EMPEDOCLES:

T H E E X T A N T FRAGMENTS

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

CONCORDANCE, BY

M. R. W R I G H T

NEW HAVEN AND LONDON YALE UNIVERSITY PRESS

 Contents
I . INTRODUCTION 1

ι. Life a n d W r i t i n g s 3
Copyright © 1981 by Yale University. Dating Empedocles' Life 3
Politics, R h e t o r i c , a n d M e d i c i n e 6
All rights reserved.
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copying permitted by Sections 107 and 108
2. Physics 2 2
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M i k i n g a n d Separating 34
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<Monsters and M e n 49
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Kaiharmoi a n d Physics 57
Printed in the United States of America by
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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.
Empedocles, the extant fragments. 5. T h e T i t l e s o f the Poems \ 8 5
English and Greek. 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
Bibliography: p.
Includes indexes.
II. TE/T 9 1
1. Philosophy of nature. 2. Gods, Greek.
I . Wright, M . R . I I . Title. B218.A4E6 7. ΠΕΡΙ ΦΥΣΕΩΣ (fragments 1­101) 93
1981 182'.5 80-17923
8. ΚΑΘΑΡΜΟΙ (fragments 102­133) J 34
ISBN 0-300-02475-4 0­ 370­ /3 $ö
9. A d d e n d a (fragments 134­152) J 49
i
ν
10 9 8 7 6 5 4 3 2 1
 C O N T E N T S

III. TRANSLATION AND COMMENTARY

153
10. Physics
155
11. Katharmoi 264
12. Addenda
293

Bibliography 2 g g

Index Fontium
31'
Acknowledgment
Index Verborum
3!9

Index Locorum
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 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 .
357
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 5
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
495-49° 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
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
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
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
that Empedocles w a s personally acquainted with Parmenides, a n d
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
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
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
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
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 ­
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 ­
c u l a t e d from Plato's Parmenides, "where P a r m e n i d e s is said to have been
about sixty-five 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
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
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
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
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
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 '
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
Parmenides, Empedocles became the p u p i l of both A n a x a g o r a s a n d
Pythagoras, i m i t a t i n g the former i n his physiology a n d the latter i n the
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
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 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 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.
9. Plato Parmenides 127b.
10. F . M . Cleve, The Giants of Pre-Sophistic 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
L I F E A N D W R I T I N G S
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
of A n a x i m a n d e r . 1 1
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 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
w a s a p u p i l of Pythagoras a n d w a s expelled, like Plato, for logoklopia.
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
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
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
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 ­
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
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 ^
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
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
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 ­
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
m a i n l y o n a passage from Plato's Meno, w h e r e a theory o f pores a n d
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 '
seniority is still p r e s u p p o s e d . 1 5
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
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
v a r i a n t s o f seventy-seven a n d one h u n d r e d a n d nine years. T h e first
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
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
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
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.
11. Diodorus of Ephesus ap. D . L . 8.70.
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.
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 L I F E A N D W R I T I N G S
7

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 E m p e d o c l e s w a s a favorite subject- for the detailed elaboration o f the
approximately 494-434 B . C . 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,
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 .
P O L I T I C S , R H E T O R I C , A N D M E D I C I N E
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
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 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 this is borne o u t b y the grandfather's victory i n horse r a c i n g at 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
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 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
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 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, 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
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 Karsten suggests that A r c h i n o m o s w a s a cognomen magistratus a p a r t from quoting a line from fragment 102(112) to illustrate the hospi­
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, 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 of t y r a n n y became noticeable in Acragas; Empedocles then himself
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 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
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 Aristotle, φησι δ' αύτδν και Αριστοτέλης ελεύθερον γεγονέναι και
basis o f another tradition, that Empedocles went to O l y m p i a a n d ,
because o f fragment 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,
honey a n d barley m e a l . 2 2 and according to Heraclides Lembus, in running: D . L . 8.53; for Empedocles as victor,
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 p. 5, suggests that
17. Empedocles, son of Meton: Timaeus, Hermippus, Hippobotus, Apollodorus ap. Exaenetos was the name of the great-grandfather and of the uncle of Empedocles.
D.L. 8 . 5 1 , Aetius 1.3.20; Empedocles' grandfather of the same name: Timaeus, Hip­ 23. Diodorus Siculus 11.53.1-5, 7 2 - ' - 2 > a n 8 c l - E - A. Freeman The History of Sicily
pobotus; horse training: Heraclides Ponticus; Olympian victory (71st O l . ) : Aristotle from the Earliest Times vol. 2, p. 345.
(quoted by Eratosthenes), Apollodorus; his fame: Timaeus, Hermippus; cf. D . L . 8.51-52. 24. E.g., Diogenes quotes from books 15, 9, 18, 11, and 12 of the Histories of Timaeus
18. Cf. D . L . 8.73. 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 25. Diodorus Siculus 13.83.1.
pedokles ( 2 ) . 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, Suda s.v.; cf. Plutarch Nie. 1.2-4,
21. S. Karsten Empcdoclis Agrigentini carmina reliquiae p. 4 , n. 5. Diodorus Siculus 13.90.6.
22. Exaenetos' victories: Diodorus Siculus 12.82.1, 13.34.1, 82.7; the victory of the 27. Neanthes ap. D . L . 8.72.
I N T R O D U C T I O N
πάσης άρχης άλλότριον, a n d this is elaborated i n X a n t h u s to a refusal
o f the k i n g s h i p . 2 8
Diogenes quotes three incidents from T i m a e u s w h i c h show that E m p e d ­
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 ­
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
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
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
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
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 ,
speaking περί ισότητος, caused the petition to be rejected. Empedocles'
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 , "
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 ­
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
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 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
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
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
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.
The 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 on.33
I n a fragment of the Sophist preserved i n Diogenes, Aristotle states that
Empedocles invented rhetoric. S a t y r u s too calls E m p e d o c l e s ρήτωρ
άριστος, b u t the only evidence g i v e n i n support o f this is that Gorgias
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
speeches o n equality are mentioned, one i n reply to A c r o n ' s request, a n d
28. Aristotle and Xanthus ap. D . L . 8.63; cf. a similar refusal reported of Heraclitus:
D . L . 9.6.
29. D . L . 8.64-66.
30. T . S. Brown, Timaeus of Tauromenium p. 52, suggests that the story presents a carica­
ture of Empedocles, originating perhaps in one of the comedy writers, and not to be taken
seriously.
31. Cf. Freeman History of Sicily vol. 2, pp. 349, 560; also Xenophanes fr. 3 and, on
the Assembly at Mytilene, D. Page Sappho and Alcaeus p. 178.
32. Plut. adv. Col. 1126b: Έ. δί τούς τε πρώτους των πολιτών υβρίζοντας και
διαφοροϋντας τα κοινά έξήλεγξε.
33· Timaeus ap. D. L . 8.66; cf. Empedocles' comment on the luxurious life at Acragas,
quoted below, n. 36, and Favorinus' description of Empedocles' own dress and retinue,
D . L . 8.63 and 73, but these details in Favorinus are almost certainly a later elaboration.
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.
8 L I F E A N D W R I T I N G S
9
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
a n e p i g r a m that is almost certainly spurious, a n d the second rests only o n
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
for democracy, a n d w i t h some success, persuasive oratory m a y h a v e
contributed to this success; nevertheless, no quotation from a n y w o r k i n
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
competence as a rhetorician.
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
skill: was he a genuine healer o r a c h a r l a t a n ? T h e tradition is elaborate
and 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
fragments contain several observations o f a n elementary c h a r a c t e r o n
a n a t o m y a n d physiology, a n d not necessarily presupposing professional
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 ­
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
clepsydra. T h e structure o f bone is represented b y a simple ratio of four
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
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
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
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-
phers about E m p e d o c l e s ' accounts o f nourishment, growth, sleep, a n d
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,
like that of sensation b y means of pores a n d effluences, need not be the
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
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,
35. περί Ισότητος διαλεχθείς D . L . 8.65; είτα τον 'Ε. πείσαι τους Άκραγαντίνους
παύσασθαι μεν των στάσεων, Ισότητα δε πολιτικην άακείν D . L . 8.72. For the epigram cf.
below, η. 94; for an assessment of Neanthes' merits as a historian cf. Jacoby, F. Gr. Η.
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,
from Timaeus at D . L . 8 . 6 3 : ' ΑκραγαντΙνοι τρυψωαι μεν ώς αΰριον άποθανούμενοι,
οικίας δε κατασκευάζονται ώς πάντα τόν χρόνον 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 ;
G. E . R. Lloyd (3HS 1964, p. 102) suggests that male and warm were related as in­
trinsically superior to female and cold.
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 μάγοις (in the
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
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 as I t a l i a n p h y s i c i a n s . 4 7
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 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 man's
O b v i o u s l y he w o u l d be ύμνοπόλος a n d πρόμος, a n d he claims that i n the 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
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 m a n afterward became Empedocles' most
ecies a n d c u r e s . 4 1 M o r e o v e r , E m p e d o c l e s promises Pausanias that h e 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 κακών a n d , w h a t was obviously thought to be 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 to link E m p e d o c l e s w i t h the Pythag­
pedocles' words o n healing a r e ambiguous, for the φάρμακα κακών oreans, for Pythagofas too was said to have been able to soothe affections
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 εύηκης of soul a n d body w i t h m u s i c . 5 0
βάζις επί νούσων παντοίων, m e d i c a l advice or a n incantation. 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 w h i c h brought h i m the epithets άλεξάνεμος a n d κωλυσανέμας- T h e sim­
παρείη τφ ΈμπεδοκλεΙ γοητεύοντι.44 T h e expression is not c o m p l i ­ 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 give the additional detail o f E m p e d o c l e s
h a v e b e e n present at the type of scene described i n fragment 102(112) ordering the skins o f flayed asses to be h u n g stretched on the headlands
a n d h a v e regarded the proceedings w i t h some suspicion. Philostratus gives 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. 46. Philostratus Vit. Ap. 1.2, and cf. Pliny HN 30.2.9.
41. Frs. 132(146), 102(112). 1 0 - 1 1 ; and cf. the commentary on ίατρύμαντις under 47. Celsus proem. 2.11 ( D K 68 B 3 0 0 . 1 0 ) ; Satyrus ap. D . L . 8.58; Galen meth. med.
fr. 132(146). 1.1 ( 1 0 . 6 K ) , and cf. Suda s.v. Parmenides.
42. Cf. Empedocles' fr. 101(111). 1-2, 9 : γήραος άλκαρ πεύση . . . άξεις δ' έξ 48. Heraclides Ponticus ap. D . L . 8.61 withfr. 102(112).
' Αίδαο καταφθιμένου μένος άνδρός and Horn. Hym. Apoll. 192-93: ούδέ δύνανται / εύρ- 49. Iamblichus Vit. Pylh. 113.
εμέναι θανάτοιό τ' άκος και γήραος άλκαρ. 50. Porphyry Vit. Pyth. 30 and cf. 32-33, Cicero Tusc. 4.3; but cf. also Plato Charmides
43· Suda s.v. άπνους introduces fr. 101(111) with ήν δε ούτος και γόης, cf. Plato 157b, Laws 802-03, and R. C . Lodge Plato's Theory of Education, especially pp. 166, 299.
Symp. 203d of Eros, δεινός γόης και φαρμακεύς καΐ σοφιστής, Crat. 405a-b, and the 51. Plutarch curios. 515c, adv. Col. 1126b; Clement Strom. 6.3.30, and cf. Eustathius
definitions in Suda s.v. γοητεία. ad Od. 1645.43, Porphyry Vit. Pylh. 29, Iamblichus Vit. Pylh. 135.
44- Satyrus ap. D . L . 8.59. 52. Timaeus ap. D . L . 8.60, Suda s.v. apnous and Empedokles; Philostratus Vit. Ap.
45. Diels, "Gorgias und Ε.," SPAW 1884, p. 344, n. 1. 8.7.8.
I N T R O D U C T I O N 12 Iß L I F E 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
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 ­
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 '
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
winds.53
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
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
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
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
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 ­
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 ­
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
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 ­
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
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
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
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,
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
him as a g o d ; to confirm their belief he leaped into the fire.56 These
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 -
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
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
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
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
it out. T h e incident is not so obviously based o n fragment 101 (111) as is
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
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 .
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
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
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 exanimis
for seven days, a n d the cause w a s conversio volvae;66 i n G a l e n she is said to
h a v e resembled a corpse, except for some b r e a t h at the center o f the
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
respiration a n d embryology, a n d his theory that sleep is the p a r t i a l a n d
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
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 -
tion of his physical theory a n d showed how the w a r m t h could be fully
restored, but to the people he appeared to have performed a m i r a c l e .
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
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
originated from the line άξεις δ' έξ ' Αιδαο καταφθιμένου μένος άνδρός-61
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
the whole as a fabrication, c a l l i n g H e r a c l i d e s 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
a u t h o r of Ancient Medicine, w h o considers E m p e d o c l e s ' work, together
w i t h the physical speculations of a l l previous philosophers a n d doctors,
to be irrelevant to medicine. T h e treatise is a deliberate attempt to divorce
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
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
of n a t u r a l philosophy. I t is directed against the methods of transferring
philosophy to medicine, w h i c h was already a n established techne, founded
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
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
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 E m p e d o c l e s m a y , however, be exonerated from the attack of the

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 author of Sacred Disease.65 I n that w o r k there is a violent d e n u n c i a t i o n of

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 και

57. From the Περί Νόσων of Heraclides: D . L . 8.60, 6 1 ; 6 7 ; cf. Suda s.v. apnous;
άσφυκτος); E m p e d o c l e s revealed the facts of the case to Pausanias, a n d
Hermippus ap. D . L . 8.69.
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
58. Pliny HN 7.52.
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 59. Galen de toe. ajf. 6.5 ( 8 . 4 1 5 K ) .
60. Aetius 5 . 2 4 . 2 : Έ. τόν μέν ϋπνον καταψύξει τοΰ iv τφ αϊματι θερμού συμμέτρφ

53. Empedocles fr. 101(111). 3 - 4 , Homer Od. 10. ig-22. γίνεσθαι, τι) δε παντελεϊ θάνατον.

54. Diodorus of Ephesus ap. D . L . 8.70. 6ι. Empedocles fr. 101(11 i).g.
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, Plutarch Camillas 22.3.
n. 2; A. H . Lloyd, "The Coin Types of Selinus and the Legend of Empedocles," NC 63. 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.
1935. ΡΡ· 73-93¬
56. D . L . 8.70. 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-
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
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,
m a k i n g no prayers o r sacrifices but prescribing cleansing w i t h blood; a n d
there a r e various taboos, especially connected w i t h food a n d w a s h i n g
w i t h water. Despite the m e n t i o n oikatharmoi a n d power over the weather,
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
against a l l bloodshed, approves o f sacrifice o f a bloodless k i n d , a n d rec­
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 account i n Sacred Disease suggest a base form of Pythagoreanism, but
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 ­
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
been conclusions based o n observation, a n d a place was found for them
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
from the structure of the cosmos to the simplest forms of life, but E m p e d o ­
cles also h a d a n interest i n some o f the details for their o w n sake. None,
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 ­
cles r a n k e d h e a l i n g as one o f the four highest careers, promised remedies,
a n d was expected to provide them, it need not be assumed that he p r a c ­
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
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
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
the power that is expected to come from knowledge o f n a t u r a l forces, a n d
the requests o f the people m a y have arisen from exaggerated hopes based
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
and a s s u r a n c e inspired. I t is impossible to know whether gratitude for
specific benefactions was involved or not.
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 ,
APh- 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;
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.
L I F E A N D W R I T I N G S
15
T H E M A N N E R O FE M P E D O C L E S ' D E A T H
The 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
the biographers connect w i t h the accounts of his death a n d m a y be as­
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
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 ­
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 ­
pedocles hanged himself; F a v o r i n u s , that he fell from a carriage while
traveling to Messene, broke his thigh, a n d died from the resulting illness;
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
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
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
to have offered sacrifice w i t h some friends near the field o f Peisianax. H e
stayed a t the table after the others h a d retired but at daybreak was miss­
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
voice calling aloud Λ E m p e d o c l e s i n the night. Pausanias asked the
people to start a search b u t later stopped them, for events εύχης άξια
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
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
pearance, indicate a n apotheosis, b u t from T i m a e u s ' objections to
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
by saying that Empedocles h a d leapt into the c r a t e r . 7 0
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
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 -
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 ­
port that he h a d become a g o d ; as evidence for this, one of his sandals
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.
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
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 ­
firmation of this he leaped into the fire.71 F r o m the second century B . C .
on, 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
A r i s t o t e l i a n Problems.12 Empedocles' death in Etna is found also i n
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
o n the follies of c l a i m i n g to be a g o d . 7 3
Nevertheless, this version o f E m p e d o c l e s ' death m a y be discounted.
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 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 ,
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
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
man, 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
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 ,
Selinus, a n d Syracuse a r e the various places given for E m p e d o c l e s ' last
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
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
people present a n d the discovery o f the s a n d a l , a r e obvious fictions.
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,
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
fire after a life o n earth. F i n a l l y , because of the geography of M o u n t
E t n a it w o u l d have been extremely difficult for anyone to cover the
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 ­
sand feet, a n d then to survive the intense heat long enough to a p p r o a c h
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
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 ,
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
he m a d e a memorable impression at O l y m p i a , b u t reasons have already-
been given for suspecting the accounts of his victory a n d offerings t h e r e . 7 9
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
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 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 .
H e is said to have practiced at Athens d u r i n g the plague, a n d so a story
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
pecially i f the version of E m p e d o c l e s ' cure of the plague at Selinus were
k n o w n . B u t the date is too late, the story has no support elsewhere, a n d
according to T i m a e u s , E m p e d o c l e s ' attitude to A c r o n w a s u n s y m p a ­
thetic.80
Most probably, therefore, T i m a e u s is correct i n saying that the m a n ­
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
travel i n Sicily a n d southern I t a l y , a n d perhaps crossed to the Pelopon­
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
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,
but nothing further was told o f the end of his life. T h e biographers w o u l d
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
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
poems, was the suicide on E t n a . 8 1
W O R K S A T T R I B U T E D T O E M P E D O C L E S
On the authority o f Aristotle, Diogenes states that E m p e d o c l e s wrote
tragedies, political works, a Ξέρζου διάβασις, a n d a Προοίμιον εις

72. Horace Ars P. 4 6 4 - 6 6 , Ovid Ibis 597-98, Lucian Dial Morl. 6.20.4, Fug. 2, Απόλλωνα-82 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-
[Arist.] probl. 953327. 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
73. Cf. Claudian Paneg. Theod. 72, Tertullian De Anim. 32; Lactantius Div. Inst. 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
3.18, Gregory Ad Nem. 281, and others quoted by Bidez Biographie p. 96. tragedies were the work o f some other writer. Since their authorship is
74. Timaeus ap. D . L . 8.71.
thus disputed a n d there is no further trace of tragedies by E m p e d o c l e s ,
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. 1964, and translated by R. D. Hicks, Loeb 1925, "when Agrigentum came to regret
76. Cf. Strabo's detailed description of Etna, and his demonstration of the impos­ him," can hardly be right.
sibility either for Empedocles to have leaped into the crater or for a sandal to have 78. D.L. 8.52, Empedocles fr. 102(112).7.
been thrown up by the fire (6.2.8). Etna is about seventy miles from Acragas and a 79. Timaeus ap. D . L . 8.66.
hundred from Selinus. 80. Cf. Suda s.v. Akrön, Plutarch de Is. et Os. 383d, Pliny HN 29.4, D . L . 8.65.
77. D . L . 8 . 6 7 : του Ακράγαντος ζάπ^οικιζομένου, άντέστησαν αϋτοϋ ττ) καθόδφ οί 81. Cf. the versions of the deaths of Heraclitus and Diogenes of Apollonia: D . L .
των έχθρων άπόγονοι, so reads Bignone B P E C 1941, p. 106, and for the participle cf. 9 . 3 - 4 , 6.76-77.
Sophocles OT 998; τοΰ Ακράγαντος οΙκζτ}ιζομένου, printed by Η. S. Long, O . C . T . 82. D.L. 8.57.
 I N T R O D U C T I O N 18 L I F E A N D W R I T I N G S

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 w h i c h are attrib­
uted to h i m . I f they w e r e delivered, then versions o f them m a y have a p ­
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
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
T h e P e r s i a n w o r k has some support i n the manuscripts o f the Prob-
lemata, w h e r e fragment 49(34) is quoted as iv τοις Περσικοϊς. T h i s frag­
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 o f Aristotle as
εν τοις Φυσικοϊς, 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
orologica connects the fragment w i t h the m i x i n g of d r y a n d wet ingredients,
it could h a v e come from a simile i n the physical p o e m o r from a descrip­
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
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
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,
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
fourth century. S i n c e there is no other quotation attributed to such a
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
source for the extant fragments.
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
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,
a n d even i f these works are accepted as authentic because Diogenes claims
Aristotle as his authority, the evidence tells against their s u r v i v a l into the
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
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
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
epigrams attributed to E m p e d o c l e s b y Diogenes are almost certainly
spurious. T h e first, on Pausanias, looks suspiciously like a n elaboration o f
the ninth line of fragment 101 ( 1 1 1 ) ; moreover, it is attributed to S i m o n i -
des i n the Anthology.91 I n addition, the authorship of the second epigram, a
p u n n i n g couplet on A c r o n , is disputed. Simonides is also credited with this
couplet, a n d the first four words a p p e a r anonymously i n Eustathius. A n
alternative to the second line was k n o w n . 9 2 T h e r e is also a n isolated hex­
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
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 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 citing this Telauges as his t e a c h e r . 9 4 N o other extant writer before D i o g ­

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 I n addition, Diogenes credits E m p e d o c l e s with a n Ιατρικός λύγος of
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 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 καταλογάδην are a t ­
w a s i n fact a n account o f the physis of the sun. I f the Prooimion existed it tributed to h i m i n the Suda.95 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 fires;96 this too suggests that
d e n t a l destruction of the Prooimion makes its existence also s u s p e c t . 8 9 Empedocles wrote a m e d i c a l work. S o m e editors have accepted such a

83. According to the Suda s.v. Empedokles ( 2 ) , Empedocles' grandson was a tragedi­
an, and his tragedies numbered about twenty-four.
90. Karsten EAcr pp. 63-67.
84. Cf. D . L . 8.65,72.
91. D K 31 B156 from D . L . 8 . 6 1 , Anth. Gr. 7.508.
85. [Arist.] probt. 9 2 9 8 1 6 - 1 7 , Mete. 38231; cf. also Alexander in Mete. 199.4-7,
92. D K 31 B t 5 7 from D . L . 8.65, and cf. Suda s.v. Akrön, Eustathius ad Od. 1634.12.
Olympiodorus Mete. 297.18-19, Empedocles fr. 4 8 ( 9 6 ) . 4 ) and the commentary on
93. D K 31 B155 from D . L . 8.43.
f r - 49(34)·
94. Telauges is not in the list of Pythagoreans in Iamblichus Vit. Pyth. 267 (although
86. D . L . 8.57.
he does appear in par. 146 and Porphyry Vit. Pyth. 4 ) ; nor is he in the Pythagorean
87. Ammonius in Int. 249.1 -11.
notices of Aristotle, Aristoxenus, or Dicaearchus, which suggests that the verse was
88. Menander Rhetor 1.2.2, 5.2 (DK 31 A 2 3 ) ; he gives as another example the
introduced in the later embroidery on Pythagoras' life.
representation of Hera as air and Zeus as heat; cf. the commentarv on fr. 7(6).
95. D.L. 8.77, Suda s.v. Empedokles.
89. Cf. D . L . 8.57.
96. Pliny HN 36.69.202.
I N T R O D U C T I O N 20 21 L I F E 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 is supported b y Tzetzes, w h o quotes from the
p r i n t fragment ιοι(ιιι) as en των Ιατρικών-91 Nevertheless it has 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 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 w i t h the Katharmoi 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, a n d the assumption that he r e a d the Katharmoi as the third
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, but i n a n y case the division into books w o u l d not have
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. B u t a separate m e d i c a l work w a s u n k n o w n , for 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
example, 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 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 for the two poems c o m b i n e d is taken together w i t h the Suda
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, the Katharmoi w o u l d be three
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 exaggerating,107
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. and 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
T h e work is listed b y Diogenes a n d the Suda u n d e r the title Περί Φύσεως,100 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 a n d two o f the Katharmoi could average five to six
τά 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, 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
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 i s means that the fragments comprise sixteen to twenty percent
T h e o n S m y r n a e u s give fragments that they say are from the Katharmoi, 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 repeats h i m s e l f , 1 1 0 a n d
and 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 ^ 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 reconstruction of the
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 add u p to about
five thousand lines, a n d i n the Suda the Physics is said to be i n two books
and 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 f,10i a n d the C o d e x M a r c i a n u s has βιβλία 0-

97. E . g . , Karsten EAcr p. 148, F . G . A . Mullach Fragmenta Philosophorum Graecorum

vol. 3, p. 14.
98. Cf. above, pp. 9-14. 105. Fr. 7(6) from the first book of the Physics: Tzetzes ex. It. 53.20; fr. 97(134) from
99. Karsten, however, suggests {EAcr p. 71) that there is a reference to an ' Ιατρικόν the third book: Chit. 7.514.
by Empedocles at Aristotle Poet. i 4 4 7 b i 6 - 2 0 . 106. παρά μέντοι Έ. iv β' καθαρμών ϊστιν εΰρέσθαι Ικτεταμένον το α. . . . The
100. D . L . 8.77, Suda s.v. Empedokles. fragment is published by Η. Hunger: "Palimpsest-Fragmente aus Herodians 'Καθολική
101. Simplicius in Phys. 3 2 . 1 , 157.27, 300.20, 331.10, 381.29; Aetius 1.30.1; Tzetzes Προσφδία'," Byz. Jarh. 1967, p. 5; cf. also M . L . West Maia 1968, p. 199, and F . Las-
ex. It. 53.20. serre M H 1969, p. 82, and below on fr. 152.
102. D . L . 8.54, Theo Sm. 104.1, Hippolytus R H 7.30.3-4; cf. also D . L . 8.63 on the 107. Cf. the large number of lines Diogenes allocates to the various works of Epimeni-
recitation of the Katharmoi at Olympia. des, including a Theogony and Curetes οίεπη πεντακισχίλια, D . L . 1.111.
103. See chap. 5. to8. The Iliad averages 654 lines a book and the Odyssey 505 lines. Diels suggested
104. Surely with some MSS. support; they are unlikely to have been misled by πάντα τρισχίλια lot πεντακισχίλια, SPA W 1898, p. 398.
Tzetzes as the first edition of the Chiliades was produced later; cf. the discussions by 109. Four hundred and fifty lines and ten phrases are extant.
Diels SP AW 1898, p. 398, and C . Horna WS 1930, pp. 6-7. 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 roots

Fragment fire dir earth ^

7(6). 2-3 Ζεύς "Ηρη* Νήστις Άίδωνεύς

8 ( 1 7 ) . 18 πϋρ άήρ ύδωρ γαία
14(21). 3 - 6 ήέλιος αύγή δμβρος αία
25(22).2 ήλέκτωρ ουρανός θάλασσα χθων
27(38)-1-4 ήλιος* άήρ, αίθήρ* πόντος γαία
53(62).4-6 πϋρ (είδος)* ύδωρ χθων
60(71).2 ήέλιος αίθήρ ύδωρ γαία
7 7 ( 1 0 9 ) . 1-2 πϋρ αίθήρ ύδωρ γαία
δμβρος χθων
2· Physics
8 3 ( 9 8 ) . 1-2 "Ηφαιστος αίθήρ
ήέλιος αίθήρ πόντος χθων, γαία

0
1 9 / 2 1 ( 2 7 ) . 1-2 ήέλιος θάλασσα αία
31(37)·" (πϋρ) αίθήρ χθων
4 8 ( 9 6 ) . 1-3 "Ηφαιστος Νήστις χθων
6 2 ( 7 3 ) . 1-2 πϋρ δμβρος χθων
E A R T H , A I R ,F I R E , A N D W A T E R

