Metapontum and Herakleitos of Ephesos teach that the one is moved and
limited, but they make fire the first principle and derive all things
from fire by condensation and rarefaction, and again they resolve them
into fire since this one thing is the essential nature underlying their
appearance; for Herakleitos says that all things are transformations of
fire [πυρὸς ἀμοιβὴν], and he finds a certain order and definite time in
the changes of the universe according to a fated [εἱμαρμένην] necessity.
Theoph. _de Sens._ 1; _Dox._ 499. The followers of Anaxagoras and
Herakleitos say that men perceive by the presence in themselves of the
opposite quality.
Phil. _de Piet._ 14, 25; _Dox._ 548. (Chrysippos) in his third book says
that the universe is one of the beings endowed with sense, fellow-citizen
with men and gods, and that strife and Zeus are the same thing, as
Herakleitos says.
Hipp. _Phil._ 44; _Dox._ 558. Herakleitos the Ephesian, a philosopher
of the physical school, was always lamenting, charging all men with
ignorance of the whole of life, but still he pitied the life of mortals.
For he would say that he himself knew all things, but that other men knew
nothing. His language agrees quite well with that of Empedokles when he
says that strife and love are the first principles of all things, and
that god is intelligent fire, and that all things enter into a common
motion and do not stand still. And as Empedokles said that the whole
region occupied by man is full of evils, and that the evils extend from
the region about the earth as far as the moon but do not go farther,
inasmuch as all the region beyond the moon is purer, so also it seemed to
Herakleitos.
Epi. _adv. Haer._ iii. 20; _Dox._ 591. Herakleitos the Ephesian, son of
Blyson, said that fire is the source of all things, and that all things
are resolved into fire again.
Galen, _His. Phil._ 62; _Dox._ 626. Herakleitos says that the sun is a
burning mass, kindled at its rising, and quenched at its setting.
Herm. _I. G. P._ 13; _Dox._ 654. Perhaps I might yield to the arguments
of noble Demokritos and want to laugh with him, unless Herakleitos led me
to the opposite view as he said weeping: Fire is the first principle of
all things, and it is subject to rarefaction and condensation, the one
active, the other passive, the one synthetic, the other analytic. Enough
for me, for I am already steeped in such first principles.
Aet. i. 3; _Dox._ 283. Herakleitos and Hippasos say that the first
principle of all things is fire; for they say that all things arise from
fire and they all end by becoming fire. As this is quenched all things
come into the order of the universe; for first the dense part of it
contracting into itself becomes earth, then the earth becoming relaxed by
fire is rendered water in its nature, then it is sublimated and becomes
air; and again the universe and all bodies are consumed by fire in the
conflagration. [Fire then is the first principle because all things arise
from this, and the final principle because all things are resolved into
this.]
Aet. 1. 5; _Dox._ 292. Hippasos of Metapontum and Herakleitos the
Ephesian say that the all is one, ever moving and limited, and that fire
is its first principle.
Aet. i. 7; _Dox._ 303. Herakleitos says that the periodic fire is
eternal, and that destined reason working through opposition is the
creator [δημιουργὸν] of things.
Aet. i. 9; _Dox._ 307. H. et al. declare that matter is subject to
change, variation, and transformation, and that it flows the whole
through the whole.
Aet. i. 13; _Dox._ 312. H. introduces certain very small and indivisible
particles (or H. seems to some to leave particles, instead of the unity).
Aet. i. 23; _Dox._ 320. H. denies rest and fixed position to the whole;
for this is the attribute of dead bodies; but he assigns eternal motion
to what is eternal, perishable motion to what is perishable.
Aet. i. 27; _Dox._ 322. H. says that all things happen according to fate
and that fate itself is necessity. Indeed he writes ‘For it is absolutely
destined.’ (Frag. 63.)
Aet. i. 23; _Dox._ 323. H. declares that reason, pervading the essence of
the all, is the essence of fate. And it is itself ethereal matter, seed
of the generation of the all, and measure of the allotted period.
