Ι Ι Ι ) . 3 ; ύδατος γαίης τε καί αιθέρος ήελίου τε / κιρναμένων 60(71).2; ή δέ φλύξ . . . μινυνθαδίης τύχε γαίης 8 4 ( 8 5 ) " ; έν γάρ θερμοτέρφ τδ κατ' άρρενα έπλετο (γαίης 5 8 ( 6 7 ) " ; έκ δ' αίης προρέουσι (θέλημα( 14(21).6; αίης λάσιον μένος 19(27).2; είπερ άπείρονα γής τε βάθη 3 3 ( 3 9 ) " ; γής ιδρώτα θάλασσαν 4 6 ( 5 5 ) " Γηθοσύνη. Γηθοσύνην καλέοντες έπώνυμον ήδ' Άφροδίτην 8(17).24 γήρας, γήραος άλκαρ ι ο ι ( ι ι ι ) . ι γίγνεσθαι, δι' άλλήλων δε θέοντα γίγνεται άλλα 8 ( ΐ 7 ) · 3 5 ; γίγνεται άλλοιωπά 14 ( 2 ΐ ) " 4 ; μία γίγνεται άμφοτέρων δψ 89 ( 8 8 ) " ; γίγνοντ' άνθρωποι τε καϊ άλλων έθνεα θηρών 16(26/4; τΤΙ μεν γίγνονται 8 ( ΐ 7 ) " ΐ , ι 6 ( 2 6 ) . ι ο ; ταύτα τρίχες καί φύλλα . . . καί λεπίδες γίγνονται ηι (82).2; έν θήρεσσι λέοντες . . . γίγνονται 131(127).2; ήδη γάρ ποτ' έγώ γενόμην κοϋρός τε κόρη τε 1 0 8 ( 1 1 7 ) " ; οίων έξ έρίδων . . . έγένεσθε 114(124).2; δήλ' έγένοντο 27(38).2; τά δ' όστέα λευκά γένοντο 4 8 ( 9 6 ) . 3 ; δσσ' έγένοντο 73(89)· ι; έκ τών αίμά τ' Ιγεντο καί άλλης είδεα σαρκός 8 3 ( 9 8 / 5 ; πώς . . . είδη τε γενοίατο χροιά τε θνητών / τόσσ' δσα νϋν γεγάασι 6 0 ( 7 1 ) . 3 , 4! φάρμακα δ' δσσα γεγάσι ι ο ι ( ι ι ι ) . ι ; δσσα γε δήλα (γεγάασιν( άσπετα ΐ 5 ( 2 3 ) " ο ; είσοκεν (εν( συμφύντα τό παν ύπένερθε γένηται ι 6 (26). 7; έπεί . . . έν δέ μέση φιλότης στροφάλιγγι γένηται 47(35)·4ί °< δή γίγνεσθαι πάρος ούκ έόν έλπίζουσιν 1 0 4 ( H ) . 2 ; έκ γάρ τοϋ μή έόντος άμήχανόν έστι γενέσθαι 9 ( 1 2 / 1 ; τότε μέν τό (γέ φασι) γενέσθαι ι 3 ( 9 ) - 3 γιγνώοκειν.

γνώθι 6(4)-3

γλαυκός, (γλαυκής άκτίς

76(93)"

κρόκου(

καταμισγεται

I N D E X

325 γλαυκώπις.

εύρος γλαυκώπιδος . . . μήνης

4" (42)· 3 γλυκύς, ώς γλυκύ μέν γλυκύ μάρπτε

75

(go)" γλώσσα, μανίην άποτρέψατε γλώσσης 2 ( 3 ) . ι ; τρανώματα γλώσσης 5(3)·6; ώς διά πολλών δή γλώσσης έλθόντα ματαί­ ως j έκκέχυται στομάτων 3 3 ( 3 9 ) · 2 γόμφος, γόμφοις άσκήσασα καταστόργοις Αφροδίτη 86(87)" γομφοϋν. ώς δ' δτ' όπός γάλα λευκόν έγδμφωσεν 6 1 ( 3 3 ) " γδνυ. ού πόδες, ού θοά γούνα 22(29).2, g7 ('34)·3 γραπτός,

ίλάσκοντο / γραπτοίς

τε

ζφοισι

n8(n8/5 γραφεύς. ώς δ' οπόταν γραφέες άναθήματα ποικίλλωσιν 15(23)" γυϊον. έπιχώριον άνδράσι γυϊον 53(62).8; κατάγυία i(a).i, 9 7 ( ' 3 4 ) · ' ; ήελίοιο.. . ώκέα γυϊα 2 1 ( 2 7 ) " ; ΐυία θεοϊο 24(31)· ι; γυϊα, τά σώμα λέλογχε 2 6 ( 2 0 ) . 3 ; φίλα γυϊα 107(115)·37 ι ) * α Γ"7« ι ι 8 ( ΐ 2 8 ) . ι ο ; γυίων πίστιν Ιρυκε 5 ( 3 / 8 ; διά γυίων gi(ioo).22; (σκιεροίς( ήσκημένα γυίοις 52(61).4 γυμνός, γυμνοί δ' έπλάζοντο βραχίονες 50 (57/2 "γυναικοφυής.

μεμιγμένα

τή μεν άπ' άνδ­

ρών I τή δε γυναικοφυή 52(61).4 γυνή. άνέρες ήδέ γυναίκες 14(21). ίο; άνέρας ήδέ γυναίκας 15(23).6; τά μέν τελέθουσι γυναίκες / ψύχεος άντιάσαντα 5 7 ( 6 5 ) " ; πολυκλαύτων τε γυναικών 53 ( 6 2 ) " ; άνδράσιν ήδέ γυναιξί 102(112).8 *δαιδαλέοδμος.

μύροισί

τε

δαιδαλεδδμοις

ιι8(ΐ28).5 δαίειν. φιλοφροσύνη τε δεδήει 119(130).2 δαίμων, έπεί κατά μείζον έμίσγετο δαί­ μονι δαίμων 5 ' ( 5 9 ) · 1 ; δαίμονες οίτε μακραίωνος λελάχασι βίοιο 107(115)·5 δαίς. κακήν άλεγύνατο δαίτα 124(137/4 δαίφρων. δαίφρονος Άγχίτεω υίε 4 ( ' ) " δάκρυον. Νήστίς θ' ή δακρύοις τέγγει κρούνωμα βρότειον 7 (6). 3 δάπτειν. ούκ έσορατε / άλλήλους δάπτοντες Ι22(ΐ36).2 δάφνη, δάφνης φύλλων άπο πάμπαν εχε­ σθαι 1 2 7 ( 1 4 ° ) " ; (γίγνονται) δάφναι δ' ένί δένδρεσιν 131(127)·2 *δαψιλός. δαψιλδς αίθήρ 3 3 ( 3 9 ) "

V E R B O R U M

δέ. ι ( 2 ) . 2 , 3, 6, | 8 ; 2(3).2; 4 ( ' ) · ι ; 5(3)· 8; 6 ( 4 ) . 2 ; 8 ( 1 7 / 2 , 3 (bis), 5> 8, 12, ι 3 , 17, 26, 28(bis) 29, 3 2 , 33, 34! 12(8). ι, 4; >3(9)"> 4(bis), 5! ' 4 ( 2 ΐ ) · 4 , 5, 6, 7, 8, ι 3 ; 1 5 ( 2 3 ) " , 4; ι6(26).ι, 3 , 6, ι ι , 12; 2 θ ( 3 6 ) . ι ; 25(22).4; 26(20).4, 6; 27(38)"; 28(5ΐ).ι; 2 9 ( 5 3 ) " ; 3 ' ( 3 7 ) " (bis); 3 2 ( 5 2 ) " ; 4 1 ( 4 2 ) " , 2; 4 2 ( 4 8 ) " ; 4 4 ( 5 ° ) " ; 47(35)·4, 7, 8, ι ι , 12, ι 4 , ι 6 ; 2 4 8 ( 9 6 ) " , 3(bis); 5°(57)·2; 5 ( 6 ι ) · 2 , 4 ; 57(65)"; 6ο(7ΐ).ι; 61(33)"; 62(73)"; 6 5 ( 7 9 ) " ; 7°(75)"(bis); 7 5 ( 9 ° ) ' , 2; 76 ( 9 3 ) " ; 7 7 ( ' ° 9 ) " > 2, 3 ( b i s ) ; | 8 ο ( ι ο 8 ) . ι ; 8 3 ( g 8 ) . i ; 8 4 ( 8 5 ) " ; 8 8 ( 8 4 ) " , 5, 7, 9, ' ° ;

gi(ioo).i, 5> 8, ι6, ι8, 20, 22, 25; 95 (ι32).2; 99('29)·ΐ; ιοο(ιιο).6; ιοί (ι 11), ι, 3, 6, 7, 9; ιο2(ι Ι 2 ) . 4 , 8, ίο; ι ο 3 (114/2; ι ο 6 ( ΐ 5 ) · 4 ; io7(ii5)"o(bis), 11, I2(bis); 118(128).8; 1 1 9 ( 1 3 0 ) " ; ' 2 4 ( 1 3 7 / 1 , 2, 3, 5; Ι 3 ΐ ( ΐ 2 7 ) · 2 ; 1 3 2 ( 1 4 6 ) " δεδαήκεναι. τήν ού τις μετά τοϊσιν έλισσομένην δεδάηκε 8 ( ΐ 7 ) · 2 5 ; άνέρες άμφί τέχνης ύπό μήτιος εύ δεδαώτε Ι 5 ( 2 3 ) · 2 δεδιέναι. ένθ' ούτ' ήελίοιο (δεδίοσεται( άγλαδν είδος 1 9 ( 2 7 ) " δείλαιος, δειλαίων άχεων ΐ 2 3 ( ι 4 5 ) . 2 δειλός, δειλός δ' φ σκοτόεσσα θεών πέρι δόξα μέμηλεν 9 5 ( ' 3 2 ) · 2 ! & δειλδν θνη­ τών γένος 1 1 4 ( 1 2 4 ) " ; δειλοί, πάνδειλοι ΐ 2 8 ( ι 4 ι ) · ι ; πολλά δείλ' έμπαια \(υ). 2; μυρία δειλά ι ο ο ( ι ι ο ) . 7 ; δειλά καί έσϋλά ι ο 6 ( ΐ 5 ) · 3 δείν. καί δις γάρ, ö δει, καλόν έστιν ένισπείν 17(25)" δείν. <ώς δ' δτ' όπός γάλα λευκόν έγόμφωαεν καί έδησε 6 1 ( 3 3 ) " δέκα. δέκ' άνθρώπων καί τ' είκοσιν αίώνεσσιν 99(129).6 δέκατος, μηνός έν όγδοάτου δεκάτη 59 (68).. δέμας, αύξει δέ χθων μέν σφέτερον δέμας 3 1 ( 3 7 ) " ; μελέων έρατόν δέμας 53(62)· 7; ύδατος . . . τέρεν δέμας gi (ιοο). 11 "δενδρεόθρεπτος. ρεύματα δενδρεύθρεπτα ιοί (ι 11).8 δένδρεον. δένδρεά ι 4 ( 2 ΐ ) . ι ο , 15(23/6, 6 3 ( 7 2 ) " , ΐ 6 4 ( 7 7 ) " > 6 5 ( 7 9 ) " ; έν δένδ­ ρεσιν ήυκδμοισιν 131(127). 2 δέρκεσθαι. νόφ δέρκευ 8 ( 1 7 / 2 1 ; τυρα δέρκευ 1 4 ( 2 1 ) "

έπιμάρ-

δεύειν. άμβροτα δ' δσσ' (έδείτο( καί άρ­ γέτι δεύεται αύγή 1 4 ( 2 1 ) . 4 ; ταύρων. . .

I N D E X

φόνοις ού δεύετο βωμός 118(128). 8 δέχεσθαι. άλλος δ' έξ άλλου δέχεται ιαη ( Μ 5 ) . 12 δή- 5(3) 3, 33(39)-2, 4 7 ( 3 5 ) · 5 , 9 9 ( ' 2 9 ) · 2 , Ι 0 2 ( ΐ Ι 2 ) " 2 , 104(ΐΐ).2, Ιθ6(ΐ5)-2 δήλος, πή δήλου έκαστον . . . ή δήλον έκαστον 5 ( 3 ) · 4 , 8; δσσα γε δήλα (γεγάασιν( άσπετα 15(23).ίο; (δήλ( έγέν­ οντο 27(38).2 Δηναιή. θόωσά τε Δηναιή τε ι ι 6 ( ΐ 2 2 ) . 3 δήρις. ού στάσις ούδέ τε δήρις έν μελέ­ εσσιν g8(27a).i; Δήρις 0' αίματόεσσα 1 ΐ6(ΐ22),2 δηρός. δηρόν . . . πεπαρμένοι ιο2(ιΐ2).ΐ2 διά. διά τούτο 58(67).2; διά νύκτα 88 (84).2; διά φροντίδας 3 ( ΐ 3 [ ) · 2 J δι' άλλ­ ήλων 8(ι7)-34> ' 4 ( 2 ΐ ) · ΐ 3 , 16(26). 3 ; διά πολλών 3 3 ( 3 9 ) · 2 ; (δι' δψιος 5 4 ( 6 4 ) " ; διά γυίων gi(ioo).22; δι'αίώνος ιοο ( ι ι ο ) . 3 ; διά χρόνου 1 0 7 ( 1 1 5 ) · ? ; δ"* τ' εύρυμέδοντος / αιθέρος . . . διά τ' άπλ­ ετου αύγής Ι 2 ΐ ( ι 3 5 ) - ΐ . 2 διαθρόισκζιν. φώς δ' έξω δ'.αθοΰ>σκον 88

.

( 8 4 )

326

V E R B O R U M

·5

διαίνειν. ώς δέ τότε χβόνα Κύπρις, έπεί τ' έδίηνεν έν δμβρφ 6 2 ( 7 3 ) " διάλλαξις. μόνον μίξις τε διάλλαξίς τε μιγέντων Ι2(8),3 διαλλάσσειν. ή δε διαλλάσσοντα διαμπε­ ρές ούδαμά λήγει 8 ( ΐ 7 ) " 2 ; διαλλάξαντα κελεύθους 4 7 ( 3 ό ) " 5 διαμείβειν. (τά γάρ διά κρήσις! αμείβει • 4(2ΐ)"4 "διάμορφος. έν δέ κότφ διάμορφα καί άνδιχα ζάντα πέλονται 14(21).7 διαμπερές. 8 ( 1 7 / 6 , ΐ 2 , 3 ι ; 16(26)" ι; g> (100).4 διαπέτεσθαι. ή δέ πάλιν διαφυομένων (θρεφθείσα διέπτη! 8(17).5 διασκιδνάναι. (λαμπτήρες) ανέμων μέν πνεύμα διασκιδνάσιν 88(84).4 διασπάν. διέσπασται μελέων φύσις 56(63)·

ι διατέμνειν. διατμηθέντος ένί σπ/.άγχνοισι λόγοιο 6 ( 4 ) · 3 ; κακήσι διατμηθέντ' έρί­ δεσσι 26(20).4 διαφύεσθαι. διέφυ πλέον' έξ ένός είναι 8 (τ7).2,17; διαφύντος ένός πλέον' έκτελεθουσι 8 ( 1 7 / 1 0 , 16(26).g; ή δέ πάλιν διαφυομένων θρέφθείσα διέπτη 8(17).5 διδόναι. ώς δέ τότε χβόνα Κύπρις . . . θοφ πυρί δώκε κρατϋναι 6 2 ( 7 3 / 2

διίέναι. πϋρ δ' έξω διίεσκον 8 8 ( 8 4 ) " 0 διέχειν. άπ' άλ/.ήλων διέχουσι 25(22).6 διηνεκής, άλλα τε πρός τοις πολλά διηνεκή _ έξ'-γένοντο 5ΐ ( 5 9 / 3 διιδείν. ένθ' ούτ' ήελίοιο διείδεται ώκέα γυϊα 21(27)" διειπετής. κλεψύδρη . . . διειπετέος χαλκοίο gi (100).9 δίκη. ώκύμοροι καπνοίο δίκην ι ( 2 ) . 4 δίνη. έπεί νείκος μέν ένέρτατον ίκετο βέν­ Οος I δίνης 4 7 ( 3 5 ) · 4 ; 5 δ' αιθέρος εμβα/.ε δίναις 107(115)"! δίοδος, εύπορίην διόδοιαι τετμήσθαι gi (100).5 διολλύναι. οίμοι, δτ' ού πρόσθεν με διώλεσε νηλεές ή μα ρ 120(139)" δίος. δι' Αφροδίτη 8 5 ( 8 6 ) " ; αίθ έοα οίον 77(109).2 διπλός, δίπλ' έρέω 8(ιγ).ι, ι6 δις. δις γάρ, ö δει, καλόν έστιν ένισπείν '7(25)" δίχα. σίχ' έκαστα φορεύμενα νείκεος έγβει . . . νείκός τ' ού'λύμενον δίχα τών 8 ( ΐ ; ) · 8 , 19; δίχ' έκαστα φορεύμενα ι 6 (26).6 διώκειν.

αίθέριον

μέν γάρ σφε μένος πόν­

τονδε διώκει ι ο 7 ( ι ΐ 5 ) - 9 *δνοφόεις. δμβρον δνοφόεντά ι 4 ( 2 ΐ ) - 5 δοιός. δοιή δέ θνητών γένεσις, δοιή δ' άπόλειψις 8(17).3 *δο?.ιχαίων. θεοί δολιχαίωνες ι4(2ΐ)"2; θεούς σολιχαίωνας 15(23).8 *δο/.ιχόφρων. ού γάρ σφισιν δολιχόφρονές είσι μέριμναι Ι Ο 4 ( Ι Ι ) . Ι δόξα. σκοτόεσσα θεών πέρι δόξα 9 5 ( ' 3 2 ) · 2 δύειν. μακρήσι κατά χβόνα δύετο ρίζαις _ 30(54)" δύο. άπό νώτοιο δύο κλάδοι άίσσονται

22

( 2 9 ) " , [ 9 7 ( Ι 3 4 ) · 2 ] ; 'ώ δύο τών οκτώ /ιερέων 48(96). 2 *δυσάνο?.βος. ώ δειλόν θνητών γένος, ώ δυσάνολβον ι ι 4 ( ι 2 4 ) - 1 δυσδαίμων. δυσδαίμονα πότμον 1 3 ( 9 ) · 4 δύσζηλος. δύσζηλος έπί φρένα πίατιος όρμή ι ο 3 ( ι ΐ 4 ) - 3 δυσηχής. δυσηχέος ήθμοίο gi (loo).ig; φόνοιο δυσηχέος 122(136)" δύστλητος. στυγέει δύστλητον ανάγκην log (116)" εαυτού, πάντα

άρθμια

μέν γάρ ταύτα

μέρεσσιν

25(22). ι

έαυτών

IN D Ε Χ

327 Έγερσις.

καί Εύναίη

καί 'Εγερσις

ιιγ

(Ι23).Ι

έγχείν. έν δ' έχύθη καθαροίσι 5 7 ( 6 5 ) " έγώ. 4 7 ( 3 5 ) " , Ι Ο Ι ( Ι Ι Ι ) . 2 , 102(112). 4 , Ι 0 3 ( ι ΐ 4 ) - 2 , ΐ 0 7 ( ι » 5 ) - ' 3 , ιοΒ(ιιγ).ι; με 120(139)" έδειν. φίλας κατά σάρκας έδουσιν Ι 2 4 ( ι 3 7 ) - 6 : έέδμεναι ήέα γυϊα ι ι 8 ( ΐ 2 8 ) . ι ο έθέλειν. (ύδωρ) έ/.αίφ ούκ έθέλει 7 4 ( 9 θ - 2 ; ήν έθέλησθα Ι Ο Ι ( Ι Ι Ι ) · 5 , cf. s.v. θέλειν έθνος, άλλων έθνεα Οήρων 16(26).4; έθνεα μυρία θνητών 47(35)-7, '6; έθνεα κηρών ι ι 3 ( ι 2 0 - 2 2 2 2 7 ( 3 8 ) " ; 6ο(7ΐ).ι; 3(ΐ3')"; ΐ4( ')· ; ιοο(ι ι ο ) . ι , 6; 1 0 5 ( 1 1 3 ) · 2 ; Vv 1 0 1 (' ' 5 ) · 5 εΐδέναι. οίδα μέν οϋνεκ' άληθείη πάρα μύθοις , ούς έγώ έξερέω 103(114)" j Aröi 1 5 ( 2 3 ) " ! , Ι Ο Ο ( Ι Ι Ο ) . Ι Ο ; άνήρ περιώσια είδώς 99(129). ι είδος (form), ήελίοιο . . . άγλαόν είδος ΐ 9 ( 2 7 ) · ΐ ; Αδη τε . . . χ_ροΙά τε θνητών 6 ο ( 7 ΐ ) · 3 ; είδεα πάσιν άλίγκια ΐ 5 ( 2 3 ) · 5 ! (Κύπρις) είδεα ποιπνύουσα 62(73)·2; άλλης είδεα σαρκός 8 3 ( 9 8 / 5 ; παντο­ ία .. . είδεα θνητών ι ο 7 ( ι ΐ 5 ) - 7 ; είδε' αμείβων 130(125)"; άπ' άλλήλων διέχουσι. . . εϊδεσιν έκμάκτοισι 25(22/7

εί.

είδος (heat). !είδει τε! κ"' αύγή Ι 4 ( 2 ΐ ) . 4 ; είδεος 53(62)·5 είκοσι, δέκ' ανθρώπων αίώνεσσιν 99(Ι29)·6

άργέτι αίσαν καί

τ'

δεύεται έχοντες είκοσιν

είναι, τών καί έγώ νϋν είμι 107(1 15)" 2 ; ών θέμις εστίν . . . άκούειν 2 ( 3 / 4 ; όπόση πόρος έστι νοήσαι 5 ( 3 ) · 7 ; έκ γάρ τοϋ μή έόντος άμήχανόν έστι γενέσθαι, / καί τ' έόν έξαπόλεσθαι άνήνυστον . . . αίεί γάρ (τή γ' έσται( 9('2)"3; δις . . . καλόν έστιν ένισπείν 17(25)"; αίμα γάρ άνθρώποις περικάρδιύν έστι νόημα 94(105/3; δπη φύσις εστίν έκάστφ ι ο ο ( ι ι ο ) · 5 ; αύτ' έστιν ταΰτα 8 ( Ι 7 ) · 3 4 , 16(26/3; φύσις ούδενός έστιν απάντων / θνητών . . . άλλά μόνον μί­ ξις τε διάλλαξις τ ε μιγέντων / έστι 12 (8).ι, 4; έκ τών πάνθ' δσα τ' ήν δσα τ' έστι καί έσται . . . αύτά γάρ έστιν ταύτα 1 4 (^ι)-9, '3! <")* έστιν πελάσασθαι έν όφθαλμοϊσιν έφικτόν 96(133)"; έστιν άνάγκης χρήμα 107(115)"; ταύτη δ' αίέν έασιν ακίνητοι κατά κύκλον 8 ( ΐ 7 ) " 3 > 16(26/12; ήλικα γένναν έασι

V E R B O R U M

8 ( 1 7 ) · 2 7 ; όσα κρήαιν επαρκέα μάλλον έασιν 25(22). 4 ; πάντων είσίν άπορροαϊ 7 3 ( 8 9 ) " ; °ύ γάρ σφιν δολιχοφρονές είσι μέριμναι ι ο 4 ( ι ι ) . ι ; τόφρα μέν ούν είσίν ι ο 6 ( ΐ 5 ) - 3 : ούδέν άρ' είσίν 106(15). 4 ; ούκέτ' άν ήσαν 8(17).3·, έ(στ)ι γάρ ώς πάρος ήν τε καί έσσεται ι ι ( ι 6 ) . ι ; όσον ταναώτερον ήεν 88(8 4 )-5, ίο; ην δε τις έν κείνοισιν άνήρ gg(\29). 1; ένθ' ήσαν Χθονίη τε καί Ήλιόπη ι ι 6 ( ΐ 2 2 ) . ι ; ούδέ τις ήν κείνοισιν Άρης θεός 118(128).ι; άλ./,ά μύσος τοΰτ' έσκεν 118(128).9; ήσαν δέ κτίλα πάντα 1 1 9 ( 1 3 ° ) " ; τών δντων πάντων λεύσσεσκεν έκαστον gg (129). 5; οϊ δή γίγνεσθαι πάρος ούκ έόν έ/.πίζουσιν 104(11)-2; αύτοτράπεζοι / (έόντες Ι 3 3 ( ' 4 7 ) · 2 ; έν μόνον είναι έκ πλεόνων . . . πλέον' έξ ένός είναι 8 ( ι 7 ) " , υ, ι 6 , 17; άλλοθεν είναι θνητών . . . πηγήν ΐ 5 ( 2 3 ) " ° ; έν μόνον είναι . . . τά πριν μάθον άΟάνατ' είναι 47 (35)· 5, '4 είνάλιος. είνάλιοι είπερ. 33(39)" είργειν.