3°(54)·1 αίθήρ χθων

Basic to E m p e d o c l e s ' philosophy is the assumption o f four eternally
33(39)-" ,Ω ' TV
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 αίθήρ
84(85)." φλόξ γαία
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 ­ πϋρ ύδωρ
88(84). 7 . 9 - I O
teristics o f thneta. A t their first a p p e a r a n c e i n the Physics these roots are
given the names of gods a n d goddesses, b u t there is no attempt to estab­ "3(9)-' αίθήρ
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 64(78). 2 άήρ
69(76). 3 χθών
variously designated b y the terms fire, a i r , earth, a n d water, b y the
91(100). 5,7,18,24 αίθήρ
names o f divinities, a n d b y their most obvious manifestations i n the
9 1 ( 1 0 0 ) . 11,15,21 ύδωρ
physical w o r l d . E m p e d o c l e s ' use o f different expressions for the same 91(100). 12,18 δμβρος
root is recognized b y Aristotle, a n d explained b y Simplicius i n these 9 1 ( 1 0 0 ) . 13 άήρ
w o r d s : επάγει έκαστου των είρη μένων τον χαρακτήρα, το μεν πϋρ Note: For the placing of words marked by an asterisk cf. the commentary on the relevant
ήλιον καλών, τον δε αέρα αύγήν και ούρανόν, το δε ύδωρ δμβρον και fragments.
θάλασσαν·1 T h e terminology is set out i n the table below.
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 a n d allotment o f power enjoyed b y Z e u s , Poseidon, a n d
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
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 E m p e d o c l e s also calls the elemental fire ήλιος 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 δμβρος a n d πόντος- H i s general identification of the four roots with the
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 o f the roots a n d their 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
equality o f power recalls directly H o m e r ' s language o n the equality o f 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.
22
I N T R O D U C T I O N
able, because the present manifestation o f the roots as w o r l d masses
reveals their eternal characteristics as the basic m a t e r i a l for thneta.5
O n two occasions Aristotle states that E m p e d o c l e s posited four basic
roots but treated t h e m as i f they were only two, opposing fire to a i r , earth,
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 fragments
a n d i n the doxography. 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
other elements i n various ways. F o r e x a m p l e , ^ ! the beginning of the
formation of this w o r l d , a i r was the first root to be separated out, b u t fire
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
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
the hemispheres r o u n d the e a r t h started as a result o f the pressure exerted
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
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'
fragment 62(73) describes K y p r i s , i n the formation of thneta, giving the
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
surprisingly large proportion of fire used to m a k e u p bone m a y have been
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
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
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
5. Cf.fr. 25(22). 1-3
άρθμια μεν γαρ ταϋτα εαυτών πάντα μέρεσσιν,
•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. 33.4-5·
8. Cf. Aristotle Metaph. 98486-8, which W. D . Ross, in his commentary on the pas­
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
de prim. frig. 953c
24 25 P H Y S I C S
parts o f the root of fire that are i n the composition o f the m i r r o r are said
to " s e t " the άπορροιαί from the object into the observed r e f l e c t i o n . 1 4
I n addition to these various w a y s o f acting o n other elements, fire b y
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
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
contain the notice that the characteristic physical strength o f m e n is a
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
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
essential part it plays i n the preservation o f life. Sleep results from the
p a r t i a l separation o f the fiery element from the body, a n d the complete
separation brings about the death of both σώμα 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
beginning of the Physics to m a k e clear the b a l a n c e d equality o f privilege
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 ­
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
other roots either individually or m combination, as w e l l as a power
responsible for the genesis o f plants a n d a n i m a l s , a n d necessary for 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
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 ­
not, however, be attributed to A n a x i m a n d e r or A n a x i m e n e s o n the
extant evidence. I n the surviving fragment o f A n a x i m a n d e r , dike a n d
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.
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.
I N T R O D U C T I O N 26 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 γόνομον θερμού τε και ψυχ- ing s c h e m e :
ροϋ-ζο 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 126 o f H e r a c l i t u s : τ ά ψυχρά θέρεται, θερμόν ψύχεται, ύγρον in the elements b y connecting a i r a n d cold w i t h phlegm, water a n d
αύαίνεται, καρφαλέον νοτίζεται- H e r a c l i t u s is giving four obvious 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
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 o f opposites established b y Aristotle, became the standard
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 ­ 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 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 conflated previous views o n the basic constituents of the w o r l d . O n two
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; 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
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 each
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 passages Aristotle is adopting 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, 26. Philistion ap. Anon. Lond. 20.24; Hat. Horn. 7.
Anaximander and the Origins of Greek Cosmogony, posits eight opposites for the Milesians—hot, 27. Cf. M . Wellmann Die Fragmente der Sikelischen Arzte, Intr. pp. 74-93, and Diocles
dry, bright, and rare vs. cold, moist, dark, and dense, cf. pp. 159-62. fr. 8, p. 119.
21. Hippolytus A H 1.7.3 ( D K 13 A 7 ) . 28. Cf. Aristotle GC 32986-330329, and Η. E . Sigerist History of .Medicine vol. 2, pp.
22. Cf. Heraclitus frs. 57, 62, 67, 88, i n , and G . S. Kirk Heraclitus, The Cosmic Frag­ 318-25. There is a simpler version in (Hippocrates) Cam. 2, with aiihtr as hot, earth as cold
ments pp. 150-54. and dry, air as hot and wet, and (water) as wet and thick; cf. Kahn Anaximander p. 127.
23. Empedocles fr. 14(21). 3,5, and cf. fr. 75(90). 29. Aristotle De An. 40568, Metaph. 9 8 9 3 6 - 9 , GC 32933, Phys. 193322; cf. also Nat.
24. Aristotle GC 314820 (from Empedocles fr. 14(21).3,5) and 315310-11. Horn. ι.
25. Cf. Alcmaeon ap. Aristotle Metaph. 986331-34, Aetius 5.30.1, and also (Hip­ 30. Cf. fr. 14(21). ι - 6 .
pocrates) VM 14. 31. Cf. fr. 8(17). 30; Theophrastus seems first to have pointed out that fire could not be
I N T R O D U C T I O N 28 29 P H Y S I C S

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 ; 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 assertion that individuals come into existence as the result of a n a r r a n g e ­
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 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, the κόσμος έπέων απατηλός, i n the positing o f universal
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 Hymn to Apollo to i n a l l things: παν πλέον έστιν 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 αμφότεροι a n d έωυτω πάντοσε τωύτόν, τφ δ' έτέρφ
also transfers the epithet δνοφερός to earth, a n d T a r t a r u s ήερόεις replaces μη τωύτόν are found i n E m p e d o c l e s ' description of the roots: ταύτα
night, the formula then being: γαρ ίσά τε πάντα • • • πάρα δ' ήθος έκάστφ.41
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 '
• · · γή$ δνοφερής και Ταρτάρου ήερόεντος,
w o r k a n d that it w a s a major influence i n shaping his o w n physics.
πόντου τ' άτρυγέτοιο και ουρανού άστεβεντος-33
M o r e important t h a n the Doxa were the conclusions 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 Aletheia, some of w h i c h E m p e d o c l e s assumed as basic postulates for his
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 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
later she brought forth sea w i t h o u t philotes.34 Nevertheless, as K a h n has 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 to42
fire, a n d aer not a i r b u t mist.35 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

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. passing a w a y , are names used b y m e n mistakenly, for they do not describe

According to the doxographers, A n a x i m a n d e r thought that the first w h a t is t r u e . 4 4

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 F r o m here E m p e d o c l e s began to reason independently of Parmenides.

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 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 "things"—the

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 ούδ' απολήγει, in
deference to Parmenides' assertion, ουδέν γαρ ή εστίν ή έσται 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: 38. Xenophanes frs. 27, 29, 33·
Horn. Hym. Apoll. 3 . 8 4 - 8 6 ; cf. Pindar Ol. 7-55, and F . M . Cornford From Religion to Philoso­ 39. Cf. Heraclitus frs. 3 1 , 36.
phy pp. 22-24. 40. Parmenides fr. 9.3.
33. Hesiod Theog. 106-07, 736 _ 37> 8 0 7 - 0 8 , and cf. 847. 41. Parmenides frs. 9.4, 8.57-58, Empedocles fr. 8(17). 27-28.

34. Hesiod Theog. 116-33. 42. Parmenides fr. 8.7: πή πόθεν αύξηθέν; Empedocles fr. 8 ( 1 7 . 3 2 ) : roöro δ' έπαυ-

35. Kahn Anaximander p. 152. ξήσειε τό παν τί κε, και πόθεν έλθόν;

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 43· Parmenides fr. 8.19: πως δ' άν επειτ' άπόλοιτο ιόν; Empedocles fr. 8(17).33:
the creation of Pandora from earth and water, Frga 60-64, Fheog. 571-72. πρ δέ κε κήξαπόλοιτο;ίτ. 9 ( 1 2 ) . 2 : και τ' Ιόν έζαπόλεσθαι άνήνυστον; and cf. fr. 104(11).2-3.
37. Anaximenes ap. Simplicius in Phys. 24.26-31, and cf. Hippolytus R H 1.7.1-3. 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 P H Y S I C S
3° 3"

πάρεξ του έόντος-45 T h e E l e a t i c a r g u m e n t for self-consistency, moreover, 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

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 τιμή, 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
a n d the roots are ήνεκές αίέν όμοια; left to themselves they r e a c h e a c h that το γέννησαν πρώτον άριστον τιθέασι-51 R e l a t e d to E m p e d o c l e s '
to its like (προς όμοϊον ίκέσθαι), as does το έόν for P a r m e n i d e s (ίκνεϊσθαι Physics this w o u l d m e a n that L o v e is good insofar as she is the efficient
εις όμόν)-46 cause of good, h e r agency resulting i n a desirable state of affairs, whereas
In 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, Εμπεδ­
τι μείζον / ούτε τι βαιότερον πελέναι χρεόν έστι τη ή τη, n o r c a n μή δν οκλής δε την μεν άγαθουργόν άρχήν φιλότητα και φι λίαν (καλεί) . . •
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 ­ την δε χείρονα νεϊκος ούλόμενον-52
terpreted these points first b y asserting that the roots o c c u p y a l l the Aristotle further complains that according to E m p e d o c l e s ' scheme
a v a i l a b l e place, τώνδ' ουδέν έρήμον, 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 κενεόν πέλει ούδέ περισσόν.41 I n sum, separates the m a n y from one. T h i s gives Aristotle reason to criticize
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 θεός, w h i c h is the u n i t y o f a l l
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
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
needed to account for the r e c u r r i n g generations. A s Aristotle himself
L O V E 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. I t is the antagonism o f two opposed principles as e a c h
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 for control over the roots d u r i n g the times of transition of power
a r a t i n g t h e m . B u t L o v e is described as ήπιόφρων a n d θεμερώπις, her that gives rise to the w o r l d ofthneta.
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 m e n φίλα φρονέουσι 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
και άρθμια έργα τελοϋσι. Strife o n the other h a n d is ούλόμενον, λυγρόν, forces from the observed fact that these have the greatest influence on the
μαινόμενον, a n d is also k n o w n as Δήρις αίματόεσσα·49 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
I n the first book o f the Metaphysics Aristotle observes that E m p e d o c l e s 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
is t r y i n g to say that L o v e is the cause of good, a n d Strife of evil.50 Later reasoning is similar to that w h i c h a r g u e d for the existence o f the four
he assumes that this is E m p e d o c l e s ' theory, first when he criticizes 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. i o o o a 2 6 - b i 2 , 985321-29.
48. F r . 11(16).
54. Cf. Philoponus in GC 264.30: Έ. θεόν καλών τόν σφαίρον, τψ μεν φιλίαν ίπαινεί
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 ώς αίτιον τούτου τή πάντων συγκρίσει, το δε νείκος ψέγει ώς διακριτικόν του βεου.
frs. 8(17). 19, 77(iog).3, 25(22).8, 107(115).i4, u6(i22).2, and the κακαί ίριδες of 55- Aristotle Metaph. iooobi-2.
26(20).4.
56. Cf. Aristotle GC 315316-17.
50. Aristotle Metaph. 98534-10, and cf. g 8 8 a t 4 - i 6 . 57. Cf. Aristotle Phys. 252327-31.
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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 "Αρηϊ, a n d Odysseus Διί μητιν ατάλα­
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 : 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
and 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
άλλοτε μεν φιλότητι συνερχόμεν' εις εν άπαντα,
to look at the s u n , sky, sea, a n d e a r t h , for these a r e έπιμάρτυρα o f the
άλλοτε δ' αυ δίχ' έκαστα φορεύμενα νείκεος έχθει.
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 διάμορφα και άνδιχα πάντα πέλονται,
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
συν δ' εβη εν φιλότητι και άλλήλοισι 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
And 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 ποιητική
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, sincie the roots are brought into one a n d separated into m a n y by

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 1 7 - 2 0 of fragment 8 ( 1 7 ) show that Love and

ακίνητοι, 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 Strife c a n also be regarded as ίσόστοιχα w i t h the roots. T h i s is so insofar

the rotation of the roots from unity to separation, a n d from separation to as a l l six a r e ungenerated, unchanging, and indestructible,68 b u t the

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 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

by the o a t h , the roots begin to move from one state to the other, a n d so into u n i t y u n d e r L o v e a n d are separated b y Strife.

they c o m m e n c e the p r o d u c t i o n o f εθνεα μυρία θνητών-60 I t is L o v e a n d 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, posits L o v e both as m o v i n g cause a n d , because it is part o f
ply to P a r m e n i d e s ' d e n i a l o f kinesis. L i k e the roots, these principles have 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
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 E m p e d o c l e s ' theory, he represents the four roots as predecessors of w h a t
language for the spatial uniformity of what is—μέσσοθεν Ισόπαλες
πάντη • • • οϊ γαρ πάντοθεν ίσον—is t a k e n over b y E m p e d o c l e s for this
64. Homer II. 5.576, a. 169.
extension of L o v e a n d Strife over the roots. Philotes is for t h e m ίση
65. Cf. G . E . L . Owen CQ_ i 9 6 0 , p. 99, on Parmenides fr. 8.43.
μήκος τε πλάτος τε a n d Neikos άτάλαντον άπάντη.62 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 pp. 138-39, assumes from fr. 8 (17). 19-20 that Love is a solid sphere and Strife a hollow
a n d Strife a r e as m a t e r i a l as the roots, άτάλαντον άπάντη, the descrip- 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 , 16(26).3-7. n.6) admits the possibility that fr. 8(17). 19-20 means that Strife is everywhere equal,
61. Cf. fr. 11(16). 1-2. and Love equal in length and breadth, to all the elements taken together.
62. Parmenides fr. 8.44, 49; Empedocles fr. 8(17). 19,20. 67. Burnet loc. cit., Theophrastus Phys. Dox. fr. 3 (Diels Doxographi Graeci p. 478); cf.
63. E . g . , by Burnet E G P p. 232: "The fragments leave no room for doubt that Love Aristotle GC 314a 16-1 7.
and Strife were thought of as spatial and corporeal"; Kirk-Raven PP p. 3 3 0 : "Empedocles 68. Simplicius, in Phys. 159.6-8, includes Love and Strife in Empedocles fr. 8(17).27
is still unable to imagine any form of existence other than spatial extension, and in conse­ because they are without beginning and end in time.
quence Love and Strife are still represented as if they too were material." 69. Aristotle Metaph. I075b3-
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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 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 A n a x i m a n d e r ' s apeiron a n d Anaxagoras' theory o f the original
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 ,
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, followed b y a stage
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 Therefore i n saying that L o v e w o u l d be better expressed as ήν όμοΰ πάντα δυνάμει, 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 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 ceding the separation, for, from Aristotle's point of view, there must have
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.
a n d w a t e r w h e n they are u n i t e d . 7 4 In the De Generatione et Corruptione, however, Aristotle shows that
I f this interpretation is correct then L o v e a n d Strife are to be viewed 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 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 " 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
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 o f the roots come into existence w h e n Strife
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
p l a c e insofar as more a n d more parts o f roots are brought together a n d become discernible. T h e roots are only distinguishable n o w b y their
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, a n d since the diaphorai come into existence they c a n also be
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 ­
sistent w i t h E m p e d o c l e s ' basic assumption that the roots are ungenerated
and indestructible.79
M I X I N G A N D S E P A R A T I N G
Philoponus restates Aristotle's argument i n more dogmatic terms.80

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 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. Ross Aristotle's Metaphysics vol. 2, pp. 350-52.

71. Aristotle De An. 408323-24. 77. Aristotie GC 31534-19.

72. Cf. Metaph. 99637-8, 1001312-14, 1053615-16, snd slso Metaph. io6gb2i-22, 78. Cf. Empedocles fr. 21(27). 1, 3nd Eudemus' comment, Simplicius in Phys. 1183.2.
GC 3 1 5 3 1 9 - 2 1 . 7g. Cf. Aristotle's comment on ίσά τε πάντα fr. 8(175.27 at GC 3 3 3 3 1 6 - 2 9 : if the

73. F r . 8 ( 1 7 ) . 20. phrase means that the roots are comparable in amount a common unit of measure
74. Cf. Alexsnder in Metaph. 62.15-16: τό γοΰν νείκος και ή φιλία στοιχεία μέν would be supposed, and if in power, a common faculty; in either case the roots could
κατ' Έ. καΐ έν τοις στοιχείοις, άλλ' ούχ ώς ϋλη, and 2 2 4 . 8 - 1 0 , 718- 8-15; also Aristotle's change into each other. For Aristotle's assumption that the roots for Empedocles are
discussion of the different wnys in which "in" is used, Phys. 210314-24. The suggestion put absolutely basic (contra Cherniss ACPP p. 96, n. 405) cf. Cael. 3 0 5 6 1 - 3 , GC 333316-18,

forwsrd here does not preclude the fact th3t Empedocles, like Psrmenides, still hsd to Metaph. iooobi8-20.

make use of material terms, e.g., φιλότητος όρμή, fr. 47(35). 13· 80. Philoponus in GC 19.3-20.4.
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ομοειδές αυτό έαυτφ, 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 ,

the squeezing o f the roots from e a c h other to the shooting out o f fruit pips
if the roots have their o w n characteristics, so that for example a part o f
from between the fingers.87 T h i s suggests that one root is pushed o u t from
fire but o f none o f the other elements occupies a given place, then the
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.
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
T h e s m a l l size o f the parts o f the roots is confirmed b y two notices of
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
Aetius. T h e first gives E m p e d o c l e s ' assumption of θραύσματα ελάχιστα
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
οιονεί στοιχεία προ των στοιχείων όμοιομερή, a n d a c c o r d i n g to the second,
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
Εμπεδοκλής δέ εκ μικροτέρων όγκων τά στοιχεία συγκρίνει, άπερ έστιν
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
ελάχιστα και οιονεί στοιχεία στοιχείων-88 T h e mention o f elements
no one root could i n a n y p a r t be p i c k e d out as distinct from another.
m a y be derived i n Aetius from Aristotle's criticism of Empedocles in
L a t e r it w a s recognized that one of these two assumptions would h a v e to
the De Generatione et Corruptione a n d the contrast with the Timaeus,89
be sacrificed, for E m p e d o c l e s ' conditions would m e a n i n effect that the
but 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
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
the parts o f the roots to the fine powder resulting from the g r i n d i n g
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
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
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
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 -
recognizable distinction o f earth, a i r , fire, a n d water caused b y the action
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
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
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 ­
comes into existence derivatively, as a result o f the c o m b i n i n g of the roots.
versally given off. 9 1
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
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
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
point is brought out b y Aristotle i n the De Caelo,92 where, in tabulating
theory u n d e r consideration.
the possible analyses of elements he says that the process w i l l b e either
S e c o n d , there is the question of the nature of the parts of the roots
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
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
a t o m i c or, as E m p e d o c l e s seems to have intended, διαιρετόν μεν ου μέντοι
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
διαιρεθησόμενον ουδέποτε. A contrast is then d r a w n between this theory
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
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
scribes the E m p e d o c l e a n theory o f a separating out of one element from
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;
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
they do not change into each other a n d they are indestructible, b u t not i n
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
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
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
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 ­
A further elaboration o f this process is given b y Philoponus, w h o compares
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 ­
8 1 . Cf., for example, the medical theory of pep sis, which is a complete fusion with
cles' theory was distinguished from that o f the atomists; his roots a r e to
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
87. Philoponus in Phys. 8 8 . 1 1 - 2 3 .
(DK 31 A 4 3 ) .
88. Aetius 1.13.1, 1.17.3.
82. Despite the criticisms by Cherniss, ACPP pp. 36, 5 1 , 110. The point made here
89. Aristotle GC 325623-24.
and in the two preceding paragraphs on the roots in the sphere was first put forward in
90. Galen Hipp. nat. horn. 15.32K ( D K 31 A 3 4 ) .
my thesis, "An Interpretation of Empedocles" (Oxford, 1963) pp. 147-49; J . Longrigg's
91. Cf. frs. 9 1 ( 1 0 0 ) . 3 - 4 , 8 8 ( 8 4 ) . 7 - 8 , 73(89); a n d Theophrastus Sens. 7; Aristotle
article "Roots," CR 1967, pp. 1-4, is based on this.
describes the kinds of tastes in water, according to Empedocles, as αναίσθητα δια μικρ­
83. Cf. Aristotle Phys. 187321-22, 0 0 3 1 5 3 1 9 - 2 4 .
ότητα, Sens. 44133-6.
84. Cf. GC 315325, 3 3 3 b 2 i .
92. Aristotle Cael. 30531-6.
85. Cf. Aristotle Phys. 187324.
93. Simplicius in Cael. 6 2 8 . 6 - 1 3 .
86. Aristotle Gael. 30561-5, trans. J . L . Stocks.
94. Philoponus in GC 24.26-29.
I N T R O D U C T I O N 38 39 P H Y S I C S

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 pigment o n sculptures indicates that the m e t h o d w a s that o f " a few flat

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 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

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 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 γαρ σύνθεσιν είναι καθάπερ εκ πλίνθων καϊ λίθων τείχος, 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 το μίγμα δε τούτο εκ σωζόμενων μεν έσται των στοιχείων, κατά painter's colors is applied to the elements, it c a n be c o n c l u d e d 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
μικρά δε παρ' άλληλα συγκειμένων, ούτω δη σαρξ και των άλλων
constituent roots b u t as the juxtaposition o f s m a l l parts o f the roots i n a
έκαστον·95 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
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
" 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
τε διάλλαξίς τε μιγέντων a n d the lines
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
a p o w d e r composed o f different met<Js finely g r o u n d , a n d elsewhere he
αυτά γάρ εστίν ταύτα, δι' άλλήλων δε θέοντα
contrasts this " s i d e b y side t o u c h i n g " w i t h the H i p p o c r a t i c fusion of
γίγνεται άλλοιωπά' 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 that the interpretation by w h i c h produce the variety o f thneta.101

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 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

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 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 ΰδατι κολλήσας • • •, to show h o w w e t a n d d r y ingredients
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 γάλα λευκόν έγόμφ-
Pharmaka. 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 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
things.
it was, it seems, not a mixed color but produced from green chalk, so Vitruvius 7.7.
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 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 σκιάς, where φθορά is a technical term for μίξεις των χρωμάτων 725c,
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. F r o m the scanty evidence and resolve them. [Arist.] Col. 7g2a-b deals mostly with black, white, red, and yellow;
variations are due to the different proportions of light and shade. For early artists de­
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
liberately restricting the number of colors used in order to simplify experiments with
themselves to black, w h i t e , r e d ochre, a n d yellow ochre, eschewing blue
form, cf. V . J . Bruno Form and Colour in Greek Painting chap. 6, esp. p. 64.
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 99. Cf. G . Richter, "Polychromy in Greek Sculpture," A J A 1944, p. 322, and
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 L . F . Hall's reconstruction of sculpture coloring in plates 7-11 of this volume.
w o r k i n g w i t h only four colors, more exotic ones being rare a n d expen- 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 Ιδεησιν άρηρότα 47(35)-17, άρμονίης

95. Aristotle GC 334327-31. κόλλησιν άρηρότα φ(φ).$, γόμφοις άσκήσασα καταστόργοις ' Αφροδίτη 86(87).

96. Cf. Galen Hipp. nat. horn. 15.32, 4 9 K ( D K 31 A 3 4 , 43) snd sbove, n. 8 1 . Aetius 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 -
1.24.2, Alexander in Metaph. 359.17-21. 102. Aristotle Mete. 381631-38232; cf. the reference to a hard substance resulting from
97. Cf. M . Robertson Greek Painting p. 96; for 3 light blue wssh on panels, cf. p. 13. two soft ingredients, GA 747334-66.
I N T R O D U C T I O N 40 41 P H Y S I C S

ωσεν και εδησε, 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 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 and destruction o f thneta. T h e lines a r e :
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 δε θνητών γένεσις, δοιή δ' άπόλειψις'
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 μεν γάρ πάντων σύνοδος τίκτει τ' όλέκει τε,
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
ή δέ πάλιν διαφυομένων ϊθρυφθεϊσα δρεπτήϊ-
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 ταϋτ' άλλάσσοντα διαμπερές ούδαμά λήγει,
similar ingredients.105
άλλοτε μεν φιλότητι συνερχόμεν' εις εν άπαντα,
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 ­
άλλοτε δ' αύ δίχ' έκαστα φορεύμενα νείκεος εχθει.110
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
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 from a l l things that h a v ? c o m e to be, a n d the context E u d e m u s o n the lines that describe this state, when the i n d i v i d u a l
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 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' ούτ' ήελίοιο διείδεται ώκέα γυϊα111
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
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 separate
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 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 a n d elsewhere describes the resulting mass as 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 l e x a n d e r also assumes that the root masses has universal control. Despite assertions to the c o n t r a r y , 1 1 2 the s u m o f
are built u p u n d e r Strife b y c o n t a c t : τφ γάρ άπτεσθαι άλλήλων και έπϊ
του νείκους ειη αν εν ένί.108
Sicilian Muses, in contrast to those of Ionia, suppose that unity and plurality are suc­
cessive and not simultaneous); Aristotle Phys. 187320-24 (Empedocles is contrasted
T H E P L A N O F T H E PHYSICS with Anaxagoras in their theories of separation from mixture: τφ τόν μεν περίοδον ποιείν
τούτων, τόν δ' άπαξ), and cf. Metaph. 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 κύκλοιο a n d κατά κύκλον, a n d εν and genesis of compounds (Phronesis 1965, p. 140), or H ölscher, as a reference to an
individual organism (Hermes 1965, pp. 31-32). Fr. 8(17) gives in outline the cosmic
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
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. later, in frs. 25(22) and 26(20). For the text of fr. 8(17). 5 cf. the commentary on the line.
104. Or κοίλα and ποκνά, Philoponus in GA 123.13-20; Aristotle uses κοίλα and 111. Eudemus ap. Simplicius in Phys. 1183.28-1184.1 quoting fr. 21(27).
στερεά in a reference to the lines, GA 74766-8. 112. E.g., by H . von Arnim Festschrift Gomperz pp. 16-27; Ρ· Tannery Pour t'histoire
105. Plutarch def. or. 433a-b, and cf. the commentary on this fragment. de la science hellene p. 319; Cherniss ACPP pp. 175, 205; J . Bollack Empedocle vol. 1, pp.
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 p. 217;
107. Aristotle GC 325622-23, and cf. GA 747b6-io. Burnet E G P p. 234; F . M . Cornford Cambridge Ancient History vol. 4, p. 566; E . L . Minar
108. Aristotle GC 333a35~b3, 325622, Alexander in Metaph. 35.21. Phronesis 1963, p. 127; Guthrie HGP vol. 2, pp. 174-78. C. E . Millerd, On the Interpretation
109. Empedocles frs. 16(26).!, 8(17). 13, 16(16). 12; Plato Soph. 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 43 P H Y S I C S