Aet. ii. 1; _Dox._ 327, Herakleitos et al. The universe is one. 4; _Dox._
331. The universe is generated not according to time, but according to
thought. 11; _Dox._ 340; H. et al. The heaven is of a fiery nature. 13;
_Dox._ 342. H. and Parmenides. The stars are compressed bits of fire. 17;
_Dox._ 346. H. and Parm. The stars are nurtured by an exhalation from
the earth. 20; _Dox._ 351. H. and Hekataios. The sun is an intelligent
burning mass rising out of the sea. (The same words are assigned to
Stoics, Plut. 2, 890 A; _Dox._ 349.) 21; _Dox._ 351. It is as great ‘as
the width of a human foot.’ 22; _Dox._ 352. It is bowl-shaped, rather
gibbous. 24; _Dox._ 354. An eclipse takes place by the turning of the
bowl-shaped body so that the concave side is upward, and the convex side
downward toward our vision. [25; _Dox._ 356. The earth is surrounded with
mist.] 27; _Dox._ 358. (The moon) is bowl-shaped.[31] 28; _Dox._ 359. Sun
and moon are subject to the same influences. For these heavenly bodies
being bowl-shaped, receive bright rays from the moist exhalation, and
give light in appearance [πρὸς τὴν φαντασίαν]; the sun more brightly,
for it moves in purer aether [ἀήρ], and the moon moves in thicker aether
and so it shines more dimly. 29; _Dox._ 359. Eclipses of the moon are
occasioned by the turning of the bowl-shaped body. 32; _Dox._ 364. The
great year consists of eighteen thousand sun-years. According to Diogenes
and Herakleitos the year consists of three hundred and sixty-five days.
Aet. iii. 3; _Dox._ 369. Thunder is occasioned by a gathering of winds
and clouds, and the impact of gusts of wind on the clouds; and lightning
by a kindling of the exhalations; and fiery whirlwinds [πρηστῆρας] by a
burning and a quenching of the clouds.
Aet. iv. 3; _Dox._ 338. Parmenides and Hippasos and Herakleitos call the
soul a fiery substance. 7; _Dox._ 392. H. says that souls set free from
the body go into the soul of the all, inasmuch as it is akin to them in
nature and essence.
Aet. v. 23; _Dox._ 434. Herakleitos and the Stoics say that men come to
maturity at about fourteen years, with the beginning of sexual life; for
trees come to maturity when they begin to bear fruit.... And at about
the age of fourteen men gain understanding of good and evil, and of
instruction as to these matters.
V.
_THE ELEATIC SCHOOL: XENOPHANES._
Xenophanes of Kolophon, son of Dexias (Apollodoros says of Orthomenes),
was the founder of the Eleatic School. After a careful review of the
evidence, Zeller (_Vorsokr. Phil._ pp. 521-522) concludes that he was
born about 580 B.C.; it is agreed by all writers that he lived to a
great age. The stories of his travels and adventures are very numerous.
He speaks of the war between the Ionic colonies and the Persians as
beginning in his youth. According to Diogenes he sang the founding of
Elea in 2,000 hexameter verses. The reference to him by Herakleitos
(Fr. 16) indicates the general respect for his philosophy. He composed
poetry of all varieties, and is said to have recited his own poems. His
philosophic views were embodied in a poem which was early lost, and to
which later ages gave the name ‘περὶ φύσεως.’
Literature: Brandis, _Comm. Eleat._ 1813; Cousin, _Nouv. frag.
phil._ 1828, pp. 9-45;. Karsten, _Phil. Graec. vet. reliq._ i.
1, 1830; Bergk, _Poet. Lyr. Graec._ ii.; F. Kern, _Quaestionum
Xenophanearum cap. duo_, Naumb. 1864; _Beiträge_, Danzig 1871;
_Ueber Xenophanes_, Stettin 1874; Freudenthal, _Die Theologie
des Xenophanes_, 1886; and _Archiv f. d. Gesch. d. Phil._ i.
1888, p. 322 sqq.; Thill, _Xénophane de Colophon_, Luxemb. 1890.
On the book _De Xen. Zen. Gorg. Aristotelis_, v. Fülleborn,
Halle 1789; Bergk, 1843; Mullach, 1845; Ueberweg, _Philol._
viii. 1853, p. 104 sqq.; xxvi. 1868, p. 709 sqq.; Vermehren,
1861; F. Kern, _Symbola crit. ad libellum_ π. Ξενοφ. etc.
Oldenb. 1867; Diels’ _Doxogr._ pp. 109-113; Zeller, _Geschichte
d. Phil. d. Griechen_, i. 499-521.