καμασήνες

63(72)· ·

είργει / αέρος όγκος gi(ioo).i2:

έεργμένον ώγύγιον πϋρ 88(84).7 είς. 8(17)7; 13(9)"; 16(26).2, 5; 2 3 ( 3 ° ) - 2 ; 26(20).2; gi (too). 11, t i 2 ; 9 6 ( 1 3 3 ) · 3; 100(110).5; Ι 3 2 ( ΐ 4 6 ) · ΐ ; έ? Ϊ 4 ! ( 4 2 ) · 2 ; 4 7 ( 3 5 ) " ; Ι 0 2 ( ι ΐ 2 ) · 7 ; 107(1 i5)"o(bis); 118(128).7 είς. μία γίγνεται αμφοτέρων δψ 8 9 ( 8 8 ) " ; είς ένα κόσμον 16(26).5ί μύθων . . . άτραπόν μίαν ι 8 ( 2 4 ) . 2 ; εν μόνον είναι 8 ( ΐ 7 ) " , ι 6 ; 4 7 ( 3 5 / 5 ; «V έν άπαντα 8 ( ΐ 7 ) - 7 , 2 6 ( 2 θ ) . 2 ; εν έκ πλεόνων 8(ιγ). 9, 16(26).8; (εν( συμφύντα 16(26).7; πλέον' έξ ενός είναι &(ιη).υ, \γ; ένός διαφύντος 8 ( ΐ 7 ) " 0 , 16(26).9 είσέρχεσθαι. άγγοσδ' δμβρος έσέρχεται. . . έσέρχεται αίσιμον ύδωρ g\ (100). 12,15 εΐσόκε. 16(26).7, 9 ' ( I O O ) " 4 > 2 0 είσοράν. τά νυν έσορώμεν άπαντα οη ( 3 8 ) . 2 ; ούκ έσοράτεIάλλήλουςδάπτοντες 122(136). ι είτε. 8(17/31, 8 3 ( 9 8 ) . 4 ( b i s ) έκ. 2 ( 3 ) . 2 ; 8(i7)- 2 (bis), 9, I7(bis); 9(12). 1; ι 4 ( 2 ΐ ) . 6 , g; ΐ 5 ( 2 3 ) · 5 ; 16(26).8; 27 ( 3 8 ) . ι ; 4 4 ( 5 ° ) · ι : 78(107)"; 8 3 ( 9 8 ) . 5 ; 85(86)1; ι οι (111). 6, 7 , 9 ; ' 0 7 ( ι ΐ 5 ) " 2 ; iu(iig)"; έκαστος.

114(124). 2 (bis); 130(125)"

1(2).5; έκαστον

5(3)·4>

8; gg

I N D E X

V E R B O R U M

328

(rag).5; 100(110).5; έκάστφ 8(17).28, 100(110/5; έκαστα 8(17).8, 16(26).6, 26(20).5, 5 1 ( 5 9 / 2 έκβάίνειν. τά μέν τ' ένέμμνε μελέων τά δέ τ' έξεβεβήκει 4 7 ( 3 5 ) · " έκγίγνεαθαι. άλλα τε πρός το!ς πολλά διηνεκή έξεγένοντο 5 ' ( 5 9 ) · 3 εκείνος, κείνον 47(35)·3; κείνοισιν gg (rag)", 1 1 8 ( 1 2 8 ) " έκλείπειν. σ' άφαρ έκλείψουσι ι ο ο ( ι ι ο ) . 8 *έκμακτος. άπ' άλλήλων διέχουσι μάλιστα . . . εϊδεσιν έκμακτοίσι 25(22/7 εκπνεϊν. ώδε δ' άναπνεί πάντα καί έκπ­ νεί gi(ioo).i; εύτε δ' άναθρφσκη πάλιν έκπνεί 91(100).8, 25 *έκτελέθειν. διαφύντος ένός πλέον' έκτελέθουσι 8 ( 1 7 / 1 0 , 16(26).g εκτοθι. 7 0 ( 7 5 ) " εκτός. 9Φ°°)"8 έκχείν. ώς διά πολλών δή γλιόσσας έλθόντα ματαίως / έκκέχυται στομάτων 33(39)·3 έλαια, φοτοκεί μακρά δένδρεά πρώτον έλαίας 6 5 ( 7 9 ) " ; (ύδωρ) έλαίφ ούκ (ένάρθμιον) έθέλει 7 4 ( 9 ' ) · ' έλάσσων. είτ' όλίγον μείζων είτ' (έν πλεόνεσσιν( έλάσσων 83(98).4; τά μέν πλέω, άλλα δ' έλάσσω 15(23)· 4 έλαύνειν. δς σφιν άμοιβαίος πλατέος παρ' έλήλαται όρκου 2 3 ( 3 0 / 3 ; πάντοσ' έλαυνόμενοι ι (2).6; έλάουσ' εύήνιον άρμα 2(3)·5 έλίσσειν. περί γαίαν έλίσσεται άλλότριον φώς 3 9 ( 4 5 ) " ; τήν ού τις μετά τοϊσιν έλισσομένην δεδάηκε 8 ( ΐ 7 ) · 2 5 έλλείπειν.

πνεύματος έλλείποντος

gi(ioo).

'5 *έλλοπος. έξαλος έλλοπος ιχθύς 108(117).2 έλπίζειν. οί δή γίγνεσθαι πάρος ούκ έόν έλπίζουσιν 104(11).2 έμβάλλειν. δ δ' αιθέρος έμβαλε δίναις ιοη ("5)·" έμμίμνειν. τά μέν τ' ένέμιμνε μελέων τά δέ τ' έξεβεβήκει 4 7 ( 3 5 ) · " έμπαιος. πολλά δέ δείλ' έμπαια ι ( 2 ) . 2 έμπαλιν. 52(61).2, 9 φ ο ο ) . 2 θ "έμπεδόκαρπος. (δένδρεά) έμπεδόκαρπά 64(77)" έμπεδος. ού σφισιν έμπεδος αιών 8(ιγ). ι6(26).ιο *έμπεδόφυλλος.

(δένδρεά δ'

ιι,

εμπεδόφυλλα(

64(77)" έμπίπτειν. πνεύματος έμπίπτοντος 21

gi(ioo).

έμφαίνειν. λ,όγον έμφαίνοντι 3(ΐ3')·4; ούτε τί πω μελέων έρατόν δέμας έαφαίνοντας 53(62). η έμφυτος, θνητοϊσι νομίζεται έμφυτος άρθροις 8(ΐ7).22 έν. t i ( 2 ) . 3 ; 8 ( 1 7 / 2 0 , 2g; 1 4 ( 2 0 . 2 , 5, 7, 8; 1 6 ( 2 6 ) " , 2; 25(225.3; 725(22).9; 26 ( 2 0 / 3 ; 47(35)·4, 5; 4 8 ( 9 6 ) " ; 5 6 ( 6 3 ) " ; 58(67)"; 59(68)"; 62(73)"; 67(81)"; 6 9 ( 7 6 ) " ; 7θ(75)·2; 83(98).3; t 8 3 ( 9 8 ) . 4 ; 8 7 ( 9 5 ) " ; 8 8 ( 8 4 / 7 ; 9 4 ( 1 0 5 ) " ; 96(133)1; g8(27a).i; 9 9 ( 1 2 9 ) " ; 118(128).9; 124(137/4; 1 3 1 ( 1 2 7 ) " ; ivi 6(4).3; 23 (30).υ ΐ3ΐ(·27)·2 έναλλάζ. κεραιομένοισιν έναλλάζ 47(35)·8 έναντίος. άθρει . . . άνακτος εναντίον άγέα κύκλον 3 7 ( 4 7 ) " *ένάρθμιος. (ύδωρ) οίνφ . . . μάλλον ένά­ ρθμιον 74(91)· • ένεκεν, έφημερίων 'ένεκέν τίνος 4 ( 1 3 1 ) " ένερθε. ένερθ' ούδεος 3 2 ( 5 2 ) " ένέρτατος. ένέρτατον ίκετο βένθος / δίνης 47 (35)· 3 έννεσία. (νείκεος

έννεσίησιν(

25(225.9

ένθα. 1 9 ( 2 7 ) " , 2 1 ( 2 7 ) " , 69(76).3, " 3 ( l 2 l ) . 2 , Ιΐ6(ΐ22).Ι ένθεν. 9 ΐ ( ι ο ο ) . 6 , 132(146).3 ένιαυτός. (τέθηλεν) . . . πάντ' ένιαυτόν 6 4 (78)· 2 ένισπείν. δις . . . καλόν έστιν ένισπείν \η ένοπή. εμφαίνοντας / ούτ' ένοπήν 53(625.8 έννύχιος. έννυχίους δρπηκας 53(62).2 *έζαλος. έζαλος έλλοπος ιχθύς 108(117).2 έζανατέλλειν. τά δ' έμπαλιν έζανέτελλον I άνδροφυή βούκρανα 52(61).2; ούλοφυεϊς μέν πρώτα τύποι χθονός έζανέτε­ λλον 53 (62). 4 έζαπόλλυναι. πή δέ κε κήζαπόλοιτο 8(ιη). 33; καί τ' έόν έξαπόλεσθαι άνήνυστον 9(12/2 έξείης.

έξείης

πελεμίζετο

γυϊα

θεοϊο 24

(3·)·ΐ έζειπείν. μύθους / ους έγώ έξερέω ιο3 (ι 14).2 εξερείν. έξερέοντες δπη πρδς κέρδος άταρπός i o 2 ( i i 2 ) . g έξιστάναι. τών δέ συνερχομένων έξ έαχατον ϊστατο νεϊκος 2 θ ( 3 6 ) . ι ; ού γάρ άμεμφέως / πω πάν έξέατηκεν έπ' έσ­ χατα τέρματα κύκλου 47(35)· · ° έξόλλυσθαι. ή τι καταθνήσκειν τε καί έζδλλυσθαι άπάντη 104(11)· 3

I N D E X

329 έξοχετεύειν.

λύγου λόγον έξοχετεύων

(35/2 έίαι. 88(84).5, 1 ° έοικέναι. πωλεϋμαι

47

έπιορκον άμαρτήσας

έπομόσση

ΐ07("5)·4 μετά πάσι

ωσπερ έοικεν 102(1125.5 έπάγειν. παλίντιτα πνεύματ'

τετιμένος, έπάξεις

ιοί

(ΐ"/5 έπαίσσειν. αίμα . • . ύππότε μέν παλίνορσον έπαίξειε μυχόνδε gi(ioo).2 3 έπακούειν. ούτως ούτ' έπιδερκτά τάδ' άνδράσιν ούτ' έπακουστά 1 ( 2 / 7 έπαρκής. κρήσιν έπαρκέα 25(225.4 έπαυξάνειν. τούτο δ' έπαυξήσειε τό πάν τί κε, καί πόθεν έλ,θύν 8(17).32 έπεί. ι ( 2 ) . 8 , 8(ΐ7)·33, 15(23)·3, 2 3 ( 3 0 ) " , 47(35)·3, 5 1 ( 5 9 ) " , 6 2 ( 7 3 ) " , Ι Ο Ι ( Ι Ι Ι ) . 2, 7 · ο 6 ( ΐ 5 ) · 4 έπειτα. 91(100).6, 14 επεσθαι. οί δ' άμ' έπονται / μύριοι ΐ02 (ΙΙ2).8 έπεύχεσθαι. σφάξει / έπευχόμένος 124 (•37)·2 έπί. έπ' έσχατα τέρματα 4 7 ( 3 5 ) · Ι ο ; ^πί πικρόν 75(9°)·ΐ; &π' άξύ 75(9°)·2; έπί τρήματα 9 ΐ ( ι ο ο ) . ι 3 ; έπί γένναν ioo(no).g; έπί γαίαν Ι Ο Ι ( Ι Ι Ι ) . 3 ; έπί φρένα ι ο 3 ( ι ΐ 4 ) · 3 ; h' Φ 5 ( 3 ) · 2 ; ϊ~' τοίς άκροισι 5(3)·3; 12(8/4; έπί στιβαροίσι γι(8ο).υ; έπί ατομίοις . . . έπί χερί 91(100/3, ίο; έπί νούσων Ι02(ΐ Ι2).Ι0 έπιγίγνεσθαι. πρός τοίς ούδ' (άρ τι( έπιγίγνεται 8(ιη).3ο έπιδέρκεσθαι. ούτως ούτ' έπιδερκτά τάδ' άνδράσιν ι (υ), γ έπιέναι. τφ δ' έπί καί πόθος (ε!σι( 54 ( 6 4 ) " ; τόσον αίέν έπήει 4 7 ( 3 5 / · 2 έπιήρανος. σοφών έπιήρανος έργων 99 (ΐ29)·3 έπίηρος. χθων έπίηρος 4 8 ( 9 6 ) " επικεϊσθαι. τί τοίσδ' έπίκειμαι 105(113)" έπιμάρτυρος. τώνδ' όάρων προτέρων έπιμάρτυρα δέρκευ 1 4 ( 2 1 ) " έπίορκος. έπιορκον άμαρτήσας έπομόσση ι°7("5)·4 'έπιφάναι.

έπομνύναι.

V E R B O R U M

νόμφ δ' έπίφημι

καί αύτός

13(9/5 έπιφρίσσειν. όξυβελείς χαίται νώτοις έπιπεφρίκασιν 72(83).2 έπιχθόνιος. καί πρόμοι άνθρώποισιν έπιχθονίοισι πέλονται 132(146).2 έπιχώριος. έπιχώριον άνδράσι γυϊον 53 (62).8

έποπτεύειν. εί . . . καθαρήσιν έποπτεύσγ,ς μελέτησα ιοο(ιιο).2 έπορέγειν. εί δέ σϋ γ' άλλοίων έπορέξεαι οία κατ' άνδρας / μυρία δειλά πέλονται

ιοο(ι ιο).6 έποχεϊσθαι. (θερμόν δ' έποχεύετο 75(90)· 2 έπώνυμος.

Γηθοαύνην καλέοντες

θερμφ( έπώνυμον

8(17/24 έρατός. μελέων έρατόν δέμας 5 3 ( 6 2 ) · 7 έργον, άρθμια έργα 8 ( 1 7 / 2 3 ; έργα τε ρευστά i i 3 ( r a i ) . 3 ; σγέτλι' έργα βοράς ΐ 2 θ ( ι 3 9 ) · 2 ; σοφών έπιήρανος έργων gg (129).3; άγαθών μελεδήμονες έργων Ι02 (ι 12).2 έρείδειν. αίεί γάρ (θήσεαθαι( δπη κέ τις αίέν έρείδη 9 ( 1 2 ) . 3 ; άδινήσιν ύπό πρα­ πίδεσσιν έρείσας ι ο ο ( ι ι ο ) " έρευνάν. κέρματα θηρείων μελέων μυκτήραιν έρευνών 9 2 ( 1 0 1 ) " έρημος, τώνδ' ούδέν έρήμον 8(17)-33; νυκτός έρημαίης άλαώπιδος 4 3 ( 4 9 ) " έριδουπος. άκοήν έρίδουπον 5 ( 3 / 6 έρις. οίων έξ ερίδων . . . έγένεαθε ι ι 4 (124/2; κακήσι διατμηθέντ' έρίδεσσι 26(20). 4 έρδεις. Νημερτής τ' έρόεσσα 116(122).4 έρύκειν. αίθήρ δ' έκτος . . . δμβρον έρύκει gi(ioo)"8; δσσ' έτι νεϊκος έρυκε μετάρσιον 4 7 ( 3 5 ) · 9 ; πίστα έρυκε 5 ( 3 ) · 8 έρχεσθαι. έλεύσομαι ές πόρον ύμνων 47 (35)· ι; ήλύθομεν τόδ' ύπ' άντρον ύπόστεγον 1 1 5 ( 1 2 0 ) " ; μελέτας . . . διά φρ­ οντίδες έλθείν 3 ( ΐ 3 θ · 2 ; καί πόθεν έλθόν 8(ΐ7)·32; ώς διά πολλών δή γλώσσας έλθόντα ματαίως / έκκέχυται στομάτων 33(39)-2 έσθλός. δειλά καί έσθλά 106(15/3 έσχατος, έξ έσχατον ϊστατο νείκος 2 ο ( 3 6 ) . ι; έπ' έσχατα τέρματα κύκλου 47(35)· ίο; ρινών έσχατα τέρθρα gi(ioo).4 έσω. 7 ° ( 7 5 ) " , θ Φ 0 0 ) " 8 έσωθε. αέρος όγκος έσωθε πεσών gi (100). 13 έτερος, κορυφάς ετέρας έτέρησι

προαάπτων

Ι8(24).Ι

έτι. δσσ' έτι νείκος έρυκε 47(35)·9 εύ. εύ δεδαώτε 1 5 ( 2 3 ) · 2 εύδόζος. εύδόξοιο . . . άνθεα τιμής 5 ( 3 ) " εύειδής. έπ' εύειδεί χερί gi(ioo).io *εύηκής. έπί νούσων . • • κλύεα εϋηκέα

I N D E X

V E R B O R U M

33°

βάξιν 102(112). 11 εύήνιος. έλάουσ' εύήυιον άρμα 2(3).5 ευθύς. gi(ioo).24 εϋκομος. δένδρεσιν ήυκόμοισιν 131(127).2 ευμενής, εί . . . εύμενέως ιαθαρήσιν επό­ πτευσης μελέτησα ιοο(ιιο).2 Εϋναίη. καί Εύναίη καί 'Εγερσις 117(ι 2 3 ) - 1 εϋνις. βραχίονες εύνιδες ώμων 5 ° ( 5 7 ) · 2 εϋπορία. εύπορίην διόδοισι τετμήσθαι gi (100).5 εύρίσκεα.

,'

( 2 )

εύρος,

τό δ' όλον (πάς) εύχεται

εύρείν

· , 6

εύρος γλαυκώπιδος

. . . μήνης 41

(42)·3 εύρυμίδων. διά τ' εύρυμέδοντος / αιθέρος 121 (ΐ35)-1 ευρύς, σεληναίης κύκλον εύρύν 3 8 ( 4 3 ) " ευσεβής, εύσεβέεσσα άγάλμασιν ίλάσκοντο 118(128).4 εύσεβία. πέμπε παρ' Εύσεβίης 2(3).5 εΰατερνος. έν εύστέρνοις χοάνοισι 4 8 ( 9 6 ) " εύτε. ι 3 ( 9 ) · 4 ί 9 ' ( Ι Ο Ο ) · 8 , ίο, 25; f i 0 2 (112).7ΐ; ιο7(ιΐό)·3 εΰχεσθαι. τό δ' όλον (πάς) εύχεται εύρείν ι ( 2 ) . 6 ; εύγομένφ . . . παρίστασο 3 ( ΐ 3 ' ) · 3 εφημέριος, εφημερίων 'ένεκέν τίνος 3 ( 1 3 1 ) ι; ών θέμις εστίν έφημερίοισιν άκούειν 2(3)·4 έφικνείσθαι. ούκ έστιν πελάσασθαι έν όφθαλμοϊσιν έφικτόν 9 6 ( 1 3 3 ) " έχειν. 'όθ' ΰδωρ μέν έχει κατά βένθεα χαλκού g i ( i o o ) " 6 ; πάντα γάρ ίσθι φρόνησα έχειν ι ο ο ( ι ι ο ) . ι ο ; μήτε τα' όψιν έχων (πίστει( πλέον ή κατ' άκουψ 5(3)·5; ϋδατός τε καί είδεος αίσαν έχοντες 53(62).5 έχϊνος.

έχίνοις / όξυβελείς

χαίται

νώτοις

'72(83)" έχβος. νείκεος έχθει 8(17).8, 16(26).6 εχθρός, έχθρά . . . (δσα) πλείστον άπ' άλλήλων διέχουσι 25(22). 7 Ζευς. Ζευς άργής 7(6).2; ούδέ Ζεύς λεύς ούδέ Κρόνος 118(128).2 ζωή.

(έν ζωήσι(

βίου μέρος

βασι­

άθρήσαντες

'(2)· 3 ζφον. έκ μέν γάρ ζωών έτίθει νέκρα ι 3 ο (ΐ25)·ΐ; ίλάσκοντο / γραπτοϊς τε ζφοισι ιι8(ΐ28).5 ζωρός. ζωρά τε πριν κέκρητο 47 (35) "5 V- 5(3)·5, 6; 13(9)-2(bis); 4 4 ( 5 ° ) " ί 91

(ιοο).2ο;

g6(i33)-2;

104(11). 3;

ήέ

t_'(2).g; Ι3(9)·3 ή. ή σ' άφαρ έκλείψουσι Ι Ο Ο ( Ι Ι Ο ) . 8 71- 5(3)·8; 8 ( ι 7 ) . 9 , 12; ΐΐ3<9)·5; ' 6 ( 2 6 ) . 8. " ι 5 0 ( 5 7 ) " ήδέ. 7(6).2; 8 ( ΐ 7 ) . ι ο , 24; ΐ 4 ( 2 ι ) " ο ; 15 ( 2 3 ) . 6 ; i6(26).g; 25(22).2; 27(38)·3, 4; 3 4 ( 4 0 ) " ; 78(107).2; 9 ' ( ι ο ο ) " 7 ; Ι02 (112).8 ήδειν. καί τούτοις φρονέουσι καί ήδοντ' ήδ' άνιώνται 78(107).2 ήδη. 108(117)" ήθμύς. άμφί πύλας ήθμοίο δυσηχέος gi (100). 19 ήθος. πάρα δ' ήθος έκάστφ 8(17). 28; αύτά γάρ αΰξει / ταϋτ' είς ήθος έκαστον ιοο (ιιο)·5 ήλάσκεα. 'Ατττς άν Λειμώνα κατά σκότος ήλάσκουσα 113(121).4 ήλέκτωρ. ήλέκτωρ τε χβών τε καί ουρανός ήδέ θάλασσα 25(225.2 "Ήλιόπη. Χθονίη τε καί Ήλιόπη ταναώπις Ι Ι 6 ( Ι 2 2 ) . Ι ήλιος, έξ ών ήλιος άρχήν / (τάλλα τε) δήλ' έγένοντο 2 7 ( 3 8 ) " ; ήλιος όξυβελής 3 4 ( 4 ° ) " ; ήέλιον μέν λευκόν όράν καί θερμόν άπάντη 14(21).3; ένθ' ούτ' ήελ­ ίοιο (δεδίσσεταή άγλαόν είδος 19(27). ι; ήελίοιο. . . ώκέα γυϊα 2 1 ( 2 7 ) " ; έπάγη ριπήσιν έωσμένος ήελίοιο 45(ö6). 1; ύδατος γαίης τε καί αιθέρος ήελίου τε ή κιρναμένων 60(71).2; γαία δ' ές αύγάς / ήελίου φαέθοντος 1 0 7 ( 1 1 5 ) " ήλιξ. ηλικα γένναν έαοι 8(175.27 ήμαρ. οίμοι, δτ' ού πρόσθεν με διώλεσε νηλεές ήμαρ 120(139)" ημέτερος, παρ' ήμετέρης . . . Μούαης 6 (4)·2; ημετέρας μελετάς 3 ( ' 3 ' ) . 2 ; έν Οφθαλμοϊσιν έφικτόν / ήμετέροις g6 ('33)-2 ήνεκής. ήνεκές αίέν όμοια 8(17).35! άιά . . . αιθέρος ήνεκέως τέταται ΐ2ΐ(ι35)·2 ήπερ. 9 6 ( ι 3 3 ) · 2 "ήπιόφρων.

ήπιόφρων φιλότητος . . . όρμή

47(35)'3 "Ηρα. "Ηρη φερέσβιος 7(6).2 ήσθαι. μηδ' δμμασιν ήσο τεθηπώς 8(17). 21 ήύς. έέδμεναι ήέα γυϊα "8(ΐ28).ιο "Ηφαιστος, τών όκτώ μερέων . . . τέσσαρα δ' Ήφαίστοιο 48(g6)-3; Ήφαίστφ τ' δμβρφ τε καί αίθέρι 83(98).2

33'

I N D E X

θάλασσα, ούδ' αίης λάσιου μένος ούδέ θάλασσα 19(27).2; ουρανός ήδέ θάλασσα 25(22).2; γής ιδρώτα θάλασσαν 4 6 ( 5 5 ) · 1 "θαλασσόνομος. έν κόγχαισι θαλασσονόμοις βαρυνώτοις 6 9 ( 7 6 ) " θαλέθειν. βίου Οαλέθοντος εν άκμή 2 6 ( 2 0 ) . 3 θάλειος. ατέφεσίν τε Οαλείοις 102(112).6 θάλλειν. (δένδρεά) (τέΰηλεν( / καρπών άφθονίησι 6 4 ( 7 8 ) " θάμνος, έγώ γενόμην . . . θάμνος τ' οιωνός τε ι ο 8 ( " 7 ) . 2 ; ή κατά θηρών άγροτέρων ή κατά θάμνων i 3 (g).2; θάμνοιαι καί ίχβύσιν 26(20).6 θάνατος, ούδέ τις ούλομένου θανάτοιο τελευτή 12(8). 2 θάρσος. όσίης πλέον ειπείν θάρσεί 5(3)·3 θαύμα, θαύμα ίδέσθαι 4 7 ( 3 5 ) " 7 θείν. δι' άλλήλων δέ θέοντα 8(17)-34, ' 4 (2ΐ)"3, (53)" θείος, θείων

16(26).3; πραπίδων

συνέκυρσε

θέων 29

. . . πλοϋτον 95

('32)" θέλειν. πύρ . . . θέλον πρός όμοίον ίκέσθαι 53(62).6 θελημός. ούκ άφαρ, ά/.λά θέλημα συνιστ­ άμενα 4 7 ( 3 5 ) · 6 Οεμερώπις. Άρμονίη θεμερώπις 116(122). 2 θέμις, ών θέμις έστιν έφημερίοισιν άκούειν 2(3).4; ίή Οέμις( καλέουσι 13(θ)·5 θεόθεν. φυγάς θεόθεν και ά/.ήτης 107(115)· '3 θεός. έγώ δ' ύμίν θεός άμβροτος . . . πωλεύμαι ι ο 2 ( " 2 ) . 4 ; ούδέ τις ήν κείνοισιν Άρης θεός ούδέ Κυδοιμός ι ι 8 ( ΐ 2 8 ) . [ ; θεού πάρα μύθον άκουσας 1 5 ( 2 3 ) · " ; έξείης πελεμίζετο γυϊα θεοϊο 2 4 ( 3 1 ) " ; άλλά θεοί τών μέν μανίην αποτρέψατε γλώσσης 2 ( 3 ) " ; θεοί δολιχαίωνες τιμήσι φέριστοι 14(21 ) " 2 ; θεούς δολιχαίωνας 15(23).8; θεοί τιμήσι φέριστοι 132(146). 3; άμφί θεών μακάρων αγαθόν λόγον 3 (13 1 * - 4; σκοτόεσσα θεών πέρι δόξα 95 ( ΐ 3 2 ) . 2 ; θεών ψήφισμα παλαιόν ιοη ("5)" ΰέρεεος. ές αΰγ^μοΐο θερείου Ι Ο Ϊ ( Μ Ι ) - 7 θερμός, ήέλεον . . . θερμόν άπάντη 14(21)3; ^θερμόν ΰ' έποχεύετο θερμφ-\ 75(9°) ι\ έν γαρ Οερμοτέρψ τό /rar' άρρενα Ιπλζτο ήγαίης ο 8 ^ ) · 1 θεσπέσιος, άρμονίης κόλλησίν άρηρότα θεσπεσίηθεν 48(96).4 θήρ. θήρές τ' οιωνοί τε 1 4 ( 2 1 ) . ι ι , 119

V E R B O R U M

(130).2; θηοάς τ' οιωνούς τε 1 5 ' 2 3 b 7 i κατά θηρών άγροτέρων γένος r 3 ( 9 ) - 2 ί άνθρωποι τε καί άλλων εθνεα θηρών 16 (26).4; θηρσί τ' όρειλεχέεσσιν 26ν2θ).η\ έν θήρεσσι λέοντες 131(127).2 θήρειος. κέρματα θηρείων μελέων 92(101).