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 concerned w i t h motion to illustrate E m p e d o c l e s ' theory o f
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 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
there is a twofold destruction o f thneta: δοιή δε θνητών γένεσις, δοιή δ' no lines describing intervening p e r i o d s . 1 1 7 Aristotle has not misrepresented
άπόλειψις. H e goes o n to s a y that one o f these destructions of thneta is Empedocles, for he is referring to the rotation o f the elements from m a n y
caused as the roots separate, a n d then adds that this separation is the 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.
w o r k o f Strife, άλλοτε δ' αύ δίχ' έκαστα φορεύμενα νείκεος έχθει- From 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
fragment 4 7 ( 3 5 ) 1 1 l s k n o w n that w h e n the roots a r e u n d e r the control 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: δταν
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 γάρ εις τά στοιχεία διίστηται το πάν ύπό τοϋ νείκους, τό τε πϋρ
I n the Physics Aristotle represents the stages o f the complete control εις έν συγκρίνεται και τών άλλων στοιχείων έκαστον δταν δε πάλιν
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 τής φιλίας συνίωσιν εις το έν, άναγκαϊον έξ έκάστου τά μόρια
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 πάλιν-119 I t is also assumed i n two o f his criticisms of
into m a n y . T h e references to E m p e d o c l e s a r e : ή ώς Εμπεδοκλής εν Empedocles. I n the first, Aristotle asks h o w the earth could keep its
μέρει κινεϊσθαι και πάλιν ήρεμεϊν, κινεϊσθαι μεν δταν ή φιλία έκ πολ­ position w h e n the elements were held apart b y Strife, for this could not
λών ποιή το εν ή το νεϊκος πολλά έξ ένός, ήρεμεϊν δ' εν τοις μεταξύ have been explained b y the dine. T h e second is the passage where he states
χρόνοις • • . ώς το κρατε'ιν και κινεϊν έν μέρει την φιλίαν και το νεϊκος that E m p e d o c l e s omitted the genesis o f the cosmos επί τής φιλότητος,
ύπάρχει τοις πράγμασιν έξ ανάγκης, ήρεμεϊν δε τόν μεταξύ χρόνον.115 and w h e r e he suggests a reason for the omission: ού γάρ αν ήδύνατο
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 συστήσαι τον ούρανόν έκ κεχωρισμένων (στοιχείων) κατασκευάζων-
tinction between the use o f the singular a n d the p l u r a l o f χρόνος in these E l s e w h e r e Aristotle concludes o f the ouranos, και ού φοβερόν μή ποτε
passages o f Aristotle. T h e p l u r a l form most obviously refers to both στη, δ φοβούνται ο'ι περί φύσεως, a n d Alexander explains that the
intervals between the two stages o f motion, a n d the singular, to e a c h 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 passage he says that i n E m p e d o c l e s ' theory change a n d motion
find nothing better to support a period o f rest under Strife. T h e y conclude are i n one respect eternal b u t i n another there is no change, because,
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 εασιν although there is a periodic move from m a n y to one a n d from one to
ακίνητοι κατά κύκλον—to m a k e itfithis preconceived t h e o r y . 1 1 6 Against 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. ι ιη. Fr. 21(27) does refer to one of these periods.
114. E . g . , frs. 11 (16). 1-2, 16(26). 5-6, 23(30). 2 - 3 , 26(20). 2-5. 118. This seems to be the point of Aristotle's comment following the quotation, Phys.
115. Aristotle Phys. 250626-29 followed by a quotation of Empedocles fr. 8(17).9-13 25134-5, and was so interpreted by Simplicius, in Phys. 1125.15-24; on the quotation
(repeated fr. 1 6 ( 2 6 ) . 8 - 1 2 ) , and 25237-10. cf. G. A. Seeck Hermes 1967, pp. 30-36.
116. von Arnim Fest. Gomperz p. 16; Millerd Empedocles p. 54, Cherniss ACPP p. 175, 119. Aristotle Metaph. 985325-29.
supported by H ölscher loc. cit. p. 12, N . van der Ben The Proem of Empedocles' Peri Physios 120. Aristotle Cael. 295330-32, 3 0 t a i 5 - i 8 , Metaph. 1050623-24, Alexander in Metaph.
pp. 2 8 - 3 0 . 592.31-32.
I N T R O D U C T I O N 45 P H Y S I C S
44

μεταξύ των μεταβολών χρόνοις γίνεσθαί φησι·121 A n d w i t h reference to 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 from the present 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 Strife.122 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 of

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, complete separation is not the one i m m e d i a t e l y present, a n d there is

w h i c h involves the destruction of the w o r l d : Εμπεδοκλής τόν κόσμον evidence for this elsewhere. T h e roots a r e not yet totally collected into

φθείρεσθαι κατά την άντεπικράτειαν τοϋ νείκους και τής φιλίας.123 their aggregates, for fires still b u r n beneath the earth, there a r e u n d e r ­

P l u t a r c h also definitely accepts a n absolute rule o f Strife a n d refers two 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 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
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
control. F r a g m e n t s 19(27) to 22(29) su ggest a c e r t a i n period i n a settled
elaborates o n the state of the elements u n d e r Strife's c o n t r o l : ού γή
state, but, as i n the Politicus m y t h , there m a y have been only a m o m e n t
θερμότητας μετεϊχεν, ούχ ΰδωρ πνεύματος, ούκ άνω τι τών βαρέων ού
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
κάτω τι τών κούφων, άλλ' άκρατοι και άστοργοι και μονάδες αΐ τών
όλων άρχαί μή προσιέμεναι σύγκρισιν έτέρου πρός έτερον μηδέ κοινω- T h e r e has been m u c h controversy a m o n g modern commentators

νίαν, αλλά φεύγουσαι και άποστρεφόμεναι και φερόμεναι φοράς ιδίας 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

και αύθάδεις • • · 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 lines

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

δοιή δε θνητών γένεσις, δοιή δ' άπόλειψις'
by Strife, a n d the u n m i x e d state of the roots. N o r need he be contradicting
την μεν γάρ πάντων σύνοδος τίκτει τ' όλέκει τε,
Aristotle's assumption i n the Physics of ήρε μία after the roots have sep­
ή δέ πάλιν διαφυομένων ^θρυφθεισα δρεπτήϊ131
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 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 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.
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
128. C f Anaximander ap. [Plut.] Strom. 2; Plato Phaedo 11 ia and 77m. 6 3 d - e ; Aristotle
before being a r r a n g e d into a kosmos.126
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. Plato Pol. 273a; O'Brien, CQ_ 1967, pp. 29-34, ECC pp. 59-69, claims that Aris­
121. Simplicius in Phys. 1125.17-24 on Aristotle Phys. 250623; cf. Simplicius in Phys. totle recognizes the unity under Love as the only stage of rest, and that this lasts as long
• • 5 3 · 2 7 - 3 ° . 1183.5-6. as the other three stages combined. But rest under Strife is not disproved by Cael. 301315-
122. Simplicius in Cael. 528.9-10 on Aristotle Cael. 295329. 18, which relates only separated elements explicitly to Empedocles, or by 300627-31,
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. Plutarch fac. lun. g26e-f quoting fr. 19(27).1-2. ίσων χρόνων δείται λόγου τινός refers not to the alternation of rest and movement but

125. Cf. Proclus Plat. Farm. Comm. 8 4 9 : . . . άπό δέ τής ενώσεως αυτών εις παν to the times (1) of many to one and unity, i.e., of Love, (2) of one to many and
προελήλυθε ακεδασμοϋ και έτερότητος, ίνταϋθα γάρ το Έ. νείκος και ό 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. that made at GC 33437-9 and Metaph. 1000612-17.

126. C f Plato Tim. 53a-b; a "vibration" of the root masses is suggested, as they try- 131. Fr. 8(17). 3-5; for the last two words as θρεφβείσα διέπτη cf. the commentary
to shun each other, but, in the absence of void, cannot do so completely. 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 T h e evidence from Aristotle for the place of the present w o r l d i n
separating from unity into their respective m a s s e s . 1 3 2 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
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 this effect. O n e has been previously mentioned, where Aristotle's p h r a s e
L o v e , w h i c h initiates motion παρά φύσιν, a n d under Strife, whose ore τά στοιχεία χωρίς διειστήκει ύπό τοϋ νείκους is e x p l a i n e d : coy άλλην
motion is κατά φύσιν, says, άμα δέ και τόν κόσμον ομοίως έχειν φησιν τινά κατάστασιν παρά την νϋν έκείνην λέγων την ύπό τοϋ νείκους
επί τε τοϋ νείκους νϋν και πρότερον επί τής φιλίας-133 E l s e w h e r e he γινομένην.138 T h e other is the statement that this w o r l d is b r o u g h t about
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 by Strife όταν (το νεϊκος) έπικρατή μή τελέως, διά τής διακρίσεως τόν
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 τούτον ποιούν-139 A passage from T h e o p h r a s t u s m a y be a d d e d
ώσπερ τότε έν τή γή έπί τής φιλότητος, ούτω τούτοις έν τφ σώματι-134 here, for i n criticizing E m p e d o c l e s ' theory of effluences he writes, συμβαίνει
επί τής φιλίας, or φιλότητος, does not m e a n " w h e n L o v e is i n complete δέ και έπί τής φιλίας όλως μή είναι αίσθησιν ή ήττον διά το συγκρίνεσθαι
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 τότε και μή άπορρείν, showing that a σύγκρισις επί τής φιλίας is a
fragment 21(27). 1 - 3 ) , for he assigns the genesis o f the a n i m a l parts to 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 επικρατούσης 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
ήδη τής φιλότητος, άλλ' ώς μελλούσης έπικρατεϊν, is more p l a u s i b l e . 1 3 5 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
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 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, and Aris­ his Physics this is because the elements are separating out from o n e to
totle suggests that i t w o u l d have been difficult for h i m to do so i f the m a n y under the inevitable increase of the baneful agency of S t r i f e . 1 4 2
elements were a l r e a d y separate. T h e conclusion then would be that 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
Aristotle understood E m p e d o c l e s to have posited a stage of m a n y to one 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 E m p e d o c l e s lists the four roots as the
first, but a cosmogony w a s not given, whereas the description of the 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
second, the w o r l d as it is now, contained a detailed cosmogony and
biology.137 opposite motive principles, (2) confusing the issue by introducing chance and natural
elemental movement, and (3) not accounting for τό πρώτον κινούν.
132. Cf. Simplicius in Phys. 1124.20-22: την μεν κίνησιν κατά την γένεσιν θεωρεί 138. Simplicius in Cael. 528.9-10 on Aristotle Cael. 295331, and cf. in Cael. 590.19-
τοϋ τι ενός εκ τών πολλών καΐ τών πολλών έκ τοϋ ενός. 21, 293.20-23.
133- Aristotle GC 334 a 5~7- 139. Simplicius in Phys. 1124.3; cl- Alexander ap. Philoponus in GC. 268.8-13, Simpli­
134· Aristotle CA 722025-26. cius in Cael. 528.21-22.
135. Simplicius in Cael. 587.24-25; cf. Aristotle Cael. 300630, GA 722619. 140. Theophrastus Sens. 20; cf. Hippolytus R H 7.29.15, Millerd Empedocles p. 45.
136. Cf [Plut.] Strom. 10 ( D K 31 A 3 0 ) : έκ πρώτης φησι της τών στοιχείων κράσ- 141. Aetius 5.27. ι, 5.26.4.
ειος άποκριθέντα τόν άέρα περιχυθηναι κύκλφ. 142. Epiphanius adv. haer. 3.19 (Dox. 5 9 1 ) , κεχώριστο γάρ, φησι, τό πρότερον (τά
137- C f Aristotle Cael. 301815-19; the greater detail and interest would obviously στοιχεία) νϋν δέ συνήνωται, ώς λέγει, φιλωθέντα άλλήλοις, seems to be the only
come with the account of the cosmos as it is now, and the "glaring contradiction" that passage suggesting that the present is in a world of increasing Love, but the account is
Solmsen finds (Phronesis 1965, p. 130) can perhaps be mitigated along these lines. H öl- very condensed and is perhaps a summary of the work Love is still able to achieve, cf.
scher's "weak" interpretation οίόμοίως έχειν at GC 33435-7 (Hermes 1965, p. 25) blunts frs. 8(17).23, 25(22). 1-5.
the point of Aristotle's criticism of Empedocles for (1) having like states resulting from 143. Cf. fr. 7(6). ι : τέσσαρα γάρ πάντων ριζώματα πρώτον άκουε.
I N T R O D U C T I O N 48 49 P H Y S I C S

w i t h the cycle, he says first that the roots come from m a n y into one, a n d 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 ­
T h e available evidence tends to show that the present generation of m e n
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
a n d w o m e n occurs i n the period o f increasing Strife. T h e fragments also
the sphere as derived from t h e m . T h e n a t u r a l movement of the roots is
speak of separate limbs, monstrous formations, a n d " w h o l e ­ n a t u r e forms,"
to separate from e a c h other a n d to gather to their l i k e ; the activity of
a n d it remains to consider their place i n the cosmic history.
L o v e is παρά φύσιν i n that i t compels the roots to break u p their family
T h e most important testimony for the separate limbs comes from three
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
notices of Aristotle, a l l o f w h i c h quote the first line of fragment 5 0 ( 5 7 ) .
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
T h e y a r e : (1) μίξεις έξ ών συνίσταται τά κατά φύσιν συνιστάμενα
from w h i c h their separation follows, is also shown b y Aristotle's notice
σώματα, λέγω δ' οίον οστά και σάρκας, καθάπερ 'Εμπεδοκλής φησι
that E m p e d o c l e s ' four elements are φύσει πρότερα to g o d . 1 4 5
γίνεσθαι έπί της φιλότητος, λέγει γάρ ώς "πολλαί μεν κόρσαι . . . "
T h e p l a n o f the Physics is then as follows. F i r s t there w o u l d be a b r i e f
(2) ώσπερ γάρ και μεγάλα οντ' αδύνατον διεσπασμένα σψλξεσθαι και
s u m m a r y o f the cosmic history, starting w i t h a n outline statement of the
έμψυχα είναι, καθάπερ ' Ε μπεδοκλής γεννά 5 π ι τή$ φιλότητος, λέγων
roots i n separation, o f their c o m i n g together into the unity o f the sphere
"ή πολλαί μεν κόρσαι- • • " (3) σύνθεσίς τις ήδη νοημάτων ώσπερ έν
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
όντων, καθάπερ Εμπεδοκλής έφη "ή πολλών μεν κόρσαι άναύχενες
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
έβλάστησαν," έπειτα συντίθεσθαι τή φιλέρι·148 T h e s e quotations show,
s i m i l a r to, a n d a n illustration of, their universal functioning. T h e n i n
first, that the heads, a r m s , a n d eyes mentioned i n fragment 50(57),
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
although u n a t t a c h e d , a r e έμψυχα, composed of bone a n d flesh a n d there-
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
fqre similar to the corresponding parts i n the present generation of m e n
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
a n d w o m e n , a n d second, that these limbs were generated έπί τής φιλό­
progress from m a n y to one a n d gives a b r i e f account o f the creatures that
τητος a n d then p u t together b y L o v e .
existed at that time ; 1 4 6 he then continues w i t h a description of life i n this
w o r l d i n the process from one to m a n y . H e has scope here to develop his I t has been concluded that Aristotle's comparison o f the kosmos now,

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 τοϋ νείκους, w i t h the former state έπί τής φιλότητος, taken w i t h

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

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 w o u l d then be the comple­

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

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 ούν ό Έμπεδοκλής έκεϊνα είπεν, ούχ <ώς επικρατούσης ήδη τής
144. Cf. frs. 8(17). 1-2, 3 - 4 , 7 - 1 0 ; 1 6 ( 2 6 ) . 5 - 6 , 8 - 9 .
φιλότητος, άλλ' ώς μελλούσης έπικρατεϊν, έτι δέ τά άμικτα και μονόγυια
145. Aristotle GC 3 3 3 b 2 i ; for the paradoxical character of Love's activity cf. GC
δηλούσης- E a r l i e r , after quoting lines 10-13 o f fragment 47(35), which
333b27-33.
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, he h a d explained, έν ταύτη ούν τή καταστάσει "μουνομελή" έτι τά γυια
answers some of Solmsen's objections to a cyclic theory (Phronesis 1965, pp. 124-48). από τής τοϋ νείκους διακρίσεως όντα έπλανάτο τής προς άλληλα μίξεως
The following points may also be made against his argument: (1) one would expect Love's έφιέμενα-149
work, that of uniting, to be consistent throughout; (2) it is not Strife's work to create a
T h e monstrous formations mentioned i n fragments 140(60) a n d 52(61)
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 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 Long loc. cit. p. 412,and van der Ben Proem pp. 28-30, who follow Solmsen and Hölscher.
text, "to wit the present νϋν," as 60(71); ( 6 ) a strained sense is given to fr. 8(17).3, cf. 148. Aristotle Cael. 3 0 0 6 2 7 - 3 1 , CA 722617-20, De An. 430327-30.
above, note no. Similar objections tell against H ölscher (Hermes 1965, pp. 7-35)· Cf. 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 P H Y S I C S
5° 5"

expense 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 time under Strife. T h i s results i n the strained explanation o f έπί τής
monsters come after the stage of separated limbs, o c c u r r i n g later i n the φιλότητος as έπί τή ήττη τής φιλότητος.154
kosmos started b y the entrance o f L o v e : ώσπερ Εμπεδοκλής κατά την 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
τής φιλίας άρχήν φησι γενέσθαι ώς έτυχε μέρη πρώτον τών ζψων, a n d Philoponus, for h e alone o f the commentators gives further inde­
οίον κεφαλάς και χείρας και πόδας, έπειτα συνιέναι ταύτα "βουγενή 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 ­
άνδρόπρφρα·" 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 ­
elements referred to i n fragment 5 1 ( 5 9 ) happens δτε τοϋ νείκους έπε- pedocles before h i m . 1 5 5 I t m a y therefore be assumed that h e is o n the
κράτει λοιπόν ή φιλότης·151 A n d it is as a result of this further m i n g l i n g , whole correct i n following Aristotle a n d that his explanation o f a genesis
a n d the rising strength of L o v e , that the limbs combine. 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 each
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 reproduqes
A l e x a n d e r o r Philoponus. A l e x a n d e r takes Aristotle's phrase επί τής E m p e d o c l e s ' o w n theory.
φιλότητος to refer to the time w h e n the elements a r e united u n d e r the 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
complete control o f L o v e , w h i c h is seen as a μίξεως παράδειγμα- For 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
this h e is criticized b y S i m p l i c i u s : πώς δέ αν ειη μίξεως σημαντικόν ή have been consistent a n d extended his principle of monstrous c o m b i n a ­
"άναύχενος κόρση"; for the w a n d e r i n g o f the limbs is a disorderly m o v e ­ tions of a n i m a l parts to plants, w i t h such results as άμπελογενή έλαιό-
m e n t a n d their combinings h a p h a z a r d . S i m p l i c i u s continues, μήποτε πρφρα,156 but it is not possible to say whether this is a n i m p l i e d objection
ούν ουκ έν τή επικρατείς τής φιλίας ταύτα λέγει γενέσθαι ό Εμπ­ 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
εδοκλής, ώς ένόμισεν Αλέξανδρος, άλλά τότε, δτε ούπω τό νεϊκος 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
thneta resulting from the g r a d u a l encroachment of L o v e over Strife, έθνεα
πάν έξέστηκεν έπ έσχατα τέρματα κύκλου, μυρία θνητών, παντοίαις ίδέησιν άρηρότα, θαύμα ίδέσθαι, does not neces­
άλλά τά μέν τ ένέμιμνε μελέων τά δέ τ έξεβεβήκει.152 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
Philoponus also refers the limbs to the sphere, saying that i n it were
m e n — t h a t are seen i n the present w o r l d . 1 5 8
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
T h e notice of Aristotle that the w o r l d was i n a similar state formerly,
o c c u r έν τή πρώτη διακρίσει τοϋ σφαίρου • • • πριν τό νεϊκος τελείως
έπί τής φιλότητος, as now, έπί τοϋ νείκους, suggests that there were m e n
άπ' άλλήλων διακρίναι τά είδη- E l s e w h e r e he gives a n explanation of
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
έπί τής φιλότητος that is inconsistent w i t h this c o m m e n t a r y from the
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 "
Physics. H e holds that i n E m p e d o c l e s ' account the heads, hands, a n d other
sent up b y fire as i t was separating, but this does not exclude the possi­
a n i m a l parts form combinations on the e a r t h έπί τής φιλότητος, τουτέστιν
bility that there was a h u m a n generation a t some other p e r i o d . I n the
επί τή ήττη μεν τής φιλότητος, έπικρατείς δέ τοϋ νείκους.153 Philoponus'
interpretation seems to be that the parts of a n i m a l s a r e contained i n the 154. Philoponus' contrast hetween the sphere under Love und this world under Strife
sphere; w h e n Strife enters a n d proceeds to w i n over the kosmos from L o v e 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; cf. Philoponus in Phys. 24.12-17.

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.
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 φησιν, De An. 430330: έπειτα πρώτας γενέσεις τών ζψων και τών φυτών μηδαμώς όλοκλήρους γενέσθαι, snd cf. Sim­
συντι'θεσθαι τη φιλέρι. plicius in Cael. 586.9-11 quoted helow, n. 160, in the context of fr. 47(35).
151. Simplicius in Phys. 3 7 ' · 33"~35> "* Cael. 587.21 · 157. Aristotle Phys. 199610-13, snd cf. Philoponus in Phys. 319.9-20, Simplicius in
Ι52· Simplicius in Cael. 586.25-587.12, with Empedocles' frs. 50(57) 3nd 4 7 ( 3 5 ) . 10-11. Phys. 382.25-31.
153. Philoponus in Phys. 314.6-25, in GA 2 8 . 9 - 1 4 . 158. 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 53 P H Y S I C S

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 the further differentiation b y Strife of these τύποι,104 whereby the parts
solution to the p r o b l e m o f the existence o f legendary figures 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 power tions. A s L o v e loses ground, however, such victories become increasingly
increased better combinations w e r e effected, a n d that some of the h u m a n rare i n the persistent battle between the two opposed p r i n c i p l e s . 1 6 5
and 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 the passing a w a y o f each k i n d , nor
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 different stages. T h e order need not be accepted as Aetius gives it, but
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 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)> a n d given by Aetius as Εμπεδοκλής [φησι) τάς πρώτας γενέσεις
are p r o d u c e d by necessity a n d not b y design. Aristotle gives his supposed τών ζφων και φυτών μηδαμώς ολόκληρους γενέσθαι, άσυμφυέσι δέ τοις
opponents this c o n c l u s i o n : δπου μεν ούν άπαντα συνέβη ώσπερ καν εϊ μορίοις διεζευγμένας- E m p e d o c l e s ' explanation, it has been suggested,
ένεκά του έγ'ιγνετο, ταϋτα μεν έσώθη από τοϋ αυτομάτου συστάντα επιτ­ began w i t h the elements i n separation, sketched their c o m i n g into unity
ηδείων 'όσα δε μή ούτως, άπώλετο και άπόλλυται, καθάπερ Έμπεδοκλής under L o v e , a n d later returned to this time w i t h the start of the account
λέγει τά βουγενή άνδρόπρωρα- T h e βουγενη άνδρόπρφρα are a d d e d as 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
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 συμφυομένων τών
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 είδωλοφανείς—the second generation is the monstrous unions of
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 the separate limbs mentioned i n fragments 51(59) a n d 52(61), which
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 arise as the elements combine more a n d more but w h i c h then pass from
and w o m e n it is said that they w e r e preceded by ούλοφυεϊς τύποι- These, the w o r l d as L o v e ' s power increases a n d more satisfactory unions are
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 possible.
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 T h e next generation, of a different kind, comes after the unity of the
not reproduce their k i n d . 1 6 3 T h e recognizable h u m a n forms result from elements i n the sphere, w h e n they are separating out. L o v e still has p r e -

159. Plato Pol. 275a. 164. Cf. Aristotle GC 3 3 4 a i , διέκρινε τό νείκος, and Simplicius' setting of fr. 53(62)
160. Censorinus 4.7 ( D K 31 A 7 2 ) , Simplicius in Cael. 5 8 6 . 9 - 1 1 : . . . καΐ δλως τά πρό της τών ανδρείων και γυναικείων σωμάτων διαθρώσεως.
τών ζφων μέρη και τών φυτών και αύτά τά ζψα καΐ τά φυτά, ώσπερ Έ. γίνεσθαί 165. C f Aristotle GC 3 1 5 a 1 6—17, άλλως τε και μαχόμενων άλλήλοις έτι τοϋ νείκους
φησι έπί της φιλότητος. Cf. also the commentary on fr. 16(26). και της φιλίας, and Theophrastus Sens. 11.
161. Cf. Aetius 5.8. ι. 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 and for a different interpretation, Bollack Empedocle vol. 1, pp. 194-207, Minar Phronesis
in W. D . Ross Aristotle's Physics p. 528. 1963, pp. 140-45, Solmsen Phronesis 1965, pp. 132-38.
163. Empedocles fr. 53(62) quoted hy Simplicius in Phys. 381.31. 167. 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 55 P H Y S I C S
54

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 ' δεσμοί
άλληλοφυών, followed b y τάς δέ τετάρτας ούκέτι έκ τών όμοιων οίον άνάγκης, a b o n d , conceived almost i n literal terms, w h i c h ensures the
έκ γης και ύδατος, άλλά δι' άλλήλων- T h e w o r d άλληλοφυεϊς seems to i n v a r i a n c e o f the p a t t e r n . 1 7 3
convey no m o r e t h a n the (γένεσις) δι' άλλήλων i n the fourth stage. S u c h 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 a n d the d e n i a l of kenon puts a l l the
be no m e n t i o n o f the ούλοφυεϊς τύποι, the editors are no doubt correct i n movement of the roots w i t h i n the circumference, as the m o v e m e n t o f
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 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 νε'ικος μεν ένέρτατον ϊκετο βένθος
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, έν δέ μέση φιλότης στροφάλιγγι γένηται • • ·17°
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)
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 pushed
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 χρόνοιο Strife strikes, as L o v e d i d , b y r u s h i n g i n to
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 γάρ έξείης
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 γυϊα θεοϊο-178
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 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 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
the following δι' άλλήλων. It might then be argued that άλλοφυών is similar in meaning to 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, Reiske οικείων, Gomperz 173. Cf. Parmenides fr. 8 . 2 6 , 3 1 , and R. B. Onians Origins of European Thought pp. 332,
όμοστοίχων, and Diels όμοιομερών. 457 n- 3·
169. Cf. above, n. 164. 174. κύκλος, used in fr. 47(35)· 10 of place as in fr. 16(16). 1 of time, shows that the
170. The "shoots" from which men and women come are έννύχιοι, i.e., they sprang up
round shape continues.
before night and day were distinguished (Aetius 5.26.4). And a day for the first-born
175. Empedocles fr. 47(35)-3-4, and cf. the commentary on these lines.
generation of men was ten months long; the men of today are as infants compared with
176. ύπεκπροθείν, "to run on ahead," used of Strife, fr. 47(35)· 12; the metaphor is of
them (Aetius 5 . 2 7 . 1 , 18.1). This tells against putting separate limbs immediately before
an enemy army in retreat, cf. the commentary on the fragment.
the "shoots," or between the ούλοφυείς τύποι and the present generation.
177. Cf. Aristotle Metaph. 100062-4: δταν γάρ συνέλθη, τότε δ' Ισχατον ϊστατο νείκ-
171. Fr. 2 3 ( 3 0 ) . 3 , and also 107 ( 1 1 5 ) . ι . ος, GC 3 1 5 a 6 - 8 , and Simplicius in Cael. 529.16-20.
172. Aristotle Phys. 252331-35, Metaph. iooobi2-i7. 178. Empedocles fr. 24(31).
I N T R O D U C T I O N 56

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 eventually,
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 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
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
I accord w i t h that of the Physics, and that it is supplemented a n d clarified
by the Physics 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 Early
Greek Philosophers pp. 132-35, Vlastos PhilosQ 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' mixture, Eudoxan astronomy and Aristotle's connate pneuma pp. 5 0 - 5 4 ; S. Souilhe
179. Cf. Aetius 2.6.3, [Plut.] Slrom. 10 (DK 31 A 3 0 ) .
ArchPhilos 1932, pp. 1-23; Η. E . Barnes C J '9 6 7> PP- ' 8 - 2 3 . This chapter is a fresh
,8a Cf. Aetius 1.5.2: Έ. δε κόσμον μεν ίνα, ού μέντοι τό πάν είναι τόν κοσμον,
attack on the problem.
άλλ' όλίγον τι τοϋ παντός μέρος, τό δέ λοιπόν άργήν ΰλψ.
57
I N T R O D U C T I O N 58 59 K A T H A R M O I A N D P H Y S I C S

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 N o w boy, bush, b i r d , a n d fish8 a r e obviously examples o f t h e είδεα

quotes extensively from the Physics he does not m a k e use of the Katharmoi.2 θνητών 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 θνητών he

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 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. 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, d a i m o n o f necessity takes o n a variety o f forms.