(_a_) FRAGMENTS OF XENOPHANES.[32]
1 εἷς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος,
οὔτε δέμας θνητοῖσιν ὁμοίιος οὔτε νόημα.
2 οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ’ ἀκούει.
3 ἀλλ’ ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει.
4 αἰεὶ δ’ ἐν ταὐτῷ μίμνει κινούμενον οὐδέν,
οὐδὲ μετέρχεσθαί μιν ἐπιπρέπει ἄλλοτε ἄλλῃ.
5 ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς,
τὴν σφετέραν δ’ ἐσθῆτά τ’ ἔχειν φωνήν τε δέμας τε.
6 ... ἀλλ’ εἰ χεῖρας ἔχον βόες ἤε λέοντες,
<ὡς> γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες,
καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ’ ἐποίουν
τοιαῦθ’, οἷόν περ καὶ αὐτοὶ δέμας εἶχον <ἕκαστοι>
ἵπποι μέν θ’ ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα.
7 πάντα θεοῖς ἀνέθηκαν Ὅμηρός θ’ Ἡσίοδός τε
ὅσσα παρ’ ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστί,
καὶ πλεῖστ’ ἐφθέγξαντο· θεῶν ἀθεμίστια ἔργα,
κλέπτειν, μοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν.
8 ἐκ γαίης γὰρ πάντα, καὶ εἰς γῆν πάντα τελευτᾷ.
9 πάντες γὰρ γαίης τε καὶ ὕδατος ἐκγενόμεσθα.
10 γῆ καὶ ὕδωρ πάντ’ ἐσθ’ ὅσα γίνοντ’ ἠδὲ φύονται.
11 πηγή δ’ ἐστι θάλασσ’ ὕδατος, πηγὴ δ’ ἀνέμοιο·
οὔτε γὰρ ἐν νέφεσιν <πνοιαί κ’ ἀνέμοιο φύοιντο
ἐκπνείοντος> ἔσωθεν ἄνευ πόντου μεγάλοιο
οὔτε ῥοαὶ ποταμῶν οὔτ’ αἰθέρος ὄμβριον ὕδωρ
ἀλλὰ μέγας πόντος γενέτωρ νεφέων ἀνέμων τε
καὶ ποταμῶν.
12 γαίης μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται
αἰθέρι προσπλάζον, τὰ κάτω δ’ ἐς ἄπειρον ἱκάνει.
13 ἣν τ’ Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε
πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι.
14 καὶ τὸ μὲν οὖν σαφὲς οὔτις ἀνὴρ γένετ’ οὔδε τις ἔσται
εἰδὼς ἀμφὶ θεῶν τε καὶ ἅσσα λέγω περὶ πάντων·
εἰ γὰρ καὶ τὰ μάλιστα τύχοι τετελεσμένον εἰπών,
αὐτὸς ὅμως οὐκ οἶδε· δοκὸς δ’ ἐπὶ πᾶσι τέτυκται.
15 ταῦτα δεδόξασθαι μὲν ἐοικότα τοῖς ἐτύμοισι.
16 οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,
ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον.
17 πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν ὥρῃ
ἐν κλίνῃ μαλακῇ κατακείμενον, ἔμπλεον ὄντα,
πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ’ ἐρεβίνθους·
τίς πόθεν εἶς ἀνδρῶν; πόσα τοι ἔτε’ ἐστί, φέριστε;
πηλίκος ἦσθ’ ὅθ’ ὁ Μῆδος ἀφίκετο;
18 νῦν αὖτ’ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον.
...
καί ποτέ μιν στυφελιζομένου σκύλακος παριόντα
φασὶν ἐποικτῖραι καὶ τόδε φάσθαι ἔπος·
παῦσαι μηδὲ ῥάπιζ’, ἐπεὶ ἦ φίλου ἀνέρος ἐστίν 5
ψυχή, τὴν ἔγνων φθεγξαμένης ἀίων.
19 ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο
ἢ πενταθλεύων, ἔνθα Διὸς τέμενος
πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων,
ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων,
εἴτε τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν, 5
ἀστοῖσίν κ’ εἴη κυδρότερος προσορᾶν,
καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο,
καί κεν σῖτ’ εἴη δημοσίων κτεάνων
ἐκ πόλεως καὶ δῶρον, ὅ οἱ κειμήλιον εἴη·
εἴτε καὶ ἵπποισιν, ταῦτά χ’ ἅπαντα λάχοι, 10
οὐκ ἐὼν ἄξιος, ὥσπερ ἐγὼ· ῥώμης γὰρ ἀμείνων
ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη.