ι θνητός, θνητός άνήρ 8(ιγ).·2β; έγώ 5' ύμίν θεός άμβροτος ούκέτι θνητός / πωλεϋμαι 102(112).45 (χΐόα οέ θνήτ' έφύοντο, τά πριν μάθον άθάνατ' είναι 47(35)· Γ 4ί άνθεα τιμής πρός θνητών άνε/.έσθαι 5 ( 3 ) . ι ; δοιή δέ θνητών γένεσις, δοιή δ' άπόλειφις 8(17).3! φύσις ούδενός εστίν απάντων / θνητών I 2 ( 8 ) . Q ; θνητών . . . πηγήν 15(23)-ίο; έθνεα μυρία θνητών 47(35)·7> 16; είδη τε . . . χροιά τε θνητών 6 ο ( 7 θ - 2 ; εί θνητών περί ει με π ολυψθ ε ρέων ανθρώπων ΐ05(ι»3)·2: πα­ ντοία είδεα θνητών 107(115)·7ί Φ δ~·λόν θνητών γένος 114(124).!; ήτις καί θνητοίσε νομίζεται έμφυτος άρθροις 8 (ΐ7)·22; δσσα φεν έν θνητοίσεν άποπλ­ αχθέντα πέφυκεν 25(22).3 θοάζεεν.

σοφίης

έπ' άκροιαε

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5

(3)·3 θοός. θοά γοϋνα 22(29).2, 9 7 ( Ι 3 4 ) · 3 ! @°Φ πυρί 62 (73)· 2 ί φρόντισε θοήσεν 97(134)5 θόωσα.

τε 116(122).3

Θόωσά τε Δηναιή

θρίς. ταύτά

τρίχες

καί φύλλα y 1 (82). 1

θύειν (sacrifice), λισσόμενον

124

θύοντες

("37)-3 θύειν (surge), αιθέρος ευθύς ρεϋμα

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άπορραίσαντε δειλαίων

άχεων

118(128). ίο;

124! 137)· 6; ουλωφήσετε

θυμόν

Ι23(ΐ45)·2 θυσία, ίλάσκοντο . . . σμόρνης τ' άκρήτον θυσίαις 118(128).6 θυώδης. σμύρνης τ' άκρήτου Ουσίαις λιβάνου τε θυώδονς ιι81128}.6 ιατρός, μάντεις τε καί ύμνόπολοι καί ϊητροί I καί πρόμοι . . . πέλονται 132 ιοί.

26(20).7

ιδέα.

παντοεαις

Ιδεησιν

άρηρότα

47(35)-

17 ίδρώς. γης ιδρώτα ιερός, φρήν ιερή

θάλασσαν 4 6 ( 5 5 ) · 1 97('34)·4

I N D E X

V E R B O R U M

332

ίκυείσθαι. εύτ' δν ίκωμαι ές άστεα 102(112).7; δτε μεν κατά φώτα μιγέντ' είς αίθέρ' ίζκωνται) 1 3 ( 9 ) " ; έπεί νείκος μεν ένέρτατον ϊκετο βένβος / δίνης 47(3ö)-3; τΛρ . . . θέλον πρός όμοίον ίκέσθαι 5 3 ( 6 2 / 6 ; ποθέοντα φίλην έπί γένναν ίκέσθαι 100(110/9 "ίλάειρα. ίλάειρα σελήνη 3 4 ( 4 ° ) " ; ψΜξ ίλάειρα 8 4 ( 8 5 ) " ίλάσκειν. τήν οί γ' εύσεβέεσσιν άγάλμασιν ίλάσκοντο 118(1285.4 ίότης. ιότητι τύχης πεφρδνηκεν άπαντα

8ι(ιο3).ι "Ιρις. Ίρις δ' έκ πελάγους άνεμον φέρει ή μέγαν δμβρον 4 4 ( 5 ° ) " ίσος. δ γε πάντοθεν ίσος (έοί) καί πάμ­ παν άπειρων 22(285.3; ή δέ χθων τούτοιαιν ίση συνέκυρσε μάλιστα 8 3 ( 9 8 ) " ; ίση μήκός τε πλάτος τε 8(17).2ο; ταΰτα γάρ ίσά τε πάντα 8(175.27; πάΠν έκ­ πνέει ίσον όπίσσω 91(1005.25 ιχθύς, ήδη γάρ ποτ' έγώ γενόμην . . . έξαλος έλλοπος ιχθύς 108(117).2; ύδατοθρέμμονες ίχθϋς 1 4 ( 2 1 ) " ! ; ύδατοθρέμμονας ίχθϋς 15(23/7; ίχθύσιν ύδρομελάθροις 26(20).6 ίχνος, άρματος 40(46)"

ώσπερ άν ίχνος

ελίσσεται

καθαρός, έκ δ' όσιων στομάτων καθαρήν όχετεύσατε πηγήν 2(3).2; έν δ' έχύθη καθαροίσι 5 7 ( 6 5 ) " ; καθαρήσιν έποπτεύσεις μελέτησιν ιοο(ιιο).2 καθύπερθεν. 41(42).2 κ<*1· 2(3)·3; 5(3)·3! 8 ( ΐ 7 ) · 6 . ", ΐ5. i8(ter), 20, 22, 23, 27, 3°. 3 2 . Ϊ33. 35! 9(i2).2(bis); Ι Ι ( Ι 6 ) . Ι ; I 3 ( 9 ) . Ö ; ΐ 4 ( 2 0 · 2 . 3, 4. 6. 7. 8, g, ίο, ι ι , ΐ 2 ; Ι 5 ( 2 3 ) · 6 , 7, 8; i6(26).2(bis), 4, 10; 1 7 ( 2 5 ) " ; 22(28).3; 25(225.2, 7. 8; 26(20).6; 2 7 ( 3 8 / 3 ; 3 3 ( 3 9 ) " ! 5 2 ( 6 1 ) " ; 53(625.5; 5 4 ( 6 4 ) " ; 58(67)-2(bis), 3; 6 0 ( 7 1 / 2 ; 6i(33)";63(72)"(bis);64(77)";66(8o). 1; 7ΐ ( 8 2 ) " (bis), 2; 78(107).2(bis); 80 (108).2; 8 2 ( 1 0 4 ) " ; 83(98).2, 5; 91(100). ' . 3; 9 3 ( 1 0 2 ) " ; 97(1345.4; 99(129).6 (bis); 1 0 0 ( 1 1 0 ) " , 10; I O I ( I I I ) " , 5, 7; ' ° 3 ( " 4 ) · 3 ; 104(11/3; i o 6 ( i 5 / 3 ( b i s ) , 4; ι ° 7 ( " 5 ) · Ϊ 4 > '3(bis); 108(117).2; i n ( 1 1 9 ) " ; 1 1 2 ( 1 1 8 ) " ; 113(121).2, 3; 116 ( 1 2 2 ) " , 2; 117(123). i(bis), 3 (bis); 119 ( i 3 o ) . i ; 124(137).5; 132(146)"(bis), 2

καίειν. ένερθ' οϋδεος πυρά καίεται 32(52)" καινύναι. ούδέ γάρ άνδρομέή κεφαλή κατά γυϊα κέκασται 9 7 ( 1 3 4 ) " ; μή "' άπατη φρένα καινύτω άλλοθεν είναι θνητών • • • πντήυ Ι 5 ( 2 3 ) · 9 καίριος, καϊριον αύχμόν Ι Ο Ι ( Ι Ι Ι ) . 6 κακός, κακήν άλεγύνατο δαίτα 124(137)· 4; φάρμακα . . . κακών καί γήραος άλ­ καρ Ι Ο Ι ( Ι Ι Ι ) . Ι ; κακοίς μέν κάρτα πέλει κρατέουσιν άπιστείν 6 ( 4 ) " ; κακήσι διατμηθέντ' έρίδεσσι 26(205.4 κακύτης. κακότητος άπειροι 102(112). 3 ; νηστεϋσαι κακότητος 1 2 6 ( 1 4 4 ) " ; 7.αΜπήσιν άλύοντες κακότησιν 1 2 3 ( 1 4 5 ) " καλείν. (ή θέμις] καλέουσι 13(9/5; ώ? δφρα μέν τ ε βιώσι, τό δή βίοτον καλέουσι ' ° 6 ( ΐ 5 ) · 2 ; Γηθοσύνην καλέοντες έπώνυμον 8(ΐ7)·24 Καλλιόπεια. εύχομένφ νϋν αύτε παρίστασο Καλλιόπεια 3 ( 1 3 1 ) - 3 Καλλιστώ. Κάλλιστοι τ' Αισχρή τε I ΐ6(ΐ22)-3 καλός, δις γάρ, δ δει, καλόν έστιν ένισπείν •7(25)" καμααήν. είνάλιοι καμασήνες 63(72)"; φϋ/.ον . . . πολυσπερέων καμασήνων 68(74)" καπνός, ώκύμοροι καπνοίο δίκην 1(2).4 καρπάλιμος. καρπαλί μως δ' άνόπαιον 28(50" καρπός, καρπών άφθονιησι 64(78).2 κάρτα, κάρτα πέλει 6 ( 4 ) " κατά. κατά γυϊα ι ( 2 ) . ι , 9 7 ( 1 3 4 ) " ; πατ' άκουήν 5(3)·5ί πατά κύκλον 8 ( ΐ 7 ) " 3 . ι 6 ( 2 6 ) " 2 ; κατά φώτα . . . ή κατά θηρών άγροτέρων γένος ή κατά θάμ­ νων I ήέ κατ' οιωνών 1 3 ( 9 ) " , 2(bis), 3 ; κατά χθόνα 3 ° ( 5 4 ) " ; πατά μείζον 5ΐ ( 5 9 ) " ; πατ' άρρενα 5 8 ( 6 7 ) " ; κατ' ήέρα 64(78).2; καθ' όσον 8 2 ( 1 0 4 ) " ; κατά σώμα 91(100/2; κατά βένθεα 9 ΐ ( ι ο ο ) " 6 ; κατ' άνδρας Ι Ο Ο ( Ι Ι Ο ) . 6 ; κατά σκότος 113(121/4; πατά βηλόν 88(84).6; κατάξανθου Ακράγαντος ΐ02

I N D E X

333 καταλέγειν.

τον

πρότερον

κατέλεξα

47(35/2 καταμίαγειν.

βύσαφ . . . κρόκου

καταμι­

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ι ο ί ( ι 11)·9 καταφθινύθειν. (άνεμοι) άρούρας 101(111/4 κατέδειν. s.v. εδειν κατέρχεαθαι. χεται

καταφθινύθουσιν

αιθέρος εύθϋς ρεΰμα

οίδματι

κατέρ­

κε. 8 ( ΐ 7 ) · 3 2 , 33i 9 ( ι 2 ) · 3 κελαινός. έξ δμβροιο κελαινοϋ Ι Ο Ι ( Ι Ι Ι ) . 6 κέλεσθαι. ώς δέ παρ' ήμετέρης κέλεται πιστώματα Μούσης 6(4).2 κέλευθος. διαλλάξαντα κελεύθους 47(35)· 15; άργαλέας βιότοιο μεταλλάσσοντα κελεύθους 107(115/8 κενοϋν. ούδέ ποτ' οίω / τούτων αμφοτέρων κενεώσεται άσπετος αιών ι ι ( ι 6 ) · 2 κενός, ούδέ τι τοϋ παντός κενεόν πέλει ούδέ περισσόν ι ο ( ι 3 ) " κεραννύναι. ζωρά τε πριν κέκρητο 47(35)· 15; πολλά δ' άμκτ' έστηκε κεραιομέν­ οισιν έναλλάξ 4 7 ( 3 5 / 8 κέρδος, έξερέοντες δπη πρός κέρδος άταρπός i o 2 ( i i 2 / g κέρμα, κέρματα θηρείων μελέων 9 2 ( 1 0 1 ) " κεύθειν. ώστε φόνον μέν / κεύθειν 91(100). 5 κεφαλή, ούδέ γάρ άνδρομέή κεφαλή κατά γυϊα κέκασται 9 7 ( · 3 4 ) " κήρ. άλλων έθνεα κηρών 113(121).2 κήρυξ, κηρύκων τε λιθορρίνων χελύων τε 69(76).2 κικλήσκειν. τή τε νόημα μάλιστα κικλήακεται άνθρώποισιν 94(1055.2 Κινώ. Κινώ τ' ' Αστεμφής τ ε 117(123). 2 κιρνάναι. ύδατος γαίης τε καί αιθέρος

τε καί

ήελίου τε / κιρναμένων 60(71).3 */c7.tt(5ä
έξόλλυσθαι άπάντη 104(11).3 καταίσσειν. αίθήρ παφλάζων καταίσαεται οίδματι μάργφ 91(100/7; φρήν ιερή . . . φροντίσι κόσμον άπαντα καταίσ-

άίσσονται 2 2 ( 2 9 ) " , [ 9 7 ( ΐ 3 4 ) - 2 ] κλαίειν. κλαϋαά τε καί κώκυαα ίδών άσυνήϋεα χώρον 112(118). ι κλεψύδρα, κλεψύδρη παίζουσα διειπετέος

(•12)" καταϋνήσκειν.

ή τι καταθνήακειν

σουσα θοήσιν 97(ι34)·5

χαλκοί ο gi(ioo).g

κλύειν. κλΰθι 4(0"> 8(17/14; π/όε 53(62).3; έπύθοντο κλύειν εύηκέα βάξιν 102(112). I I κόγχη, έν κόγχαισι θαλασσονόμοις βαρυνώτοις

69(76)"

κόλλα, άρμονίης κόλ,λ.ησιν άρηρότα ίηθεν

θεσπεσ­

48(96).4

κολλάν. άλφιτον ΰδατι κολλήσας 4 9 ( 3 4 ) " κόρη. πϋρ . . . λοχάζετο κύκλοπα κούρην 8 8 ( 8 4 / 8 ; ήδη γάρ ποτ' έγώ γενόμην κούρος τε κόρη τε 1 0 8 ( 1 1 7 ) " κόρση.

θϋον 91(100/24

V E R B O R U M

κόρσαι

άναύχενες

έβλάστησαν

50(57)" κορυφή, κορυφάς ετέρας

έτέρησι

προσάπ­

τουν 1 8 ( 2 4 ) " κόσμος, άλλοτε μέν φιλότητι είς

ένα

κόσμον

κόσμον άπαντα

συνερχόμεν'

16(26/5; καταίσσουσα

φροντίσι θοήσιν

97(ΐ34)·5 κύτος, ενθα φόνος τε κότος τε καί άλλων εθνεα κηρών 113(121/2; έν δέ κάτφ διάμορφα . . • πέλονται 14(21).7 κούρος, ήδη γάρ ποτ' έγώ γενόμην κούρος τε κόρη τε 1 0 8 ( 1 1 7 ) " κραίνειν. έπεί μούνφ σοι έγώ κρανέω τάδε πάντα ι ο ι ( ι ι ι ) . 2 κράσις. ]τά γάρ διά κρήσις] άμείβει ΐ 4 ( 2 ΐ ) " 4 ; °αα κρήσιν έπαρκέα μάλλον έασιν 25(225.4; άπ' άλλήλων διέχουσι . . . γέννη τε κρήσει 25(22).7 κρατείν. έν δέ μέρει κρατέουσι 8(17/29, ι 6 ( 2 6 ) . ι ; κρατέουσιν άπιστείν 6 ( 4 ) " κρατύνειν. άκρα κρατύνων gi(ioo)"9; χθόνα Κύπρις . . . θοφ τ.υρί δώκε κρατΟναι 62(73)· • κρήνη, κρηνάων άπο πέντε 129(143)" κρίνειν. έννυχίους δρπηκας ανήγαγε κριν­ όμενου πϋρ 53(62).2 κρόκος, βύσσψ . . . κρόκου καταμισγεται άκτίς 7 6 ( 9 3 ) " Κρόνος, ούδέ Ζευς βασιλεύς ούδέ Κρόνος Ιΐ8(ΐ28).2 "κρούνωμα. κρούνωμα βρότειον 7(6)·3 κρυφός, άρμονίης πυκινφ κρυφφ έστήρικ­ ται 2ΐ (27/2 κτάσθαι. όλβιος δς θείων πραπίδων έκτήσατο πλοϋτον 9 5 ( ΐ 3 2 ) · •; πραπίδων έκτήσατο πλοϋτον 99(1295.2; άλλα τε πό/.λ' άπό τώνδε κτ(ήσε}αι ιοο(ιιο).4 κτίζειν. δένδρεά τε κτίζοντε καί άνέρας ήδέ γυναίκας 15(23/6 κτίλος.

ήσαν δέ κτίλα

πάντα

119(130)"

I N D E X

V E R B O R U M

334

κύαμος. κυάμων άπο χείρας

128

έχεσθαι

('4')·ι Κυδοιμός. ούδέ τις ήν κείνοισιν "Αρης θεός ούδέ Κυδοιμός ι ι 8 ( ΐ 2 8 ) . ι κύκλος, αίέν έασιν ακίνητοι κατά κύκλον 8(17)-13· 16(26).12; περιπλομένοιο κύκλοιο ι 6 ( 2 6 ) . ι ; Τιτάν ήδ' αίθήρ σφιγγών περί κύκλον άπαντα 2 7 ( 3 8 / 4 ; άνακτος . . . άγέα κύκλον 3 7 ( 4 7 ) " ; σεληναίης κύκλον εύρύν 3 8 ( 4 3 ) " ; έπ' έσχατα τέρματα κύκλου 4 7 ( 3 5 ) " ° κυκλοτερής. σφαίρος κυκλοτερής οι (27).3, 22υ28).4; κυκλοτερες περί γαίαν ελίσσ­ εται άλλότριον φώς 3 9 ( 4 5 ) " κύκλων, κύκλωπα κούρην 88(84).8 "κύμβη. πτεροβάμοσι κύμβαις 26(20).7 Α ύζρις. Κύπρις . . . είδεα ποιπνύουσα 62 ( 7 3 ) " ; άλλά Κύπρις βασί/.εια ι ι 8 ( ι 2 8 ) . 3; Κύπριδος έν παλάμησι 7 ° ( 7 5 ) - 2 , 87 ( 9 5 ) " ; Κύπριδος όρμσθεΐσα τε/.είοις έν λιμένεσσιν 8 3 ( g 8 ) . 3 κωκύειν.

κλ.αϋσά τε καί κώκυσα ι ΐ 2 ( ι ι 8 ) .

ι λαγχάνειν. τώ δύω τών οκτώ μερέων λάχε \ήστ:δος αίγλης 48(96).2; γυϊα, τά σώμα λ.έλ.ογχε 2 6 ( 2 0 ) . 3 ; ώδε μέν ούν πνοίης τε λ.ελώγχασι πάντα καί οσμών 9 3 0 0 2 ) " ; δαίμονες οίτε μακραίωνος λ.ελ.άχασι βίοιο Ι 0 7 ( ι ΐ 5 ( · 5 λ.αμβάνειν.

ούκ έστιν

χερσί

λ,αβείν

g6

033)-2 λάμπειν. λ,άμπεσκεν κατά βη/.όν 88(84). 6 λ.αμπτήρ. άψας . . . άνεμων λ.αμπτήρας άμοργούς 8 8 ( 8 4 / 3 λάσιος, αίης λάσιον μένος 19(27/2 λ,αχνήεις. άνδρες . . . λαχνήεντες μάλλον 5 8 ( 6 7 ) · 3 ; μήδεα λαχνήεντα 9 7 θ 3 4 ) · 3 λ.έγειν. εί δ' άγε τοι λέξω 2 7 ( 3 8 ) " ; δίπλ.' 'ερεω 8(17)• ι, ι6; άλλο δέ τοι έρέω 12 ',βι.ι; ώς γάρ καϊ πριν έειπα 8 ( ι 7 ) " 5 ! όσίης πλέον ειπείν θάρσεί 5 ( 3 ) - 2 λειμών. 'Ατι/ς άν λειμώνα ιΐ3θ2ι)·4; σχιστούς λ.ειμώνας . . . ' Αφοοδίτης _ 55(66)" λελ.ίημαι. αίθήρ δ' έκτος έσω λε/,ιημένος δμβρον έρύκει gi(ioo).i8 λ.επίς. ταύτά τρίχες και φύλλα καί οιω­ νών πτερά πυκνά .' καί λ.επίδες 71 (82).2 λεπτός, λ.επτήσιν όθόνησι λωπα κούρην 88(84).8

λ.οχάζετο

κύκ­

λ.ευκός. ήέλιον μέν λευκόν όράν 1 4 ( 2 0 . 3 ; πύον λευκόν 5 9 ( 6 8 ) " ; γάλα λευκόν 6 ι ( 3 3 ) · ι ; όστέα λ.ευκά 48(96).3 λευκώλενος.

λευκώλενε

παρθένε

Μοϋσα

2(3)·3

λεύσσειν. ρείά γε των δντων πάντων λεύ­ σσεσκεν έκαστον 99(12).5 λέων. έν θήρεσσι

λέοντες . . .

γίγνονται

131(127)" λήγειν. ταϋτ' άλλ.άσσοντα διαμπερές ούδ­ αμά λήγει 8 ( ΐ 7 ) . 6 , 16(26/11; διαλλάσσοντα διαμπερές ούδαμά λήγει 8(17). 12 λιάζεσθαι. έπεί ώδ' έλιάσΟης ι ( 2 / 8 λίβανος. θυσίαις λιβάνου τε θυώδους ιι8(ΐ28).6 "λιθορρίνος. λιθορρίνων χελ.ύων 69(76).2 λιμήν. ξείνων α/δοίοι λιιιένες 102(112). 3 ; Κύπριδος . . . τελείοις έν λιμένεσσιν 83 (98). 3 "λιπόξυλως. εί τι καί έν προτέροισι λ.ιπόξυλων επλ,ετο μορφή 14(21).2; εί δέ τέ σοι περί τώνδε λ.ιπόξυλως έπλ.ετο πίστις 6ο(7ΐ).ι λίσσεσθαι. λισσόμενον θύοντες 124(137)-3 λ.ίφαιμος. λίφαιμοι / σαρκών σύριγγες gi (100). 1 λ.όγος. λ.όγου λ.όγον έξοχετεύων 4 7 ( 3 5 ) · 2 ; άμφί θεών μακάρων άγαθόν λ.όγον έμφαίνοντι 3 θ 3 ! ) · 4 ; διατμηθέντος ένί σπλάγχνοισι λ.όγοιο 6(4)·31 λύγου στόλων ούκ απατηλών 8(17).26 λοχάζειν. πϋρ . . . λοχάζετο κύκλωπα κο­ ύρην 88(84). 8 λ.υγρός. μάλ,α λυγρά / ήνείκεος έννεσίησιν] 25(22).8; όπώπαμεν . . . νείκος δέ τε νείκει λυγρψ 7 7 ( 1 0 ° ) · 3 λύειν. πριν δέ πάγεν τε βροτοί καί ρέπει) λ.ύθεν, ούδέν άρ' είσίν 106(15). 4 λύχνος, δτε τις . . . ώπλίοσατο λ.ύχνον 88 _ (84)" Άωφαν. οΰτζοτε δείλαιων θυμόν

άχέων

" λωφήσετε

Γ23(ΐ45)·2

*-μάθη. μάθη γάρ το( φρένας αΰζεί

8(17).