αίθήρ is the u s u a l t e r m for the root of air, πόντος, θάλασσα, δμβρος, L i k e the four roots, the L o v e a n d Strife of the Physics have t h e i r place

and Nestis a r e interchangeable for water, a n d earth is obviously γαία in the Katharmoi, a n d it is the account o f their nature a n d function i n the

a n d χθων 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 ­ physical work that helps i n the understanding o f their role i n t h e other

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 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 Kathar­

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 influence o f K y p r i s , elaborated i n fragments 118(128) a n d

T h e four roots c o m b i n e i n countless ways to give the variety o f thneta 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. I n addition, h e r r e s p o n s i b i l i t y for

different shapes a n d kinds o f thneta is είδος, as for example είδη θνητών, friendly thoughts, given i n the Physics as one o f h e r c h a r a c t e r i s t i c s , is

είδεα ποιπνύουσα (of K y p r i s ) , a n d i n the simile o f the painter, είδεα found i n the Katharmoi i n the prevalence of friendly thoughts u n d e r h e r

πάσιν άλίγκια-5 T h e same t e r m is found i n the Katharmoi in παντοία sway.11

είδεα θνητών, a n d also είδε' άμείβων.6 M o r e o v e r , the phrase for the 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 ­

" c h a n g i n g o f the p a t h s " of the roots i n the Physics w h e n the i m m o r t a l 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

puts o n m o r t a l forms, δίαλλάξαντα κελεύθους, is given again for the

d a i m o n s w h e n they too change their paths: μεταλλάσσοντα
2. Cf. Aristotle De An. 408318-24; the only quotations from the Katharmoi
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
introduction.
8. Cf.fr. 108(117).
κελεύθους.1
9. Aristotle Mete. 38236-8 relates the material of which an animal is made to its
are at 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
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

5. Frs. 6 0 ( 7 1 ) . 3 , 6 2 ( 7 3 ) . 2 , 15(23).5; cf. also £0u«t μυρία θνητών, fr. 4 7 ( 3 5 ) . 7 . 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 δέ την μέν άγαθουργόν άρχήν
6. Frs. 1 0 7 ( 1 1 5 ) · 7 , 130(125).
φιλύτητα και φιλίαν πολλάκις, έτι δέ Άρμονίαν καλεί θεμερώπιν.
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 11. Cf. frs. 25(22).4~5> 1'9(13°)-1» 8(17).23 τη τε φίλα φρονέουσι, and ιΐ9(ΐ3°)-2
φιλοφροσόνη τε δεδήει.
into unity, and in the Katharmoi, to the different forms of life adopted after separation.
I N T R O D U C T I O N 6θ 6l K A T H A R M O I A N D P H Y S I C S

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 Neikos is Katharmoi they a r e the final a n d most honorable stage i n a series of lives
described as ούλόμενον a n d λυγρόν, a n d there is a n immediate r e m i n d e r that includes plants a n d a n i m a l s . T h e repetition of the phrase from the
of this i n the first a p p e a r a n c e o f Neikos i n the Katharmoi as νεεκος Physics, a n d of the same verb, βλαστάνεεν, i n the Katharmoi, w o u l d be a
μαενό μενον-12 F u r t h e r , i n the Physics 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
by evil strifes," a n d i n the Katharmoi 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 χώρος, reinforces the theory of existence i n the same f o r m . 1 7 M o r e o v e r , the θεοί τεμήσε φέρεστοε at the
the degenerate age of increasing Strife given i n the Physics.14 end of the series of lives i n the Katharmoi are almost certainly the δαίμονες
T h e Physics also prepares the w a y for the Katharmoi i n rejecting t r a d i ­ μάκαρες of its beginning, a n d there the phrase of the Physics—θεοί
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 δολεχαίωνες—that 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 μακραίωνος
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 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 H o m e r i c a n d H e s i o d i c theology effects. O n e is to reduce to some extent the status of these gods by show­
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
other forms of life. T h e second is to raise the status of the life o f plants,
ούδέ τες ήν κεενοεσεν "Αρης θεός ούδέ Κυδοεμός
animals, a n d h u m a n s by recognizing i n them a nature like that of the
ούδέ Ζευς βασελεύς, ούδέ Κρόνος ούδέ Ποσεεδών,
honored gods; but they have a shorter a n d less fortunate t e r m of existence
άλλά Κύπρες 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 phron­
I n the Physics the four roots a n d the sphere under L o v e are truly god, esis,19 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, w h i c h removes the traditional distinctions be­
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 as e n d u r e d by the
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 T h e Physics a n d the Katharmoi break down the division between m e n
that o f other forms of life. T h a t the θεοί τίμησε φέρεστοε 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 E m p e d o c l e s criticizes others for the n a r ­
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 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
T h e θεοί τεμήσε φέρεστοε i n the Physics are last i n a list of forms of life 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
a p p e a r i n g as a result of various combinations of the roots, a n d i n the 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. 114(124).2
as characterizing the present generation. 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(23).8.
15. Fr. 118(128). 1-3. 19. C f frs. 100(110). 10 and 81(103).
16. Fr. 14(21).9-12, and cf. fr. 15(23).5-8, where the list is repeated. 20. Fr. ι ( 2 ) . 3 - 6 .
I N T R O D U C T I O N 62
63 K A T H A R M O I A N D P H Y S I C S

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

prohibition is elaborated o n three counts. F i r s t , the shedding o f b l o o d is
106(15) elaborates o n this:
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 ;
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
ουκ άν άνήρ τοεαϋτα σοφός φρεσε μαντεύσαετο,
sacrifice; a n d t h i r d , the continued shedding of blood, the φόνος δυσηχής
ώς δφροε μεν τε βεώσε, τό δή β'εοτον καλέουσε,
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
τσφρα μεν ούν εεσ'εν, κοεί σφεν πάρα δεελά καε 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
πρεν δέ πάγεν τε βροτοε καε (επεε) λύθεν ούδέν άρ' 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 the Physics that these are a destruction of the work o f L o v e , a n d so a
comes from nothing a n d that w h a t is c a n n o t cease to be. " 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 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, a n d the
are substituted the m i n g l i n g a n d separating o f eternally existing roots. Physics has prepared the w a y for the Katharmoi 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 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 these powers, a n d the consequences of this. M o r e o v e r , the Physics argues
a n d after his present life; b i r t h is not to be considered as generation from 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 a n d the off the kinds of life. F i n a l l y , reasons are put forward for the special signi­
Katharmoi. I n fragment 94(105) E m p e d o c l e s says, αεμα γάρ άνθρώποες ficance of blood.
περεκάρδεόν έστε νόημα- T h e o p h r a s t u s interprets: δεό καε τώ αεματε
μάλεστα φρονεεν- έν τούτφ γάρ μάλεστα κεκράσθαε τά στοεχεεα τών
μερών·23 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 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

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 ­

Both poems give a n alternation between god a n d m a n , m o r t a l a n d
most e q u a l proportion. T h e arrangements of the roots that m a k e u p
i m m o r t a l . I n the Physics the elements united u n d e r L o v e are god, w h e n
thneta a r e d u e to the activity of L o v e , a n d the best arrangements, those
held separate by Strife they are αθάνατα, a n d i n the i n t e r v e n i n g times
c o m i n g most closely to a 1 : 1 ratio of the ingredients, a r e possible where
they take on the forms of θνητά- T h e daimons i n the Katharmoi are born
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
as θνητά, a n d i n their t u r n the πολυφθερεες άνθρωποε become θεοε
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 ;
άθάνατοε-25 B u t there is a difference. I n the Katharmoi the a l t e r n a t i o n o f
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 ­
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.
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 ­
Notions of wrongdoing, banishment, a n d final r e t u r n to happiness give
plete control is found for m e n i n the blood a r o u n d the heart.
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 square w i t h arrangements a n d rearrangements of roots.
of A p h r o d i t e , as e x p l a i n e d i n the Physics, immediately illuminates the E m p e d o c l e s m a y perhaps have worked out his theory as follows. B e ­
prohibition against bloodshed set out so forcefully i n the Katharmoi. This 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
21. Cf. also fr. 104(11) and chap. 4 for the suggestion that frs. 106(15) and 104(11)
physical terms the roots were perfectly blended, held fast i n h a r m o n y ,
should be allocated to the Katharmoi.
22. Fr. 13(9). 1-5·
23. Theophrastus Sens. 10, and also 11: οίς δε καΟ' Iv τι μόρων ή μέση κρασίς 24. Cf. frs. 107(115).3, 120(139), 118(128).8-10, 122(136), 123(145), 124(137).
έστι, ταύτη σοφούς εκάστους είναι. 25. Cf. frs. 21(27), 24(31), 47(35)· "4. ' ° 5 ( " 3 ) · 2 , 132-33(146-47). ι°7(ΐ'5)·7·
I N T R O D U C T I O N 64
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
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 -
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
state. Strife entered the sphere a n d m a d e the god tremble, the elements
began to be separated, a n d the different forms o f life resulted. I n the
l a n g u a g e o f the Katharmoi 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
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
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
o f L o v e , for the rise to power o f Strife a n d the consequent generation o f
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
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
adopts m o r t a l form has previously, i n error, polluted himself, a n d this is
c o n n e c t e d , i f not explicitly, w i t h the shedding o f blood. Slaughter, as
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 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
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
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
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
Plato i n the Laws states that this penalty for homicide is a revered a n d
a n c i e n t mythos.21 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
Diels's r e a d i n g of line 4 o f fragment 107(115) is usually accepted. T h i s
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
made, banishment was generally decreed for the first and was available in the case of the
second if the defendant left before the final two speeches of the trial, cf Glotz, loc. cit., pp.
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·
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
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
different aspect: the d a i m o n is represented as bringing miasma o n h i m ­
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
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
event from three points o f view. T h e violence c a n be thought o f as a
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
acting u n d e r the domination of Strife.
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
of the alhanaioi swears a false oath by S t y x he lies anapneustos for a great
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
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
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.
A m o n g other similarities, E m p e d o c l e s ' line
άλλος δ' έξ άλλου δέχεται, στυγέουσι δέ πάντες
reflects Hesiod's
άλλος δ' έξ άλλου δέχεται χαλεπώτερος άθλος.33
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
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 '
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
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
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.
31. Cf. fr. 21 (27). 2
32. Hesiod Theog. 793-806.
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.
I N T R O D U C T I O N 66 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
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
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
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
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
"Ορκιος, 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
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
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
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,
one element after another. Y e t present-day commentators speak of the
Katharmoi as a theory about " t h e p r i m a l sin a n d fall of m a n , " concerned
w i t h purification from the taint o f original sin a n d w i t h the subsequent
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
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 is i n a s i m i l a r p o s i t i o n . S h e
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
chorus replies that n o one w i l l bear witness that she is anaitios o f the
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
she is ready to give u p the kingdom. Orestes admits that he k i l l e d his
mother by order of Apollo, but he accepts the responsibility, not " b l a m ­
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
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
incest, but O e d i p u s committed them a n d is therefore atheos. A n d i n the
Coloneus he gives as his apology:
τά γ' έργα μου

salvation.35 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 πεπονθότ' εστί μάλλον ή δεδρακότα-38

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 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

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. 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 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
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 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. T o quote again from Professor D o d d s : "Thyestes and
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. 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 πονηρία, for they knew not w h a t they d i d — i n Aristotle's quasi-legal
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: terminology it was a αμάρτημα a n d not a n άδίκημα-"40 άμπλακία and

άλλ' έπεί άασάμην και μευ φρένας έξέλετο Ζεύς, άμαρτάνειν are words used in the Katharmoi i n connection with the d a i -

άψ έθέλω άρέσαι, δόμεναί τ άπερείσι άποινα-

A s Professor D o d d s has pointed out, this is not a n evasion of responsibil-
34. Cf. Sophocles OT 1424-28, Euripides Med. 1327-28, Or. 1086-88, Hipp.
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.
274.
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.
1029-31; 39-40, and H . Lloyd-Jones, "The Guilt of Agamemnon," CQ. 1962, pp. 187-99.
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.
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
in vice," c f Daube loc. cit. on Aristotle Rhet. 1374b, EN 11 i o b i 8 , 1113021, U35ai5.
 I N T R O D U C T I O N
m o n . 4 1 W h e n , therefore, Empedocles states that h e c a m e
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
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 ­
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
A similar line is taken i n the Phaedrus i n the account o f the series o f
births: " H e a r n o w the ordinance of necessity. Whatsoever soul has fol­
lowed i n the t r a i n of a god a n d discerned something of truth, shall be kept
from sorrow until a n e w revolution shall begin, a n d i f she c a n d o this
always she shall r e m a i n always free from hurt. But w h e n she is not able so
to follow, a n d sees none of it, but meeting with some mischance comes to
be burdened w i t h a load o f forgetfulness a n d kakia, a n d because of that
b u r d e n sheds her wings a n d falls to the earth, then thus runs the law. I n
her first birth . . . " « F o r Plato, therefore, i n these myths it is not the
" f a u l t " of the soul but the necessary working of the law (or the will o f the
41. Empedocles fr. 107(115/3-4, and cf the commentary here.
42. Significantly called the δαίμων, a φυτόν ουράνιου which has έν ούρανφ
Tim. 90a.
43. 7 i m . 41c, 42a (όπότε δή αώμασιν έμφυτυΟείεν 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 έπισπέσΟαι μή %, και τινι συντυχίιγ
λήθης τε και κακίας πλησθείσα βαρυνθή, βαρυνθείσα . . . έπί τήν γήν πέση,
νόμος . . . Cf. Kahn AGPh i960, p. 25, η. 6 7 for Empedoclean reminiscences in the
Phaedrus.
68 K A T H A R M O I A N D P H Y S I C S
69
under the 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
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.
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
lives. N o w he is poet a n d prophet, giving a mythos that is true, a n d he goes
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
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 ?
I t has been shown that Empedocles' assertion that he h a s b e e n b o r n
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
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
that the daimons be born i n a l l elements as different kinds o f thneta.41
Nevertheless, Empedocles' use of egö at each stage of the history of 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 -
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
to the physical poem these are the only things i n existence.
συγγένεια,
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
χρησαμένη
τότε
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 prelim-
inary to that life.
 I N T R O D U C T I O N 70 K A T H A R M O I A N D P H Y S I C S
71

I n the Physics 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 ,
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
εύδαιμονέστατος 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
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
thoughts. I n the Katharmoi, therefore, one w o u l d expect gods to b e s i m i ­
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
a n d Strife, a n d the faculty o f thought.
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
! 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
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
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
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
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, allowed a
feast to the souls i n the Phaedrus 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
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
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
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
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
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.
I t is evident that the age o f K y p r i s described i n fragments 118(128)
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
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
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
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
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
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
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 ­
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
Physics 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
Katharmoi 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
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
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
o f w h i c h a r e said to h a v e a share 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
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
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 -
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
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
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
w i t h o u t blood is s h o w n b y the line πάντα γάρ ίσθι φρόνησιν εχειν και
νάματος αίσαν- 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
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 νόημα,
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 ,
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
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
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 mind—φρήν
ιερή—where perfection is a c h i e v e d b y the constituent roots being so
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
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 -
51. Cf. frs. 8 1 ( 1 0 3 ) , 7 8 ( 1 0 7 ) , and ioo(uo).io.
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. βογά.

crease. I t is exemplified i n the Physics i n the tearing a p a r t o f limbs, the 54. Cf. Sextus adv. math. 8 . 2 8 6 : (Έ.) πάντα ήξίου λογικά τυγχάνειν καΐ ού ζφα
μόνον άλλά και φυτά ρητώς γράφων . . . seq.fr. ι ο ο ( ι ίο), ί ο . Aetius 4 - 5 · Ι 2 : Παρμενίδης
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 as a c h a r a c t e r i s t i c o f
καΙΈ . . • ταύτόν νουν καΐ ψυχήν, καθ' οΰς ούδέν αν είη ζφον άλογον κυρίως, Aristotle
Love's influence.50
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 . αίσθησς and φρόνησις converge, and at any particular point in the range it would be
49. F . Cumont After Life in Roman Paganism p. 206; c f also pp. 2 0 4 - 0 5 and the discus­ impossible to distinguish between them; this in part accounts for the standard Peripatetic
sion in his Astrology and Religion among the Greeks and Romans pp. iog-10; for the persistence complaint that Empedocles identified perception and thought, and in particular for
of the allegory of the feasts of the gods into Stoic eschatology cf. Epictetus Ench. xv. Theophrastus' query (Sens. 1 2 ) : τί διοίσει τά Ιμψυχα πρός τό αίσθάνεσθαι τών άλλων;
50. Cf. frs. 1 1 8 ( 1 2 8 ) . 9 - 1 0 and 2 6 ( 2 0 ) . 4 - 5 . 55- Cf. fr. 5 3 ( 6 2 ) . 6 : τούς μέν πϋρ άνέπεμπε θέλον πρός όμοΐον ίκέσθαι.
 I N T R O D U C T I O N K A T H A R M O I A N D P H Y S I C S
72 73

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 complex
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 θνητός.56 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
Empedocles' theory o f thinking is relevant here, a n d its interpretation mixture o f them, so that he is able both to perceive simples a n d to t h i n k
is best begun with Parmenides. According to Parmenides' Doxa, taken compounds. Beyond this is the perfect mixture, w h i c h too is c a p a b l e o f
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 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
ments w i t h i n m e n that the like elements outside are perceived a n d known. 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 reflects
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
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
several ways. P r i m a r i l y , the physical basis o f cognition 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
σωματικόν, a n d the act o f thinking is a form o f contact.59 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.
T h e perfect phronesis, w h i c h survives death a n d w h i c h is a complete
γαίη μεν γάρ γα'ιαν όπώπαμεν, ύδατι δ' ύδωρ, blending of the component parts of roots, would have no visible character.
αίθέρι δ' αιθέρα δ'ιον, άτάρ πυρί 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
στοργψ δέ στοργή, νέϊκος δέ τ ε νείκεϊ λυγρω.
έκ τούτων (ώς} πάντα πεπήγασιν άρμοσθέντα 6r. On the range of perception cf. the references given above in n. 54; for the lowest
και τούτοις φρονέουσι . . . 6 0 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
ocles' god, Metaph. 100083-6.
It is clear that Empedocles supposed that the attraction of, a n d per­
62. Frs. 79(106) and 80(108), introduced by Aristotle at Metaph. l o o g b i 7 with sat
ception by, like for like covered the whole range of the forms of life. E a c h
γάρ Έ. μεταβάλλοντας τήν έζιν μεταβάλλειν φψΐ την φρόνησιν.
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
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'
56. Cf. frs. 102(112).4-5, 105(113).2.
Mixture pp. 53-56-
57. Parmenides fr. 16 and Theophrastus Sens. 3-4.
64. The belter thought is not conditioned, as it seems to have been for Parmenides
58. On this interpretation c f W . J . Verdenius Parmenides pp. 6-19, and G. Vlastos,
(and cf. Heraclitus frs. 30, 118), by a preponderance of one clement but by a balance ol
"Parmenides'Theory of Knowledge," ΤΑΡΑ 1946, pp. 66-74.
the ingredients; and here Empedocles fills the gap in Parmenides' theory (of which
59. Cf. Aristotle De An. 427326-27, Philoponus in de An. 489.27-31.
Theophrastus complains, Sens. 4) concerning the state resulting from an exact equality
60. Frs. 77(109) and 78(107), which are surely consecutive, c f Theophrastus Sens. to.
in the mixture.
 I N T R O D U C T I O N
74
fragments 19 a n d 21(27) as a description of the sphere, a n d identifiable
w i t h φρήν ιερή, is found several times i n Presocratic theory. I n the scheme
o f Anaxagoras, for example, all things were together i n the original m i x ­
ture, a n d consequently no color or other distinguishing feature could be
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
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
i n v a r i a n t state, w h e n not subject to rarefaction or condensation, is for
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
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,
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
Empedocles, go outward toward the circumference, where there still
survives part of the original god under L o v e . I n fragment 47(35) it was
shown that L o v e takes hold o f the center a n d extends h e r power out­
w a r d . 6 6 A n d i n the complementary period Strife consolidates its control
from the center while L o v e i n turn is being d r i v e n έπ' έσχατα 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
u p of the unity brought about b y L o v e , resulting i n the generation of
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
herself out of pity the parts of the one that Strife is scattering into m a n y
(or, in Aristotelian terminology, 6 8 the parts o f the mixture that Strife is
destroying). T h e s e , from another aspect, are the daimons forcibly sev­
ered from their fellows a n d compelled to take o n mortal form i n the
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
toward the circumference as she herself retreats toward it. Plutarch too
supports this w h e n he speaks o f the κατά φύσιν χώρα the daimons reach
after their e x i l e ; 6 9 the κατά φύσιν χώρα for the daimons would be with
L o v e at the έσχατα τέρματα κύκλου-
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
K A T H A R M O I A N D P H Y S I C S
75
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
under L o v e , w h i c h produced the θεός εύδαιμονέστατος—holy mind.70
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. T h i s is seen as "trusting i n S t r i f e " ; there is a feeling that something
" 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
Empedocles remembered w h a t happened or that a choice w a s open to
h i m . T h e parts that are now himself have been used for a l l kinds o f thneta
a n d have lived different forms o f life i n the different elemental masses.
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
they could become settled. I n this w a y the parts of the roots were thought
o f as driven from one element to another, without a period of rest i n w h i c h
to become developed. N o w at length Empedocles sees himself as a r e ­
cognizable egö; he has attained the highest form of life on earth, he has the
best mixture of elements, a n d his phronesis is p u r e . 7 2 H e , that is his intel­
ligence w h i c h now has d a i m o n i c status, escapes further disintegration by
Strife.
I n the Katharmoi E m p e d o c l e s earnestly encourages his fellow citizens
to follow his example. T h e y should hinder the work of Strife a n d promote
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
restoring the universal friendliness characteristic o f a n earlier age. I n so
doing they a n d their kindred m a y eventually be free o f the "joyless
land."73
T h e Physics gives similar encouragement to Pausanias, b u t the details
are more exact. O n one level Empedocles hopes to train Pausanias i n
healing, so that he will w i n through to one of the top lives a m o n g m e n .
But this is dependent on the fundamental attitude. I f Pausanias thinks the
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
4. The Allocation of the Fragments
m i x i n g of the elements is a n elaboration of part o f Parmenides' Doxa, 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 ουρανός, to w h i c h the daimon is related, a n d w i t h T h e first groups consist of fragments whose contexts are k n o w n , a n d those
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 T h e poems of E m ­ 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
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 comprise
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
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

numbers arc given in parentheses after the corresponding number of the new text and
75. Cf. Plato Tim. 36c, 90a, and also Aristotle De An. 404hl 1-17, where Empedocles'
ordering.
theory is compared with that of the Timaeus because both construct the soul out of ele­
2. Tzetzes ex II. 53.23; Aetius 1.30.1; Simplicius in Phys. 157-27, 300.20; D . L . 8.60.
ments.
3. Simplicius in Phys. 381.29, 32.1-2, 331.10.
76. Cf. Aristotle Cael. 26ga32, 270810, GA 736830, 7 3 7 a i , EE 1248324-27.
77
I N T R O D U C T I O N 78 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

μετ' ολίγον. I m m e d i a t e l y before the quotation of fr. 104 here he groups
together a phrase from fr. 59, the second line of fr. 75, a n d fr. 85 w i t h the
first line of fr. 98 (the place of w h i c h is fixed b y the earlier citation) i n the
summary: και πολλά άν τις εύροι έκ τών 'Εμπεδοκλέους Φυσικών
αύτα παραθέσθαι ώσπερ και τοϋτο·4
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 with rea­
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
words και μετ' όλίγα; 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
w i t h frs. 35 a n d 5g as referring to the same katastasis, 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
follows that described i n fr. 57 a n d m a y be assumed to come from the
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 ­
tion ολίγον δέ προελθών, fr. 23 is said to be a paradeigma of fr. 21, a n d fr.
21 to develop further the theory of fr. 17, part of w h i c h is repeated i n fr.
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
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,
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
the distinctive phrase i n the t h i r d line, έπε'ι μούνφ σοι εγώ κρανέω
πάντα, shows that this fragment is almost certainly addressed to P a u ­
sanias a n d so belongs i n the Physics rather t h a n the Katharmoi.7
T h e fragments of group I V , w h i c h consists of 9, 12, 13, 16, 2 7 - 3 1 ,
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
tion o n a looser connection w i t h those of the first sets, or o n the fact that
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
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
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 a n d is itself followed by fr. 9 5 ; the subject
o f fr. 86 is given as περί 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
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.
(and fr. 36 has a similar reference) describes the retreat of Strife a n d a d ­
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
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,
τοι­ 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
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
cosmogony, a s t a n d a r d Presocratic theme that w o u l d b e expected to
feature i n a physical work, a n d frs. 37, 53, a n d 54, w h i c h describe this
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
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
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
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.
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 ;
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
given to a second person singular) comes immediately before fr. 3 . 1 1
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,
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 ­
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,
a n d sea fulfill the promise of fr. 38 a n d are the obvious a n d traditional
subjects of physical speculation. F r a g m e n t 22 is quoted b y Simplicius
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
forward for their interpretation. P l u t a r c h gives fr. 76 as a n example of the
relative positions elements m a y be found i n , 1 2 the subject of the fragment
is similar to that of fr. 75, a n d it is a n instance of the general scheme out­
lined i n fr. 71. I n addition, fr. 100 o n respiration, fr. 8g o n άπορροα'ι
(with the simile illustrating m i x i n g by means of pores i n fr. g i ) , a n d fr. go
on nutrition deal w i t h technical subjects related to what is k n o w n else­
where of the content of the 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
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, and Mullach, FPG, however, would put this fragment as έκ των 11. Sextus adv. math. 7.124-25.
Ιατρικών; see chap. 1. 12. Plutarch quaest. com. 6i8b,/flc. lun. 9276 and cf. Empedocles frs. 53-54.
8. Plutarch adv. Col. 1113a; MXC 9 7 5 b ' " 8 , 976826-27; Hippolytus RH 7.29.10. 13. Plutarch amic. mult. 95a.
9. Simplicius in Cael. 529.21-27.
I N T R O D U C T I O N 8θ 8ι 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 t m a y be suggested o n grounds o f subject matter that frs. 6 3 - 6 8 , 72, Aristotle says of fr. 135 that it is ώς Εμπεδοκλής λέγει περί τοϋ μή κτείνειν
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 το έμψυχον- T h e universal l a w , w h i c h is the subject o f this fragment,
the authorities that this is the case. F r a g m e n t 72 introduces a n account o f 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), a n d frs. 7 9 - 8 1 give some description of trees a n d prohibition against eating meat w a s one o f the themes o f the Katharmoi.26
their characteristics. G r o u p V I I , like the other biological observations, 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
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 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; these are frs. 136, 137, a n d Ϊ 3 9 . 2 1 I n fr. 128 the abstention
m i x i n g i n the Physics,14 b u t the text o f the line is obscure a n d the exact from blood sacrifice a n d meat eating is set u p as a n ideal that was realized
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 Katharmoi. a contrast w i t h the present slaughter is i m p l i e d ; it m a y therefore be put
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, w h i c h appears i n fr. 112, the one
belonging to the Physics, shows that s e x u a l reproduction was referred to indisputable fragment from the Katharmoi. F r a g m e n t 145 is also addressed
there i n connection w i t h the fourth s t a g e . 1 5 T h o s e fragments, therefore, to a p l u r a l audience.
that are o n this subject m a y be kept i n the Physics, b u t w i t h some reserva­ Because of the very title οί Καθαρμοί, whether due to E m p e d o c l e s or
tions. 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 Katharmoi.16 one of fr. 144, m a y be added to group I I I on a similar basis.
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 τής φιλ­
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, 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
divergence i n the Physics. O f the r e m a i n i n g fragments, 2 7 a is referred b y A l t h o u g h there is a slight balance i n favor o f the Physics being composed
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 P l u t a r c h ' s notice does not necessarily m e a n that
the Physics i n the present text, although a case could be m a d e for setting fr. 115 belongs at the beginning o f the Physics. Perhaps the Katharmoi
it i n the Katharmoi, 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
20. Hippolytus RH 7 . 3 0 . 3 - 4 , Aristotle Rhet. 1373b 14-17, Sextus adv. math. 9.127.
not w r i t t e n b y E m p e d o c l e s . 1 8
21. Porphyry, in the context of the quotation of fr. 139, de absl. 2.31, speaks of mak­
A p a r t from fr. 153a a n d the n e w fr. 152, the only fragment that is ing amends διά τών καθαρμών for former misdeeds, but this is probably a reference to
quoted as definitely from the Katharmoi is fr. 112, from Diogenes.19 ritual purification rather than to Empedocles' poem.
22. Plutarch exit. 607c: <i δ' Έ. έν άρχί) της φιλοσοφίας προαναφωνήσας . . .
23. Anaxagoras seems to have heard of an argument of Zeno (cf. Zeno frs. 1 and 3,
14. Cf. frs. 33 and 9 1 . Anaxagoras fr. 3 ) , and in frs. 8 and 10 to be replying to Empedocles, whereas there is no
15. Theon Smyrnaeus 1 0 4 . 1 : τό γοϋν βρέφος δοκεΐ τελειοϋσθαι έν επτά έβδομάσιν, trace in Empedocles of his having heard of Zeno's arguments; Zeno and Empedocles were
ώς Έ. αίνίττεται έν τοίς ΚαθαρμοΙς; Aetius 5 · ' 9 · 5 · probably working out their reactions to Parmenides at about the same time. Further, the
ι6. C f , for example, Karsten EAcr p. 269, on his lines 366-67; for trees in the Kath. twentieth chapter of Ancient Medicine mentions Empedocles as a well-known writer περί
cf. fr. 152. φύσιος. All this suggests that the Physics was composed about 460-455 B . C . If the Katharmoi
17. Plutarch princ. phil. 777c. were prior it would be quite a youthful work, and this would make it difficult to account
18. Cf. Tzetzes All. I I . O.85. for the fame Empedocles claims for himself in fr. 112; cf. further the commentary on fr.
19. D . L . 8 . 5 4 : αυτός έναρχόμενος των Καθαρμών φησιν . . . 107(115).
I N T R O D U C T I O N 82
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 τής φιλοσοφίας (without
the article w i t h άρχή) 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
this fragment brings w i t h it the references to the different lives contained
i n frs. 117, 127, 146, a n d 147.
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
m o r e fortunate state, then frs. 118, 119, a n d 124, w h i c h refer to present
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 .
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
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
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
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
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
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 a n k e could be from either p o e m ; the same is true of fr. 125, except for
the slight h i n t of C l e m e n t ' s quoting it after fr. 1 1 8 . 2 5
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 to the
Katharmoi. 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
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
εσθλά 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. 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 should be
p l a c e d i n the golden age of the distant past, as Diels's setting of the frag­
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
24. Porphyry ap. Stobaeus Eel. 1.49.60.
25. Sextus adv. math. 1.302; Plutarch quaest. conv. 745c!; Clement Strom. 3.2.14.2.
26. Plutarch adv. Col. 1113c-d.
27. E . g . , Karsten EAcr under Varia, p. 150.
28. Porphyry Vit. Pyth. 30.
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
book. Since Diels's reasons for supposing that T z e t z e s r e a d the Katharmoi
as the third book of the Physics are not altogether c o n v i n c i n g , the fragment
has been restored to the Physics.29 F r a g m e n t 133 seems a n obvious p r e ­
decessor to fr. 134, a n d since there a r e no independent indications for its
source it has been taken over w i t h fr. 134 to the Physics. S i m i l a r l y , fr. 132
could belong to either poem, b u t it has been allocated to the Physics as a n
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
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
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
Physics.30 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
a n άγαθός λόγος about the gods, a n d this comes most appropriately w i t h
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
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
the θεοί 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
accepted as giving E m p e d o c l e s ' original words or as contributing to the
evidence for a discussion of his work. T h e s e phrases h a v e been printed
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
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
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
Katharmoi a r e i n descending order of certainty of allocation. T h e r e is no
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
groups V I I - V I 11 o f the Physics 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.
29. See chap. 1.
30. Hippolytus R H 7.31.4.
I N T R O D U C T I O N 84