ἀλλ’ εἰκῆ μάλα τοῦτο νομίζεται· οὐδὲ δίκαιον
προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης.
οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι μετείη, 15
οὔτ’ εἰ πενταθλεῖν, οὔτε παλαισμοσύνην,
οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον
ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει,
τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη·
σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ, 20
εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας·
οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.
20 ἁβροσύνας δὲ μαθόντες ἀνωφελέας παρὰ Λυδῶν,
ὄφρα τυρρανίης ἦσαν ἄνευ στυγερῆς,
ᾔεσαν εἰς ἀγορὴν παναλουργέα φάρε’ ἔχοντες,
οὐ μείους ὥσπερ χίλιοι εἰς ἐπίπαν,
αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, 5
ἀσκητοῖς ὀδμὴν χρίμασι δευόμενοι.
21 νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων
καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους,
ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει·
κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης·
ἄλλος δ’ οἶνος ἑτοῖμος, ὃς οὔποτέ φησι προδώσειν, 5
μείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος·
ἐν δὲ μέσοισ’ ἁγνὴν ὀδμὴν λιβανωτὸς ἵησιν,
ψυχρὸν δ’ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν·
πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα
τυροῦ καὶ μέλιτος πίονος ἀχθομένη· 10
βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται,
μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη.
χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας
εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις.
σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι 15
πρήσσειν· (ταῦτα γὰρ ὦν ἐστι προχειρότερον·)
οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο
οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος·
ἀνδρῶν δ’ αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει,
ὥς οἱ μνημοσύνη καὶ <πόνος> ἀμφ’ ἀρετῆς. 20
οὔτι μάχας διέπειν Τιτάνων οὐδὲ Γιγάντων,
οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων,
ἢ στασίας σφεδανάς· τοῖσ’ οὐδὲν χρηστὸν ἔνεστιν·
θεῶν <δὲ> προμηθείην αἰὲν ἔχειν ἀγαθόν.
22 πέμψας γὰρ κωλῆν ἐρίφου σκέλος ἤραο πῖον
ταύρου λαρινοῦ, τίμιον ἀνδρὶ λαχεῖν,
τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ’ ἀπολήξει
ἔστ’ ἂν ἀοιδάων ᾖ γένος Ἑλλαδικόν.
23 οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον
ἐγχέας, ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ.
24 ἤδη δ’ ἑπτά τ’ ἔασι καὶ ἑξήκοντ’ ἐνιαυτοί
βληστρίζοντες ἐμὴν φροντίδ’ ἀν’ Ἑλλάδα γῆν·
ἐκ γενετῆς δὲ τότ’ ἦσαν ἐείκοσι πέντε τε πρὸς τοῖς,
εἴπερ ἐγὼ περὶ τῶνδ’ οἶδα λέγειν ἐτύμως.
25 οὐκ ἴση πρόκλησις αὕτη, ἀσεβεῖ πρὸς εὐσεβῆ.
26 ἀνδρὸς γηρέντος πολλὸν ἀφαυρότερος.
27 ἑστᾶσιν δ’ ἐλάτης <βάκχοι> πυκινὸν περὶ δῶμα.
28 ἐξ ἀρχῆς καθ’ Ὅμηρον ἐπεὶ μεμαθήκασι πάντες.
29 εἰ μὴ χλωρὸν ἔφυσε θεὸς μέλι, πολλὸν ἔφασκον
γλύσσονα σῦκα πέλεσθαι.
30 <ἁγνὸν> ἐνὶ σπεάτεσσι τεοῖς καταλείβεται ὕδωρ.
31 ὁππόσα δὴ θνητοῖσι πεφήνασιν εἰσοράασθαι.