ι4 μαίνεσθαα νείκει μαενομένφ ιoy( 115)- 1 4 μάκαρ. άμφί θεών μακάρων 3 ( 1 3 1 )-4? μακάρων άλάλησΟα: 107(11ö)-ö μακοαίων. δαίμονες οίτε /ιακραίωνος λε­ λάχασι ßcoco 107(115)-5 μακρός,

δένδρεά

μακρά 63(72). ι; φοτοκεό

I N D E X

335 ιιακρά δένδρεά . . . έλ.αίας 6 5 ( 7 9 ) " ; αίθήρ . . . μακρήσι κατά χθόνα δύετο ρίζαις 3 ° ( 5 4 ) " ' μήκιστον πραπίδων πλοϋτον 9 9 ( 1 2 9 ) · 2 μάλ.α. 25(22).8, ι ο ο ( ι ι ο ) . 3 ) ιο3(ιΐ4)·2; μάλλον 25(22).4, 5 8 ( 6 7 / 3 , 7 4 ( 9 · ) " ; μάλιστα 25(225.6, 8 3 ( 9 8 ) " , 9 4 ( ι ° 5 ) · 2 , 99(ι 29). 3 μανθάνειν.

έν εκ πλεόνων μεμάθηκε φύε-

σθαι 8(ΐ7)·9· 16(26).8: τά πριν μάθον άθάνατ' μανίη.

είναι 47(35)· · 4

τών μ.έν μανίην αποτρέψατε

γ'λώ-

σσης 2 ( 3 ) . ι μανός, τά δ' Ικτοθι μανά πίπηγεν γο (75)" μαντεύεσθαι. ούκ άν άνήρ . . . φρεσί μαντεύσαιτο ώς . . . 1 0 6 ( 1 5 ) " μάντις. είς δέ τέλος ιιάντεις τε καί ύμνοπόλωι 132(146)" μαντοσύνη. οί μέν μ.αντοσυνέων κεχρημένοι 102(ΐ 12). ίο μάργος. οίδματι μάργφ gi(ioo).7 μάρπτειν. ώς γλυκύ μεν γλυκύ μάρπτε 75 (go).i; έπεί ούν μάρψωσι πολόχροα φάρμακα χερσίν ΐ 5 ( 2 3 ) · 3 μάταιος, έλθόντα ματαίως 33(39)· 2 μέγαρον. έν μ.εγάροισ: 124(137/4 μέγας, μέγα νείκος 2 3 ( 3 0 ) " ; μέγα νήπιος 1 2 4 O 3 7 / 2 ; μέγαν οϋρανόν 3 5 ( 4 ' ) - 1 5 μέγαν δμβρον 4 4 ( 5 ° ) " ; .!;έγα άστυ ΙΟ2 ( ι ΐ 2 ) . ι; /ιέγα χρήμα 105(113)",' ολίγον μείζων 83(985.4; πατά μείζον 5 1 ( 5 9 ) " ; ιιεγίστη / πειθούς άνθρώποισιν αμαξιτός 9 6 ( ι 3 3 ) · 2 ; ,ηύσος . . . μέγιστον 118 (128). 9 "Μεγιστώ.

πολυστέφανός τι Μεγιστώ

\\η

(123)·2 ιιέδειν. τιμ.ής δ' άλ.'λης άλ.λ.ο μ.έδει 8(17). 28 μεθιέναι. είσόκε χειρ: μεθή 9 ΐ ( ι ° ° ) · 2 0 μειγνύναι. έπεί κατά μείζον έμίσγετο δαίμονι δαίμ.ων 51 ( 5 9 ) - 1 ; άρμονίη μι'ξαντε Ι5(23)·4; κατά φώτα μιγέντα 13 (9)· ι; ,αε/ιιγ/'.ένα τή μέν άπ' άνδρών/ τή δέ γυναικοφυή 52(61).3; τών δέ τε μισγομένοιν χείτ' έθνεα μ.υρία θνητών 47(35)·7, ' 6 ; μόνον μίξις τε διάλ.λαξίς τε μιγέντων 12(8).3 "μελ.άγκουρος. μ.ελ.άγκουρός τ' Ασάφεια I ι6(ΐ22)..| μέλ,ας. καί μέλανες διά τοϋτο . . • άνδρες 58(67)·2

μελεδήμων.

άγαθών

V E R B O R U M

μελεδήμονες

έργων

Ι02(ΐ 12).2 μέλ.ειν. δειλώς δ' φ σκοτόεσσα θεών πέρι δόξα μέμηλεν 9 5 0 3 2 ) · 2 μελέτη, ημετέρας μελετάς • • • διά φροντίδος έλ.θεϊν 3 ( ΐ 3 θ · 2 ; καθαρήσιν εποπ­ τεύσεις μελέτησιν ι ο ο ( ι ι ο ) . 2 μέλι. ξανθών τε σπονδάς μελί των ρίπτο­ ντες ι ι 8 ( ΐ 2 8 ) · 7 μέλος, μελέων φύσις 5 6 ( 6 3 ) " ; μελέων έρατόν δέμας 53(62). 7; βροτέων μελέων δγκον 2 6 ( 2 0 ) " ; κέρματα θηρείων μελ.έων 92( ι οι). ι; τά μέν τ' ένέμιμνε μελέων τά δέ τ' έξεβεβήκει 4 7 ( 3 5 ) · Μ ; λεπίδες • • • έπί στιβαροίσι μέλεσσιν 71(82).2; έπεί . . . μέγα νείκος ένί μελέεσσιν έθρέφθη 2 3 ( 3 ° ) " ; ού στάσις ούδέ τε δήρις . . . έν μελέεσσιν g8(27a).i μέν. ι ( 2 ) . ι ; 2 ( 3 / 1 ; 6 ( 4 ) " ; 8 ( 1 7 ) " , 4· 7, 9, U , ι 6 ; ι 3 ( 9 ) " , 3', ' 4 ( 2 Ι ) · 3 ; ΐ 5 ( 2 3 ) · 4 ί ι6(26)·5, 8, ίο; 1 9 ( 2 7 ) 2 ; 2 5 ( 2 2 ) " ; 2 6 ( 2 0 ) " , 2; 31(37)·υ 3 5 ( 4 θ · ι ! 37(47)"; 47(35)·3, ι ι ; 5°(57)·ΐ; 5 2 ( 6 ι ) . ι , 3; 53(62)·4, 6; 5 6 ( 6 3 ) . ι ; 5 7 ( 6 5 ) " ; 6 9 ( 7 6 ) " ; 7°(7ό)"; 75(9°)"; 77(ι°9)·ΐ; 8 ι ( ι ο 3 ) . ι; 8 2 ( 1 0 4 ) " ; 88(84).4, 9; 9 · ( ι ° 0 ) · 4 , 6, ίο, ι6, 2 3 ; 9 3 ( ι ο 2 ) . ι ; [ 9 7 0 3 4 ) · 2 ] ; ι ο ζ ( ι ΐ 2 ) . ι ο ; 1 0 3 ( 1 1 4 ) " ; ' ° 6 ( ΐ 5 ) · 2 , 3; ι ° 7 ( " 5 ) · 9 ; Ι2ΐ(ΐ3ό)·ΐ; I 3 ° ( i 2 5 ) " μένος, αίης λάσιον μένος 19(27)· 2; άνεμων μένος

ΙΟΙ(ΙΙΙ).

ανδρός

3

καταφθιμένου

;

ioi(ni).g;

αίθέριον

μένος μένος

ι°7(ιΐ5)·9 μέριμνα, ού γάρ σφιν δολιχόφρονές είσι μέριμναι 1 0 4 ( 1 1 ) " ; δείλ' . . . άμβλ.ύνουσι μέριμνας ι ( 2 ) . 2 , ι ο ο ( ι ι ο ) · 7 μέρος, βίου μέρος 1(2/3; Ε δέ μέρει κρατέουσι 8(175.29, ι6(26).ι; έν μέρει αίσης 16(26). 2; τώ δύο τών οκτώ μερ­ έων 48(96).2; άρθμα μέρεσσιν 2 5 ( 2 2 ) " μέσος,

έν

δέ

μέση . . •

47(35)-4 μετά. μετά τοϊσιν 102(1 12).5 μεταλ.λ.άσσειν.

στροφάλιγγι

8(17)· 25; μετά

μεταλλάσσοντα

πασι

κελεύθους

•°7("5)·8 μετάρσιος.

δσσ' έτι νείκος έρυκε

μετάρσιον

47(35)·9 μεταφύειν.

δσσον άλλ,οίοι μετέφυν 8ο(ιο8).

ι μέτωπον.

όμματα

ώπων 50(57)· 3

. . . πενητεύοντα

μετ­

I N D E X

336

V E R B O R U M

μή. g ( i 2 ) . i , 15(23/9, 18(24).2 μηδέ. 5 ( 3 ) . ι , 8(17).21 μήδος. μήδεα γεννήεντα 22(29). 2; μήδεα λαχνήεντα 97(ΐ34)·3 μήκος, ίση μήκος τε πλάτος

τε 8(ΐ7)·2ο;

μήκεος δλ,βου 1 1 1 ( 1 1 9 ) " μήλων, ύπέρφλοα μήλα 66(8ο).ι μήν (particle). 69(76). 2 μήν (month), μηνός έν όγδοάτου

δεκάτη

59(68)" μήνη.

εύρος

γλαυκώπιδος

. . . μήνης

4"(4 2 )·3 μήνιγξ. έν μήνιγξιν εεργμένον ώγύγιον πϋρ 88(84). 7 Ηή™· 5(3)· 5. 7 μήτηρ. πατέρ' υιός ελών καί μητέρα παίδες ΐ 2 4 θ 3 7 ) · 5 μητίειν. πριν σχέτλι' έργα βοράς περί χείλεσι μητι'σασθαι 120(139)· 2 μήτις. βροτείη μήτις i(2).g; πρδς παρεδν γάρ μήτις άέξεται άνθρώποισιν 7 9 ( ! ° 6 ) · ι; ύπό μήτιος εύ δεδαώτε 1 5 ( 2 3 ) · 2 μαίνειν. ] μιήνη]

εύτέ

τις . . . φόβφ φίλα

γυϊα

Ι07("5)·3

μιν. g i ( i o o ) " 2 , 107(115/6 μνυνθάδιος. ή δέ φλδξ ίλάειρα μνυνθαδίης τύχε γαίης 8 4 ( 8 5 ) " μίξις. μόνον μίξις τε διάλλαξίς τε μγέντων 12(8). 3 μανία, σφαίρος κυκλοτερής μονίη περιηγέι γαίων 21(27).3, 22(28).4 μόνος, αύτό μόνον πεισθέντες 1(2/5; εν νύξήθη μόνον είναι 8 ( 1 7 ) . Ι , ι 6 ; άλλά μόνον μίζις τε διάλλαξίς τε μγέντων 12(8).3; συνέρχεται έν μόνον είναι 47(35)·5Ι "λλά φρήν ιερή καί άθέσ­ φατος έπλετο μοϋνον 9 7 ( I 3 4 ) - 4 i έ π " μούνφ σοι έγώ κρανέω τάδε πάντα Ι Ο Ι (ι 11). 2 μορφή, εί τι • • • λ,ιπόξυλον έπλετο μορφή 14(21). 2; μορφήν δ' άλλάξαντα 124(137)·

ι Μοϋσα. πολυμνήστη λευκώλενε παρθένε Μοϋσα i(z).y, άμβροτε Μοϋσα 3 0 3 1 ) · ι; ώς δε παρ' ήμετέρης κέλεται πιστ­ ώματα Μούσης 6(4).2 μϋθος. ού γάρ μϋθος άπόσκοπος 5 3 ( 6 2 ) · 3 ; θεοϋ πάρα μϋθον άκούσας 15(23)"!; άλλ' άγε μύθων κλϋθι • • . πιφαύσκων πείρατα μύθων 8 ( ΐ 7 ) " 4 > ' 5 ; μύθων . . . άτραπόν μίαν 18(24).2; άληθείη πάρα μύθοιςI οΰς έγώ έξερέω 103(114)"

μυκτήρ. μυκτήρσιν έρευνών 9 2 ( 1 0 1 ) " μυρίος. οί δ' άμ' έπονται / μύριοι έξερέοντες ι ο 2 ( ι ΐ 2 ) · 9 ; τρις μν μυρίας ώρας άπό μακάρων άλάλησθαι 107(115)·6; έθνεα μυρία θνητών 47(35)·7> [ 6 ; μυρία δειλά ιοο(ι ιο)·7 μύρον. ίλάσκοντο . . . μύροισί τε δαιδαλεόδμοις ι ι 8 ( ΐ 2 8 ) . 5 μύσος. μύσος τοϋτ' έσκεν έν άνθρώποισι μέγιστον n 8 ( i 2 8 ) . g μυχός. πα'λίνοραον έπαίξειε μυχόνδε gi(ioo).23 ναι. 69(765.2 ναίειν. ]τάτ' αίθέρι ναιήσονται] ιοί ( Ι Ι Ι ) . 8 ; ναίετ' άν' άκρα πόλεος ιο2

(ι 12).2 ναιετάν. όψει χθόνα χρωτός υπέρτατα ναιετάουσαν 69(765.3 νείκος. νείκος ούλόμενον 8 ( ΐ 7 ) " 9 ; τών δέ συνεργό μένων έξ έσχατον ϊστατο νείκος 2 0 ( 3 6 ) " ; έπεί . . . μέγα νείκος ένί μελέεσσιν έθρέφθη 2 3 ( 3 ° ) " ; έπεί νείκος μέν ένέρτατον Ικε-.ο βένθος / δίνης 47 (35)·3; πολλά δ' άμκτ' έστηκε . . . δσσ' έτι νείκος έρυκε μετάρσιον 47(3ό)·9; ύπώπαμεν . . . νείκος δέ τε νείκει λυγρφ 77(iog)-3; δίχ' έκαστα φορεύμενα νείκεος έχθει 8(17).8, 16(26).6; μάλα λυγρά I ]νείκεος έννεσίηοιν] 25(22).g; νείκει μαινομένφ πίσυνος 1 0 7 ( 1 1 5 ) " 4 νεκρός, έκ μέν γάρ ζωών είδε' αμείβων 1 3 0 ( 1 2 5 ) " νηλής. νηλεές ήμαρ Νημερτής. Νημερτής 4 νήπιος.

μέγα

νήπιος

έτίθει

νέκρ'

120(139)" τ' έρόεσσα 116(122). 12 4 ( 1 3 7 ) · 2 ;

νή~ιοι

104(H)- Ι

νηατεύειν. νηστεύσαι κακότητος 126(144)" Νήατις. Νήστίς 0' ή δακρύοις τέγγει κρού­ νωμα βρότειον 7(6).3; 'ό> δύο τών όκτώ μερέων λάχε Νήστιδος αίγλης 4 8 ( 9 6 ) · 2 νοείν. όπόση πόρος έστι νοήσαι 5(3)·7; νοεί δ' ή δήλον έκαστον 5 ( 3 ) · 8 ; δτε τ ί ί πράοδον νοέων 88(84)· 1 νόημα, τή τε νόημα μάλιστα κικλήσκεται άνθρώποισιν, / αίμα γάρ άνθρώποις περίκαρδιόν έστι νόημα 94(105). πάντα γάρ ίσθι φρόνησιν έχειν καί νώματος αίσαν ι ο ο ( ι ι ο ) . ίο νομίζειν. ήτις καί θνητοίαι νο/ιίζεται έμφυτος άρθροις 8(17) 22

337

I N D E X

νόμιμος, τδ μεν πάντων νόμιμον διά . . . αιθέρος ήνεκέως τέταται 121(135)" νόμος, νόμφ δ' έπίφημι καί αύτός 13(9).5 νόσοΓ. έπί νούσων παντοίων . . . εύηκέα βάξιν 102(112). ίο; αύχμηραί νόσοι ΙΙ3(Ι2Ι).3 νοϋς. άλ.λήλους δάπτοντες άκηδείησι νόοιο ΐ 2 2 ( ι 3 6 ) . 2 ; ούτε νόφ περιληπτά 1(2).8; τήν σύ νόφ δέρκευ 8( 17). 21

V E R B O R U M

τό δή βίοτον καλέουσι 106(15). 2,- τή τε φί/,α φρονέουσι 8(17/23; τά τ' άμβλύνουσι μέριμνας 1 ( 2 / 2 ; τά σώμα λέλογχε 2 6 ( 2 θ ) . 3 ; τά νϋν έσορώμεν 2 7 ( 3 8 ) . 2 ; τ ά πριν μάθον 4 7 ( 3 ό ) " 4 ; ]τά ι ο ι ( ι ι ι ) . 8 δαρος. τώνδ' όάρων προτέρων έπιμάρτυρα δέρκευ 1 4 ( 2 1 ) " όγδόατος. μηνός έν όγδοάτου δεκάτη 59(68). ι

νϋν. 3 ( ΐ 3 ' ) · 3 , 27(38).2, 53(62). ι, 6 ο ( 7 ι ) . 4 , •°7("5)"3 νύξ. νύκτα δέ γαία τίθησιν 4 2 ( 4 8 ) " ; χειμερίην διά νύκτα 88(84).2; νυκτός έρη-

07*05. αέρος όγκος 91(100). ι 3 ; άμ βροτέων μελέων . . . δγκον 26(20). ι δδε. τόδε 115(120).ι; τάδε 1(2/7, 16(26).

μαίνς άλαώπιδος 4 3 ( 4 9 ) " νωτον. άπό νώτοιο δύο κλάδοι άίσσονται 2 2 ( 2 9 ) " , [97(ΐ34)·2]; εχίνοις /όξυβελείς χαίται νώτοις έπιπεφρίκασιν 72(835.2

33. > 4 ( 2 0 " , 53(62)3, 6 0 ( 7 1 ) " , ι ο ο ( 1 1 0 ) 4 ; τοίσδε 105(113)" όσόνι;. χαλεπήσι πεπαρμένοι (άμφ' δδύνησίν} Ι 0 2 ( ΐ Ι 2 ) . Ι 2 δθόνη. πϋρ / λεπτήσίν (τ') όθδνησι λοχ­ άζετο κύκλωπα κούρην 88(84). 8 οίδμα. αίθήρ . . . καταίσσεται οίδματι μάργφ gi(ioo).7; αιθέρος ευθύς ρεύμα κατέρχεται οίδματι θϋον 91(100).24 οίειν. οίω Ι Ι ( Ι 6 ) . Ι

ξανθός, κατά ξανθοϋ Ακράγαντος ιο2 (ι 12)· •; ξανθών τε σπονδάς μελίτων ρίπτοντες 118(128). 7 ξένος, ξείνων αίδοίοι λιμένες 102(112). 3 ξύλον. οίνος . . . σα-έν έν ξύλφ Οδωο 67(8ι).ι ό. (article) ij 4 8 ( 9 6 ) " , 8 3 ( g 8 ) . i , 8 4 ( 8 5 ) " ; τό ι ( 2 ) . 6 , 8 ( ι 7 ) . 3 2 , ι 6 ( 2 6 ) . 7 , 5 8 ( 6 7 ) " , 8ο(ιο8).2, Ι 2 ΐ ( ΐ 3 5 ) " ; τοϋ 7 9 ( 1 2 ) " , ί ο ( ' 3 ) " - 33(39)·3; πώ 4 8 ( 9 6 / 2 ; τών 5(3). 7, 48(96)· 2, 99(129). 5 (demonstrative) ή περί άκρην 4 0 ( 4 6 / 2 ; τήν . . . δέρκευ 8(17).2ΐ; τήν οϋ τις . . . δεδάηκε 8(17).25; τήν οί' γ'ίλάσκοντο ι ι 8 ( ΐ 2 8 ) . 4 ; έν τή 47(35)·5; ]τά Ι 4 ( 2 ΐ ) " 4 ; δίχα τών 8 ( ΐ 7 ) " 9 ; έκ τών ' 4 ( 2 0 - 9 , ' 5 ( 2 3 ) · 5 , 83(98).5; έν τοϊσιν 8(ΐ7).2ο; μετά τοϊσιν 8(175.25; πρός τοίς 8 ( ΐ 7 ) . 3 ο , 5 ' ( 5 9 ) · 3 ; έπί τοις ι 2 ( 8 ) . 4; οί μέν . . . οί δέ ι θ 2 ( ι ι 2 ) . ι ο ; τά μέν . . . τά δέ 4 7 ( 3 5 ) · 1 Ί τήν μέν . . . ή δέ 8(ΐ7)·4, 5; ° μέν 35(4')· ·! ή <"έν 5 6 ( 6 3 ) " ; τούς μέν 53(62).6; τά μέν ' 5 ( 2 3 ) · 4 . 5 7 ( 6 5 ) " ; τών μέν 2 ( 3 ) " ; ό δέ ' ° 7 ( ΐ ' 5 ) " ΐ , Τΐ2 4 (ΐ37)·3,' τό δέ 1 3 ( 9 ) 4 ; τφ δέ 5 4 ( 6 4 ) " ; οί δέ 1 3 ( 9 ) " , Ι Ο 2 ( ι ΐ 2 ) . 8 , ΐ ΐ 2 4 ( ΐ 3 7 ) · 2 ; « ί δέ 88(8 4 ).g; τά δέ 48(96).3, 5 2 ( 6 ι ) · 2 ; τών δέ . . . τά δέ 7 ° ( 7 5 ) " ί των δέ 2 0 ( 3 6 ) " , 47(35)·7, ι 6 ; τών γάρ έγώ νϋν ειμί >°7(>'5)"3 (relative) τόν πρότερον (35)·2; τό (γέ φασι)

κατέλεξα

γενέσθαι

47

13(9/3;

" > 47(35)·5, ι ° ι ( I M ) . 2 ; τώνδε

8(17).

οίμοι. οίμοι, δτ' ού πρόσθεν με διώλεσε νηλεές ήμαρ 120(139)" oivof. oivof άπό φλοιού πέλεται σαπέν έν ξύλφ ύδωρ 67(81)",' (ύδωρ) οίνφ μάλλον ένάρθμιον 7 4 ( 9 ' ) · 1 οίος. οία ι ο ο ( ι ι ο ) . 6 ; έξ οίης τιμής Μ Ι ( ι ΐ 9 ) . ι ; οίων έξ ερίδων 114(1245.2 οίος. δμματά τ' οί' έπλανάτο 5°(57)·3 οιωνός, ήδη γάρ ποτ' έγώ γενόμην . . θάμνος τ' οιωνός τε 108(117).2; θήρές τ' οιωνοί τε 1 4 ( 2 1 ) " ! , 119(130).2; θήράς τ' οιωνούς τε 15(23).7; γένος • . • κατ' οιωνών 13(9/3; οιωνών πτερά πυκνά 7 1 ( 8 2 ) " όκτώ. τώ δύο τών όκτών μερέων 48(965.2 δλβιος. δλ.βιος δς θείων πραπίδων έκτήσατο πλοϋτον 9 5 ( ' 3 2 ) " όλρο?. έξ . . . άσσου μήκεος δλβου 1 1 1 ( 1 1 9 ) " όλέκειν. τήν μέν γάρ πάντων σύνοδος τίκτει τ' ό/.έκει τε 8 ( 1 7 ) 4 όλι'γος. ολίγον τοϋ παντός ίδόντων

33(39)·

3; είτ' όλίγον μείζων 8 3 ( 9 8 ) 4 όλως. τό δ' όλων (πάς) εύχεται

εύρείν

, !(2)-6 Όλυμπος. άνταυγεϊ προς Όλυμπον 36(44)· ι δμβρος. άγγοαδ' δμβρος έσέρχεται . . . αί­ θήρ δ' έκτός . . . δμβρον έρύκει 91(100). 12, ι 8 ; δμβρον δ' έν πάσι δνοφόεντά

I N D E X

V E R B O R U M

338

τε ριγα'λέον τε 1 4 ( 2 1 ) 0 ; Ηρες δ' έκ πελάγους άνεμον φέρει ή μέγαν δμβρον 4 4 ( 5 ° ) · •; θήσεις δ' έξ δμβροιο κελαινοϋ καίριον αύχμόν ι ο ι ( ι ι ι ) . 6 ; χθόνα Κύπρις έπεί τ' έδίηνεν έν δμβρφ 6 2 ( 7 3 ) " ; Ήφαίστφ τ' δμβρφ τε καί αίθερι

όρμή. φιλότητος

σθείσα όρνυναι.

άθανάτοις

άλλοισιν

όμμα.

μηδ'

όμέοτιοι

2 ΐ : δμματά

τ'

οί'

άτειρέα όμοιος,

έπλανάτο

5°(ό7)·3;

ντα μετώπων δι'

έπηξεν

85(86)"

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άλλήλοις

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ανήκουστος]

όμοκλέων 117(123).

τε καί Όμφαίη τοίς

ονομάζεται

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2;

νώτοις

ό'(59)·2·

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δ'

ώπ/.ίσσατο

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53(62)"

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9ι(ιοο).23,

(

9

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ολίγον

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ηη

14(21).

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όππότε

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7; λέοντες δρκος.

έν όργή]

25(225.9

πάσησιν

όρέξαιτο

99(129)4

πραπίδεσσιν "όρειλεχής.

γάρ

θηρσί τ' όρειλεχέεσσιν όρειλεχέες

πλατέος

παρ'

( 3 ο ) . 3 ; άνάγκης κατεσφρηγισμένον

λελόγχασι

ι ι ι ( ι ι 9 ) " ; δσα 60(71)4,

ΙΟΙ

(ι I

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26(20).

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53(62)4

πάντα

καί

25(22)·2;

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88(84).5,

8ο(ιο8).ι;

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14(21).9(bis),

7°(75)";

δσσα

25(22).