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 i o 4
III 20 21 23 26 57 61 71 73; ( 2 S ) I I I
IV
V
9 12 13 16 27-31 36-38 53 54 86 87 95; (as) 2-4
22 39-49 51 52 55 56 76 84 88-91 94 ' ° °
1 1 0
5. The Titles of the Poems
VI 33 82 83 101 102 105-09
VII 63-68 72 74 79-81 93; ( T ) 131 133 134
V I I I 24 25 27a (34) 5 ° 77 78; ( T ) 129 132

W e r e the titles Περί φύσεως (or φύσιος) a n d Καθαρμοί given to his poems
(b) from the Katharmoi
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, most of the Presocratics a r e credited w i t h a work entitled Περί
III 138 140 141 143 144 φύσεως, e.g., A n a x i m a n d e r (Suda), 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 (Suda). T h i s presupposes that it w a s customary for
V 118 119 120-24 126 authors to give their works titles a n d that φύσις unsupported was a c ­
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
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 τοϋ (ένός) δντος, a n d that o f Melissus as περί φύσεως ή περί τοϋ δντος,
cf. S i m p l i c i u s in Phys. 70.17, 144.26, in Cael. 557.10, a n d a c c o r d i n g to
5 7 10 19 32 58 60 69 70 92 97 99 142 148-53
Sextus (adv. math. 7.65) Gorgias wrote περί τοϋ μή δντος ή περί φύσεως,
deliberately challenging Melissus. I n these last two cases περί φύσεως
Note: (2s) = 2 n d person singular, (2p) = 2 n d person plural, (T) —
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 εκάστου, διά τί γίγνεται έκαστον και διά τί άπόλλυται
και διά τί εστί- 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
I N T R O D U C T I O N 86

interpretation, . . . οι περί φύσιος γεγράφασιν έξ αρχής δ τι έστιν

άνβρωπος και δπως πρώτον έγένετο και οπόθεν συνεπάγη, 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 01 φυσικοί or oi φυσιολογικοί, a n d their works oi περί φύσεως
λόγοι, τά περί φύσεως, or τά φυσικά- I n m u c h the same w a y as he refers
to his o w n w o r k as περί φύσεως o r τά φυσικά he gives quotations from 6. Concordance of the Ordering of
E m p e d o c l e s as έν τοις φυσικοϊς (Mete. 382a 1), as well as έν τή κοσμοποιίς
(Phys. i g 6 a 2 2 a n d cf. Metaph. i o o i a i 2 ) ; τά φυσικά is also the citation i n 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
(The figures in parentheses in both tables give the numbering of the fragments according
philosophy b y those w h o m Aristotle c a l l e d oi φυσικοί, b u t this is quite
to the arrangement of Diels-Kranz, Fragmente der Vorsokratiker. The third column of figures
different from its being the title the i n d i v i d u a l φυσικός gave to his work. 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) 30 (80 67
(οί) Καθαρμοί as E m p e d o c l e s ' . Aristotle knows his second p o e m as περί (2) I (28) 22 (55) 46 (82) 71
τοϋ μή κτείνειν τό εμψυχον, Rhet. 1373^14; 11 1S Diogenes w h o uses οί (3) 2,5 (29) 22 (56) 45 (83)

CO "^
(4) 6 (30) (57) 50
Καθαρμοί (8.63), a n d T h e o n w h o cites 129(143) as a katharmos compar­ 23 (84)
(5) •34 (30 24 (58) '39 (85) 84
able to Plato's e d u c a t i o n a l syllabus, 15.7. Katharmoi a n d books about them (6) 7 (32) 138 (86)
(59) 5' 85
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 (33) 61 (60) 140 (87) 86
(8) 12 (34) (61) 52 (88)
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 49 89
(9) •3 (35) 47 (62) 53 (89) 73
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 (,o) 136 (36) 20 (63) 56 (90) 75
for t h e m used for E m p e d o c l e s ' poem. (") 104 (37) 3i (64) • 54 (90 74
(12) 9 (38) ; (92)
27 (65) ' 57 '43
(«3) 10 (39) (66)
33 55 (93) 76
(14) (40) 34 (67) 58 (94) 90
(«5) 106 (40 (68)
35 59 (95) 87
(16) I I
(42) 141 (96)
4' (69) 48
(Ν) 8 (43) 38 (70) 142 (97) '44
(18)
(44) 36 (70 60 (98) 83
(19) '37 (45) 39 (72) 63 (99) '45
(20) 26 (46) 40 62 (too)
(73) 9'
(2.) •4 (47) 68 92
37 (74) (ΙΟΙ)
(22) 25 (48) 42 (75) 70 ('02) 93
(23) '5 (49) 43 (76) 69 (103) 8r
(24) 18 (50) 44 (77) 64 (104) 82
(25) '7 (50 28 (78) 64 (105) 94
(26) 16 (52) 32 (.06)
(79) 65 79
(27) 21,19 (53) 29 (80) 66 (Ό7) 78

87
I N T R O D U C T I O N 88
C O N C O R D A N C E O F T H E O R D E R I N G O F T H E F R A G M E N T S

(108) 80 (118) 112 (128) 118 (ι38) Ι2 5 118 (128) — 130 (125) 142
('°9) 77 (119) I I I (129) 99 (70) 512
('39) ΐ2θ " 9 ('3°) — '3' (127) (92) 682
(no) 100 (120) 115 (130) 119 (140) 127 120
143
('39) — 132 (146)
(in) 101 (121) 113 ('3') 3 (ΐ4θ 128 121
'44 (97) 625
('35) — '33 (147) '45 (99) 420
(112) 102 (122) 116 ('32) 95 ('42) 146 122 ('36) - '34 (5) 25 146 ('42) -
("3) '°5 (123) 117 ('33) 96 ('43) '29 123 (145) — '35 (7) 66 147 -151 (i48)-(i53a)
(114) 103 (124) 114 ('34) 97 ('44) '26 124 ('37) — 136 (10)
("5) 107
59 cf. 384, 519,
(125) 130 ('35) 121 ('45) '23 125 (•38) - '37 (19) 402
(116) 109 (126) 110 400, 480, 609
(136) 122 ('46) 132 126 (144) — 138 (32) 406
(117) 108 152
(127) 131 ('37) 124 ('47) '33 127 (140) — (58)
'39 49°
•48)-('53a) '47"'5' 128 (141) — 140 (60) 5°3
129 ('43) — 603
141 (69)
Π I (2) 10 4Ο (46) 37' 7Q (106) 536
2 (3) '4 4Ι (42) 374 80 (108) 537
3 ('3') 42 (48) 34' 81 (103) 529
4 (Ο 3 43 (49) 344 82 (104) 53'
5 (3) '4 44 (50) 83 (98) 461
6 (4) 27 45 (56) 398 84 (85) 463
7 (6) '5° 46 (55) 394 85 (86) 4ΐο
8 ('7) 3', ' 2 4 47 (35) 20Ι, 86
5°9 (87) 4 "
9 (12) 46 48 (96) 462 87 (95) 439
ΙΟ ('3) 47, 9 6 88
49 (34) 452 (84) 4'5
I I ('6) ιι8 5° (57) (88)
495 89 4'7
12 (8) 53 51 (59) 222, 5°' 9° (94) 435
'3 (9) 56 52 (61) 5 ο8 9' (100) 5 5 '
'4 (21) 63 53 (62) 5'° 92 (101) 5 6 2
'5 (23) 64 54 (64) 622 93 (102) 5 5 6
ι6 (26) 68 (66) 6ιο (los) 52°
55 94
'7 (25) 20 56 (63) 641 95 ('32)
ι8 (24) 22 57 (65) 647 96 ('33)
'9 (27) 92,17' 58 (67) 6ι6 97 ('34)
20 (36) 207 59 (68) 6ο8 98 (27a) 99
21 (27) 60 (71) 45° (129)
99
22 (29/28) 83, 9 8 , 195 61 (33) 4°9 100 (no) 578, 699
23 (3°) 126 62 (73) 454 ΙΟΙ (in) 12
24 (3') 121 63 (72) 479 102 (112)
25 (22) 231 64(77/78) 58', 583-84 ιθ3 ("4)
26 (20) 6ο 65 (79) 588 ιθ4 (") 57
27 (38) 320 66 (80) 59' '°5 ("3)
28 (50 142 67 (80 595 ιο6 ('5) 58
29 (53) 220 68 (74) 627 ιο7 110
("5)
3° (54) 224 69 (76) 4 68 ιο8 ("7)
3' (37) 140 70 (75) 465 log (ιι6)
32 (52) 227 71 (82) 477 no (126)
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)
to

(ΐ2θ)
CO

37 (47) 76 (93) 685 " 5

38 (43) 365 77 ('°9) 522 116 (ΐ22)
39 (45) 368 78 ('°7) 523 117 ('23)
i
7. ΠΕΡΙ ΦΥΣΕΩΣ

1(2) Sextus adv. math. 7.12a

άλλοί δέ ήσαν οί λέγοντες κατά τόν Έ. κριτήριον είναι τής Αληθείας ού τάς
αισθήσεις, άλλά τόν όρθόν λόγον, τοϋ δέ όρθοΰ λόγου τόν μέν τινα θείον ύπάρχειν
τόν δέ άνθρώπινον· ών τόν μέν θείον άνέξοιστον είναι, τόν δέ άνθρώπινον
έξοιστόν. λέγει δέ περί μέν τοο μή έν ταίς αίοθήσεοι τήν κρίσιν τάληθοΰς
ύπάρχειν ούτως'

στεινωποί μέν γάρ παλάμαι κατά γυϊα κίχυνται,

πολλά δέ δείλ' εμπαια, τά τ' άμβλύνουσι μέριμνας,
παϋρον ^δέ ζωήσι ßioo't μέρος άθρήσαντες
ώκύμοροι καπνοϊο δίκην άρθέντες άπίπταν,
5 αύτό μόνον πεισθίντες, δτφ προσίκυρσεν έκαστος
πάντοσ' έλαυνάμενοι, τό δ' δλον (πάς} εύχεται εύρεϊν
ούτως ούτ' έπιδερκτά τάδ' άνδράσιν ούτ' έπακουστά
ούτε νόφ περιληπτά-

περί δέ τοϋ μή εις τό παντελές άληπτον είναι τήν άλήθειαν, άλλ' έφ' όσον
ίκνείται ό Ανθρώπινος λόγος ληπτήν ύπάρχειν, διασαφεί τοις προκειμένοις
έπιφέρων

σο (δ'} ούν, έπεί ώδ' έλιάσθης,

πεύσεαι ΐού πλείόν γε\ βροτείη μήτις δρωρεν.

2 Procl. tn Tim. 175c 4 Plu. de Is. et Os. 360c 5 D . L . 9.73 7-8

Plu. aud. poet. D.L. 9.73

93
I
T E X T 94 95 ΠΕΡΙ ΦΥΣΕΩΣ 2(3)-6(4)

2 δείλ' έμπαια Emperius, Karsten : δειλεμπεα codd. : δείλ' Ιπεα Ρ, δειρ δη και τά Περί φύσεως προσπεφώνηκεν ούτως.
Ιπεα Q. Procl. : δείν' Ιπεα Stephanus 3 δέ ζωής ιδίου Diels : δέ ζωής
άβιου Scaliger : δ'έν ζωήσι βίου Wilam., D K άθρήσαντες Scaliger :
Παυσανίη, συ δέ κλΰθι, δαΐφρονος Άγχίτεω υιέ
άθρήσαντος vel άθροίσαντος codd. 6 τό δ' δλον Bergk : τό δέ όλον
codd. πάς add. Bergk, Diels : μάψ Stein : τις άρ' Η. Frankel 8 νόφ
Plu. D . L . : νω codd. δ' add. Bergk 9 παύσεαι Ν ού πλέον ήέ Άγχίτεω D K (ex Anth. Gr. η.508.1) : Άγχίτου codd. (cf. D . L . 8.61.3, Iamb.
Karsten, Diels : ού πλέον ούτι Η. Frankel Vit. Pyth. 113)

2(3) Sextus adv. math. 7.124 [post 1 ( 2 ) . 8 - 9 ] 5(3) Sextus adv. math. 7.125 [post 2 ( 3 ) . 1-5]
και διά των εξής έπιπλήξας τοις πλέον έπαγγελλομένοις γιγνώσκειν παρέστησιν
δτι τό δι' έκάστης αίσθήσεως λαμβανόμενον πιστόν έστι, τοϋ λόγου τούτων μηδέ σέ γ' εύδόξοιο βιήσεται άνθεα τιμής
έπιστατοϋντος, καίπερ πρότερον καταδραμών της άπ' αύτων πίστειος. φησι προς θνητών άνελέσθαι, έφ' φ θ' όσ'ιης πλέον ειπείν
γάρ
θάρσεϊ, και τότε δη σοφίης έπ' άκροισι ^θοάζειϊ-
άλλ' άγ' άθρει πάση παλάμη πή δήλον έκαστου,
άλλά θεοί τών μέν μαν'ιην αποτρέψατε γλώσσης,
5 μήτε τιν' όψιν έχων \π'ιστει\ πλέον ή κατ' άκουήν
έκ δ' όσιων στομάτων καθαρήν όχετεύσατε πηγήν
ή άκοήν έρίδουπον υπέρ τρανώματα γλώσστης,
και σί, πολυμνήστη λευκώλενε παρθένε Μούσα,
μήτε τι τών άλλων , οποση πόρος εστι νοησαι,
άντομαι, ων θέμις εστίν έφημερίοισιν άκούειν,
γυ'ιων π'ιστιν Ιρυκε, νόει δ' ή δήλον έκαστου.
5 πέμπε παρ' Εύσεβίης έλάουσ' εύήνιον άρμα.

1-2 Clem. Strom. 5·59·3 3 Procl. in Tim. io6e, Plu. mult. am. 93b
1 άποτρέψατε Scaliger : άπετρέψατε codd. 2 όχετεύσατε Stephanus :
ώχεύσατε Ν, έχεύσατε Ε, όχεύσατε Ες

2 έφ' φ θ' όσίης Clem. : έφωθοείης codd. 3 τάδε τοι Procl. θοάζει
3(131) Hippolytus RH 7 - 3 J - 3 codd., Procl.: θαμίζειν (θαυμάζει C 1 ) P l u . : θοάσσεις Karsten: θοάζειν G.
κόσμον γάρ φησιν είναι ό Έ. τόν ύπό τοϋ νείκους διοικούμενου τοϋ πονηροϋ Hermann, Diels 4 άλλά γάρ άθρει πάς codd., corr. Bergk 5 πιστήυ
Bergk, Η. Frankel : όψει έχων πίστιν Ellis 8 δ' Karsten : θ' codd.
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
6(4) Clement Strom. 5.18.4
ακαλεί, λέγων ώδέ πως'

εί γάρ εφημερίων 'ένεκέν τίνος, άμβροτε Μούσα, άλλά κακοίς μέν κάρτα πέλει κρατέουσιν άπιστείν.
ημετέρας μελέτας (άδε τοι} διά φροντίδος έλθεϊν, όύς δέ παρ' ήμετέρης κέλεται πιστώματα Μούσης
εύχομένψ νϋν αύτε παρίστασο, Καλλιάπεια, γνώθι, διατμηθέντος ένί σπλάγχνοισι λόγοιο-
άμφί θεών μακάρων αγαθόν λόγον εμφαίνοντι-
τοις μέν γάρ κακοίς τούτο σύνηθες, φησιν ό Έ-, τό έθέλειν κρατείν των άλ-
1 είκάραι φημεριών codd., corr. Miller 2 άδε τοι suppl. Wilam. : μέλε
ηθών διά τοϋ άπιστείν.
τοι Diels 3 εύχομένων codd., corr. Schneidewin
1-2 Theodoret. Gr. off. 1.71

4(1) 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-
T E X T 96 97 ΠΕΡΙ ΦΥΣΕΩΣ 7(6)-8(17)

worden, D K 2 ώδε γάρ Theodoret. 3 διατμισθέντος Wilam. : άλλοτε μέν φιλότητι συνερχόμεν' εις εν άπαντα,
διασσηθέντος Diels άλλοτε δ' αύ δίχ' έκαστα φορεύμενα νείκεος εχθει.
(ούτως ή μέν εν έκ πλεόνων μεμάθηκε φύεσθαι)
10 ήδέ πάλιν διαφύντος ένός πλέον' έκτελέθουσι,
7(6) Aetius 1.3.20
τή μέν γίγνονταί τε και ού σφισιν εμπεδος αιών
Έ- τέτταρα μεν λέγει στοιχεία, πϋρ άέρα ύδωρ γην, δύο δέ άρχικάς δυνάμεις,
ή δέ διαλλάσσοντα διαμπερές ούδαμά λήγει,
φιλίαν τε και νείκος' ών ή μέν έστιν ενωτική, το δε διαιρετικού, φησι δέ
ταύτη δ' αίέν έασιν ακίνητοι κατά κύκλου-
ούτως'
άλλ' άγε μύθων κλϋθι, μάθη γάρ τοι φρένας αύζεΐ'
15 ώς γάρ και πριν εειπα πιφαύσκων πείρατα μύθων,
τέσσαρα γάρ πάντων ριζώματα πρώτον άκουε'
δίπλ' έρέω' τοτέ μέν γάρ εν ηύζήθη μόνον είναι
Ζευς άργής "Ηρη τε φερέσβιος ήδ' Άϊδωνεύς,
έκ πλέονων, τοτέ δ' αύ διέφυ πλέον' έζ ένός είναι,
Νήστ'ις θ' ή δακρύοις τέγγει κρούνωμα βρότειον-
πϋρ και ύδωρ και γαία και ήέρος άπλετον ύψος'
νεϊκός τ' ούλόμενον δίχα τών, άτάλαντον άπάντη,
Αία 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 20 και φιλόττγς έν τοϊσιν, ίση μήκος τε πλάτος τε'
και τό ύδωρ. τήν συ νόφ δέρκευ, μηδ' όμμασιν ήσο τεθηπώς'
ήτις και θνητοίσι νομίζεται έμφυτος άρθροις,
1-3 S . E . , adv. math. 9.362, 10.315, Stob. 1.1 ο. 11, Hippol. RH 7-29-4, Ι Ο · 7 - 3 > τή τε φίλα φρονέουσι και άρθμια έργα τελοϋσι,
Probus Verg. Buc. 11.4, T z . ex. I L 53.23, Eus. PE 14.14.6 1 Clem. Strom. Γηθοσύνην καλέοντες επώνυμου ήδ' 'Αφροδίτην'
6.17.4, Phlp. in Phys. 88.6 2-3 D . L . 8.76, Athenagoras 22, Heraclit. Alt. 25 τήν ού τις μετά τοϊσιν έλισσομένην δεδάηκε
24 3 cf. Suda s.v. Nestis
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,
1 7-άρ S . E . , Heraclit. : τών codd. άκουε] ϊασιν Probus 2 άργής S . E . , έν δέ μέρει κρατέουσι περιπλομένοιο χρόνοιο.
Probus, D . L . , Athenagoras, Heraclit. : αίθήρ codd., T z . : άήρ Hippol. 10.7
30 και πρός τοις ούδ' ^άρ rtf έπιγίγνεται ούδ' άπολήγεί'
(om. 7.29) 3 τέγγει κρούνωμα βρότειον codd., S . E . , Heraclit. : τέγγει
είτε γάρ έφθείροντο διαμπερές, ούκέτ' άν ήσαν-
κρουνώ μακρόγιον vel μαβρόντιον Hippol. : τ' έπικούρου νώμα βρότειον Athen­
agoras : έπιπικροί όμμα βρότειον D . L . : γε πικροίς νωμά βρότειον γένος Probus, τοϋτο δ' έπαυζήσειε τό πάν τί κε, και πόθεν έλθόν;
Suda πή δέ κε κήξαπόλοιτο, έπεί τώνδ' ούδέν έρήμον;
άλλ' αύτ' έστιν ταΰτα, δι' άλλήλων δέ θέουτα
35 γίγνεται άλλοτε άλλα και ήνεκές αίέν όμοια.
8(17) Simplicius in Phys. 157.25
ό δέ Έ. τό ίν και τά πολλά τά πεπερασμένα και τήν κατά περίοδον άποκ- 1-2 ( = 1 6 - 1 7 ) Simp, in Phys. 161.6 7-13 (om. 9) Simp, in Cael. 141.1,
ατάστασιν και τήν κατά σύγκρισιν και διάκρισιν γένεσιν και φθοράν ούτως 293-25 7-8 Simp, in Phys. 25.29, 1318.25, in Cael. 530.14, Stob. 1.10.11,
έν τφ πρώτφ των Φυσικών παραδίδωσί' 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,
δ'ιπλ' έρέω' τοτέ μέν γάρ εν ηύζήθη μόνον είναι Clem. Strom. 6.17.4 1'· 20 Athenagoras 22 19-20 S . E . adv. math. 10.317,
έκ πλεόνων, τοτέ δ' αύ διέφυ πλέον' έξ ένός είναι, Hippol. RH 10.7.3 20-21 Plu. amat. 7566 21 Simp, in Phys. 188.26.
δοιή δέ θνητών γένεσις, δοιή δ' άπόλειψις' Clem. Strom. 5.15.4 27 Arist. GC 333a 19, Phlp. in GC 258.4, 261.22 29
τήν μέν γάρ πάντων σύνοδος τίκτει τ' όλέκει τε, Simp, in Phys. 1184.7 32 MXG 975hl, cf. g76b25

5 ή δέ πάλιν διαφυομένων Ίθρυφθεϊσα δρεπτηϊ-

και ταϋτ' άλλάσσοντα διαμπερές ούδαμά λήγει,
T E X T 98 99 ΠΕΡΙ ΦΥΣΕΩΣ 9(12)-12(8)

5 δρυφθεϊσα Ε : θρεφθείσα Panzerbieter διέπτη Scaliger 9 ex Arist.