_Sources and Critical Notes._
1. Clem. Alex. _Strom._ v. p. 714. Euseb. _Praep. Ev._ xiii. 13, p. 678
D. MS. οὐδε δ’, ... οὔτε, corr. Potter.
2. Sext. Emp. _Math._ ix. 144.
3. Simplic. _Phys._ 6 r 23, 20; _Dox._ 481.
4. Simplic. _Phys._ 6 r 23, 11; _Dox._ 481.
5. Clem. Al. _Strom._ v. p. 714; Euseb. _Praep. Ev._ xiii. 13, p. 678 D,
following Fr. 1. Theodoret, _Gr. Aff. Curat._ iii. 72, p. 49.
V. 1: Theod., Clem. cd. Par. and Ed. Floren., Euseb. _CFGI_
read ἀλλ’ οἱ βροτοί. Text follows remaining MSS. of Clem. and
Euseb. V. 2: Theod. καὶ ἴσην, Clem. and Euseb. τὴν σφετέραν;
Theod. τ’ αἴσθησιν, Clem. and Euseb. δ’ ἐσθῆτα.
6. Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third
in MSS. and earlier texts; Karsten places it fifth.
V. 1: Clem. and Theod. ἀλλ’ εἴ τοι χεῖρας εἶχον: Clem. Euseb.
λέοντες, Theod. ἐλεφάντες. V. 2: Euseb. _FG_ καὶ, other MSS.
ἢ, corr. Hiller. V. 3: Euseb. and Theod. καί κε: Eus. _DEFG_
δώματ’. V. 4: MSS. ἔσχον, corr. Karst.: MSS. ὁμοῖον, Meineke
ἕκαστοι. V. 5: Clem. Theod. ὁμοῖοι, Eus. ὅμοιοι, Karst. ὁμοῖα.
7. Sext. Emp. _Math._ ix. 193 and i. 289 combined.
V. 3: MSS. ὅς, Karst. καὶ.
8. Sext. Emp. _Math._ x. 313; Stob. _Ecl. Phys._ i. p. 294, _Dox._ 284;
Schol. Vill. and Schol. Min. to Homer, _Il._ Η 99.
9. Sext. Emp. _Math._ ix. 361 and x. 313; Eustath. _Il._ Η 99, p. 668, 60.
10. Simplic. _Phys._ 41 r 189, 1, attributes this verse to Anaximenes
on the authority of Porphyry. Joh. Philoponus (_Phys._ i. 188 b 30)
attributes it to Xenophanes on the same authority.
MS. γίνονται, corr. Diels.
11. Schol. Genev. to Homer, _Il._ Ι 199, 2. V. _Sitz. d. berl. Akad._
June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The
first line also occurs in Stob. _Flor._ ed. Gais. iv. App. p. 6.
12. Achill. Tat. in _Isagoge ad Aratum_ (_Petavii Doctr. Tempor._ iii. p.
76). Cf. Aristotle, _de Xenophane_, &c., 2; 976 a 32.
V. 2: καὶ ῥεῖ προσπλάζον, τὰ κάτω δ’ εἰς, Karst. αἰθέρι.
13. Eustath. _Il._ Λ 24, p. 827, 59; Schol. Vill. ad _Il._ Λ 27 and
Schol. Leyd. in Valckenaer, _Diatr. Eurip._ p. 195.
14. Sext. Emp. _Math._ vii. 49 and 110, and viii. 326. Vv. 1-2: Plut.
_aud. poet._ 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. _Phil._ 14, _Dox._
565; Origen, _Philos._ xiv. vol. i. p. 892; Galen, _de diff. puls._ iii.
1, viii. p. 62. Last half line: Sext. Emp. _Pyrrh._ ii. 18; Proklos in
_Tim._ p. 78, &c.
V. 1: Sext. Diog. ἴδεν. V. 3: Galen ἢν γὰρ καὶ τὰ μέγιστα τύχῃ
τετελεσμένα, Hipp. τύχῃ.
15. Plut. _Symp._ ix. 746 B. Karst. reads δεδόξασται.
16. Stob. _Flor._ xxix. 41 G, _Ecl. Phys._, I. 224.
V. 1: _Flor._ ἐπέδειξαν, Ecl. παρέδοξαν. V. 2: _Ecl._ MS. Flor.
ἐφευρίσκουσιν, other MSS. ἐφεύρισκον.
17. Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40.
18. Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. _Anthol. Graec._ i.
86, p. 345, ed. Bosch. prefixes two verses which Karsten assigns to
Apollodoros on the evidence of Athen. 418 E.