2; οΰτω

2 2 ( 2 9 ) " , 2(ter); 4 7 ( 3 5 ) · 6 ; 1 0 4 ( 1 1 ) " , 2;

120(139)";

22(2g).2;

ούδαμά. 8 ( 1 7 ) . 6 ,

16(26).

53(62).3;

3(ter);

106(15)";

122(136). ι

πόντος

δ'

ιθ7(ιΐ5)"ο;

ές ούδας 1 1 8 ( 1 2 8 5 . 7

ig(27).2(ter),

53(62).3,

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5 ( 3 ) · 5;

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tg1,100)"2 8(17)-31,

ΙΙ(Ι6).Ι

102(112)4

124(137)· 5

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ι ( 2 ) . ι ; άθρει πάση 5(3)·4ί

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πάντοσ'

gi(ioo).8,

παλίντιτα

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47(35)·

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8 ( 1 7 ) . 2 8 ; θεού πάρα

έκάστφ παρ'

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δρκου 2 3 ( 3 0 ) 4 ;

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δι' αιώνος παρέσονται

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106(15)4

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φίλον

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1 0 0

8(ιη).

5 ( 2 2 ) - ' i 47

73(89)",

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ΙΟΙ(ΙΙΙ).2;

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ΙΟΟ(ΙΙΟ)4,

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. . .

124(137)",

ακαμάτων

5

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9(Ι29)·4

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πνοίης

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δσμή. φύσις δ' έπί

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8 8 ( 8 4 5 . 9 ; ό* ι ο ο ( ι ι ο ) . 7 ! οΰς ι ο 3 ( ι ΐ 4 ) · 2 ;

3

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δμμασιν

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στέργειν. άλλήλοις εστερκται όμοιωθέντ' Αφροδίτη 25(22)4 "στερεωπός. έκ δ' αίης προρέουσι . . . στερεωπά 14(21).6 στέφος. τανίαις τε περίστεπτος στέφεσίν τε θαλ,είοις 102(112).6 στήκειν. πολλά δ' άμκτ' έστηκε 4 7 ( 3 5 / 8 στηρίζειν. άρμονίης πυκινφ κρυφφ έστή­ ρικται I σφαίρος κυκλοτερής 21(27). 2 στιβαρός, έπί στιβαροί σι μέλεσσιν γι (82). 2 στόλος, λόγου στόλον ούκ άπατηλόν 8(17). 26 στόμα, έκ δ' όσιων στομάτων . . . όχετ­ εύσατε πηγήν 2(3). 2; διά πολ/.ών δή γ/,ώσσης ε/.θόντα ματαίως / έκκέχυται στομάτων 3 3 ( 3 9 ) · 3 στόμιον. καί αφιν έπί στομίοις πυκναίς τέτρηνται άλ.οξιν 9 ι ( ι ο ο ) . 3 στοναχή. έκ τε στοναχών έγένεσθε 114 (Ι24).2 στοργή,

στοργήν δέ στοργή

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22(28/4 μεγάροισι

κακήν

άλεγύνατο δαίτα 124(137)· 4 αφείς. σφε Ι Ο Ο ( Ι Ι Ο ) " , ΐ 0 7 ( ι ΐ ό ) · 9 ; οφων ioo(no).g; σφισι 8 ( 1 7 ) " ι , 16(26).ίο, 2 5 ( 2 2 ) . 9 , 8 Ο ( Ι Ο 8 ) . Ι ; αφιν 2 3 ( 3 ° ) 4 > 9 ' ( ι ο ο ) . 3 , 1 0 4 ( H ) " , 106(15)4; <μν 2 5 (22)4 αφέτερος. αφέτερον δέμας 3 ι ( 3 7 ) " σφίγγειν. αίθήρ σφιγγών περί κύκλον άπ­ αντα 2 7 ( 3 8 ) · 4 σχέτ/πος. σχέτλι' έργα βοράς i 2 o ( i 3 9 ) - 2 σχιστός, σχχστοϋς λειμώνας • • • 'Αφροδί'~7? 5 ό ( 6 6 ) · ' σώμα. γυϊα, τά σώμα λέλογχε 2 6 ( 2 0 ) 4 ; σύριγγες πύματον κατά σώμα τέτανται gi(ioo).2 Σωπή. Σωπή τε καί Όμφαίη 117(123)4 ταινία,

ταινίαις

τε περίστεπτος

102(112).

6 ταναήκης. ταναήκει χαλκφ 129(143)" ταναός. (φώς) όσον ταναώτερον ήεν 88 (84)4"° "ταναώπις. ΊΙλιόπη ταναωπις 116(122).ι ταύρος, ταύρων . . . φονοις ού δεύετο βωμός ι ι 8 ( ΐ 2 8 ) . 8 ταύτη. 8 ( ΐ 7 ) " 3 , 16(26/12 τε. 7(6)·2, 3 ; 8 ( i 7 ) - 4 ( b i s ) , " > ' 9 , 20(bis), 23, 27; 9(12).2; 11(16).1; i2(8). 3 (bis); 14(21)44, 5(bis), 6, g(bis), 10, 11 (bis), 12; 15(23).6, 7 (bis), 8; 16(265.4, 10; 23(30).2; 25(22).2(bis), 7(bis); 26(20). 7; 2 7 ( 3 8 ) 4 2 , 3; 3 3 ( 3 9 ) " ; 4 1 ( 4 2 ) 4 ; 47 (35)·7, Μ (bis), 15, 16; 5 0 ( 5 7 ) 4 ; 5' ( 5 9 ) - 2 , 3; 53(62)"(bis), 5; 60(71 ).2(bis), 3(bis); 66(80). 1; 6g(76).2(bis); 77(109). 3; 83(98).2(bis), 5; 8 8 ( 8 4 ) 0 8; 93(102). 1; 98(27.1)"; 9 9 ( 1 2 9 ) 4 , 6(bis); 100 ( 1 1 0 ) 4 , 4 ; 102(112).6(bis); 104(11)4; 106(15).2, 4; 108(117).i(bis), 2(bis); 111(119)"; 112(118)"; 113(121). 2(bis), 3 (bis); 114(1245.2; 1 1 6 ( 1 2 2 ) " , 2, 3 (quater), 4(bis); 117(123). 1 (bis), 2(tcr), 3; 118(128).5(bis), 6(bis), 7; 119 (i 3 o).2(ter); 121(135)", 2; 132(146)" (indef.) τά τε ι ( 2 ) . 2 , | Ι Ο Ι ( Ι Ι Ι ) . 8 ; έφ'

V E R B O R U M

φ τε 5 ( 3 ) · 2 ; 5 σ ο ν τ ε 4 ! ( 4 2 ) · 3 ; έπεί τε 6 2 ( 7 3 ) " ; 0 1 ~ ε 15(23)4, 88(84/4. 1 0 1 ( ι ι ι ) . 3 ; τή τε 9 4 ( ' ° 5 ) · 2 ; ϋπίΡ " g 6 ( i 3 3 ) - 2 ; « Τ Ε ΙΟΟ(ΙΙΟ)·7 τέγγειν.

Χήστίς

θ' ή δακρύοις τέγγει κρού­

νωμα βρότειον 7 ( 6 ) 4 τεθηπέναι. μηδ' δμμααιν ήσο τεθηπώς 8 (17/21 τείνειν. νόμμον διά . . . αιθέρος ήνεκέας τέταται Ι 2 ΐ ( ι 3 5 ) · 2 ; σύριγγες πύματον κατά σώμα τέτανται 91(100).2 τελέθειν.

τά

μέν τελέθουσι

γυναίκες

57

(65)" τελείν. άρθμα έργα τελοϋσι 8 ( 1 7 ) . 2 3 τε/.είειν. τελειομένοιο χρόνοιο 2 3 ( 3 ° ) · 2 τέ/.ειος. Κύπριδος . • • τελείοις έν λιμένεααιν 8 3 ( 9 8 ) 4 τελευτή. ούδέ τις ούλομένου θανάτοιο τέλ­ ειο) 12(8).2 τελο?. είς δέ τέλος 132(146)" τέμνειν. ώστε . . • αίθέρι δ' εύπορίην διόδοισι τετμήσΰαι 9 1 ( 1 0 0 ) 4 ; τα,αών ταναήκει χαλκφ 129(143)·' τίρην. τέρεν αίμα gi(ioo).6, 22; ύδατος . . . τέρεν δέμας 91 (ιοο). 11 τέρθρον. ρινών έσχατα τέρθρα 9 Ι ( Ό Ο ) . 4 τέρμα,

έπ'

έσχατα

τέρματα

κύκ/,ου 47

(35)·'° τέσσαρες, τέσσαρα γάρ πάντων ρμωματα πρώτον άκουε 7 ( 6 ) " ; τών όκτώ μερέων . . . τέσσαρα δ' Ήφαίστοιο 48(96)4 τετραίνειν. τέτρηνται ά/.οξιν . . . τέρθρα διαμπερές gi(ioo). 3 τέχνη, άνέρες άμφί τέχνης ύπό μήτιος εύ δεδαώτε 15(23/2 τή. 8 ( ΐ 7 ) · " , 16(26/10, 94(105).2; τή μέν . . . τή δέ 5 2 ( 6 1 ) 4 , 4 τήδε. 8 ι ( ι ο 3 ) " τηλεθάειν. άστεα τηλεθάοντα 102(112).7 τιθέναι. νύκτα δε γαία τίθησιν 4 2 ( 4 8 ) " ; θήσεις • • • καίριον αύχμόν j άνθρώποις, Οήαεις δέ . . . ρεύματα i o i ( n r ) . ö , η; έκ μέν γάρ ζωών έτίθει νέκρα 130(125). ι; α'ιεί γάρ ήθήσεοΟαι] 9 ( 1 2 ) 4 ; αύλού πορθμόν έπ' εύειδεί χερί Οείσα gi(ioo). 10 τίκτειν. τήν μέν γάρ πάντων σύνοδος τίκτει τ' όλέκει τε 8(ΐ7)·4 τιμάν. πωλεϋμαι μετά πάσι τετ ι μένος Ι02 ("2)·5 τιμή. εύδόξοιο . • • άνθεα τιμής 5 ( 3 ) " i τιμής δ' ά/.λ,ης ά/.λο μέδει 8(17)·28; έξ

I N D E X

V E R B O R U M

οίης

τιμής

τιμάς

τ'

τιμήσι

φέριστοι

iii(ng).i; άνόρουσε

344 (νείκος)

23(30/2;

14(21).ΐ2,

ε/ς (θεοί)

Ι5(23)·8,

132(146)4 τις. τοϋτο δ' έπαυζήσειε τό πάν τί κε 8 ( ΐ 7 ) · 3 2 ; τί τοίσδ' έπίκειμαι 105(113)" τις. τις 9 ( 1 2 ) 4 , ' 2 ( 8 ) . 2 , 8 8 ( 8 4 ) " , 99 ( ΐ 2 9 ) . ι , 1 0 7 ( 1 1 5 ) 4 , 118(128).ι; τινα 5 ( 3 ) 4 ; τι 5 ( 3 ) · 7 , ί 8 ( ' 7 ) · 3 ° , ' ° ( ' 3 ) · ' , Ι 4 ( 2 ΐ ) . 2 , 53(62).7, 6 ο ( 7 ΐ ) " , 104(11). 3, 1 0 5 ( 1 1 3 ) " ; τίνος 3 ( ι 3 0 " Τιτάν. Τιτάν ήδ' αίθήρ 2 7 ( 3 8 / 4 τοι. Ϊ 3 ( ' 3 < ) · 2 > 8 ( ' 7 ) " 4 , ' 2 ( 8 ) " , 2 7 ( 3 8 ) " τοιγάρτοι. 123(145)" τοιόσδε. πλάδης τοιήσδε 7 ° ( 7 5 ) · 2 τοιούτος, τοιαύτα σοφός 1 0 6 ( 1 5 ) " τορός. τορως ταϋτ' Ισθι 1 5 ( 2 3 ) " ι τόσος, τόσον 4 7 ( 3 5 ) " 2 , 8 ο ( ι ο 8 ) . ι ; τόσσον 4 1 ( 4 2 ) 4 ; τύσσα 60(71).4 τότε. 5 ( 3 / 3 , ' 3 ( 9 ) 4 , 2 9 ( 5 3 ) · ' , 6 2 ( 7 3 ) " , 88(84).7, 9 ' ( ' 0 0 ) · 2 ° τοτέ. τοτέ μέν . . . τοτέ δέ 8 ( 1 7 ) " , 2, ' 6 , 17 τόφρα. δφρα μέν τε βιωσι . . . τόφρα μέν ούν είσίν 1 0 6 ( 1 5 ) 4 "τράνωμα. ύπέρ τρανώματα γλώσσης 5 (3)·6 τρέφειν. αύτάρ έπεί μέγα νείκος ένί μελ­ έεσσιν έθρέφθη 2 3 ( 3 ο ) . ι ; ή δέ πάλιν διαφυομένων θρεφθείσα διέπτη. 8 ( 1 7 ) 4 ; αίματος εν πελάγεσσι ήτεθραμμένη άντιθορόντος] 94(105)" τρήμα, αέρος όγκος εσωθε πεσών έπί τρή­ ματα πυκνά 9 ι ( ι ο ο ) . ι 3 τρις. τρις μιν μυρίας ώρας 107(115/6 τυγχάνειν. ή δέ φλόξ ίλάειρα μινυνθαδίης τύχε γαίης 8 4 ( 8 5 ) " ; μόλα δ' άργαλέη τέτυκται / άνδράσι (άληθείη) 103(114)· 2; πλάδης τοιήσδε τυχόντα 7 ° ( 7 5 ) · 2 τύπος. ού/.οφυείς . . . τύποι 53(62).4 τύπτειν. αύγή τύύασα σεληναίης κύκλον 38(43);' τύχη. ιότητι τύχης πεφρόνηκεν άπαντα

8ι(ιο3).ι υγρός, ύγρός άήρ 2 7 ( 3 8 ) 4 "ύδατοθρέμμων. ΰδατοθρέμμονες ίχθϋς 14 ( 2 ΐ ) . ι ι ; ύδατοθρέμμονας ιχθύς 15(23/7 "ύδρομέλαθρος. ίχθύαιν ύδρομελάθροις 26 (2θ).6 ύδωρ. πϋρ καί ύδωρ καί γαία καί ήέρος άπλετον ϋψος 8 ( 1 7 / 1 8 ; οίνος . . . σαπέν

έν ξύλφ ύδωρ 6 7 ( 8 1 ) " ; αίσιμον ϋδωρ 2 ' ; θθ' ύδωρ μέν έχει κατά 9ι(ιοο)"5, βένθεα χαλκού 9 r ( i o o ) . i 6 ; (ύδωρ) οίνφ μάλλον ένάρθμον 7 4 ( 9 1 ) " ; (όπώπαμεν) ΰδατι δ' ύδωρ 7 7 ( ' ° 9 ) " ; ύδατος τε καί είδεος αίσαν έχοντες 5 3 ( 6 2 ) 4 ; ύδατος γαίης τε καί αιθέρος ήελίου τε / κιρναμένων 60(71)· 2; αϊ δ' ύδατος μέν βένθος άπέστεγον άμφινάοντος 88(84).9; ύδατος . . . τέρεν δέμας άργυφέοιο 9 ι ( ι ο ο ) . η ; άλφιτον ύδατι κολλήσας 49 (34)" υιός. δαίφρονος Άγχίτεω υιέ q(i).i; τήρ φίλον υίόν άείρας . . . αύτως έρ' υιός έλών 1 2 4 ( 1 3 7 ) " , 5 ύμείς. έγώ δ' ύμίν θεός άμβροτος πωλεΰμαι 102(112).4 ύμνοπόλος. είς δέ τέλος μάντεις τε ϋμνοπόλοι καί ίητροί / καί πρόμοι πέλονται 132(146)"

πα­ πατ­ . .. καί . ..

ύμνος, ές πόρον ύμνων 4 7 ( 3 5 ) " ύπεκθείν. ύπεκθέει αίσιμον ύδωρ gi(ioo). 21 ύπεκπροθείν. δσσον δ' αίέν ύπεκπροθέοι, τόσον αίέν έπήει 4 7 ( 3 5 ) · 1 2 ύπένερθε. είσόκεν ήεν] συμφύντα τό πάν ύπένερθε γένηται 16(26). 7 ύπέρ. ύπέρ τρανώματα γλώσσης 5 ( 3 ) · 6 ύπέρτατος. χθόνα χρωτός ύπέρτατα ναιετάουσαν 6 9 ( 7 6 ) 4 "ύπέρφλοος. ύπέρφλοα μήλα 66(8ο).ι ύπό. ή/.ύθομεν τόδ' ύπ' άντρον 115(120). ι; άνέρες άμφί τέχνης ύπό μήτιος εύ δεδαώτε 15(23). 2; ύπό πραπίδεσσιν έρ­ είσας Ι Ο Ο ( Ι Ι Ο ) " ύπόστεγος. όστεγον

ήλύθομεν τόδ' ύπ' άντρον ύπ115(120)"

ύφιστάναι. νύκτα δέ γαία τίθησιν, ύφιαταμένη φαέεσσι 4 2 ( 4 8 ) . : ϋψος. ήέρος άπλετον ϋψος 8 ( 1 7 ) " 8 φαέθων. ές αύγάς / ήελίου φαέθοντος ιογ ("5)·" φάναι. τότε

μέν τό (γέ φασι)

'3(9/3 φάρμακον. πολύχροα φάρμακα δ' δσσα

γενέσθαι

φάρμακα 1 5 ( 2 3 ) 4 ; γεγάαι κακών ι ο ί

(ι.ι/ι φέρειν.

'ίρις

δ' έκ πελάγους άνεμον φέρει

44(5°)·' φερέσβιος. "Ηρη τε φερέσβιος 7(6)·2 φέριστος. θεοί τιμήσι φέριστοι 1 4 ( 2 1 ) " 2,

I N D E X

345 132(146)4; θεούς τιμήσι φερίστους 15 (23)·8 φθείρειν. είτε γάρ έφθείροντο διαμπερές, ούκέτ' άν ήσαν 8 ( ΐ 7 ) · 3 ' Φθιμένη. φυσώ τε φθιμένη τε 117(123)" φθίνειν. καί φθίνει είς άλληλα καί αύξεται έν μέρει αίσης 16(26). 2 φίλος, ώ φίλ.οι 1 0 2 ( 1 1 2 ) " , 1 0 3 ( 1 1 4 ) " ; φίλον υίόν άείρας 1 2 4 ( 1 3 7 ) " ; ποθέοντα φί/.ην έπί γένναν ίκέσθαι ι ο ο ( ι ι ο ) . 9 ; φίλας κατά σάρκας έδουσιν 124(137/6; τή τε φί'λα φρονέουσι 8 ( 1 7 ) . 2 3 ; φίλα γυϊα 107(115)4 φιλότης. φιλότης έν τοϊσιν, ίση μήκός τε πλάτος τε 8 ( 1 7 / 2 0 ; έν δέ μέση φιλότης στροφάλιγγι γένηται . . . τόσον αίέν έπήει / ήπιόφρων φιλότητος άμεμφέος άμβροτος όρμή 47(35)·4, ' 3 ! άλλοτε μέν φιλότητι αυνερχόμεν' είς εν άπαντα 8 (17)-7, 26(20).Q; είς ίνα κόσμον 16(26). 5; σύν δ' έβη έν φιλότητι καί άλλήλοισι ποθείται 14(21).8 φιλοφροσύνη. (130).2

φιλοφροσύνη τε δεδήει

iig

φλοιός, οίνος άπό φλοιού πέλεται σαπέν έν ξύλφ ύδωρ 6 7 ( 8 1 ) " φλόξ. ή δέ φλόξ ίλάειρα μινυνθαδίης τύχε γαίης 8 4 ( 8 5 ) . ι φόβος, φόβφφίλα γυϊα ήμιήνη] 107(115)4 φόνος, ένθα φόνος τε κότος τε ι ι 3 ( ΐ 2 ΐ ) . 2; ώστε φόνον μέν κεύθειν 9 ι ( Ι Ο Ο ) ' 4 ; ού παύσεσθε φόνοιο δυσηχέος 122(136). ι; ταύρων δ' ήάκριτοισι] φύνοις ού δεύετο βωμός ι ι 8 ( ΐ 2 8 ) . 8 φορεύειν. δίχ' έκαστα φορεύμενα νείκεος εχθει 8 ( ΐ 7 ) · 8 , 16(26).6 "φορύη.

Μεγιστώ

/ καί φορύη 117(123)4

φροντίσι κόσμον άπαντα καταΐσσουσα θοήσιν 9 7 ( ι 3 4 ) · 5 φυγάς, φυγάς θεόθεν καί άλήτης 107(115)· '3 φύειν. θνήτ' έφύοντο 4 7 ( 3 ö ) " 4 ; άμφίστερν' έφύοντο 5 2 ( 6 1 ) " ; δσσα φιν έν θνητοίσιν άποπλαχθέντα πέφυκεν 25 ( 2 2 ) 4 ; εν έκ πλ.εόνων μεμάθηκε φύεσθαι 8 ( ι 7 ) · 9 , 16(26).8; φυόμενον παντοία διά χρόνου είδεα θνητών 107(1 ΐο)·7 φύλλον. ταύτα τρίχες καί φύλλ.α 7 1 ( 8 2 ) " ; δάφνης φύλλων άπο πάμπαν έχεσθαι 127(140)" φύλον. φύλον άμουσον άγουσα πολυσπερέων καμασήνων 68(74). ι φύσις, φύσις οΰδενός εστίν απάντων / θνη­ τών . . . άλλά μόνον μίξις τε διάλλαξίς τε μιγέντων / εστί, φύσις δ' έπί τοίς όνομάζεται άνθρώποισιν 1 2 ( 8 ) " , 4; δ:εσπασται μελέων φύσις 5 6 ( 6 3 ) " ; αΰξει Ι ταϋτ' είς ήθος έκαστον, δπη φύσις εστίν έκάστφ Ι Ο Ο ( Ι Ι Ο ) · 5 "Φυσώ. φυσώ τε φθιμένη τε 117(123)" φώς. κατά φώτα μιγέντα 1 3 ( 9 ) " φώς. άλλότριον φώς 3 9 ( 4 5 ) " ! φώς δ' έξω διαθρώσκον 8 8 ( 8 4 ) 4 ; νύκτα δέ γαία τίθησιν, υφισταμένη φαέεσσι 42(48). ι χαίρειν. ώ φίλ.οι . . . χαίρετε 102(112).4 χαίτη, έχίνοίς / όξυβε/,εϊς χαίται νώτοις έπιπεφρίκασιν 72(83)" χαλεπός, χαλεπήσι πεπαρμένοι (άμφ' όδύνηαιν) ι θ 2 ( ι ΐ 2 ) " 2 ; χα/.επήσιν άλύοντες κακότησιν 1 2 3 ( 1 4 5 ) " χαλκός, κλεψύδρη . . . διειπετέος χαλκοίο . . . κατά βένθεα χαλκού 9 ι ( ι ο ο ) . 9 , ι 6 ; χαλκφ άπό ψυχήν άρύσας 1 2 5 ( 1 3 8 ) " ;

φρήν. φρήν ιερή 9 7 ( ' 3 4 ) · 4 : Μή άπάτη φρένα καινύτω ΐ5( 2 3)-9ί πειθούς άνθρώ­ ποισιν αμαξιτός είς φρένα πίπτει 9 6 ('33)41 δύσζηλος έπί φρένα πίστιος όρμή 103(114)4; Μάθη γάρ τοι φρένας αύξει 8 ( 1 7 / 1 4 ; °ύε άν άνήρ τοιαύτα σοφός φρεσί μαντεύσαιτο 106(15)"

ταναήκει χαμαιεύνης.

φρονεϊν. φίλα φρονέουσι 8 ( 1 7 ) . 2 3 ; τούτοις φρονέουσι 78(107).2; ιότητι τύχης πεφ­ ρόνηκεν άπαντα 8 ι ( ι ο 3 ) . ι ; καί τό φρο­ νεϊν άλλοία παρίσταται 8ο(ιο8),2 φρόνησις. πάντα γάρ ίσθι φρόνησιν έχειν

κέχυνται

ιοο(ι ίο), ίο φροντίς. ημετέρας μελέτας . . . διά φρο­ ντίδας έλθείν 3 ( ι 3 ι ) · 2 ; φρήν ιερή . . .

V E R B O R U M

χα/.κφ 1 2 9 ( 1 4 3 ) " λέοντες όρειλεχέες χαμαιεϋναι

131(127)" χείλος. έργα βοράς περί χείλεσι θαι

χειμέριος, χείν.

μητίσασ-

Ι2θ(ΐ39).2 χειμερίην

στεινωποί

διά νύκτα 88(84,1.2

. . . παλάμαι

ι (β), ι;

χείτ'

κατά

έθνεα

γυϊα μυρία

θνητών 47(35)·7, ' 6 χειρ. έπ' εύειδεί χερί . . . είσόκε χ,ειρί μεθή gi(ioo).io, 20; κυάμων άπο χεί­ ρας έχεσθαι 1 2 8 ( 1 4 1 ) " ; μάρψφσι . . . φάρμακα χερσίν 1 5 ( 2 3 ) 4 ; 0 2 / ε έστιν . . . χερσί λαβείν 9 6 ( ι 3 3 ) · 2 χέλυς. λιθορρίνφν χελύων 69(76)· 2

V E R B O R U M

346

γρησθαι. οί μέν μαντοσυνέων Ι02(ΐ 12). ίο χροϊα.