ούδέ τι τοϋ παντός κενεόν Aet. : ούδέν (φησι) τό γε κενεόν codd.
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 : 11(16) Hippolytus RH y.29.10
ούτ' άρ τε τι γίγνεται ούτ' Diels 32 πόθεν ούν τί κ' έπέλθοι MXG και έστι πάντων τών γεγονότων τής γενέσεως δημιουργός και ποιητής τό νεϊκος
976b : παντί τε και έλθόν MXG 975b 33 κήξαπόλοιτο Diels : κε και τό όλέθριον, τής δέ έκ τοϋ κόσμου τών γεγονότων έξαγωγής καέ μεταβολής
κήρυξ άπύλοιτο codd. : κήρ' άπόλοιτο Bollack και εις τό εν άποκαταστάσεως ή φιλία· περί ων ό Έ. δτι έστιν άθάνατα
δύο καέ άγένητα καέ άρχήν τοϋ γενέσθαι μηδέποτε είληφότα, άλλα λέγει τοι-
οΰτόν τινα τρόπον.
9(12) MXG 975*36
έτι εΐ και δτι μάλιστα μήτε τό μή δν ενδέχεται γενέσθαι μήτε άπολέσθαι 1(στ)ι γάρ ώς πάρος ήν τε και έσσεται, ούδέ ποτ' οίω
τό μή δν, δμως τί κωλύει τά μέν γενόμενα αύτών είναι, τά δέ άίδια, ώς τούτων αμφοτέρων κενεώσεται άσπετος αιών.
και Έ. λέγει; άπαντα γάρ κάκεΖνος ταύτά όμολογήσας, δτι

τίνων τούτων; τοϋ νεϊκος καέ τής φιλίας· ού γάρ ήρξφντο γενέσθαι, άλλά
έκ γάρ τοϋ μή έόντος άμήχανόν έστι γενέσθαι, προήσαν και έσονται άεέ δια τήν άγεννησίαν φθοράν ύπομεϊναι μή δυνάμενα"
και τ' έόν έξαπόλεσθαι άνήνυστον και άπυστον τό δέ πϋρ (καέ τό ύδωρ} καέ ή γή καέ ό άήρ θνήσκοντα καέ άναβιοΰντα.
αίεί γάρ \θήσεσθαι\ δπη κέ τις αίέν έρείδη-
1-2 Hippol. RH 6.25.1
δμως τών όντων τά μέν άίδια είναι φησι, πϋρ και ύδωρ και γην και άέρα,
τά δ' άλλα γίνεσθαί τε καΐ γεγονέναι έκ τούτων- ούδεμία γάρ ετέρα, ώς οί-
εται, γένεσίς έστι τοις ούσιν-
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 ούδέ-
1-2 Philo aet. mund. 2
πω 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 12(8) Aetius 1.30.1
δν codd. : τι τό τε δν Philo έξαπόλεσθαι Diels : έξόλλυσθαι codd. : Έ. φύσιν μηδενός είναι, μίξιν δέ τών στοιχείων καέ διάστασιν, γράφει γάρ
έξαπολεΐσθαι Philo άπυστον Diels : άπρτηκτον codd. : άπαυστον Philo
ούτως έν τφ πρώτφ Φυσικών
3 τή γ' Ισται Panzerbieter, Diels : περιέσται Mullach : τοι θήσετ' Wyttenbach

άλλο δέ τοι έρέω' φύσις ούδενός εστίν απάντων

θνητών, ούδέ τις ούλομένου θανάτοιο τελευτή,
10(13) MXG 976b22
άλλά μόνον μίξις τε διάλλαζίς τε μιγέντων
ομοίως δέ και ό Έ. κινεϊσθαι μέν άεί φησι συγκρινούμενα τόν άπαντα ένδ-
εστί, φύσις δ' έπί τοις ονομάζεται άνθρώποισιν.
ελεχώς χρύνον, ούδέν είναι λέγων ίος τοϋ παντός, ούδέ κενεόν. πόθεν ούν τί
κ' έπέλθοι; δταν δέ εις μίαν μορφήν συγκριθή, ώς έν είναι,
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.
ούδέ τι τοϋ παντός κενεόν πέλει ούδέ περισσόν
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.
1 Aet. 1.18.2 Theodoret. 4· Η Asel, in Metaph. 311.33
T E X T 100 ιοί ΠΕΡΙ ΦΥΣΕΩΣ 13(9)-15(23)

1 απάντων] ιόντων Arist. Metaph., om. GC : εκάστου Plu. 2 ούλομένου 5 δμβρον δ' έν πασι δνοφόεντά τε ριγαλέον τε'
θανάτοιο τελευτή codd. : ούλομένη θανάτοιο γενέθλη Plu. έκ δ' αίης προρέουσι ^θέλημα4! τε και στερεωπά.
έν δέ κότφ διάμορφα και άνδιχα πάντα πέλονται,
συν δ' έβη έν φιλότητι και άλλήλοισι ποθείται-
13(9) Plutarch, adv. Col. 1113a έκ τών πάνθ' δσα τ' ήν όσα τ' έστι και έσται όπ'ισσω,
τοσούτον δ' εδέησε (ό Έ.) τοϋ Κίνείν τά δντα καέ μάχεσθαι τοις φαινομένοις 10 δένδρεά τ' έβλάστησε και άνέρες ήδέ γυναίκες,
ώστε μηδέ τήν φωνήν έκβαλεϊν έκ της συνήθειας, άλλ' δσον εις τά πράγματα θήρές τ' οιωνοί τε και ύδατοθρέμμονες ίχθϋς,
βλάπτουσαν άπάτην παρείχεν άφελών αύθις άποδοϋναι τοίς όνόμασι τό
κα'ι τε θεοί δολιχα'ιωνες τιμήσι φέριστοι-
νενομισμενον έν τούτοις"
αυτά γάρ έστιν ταΰτα, δι' άλλήλων δέ θέοντα
γίγνεται άλλοιωπά' "(τόγον διάκρισιςϊ άμείβει.
οί δ' δτε μέν κατά φώτα μιγέντ' εις α'ιθέρ' ι(κωνται)
ή κατά θηρών άγροτέρων γένος ή κατά θάμνων
3-12 Simp, in Phys. 33-8 3-4 Plu. de prim. frig. 949t 3, 5 Arist. GC
ήέ κατ' οιωνών, τότε μέν τό (γέ φασι} γενέσθαι, 314 b20 3 Gal. simpl. med. 11.461K 9-12 Arist. Metaph. 1 oooa29 9-11
εύτε δ' άποκρινθώσι, τό δ' αύ δυσδαίμονα πότμον [Arist.] mund. 399826 9 Clem. Strom. 6.17.4 10-13 Asel, in Metaph.
5 Ίή θέμις"\ καλέουσι, νόμφ δ' έπίφημι και αυτός- '97-33

ά ό Κολώτης παραθεμένος ού συνείδεν δτι φωτάς μεν καέ θήρας καέ θάμνους
καέ οιωνούς ό Έ. ούκ άνήρηκεν, α γε φησι μιγνυμένων των στοιχείων άποτε- 2 μορφή Aid. : μορφή codd. 3 λευκόν . . . θερμόν Arist. : λαμπράν . . .
λείσθαι, τους δέ τή συγκρίσει ταύτη καέ διακρίσει "φύσιν" τινα καέ "πότμον θερμόν Plu. : θερμόν . . . λαμπρόν codd., Gal. δρα EL(Arist.), Plu. : όρφ F
δυσδαίμονα" και "θάνατον άλοίτην" έπικατηγοροϋντας ή σφάλλονται διδάζας (Simp. 32) 4 δσσ' έδεται D E , δσσε δέ τε F (Sinip. 33) : δσσ' ίδει τε
ούκ άφείλετο τό χρήσθαι ταίς είθισμέναις φωναίς περί αύτών. 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.
5 Plu. praec. reip. 82of, cf. adv. Col. n i 2 f 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
1 μιγέντ' εις αέθέρ' ϊκωνται Diels : μίγεν φώς αίθέρι lac. vi-viii litt. codd. : όπίσσω Arist. : έκ γάρ τών δσα γην δσα τ' έσσεται δσα τ' έασιν Clem.
μιγέν φάος αιθέρος ίκη Mullach 3 τό γέ φασι scripsi : τον lac. vi litt, 14 τόγον διάκρισις D, τόγον διάκρασις Ε : τόσον διά κρήσις Diels : τά γάρ
codd. : το λέγουσι Reiske, Diels : τάδε φασι Xylander : τό νέμουσι Burnet δια κρήσις conieci
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
15(23) Simplicius in Phys. 159.27 [post 14(21). 1 - 1 4 ]
καέ παράδειγμα δέ έναργές παρέθετο τοϋ έκ τών αύτών γίνεσθαι τά διάφορα'

14(21) Simplicius in Phys. 159.10 [post 8 ( 1 7 ) . 1-35]

ώς δ' οπόταν γραφέες άναθήματα ποικίλλωσιν,
πλείονα δέ άλλα εέπών (ό' Έ.) έπάγει εκάστου τών είρημενων τόν χαρακτήρα,
άνέρες άμφί τέχνης ύπό μήτιος ευ δεδαώτε,
τό μέν πϋρ ήλιον καλών, τόν δέ άέρα αύγήν καέ ούρανόν, τό δέ ύδωρ δμβρον
καέ θάλασσαν, λέγει δέ ούτως' οί τ' έπεί ούν μάρψωσι πολύχροα φάρμακα χερσίν,
άρμονίη μίζαντε τά μέν πλέω, άλλα δ' έλάσσω,

άλλ' άγε, τώνδ' όάρων προτέρων έπιμάρτυρα δέρκευ, 5 έκ τών είδεα πάσιν άλίγκια πορσύνουσι,

ει τι και έν προτέροισι λιπόζυλον έπλετο μορφή, δένδρεά τε κτίζοντε και άνέρας ήδέ γυναίκας,

ήέλιον μέν λευκόν όράν και θερμόν άπάντη, θήράς τ' οιωνούς τε και ύδατοθρέμμονας ίχθϋς,

άμβροτα δ' δσσ' ^έδεϊτο^ και άργέτι δεύεται αυγή, και τ ε θεούς δολιχαίωνας τιμήσι φερίστους'
T E X T 102 103 ΠΕΡΙ ΦΥΣΕΩΣ 16(26)-20(36)

οΰτω μή σ' άπάτη φρένα καινύτω άλλοθεν είναι ένισπείν] άκοΰσαι Plu.
10 θνητών, δσσα γε δήλα ϊγεγάασιν} άσπετα, πηγήν,
άλλά τορώς' ταϋτ' ίσθι, θεοϋ πάρα μΰθον άκουσας.
18(24) Plutarch de f . or. 418c
2 άμφιο codd. : άμφι Aid. δεδαώτες F 4 άρμονίη F , άρμενίη D E άλλ' ίνα μή τά Έμπεδόκλειον ειπείν δόζω
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
κορυφάς ετέρας έτέρησι προσάπτων
μύθων \μήτε λέγειν^ άτραπόν μίαν,

16(26) Simplicius in Phys. 33.18 [post 1 4 ( 2 1 ) . 1 - 1 2 ]

καέ όλίγον δέ προελθών φησιν έάσατέ με τοις πρώτοις τό προσήκον έπιθείναι τέλος' ήδη γάρ έπ' αύτφ γεγ-
όναμεν.

έν δέ μέρει κρατέουσι περιπλομένοιο κύκλοιο,

και φθίνει εις άλληλα και αύξεται έν μέρει όασης- 2 μήτε λέγειν] μή τελέειν Knatz, Diels : μήτ' έλθείν Lloyd-Jones
αυτά γάρ έστιν ταΰτα, δι' άλλήλων δέ θέοντα
γίγνοντ' άνθρωποι τε και άλλων εθνεα θηρών,
19(27) Plutarch, fac. lun. g26d
5 άλλοτε μέν φιλότητι συνερχόμεν' είς ένα κόσμον,
άλλοτε δ' αύ δίχ' έκαστα φορεύμενα νείκεος έχθει, ωσθ' δρα καέ σκόπει, δαιμόνιε, μή μεθιστάς καέ άπάγων ϊκαατον, όπου πέ-
είσόκεν T£pf συμφύντα τό πάν ύπένερθε γενηται- φυκεν είναι, διάλυσίν τινα κόσμου φιλοσοφής καέ τό νείκος έπάγης τό Έ .
ούτως ή μέν έν έκ πλεόνων μεμάθηκε φύεσθαι, τοις πράγμασί' μάλλον δέ τούς παλαιούς κινής Τιτάνας έπέ τήν φύσιν καέ

ήδε πάλιν διαφύντος ένός πλέον' έκτελέθουσι, Γίγαντας καέ τήν μυθικήν έκείνην καέ φοβεράν άκοσμίαν καέ πλημμέλειαν
έπιδείν ποθής, χωρές τό βαρύ πάν καέ χωρίς τιθεές τό κοϋφον^
10 τή μέν γίγνονταί τε και ού σφισιν έμπεδος αιών
ή δέ τάδ' άλλάσσοντα διαμπερές ούδαμά λήγει, ένθ' ούτ' ήελίοιο ϊδεδίττεταιΐ άγλαόν είδος,
ταύτη δ' αίέν έασιν ακίνητοι κατά κύκλον- ούδέ μέν ούδ' αΐης λάσιον μένος, ούδέ θάλασσα

1-2 Simp, in Phys. 160.16 1 Simp, in Phys. 1185.19 5-6 cf. 8(17). 7-8 ώς φησιν Έ-' ού γή θερμότητας μετείχεν, ούχ ύδωρ πνεύματος, ούκ άνω τι
8-12 Arist. Phys. 250820, cf. 8(17).9-13 τών βαρέων, ού κάτω τι τών κούφων, άλλ' άκρατοι καέ άστοργοι καέ μονάδες
αέ τών δλων άρχαί, μή προσιέμεναι σύγκρισιν έτερου πρός έτερον μηδέ
κοινωνίαν, άλλά φεύγουσαι καέ άποστρεφόμεναι καέ φερόμεναι φοράς Ιδίας
καέ αυθάδεις οΰτως είχον, cuy έχει πάν ού θεός άπεστι κατά Πλάτωνα, τουτέστιν
4 θηρών Sturz : κηρών codd. : θνητών Bergk 6 φορεύμενα 8(17).8 :
ώς έχει τά σώματα, ^voO^jcaiJ/o^ άπολιπούσης.
φορούμενα codd. 7 εν Ε, δν F , δν D : άν Aid. : ab Bywater

1 δεδίσκεται Karsten 2 μένος Bergk : γένος codd. : δέμας Karsten

17(25) Schol. in Plat. Gorg. 498ε
παροιμία "δές καέ τρές τό καλόν", δτι χρή περι τών καλών πολλάκις λέγειν.
Έ. τό έπος, άφ' ού και ή παροιμία" φησέ γάρ 20(36) Aristotle Metaph. iooobi

εέ γάρ μή ήν τό νείκος έν τοις πράγμασιν, έν άν ήν άπαντα, ώς φησιν (Έ-).

και δις γάρ, δ δει, καλόν έστιν ένισπείν, δταν γάρ συνέλθη, τότε δε

(τών δέ συνερχομένων έζ} εσχατον ίστατο νεϊκος-

Plu. s.v.s. Ερ. ι io3f

διό καέ συμβαίνει αύτφ τόν εύδαιμονέστατον θεόν ήττον φρόνιμον είναι τών
T E X T IO4 ΠΕΡΙ ΦΥΣΕΩΣ 21(27)-24(31)
'°5

άλλων ού γάρ γνωρίζει τά στοιχεία πάντα' τό γάρ νείκος ούκ έχει, ή δέ άλλά σφαίρας Ιτγν και ίσος έστιν αύτφ. τοιοΰτόν τι και κάλλιστον είδος τοϋ
γνώσις τοϋ όμοιου τφ όμοίφ. κόσμου ή φιλία έκ πολλών εν άπεργάζεται' τό δέ νείκος, τό τής τών κατά
μέρος διακοσμήσεως αίτιον, έξ ένός έκείνου άποσπς και άπεργάζεται πολλά.
Asel, in Metaph. 198-1, Stob. 1.1 ο. 11
Stobaeus 1.15-2

των δε ουνερχομένων έξ suppl. ex Stobaeo άλλ' δ γε πάντοθεν ίσος (έοϊ} και πάμπαν άπειρων,
σφαίρος κυκλοτερής μονίη περιηγέι γαίων.

2 γοϋν' 97('34)·3 : γούνατ' codd. 3 έοί add. Maas : έην Diels 4

21(27) Simplicius in Phys. 1183.24
μονίη περιηγέι γαίων 2ΐ(27)-3 : μιμίης περιτεθή (-τείθη Ρ) χαίρων codd.
Toöro δέ "έοικεν Έ· άν ειπείν, δτε λέγει δτι το κρατείν και κινείν έν μέρει
τήν φιλίαν και τό νείκος έξ άνάγκης υπάρχει τοις πράγμασιν," εί δέ και
τοΰτο, και τό ήρεμεϊν έν τφ μεταξύ χρόνφ' τών γάρ εναντίων κινήσεων ηρ­ 23(30) Aristotle Metaph. iooobg
εμία μεταξύ έστιν- Εύδημος δέ τήν άκινησίαν έν τή τής φιλίας επικρατείς άλλ' δθεν δή ό λόγος, τοΰτό γε φανερόν, δτι συμβαίνει αύτφ τό νείκος μηδέν
κατά τόν σφαίρον έκδέχεται, έπειδάν άπαντα συγκριθή, μάλλον φθοράς ή τοϋ είναι αίτιον, ομοίως δ' ούδ' ή φιλότης τοϋ είναι" συν-
άγουσα γάρ εις τό εν φθείρει τάλλα. και άμα δέ αύτής τής μεταβολής αίτιον
ένθ' οΰτ' ήελίοιο διείδεται ώκέα γυϊα, ούθέν λέγει, άλλ' ή δτι ούτως πέφυκεν

άλλ', ώς φησιν, αύτάρ έπεί μέγα νεϊκος ένί μελέεσσιν έθρέφθη,

ές τιμάς τ' άνόρουσε τελειομένοιο χρόνοιο,
ούτως άρμονίης πυκινφ κρυφφ έστήρικται ΰς σφιν άμοιβαϊος πλατέος παρ' έλήλαται όρκου
σφαϊρος κυκλοτερής μονίη περιηγέι γαίων.
ώ? άναγκαίον μέν δν μεταβάλλειν αιτίαν δέ τής άνάγκης δηλοί.
3 Simp, in Cael. 59'·5> Procl. in Tim. iöod, Ach. Tat Intr. Aral. 6 (37.13),
Anon, in Aral. 1.6 (97.25), M. Ant. 12.3 1-3 Simp, in Phys. 1184.14 2-3 Syrian, in Metaph. 43.34 3 Asel, in
Metaph. 198.33

2 άρμονίης Α, αρμονίας Μ, άρμονίως F κρυφφ Α, κρυφώ Μ, κρύφει F

έστήρικται AM, έστήρικτο F 3 σφαίρας κυκλοτερεί Αηοη. μονιή Μ, 1 αύτάρ έπεί Simp. : άλλ' δτε δή codd. έν μελέεσσιν F (Simp.) : ένιμ-
μονη lac. iv litt. F : μόνη D E (in Cael.), Procl. : μούνη Ach. : μανία Anon. μελέεασιν A(Simp.), Diels έρέφθη Simp. 2 ές Simp. : εις (έπί G b I b ,
περιγηθέι Μ, περιγήθει AF, Ε (in Cael.) : περί γήθει F , περί γήθ ή D, πε- Syrian.) codd. 3 δ σφίν άμοιβαίς F (Simp.) παρ' έλήλαται Diels :
ριήγη Ε 2 (in Cael.) γαίων in Cael. : αίων codd. : χαίρων Ach., Anon., Q, παρελήλατο E T C b , Asel. : παρήλατο SB b : παρελήλαται A b , Simp. : παρ'
(Procl.): χαίρον cet. codd. Procl. έλήλατο Sturz

24(31) Simplicius in Phys. 1184.2 [post 21(27).3]

22(29/28) Hippolytus RH 7.92.13
άρξαμένου δέ πάλιν τοϋ νείκους έπικρατείν τότε πάλιν κίνηαις έν τφ σφαίρψ
καέ περί μέν τής τοϋ κόσμου ιδέας, όποια τις έστιν ύπό τής φιλίας κοσμου-
γίνετατ
μένη, λέγει (Έ.) τοιοΰτόν τινα τρόπον

πάντα γάρ έζείγ/ς πελεμίζετο γυϊα θεοϊο.

ού γάρ άπο νώτοιο δύο κλάδοι άίσσονται,
ού πόδες, ού βοά γοϋν', ού μήδεα γεννήεντα, πελεμίζετο Α, πολεμίζετο FM γυϊα] γαία F
T E X T 106
107 ΠΕΡΙ ΦΥΣΕΩΣ 25(22)-28(51)

25(22) Simplicius in Phys. 160.26

άλλοτε μέν φιλότητι συνερχόμεν' εις εν άπαντα
και έκ τούτων δέ άν τις τόν διττόν αίνίττεσθαι διάκοσμον οίοιτο"
γυϊα, τά σώμα λέλογχε, βίου θαλέθοντος έν ακμή"
άλλοτε δ' αύτε κακήσι διατμηθέντ' έρίδεσσι
άρθμια μέν γάρ ταΰτα έαυτών πάντα μέρεσσιν, 5 πλάζεται άνδιχ' έκαστα περί ρηγμίνι βίοιο.
ήλέκτωρ τε χθών τε και ουρανός ήδέ θάλασσα, ώς δ' αΰτως θάμνοισι και ίχθύσιν ύδρομελάθροις
δσσα φιν έν θνητο'ισιν άποπλαχθέντα πέφυκεν. θηρσ'ι τ' όρειλεχέεσσιν ίδέ πτεροβάμοσι κύμβαις-
ώς δ' αΰτως όσα κρήσιν έπαρκέα μάλλον έασιν
5 άλλήλοις εστερκται όμοιωθέντ' Αφροδίτη" 1 τούτον codd. άμβροτέρων Μ, άν βροτέων AF : άν βροτέων Diels
έχθρα μάλιστ' (όσα} πλείστον άπ' άλλήλων διέχουσι 2 cf. 8(17). 7 3 σώματα F M θαλέοντος F : θαλέθουσιν Karsten
γέννη τε κρήσει τε και εϊδεσιν έκμακτοϊσι, 4 έρίδεσσι Aid. : έρίδεσι Α, έρίδεσιν F, έργιδέσιος Μ 5 περί ρηγμήνεσι
πάντη συγγίγνεσθαι άήθεα και μάλα λυγρά F, περίρρηγμίνι A, Diels 6 ύδρομελάκροις Μ 7 θηρσί τ' όρειλεχέ­
εσσιν Schneider : θηρσί τ' όρειμελέεσσιν AM, θερσί τε ρημελέεσσιν F ήδέ
ΧνεικεογεννέστησινΧ ότι σφισι Χγένναν όργάΧ-
πτεροβάσι Μ, ήδέπερ F

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.
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

6-7 (πλείστον . . . έκμακτοίσιν) Thphr. Sens. 16

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, 1 πρώτ' έξ ών ήλιος άρχήν / τάλλα τε δήλ' conieci (δήλ' Η. Weil) : πρώθ'
έργα D E μάλιστ' δσα πλείστον άπ' άλλήλων διέχουσι conieci : πλεί­ ήλικα τ' άρχήν / έξ ών δήλ' Diels : ήλιου άρχήν Stein 2 έσορώμενα
στον άπ' άλλήλων διέχουσι μάλιστα codd., om. μάλιστα Thphr. : (δ' ά} πάντα codd. corr. Gomperz
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 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
26(20) Simplicius in Phys. 1124.7 τό
δυνατόν δέ και έν τφ ύπό σελήνην άμφω θεωρείν τήν τε ένωσιν και τήν διά-
κρισιν άεί μέν άμφω, άλλοτε δέ άλλην έν άλλοις και άλλοις μέρεσιν ή έν καρπαλίμως δ' άνόπαιον-
άλλοις και άλλοις χρόνοις έπικρατούσαν- και γάρ και ένταΰθα τό νείκος και
τήν φιλίαν παρά μέρος έπικρατείν έπί τε άνθρώπων και ιχθύων και θηρίων Hdn. schem. Horn. (EM 311 D)
και όρνεων ό Έ. φησι τάδε γράφων

τοΰτο μέν άμ βροτέων μελέων άριδείκετον δγκον' δέ άνόπεαν Hdn.

T E X T 108 tog ΠΕΡΙ ΦΥΣΕΩΣ 29(53)-36(44)

29(53) Aristotle Phys. ig6a2o είπερ άπε'ιρονα γής τε βάθη και δαψιλός αίθήρ,
. . .· ώσπερ Έ. ούκ άεί τον άέρα άνωτάτω άποκρένεσθαί φησιν, άλλ' δπως ώς διά πολλών δή γλώσσης έλθόντα ματαίως
άν τύχη. λέγει γοΰν έν τη κοσμοποιίφ ώς έκκέχυται στομάτων, ολίγον τοϋ παντός Ιδόντων • ••

οΰτω γάρ συνέκυρσε θέων τότε, πολλάκι δ' άλλως.

1-3 MXG 976335 1 cf. Simp, in Cael. 522.11 2-3 Clem. Strom. 6.149.1

και τά μόρια τών ζφων άπό τύχης γενέσθαι τά πλείστα φησιν.

Arist. GC 334a3>
Simp, in Phys. 327.18, 330.35, 358.11, 1318.28, Phlp. in
Phys. 261.22, Them, in Phys. 49.9 2 γλώσσης (γλώσση Ε) codd., Clem. : γλώσσας Wilam., DK : βροτέων
MXG έλθόντα Clem. : βηθέντα codd., MXG 3 είδότων Η, Clem.

30(54) Aristotle GC 33434 [post 2 9 ( 5 3 ) ]

34(40) Plutarch fac. lun. 920c
δτε δέ φησι πεφυκέναι το πϋρ άνω φέρεσθαι, ό δ' αίθήρ, φησι,

. . . ώς που και Έ. τήν έκατέρων άποδίδωσιν ούκ άηδώς διαφοράν'

μακρήσι κατά χθόνα δύετο ρίζαις-
ήλιος όξυβελής ήδ' ίλάειρα σελήνη,

31(37) Aristotle GC 333*35 τό έπαγωγόν αύτής και Ιλαρόν και άλυπον οΰτω προσαγορεύσας.

όξυμελής codd. : όζυβελής Xylander ήδ' ίλάειρα Diels, cf s.v. ίλάειρα

άλλά μην ούδ' αΰξησις άν εΐη κατ' Έ., άλλ' ή κατά πρόσθεσιν πυρί γάρ
Hsch. : ή δέ λάιρα codd.
αύξει το πϋρ,

αΰξει δέ χθων μέν σφέτερον δέμας, αέθέρα δ' αίθήρ-

35(41) Macrobius 1.17.46
δέμας Η, γένος cet. codd. Apollo Έλελεύς appellatur άπό τοϋ έλίττεσθαι περί τήν γήν . . . ή δτι
συναλισθέντος πολλού πυρός περιπολεί ut ait Ε.

32(52) Proclus in Tim. 141ε

και γάρ ύπό γης βύακές είσι πυρός, οις πού φησι και Έ-' άλλ' ό μέν άλισθείς μέγαν ούρανόν άμφιπολεύει-

πολλά δ' ένερθ' ούδεος πυρά καίεται- EM, Suda s.v. helios

και ού δει θαυμάζειν, πώς ούν έν ύδατι δν τό πϋρ ού σβέννυταΐ' χωρεί γάρ
πάντα δι' άλλήλων, και έστι τό έπικρατοΰν άλλο έν άλλοις, και έστι και
τό φως πϋρ διιόν διά πάντων. άλλ' ό μέν άλισθείς EM : άλλ' ό μέν άλείσθαι Suda : ούνεκ' άναλισθείς
(άναλλιαθείς BPR, άναλυθείς S) codd. μέγαν] μέσον EM
ένερθεν codd. corr. Sturz

36(44) Plutarch Pyth. or. 400b

33(39) Aristotle Cael. 294321 ύμείς δέ τοϋ μέν Έ. καταγελ&τε φάσκοντος τόν ήλιον περί γήν άνακλάσει
οί μέν γάρ διά ταΰτα άπειρον τό κάτω τής γης είναι φασιν, έπ' άπειρον φωτός ούρανίου γενόμενον αύθις
αύτήν έρριζώσθαι λέγοντες, ώσπερ Ξενοφάνης ό Κολοφώνιος, ίνα μή πράγματ'
ίχωσι ζητοΰντες τήν αίτίαν διό και Έ. ούτιος έπέπληζεν, ειπών ώς άνταυγεϊ πρός "Ολυμπον άταρβήτοισι προσώποις.
T E X T I 10 111 ΠΕ PI ΦΥΣΕΩΣ 37(47)-43(49)

Gal. us. part. 3.182K 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.'
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 2 άκραν codd., lac. xvii
άθρει μέν γάρ άνακτος εναντίον άγέα κύκλον.
litt. Ε, xxv Β
38(43) Plutarch fac. lun. g2gd
. . . οίον αϊ τε φωναϊ κατά τάς άνακλάσεις άμαυροτέρον άναφαίνουσι τήν
41(42) Plutarch fac. lun. 929c, cf. 934c!
τοϋ φθέγματος αϊ τε πληγαί τών άφαλλομένων βελών μαλακάπεραι προσπί-
πτουσιν, αύτη {ή σελήνη) τε γάρ άδηλός έστι τηνικαϋτα κάκεΐνον (τόν ήλων) άπέκρυψε
και ήφάνισε πολλάκις

ώς αυγή τΰψασα σεληναίτ]ς κύκλον εύρύν

ΧάπεσκεύασεΧ δέ οί αύγάς

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."
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.

αυγή Xylander : αυτή codd. 1 άπεσκέδασεν Xylander : άπεσκίασεν Bergk : άπεστέγασεν Diels 2 ές
γαίαν Xylander : έστ' άν ίη Diels

39(45) Achilles Tatius Mr. Arat. 16(43.6)

42(48) Plutarch quaest. Plat. ioo6e
είσί δέ οΐ πρώτον τόν ήλων λέγουσιν, δευτέραν δέ τήν σελήνην, τρίτον δέ
καϊ γάρ oi τών ωρολογίων γνώμονες ού συμμεθιστάμενοι ταΐς σκίαίς άλλ'
τόν Κρόνον- ή δέ πλείων δόξα καθ' ήν πράτψ ή σελήνη, έπεί καϊ άπόσπασμα
έστώτες όργανα καϊ χρόνου μέτρα γεγόνασι, μιμούμενοι τής γης τό έπιπροσθοϋν
τοϋ ήλιου λέγουσιν αύτήν, ιϋς καϊ Έ.'
τφ ήλίφ περί αύτήν ύποφερομένφ, καθάπερ εϊπεν Έ.

κυκλοτερές περί γα'ιαν ελίσσεται άλλότριον φώς. νύκτα δέ γαία τίθησιν υφισταμένη φαέεσσι-

έφισταμένη Scaliger : ύφισταμένοιο Diels φαέεσσι Sturz : φάεσσι codd.