V. 1: MSS. νῦν οὖν τ’, corr. Steph. V. 3: Suidas φησί γ’. V. 5:
Karst. τῆς. Suidas BE φθεγξαμένην.
19. Athen. x. 413 F.
V. 3: Schneidewin ῥοὰς, cf. v. 21. V. 5: MSS. τί, Wakef. τὸ.
V. 6: Vulg. πρὸς ἄκρα, Jacobs προσορᾶν from MS. _A_ προσέραν.
V. 8: MSS. σιτείη, corr. Turnebus. V. 10: Dindorf connects
with the preceding line and reads οὔ κ’ ἔοι ἄξιος. V. 15: _A_
λαοῖσιν ἔτ’ εἴη, corr. Steph.
20. Athen. xii. p. 526.
V. 1: MSS. ἁφροσύνας, corr. Schneider V. 2: Vulg. ἐπὶ στυγερῆς,
corr. Dindorf. V. 4: _AB_ ὥσπερ, _PVL_ ἤπερ. V. 5: Last word:
Schneidewin ταναῇσιν, Bergk⁴ prefers ἀγάλμασί τ’.
21. Athen. xi. p. 462.
Vv. 4-8: Eustath. _Od._ ι 359, p. 1633, 53. V. 2: MSS.
ἀμφιτιθεὶς, corr. Dindorf. V. 13: Bergk⁴ reads πορσύνει. V. 4:
Eust. omits δὲ and reads ἐμφροσύνης. V. 5: _AE_ οἶνος ἐστὶν
ἕτοιμος, Karst. ἄλλῳ δ’ οἶνος ἕτοιμος. Text follows Meineke
and Bergk. V. 11: Vulg. αὐτὸ μέσον, corr. Karst. V. 14: MSS.
λόγοις, Eichstädt νόοις, Schneid. νόμοις. V. 16: Vulg. puts
colon after πρήσσειν and period at end of line. Meineke puts
comma at end of line, and colon after ὕβρις. Bergk reads ταῦτα
γὰρ ὧν ... ὕβρις as parenthetical. Schneid. προαιρέτεον. V. 19:
Hermann ἀναφαίῃ. V. 20: Vulg. ἡ μνημοσύνη, καὶ τὸν ὃς, Schneid.
οἱ μνημοσύνη καὶ πόνος, Bergk οἱ μνημοσύν’ ᾖ, καὶ τὸν, ὃς.
V. 21: Bergk διέπει. V. 22: Hermann οὐδέ τι, Bergk οὐδ’ αὖ:
MSS. πλασμάτων, corr. Hermann. V. 23: MSS. φενδόνας, Scalig.
φλεδόνας, Osann. σφεδανάς. V. 24: Scalig. adds δὲ: MSS. ἀγαθήν,
corr. Franke et al.
22. Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke
κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν.
23. Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub.
24. Diog. Laer. ix. 19.
25. Arist. _Rhet._ i. 15; p. 377 a 20.
26. _Etym. Magn._ s.v. Γηράς; attributed to Xenophon.
27. Schol. ad Aristoph. _Equit._ v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, V
ἐλάτη. Lobeck, _Aglaoph._ p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ
περὶ δώματα βάκχοι, and compares Eurip. _Bacch._ 110.
(28). Draco Straton. p. 33, ed. Herm.; Cram. _An. Oxon._ iii. p. 296
(Herod. περὶ διχρόν. p. 367 Lehrs); Cram. _An. Oxon._ iv. p. 415
(_Choerob. dict._ p. 566 Gais.).
(29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. _Etym.
Magn._ 235, 4. _Etym. Gud._ 301, 15.
(30). Herod. _Ibid._ 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ.
ὄνομ. 772, 33.
(31). Herod. περὶ διχρόν. 296, 5.
TRANSLATION.
1. God is one, supreme among gods and men, and not like mortals in body
or in mind.[33]
2. The whole [of god] sees, the whole perceives, the whole hears.[34]
3. But without effort he sets in motion all things by mind and thought.
4. It [_i.e._ being] always abides in the same place, not moved at all,
nor is it fitting that it should move from one place to another.