είδη τε . . . χροιά

κεχρημένοι

τε θνητών

6ο

" (70-3 χρόνος, περιπλομένοιο χρόνοιο 8 ( 1 7 ) · 2 9 , Ι Ο Ο ( Ι Ι Ο ) , 8 ; τε/.ειομένοιο χρόνοιο 23(30)2; διά χρόνου 107(115)-7 χρως. χθόνα χρωτός υπέρτατα ναιετάου­ σαν 69(76).3; βροτέφ χροί gi(ioo)"7 χώρος, ίδών άσυνήθεα χώρον ι ΐ 2 ( ι ι 8 ) . ι ; άτερπέα χώρον 113(121).!

107(115)·

ι ψυχή. χαλκφ άπό ψυχήν άρύαας 125(138).

ι ψύχος, τά μεν τελέθουσι γυναίκες / ψύχεος άντιάσαντα 57(65)-2 ώ.

ώ πόποι, ώ δειλόν θνητών γένος, ώ δυσάνολβον 1 1 4 ( 1 2 4 ) · ! ; ώ φίλοι ιο2 ( ι ΐ 2 ) . ι , 103(114).ι ώγύγιος. ώγύγιον πΟρ 88(84)· 7 ώδε. ι ( 2 ) . 8 , 9 ι ( ι ο ο ) . ι , 9 3 ( 1 0 2 ) " ώθείν. άλς έπάγη ριπήσιν έωσμίνος ήελ-

<°'° 4 5 ( 5 6 ) · ' ώκύμορος. ώκύμοροι καπνοΐο δίκην 1(2).4 ώκύς. ήελίοιο . . . ώκέα γυϊα 21(27)-' ώμος. βραχίονες εϋνιδες ώμων 5 θ ( 5 7 ) · 2 ώρα. τρις μιν μυρίας ώρας άπό μακάρων ά/.άλησΰαι 107(115)·6 φοτοκείν. ψοτοκεί μακρά δένδρεά πρώτον έ/αίας 65(79)-' ώς. 6 ( 4 ) . 2 ; 8 ( ΐ 7 ) " 5 ; 1 1 ( ι 6 ) . ι; 1 5 ( 2 3 ) - " 25(22).4; 26(2ο).6; 33(39)·2; 6 1 ( 3 3 ) " : 6 2 ( 7 3 ) " ; 8 8 ( 8 4 ) " ; 9 ι ( ι ο ο ) " 6 , 22; ιο6 (15).2; Ι24(ΐ37)·5 ώς. 3 8 ( 4 3 ) · ' , 7 5 ( 9 ° ) · ' , 8 8 ( 8 4 ) . 7 ώσεί. 1 0 5 ( 1 1 3 ) · ' ώσπερ. 4 0 ( 4 6 ) . ! , 9 ι ( ι ο ο ) . 8 , 102(112).5 ώστε. ώστε φόνον μέν / κεύθειν, αίθέρι δ' εύπορίην διόδοισι τετμησθαι 9 ι ( ι ο ο ) - 4

Index Locorum ACHILLES Isagoga 4(34-")

AELIAN

'99

De Natura •Inimalium 205 9-64

AESCHYLUS

1-15-7 1-17-3 ..24.2 1.30.1 2.1.1 CO

χιτώνι ι ι ο ( ΐ 2 6 ) . ι γόανος. έν εύστέρνοις γοάνοισι 4 8 ( 9 6 ) " χοϋν. πορθμού χωσθέντος 9r(IO°)"7 χρήμα, ώσεί μέγα χρήμά τι πράσσων 105(113)"; έστιν άνάγκης χρήμα 107(115)"

ψήφισμα, θεών ψήφισμα παλαιόν

·*-

Χθονίη. ένθ' ήσαν Χθονίη τε καί Ήλιόπη ι ΐ6(ΐ22). ι χθών. ήλ,έκτωρ τε χθών 25(22). 2; αΰξει δέ χθών μέν σιρέτερον δέμας 3 r ( 3 7 ) " , * χθών έπίηρος 4 8 ( 9 6 ) " ; ή δέ χθών τούτοισιν ίση συνέκυρσε μάλιστα 8 3 ( 9 8 ) " ; αίθήρ . . . μακρήσι κατά χθόνα δύετο όίζαις 3 ° ( ό 4 ) " ; χθόνα Κύπρις . . . πυρί δώκε κρατΰναι 6 2 ( 7 3 ) " ; χθόνα χρωτός υπέρτατα ναιετάουσαν 6 9 ( 7 6 ) 4 ; ούλοφυείς μέν πρώτα τύποι χθονός έξανέτελλον 53(62).4; πόντος δ' ές χθονός ούδας άπέπτυσε 107(115)"° χιτών. σαρκών άλλογνώτι περιστέλλουσα

2.6.3

Agamemnon 187 •56 232, 28/ 2.8-47 82. '58 1459 1500-06 671137 1569-77 6-Π37, 277 Eumenides 291 62 214 588-96 67II37 Persae 232 660 674 215 Prometheus Vinctus

2.8.2 2.11.2

Ol CO

I N D E X

CO CD

AETIUS .-3-8 1.3.20 1.5.2

1.13.1

165, 181 6n>7, 165 4 5 n i 2 9 , 56" • 8o, 74.169, 207 371188

in

,n

CD

274 94 Septem contra Thebas .64 4'3 906 '75 284 .020 Suppliers 28 291 263 286 654

2.13.2 2-14-3 2.2O.I3 2.21.2 2.23.3 2.25.15 2.28.5 2.3I.I 3.16.3

180

5.'9-5

J!7n88 1 """

38096 20Π Ι Ο 1, 182

77112

44" J' I 1611I7O. 1Q7. 2 0 0 , 2 0 5 , 207 24111 I 24I1Q, 4111129. * t 197 "71 ι U Z1

5.21.1 5.22.1

• 78 •97 200, 201, 202 201, 204 200 4511129, 202 202 203 205 711152, 251-52

5.26.4

4.5.12

7'n54 230 4·96 4-9-14 235 4-9-'5 234 4 " 3 · 9 - ' ° 243 4"4" 25114, 2 3 ° 4.16.1 296 250 4.17.2 251116, 176, 4.22.I ST-'-2 5-8.1 5-15-3 5.18.. 5"9-4

245,246 220 5211161 101139, 176, 246 101140, 541170 281136, 217, 295

5-24·2 j.25-4

5.27. • 5-28.I 5-3°· 1

51.1156, 53ηi 6 6 , 7805. 801115, 217, 218, 227. 235 101139 gn 3 8, 210, 238 91138, 131160, 2 5 η 1 7 , 229 91138, 2 5 . I I 7 , 75172 25ΠΙ5, 471141, 5411170, 199. 2 i 6 , 224, 228 91138, 4711141. 5 4 m 70, 232 234 261125,

2

3

2

ALEXANDER APHRODISIENSIS in Metaphysica 24116 34.6-10 40η108 35-21 62.15-16 34"74 63.8-11 31152 224.8-10 34174 306.17 235 359· ' 7 - 2 1 38196,175 592-3'-32 4 3 i i 2 ° 7.8.8-15 34174 in Meteorologica 181185 '99-4-7 Qjiaestiones 72.26 230

AMMONIUS in De Intcrprctationc 249.1-21 181187, 22112 347

I N D E X

L O C O R U M

ANAXAGORAS fr. ι 74n65 fr. 3 81023 fr. 4.4 222 fr. 5 174 frs. 8, 10 811123 fr. 17 177 ANAXIMENES fr. 2 74165 ANONYMUS LONDINENSIS I 252 141167, 271126, 20 230, 246 Ι4Π76 26 14067, 230 31-34 230 36 ANTHOLOGIA GRAECA 2.102 214 7.508 igngi 9.569 264 9-783 214 ANTIPHON 6.2 64027 ANTISTHENES fr. 24 253 ARATUS 335 225 ARCHYTAS fr. 1-2.4 85 ARISTOPHANES Nubes 570 165 983 242 Ranae 150 273 326 279 ARISTOTLE Physica 18732026n20, 35075, 26 361183, 36η85, 4 i n i o g , 74n65 i8ga2434170 26 193322 27029 ig3bi2 175 196a12- 86, 228 24 198029- 52η 162, 214 32 ' 9 9 b g - i 3 5 i n i 5 7 , 214, 216 204628171 29 2I03I424

34074

348 ooohon— ju

34 250b20 2500232

9 250027— 5ia5 251 a.4-5 25237-ιc 252327— 00

De Caelo *uyrtji

32 27obio

287320 2QRai7

22

182 182 4 2 m 15, 4 4 i ~ 121 186 167, 169 43ηI I ö 4 2 m 15 3 ' n 5 7 , 451*3υ' 04Ι1Ι7·ΐ 761176 6 6 207) 2 0 o 201 200, 207 4.30120, wπ122, 4 7 η " 138, ι86

ο η η Vi 0

300025— 2I 301a15— 19

^*tO R n11i0'Q O >/i_6nτ oo> 148, 211 ιΙ9ηΙ9η 4 Ε Π . 130, 4 6 n i 3 7 , 186, 211 37192 35179, 36186 45η 128 1

30531-6 3°5bi-5 3"a2429 3 i 3 a 6 - i o 451128 De Generatione ei Corruptione 31421617 3i4b7 3i4b20

33167, 34170

175 261124 2 2 m , 26n24, 31524-25 31156, 3 4 1 72, 35177, 36083, 36η84, 531165, 551177, Ufr •78 3 2 4 6 2 5 - 230 26b28 3 2 5 0 2 2 - 37n89, 40η 107, 401108 24 328ai6 187 27029 32923 329b627028 30229 33obQO- 24n6 21 333216- 35179, 167 29

333220— 34 333a35b3 333bi34a9

171 40η ι o8 34170, 36184, 45η 130, 46n133, 461137, 481145, 491149, 531164, 791110, 175,

•97, 237 33422738195 b2 Meteorologica 340219— 45η128, 171 2 2

,

353bi 372a5

,R, Ks,

301031— 82a2 382a6-8 De Anima 404hl Ι ­ Ο 405330 4°5b8 408a18-

4732157429 477226-

23 76431-6 764236

7 i n 5 4 , 76175, 233 233 27129 34171, 5812, 209 210 451128

275

31 477bi227 78a! 1 Historia Animalium 487820 228 522b2 222 5 5 2 b i o - 5919, 275 18 De Partibus Animalium 640a19 214 648325- 9 n 3 7 , 2 5 n i 6 31

76ibi3-

5919

245

6g3a25 217 De Generatione Animalium 219 722hlI 722b17- 46η 134, 46η26 135, 491148, 500150, 211 219 723224 7 3 6 b 3 o - 5919, 76176, 222 37214 220 739b25 39mo2, 401747234104, 40η 107, b26 23I

164 i8o 18085, 391102, 86

24 409821 415628i6a2 4i6a3o 231 4i8b20 201 42722372159, 236 28 4 3 o a 2 7 - 490148, 50η150,211, 2 I 30 De Sensu 242 43824 44'23-6 37Π9Ι 446a26 201 De Respiratione

I N D E X

349

764817 77ib23

219 220 219 222 242

779bi5 Metaphysica 984aII 414 g84b6-8 2408 g85a4-io 30050, 170 9 8 5 3 2 1 - 3 i n 5 3 , 410109 4 3 m ig, 186 29 985b1-3 24n6 26025 g86a3i34 988a14¬ 16 988333-

3

5919,275

3on50

34170 34 98936-9 27129 99627-8 34172 i o o o a 2 6 - 31153, 31155, b20 35i79> 4 5 1 130, 541172 551177, 731 61, 75n7°> 190, 215, 255 i o o i a i 2 - 34072, 86 14 1009b1225

7 3 n 6 2 , 230, 233, 235, 236

i o i 4 b 3 5 •75 1050623- 43η120, 186 24 I 0 5 i a i 7 - 31151 21 1053b15- 34172 16 i o 6 g b 2 i - 34172, 35176 23 i072b20 259 107583-7 31151, 33169

iogib83H5i 12 i o g 2 b 6 - 7 74n68 Ethica Eudemia I 2 4 8 a 2 4 - 76076 27 Rhetorica 137381417 1376a17 Poetica 1447b1620 I457bl3-

58n2, 8 i n 2 o , 86 163 2ongg 58n2

Athenaiön Politeia 7.1 64027 [ARISTOTLE] De Mundo 396b13 180 De Coloribus 791223 215 792a-b 39ng8, 180 Problemata g2gbi6-

18085, 210

17 937au24013, 199 16 953227 16072 De Melisso Xenophane Gorgia 9 7 5 b i - i o 78n8, 167, 175 9 7 6 b 2 2 - 78n8, 167 27 ASCLEPIUS in Metaphysica 33-3-5 2407 197.17 272 277.6 236 ATHENAEUS Deipnosophistae l. 3 e 7Π22 CAELIUS AURELIANUS De morbis chronicis I-5-145 9138 CALLIMACHUS fr. 128 289 fr. igi.61 288 -63 CELSUS Medicinae proemium 2.Ii.7 11047 CENSORINUS 4.7 2 8 n 3 6 , 52η 160 6.1 251 6.8 220

L O C O R U M

CHALCIDIUS in T imaeum 237 162, 243 (P- 279) CICERO Academica 1-44 155 2.14, 74 155 Brutus 18.70 39098 De Natura Deorum 1.34 131162 2.42 59ng 2.66 166 Somnium Scipionis 18 291 Tusculanae Disputationes 1.19 71152, 251 4.3 11150 CLAUDIAN /71 consulatum T heodori panegyris 72 i6n73 CLEMENT Stromateis 3.14.2 82Π25 5.14.103 2 5 n i 8 5-15-4 6.3.30 6.17.4

167 11151 167

DEMOCRITUS fr. 11 252 fr- 33 75174 fr. 164 233 DEMOSTHENES 20.158 64027 23.51 64027 47.71 64027 DIOCLES fr. 8 27027 DIODORUS SICULUS 1.7 217 1.96 279 Ii-53 313,7123 11.72 7123 12.82 6n22 13.34, 82 6n22 13.83-84 7125, 265 13.90 7n26 DIOGENES APOLLONIATES fr. 5 73163 DIOGENES L A E R T I U S I.III 2ΙΠΙ07 2.7 2.9, 17

415 217

igngi,

8.64 8.65

5.66

8.67 8.68 8.69 8.70

8.71 8.72

264

71124, 81129, 81133, ' 7 1 ¬ 29, 264 • 3 n 5 7 , 15169, i 6 n 7 7 , 160 151169, 160 •3157, 15171, 160 5 1 1 1 , 121154, 12056, •5171 15169, 15170, i 6 n 7 4 , 160 313, 71127,

8-73 8.74 8.76

75, 18184 5 n i 6 , 61118, 8133, 15168 3 m , 51116, I5n68 ' 6 5 , 167

3.19

471142

EURIPIDES Andromache 921-22 Helena

158

GELLIUS

233 222 Hercules Furens 1231 661134 Hippolytus 1029-31 661134 Jon 86g 215 Iphigenia T aurica 1207 Medea 1327-28 Orestes

661134

819-22 1086-88

66n34 661134

'305 Phoenissae 18 1453 Troades Fragmenta 452, 638 910

66n34

245 218 265

279 86

EUSEBIUS Chronica 01. 8 1 , 86 3112 Praeparatio Evangelien ι.8.10 241110, 178, 201 10.14.15 51112

EUSTATHIUS ad liiadem 1180.14 166 ad Odysseam 1454.20 71122 1634.12 19192 l645-43 "151

Noctes Atticae 17.21.14 3112

HERACLITUS (PHILOSOPHUS) fr. I 156, 170 fr. 2 156 fr. 5 287, 290 fr. 28 267 fr. 29 161 fr. 30 fr. 31 fr. 34 fr. 36 fr. 40 fr- 5° fr- 55

73164, 183, 254 291139 163 291139 256 293 '62

frs. 57, 62

20Π22

frs. 67, 88 261122 268 162 161 fr. I i i 261122 fr. 114 285

fr. 97 fr. 101a fr. 104

fr. 118 fr. ι i g fr. 123 fr. 129

73164 731163, 260 85 256

HERACLITUS '65 165

HERODOTUS 1.61 '•85

2I7

'95 274 276-78 282-85 Theogonia 30 9'-93 106-07 '50 187 190 240-64 346-61 396 524 571-72 626 656 726 736-37 782 792 793-808

805 807 847 Fragmentum

268 *oy

168 277

I 6 I 23

28^

2Q I 291

I8Q

'99 74 280 282 280 2

177 1 / / 0οnfifi

281136, 210, 2I7 216 252 19I

'9 20

Refutatio omnium haeresium 25Π18, 255 1.3.1 74069 1-4-3 2 6 0 2 1 , 28037 1-7-1-3 186 5.20.6 6.11.1 73161

28ΓΊ33

7-29-4 7.29.10 7.29.12-

65^33. ' 9 9 . 273. 274. 275. 292 241

24 7-30-3-4

'99 281133

7-3'-3-4 10.7

13165 14067 2

5'

271128

1-437 '•587 2-7 2-57 2.16g 2-397 2.412 2.480

4.350 l-llu 4.456 4.502 5-214 5-399 5.525 5.553 5.576 5-593 5-902 6.118 6.146

215 212 213 203 267 240 175 33164 283 400103, 222 245 279

6-434 7-3' 7-395 7.446

254 254 285 254 160 180 274

8.152 8.186 8.404 8-443 8.501 8.563 9.182-98 9.256-67

IQQ 1

yy

191 •95 240 180 284

9-377-79 9-54' 9-562 10.15

257 178

10.94 10.122 10.332 10.348 10.420 11.40 Ii.197

251 281 67039 254

174, 258 269

11-36' 11.450

259 '95 200

"•590 12.279 12.294 12.318

254 160 285 240 33166

HOMER 1.70 1.107 1.201

o-o"y

273 253 '75 259 259 218

'74 165, 166 7808, 164, 174 470140, 74067, 270, 272, 277 200102, 8 m 2 0 , 271 83030 164, 167

Rias

De aere, aquis et locis 141167 I

2

13163 232 36n8i 13063, 81023, 8 5 - 8 6 , 263

65133 178 28033, 651132,

CORPUS HIPPOCRATICUM

3-3. 7 De cor de 10 De carnibus

15 16

HIPPOLYTUS I 7Ω

269

164

'94 14067, 162, 230

73163, 252 I25 De veteri medicina 13063 1-2 26025, 232 '4

28n34

Aphorismi

Allegoriae 24 41

6R D5

3.306

CO

Adversus Haereses

104? ' 9 281136, 21 0,

CO CO UO

9135, 13162, 151169, 16η-

EPIPHANIUS

•9 60-64

3-a79

253

33i64 240 262

13-29 13-130 13-587 13.616 13.696

254

'3-793

259 240

17° 178

215 213 160

σι

8n28, 81133, 91136, 20η102, 86 8n2g 8129, 91135, 171180, 180¬ 84, 191192

70149

36181, 38196, 222 De locis ajfectis 8.415K Ι3Π59 De methodo medendi 10.6K 111147, 160 De placitis Hippocratis et PLatonis 5.283K 251 5.627K 233 De semine 4.616K 219 De usu partium 616 251

190 294 164 67039, 180,

170 178

CT)

8.63

15

'5·49κ

IQI 1 y1

2.661 3.28 3.276-79

to

11Π48, 13057,

Enchiridion

371190, 381196

256 266

De ßatibus 14 252 De fracturis 223 7 De morbo sacro 2 13165 De natura hominis I 271129 14067 3-4 14067, 27026 7 De natura pueri 238 15 Ad qfficinam 222 '7 Regimen 14067 12,4

Φ

8.61

EPICTETUS

'5-32K

CO CO

8-59 8.60

5113, 51116, 8n34, 11147 10044 71124, 71126, 11152, 130¬ 57, 7712, i6o

31' 81134, ' 6 o 311 3111

2.1 23 4-95 5-3° 6 a 6.62 HFSTOD L ίErga I S O 1 1 ' 1—'

'97 '9' 27/1

L O C O R U M

ho

8.58

9-25 9-29 9-5°, 56

8n28

De defeclu medendi 19.372K 231 in Hippocratis De natura hominis

CO

8-57

9- 3-4 9-5 9-6 9-20, 23

ι .131

GALEN

5"

8-55-56

85 5 η 1 2 , 191193 183 6 m 7, 71124 3 η ι , 4116, 51116, 61117, 171178, 265 6 n i g , 61120, 71122 5 η 12, 71124, 7 η 26, 20ΠΙ02, 8 o n i g , 264 417, 4 0 8 , 5n12 51115, 6 n i g , 81134, 17182, 181186, 18η89, 255

' 9 1 9 5 , 2on100, 200 171181 85

to

8-54

8- 77 171181

I N D E X

35'

Kl

8-53

350

φ

(continued) 6.76-77 8-34 8-43 8.48 8.51 8.52

L O C O R U M

to

I N D E X

245 641127

191

23.IOO

23·350 24.160 24.769 24-793 Odyssea 1.16 1.71 1.98 1.266 1.320 1.361 1.379 2.20 2.306

245 236 671136 67039 216 246 178 246 170 246 191 246 257 175 287 64027 156 169 218 231 210 182 281 199 156 197 259 262 240 259

•9-541 20.19 20.121 21.117 21-355 21-397 22.270 22.316

294 161 265 259 254 247 289

HYMNI H O M E R I C I ad Apollinem 84-86 28032 192-93 10042, 262 ad Cererem 358 283

HORACE Ars Poetica 464-66 16072 Carolina 4.30 292 Satirae 2.7.86 256

HYGINUS Fabulae 28

213

LUCIAN Dialogi Mortuorum 6.20.4 16072 Fugilivi 2 16072 Pro Lapsu 2 265

LUCRETIUS De Rerum Natura 1.170 176 1.309-28 230 2.69 230 2.103 165 2.296 172 2.1114-15 199 3 4 5 5 - 5 6 156 4.46-109 230 5.488 205 5.788 228 5.805-20 217 5.878-924 214 5.990-98 284

LYCOPHRON Alexandra 936

294

MACROBIUS Somnium Scipionis 1.14.20 71052, 251

MELISSUS fr. 2 fr. 7(2) fr. 7(3) 1>. 7 ( 7 ) (8) fr. 8

173 172 408 174

1.2.2 1.5.2

18088, 2202 18088, 2202, 165

MICHAEL EPHESIUS IAMBLICHUS De Vita Pythagorica 113 11049, 160 135 111151 146 19094 150 . 165

in Parva Naturalia 124.15 247

OLYMPIODORUS in Meteora 297.18

18085

283

De Providentia 2.60 197

PHILODEMUS PARMENIDES fr. ι 157. 158 fr. 1.14 191 fr. 1.22- 181 23

fr. 1.2830 fr. 2.4 fr. 2.7-8 fr. 4. ι

fr. fr. fr. fr. fr.

4.2 4.4 6.4-7 7., 7.2-6

161, 258 156 •73 163, 170, 257, 258 •73 253 156, 162, 170

173 156, 157, 162, 164 fr. 8.1-4 157. 185. 293 fr. 8.5-14 29042, 172, 173. 179. 268 fr. 8.17 173 fr. 8.18 156 fr. 8.19- 29043, 168, 21 172, 173 fr. 8 . 2 2 - 550173, 172, 26 173. 184 fr. 8.29- 5 5 n i 7 3 . 173, 188 32 8.3539

fr.

8.41 fr. 8.43 fr. 8 . 4 4 49 fr.

408

MENANDER R H E T O R

8.2.3

PHILO

fr. 8.5055 fr. 8 . 5 6 58 fr. 9

29144. 30145. 1-2, 173. 177, 184 179, 222 33065, 188 3OO46, 3OO47, 32062, 33066, 170, 172, 29044, 159,

U O , 178 29041, 169, O L 189 29040, 29041, 29044, 171 fr. 10.2-3 202, 234 fr. 11 201 fr. 12.2 217 fr. 14 203 fr. 15 202

De pietate 2

165

PHILOPONUS in De Anima 486.13 236 489.2771154. 72159 31 545 211 in De Generatione Animalium 27.4 219 28.3 211 28.9-14 500153 211 •23-134 ° i ' ° 4 71154 166.8, 25 219 in De Generatione et Corruptione 14.14 15.6-8, 15-17 19 3-20.4 24.26-29 178.2 227.2123 257·3258.4 261.2125 263.20-24 264.30 268.813 in Physica 24.12-17 27.4 88.11-25 314.6-25 318.27 319.9-20

175 175 35180 37094 230 2417 167, 171 167, 171 175 31154 471139

511154 219 37187 500153 216 510157

PHILOSTRATUS Vita Apollonii 1.1.2 7022, 11046 8.7.8 11052

PINDAR Olympia 1-39 2.58-91 2.120

8.3I

Xemea 8.40 Pythia 3-24 5-7' 10.64 0

Institutiones 16073 156

fr. . 7 PAUSANIAS

Fragmenta 114 127 133

19' 274 291

L O C O R U M

180 281132 285 189 273 2Q2 *y* 223 158 2/9 274 291

PLATO Charmides I57b

Cratylus 404c 405a-b 409 b Gorgias Oi

239 258 278 240

Divinae 3.18 3.28

Ibis 597-98 16072 Metamorphoses 1.80-83 210

6 AO 7 RR

φ

235 162 203

LACTANTIUS

OVID

72057, 196, 219, 235, 260 220

Leges 716a-b 754° 770a 782 865d-e 866-69

95 6e Lysis

er

240

233 265 291

Elegiaca 257

fr. 16

1

in

CO CO CN

22.445

274 254 •56 209 28032

279 292 276 64027 64027

Fragmenta '•'5

in Platonis Gorgiam Proem. 9 5013

CT Ο CO

9-9 9.137-38 9.260-64 21.37-38 21.233-71 21.260 21.361 21.390 22.138, 188 22.240 22.306 22.349 22.361

254 280,282 156

CO CO

8-535 8-595 8.608

'75 253 180

"•539 11.602—04 12.27 13-258 15.272 17.218 17.246 17.384-86 18.136 18.162 18.219 19.328 19.516-17

19094

CO CD Φ

7-34' 7-387 7.460 8-39-49 8-95 8.400 8.413-14 8.458 8.470 8.483

175 64027

7/ · 26 254 3υ 7-114 _ 18 224, 825 7.214 236 284 9-295 164 9-39° 204 9-5'6 10.19-22 12053, 261 203 •0-353 11.248 182

267

ION

OD

234 180 260

51 ,78 ,•878°

2

to

6-365 6-37' 6-453 6.502 6-573

5.70-71 5-444

I N D E X

353

to

259 28032 191 23113, 281132 2303, 28032 239 287

01

4-83 5·36-37 5-'37 5.187-93 5.209 5.612 6.46

σ

itinued)

352

Φ

L O C O R U M

10

I N D E X

222c Meno y6c-d Parmenides 127b Phaedo 79d g6a-b 111 a 114c Phaedrus 247a 2480?