40(46) Plutarch fac. lun. 952b

43(49) Plutarch quaest. conv. 720

τής δέ γης τρόπον τινά ψαύει (ή σελήνη) και περιφερόμενη πλησίον,
σκοτεονός γάρ ών ό άήρ κατ' Έ-

άρματος ώσπερ άν ίχνος ελίσσεται

T E X T 1 1 2 ΠΕΡΙ ΦΥΣΕΩΣ 44(50)-47(35)

νυκτός έρημαίτγς άλαώπιδος αύτάρ έγώ παλίνορσος έλεύσομαι ές πόρο^ ύμνων,

τόν πρότερον κατέλεξα, λόγου λόγον έξοχετεύων
άλαώπιδος Xylander, cf. Hsch. s.v. άλαώπιν ακοτεινήν : άγλαώπιδος codd. κείνον έπεί νείκος μέν ένέρτατον ϊκετο βένθος
δίνης, εν δέ μέση φιλότης στροφάλιγγι γένηται,
5 έν τή δή τάδε πάντα συνέρχεται έν μόνον είναι,
44(50) Tzetzes All. II. 15.86 ούκ άφαρ, άλλά θελημά συνιστάμεν' άλλοθεν άλλα-
τών δέ τε μισγομένων χειτ' έθνεα μυρία θνητών
ή Ποσειδώνος κέλευσις έζ "Ιριδος υπάρχει πολλά δ' άμικτ' έστηκε κεραιομένοισιν έναλλάξ,
•η πρός τήν θάλασσαν αύτόν ή πρός θεούς καλούσα όσσ' ετι νεικος ερυκε μετάρσιον ού γάρ άμεμφέως
ΰπερ φησιν Εμπεδοκλής είτε τις τών έτέρων' 10 πω πάν έξέστηκεν επ' έσχατα τέρματα κύκλου,

Ίρις δ' έκ πελάγους άνεμον φέρει ή μέγαν δμβρον. άλλά τά μέν τ' ένέμιμνε μελέων τά δέ τ' έξεβεβήκει-
δσσον δ' αίέν ύπεκπροθέοι, τόσον αίέν έπήει
ήπιόφρων φιλότητος άμεμφέος άμβροτος ορμή·
αίψα δέ θνήτ' έφύοντο, τά πριν μάθον άθάνατ' είναι,
45(56) Hephaestio Enchir. 1.3.4
θέσει μακραϊ γίνονται • • · καϊ 'Ε. · 15 ζωρά τε πριν κέκρητο, διαλλάξαντα κελεύθους.
τών δέ τε μισγομένων χε'ιτ' έθνεα μυρία θνητών,

άλς έπάγη ριπήσιν έωσμένος ήελίοιο- παντοίαις Ίδέησιν άρηρότα, θαύμα ίδέσθαι-

έν τούτοις δηλοϋται δτι έν τή άπλή διακοσμήσει ύποστέλλεται μέν τό νείκος,

46(55) Aristotle Mete. 357a24 ή δε φιλότης επικρατεί, όταν έν μέση τή στροφάλιγγι, τουτέστι τή δίνη,
γένηται, ώστε και τής φιλότητος έπικρατούσης έστιν ή δίνη, και ότι τά μέν
όμοίως δέ γελοΐον και ει τις ειπών
τών στοιχείων άμικτα μένει ύπό τοϋ νείκους, τά δέ μιγνύμενα ποιεί τά
θνητά και ζφα και φυτά, διότι πάλιν διαλύεται τά μιγνύμενα.
γης ίδρωτα θάλασσαν

3-17 Simp, in Phys. 32.13 5, 10-13 Simp, in Cael. 587.11.14 7 EM

οίεταί τι σαφές είρηκέναι, καθάπερ 'Ε. · πρός ποίησιν μεν γάρ ούτως ειπών
s.v. ethnos 14-15 Arist. Poet. 146^24, Ath. 10.423! 15 Plu. quaest. conv.
ίσως είρηκεν Ικανώς (ή γάρ μεταφορά ποιητικόν), πρός δέ τό γνώναι τήν
677d
φύσιν ούχ Ικανώς.

Arist. Mete. 3 5 3 b " , Olymp, in Mete. 151.4, cf. 155.8, Alex. Aphr. in Mete.
67.14, 80.31, 81.16, Aet. 3.16.3
2 λόγου Bergk : λόγφ codd. 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,
Ιδρώτα της γης είναι τήν θάλατταν codd. : τήν θάλατταν ίδρωτα γης άμικτ' (άμμικτα F) Ιστηκε κερασμένοισι D F (in Phys.) : άμιχθ' έστηκε κερ­
Olymp. : ιδρώτα της γης Aet. 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
47(35). 1-15 Simplicius in Cael. 52.8.30; 1 6 - 1 7 ex in Phys. 3 2 . 1 3 14 θνητά φύοντο Ath. 15 ζωρά τε πριν κέκρητο scripsi : ζωρά τε τά
μήποτε δέ καν έπικρατή έν τούτφ (τφ κόσμφ) τό νείκος ώσπερ έν τφ σφαίρφ πριν άκριτα codd. : ζωρά τε τά πριν άκρητα Ath., Plu. : ζφά τε πριν
ή φιλία, άλλ' άμφω ύπ' άμφοίν λέγονται γίνεσθαι. καϊ τάχα ούδέν κωλύει κέκριτο (κέκτητο A c ) Arist. : ζωρά τε πριν τά κέκρητο Bergk : ζωρά τε τά
παραθέσθαι τινά τών τοϋ 'Ε. έπων τούτο δηλοϋντα' πριν, έκρητο Diels διαλλάσσοντα Ath. 17 παντοίαισιν Ιδέεσσιν D E
 II4
T E X T ΠΕΡΙ ΦΥΣΕΩΣ 48(96)-51(59)

48(96) Simplicius in Phys. 300.19 ή πολλαί μέν κόρσαι άναύχενες έβλάστησαν.

και γάρ λόγφ τινι ποιεί (ό 'Ε.) σάρκας και όστοϋν και τών άλλων εκαστον-
λέγει γοΰν έν τφ πρώτφ τών Φυσικών . . . ό μέν Αλέξανδρος ιός μίξεως παράδειγμα άκούει, έξ ής συνίσταται τά
κατά φύσιν σώματα, καέ συναίρεσθαι δοκεί τφ λόγφ αύτοΰ τό έπέ τής φιλ­
ή δέ χθων έπίηρος έν εύστέρνοις χοάνοισι ότητος τούτο λέγεσθαι μίξεως αίτιας ούσης ώσπερ τοϋ νείκους διακρίσεως, πώς
τω δύω τών όκτώ μερέων λάχε Νήστιδος αίγλης, δέ άν είη μίξεως σημαντικόν ή "άναύχενος κόρση" καέ τάλλα τά ύπό τοϋ
τέσσαρα δ' Ήφαίστοιο' τά δ' όστέα λευκά γένοντο, 'Ε. λεγόμενα έν τούτοις

άρμονίης κόλλησιν άρηρότα θεσπεσ'ιηθεν.

γυμνοί δ' έπλάζοντο βραχίονες εύνιδες ώμων,
τουτέστιν άπό τών θείων αιτίων και μάλιστα της φιλίας ήτοι άρμονίας' ταίς όμματα τ' οί' έπλανάτο πενητεύοντα μετώπων,
γάρ ταύτης κόλλαις αρμόζεται.
καέ πολλά άλλα, άπερ ούκ έστι μίξεως παραδείγματα, έξ ής τά κατά φύσιν
1-3 Arist. De An. 4^4, Alex. Aphr. in Metaph. 135.15, Asel, in Metaph. συνίσταται;
n a . i , Them, in de An. 33.12, Sophon. in de An. 32.15 2-3 Alex. Aphr.
in Metaph. 828.8, Syrian, in Metaph. 188.17, cf. Simp, in de An. 68.5, Phlp. 1 Arist. Cael. 300630, De An. 430329, GA 722620, Simp, in de An. 250.23,
in de An. 176.30 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. : 1 ή codd., Arist. GA : om. Arist. Cael. : άις Tz. πολλών pleri. άν-
τάς D E , W Arist., Alex., Syrian. : τά F , cet. Arist. : τω Steinhart, Diels αύχενοι βλαστώσιν Simp. Cai. 2 έπλάξοντο Ε, έμπλάζοντο A 3 οία
μοιράων D E , U V W Arist. A Alex., Ζ Them. 3 λευκά γένοντο codd., D, οία ΑΕ
T V W Arist. : λεύκ' έγένοντο cet.

51(59) Simplicius in Cael. 587.18 [post 4 7 ( 3 5 ) . 10-13]

49(34) Aristotle Mete. 381631 έν ταύτη obv τή καταστάσει "μουνομελή" έτι τά γυϊα άπό τής τοϋ νείκους
τό γάρ ύγρόν τφ ξηρφ αίτιον τοΟ όρίζεσθαι καέ έκάτερον έκατέρφ οίον κόλλα διακρίσεως όντα έπλανάτο τής πρός άλληλα μίξεως εφιέμενα
γίγνεται, ώσπερ και 'Ε. εποίησεν έν τοις Φυσικοίς (Περσικοίς Ε ) -

αύτάρ έπεί κατά μείζον έμίσγετο δαίμονι δαίμων,

άλφιτον δδατι κολλήσας •• •
δτε τοϋ νείκους έπεκράτει λοιπόν ή φιλότης,
καέ διά τοϋτο έξ άμφοίν έστέ τό ώρισμενον σώμα.

[Arist.] probt. 929816, Alex. Aphr. in Mete. 199.6, Olymp, in Mete. 297.19 ταϋτά τε συμπίπτεσκον, δπη συνέκυρσεν έκαστα,
άλλα τε πρός τοις πολλά διηνεκή έξεγένοντο.

έπέ τής φιλότητος ουν ό 'Ε. εκείνα είπεν, ούχ ώς επικρατούσης ήδη τής φι­
50(57) Simplicius in Cael. 586.7
λότητος, άλλ' ώς μελλούσης έπικρατείν, έτι δέ τά άμικτα και μονόγυια
έρωτα δέ, πότερον ούχ οίά τε ήν τότε ούτω κινεϊσθαι άτάκτως, ώστε και
δηλούσης.
μίγνυσθαι τοιαύτας μίξεις Ινια, έξ ών "συνίσταται τά κατά φύσιν συνιστ­
άμενα σώματα, οίον όστά και σάρκες" καέ όλους τά τών ζφων μέρη καέ
τών φυτών καέ αυτά τά ζφα και τά φυτά, "καθάπερ 'Ε. γίνεσθαί φησιν 2 Simp, in Phys. 327 20, 3 3 1 · 2

έπί τής φιλότητος" λέγων

T E X T ιι6
"7 ΠΕΡΙ ΦΥΣΕΩΣ 52(61)-57(65)
1 δαίμονι om. A 2 έκαστα] άπαντα in Phys.
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 ή και τό σοντρέφεσθαι και συναγελάζεσθαι τά θήλεα τοις άρρεσιν άνάμνησιν
τινα συμφυή και κράσει μορφής μέν διάφορα, ένώσει δέ σώματος συμπλακέντα' ποιεί τών άφροδισίων και συνεκκαλείται τήν δρεξιν ώς έπί άνθρώπων 'Ε.
ά δέ λέγει, ταϋτά έστι' έποίησε

πολλά μέν άμφιπρόσωπα και άμφίστερν' έφύοντο,

τφ δ' έπί καϊ πόθος είτε Χδιά πέψεως άμμίσγωνΧ
βουγενή άνδρόπρφρα, τά δ' εμπαλιν έζανέτελλον
άνδροφυη βούκρανα, μεμιγμένα τή μέν άπ' άνδρών άμμίστων uA, άμισθων η : είσι δι' δψιος άμμιμνήσκων {είσι Karsten, δι'
τή δέ γυναικοφυή, ΧσκιεροϊςΧ ήσκημένα γυ'ιοις- δψιος Wyttenbach) Diels

2 Arist. Phys. 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 55(66) Schol. in Eurip. Phoen. 18
'Ε. ό φυσικός άλληγορών φησι

1 άμφίστερνα φύεσθαι codd., emend. Karsten 2 έξανατέλλειν codd., σχιστούς λειμώνας • • • Αφροδίτης
emend. Karsten 3 άνδρογενή βούπρωρα Simp, in Phys. 381.7 άπ'
Karsten : ύπ' codd. 4 χλιεροίς Karsten : στιβαροίς Bergk : διεροίς έν οίς ή τών παίδων γένεσίς έστιν.
Panzer6ieter : στείροις vel σκιροϊς Diels
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
56(63) Aristotle GA 764615
γυναικείων σωμάτων διαρθρώσεως ταυτι τά Ιπη'
ούτε γάρ διεσπασμενον ενδέχεται τό σώμα τοϋ σπέρματος είναι, τό μέν έν
τφ θήλει τό δ' έν τφ άρρενι, καθάπερ 'Ε- φησιν ειπών
νϋν δ' άγ', δπως άνδρών τε πολυκλαύτων τε γυναικών
έννυχίους δρπηκας ανήγαγε κρινόμενον πϋρ,
άλλά διέσπασται μελέων φύσις, ή μέν έν άνδρός
τώνδε κλϋ'" ού γάρ μϋθος άπόσκοπος ούδ' άδαήμων-
ούλοφυεϊς μέν πρώτα τύποι χθονδς έζανέτελλον,
Arist. GA 722612, Phlp. in GA 166.25, cf- Gal. sem. 4.616K
5 άμφοτέρων ύδατος τε και είδεος αίσαν έχοντες"
τους μέν πϋρ άνέπεμπε θέλον πρός όμοϊον ΐκέσθαι,
ούτε τί πω μελέων έρατόν δέμας εμφαίνοντας,
ή δ' έν γυναικός add. Phlp.
ούτ' ένοπήν Χούτ'Χ έπιχώριον άνδράσι ΧγύωνΧ-

3 cf. Arist. Phys. 199hg

57(65) Aristotle GA 723323
πρός δέ τούτοις εί τά θήλυ και τό άρρεν έν τή κυήσει διαφέρει, καθάπερ 'Ε.
λέγει
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'
έν δ' έχύθη καθαροΐσν τά μέν τελέθουσι γυναίκες
T E X T ιι8
"9 ΠΕΡΙ ΦΥΣΕΩΣ 58(67)-65(79)

ψύχεος άντιάσαντα γάρ συνάγει και συνίστησι και συνέχει καταπυκνοϋσα ταίς όμιλιαις καϊ
φιλοφροσύναις
1 Phlp. in GA 30.4, cf. Arist. GA 764a!
ώς δ' δτ' οπός γάλα λευκόν έγόμφωσεν και έδησε

1 έλύθη S 2 <τά δ' έμπαλιν άρρενα θερμού) add. Diels κατ' 'Ε- {τοιαύτην γάρ ή φιλία βούλεται ποιείν ενότητα και σύμπηζιν), ή
δέ πολυφιλία . . .

έπτυξε EC
58(67) Galen Hipp. Ep. 17.1002 Κ

ό μεν γάρ Παρμενίδης ούτως έφη "δεξιτεροίσι μέν κούρους, λαοίσι δ' ab
κούρας." ό δέ 'Ε- ούτως· 62(73) Simplicius in Cael. 530.5 [post 60(71). 1-4]
και μετ' όλίγα'
έν γάρ θερμοτέρω τό κατ άρρενα έπλετο ΧγαίηςΧ,
και μέλανες διά τοϋτο και άδρομελέστεροι άνδρες
ώς δέ τότε χθόνα Κύπρις, έπεί τ' έδίηνεν έν όμβρφ,
και λαχνήεντες μάλλον.
είδεα ποιπνΰουσα θοώ πυρϊ δώκε κρατϋναι

1 τοκάς άρρενος έπλετο γαστήρ Diels : τό κατ' άρρενα έπλετο γαστρός Sturz
2 άδρομελέστεροι Karsten : άνδρωδέστεροι codd. 1 έδει'κνεεν Α 2 εί δέ άποπνοιοΰσα Α θεώ F

59(68) Aristotle GA 777 a 7> c f - Philoponus in GA 208.9 63(72) Athenaeus 8.334b

τό γάρ γάλα πεπεμμένον αϊμά εστίν, άλλ' ού διεφθαρμένον. 'Ε. δ' ή ούκ ού λανθάνει δέ με και δτι κοινώς πάντες οί ίχθύες καμασήνες ύπό 'Ε. ελέ­
όρθώς ύπελάμβανεν ή ούκ εό μετήνεγκε ποιήσας ώς τό αίμα {τό γάλα codd.) χθησαν τοϋ φυσικού ούτιος·

πώς και δένδρεά μακρά και είνάλιοι καμασηνες

μηνός έν όγδοάτου δεκάτη πύον έπλετο λευκόν.

64(77-78) Theophrastus CP 1.13-2, cf. Plutarch quaest. conv. 649c

60(71) Simplicius in Cael. 529-28 [post 8 7 ( 9 5 ) . ! ] εί δέ και συνεχώς ό άήρ άκολουθοίη τούτοις {τοις δένδροις), Ισως ούδέ τά
παρά τών ποζητών λεγόμενα δύζειεν άν άλόγως έχείν ούδ' ώς 'Ε. άείφυλλα
δτι δέ περί τούτων λέγει των έν τούτφ τφ κόσμφ, άκουε τούτων τών έπών
καϊ έμπεδόκαρπά φησι θάλλειν
εί δέ τί σοι περί τώνδε λιπόζυλος έπλετο π'ιστις,
πώς ύδατος γα'ιτης τε και αιθέρος ήελίου τε καρπών άφθονίησι κατ' ήίρα πάντ' ένιαυτόν,
κιρνομένων είδη τε γενοίατο χροιά τε θνητών
τόσσ' δσα νϋν γεγάασι συναρμοσθέντ' Αφροδίτη υποτιθέμενος τινα τοϋ άέρος κράσιν, τήν έαρινήν, κοινήν.

1 δέ τις F , δ' έτι c 4 τόσσ' Karsten : τοία codd. τοί' οία Wilam. άείφυλλα] έμπεδόφυλλον Plu. : δένδρεά δ' έμπεδόφυλλα και έμπεδόκαρπά
γεγώασι Α τέθηλεν versum Hermann., edd. κατήρεα Scaliger : κατήορα Stein

61(33) Plutarch amic. mult. 9 5 * 65(79) Aristotle GA 73134

τούναντίον ούν έοικεν ή καλούμενη πολυφελία (τή φιλία) ποιείν. ή μέν και τούτο καλώς λέγει 'Ε. ποιήσας
T E X T 120 121 ΠΕΡΙ ΦΥΣΕΩΣ 66(80)-71(82)

οΰτω δ' φοτοκει μακρά δένδρεά πρώτον έλαίας- 69(76) Plutarch quaest. conv. 6 1 8 b
καϊ τον θεόν όρδς, δν "άριστοτέχναν" ήμών ό Πίνδαρος προσείπεν, ού
τό τε γάρ φόν κύημα έστι, και έκ τίνος αύτοϋ γίγνεται τό ζφον, τό δέ λοιπόν πανταχού τό πϋρ άνω τάττοντα και κάτω τήν γήν άλλ' ώς άν at χρείαι τών
τροφή. σωμάτων άπαιτώσιν

Thphr. CP 1.7.1, Phlp. in GA 63.11 τοϋτο μέν έν κόγχαισι θαλασσονόμοις βαρυνώτοις'

vac μήν κηρύκων τε λιθορρίνων χελύων τε,

φησιν Έ.
μακρά] μικρά PSY, Phlp.

ένθ' όψει χθόνα χρωτός υπέρτατα ναιετάουσαν.

66(80) Plutarch quaest. conv. 683d

2-3 Plu. fac. lun. 927Ι
τοϋ δ' Έ. είρηκότος

ούνεκεν όψιγονοί τε σ'ιδαι και ύπέρφλοα μήλα

1 θαλασσονόμων Diels

τό μεν τών σιδών έπίθετον νοεϊν, ότι τοϋ φθινοπώρου λήγοντος ήδη και τών
καυμάτων μαραινομένων έκπέττουσι τόν καρπόν . . . τά δέ μήλα καθ' ήντινα
70(75) Simplicius in Cael. 5 3 0 . 8 [post 62(73)]
διάνοιαν ό σοφός "ύπέρφλοια" προσειρήκοι, διαπορείν.
και πάλιν

ύπέρφλοα Karsten : ύπέρφλοια codd.

τών δ' 'όσ' έσω μέν πυκνά, τά δ' έκτοθι μανά πέπηγεν,
Κύπριδος έν παλάμησι πλάδης τοιήσδε τυχόντα

67(81) Plutarch quaest. nat. 9 1 2 c

2 Simp, in Phys. 33'·9
ή δε πέψις έοικεν είναι σήψις, ους 'Ε- μαρτυρεί λέγων

οίνος άπό φλοιοϋ πέλεται σαπέν εν ξύλω ύδωρ-

2 παλάμησι {-μης F) πλάδης τοιήσδε codd. : παλάμησι πλάδης {πλάσης Ε)
τοίης τι in Phys.
Plu. quaest. nat. gigd, Arist. Top. \27a19, Alex. Aphr. in Top. 357.12, Anon.
in Plat. Theaet. 24.39

71(82) Aristotle Mete. 38764

λέγω δέ και όατα καϊ τρίχας και πάν τό τοιούτον έν ταύτφ' ού γάρ κείται
ύπό φλοιφ Xylander δνομα κοινόν, άλλά κατ' άναλογίαν δμως εν ταύτφ πάντ' έστιν, ώσπερ και
Έ. φησι

68(74) Plutarch quaest. conv. 685Ϊ ταύτα τρίχες και φύλλα και οιωνών πτερά πυκνά

αύτών δέ τών ζφων ούδέν άν χερσαίον ή πτηνάν ειπείν έχοις ούτω γόνιμον και λεπίδες γίγνονται έπί στιβαροίσι μέλεσσιν.
ιός πάντα τά θαλάττια' πρός δ και πεποίηκεν ό Έ.'
Olymp, in Mete. 335·22

φϋλον άμουσον άγουσα πολυσπερέων καμασήνων.

T E X T 122
123 ΠΕΡΙ ΦΥΣΕΩΣ 72(83)-77(109)

2 λοπίδες Ε φολιδονίδες Olymp. : φλονίδες Karsten

75(90) Plutarch quaest. conv. 663a
είτε γάρ έξ όμοιων άναλαμβάνει τό οίκείον ή φύσις εις τόν δγκον αύτόθεν
ή ποικίλη τροφή πολλάς μεθιείσα ποιότητας έξ έαυτής έκάστφ μέρει τό
72(83) Plutarch fort. g 8 d πρύσφορον άναδίδωσιν ώστε γίνεσθαι τό τοϋ 'Ε.
τά μέν γάρ ώπλισται καέ όδοΰσι καέ κέντροις,

ώς γλυκύ μέν [έπί] γλυκύ μάρπτε, πικρόν δ' έπί πικρόν δρουσεν,
αύτάρ έχίνοις όξύ δ' έπ' όξύ (εβη), Χδαλερόν δαλεροϋ λαβέτωςΧ
όξυβελεις χαίται νώτοις έπιπεφρικασι-
Macrobius Sat. 7- 5 · 1 7
1 έχίνοις Vulcob. : έχίνος codd. 2 όξυβελοίς W, όξυβελής Ο χαίται
Vulcob. : και τε Ν, δέ τ ε cet. codd.

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 καέ πρόσφορα καθάπερ τής μέν πορφύρας ό κυαμός
τής δέ κόκκου τό νίτρον δοκεΐ τήν βαφήν άγειν μεμιγμένον,
ού γάρ ζφων μόνον ούδέ φυτών ούδέ γης καέ θαλάττης, άλλά καέ λίθων
άπεισιν ένδελεχώς πολλά ρεύματα καέ χαλκού καέ σιδήρου. βύσσω δέ Χ γλαυκής κρόκουΧ καταμισγεται άκτίς,

ιός Έ. είρηκε.
άπορροαϊ A ante corr. : άπορροιαί cet. codd.

γλαύκοιο Xylander καέ κρόκου], κρόκον Π Β, κρόνου Gu άκτίς] om.

FnB : αίθος Xylander : άκτής Wilam. γλαυκή κόκκου καταμισγεται άνθος
74(91) Philoponus in GA 123.15 Wyttenbach : γλαυκής κόκκος καταμισγεται άκτής Diels : γλαύκοιο κρόκου
καταμισγεται άκτίς Bennet
και ών μέν είσι τά ναστά και οί πόροι, τουτέστι τά κοίλα καέ πυκνά σύμ­
μετρα, ώστε δ' άλλήλων χωρείν, τούτων Ιφασκεν (δ 'Ε.) είναι μίξιν καέ
κράσιν, οίον ύδατος καέ οίνου, ών δέ άσύμμετρα, άμικτα ταΰτα Ιφασκεν
77(109) Aristotle De An. 404138
είναι, ώσπερ Ιλαιον καέ ύδωρ' φησϊ γάρ
όσοι δ' έπέ τό γινώσκειν καέ τό αίσθάνεσθαι τών όντων, ούτοι δέ λέγουσι τήν
(ύδωρ) οϊνφ μάλλον ΐέναρίθμισνΧ, αύτάρ έλαίφ
ψυχήν τάς άρχάς, οί μέν πλείους ποιοϋντες, ταύτας, οί δέ μίαν, ταύτην, ώσπερ
ούκ έθέλει-
'Ε. μέν έκ τών στοιχείων πάντων, είναι δέ καέ ϊκαστον ψυχήν τούτων, λέγων
ούτως ·
ταύτα λέγων κατά παντός σώματος τήν αίτιον τής τών ήμιόνων άτεκνίας
άπεδίδου-
γαίη μέν γάρ γαϊαν όπώπαμεν, υδατι δ' ύδωρ,
αίθέρι δ' αιθέρα διον, άτάρ πυρί πϋρ άίδη^,
Alex. Aphr. quaest. 72.26, cf. Arist. GA 723318
στοργήν δέ στοργή, νεικος δέ τε νε'ικεϊ 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.
1 έναρίθμιον codd., Alex. : ένάρθμιον Karsten
198.11, Gal. plac. Hipp. 5.627K, Stob. 1.51.7 1,3 Procl. in Tim. 233c;
 125 ΠΕΡΙ ΦΥΣΕΩΣ 78(107)-83(98)
T E X T 124

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. 182.1 1 Phlp. in de An. 150.12, 180.21, 469.20, 489.27,
Phlp. in de An. 486.16, cf. Simp, in de An. 202.30
570.24, Them, in de An. 10.20 14.18, 34.8, Sophon. in de An. 26.16, Gal.
plac. 'Hipp. 5.631Κ

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
2 ήέρι δ' ήέρα S.E. 1.303 δίον codd., Gal., Stob. : δίοαι cet., om. Hippol.
codd. : καθίσταται Τ {De An.)
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 .

81(103) Simplicius in Phys. 331.12 [post 70(75).2]

78(107) Theophrastus Sens. 10 καέ πολλά άν τις εύροι έκ τών Έ. Φυσικών τοιαύτα παραθέσθαι, ώσπερ καέ
τό μέν γάρ φρονείν είναι τοις όμοίοις, τά δ' άγνοεΖν τοις άνομοιΌις, <Υς τοϋτο'
ή ταύτόν ή παραπλήσιον δν τή αίσθήσει τήν φρύνησιν. διαριθμησά μένος γάρ,
ώς ϊκαστον έκάατφ γνωρίζειν, έπέ τέλει προσέθηκεν ώς τήδε μέν ούν ίότητι τύχης πεφρόνηκεν άπαντα-

έκ τούτων (ώς) πάντα πεπήγασιν άρμοσβέντα

και τούτοις φρονέουσι και ήδοντ' ήδ' άνιώνται- 82(104) Simplicius in Phys. 331.41 [post 81(103)]
και μετ' όλίγον'
διό καέ τφ αϊματι μάλιστα φρονεϊν έν τούτφ γάρ μάλιστα κεκράσθαι τά
στοιχεία τών μερών. καέ καθ' όσον μέν αραιότατα ξονέκυρσε πεσόντα

1 γάρ add. Karsten, lacunam xiv litt, indicat Ρ : ώς Lloyd-Jones 2 ήδ­ άραιότατα Scaliger : αραιότατα codd.
οντ' ήδ' Karsten : ήδονται και codd.

83(98) Simplicius in Phys. 31.31

79(106) Aristotle Metaph. 1009b 17
δτι γάρ ούχ ώς οί πολλοί νομίζουσι φιλία μέν μόνη κατ' 'Ε. τόν νοητόν
καέ γάρ Έ. μεταβάλλοντας τήν έξιν μεταβάλλειν φησι τήν φρόνησιν
έποίησε κόσμον, νείκος δέ μόνον τόν αίσθητόν, άλλ' άμφω πανταχού οίκείως
θεωρεί, άκουσον αυτού τών έν τοις ΦυσικοΙς λεγομένων, έν οίς καέ τής
πρός παρεόν γάρ μήτις άέξεται άνθρώποισιν.
ενταύθα δημιουργικής συγκράσεως τήν Άφροδίτψ ήτοι τήν φιλίαν αίτιον φησι.
καλεί δέ τό μέν πϋρ καέ "Ηφαιστον και ήλιον και φλόγα, τό δέ ύδωρ δμβρον,
Arist. De An. 4 2 7 a 2 3 > Alex. Aphr. in Metaph. 306.18, Asel, in Metaph. 277.9, τόν δέ άέρα αιθέρα, λέγει ουν πολλαχοΰ μέν ταΰτα καέ έν τούτοις δέ τοίς
Phlp. in de An. 485.23, Them, in de An. 87.22, Sophon. in de An. 115.26 Ιπεσιν '

ή δέ χθων τούτοισιν ίση συνέκυρσε μάλιστα,

έναύζεται E T A b , Alex. Ήφαίστφ τ' όμβρφ τε και αίθέρι παμφανόωντι,
Κύπριδος όρμισθεϊσα τελείοις έν λιμένεσσιν,
εϊτ' όλίγον μείζων Χείτε πλέον έστίνΧ έλάσσων.
80(108) Aristotle Metaph. 1009b 19 [post 79(106). 1]
5 έκ τών αίμά τ' έγεντο και άλλης είδεα σαρκός.
καέ έν έτέροις δέ λέγει δτι

1 Simp, in Phys. 33 '· 5

δσσον (δ') άλλοϊοι μετέφυν, τόσον άρ σφισιν αΐε'ι
και το φρονεϊν άλλυοία παρίσταται
T E X T 126 I
127 ΠΕΡΙ ΦΥΣΕΩΣ 84(85)-90(94)

3 όρμησθείσα D E 4 μείζον είτε πλέον έστιν έλασσον F μείζων είτε

άψας παντοίων άνεμων λαμπτήρας άμοργούς,
πλέονεσσιν έλάσσων Panzerbieter : είτ' έν πλεόνεσσιν Dodds 5 αίμα
τέγεντο D, αί'ματ' έγεντο Ε, αίματ' έγένοντο F : αίμά τε γέντο Sturz οί τ' άνεμων μέν πνεϋμα διασκιδνάσιν άέντων,
5 φως δ' έξω διαθρψσκον, όσον ταναώτερον ήεν,
λάμπεσκεν κατά βηλόν άτειρέσιν άκτίνεσσιν

84(85) Simplicius in Phys. 331.3 ώς δέ τότ' έν μήνιγξιν έεργμένον ώγύγιον πϋρ

"και τά μόρια τών ζφων άπό τύχης γενέσθαι τά πλεΐστά φησιν," ώς δταν λεπτήσιν (τ') όθόνησι λοχάζετο κύκλοπα κούρην

λέγη [83(98). ι ] , και πάλιν α'ι δ' ύδατος μέν βένθος άπέστεγον άμφινάοντος,
10 πϋρ δ' έξω διίεσκον όσον ταναώτερον ήεν.