5. But mortals suppose that the gods are born (as they themselves are),
and that they wear man’s clothing and have human voice and body.[35]
6. But if cattle or lions had hands, so as to paint with their hands and
produce works of art as men do, they would paint their gods and give them
bodies in form like their own—horses like horses, cattle like cattle.[36]
7. Homer and Hesiod attributed to the gods all things which are
disreputable and worthy of blame when done by men; and they told of them
many lawless deeds, stealing, adultery, and deception of each other.[37]
8. For all things come from earth, and all things end by becoming
earth.[38]
9. For we are all sprung from earth and water.[39]
10. All things that come into being and grow are earth and water.
11. The sea is the source of water and the source of wind; for neither
would blasts of wind arise in the clouds and blow out from within them,
except for the great sea, nor would the streams of rivers nor the
rain-water in the sky exist but for the sea; but the great sea is the
begetter of clouds and winds and rivers.
12. This upper limit of earth at our feet is visible and †touches the
air,† but below it reaches to infinity.[40]
13. She whom men call Iris (rainbow), this also is by nature cloud,
violet and red and pale green to behold.
14. Accordingly there has not been a man, nor will there be, who knows
distinctly what I say about the gods or in regard to all things, for even
if one chances for the most part to say what is true, still he would not
know; but every one thinks he knows.[41]
15. These things have seemed to me to resemble the truth.
16. In the beginning the gods did not at all reveal all things clearly to
mortals, but by searching men in the course of time find them out better.
17. The following are fit topics for conversation for men reclining on a
soft couch by the fire in the winter season, when after a meal they are
drinking sweet wine and eating a little pulse: Who are you, and what is
your family? What is your age, my friend? How old were you when the Medes
invaded this land?
18. Now, however, I come to another topic, and I will show the way....
They say that once on a time when a hound was badly treated a passer-by
pitied him and said, ‘Stop beating him, for it is the soul of a dear
friend; I recognised him on hearing his voice.’
19. But if one wins a victory by swiftness of foot, or in the pentathlon,
where the grove of Zeus lies by Pisas’ stream at Olympia, or as a
wrestler, or in painful boxing, or in that severe contest called the
pancration, he would {5} be more glorious in the eyes of the citizens,
he would win a front seat at assemblies, and would be entertained by the
city at the public table, and he would receive a gift which would be a
keepsake for him. If he won by means of horses he would get all these
things {10} although he did not deserve them, as I deserve them, for our
wisdom is better than the strength of men or of horses. This is indeed
a very wrong custom, nor is it right to prefer strength to excellent
wisdom. For if there should be in the city a man good at boxing, or in
the {15} pentathlon, or in wrestling, or in swiftness of foot, which is
honoured more than strength (among the contests men enter into at the
games), the city would not on that account be any better governed. Small
joy would it be to any city in this case if a citizen conquers at the
games {20} on the banks of the Pisas, for this does not fill with wealth
its secret chambers.
20. Having learned profitless luxuries from the Lydians, while as yet
they had no experience of hateful tyranny, they proceeded into the
market-place, no less than a thousand in number all told, with purple
garments completely covering them, boastful, proud of their comely locks,
anointed with unguents of rich perfume.
21. For now the floor is clean, the hands of all and the cups are clean;
one puts on the woven garlands, another passes around the fragrant
ointment in a vase; the mixing bowl stands full of good cheer, and more
wine, mild and of delicate bouquet, is at hand in jars, which {5} says
it will never fail. In the midst frankincense sends forth its sacred
fragrance, and there is water, cold, and sweet, and pure; the yellow
loaves are near at hand, and the table of honour is loaded with cheese
and rich honey. The altar in the midst is thickly covered with {10}
flowers on every side; singing and mirth fill the house. Men making merry
should first hymn the god with propitious stanzas and pure words; and
when they have poured out libations and prayed for power to do the right
(since this lies nearest at hand), then it is no unfitting {15} thing
to drink as much as will not prevent your walking home without a slave,
if you are not very old. And one ought to praise that man who, when he
has drunk, unfolds noble things as his memory and his toil for virtue
suggest; but there is nothing praiseworthy in {20} discussing battles of
Titans or of Giants or Centaurs, fictions of former ages, nor in plotting
violent revolutions. But it is good always to pay careful respect to the
gods.
22. For sending the thigh-bone of a goat, thou didst receive the rich leg
of a fatted bull, an honourable present to a man, the fame whereof shall
come to all Greece, and shall not cease so long as there is a race of
Greek bards.