I ΙΓΙ50

165 ΌΓ143 202 184 279 '55 184 297 283 111150 641127 274 85 184 85 169 5015, 229, 240, 242 4 ng

75172 85, 231 4511128 291 70048, 292 68045, 2 7 2 , 2

265ε 270a-d Philebus 59a 60a Politicus 27ia-c

.64 85

214

74

I N D E X

L O C O R U M

(continued) 272d-e 273a 275a 277c

•9Ί

274 45η130 52ΠΙ59 i8o

354 35-32.50 35.36.92

391198 391198

929b, d

202

934d

204

36.69.202

191196

De primo

PLOTINUS 4 7.10.38 2 6 4

Respublica 363d

701148

σ η

PLUTARCH 86

95a-b

42gd

232

g6f

506c

281

5 H

De

amieorum

280

288b

268

De gloria

525c 546b

249

Ο 6l5b 617d-e Sophistes 237a

229 201

Κ)

00 0.

σι

Ol

Timaeus

301149, 311152,

Camillus 22.3

2 7 7 , 281 383d

171180

4 0 η 105 animi

280

Vitae decern oratorum 832Γ 2

26n2o, 45η128

ίο

4611136, 5 6 η -

curiositate 11051, 261 249

exilio

• 7 9 . 197

PORPHYRY De abstinentia

33d

189

618b

7 9 η 12

34

188

649c

233 /61175

CO CO CO

2.21

'56 161

223 232

703ε

292

32-33

725c 728ε

391198

73oe

281136

6o7c-d

Quaestiones comitates

4id

238

43a

239

45b

CO CO CN

53a-b

4411126, 1 8 6

62a 63d-e

249 4 5 η 128 3 9 n g 8 , 180 273

71b

259 246

Maxime

82Π25

681142, 761175

ι67 cum principibus

777C 82of Quaestiones

177

19"94 165

29

111151

30

111150,821128 "

n

5 0

PROCLUS in Piatonis 849

Parmenidem 4411125

in Piatonis

Timaeum 280

130c

165

•75c

275

3.1.8

249

apparet

7-52-I75

131158

926e-f

4411124

29-4 30.2.9

171180

927a

186

111146

927!

79η12

fr-

1-5-7

fr. 1 . 6 - 8 SENECA

241112, 1 6 6

158

•99

167

235.20-

175

23 300.20

20Π10Ι, 77Π2

327.19

212

33I.I-I4

20ΠΙΟΙ, 77113,

236

66n34

165

371-3372.1 I

501U51>52nl 6 2 , 21 l , 214, 232

1.49.60

821124

STRABO

2011101, 77113

SUDA s.v.

382.25-

5 1 η 157

85

Eclogae 180

520163

6.2.8 Akrön Anaxi-

392.24

251

4 7 9 32

U i

1124.1- 4 1124.19-

85

557·25-

!57

58.1-2 586.9-11

5111156,

586.23-

4611135,4911-

5211160 149,5011151, 78115, 2 0 6 . 211, 216 4711138 371193

in Phystca 261120,281137,

"53-27-

1183.28-

Athen-

47ΠΙ39, i 8 g

Empc-

121, 4611132. 4411121

163

1412

245 285 273 284

4'M> 4 n 7 , 167 233

32.I-I I

20ΠΙ0Ι, 22111,

1082

6111g, 181183

(2) Gorgias

253

10043 5 η 13

Meietos

4118

Pannen­

1 11147

id es Timaios Zjnön

71126 8n34, 85

260

964

2519-24 27.11

5 2 , 191195, 20ΠΙ00

goeteia

167, igo

Ajax

Antigone 456-57 1044

6n20, 1 i n -

(1)

dokl'es

18

595

4117, 51113,

dokl'es

Empe-

351178,4411121 41m II

SOLON fr. 16 163, fr. 17 253 SOPHOCLES

71122

aios

4311118,4411-

84.4 1184.5-

101143, 1 H 1 5 2 . 131157

30 1183.2- 6

171180, 19Γ192 85

Archytas 5η 12

167

557-10

161176

inander apnous

31

25.24

30

9n38

1.10.11

217

55111/7. 78119. 22878115, i 6 - , 1 8 6 , 228

1-57

1.5.3

382.15

529.1628 530.1-20

93

228, 239

381.31

4 7 » 139. " 9 7 , 207

213 2

STOBAEUS

4 4 η 122,

528.2024

12-13 743 Gynaecia

528.9-10

4711138

163

SORANUS

381.29

24.13-31

1424-28

78114, 2 1 2 ,

207

74n65 241113,451,129,

188.23

175

628.6-13 159

Quaestiones Naturales 3.24.1

30

21

SAPPHO

671138

910

306.3

590.19-

671138

1360

Trachiniae

5011152,

40η 106, 7ΙΠ54,

238

1329-34

175

4711138, 1 6 7 ,

51113, 81134

ΐ2θ8

180.25-

293.18-

QUINTILIAN

163 ι6η77

167

167

55615-

545 998

278

140.30

87.27

naturales

De facie quae in orbe iunae Historia

4 20

8oni7

230 9'7e

811121

disserendum

Praecepta gerendae reipublicac

gi6d

2.31

7 8 n 6 , 171,

in De Carlo

23

2 2 m , 33n68,

671138 294 216 Tyrannus

Philoctetes

27-34-37 234 68.2-10 209 202.25

167

•77

SIMONIDES fr. 148 158 SIMPLICIUS

68.1 1 - 1 4

266-67 973 1558 Oedipus

85

1 6 7 . 1 7 5 . 179

282

Vita Pylhogorae

2gc

philosopho

'95

PUNY Naturalis

as

c.

CN

68d

90a

262

745d Amatorius

6gd 79a-e 84c

711153, 811122, 270

b, e

51114

Stromateis

2gd

39d 2/4 4 1 c , 4 2 a - 681143, 681144

213

27

283

Oedipus Coloneus

161.1320

10.317 I I .96

179

159.6-28

259

in De Anima

19.6

[PLUTARCH]

267

35« 36ε

71126

••2-4 Nurna

22C-e

b

131162

Nicias

CO CI

De

79ml

8in20

370d-e

5Qoe-f

7.124-25

167

165

515c 242

2 0 Π 1 0 Ι , 77Π2,

9.127

De tranquillitate

Theaetetus

157

Adversus Colotem

g.10

213

De

Τ·"·

25 157.25-

821126

393C 391198 De defectu oraculorum

266

26Γ120

165

81132, ι i n 5 i

•57

2I2e

150.20-

7-94

229

1126b

363d

474b

5

85

1113C-d

De Ε apud Delphos

Ι0Π43

8

7-92

7in54

231

203d

7-65

De sollertia g64d

8.286

252ε

190a

•99 animalium 278

70.17. 144.26

264

I 113a

3646

433a-b

7.6

3gng8

242d

214, 216

241113, 4 5 η 12g,

8.12

741169

7 8 n 6 , 1 6 9 , 177,

294

I75> 177 78.18

157 2 6 n 2 0 , 4011109

i89d-

5 η 15, 8 r i 3 4

33.4

L O C O R U M

Electro 203

239

94gf

175

5 9 n i o , 170,

Symposium

75Γ172, 821125,

I 1 I2f

36 ic

274 2 7 2 , 291

I. 3 0 2 - 0 3

I 112a

De Iside et Osiride

77Π3, 7 8 n 4 ,

adversus mathematicos

Atheniensium

346a 274 279

SEXTUS EMPIRICUS

953C

978e

Quaestiones Romanae

5i5c~ 5i6e

a

multitudine

4 0 η 1 0 3 , 791113

frigido

I N D E X

355

TERTULLIAN De anima 5

2

32

i6"73

5'

THEM1STIUS

I N D E X

L O C O R U M

(continued) Orationes 178

279

T H E O SMYRNAEUS 15-7

86

104.1

2011102, 8 o n i 5

35 6 8

235, 240, 242¬

VERGIL

9

43 228, 233, 234,

213

10

249-50, 296 721160, 1 6 2 ,

[Culex] IIA. Eclogae 4.22

284

4.62-63

70048, 292

ίο-Ii

233, 238, 252, 254 5311165,62η-

12-13

4onio6, 71η-

THEOCRITUS Idyllia '3-73

245

30-12

171

23, 210, 238

Syrinx 18

54, 2 3 0 , 231,

276

234

THEODORETUS Graecarum affeclionum curatio 5-22

252 164

THEOGNIS Elegeia 1.425-27 2 7 9

THEOPHRASTUS De causis '2ΐ·5

plantarum 75n7b

17

227

47η140

21-22

249-50, 296 234, 235

24

252

25-26

230

26

i6a

37

242

50

230

77-78

180

2.17.7

168

3.3.4

164

TYRTAEUS

3-7-9

'68

TZETZES

Characteres 16.10

Historia

Allegoriae 214

plantarum

9.8

165

De igni 4 73

188

Hiadis 8om8

Chiliades 7.514-18

271131 201

2 i n i 0 5 , 253

331167

Exegesis in Homert Iliadem 42.17 53.20 53-23

197 164

VITRUVIUS 7-7

391198

XENOPHON

198 20ΠΙ0Ι, 2ΙΠΙ05 77112

4.8.25

Respublica 2.3

64Π27

Lacedaemoniorum 223

Memorabilia 1.1.11,14 8 5

XENOPHANES fr. 2 . 1 1 -

161

fr. 3 fr. 7

8n3i 287

frs. 2 3 - 2 6 2 5 4 fr. 2 3 . 2

189

fr. 2 4

162

fr. 2 6

188

fr. 2 7 fr. 2 8 fr. 2 9

29038, 217 199 29038, 217

fr. 3 3

2gn38

fr. 3 4 . 1 - 2

155, 159

De sensibus 3-4

721157, 731164

7

37n9!> 4onio6,

VARRO

229, 233,

Eumenides

239. 242

fr. 2 7

ZENO frs. i , 3 217

Index Nominum et Rerum

Anabasis

12

13.74-78 2 5 3

Physicorum opiniones fr. 3

0(i5).85

7 0 0 4 8 , 291

6-725 8.20

244

23

1.54

6.642-68

234, 235

20

THEODECTES 3

16

Aeneis

8in23

Acragas: political activity in, 3, 7, 17; hospitality at, 7, 2 6 5 ; luxury at, 8 n 3 2 , 9 0 3 6 , 2 6 5 - 6 6 , 2 8 6 ; citizens addressed by Ε., 11, 6 4 , 75, 2 6 5 , 2 6 7 , 271, 2 8 6 ; plague at, 11; river of, 2 6 5 ; temples in, 2 8 3 Acron, 8 , 17, 19 Agamemnon, 6 6 - 6 7 , a 8 7 Aidoneus, 2 3 , 1 6 5 - 6 6 . See also Earth, terms for Air, 2 2 - 2 9 passim, 2 8 5 , 2 9 7 ; terms for, 2 3 , 5 8 , 1 6 5 , 197, 2 3 7 ; position of, 4 4 - 4 5 , 186; in respiration, 176, 2 4 5 - 4 8 , 2 5 0 ; in

cosmogony,

in compounds, 2 0 9 , as climate, 2 2 3 - 2 4 ; in perception, 2 3 0 , 2 3 3 - 3 4 ; a n c ^ hearing, 2 9 6 . See also Aither; Elements; Life, forms of Aithers as term for air, 2 3 , 5 8 , 169, 197, 199, 197-98;

223, 2 3 7 - 3 8 ;

status of, 6 1 , 6 3 ; perception and thought in, 7 3 , 2 5 8 , 2 6 1 ; and men, 8 1 , 2 8 4 ; similar to plants, 189, 2 2 8 - 2 9 , 2 9*» 2 9 8 ; respiration in, 2 4 5 - 4 6 ; scent of, 2 4 9 . See also Kinship; Life, forms of Aphrodite. See Love Apnous: the comatose woman, 1 2 - 1 3 , 1 5 , 160, 2 6 2 - 6 3 , 2 6 4 ; fetus as, 176 Apollo, 2 5 3 , 2 5 5 , 2 8 9 , 2 9 1 ; Prooimion to, 18, 2 5 5 ; and Oedipus, 67 Apples, 2 2 4 - 2 6 passim Archelaus, 2 1 7 Archinomos, 6 Archytas, 5 Ares, 2 8 3 Asclepius, 291 Ate, meadow of, 6 0 , 8 2 , 2 7 9 Atomists, 3 7 , 2 3 0 . See also Democritus

285

Alcmaeon, 2 6 , 162, 2 3 0 , 2 3 3 , 2 4 3 Allegory, 18, 2 3 , 1 6 5 - 6 6

Ambiguity, 188, 2 0 2 , 2 2 6 , 2 3 4 , 2 4 1 , 2 4 3 , 2 4 5 - 4 6 , 249, 259, 267, 2 6 9

Analogy, 9 , 2 0 5 , 2 2 5 , 2 2 9 , 2 4 8 , 291, 2 9 6 , 297. See also Metaphors Ananke, 3 2 , 8 2 , 190, 191, 2 7 2 , 2 7 7 Anaxagoras: chronology of, 3 - 4 , 8 i n 2 3 ; compared with E . , 3 1 , 3 5 , 4 i n i 0 9 , 4 6 , 74, 76, 174; philosophy of, 177, 2 0 2 , 204,

217, 222, 233, 235

Anaximander, 5 , 12, 2 5 - 2 6 , 2 8 , 3 5 , 4 6 , 7 4 , 76, 191, 217

Anaximenes, 2 6 , 2 8 , 7 4 , 7 6 , 197 Anchitos, 11, 160 Animals: respect for, 12, 8 6 , 196, 2 8 5 ;

Beans. See Prohibitions Biology, 4 6 , 4 8 , 8 0 , 2 2 3 - 2 9 Birds, 5 9 , 6 9 , 195, 196, 2 7 4 , 2 7 6 ; as "whole-natured," 2 1 7 ; feathers of, 2 2 8 ¬

2 9 ; and men, 2 8 4 . See also Life, forms of Birth: as mixing of elements, I 4 n 6 7 , 2 2 , 2 9 , 6 2 , 167, 175, 176, 1 9 5 ; as a name, 2 9 , 176, 1 7 7 ; in both poems compared, 6 1 - 6 2 , 6 4 ; existence before, 2 6 8 , 2 6 9 ; personified, 2 8 1 . See also Generation. Blood: shedding of, 14, 6 4 - 6 6 , 6 9 , 7 0 , 2 9 0 ; as instrument of thought, 6 2 - 6 3 , 7 1 - 7 3 , 162-63,

2

3 8 > 2 5 0 - 5 2 , 254, 261, 272, 2 8 8 ;

conveys perceptions,

163,243,252;

structure of, 2 0 9 , 2 3 7 - 3 8 ; and nutrition, 2 3 2 , 2 9 7 ; and respiration, 2 4 5 - 4 8 , 2 5 1 ; 357

I N D E X

Ν ΟΜ I ΝUΜ

E T

R E R U M

(continued)

oscillation of, 2 4 7 , 2 5 1 ­ 5 2 . See also H eart; Prohibitions; Sacrifice Bone, 9 , 2 4 , 4 9 , 2 0 9 ­ 1 0 , 2 2 7 B ° y . 5 9 . 69> 75. 276 Bush, 5 9 , 196, 2 7 6

358

Dionysus, 2 1 3 Disease, 195, 2 6 2 , 2 6 7 , 2 7 9 . See also Medi­ cine Doxa, 156, 161, 2 5 2 , 281

Dreams, 2 3 6 , 291 Dual number, 1 7 9 ­ 8 0 , Dyeing, 2 3 2

Cave; this world as, 8 2 , 2 8 0 ; in myth, 271 Chance, 1 5 5 , 1 9 7 ­ 9 8 , 2 1 2 , 2 2 8 , 2 3 6 ­ 3 9 Charts. See Love Clepsydra, description of, 2 4 7 . See also Respiration; Similes Clytemnestra, 6 7 , 2 7 7 , 2 8 7 Color, 3 8 ­ 3 9 , 1 8 0 , 2 2 2 , 2 4 2 ­ 4 4 passim

287

Ear, 162, 2 9 6 Earth, 2 2 ­ 2 9 passim, 4 7 , 5 6 , 1 9 9 , 2 1 1 , 2 7 5 , 2 8 0 ; in compounds, 9 , 2 0 9 , 2 2 2 , 2 3 7 ­ 3 8 , 2 4 2 ; terms for, 2 3 , 5 8 , 1 6 5 ; character of, 2 6 , 3 5 ­ 3 6 , 2 9 7 ; and perception, 4 0 , 2 3 3 ; at rest, 4 3 , 2 0 0 ; position of, 4 4 ­ 4 5 , 186, 2 2 7 ; and whole-nature forms, 5 2 , 2 1 6 . See also Elements; Life, forms of

Concordia, Temple of, 2 8 3 Cosmos, 2 0 7 ; under Love, 4 3 ­ 4 7 passim, 4 9 ­ 5 2 , 2 0 6 ­ 0 8 , 2 1 1 , 2 7 3 ; under Strife, 4 3 " 4 7 passim, i g 7 . See also Ouranos; World

Eclipses, 2 0 0 , 2 0 3 ­ 0 4

Crime, 6 3 ­ 6 9 , 2 7 2 ­ 7 3 , 2 8 4 ­ 8 5 , 2 9 2

Eg°,

Cycle: stages in, 4 1 ­ 4 4 , 1 9 1 ; of worlds, 4 3 , 1 8 2 ; of time, 4 0 , 5 5 , 184, 1 9 0 ; of time in Plato, 5 2 , 6 8 , 2 1 4 ; daimonic, 6 9 , 7 0 , 2 7 4 Cyclops, 2 0 4 , 212, 2 4 0

Elea, 3 m Eleatic. See Parmenides Elements ("Roots"), 2 2 ­ 3 0 passim, 3 3 ­ 3 4 , 1 6 4 ­ 6 6 , 1 6 7 ­ 7 2 passim, 1 8 1 ­ 8 4 ; mixing and separation of, 1 4 0 6 7 , 3 2 , 3 4 ­ 4 0 , 4 4 ­ 4 8 , 5 5 , 6 2 , 176, 179, 2 2 1 , 2 6 9 ; terms for, 2 3 , 5 8 , 1 6 5 ­ 6 6 , 1 7 7 , 2 3 7 ; eternity of, 2 9 ,

Daimon, 6 9 ­ 7 6 , 1 8 9 , 192, 2 1 2 , 2 7 1 ­ 9 2 passim; rejected by elements, 16, 6 6 , 2 7 5 , 2 9 7 ; exchanging lives, 5 9 , 6 1 , 6 3 , 6 9 , 2

7 4 ­ 7 6 ; as god, 6 0 ­ 6 1 , 6 4 , 7 3 , 2 1 2 , 2 7 3 ,

exile and, 6 3 , 6 5 ­ 6 6 , 6 9 , igo, 2 7 2 ­ 78 passim; trusts in Strife, 6 3 , 6 9 , 2 7 5 ; becomes mortal, 6 3 ­ 6 4 , 2 7 4 ­ 8 0 ; and "wrongdoing," 6 5 ­ 6 6 , 6 9 , 2 7 2 ­ 7 3 ; E . as, 292;

69­75.

2

7 5 . 278, 292

Darwinism. See Survival Day: of nine and seven months' duration, 10, 54η 1 7 0 ; seeing by, 2 4 0 , 2 4 2 ; in analogy, 2 9 7 Death: cause of, 9 , 13, 2 5 ; E.'s manner of, 12, 1 5 ­ 1 7 ; as separating of elements, I 4 n 6 7 , 2 2 , 2 9 , 62, 167, 1 7 5 ­ 7 6 , 195, 2 6 9 ;

as a name, 2 9 , 1 7 6 ; in both poems com­ pared, 6 1 ­ 6 2 ; as destructive, 1 9 5 ­ 9 6 , 2 9 0 ,

2 9 4 ; existence after, 2 6 8 ­ 6 9 ; personified, 2 8 1 . See also Destruction Democritus, 11, 3 7 , 7 5 0 7 4 , 2 3 0 , 2 3 3 , 2 5 2 Desire, 2 1 8 , 2 1 9 , 2 3 4 ­ 3 5 Destruction: double, 4 1 , 1 6 7 ­ 6 9 , 1 8 2 ­ 8 4 ; no absolute, 1 7 1 ­ 7 3 , 1 8 4 , 1 9 5 , 2 6 8 ­ 6 9 Dine, 4 3 , 2 0 6 ­ 0 7

Equality: of elements, 2 2 ­ 2 3 , 35Π79, 167, 1 7 1 ;

2

6 9 , 75, 2 7 5 ­ 7 6

3 2 ­ 3 3 , 34,

4 1 ­ 4 5 . 5 0 . 5 3 ­ 5 4 . 170, 179. 181­82, 1 9 2 ­

9 4 , 2 7 5 ; characteristics of, 3 5 ­ 3 6 , 167,

small parts perception and

1 7 0 ­ 7 2 , 174, 177­78, 1 9 2 ­ 9 3 ;

of, 3 7 ­ 3 8 , 3 9 , 4 0 , 2 2 2 ; thought in, 4 0 , 7 1 ­ 7 6 , 2 0 1 , 2 1 7 , 2 3 3 ­ 3 7 , 2 5 1 , 2 5 4 , 2 5 9 , 2 6 1 ; in separation, 4 1 ­ 4 8 , 5 3 . 5 5 . 7 9 . · 8 2 , i 8 6 , 2 0 7 ; movements of, 4 4 Π Ι 2 6 , 1 7 2 , 1 8 6 , 1 9 6 ­ 9 9 , 2 0 7 ; in pro­

portion, 2

5 3 , 6 2 , 75, 194, 2 0 9 ­ 1 0 , 2 1 7 ,

3 7 ­ 3 8 , 254, 272, 2 7 3 ;

and the daimon,

5 8 ­ 5 9 . 6 5 ­ 6 6 , 6 9 , 75, 212, 273, 2 7 5 ­ 7 6 ;

and colors, 1 8 0 , 2 2 2 ; in unity, 1 8 7 , 2 0 7 ; and words, 2 5 8 ­ 6 0 ; and soul, 2 7 2 . See also Air; Earth; Fire; Like to like; Love; Mixture; Separation; Sphere; T hneta; Water Embryology, 10, 13, 2 5 , 8 0 , 2 1 9 ­ 2 1 , 2 3 8 , 2 5 1 , 2 9 6 , 2 9 8 . See also Fetus Empty place (kenon), 3 0 , 5 5 , 172, 2 2 9 ­ 3 0 , 248

Epigrams, attributed to E . , 19

R E R U M

Hades, 2 3 , 2 9 6 ­ 9 7

Hair,

186, 189, 2 2 0 , 2 2 8 ­ 2 9 , 291

Hands, 5 3 , 1 6 2 , 2 1 0 , 2 3 8 , 2 9 5 292;

Harmonia, 59η 10, 1 8 8 , 21 o, 2 2 2 . See also Love

Fig trees, 2 2 2 , 2 2 4 Fire, 2 2 ­ 2 9 passim; in compounds, 9 , 2 0 0 , 2 0 9 ­ 1 0 , 2 3 7 ­ 4 4 ; terms for, 2 3 , 5 8 , 1 6 5 ­

Healer: E . as a, 11, 5 9 , 2 6 2 ­ 6 3 , 2 6 6 ­ 6 7 , 2 9 1 ; highest life as, 2 9 1 . 5 « also Medicine Heart: area of thought, 71, 164, 238, 2 5 0 ­ 5 2 , 2 5 9 , 2 6 9 ; center of perception, 2 4 3 ; in respiration, 248, 2 5 1 ; in embryo, 2 5 1 . See also Blood Heat, 5 2 , 2 0 1 , 2 1 7 , 2 2 0 , 2 2 4 ­ 2 5 Hector, 6 7 , 236 Hedgehogs, 2 0 0 , 2 2 9 Hephaistos, 2 3 , 2 8 , 6 0 , 2 1 0 , 217, 2 3 7 , 2 5 4 . See also Fire, terms for Hera, i 8 n 8 8 , 2 3 , 2 8 0 3 2 , 6 0 , 1 6 5 ­ 6 6 . See also Air, terms for Heraclitus: compared with Ε., 8 n 2 8 , 2 5 η 18, 2Ö2, 2 6 8 , 2 7 8 , 2 8 6 , 2 8 7 ; philosophy of,

277­78 Eye, 2 4 0 5 , 3 7 , 1 6 2 , 2 1 1 , 2 3 9 ­ 4 3 , 2 5 3

Fermentation, 2 2 6 Fetus, 10, 176, 2 9 5 , 2 9 7 , 2 9 8

position of, 4 4 ­ 4 5 , 186, 197, 2 2 7 ; in earth, 4 5 , 4 7 , 1 9 9 ; and

205, 210, 223, 2 9 4 ;

whole-nature forms, 5 1 , 5 2 , 2 1 5 ­ 1 7 ;

separation of, 5 5 , 1 9 7 ­ 9 8 , 2 0 8 ; and perception, 7 1 , 2 3 3 ­ 3 5 , 2 5 5 , 2 5 9 ­ 6 0 ; life in, 2 7 4 ­ 7 5 ; and fever, 2 7 9 . See also

2 2 , 2 6 , 2 9 , 1 8 3 , 191, 2 3 4 , 2 6 0 , 2 8 1 , 2 8 5

Elements; Like to like; Sun Fish,

5 g , 6 9 , 7 5 n 7 l , 196, 2 2 3 , 2 7 4 ­ 7 6 , 2 9 3 ;

prolific, 2 2 6 ­ 2 7 ; scales on, 2 2 8 ­ 2 9 . See

also Life, forms of Flesh, 2 3 8 , 2 7 7 Friendship, 75, 2 3 5 , 284. See also Love Generation: double,

41, 1 6 7 ­ 6 9 , 1 8 2 ­ 8 4 ;

golden race in, 2 8 3 Hieron, 7 Homeric adaptation: of phrasing, 156, 160, no

absolute, 1 7 1 ­ 7 3 , 1 7 5 ­ 7 6 , 184, 2 6 8 , 2

Herakles, 292 Hermaphroditos, 2 1 4 Hesiod: compared with E . , 2 8 , 6 5 , 2 7 5 , 2 8 0 ­ 8 2 , 2 8 5 ; pessimism of, 4 7 , 2 1 5 , 2 8 6 ;

3 2 , 3 3 . 3 5 . 3 7 . 6 3 , 172­73. 182, 184;

moved by Love and Strife,

E T

3 2 " 3 3 . 174

6 6 , 2 3 7 , 2 3 9 ; functions of, 2 4 ­ 2 5 , 1 9 9 ,

Effluences, 5 , 2 5 , 3 7 , 4 0 , 7 1 0 5 4 , 7 9 , 2 2 9 ­ 3 1 i and vision, 2 4 0 , 2 4 2 ; and smell, 2 4 9 ­ 5 0 ; and hearing, 2 9 6 . See also Pores Eggs, 2 2 4 ­ 2 5

N O M I N U M

Grapes, 2 2 6 Growth, g, 4 8 , 2 3 0 , 231

5 . 28. 3°.

of Love and Strife,

Etna, 12, 1 3 , 1 5 ­ 1 6 , 1 9 9 , 2 7 5 Evil, 2 6 4 , 2 6 6 , 2 8 6 , 292. See also Strife Exaenetos, 6 ­ 7 Exile: as punishment, 6 4 ­ 6 6 , 2 7 3 ­ 7 4 , from the gods, 6 9 , 7 0 , 8 2 , 155, 2 7 5 ,

Callicratides, 6 Cannibalism, 6 3 , 2 8 4 , 2 8 5 ­ 8 7

I N D E X

359

93~94

Girl, 5 9 , 6 9 , 7 5 , 2 7 5 ­ 7 6 God: E . as a, 12, 15, 6 9 , 1 5 7 , 160, 181, 2 6 4 , 2 6 6 , 2 6 8 ­ 6 9 ; a s union of elements in sphere, 3 1 , 4 8 , 5 5 , 6 0 , 6 3 ­ 6 4 , 7 0 , 7 1 , 1 8 7 ­ 9 2 , 2 5 4 , 2 7 3 ; power of, over indivi­ dual, 6 6 ­ 6 7 ; and perfect tnought, 7 3 ­ 7 6 , 2 5 4 ­ 5 5 . 2 7 5 ; account of, 8 3 , 159, 2 5 2 , 2 5 4 , 2 7 4 ; grasped by nous, 162, 1 7 0 , 2 5 3 , 254, 2 6 4 , 2 6 6 , 2 6 8 ; ignorant of Strife, 187, 2 5 5 ; not anthropomorphic, 2 5 3 ­ 5 5 . See also Daimon; Mind, holy Gods: elements as, 2 2 ­ 2 3 , 6 0 , 7 0 , 2 1 2 , 2 3 4 , 2 5 4 ; made up of elements, 6 0 ­ 6 1 , 6 3 , 179,

174, 1 8 2 , 2 0 3 , 2 1 0 , 2 5 8 , 2 6 2 , 2 6 9 , 2 8 4 ,

286, 2 9 0 ; of adjectives, 158, 2 1 5 , 2 2 5 , 2 2 6 , 2 3 9 , 2 6 6 , 2 6 7 , 285, 2 9 7 ; of nouns, 169, 170, 188, 197; of scenes, 2 1 8 , 2 2 4 , 2 4 5 , 2 4 6 , 2 4 7 , 2 5 4 , 2 7 8 ; of similes, 2 2 2 , 2 4 0 , 2 4 6 ; of an unknown phrase, 2 3 6 ; of ideas, 2 5 1 , 2 5 9 , 2 7 9 , 2 8 0 ­ 8 1 , 2 8 4 ­ 8 7 ; of syntax, 2

53.

2

54

Homicide, 6 3 , 6 4 ­ 6 6 , 6 9

Homogeneity,

30, 172­74

passim,

187,

189­90

Homology, 2 2 9 Humors, 1 4 0 6 7 ,

27, 232

Ignorance, 2 3 5 , 2 5 2 , 2 8 6 Intelligence. See Thought; Wisdom

212, 2 5 4 , 2 7 3 , 2 9 2 ; becoming mortal, 6 3 , 2 7 3 ­ 7 4 , 2 7 7 , 2 9 2 ; feasts of, 6 5 , 7 0 , 2 9 2 ;

and "wrongdoing,"

65, 2 7 2 ­ 7 3 ;

abode

Janus, 2 1 3 Joy. See Love

of, 2 0 1 , 2 0 7 ­ 0 8 ; happiness of, 2 7 8 , 2 8 0 , 288

Gorgias, 5 , 8 , 8 5

Katharmoi: as title, 2 0 , 8 6 , 2 8 9 ; number of

books in,

20­21, 298

I N D E X

N O Μ I N' U Μ

E T RΕRU Μ

Kenon. See Empty place Kinship: of all living things, 8 1 , 228-29, 271, 284; of plants and men, 216, 225, 289; of plants and animals, 225, 296; of animals and men, 284-87; of gods and men, 285, 292 Knowledge. See Wisdom Krasis,

222, 224. See also Mixture

Kronos, 283 Kydoimos, 283 Kypris, age of, 60, 63, 70, 80, 8 1 , 256, 282-84. $ ee

als0

Love

360 90, 192, 254; uniting, 4 1 , 79, 168, 174, 178, 181, 186, 193, 294; set against Strife, 42, 4 8 n i 4 7 , 1 9 4 - 9 5 , 2 0 6 - 0 8 , 2 1 1 , 2 3 7 , 2 8 0 - 8 1 ; advance of, 4 6 , 4 7 0 1 4 2 , 79,

206- 08, 211, 295; cosmogony under, 4 6 - 4 7 , 167-68, 181-83, 186-87, £211; as

cause of destruction, 48, 187, 190,215; extended over the elements, 54, 167, 170; and the daimons, 65, 74, 272, 275, 277; not corporeal like the elements, 162, 170, 174, 208; and wisdom, 189, 234, 256; and chance, 228. See also Kypris; Mixture; Thneta

Lactation, 10, 221 Lantern, simile of, 9, 240-43 Laurel, 2 8 8 - 8 9 ,

29°-9t

Law: universal, 59, 68-69, Bo, 285; on homicide, 64-66 Leader: E . as, 10, 59, 266, 2 9 1 ; highest life as, 2 g i Leaves, 189, 220, 223-24, 228, 289, 291 Lens: sun as, 2 0 1 ; in eye, 243 Leto, 28n32 Life: restoration to, 10, 12-13, £262-63; forms of, 59-64 passim, 69, 74-75, 82, 181-84, ' 9 5 . 2

I

7 . 2 7 4 - 7 6 , £284, 2 9 2 ;

brevity of, 155, 290; best forms of, 179, 255, 266, 269, 289, 290-92; primitive forms of, 217-18; hard way of, 274-75, 2 77> 2 7 9 ; s ° u l as, 288 Light: refraction of, 201, 202; of sun and moon, 201-04; of lantern and eye, 2 4 0 43; in water, 244; and knowledge, 252 Like to like: as natural movement of separate elements, 30, 44, 48, 197-99, 217, 240, 275; Strife and, 40, 54, 197, 227, 275; in perception and thought, 40, 71—73, 76, 163, 2 0 1 , 233-36, 260; of

movement of fire, 52, 198, 200, 215-17; in pleasure, 193, 234-35 Limbs: separate, 46, 49-52, 5 4 n t 7 0 , 206, 211-12; tearing apart of, 60, 70, 283; of the universe, igt, 208; in the body, I94~95' 2 5 5 " 5 6 ;

substance of, 219

Linen, 232, 240-41 Lions, 291 Liver, 231-32, 297 Logos, 159, 164, 209 Love, 3 0 - 3 4 , 4 9 - 5 6 passim, 5 9 - 6 0 , 192-93,

206-08; forming an organism, 24, 38-39, 53, 198, 209-10, 221-23,

22

7 - 2 8 , £237-38,

297; and the sphere, 4 1 , 48, 63, 70, 189-

Magi, 11,31 Magnet, 229-30 Male: sex determination of, 9, 25, 219-20; characteristics of, 220, 224 Many, coming into one, 41-45, 168, 182-84, 207- 08, 209, 212,

227

Medea, 66 Medicine: E.'s expertise in, 9-14, 19-20, 160, 261-63, 2 6 6 - 6 7 ; theory of, 2 6 - 2 7 , 3 6 n 8 i , 38, 194, 221, 230, 231-32, 250-52, 295

Megara, 16 Melissus, 4, 85, 172, 174 Memory: of former lives, 69, 75, 257, 27576, 2 78; and desire, 218 Men: present compared with past, 47, 54,

I N D E X

361 260, 2Ö6, 272, 276, 285, 292. See also Nous

Minotaur, 52, 213 Minstrel, 10, 59, 266, 291 Mirror reflections, 24-25, 230 Mixture, 34-40 passim; of elements for birth, 1 4 0 6 7 , 2 9 , 6 2 , 174-76, 179, 195,

212; of elements by Love, 31-33, 193, 210; characterless, 35-36, 73-76, 187, 191-92, 207, 254; of colors, 38-39, 179-

S O M I X l ' M

E T

R E R l ' M

Necessity, 32, 54-55, 64, 272-73; Pytha­ gorean, 164-65, 181. See also Perjury Octopus, 229 Oedipus, 65, 67-68 Old age, 1 0 , 2 6 1 - 6 2 , 2 9 7

Olives, 224-25; oil of, 231 Olympia, 6, 17 Olympus, 28, 201, 241 One, dividing into many, 41-45, 168, 18284, 190, 212, 227, 277,

278

8 0 ; of wet and dry ingredients, 39, 21 ο; of dissimilar ingredients, 39-40, 193, 227; of two soft ingredients, 39η 102, 231, 295-96; and thought, 72-76 passim,

Opposites, 25-27, 178, 182, 193, 231-32, 2 8 0 - 8 2 ; in the womb, 9, 219-20

233-37. 2

Ouranos, 28, 43, 45, 46, 55-56, 68n42, 76.

5 ' . 2 5 4 . 2 5 6 . 2 5 9 - 6 o ; by pores

and effluences, 229-33. See also Birth; Love, forming an organism; Proportion Monsters, 4 9 - 5 3 , 208, 212-15, 2 9 5

Moon, 24, 178, 200, 201, 203-04 Motion: causes of, 24, 32-33; and rest, 42- 45, 183-84; disordered, 185-86,

197-98, 211, 212, 237; personiBed, 281-82

Mules, 231, 295-96 Musaeus, 86 Muse: prayer to, 83, 157-58, 159, 161,271; epithets of, 158, 159; chariot of, 158; assurances of, 163, 181 Music, 11, 257 Mussels, 227 Mysteries, 258. See also Ritual Myth, 18, 22, 52, 60, 69, 213-15, 2 7 1 ; in

Orestes, 66, 68 Orpheus, 86, 289, 2gi See also Sky; Sphere, circumference of Pain, 193, 234-35 Painting. See Color Pandora, 28036 Pantheia, 12 Parmenides, 85, 158, 178, 183, 191, 262, 286, 293; chronology of, 3 m , 4 ; com­ pared with E . , 9, 29-30, 32-33, 48, 55, 170-74 passim, 177, 179, 188, 189,268;

on perception and thought, 72, 73064, 234, 235, 243, 252, 260; and the light of the moon, 203; as the wise man, 256 Pausanias, 11, 12, 13, 15, 16, 19, 160, 267; addressed in the Physics, 75-76, 79, 156,

thought in, 72-73, 250-53, 255-56,

Plato, 6 8 - 6 9 , 191, 214, 216. Seealso

159-61, 169, 2 7 1 ; advice and encourage­ ment to, 157, 258-63, 292 Peisianax, 15, 16

260-61, 286; limitations of thought in,

Monsters

Pepsis, 3 6 n 8 i , 221, 226

2 8 2 - 8 4 , 2 8 7 ; generation of, 49, 5 1 - 5 4 , '76, 194-95. ' 9 9 .

2

° 8 , 2 1 5 - ' 7 . 2 8 8 , 283;

Perception, 23, 40, 47, 48, 79, 194; by pores

156-58, 176-77, 199-200, 260, 267-69, 271, 285-86

Menstruation, 219 Metaphors: glue, 39, 210; road, 156, 162, 253; chariot, 158; water, 158, 180, 206; constraint, 188; army, 191, 207-08, 247; seashore, 195-96; sweat, 205; plant shoots, 211,215-16, 296; field, 218, 279; putrefaction, 221, 226; rivets, 222, 239; pottery, 223; verbal, 2 3 1 ; harbor, 237; seal, 272; tunic, 277, 298; cave, 280; fire, 284; from species, 288, 290. See also Analogy; Similes Method of exposition, 184-85, 194-95, 205-06

Meton, 6 Milk, 221, 222 Mind, holy, 71-76 passim, 192, 253-54,

Nails, 9, 210 Necessity, 52, 5g, 68, 272, 277. See also Ananke; Oath Neikos. See Strife Nestis, 23, 165-66, 208-10, 226

Night, 28, 201, 204, 216; seeing by, 240, 242

Nostrils, 37, 162, 245-50. See also Respira­ tion Nourishment, 9, 79, 224, 231, 235, 297 Nous: apprehending Love, 33, 162, 167, 170; and understanding, 157, 162-63; apprehending god, 162, 170,266, 268; careless, 285-86. See also Thought; Wisdom Oath, 65-66, 190-91, 2 9 1 ; by Styx, 28; of

and effluences, 9, 71054, 229-30, 233; and thought, 71-73, 162, 170, 233-37,

253; and blood, 163, 243, 252; of like by like, 217, 233-34. $ee °Lo Senses Perjury, 65-66, 67, 69, 70, 273. See also Oath Persephone, 166, 271 Person (grammatical): second singular, 79. 262; second plural, 8 1 , 267 Pessimism, 277-80, 286, 290. See also Hesiod, pessimism of Philia, Philotes. See Love Philistion, 11, 26, 160 Phronesis. See Thought Physics (Περί Φύσεως): as title, 20, 8 5 - 8 6 ;

number of books in, 20-21 Physis, 85-86, I 75, 219, 277, 294 Pislis,

161-62, 163, 253, 267

I N D E X

ΝΟΜ IΝUΜ E T R Ε R U Μ

Place, 30, 173· See also Empty place Plague, 12, 17 Plants, 196, 225, 226; in time of increasing Love, 51, 214; status of, 61, 6 3 ; percep­ tion and thought in, 73, 258, 2 6 r ; respect

for, 86, 196 Pleasure, 234-35 Plenum, 172, 173-74 Poles, inclination of, 24 Politics: E.'s role in, 3, 7-9, 16, 17; works on, 17, 18. See also Leader Pollution, 67, 272-73 Pomegranates, 224, 225 Pores, 5, g, 14067, 7g, 194, 224, 2 3 1 ; and

respiration, 14067, 244-48, 252; uni­ versal, 7ΙΠ54, 2 2 9 - 3 0 ; senses as, 162-63;

and vision, 242-43; and smell, 250; and hearing, 296. See also Effluences; Per­ ception Poseidon, 23, 282, 285 Powers (dynameis), 26, 231-32, 258

Pregnancy, 10, 221, 295 Prohibitions: against bloodshed, 62-63, 86, 238, 272-73, 282-85; against meat eating, 69-71, 271, 284-87 passim; against bay leaves, 81, 288-89; against beans, 81, 289 Prophet: E . as, 10, 11, 59, 69, 264, 266-67, 291; wisdom of the, 257-58; highest life as, 291 Proportion of elements: in bone, 9, 209-10; in compounds, 14067, 30, 75, 193-94,

7. 2 7 3 ; in tongue and hand, 53, 210, 238; in blood, 62, 237-38, 254; and thought, 72, 254, 2 72; in trees, 224-25; in eyes, 242. See also Love, forming an organism; Sphere Psyche. See Daimon; Soul 21

Punishment, 6 4 - 6 5 , 6 6 - 6 9 . See also Exile

Purification, 66, 8 1 , 86, 290. See also Ritual Putrefaction, 221, 222, 226 Pythagoras: connected with E . , 4, 71126, 11, 19, 202; as wise man, 256-58 Pythagoreanism, 14,86, 161, 183, 259, 262; and colors, 180; and proportion, 209; and perception, 233; and vision, 243; and reincarnation, 275; and beans, 289; and silence, 293; and numbers, 295. See also Oath Rain, 23, 27, 66, 178, 204-05, 237, 294 Rainbow, 204-05

362 Reincarnation. See Daimon; Life, forms of; .Myth Repetition, 21, 181, 184-85, 187, 207 Reproduction, 53, 80, 214, 218-20 Respiration, g, 13, 79, 244-48, 249-51

passim Responsibility, 6 6 - 6 g , 272-75, 286

Rest: earth at, 43; stage of, 43-45, 183-84, 186; god at, 188; personified, 281 Rhetoric, 5η 15, 8 - 9 , ι ι Ritual, 8 1 , 286-88, 290; language of, 158,

I N D E X

363 35-36, 4 1 , 48, so, 181-84; a

s

god, 3 1 , 48,

55, 60, 70, 254-55; persisting, 55, 274; circumference of, 55-56, 74-76, 2 0 7 - 0 8 ;

perfect mixture of, 62, 174, 238. See also Love: Mind, holy Spine, 214, 296 Stars, 178 Strife, 30-34, 41-48, 53-56, 5 9 - 6 0 , 174, 186-87, 192-96, 2 0 6 - 0 8 ; and separation, 36, 40, 4 1 , 43-45, 7 ° , 168, 169-70, 174,

178, 182; and present world, 49, 51, 16869, 192. 197-98, 2 7 8 - 8 1 , 286; and whole-

259

Roots. See Elements Sacrifice, 15, 282-83; bloodless, 6, 14, 70; animal, 286-88, 290. See also Blood, shedding of; Ritual Salt, 24, 205, 226 Sea, 23, 28, 66, 186, 192; as name for water, 2 3> 1 77; and the daimon, 58, 63, 274-76; separated from earth, 196-97, 205; creatures of, 227 Seasons, 27, 223-25 passim, 274 Seed, 52, 2 1 4 , 2 1 6 - 1 7 , 2 1 9 , 2 2 2 Selinus. 12, 15, 16 Sensation, sense perception. See Perception Senses, 29-30, 155-57, 161-63, 2 5 3 - See

also Ear; Eye; Nostrils Separation, 34-37 passim; of elements at death, 141167,62. 176, 195-96; of ele­

nature forms, 53-54, 217; trust in, 63, 65, 68, 70, 75, 275; destructive, 63, 174, 190, 255, 286, 290, 294; and the daimons, 64, 70, 74-75, 272, 275; cause of enmity, 64, 70. 169-70, 193-94; and the sphere, 64,

189, 190-92, 254, 273: cause of genera­ tion. 190. 196, 215, 279; perception of,

daimons, 273-74, 277-78, 292. See also

Like to like; Strife, and separation Similes: baker, 18, 210: painter, 38-39, 179-80; chariot, 203;figjuice, 222; dye, 232 ; lantern, 240-43; clepsydra, 244-48; trumpet, 296. See also Metaphor Sinews, 9, 2to Skepticism, 155 Skin, 245-46, 250 Sky, 23, 28, 201 Sleep,

9, 13, 25

Smell. See Nostrils Socrates, 4 Soul: and mortallife, 68, 270, 273-74; ' n the elements, 71 n54, 72; and thought, 74, 76, 271-72; and blood, 2 5 1 ; as life, 288. See also Daimon Space. See Empty place Sphere, 187-92; as unity of all things, 31,

Μ E T RΕRU Μ

Wisdom "Thousand," the, 8 Thrasydaeus, 3, 7 Thurii, 3, 17 Time: of rest and motion, 42-45, 184, 187: continuous, 173, 174; tenses for, 179; cyclical, 181-84, 190; exchange of, 1 9 1 : and the individual, 260; and the daimon, 274, 2 7 7

Titan, 196-97 Tongue, 53, 157, 162, 210, 238 Touch, 156, 233, 253 Trees, 25, 47, 199, 216. 223-25, 289, 298 Tritotis, 227 Truth: criterion of, 155; attainment of, 156-57, 2 1 6 , 2 5 8 - 6 1 , 269; distrust of.

163, 267, 268: personified, 281. See also Wisdom Turtles, 227

2 3 3 - 3 4 ; alliance with, 286-88. See also

Like to like; Love; Separation Styx, 28. 65, 274 Sun, 23, 24, 27, 48. 65-66. 192. 244, 281,

285; as name for fire, 23, 177; account of, 26, 35, 196-97, 2 0 0 - 0 5 ; and the

daimon, 58, 63. 274-75; not perceptible, 185, [87, 2 16; and salt, 205 Survival, of thefittest,52, 54. 213-14 Sweat, 9, 205 Syracuse. 3113, 4, 7, 16

ments by Strife, 31-33. 185-86, 194:111

cosmogony, 40, 186, 197-98. 207; of the constituenis of thought, 260: of the

X O M 1 X U

Taboos. See Prohibitions Tartarus, 28, 199 Taste, 162, 233 Telauges, 5, 6, 15. 19 Teleology, 52, 214 Themis. 158, 177 Thcron, 7 Thneta: made of elements, 22, 24, 31-32, 38, 175, 192-93, 195, 221. 274; as work of Love, 38. 51. 52, 208, 212, 223; in painting, 38-39, 180; generation and destruction of, 4 1 , 45. 55-56, 167-69,

181-84, 272 ; daimons as, 59, 63, 69, 73, 274. 279: gods as, 60-61 ; in the 'Timaeus, 68. See also Life, forms of; Proportion Thought, 71-76 passim, 83, 235-37, 255-61 passim, 267-68, 272; universal, 6 1 , 234, 236-37, 251, 2 6 1 : blood and, 62, 237-38.

250-52, 288; blunted, 156, 260, 268, 286; highest, 207, 233, 254, 260-61, 266. See also Daimon; Mind, holy; Perception;

Vision. See Eye Voice, 217-18, 226 Void. See Empty place Volcano. 27, 199. See also Etna Water, 22-29 passim. 371191, 56. 279, 294: terms for. 23, 58, I 76; and mixtures, 39. 22 1. 222, 226, 231 ; position of, 44-35, 186; and whole-nature forms, 52, 216-1 7; in compounds, 209-10, 223, 2 3 7 - 3 8 ; in

trees, 224-25; and perception, 233-34; and vision. 239. 241-43; and the clep­ sydra. 247-48. Ser also Elements; Life, forms of: Rain: Sea Whole, the, 61, 156, 183 Whole-nature forms, 25, 49, 51-54, 215—18, 227

Wind, ι 1-12, 28. 261-62 Wine. 40, 226, 231, 282 Wisdom. 157, 161, 194; human. 161, 235 36; increase of, 256-57, 2 5 8 - 6 1 , 269 Wise man. 156-57, 161-62, 170, 189, 252, 255-58,

26g, 271

Wizardry. 10-14 passim Womb. 13, 25, 217. 238, 298: sex deter­ mination in, 9,218-20 Women, 9, 51, 54, 215, 218 Words, 258-60, 267, 293 World, present. 44-47, 49, 208; formation of. 24, 34, 47, 56, 76, 196-200; Strife in, 63, 194. 279-80; generation and destruc­ tion of, 167-69; character of, 278-82

I N D E X

Ν Ο ΜI Ν U Μ E T

R E R U M

Xanthos, 265 Xenophanes, 3m» 22, 28-29, 6°> '99> 254 Zeno, 3 m , 4 , 8 i n 2 3 Zeus, 23, 33, 66, 282-83, 2 9 7 ί fire, ι8η88, 23, 6 0 , 165-66

a s

name for