ή δέ φλόξ ίλάειρα μινυνθαδίης τύχε γαίης,

ότέ μέν ούτως όράν φησιν, ότέ δέ ταΐς άπορροίαις ταΐς άπό τών όρωμένων.
και έν άλλοις [70(75)· 2]- και πολλά άν τις εύροι έκ τών 'Ε. Φυσικών τοιαύτα
παραθέσθαι. 1-10 cf. Arist. Sens. 437814- Alex. Aphr. in Sens. 23.11 8 cf. Eust. ad Od.
20.21

ή δή D, ήδη Ε φλόξ om. Ε ψύχε D F

3 άμουργούς Alex 4 αϊ τ' EMPYG* 5 φώς] πϋρ EMPYG", add.

supra ή φώς il ίζω διάνταται τρείατο θεσπεσίησιν όθόνησιν διαθρώσκον
85(86) Simplicius in Cael. 529-21 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
άλλά καϊ περί γενέσεως τών ύφθαλμων τών σωματικών τούτων λίγων έπήγαγεν
τετρήατο θεσπεσίησιν coni. Blass ex Ρ v. 5, incl. Diels post 8 9 άμφιν­
άοντος Bekker : άμφιναέντος [άμφί καέντος Μ) codd. 10 διίεσκον Ρ :
έξ ών δμματ' έπηξεν άτειρέα δι' Αφροδίτη. διαθρφακον cet. codd.
86(87) Simplicius in Cael. 529-24 [ p o s t 8 5(86)]
και μετ' ολίγον
89(88) Strabo 8.364.3
παρ' 'Ε. δέ
γόμφοις άσκήσασα καταστόργοις Αφροδίτη

μία γίγνεται άμφοτέρων δψ,

87(95) Simplicius in Cael. 529.26 [post 8 6 ( 8 7 ) ]

ή δψις.

και τήν αίτιον λέγων τού τους μέν έν ήμερα, τους δέ έν νυκτϊ κάλλιον όράν Arist. Poet. 1458^5

Κύπριδος (φησιν) έν παλάμησιν δτε ξύμ πρώτ' έφύοντο-

88(84) Aristotle Sens. 437b23 δψ codd. : όης (ό B c ) Arist.
'Ε. δ' εοικε νομίζοντι ότέ μέν έζιόντος τοϋ φωτός, ώσπερ είρηται πρότερον
βλέπειν. λέγει γούν ούτως'

90(94) Plutarch quaest. nat. 3 9 , cf. Aristotle GA 779I528

ώς δ' δτε τις πρόοδον νοέων ώπλίσσατο λύχνον,
cui aqua in summa parte alba, in fundo vero nigra spectatur? an quod
χειμερίην διά νύκτα πυρός σέλας αίθομένοιο,
profunditas nigredinis mater est, ut quae solis radios prius quam ad earn
T E X T 128
129 ΠΕΡΙ ΦΥΣΕΩΣ 91(100)-92(101)

descendant, obtundant et labefactet? superficies autem quoniam continuo a

25 εύτε δ' άναθρφσκη, έκπνέει ίσον όπίσσω.
sole afficitur, candorem luminis recipiat oportet, quod ipsum et Ε. approbat :

cf. Michael in PN 124.15

et niger in fundo fluvii color exstat ab umbra,
atque cavernosis itidem spectatur in antris.

1 λείφαιμοι N V n , δίαιμοι M i l 3 πυκναϊς M Z i l , πυκινοϊς vel πυκνοϊς

91(100) Aristotle Resp. 473315 cet. codd. άλεξι V , δόναξι M i l 4 τέρθρα G«H»Lmo, τέθρα cet. codd.,
λέγει δέ περί άναπνοής και 'Ε. . . . και περί τής διά τών μυκτήρων άναπ- Mich. φόνον M i l , φανόν cet. codd. 5 εύπορίην LQH»f, εύπνοιαν
νοής λέγων οίεται και περί τής κυρίας λέγειν άναπνοής . . . γίνεσθαι δέ φησι 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
τήν άναπνοήν και έκπνοήν διά τό φλέβας είναι τινας, έν αίς Ινεστι μεν
Karsten : άναθρώσκει codd. έκπνέει Diels : έκπνεί codd. 9 κλεψύδρη
αίμα, ού μέντοι πλήρεις είσίν αίματος, έχουσι δέ πόρους εις τόν έξω άέρα,
Diels : κλεψύδραις vel κλεψύδρην codd. παίζησι il, παίζουσι ΜΖ δι-
τών μέν τοϋ σώματος μορίων έλάττους, τών δέ τοϋ άερος μείζους" διό τοϋ
ειπετέος Diels, δι' εύπαγεός Ρ, δι' εύπετέοις S, διιπετέος Z M i l , δι' εύπετέος
αίματος πεφυκότος κινεϊσθαι άνω και κάτω, κάτω μέν φερομένου είσρεϊν τόν
cet. codd. 12 ούδέτ' ές vel ούδ' δτι ές codd. : ούδ' Ιτ' ές Diels, ουδείς
άέρα και γίνεσθαι άναπνοήν, άνω δ' ιόντος έκπίπτειν θύραζε και γίνεσθαι D K : ούδέ τις Bollack 13 αιθέρος Stein, Burnet 14 άποστεγάσει
τήν έκπνοήν, παρεικάζων τό συμβαίνον ταϊς κλεψύδραις' 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.
ώδε δ' άναπνεϊ πάντα καϊ έκπνεϊ' πασι λίφαιμοι 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
σαρκών σύριγγες πύματον κατά σώμα τέτανται,
πτοντας M Z G ' i l n ύπεκθέει M Z i l , ύπεκθεί cet. codd. 23 έπαίξειε
και σφιν έπί στομίοις πυκναϊς τέτρηνται άλοζιν
{έπάξειε Μ Ζ ) codd. : άπαίξειε Stein, Diels 24 αιθέρος MZil, έτερον
ρινών έσχατα τέρθρα διαμπερές, ώστε φόνον μέν cet. codd. : τούτερον Furley οίδμα τιταίνον MZil 25 άναθρφσκη
5 κεύθειν, αίθέρι δ' εύπορίην διόδοισι τετμήσθαι. Karsten : άναθρώσκοι il, άναθρώσκη M S Z , άναθρώσκει cet. codd. έκπνέει
ένθεν έπειθ' οπόταν μέν άπαίξη τέρεν αίμα, Diels : έκπνεί codd.
αίθήρ παφλάζων καταίσσεται οίδματι μάργψ,
εύτε δ' άναθρφσκη πάλιν εκπνέει, ώσπερ όταν παις
κλεψύδρη παίζουσα διειπετέος χαλκοϊο' 92(101) Plutarch quaest. nat. 917ε
10 εύτε μέν αύλοϋ πορθμόν έπ' εύειδεϊ χερί θε'ισα •πότερον al κάνες, ως φησιν 'Ε.
εις ύδατος βάπτησι τέρεν δέμας άργυψέοιο,
Χούδετ' έςΧ άγγοσδ' όμβρος έσέρχεται, άλλά μιν είργει κέρματα θηρείων μελέων μυκτήρσιν ερευνών,
άέρος όγκος έσωθε πεσών έπί τρήματα πυκνά,
εΐσόκ' άποστεγάσγι πυκινόν ρόον αύτάρ έπειτα τάς άπορροάς άναλαμβάνουσιν, ας έναπολείπει τά θηρία τή ύλη . . .
15 πνεύματος έλλείποντος έσέρχεται αίσιμον ύδωρ.
ώς δ' αύτως όθ' ύδωρ μέν έχει κατά βένθεα χαλκού,
πορθμού χωσθέντος βροτέφ χρο'ι ήδέ πόροιο, Alexander probl. 2 2 . 7
αίθήρ δ' εκτός, έσω λελιημένος, όμβρον έρύκει ζώντος μέν ουν διά τό συνεχή είναι τήν όσμήν άπό τοϋ θηρίου αισθάνονται,
άμφϊ πύλας ήθμοίο δυσηχέος, άκρα κρατύνων, τεθνεώτος δε πέπαυσται ρέουσα" ού γάρ καταλείπει, ώσπερ 'Ε., ους
20 είσόκε χειρί μεθή' τότε δ' αύ πάλιν, έμπαλιν ή πριν,
πνεύματος έμπίπτοντος ύπεκθέει αίσιμον ύδωρ- • • • άπέλειπε ποδών απαλή περί ποίη
ώς δ' αύτως τέρεν αίμα κλαδασσόμενον διά γυ'ιων
όππότε μέν παλίνορσον έπαίξειε μυχόνδε, I Plu. curios. 52of, cf. Anon, in Plat. Theaet. 71.3

αιθέρος εύθύς ρεύμα κατέρχεται οίδματι θΰον,

T E X T 130 131 ΠΕΡΙ ΦΥΣΕΩΣ 93(102)-98(27a)

1 κέρματα Anon. : κέμματα [κόμματα Β) codd. : πέλματα J 1 , τέρματα cet 96(133) Clement Strom. 5-81.2
Plu. 52of έρευνών Plu. 52of : έρευνώσαι codd. 2 περιποία codd. : το γάρ τοι θείον, ό 'Ακραγαντίνός φησι ποιητής,
πνεύματα θ' δσσ' άπέλειπε ποδών άπαλή περί ποία Diels : ζώονθ' δσσ' D K :
όσμάθ' δσσ' Pearson ούκ έστιν πελάσασθαι έν όφθαλμοϊσιν έφικτόν
ήμετέροις ή χερσί λαβείν, ήπερ τε μεγίστη

93(102) Theophrastus Sens. 22 πειθούς άνθρώποισιν άμαξιτός εις φρένα πίπτει.

ού γάρ ίσως καθ' αύτό τό άναπνείν αίτιον τής όσφρήσεως, άλλά κατά συμβε-
Theodoret. Gr. äff. 1.74
βηκός, άυς έκ τε τών άλλων ζφων μαρτυρείται και διά τών είρη μένων παθών
ό δ' ους ταύτης ούσης τής αίτιας και έπί τέλει πάλιν είρηκεν ώσπερ έπι-
ση μαινόμενος
1 πελάσαι δ' όφθαλμοίς [όφθαλμοϊσιν, V ) ούκ έστιν έφικτόν C V Theodoret.
ώδε μέν ούν πνοιής τε λελόγχασι πάντα και οσμών- 2 ήπερ τε codd. : ήπερ γε Karsten

πνοιής Stephanus : πνοής codd.

97(134) Ammonius in Int. 249.1
διά ταΰτα δέ και ό Άκραγαντίνος σοφός έπιρραπίσας τούς περί θεών <ώς
94(105) Stobaeus 1.49· 53 άνθρωποειδών όντων παρά τοις ποιηταίς λεγομένους μύθους, έπήγαγε προηγ­
οίεται γάρ και "Ομηρος έν τφ αίματι είναι τοις άνθρώποις τήν περί τά ουμένως μέν περί Απόλλωνος, περί ου ήν αύτφ προσεχώς ό λόγος, κατά δέ

θνητά φρόνησιν . . . Έ. δέ ούτω φαίνεται άις όργάνου πρός σύνεσιν τοϋ αί­ τόν αύτόν τρόπον και περί τοΰ θείου παντός άπλώς άποφαινόμένος

ματος δντος λέγειν

ούδέ γάρ άνδρομέή κεφαλή κατά γυϊα κέκασται,

αίματος έν πελάγεσσι Χτετραμμένα άντιθρώντοςΧ [ού μέν άπό νώτοιο δύο κλάδοι άΐσσουσι,]

τή τε νόημα μάλιστα κικλήσκεται άνθρώποισιν ού πόδες, ού θοά γοΰν', ού μήδεα λαχνήεντα,

αίμα γάρ άνθρώποις περικάρδιόν έστι νόημα- άλλά φρήν ιερή και άθέσφατος έπλετο μοΰνον,
5 φροντίσι κόσμον άπαντα καταΐσσουσα θοήσιν.
3 EM s.v. αίμα, cf. Censorinus 6.1, Chalc. Tim. 218
διά τοϋ "ιερή" και τήν ύπέρ νοϋν αίνιττόμενος αίτιον.

1 τεθραμμένη Grotius άντιθορώντος Ρ 2 , άντιθορύντος Scaliger : άμφιθρο- 1-5 Tz. Chit. 13.80 1 (1, 3-5 mg.) Olymp, in Gorg. 4.3 4-5 Tz. Chil.
ώντος Karsten 2 κύκλιακεται Heeren 7-517

95(132) Clement Strom. 5·ΐ4°-5

1 ούτε Amnion., Olymp, mg. : ού μέν Tz. άνδρομέή] βροτέη Tz. 2
νώτων γε codd., corr. Schneider άίσσουσιν codd. : άίσσονται Stein, vers,
όλβιος seclusi 3 πόδες] χέρες Olymp, mg. γούνα και Tz. μήδεα] στήθεα
superscrip. A
ώς έοικεν, άρα έστιν κατά τόν 'Ε.,

δς θείων πραπίδων έκτήσατο πλοΰτον, 98(27a) Plutarch prim. phil. 777c

δειλός δ' φ σκοτόεσσα θεών πέρι δόξα μέμηλεν. ό μέν γάρ εις άρετήν διά φιλοσοφίας τελευτών σύμφωνον έαυτφ και άμεμπτον
ύφ' έαυτοϋ και μεστόν ειρήνης και φιλοφροσύνης τής πρός έαυτόν άεί παρ­
γνώσιν και άγνωσίαν δρους ευδαιμονίας κακοδαιμονίας τε θείως έδήλωσεν. έχεται τόν άνθρωπον
T E X T 132
133 ΠΕΡΙ ΦΥΣΕΩΣ 99(129)-101(111)

ού στάσις ούδέ τε δήρις άναίσιμος έν μελέεσσιν.

ή σ' άφαρ έκλε'ιψουσι περιπλομένοιο χρόνοιο
σφών αύτών ποθέοντα φ'ιλην έπί γένναν Ίκέσθαί'
ού δήρις codd. corr. Xylander άναίσιμος Meziriae : άνέσιμος w, έναίσιμος
cet. codd. 10 πάντα γάρ ϊσθι φρόνησιν έχειν και νώματος αισαν.

10 Hippol. RH 6.12.1, S.E. adv. math. 8.286

99(129) Porphyry Vit. Pyth. 3 0

τούτοις και 'Ε. μαρτυρεί λέγων περί αύτοϋ'
1 και έν σφαδίνησιν codd. : κεν σφ' άδινήσιν Schneidewin 2 εποπτεύσεις
scripsi : έποπτεύεις codd. : έποπτεύσης Schneid. 3 τέ Schneid. : δε
ήν δέ τις έν κείνοισιν άνήρ περιώσια είδώς,
codd. 4 τώνδεκτ{ή.η)ται codd. : τώνδ' έκτήσεαι Diels : τώνδε κτήσ-
δς δή μήκιστον πραπ'ιδων έκτήσατο πλοϋτον- εται Bollack 5 ήθος Miller : έθος codd. 6 τάλλ' οίων έπιρέξεις
παντοίων τε μάλιστα σοφών έπιήρανος έργων codd. corr. Schneid. 7 δήλα codd. : δειλά Schneid. ä r' Diels :
όππότε γάρ πάσησιν όρέξαιτο πραπίδεσσιν, τά τ' codd. μέριμνας Schneid. : μέριμναι codd. 8 ή σ' Meineke :
5 βεϊά γε των δντων πάντων λεύσσεσκεν έκαστον, σής codd. περιπλομένοιο Miller : περιπλομένοις codd. 10 νώματος
αίσαν S.E. : γνωματόσισον codd. : γνώμην ίσην Hippol. 6.12
και τε δέκ' ανθρώπων και τ' εικοσιν αίώνεσσιν.

το γάρ "περιώσια" και "τών δντων λεύσσεσκεν έκαστα" και "πραπίδων 101(111) D . L . 8.59
πλοϋτον" και τά έοικύτα εμφαντικά μάλιστα τής έξαιρέτου και άκριβεστέρας τοϋτύν φησι ό Σάτυρος λέγειν ιός αύτός (ό Γοργίας) παρείη τω 'Ε. γοητεύοντι.
παρά τους άλλους διοργανώσεως έν τε τφ όράν και τφ άκούειν και τφ νοείν άλλά και αύτόν διά τών ποιημάτων έπαγγέλλεσθαι τοϋτό τε και άλλα πλείω,
τοϋ Πυθαγόρου.
δι' ών φησι'

1-6 Iamb. Vit. Pyth. 67 1-2 D . L . 8.54

φάρμακα δ' δσσα γεγάσι κακών και γήραος άλκαρ
πεύση, έπεί μούνφ σοι έγώ κρανέω τάδε πάντα-
παύσεις δ' ακαμάτων άνεμων μένος οί τ' έπί γαϊαν
3 σοφών add. τ' Wilam. 5 βεί' δ γε Cobet έκαστον Iamb. : έκαστα όρνύμενοι πνοιαϊσι καταφθινύθουσιν άρούρας'
codd.
5 και πάλιν, ήν έθέλησθα, παλίντιτα πνεύματ' έπάξεις'
θήσεις δ' έξ δμβροιο κελαινοϋ καίριον αύχμόν
άνθρώποις, θήσεις δέ και έξ αύχμοϊο θερείου
100(110) Hippolytus RH 7.29.25
ρεύματα δενδρεόθρεπτα, Χτάτ' αίθέρι ναιήσονταιΧ,
τοιαύτη τις ή κατά τόν Έ. ήμίν ή τοϋ κόσμου γένεσις και φθορά και
άξεις δ' έξ 'Αίδαο καταφθιμένου μένος άνδρός.
αύστασις έξ άγαθοΰ και κακοΰ συνεστώσα φιλοσοφείται, είναι δέ φησι και
νοητήν τρίτην τινά δύναμιν, ήν και έκ τούτων έπινοείαθαι δύνασθαι, λέγων
1-9 Suda s.v. άπνους, Τζ. Chit. 2.909 3-5 Clem. 6.30.2
ώδέ πως"

εί γάρ και σφ' άδινήσιν ύπό πραπίδεσσιν έρείσας

4 πνοιαϊσι] θνητοίσι Clem. άρούρας Clem., Τζ. : άρούραν codd. 5
εύμενέως καθαρήσιν εποπτεύσεις μελέτησιν,
ήν κ' Ρ, Suda, ήν Ρ, ήν και θέληαθα Β : εύτ' έθέλησθα Clem. παλίντονα
ταϋτά τέ σοι μάλα πάντα δι' αιώνος παρέσονται,
Suda 6 θήαεις Ρ, (om. έπάξεις) Clem. : τήσεις Β, στήσεις Ρ, Suda, Τζ.
άλλα τε πόλλ' άπό τώνδε κτ(ήσε)αΐ' αύτά γάρ αύξει 7 θήσεις B 2 F , θήσει Β 1 , στήσεις Ρ, Τζ. θερείου Ρ 2 , Τζ. : θερείοις B F P 1 ,
5 ταϋτ' εις ήθος έκαστον, δπη φύσις έστιν έκάστφ. om. Suda 8 τάχ' αίθέρι ναιήσονται Ρ 1 , ταταιθεριναίης δντα Β, τότε
ει δέ σύ γ' άλλοίων έπορέξεαι οία κατ' άνδρας θέρειναήσονται Ρ, τάτ' ένθέρει άήαονται Ρ 2 : τά τ' έν θέρει έσονται Suda :
μυρία δειλά πέλονται ά τ' άμβλύνουσι μέριμνας, 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 μοι σφόδρα έπείνείν έπεισι τόν Άκραγαντίνον ποιητήν έξυμνοϋντα τήν
πίστιν ώδέ πως"
8. ΚΑΘΑΡΜΟΙ
ώ φίλοι, οίδα μέν οΰνεκ' άληθείη πάρα μύθοις
ους εγώ έξερέω' μάλα δ' άργαλέη γε τέτυκται
άνδράσι και δύσζηλος έπί φρένα 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)
1 οΰνεκ' Meineke : ούν έκ τ' codd. 2 έγωγ codd. corr. Sylburg
τήν γούν άπνουν ό Ηρακλείδης φησι τοιοΰτόν τι είναι, ώς τριάκοντα ήμέρας
αυντηρεΖν άπνοον και άσφοκτον το σώμα" δθεν είπεν αυτόν καϊ Ιητρόν και
μάντιν, λαμβάνων άμα και άπό τούτων τών στίχων
104(11) Plutarch adv. Col. 1113c

ω φίλοι, οι μέγα άστυ κάτα ξανθού Ακράγαντος έμοί μέντοι δοκεί μή τούτο κινείν τό έκφορικόν ό 'Ε., άλλ' ώς πρότερον

ναίετ' άν' άκρα πόλεος, αγαθών μελεδήμονες έργων, είρηται, πραγματικώς διαφέρεσθαι περί τής έξ ούκ δντων γενέσεως, ήν "φύσιν"
τινές καλοϋσι. δηλοί δέ μάλιστα διά τούτων τών επών
{ξείνων αίδοϊοι λιμένες κακότητος άπειροι,)
νήπιοΓ ού γάρ σφιν δολιχόφρονές είσι μέριμναι,
χαίρετ'" εγώ δ' ύμίν θεός άμβροτος ούκέτι θνητός
οί δή γίγνεσθαι πάρος ούκ έόν έλπίζσυσιν,
5 πωλεϋμαι μετά πάσι τετιμένος, ώσπερ έοικεν,
ή τι καταθνήσκειν τε και έξόλλυσθαι άπάντη.
ταιν'ιαις τε περίστεπτος ατέφεσίν τε θαλείοις'
Χτοϊσιν άμ' άν\ ϊκωμαι ές άστεα τηλεθάοντα
άνδράσιν ήδέ γυναιξί σεβίζομαΐ' οί δ'άμ' έπονται ταύτα γάρ τά έπη μέγα βοώντος έστι τοις ώτα έχουσιν, ώς ούκ άναιρεί
γένεσιν άλλά τήν έκ μή δντος, ούδέ φθοράν άλλά τήν "άπάντη," τουτέστι
μύριοι έξερέοντες δπη πρός κέρδος άταρπός,
τήν εις τό μή δν άπολλύουσαν.
10 οί μέν μαντοσυνέων κεχμημένοι, οί δ' έπί νούσων
παντοίων έπύθοντο κλύειν εύηκέα βάξιν,
3 τι Ε : τοι Β άπάντη Xylander : πάντη codd.
δηρόν δή χαλεπησι πεπαρμένοι (άμφ' δδύνησιν).

1-2, 4-6 Anth. Gr. 9.569 1-2 D.L. 8.54 4-5 D L - 8·66> S - E - "dv.math.
105(113) Sextus adv. math. 1.302 [post- 1 0 2 ( 1 1 2 ) . 4 - 5 ]
1.302 4 Plot. 4.7.10.38, Tz. ex.11. 29.24, Philostr. Vit. Ap. 1.1, Lucian.
και πάλιν
laps. 2, Suda s.v. Empedokles, Pythagoras

άλλά τί τοίσδ' έπίκειμ' ώσεί μέγα χρημά τι πράσσων,

εί θνητών περίειμι πολυφθερέων άνθρώπων;
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.) • . . αονήσει δτι ό 'Ε- θεόν εαυτόν 'προσηγόρευσεν, έπεί μόνος καθαρόν άπό

134
T E X T 136
'37 ΚΑΘΑΡΜΟΙ 106(15)-107(115)

κακίας τηρήσας τον νοΰν και άνεπιθόλωτον τφ εν έαυτφ θεφ τόν εκτός κατ- Hippolytus RH 7-29.14 [post 2 2 ( 2 9 ) . 1-2, 4]
είληφεν. καί τοΰτό έστιν δ λέγει περί τής έαυτοϋ γεννήσεως ό Έ.'

2 πολυφθορέων ABCVR
13 τών καί έγώ (νϋν) είμι, φυγάς θεόθεν καί άλήτης,

106(15) Plutarch adv. Col. 1113d [post 104(11)] τουτέστι θεόν κάλων τό έν καί τήν εκείνου ενότητα, έν φ ήν πριν ύπό τοϋ
έπεί τφ γε βουλομένφ μή άγρίως ούτως μηδέ ήλιθίως άλλά πραότερον συκο- νείκους άποσπασθήναι καί γενέσθαι έν τοις πολλοίς τούτοις τοις κατά τήν
φαντεϊν τό μετά ταΰτα έπί τουναντίον άν αίτιάσασθαι παράσχοι, τοϋ 'Ε. τοϋ νείκους διακόσμησιν' 14 "νείκει" γάρ φησι "μαι(νομένφ πίσυνος," νείκος
λέγοντος μαι)νόμενον καί τεταραγμένον καί άστατον τόν δημιουργόν τούδε τοϋ κόσμου
ό Έ. άποκαλών. αύτη γάρ έστιν ή καταδίκη καί ανάγκη των ψυχών, ών
άποσπγ τό νεικος άπό τοϋ ένός καί δημιουργεί καί εργάζεται, λέγων τοιούτον
ούκ civ άνήρ τοιαύτα σοφός φρεσί μαντεύσαιτο,
τινα τρόπον
ώς όφρα μέν τε βιώσι, τό δή βίοτον καλέουσι,
τόφρα μέν ούν είσίν, καί σφιν πάρα δειλά και έσθλά,
4 ός κε έπιορκον άμαρτήσας έπομώσει,
πριν δέ πάγεν τε βροτοί καί (έπεί) λύθεν, ούδέν άρ' είσίν.
5 δαίμονες οίτε μακραίωνος λελάχασι β'ιοιο,

ταΰτα γάρ ούκ άρνουμένου μή είναι τους γεγονότας καί ζώντάς έστιν, είναι
δέ μάλλον οίομένου καί τους μηδέπω γεγονότας καί τους ήδη τεθνηκότας. "δαίμονάς" τάς ψυχάς λέγων "μακραίωνας," δτι είσι αθάνατοι καί μακρούς
ζώαιν αιώνας'
1 φρέσι post άνήρ codd. corr. Xylander 3 δειλά Bergk : δεινά codd.
4 έπεί add. Reiske λύθεν Xylander : λυθέντ' codd. 6 τρις μέν μυρίας ώρας άπό μακάρων άλάλησθαι,

"μάκαρας" καλών τούς συνηγμένους ύπό τής φιλίας άπό τών πολλών εις
107(115) ι, 3, 5, 6, 13 Plutarch exil. 6 0 7 c ; 1-2, 4 - 1 2 , 13, 14 Hippolytus
τήν ενότητα τοϋ κόσμου τοϋ νοητού, τούτους ούν φησιν "άλάλησθαι" και
RH 7.29.14-23

7 φυομένους παντοία διά χρόνου είδεα θνητών,

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. 8 άργαλέας βιότοιο μεταλλάσσοντα κελεύθους.
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 "άργαλέας κελεύθους" φησιν είναι τών ψυχών τάς εις τά σώματα μεταβολάς
καί μετακοσμήσεις. τοΰτ' έστιν δ λέγει'

Plutarch exil. 607c

8 άργαλέας βιότοιο μεταλλάσσοντα κελεύθους'
ό δ' Έ. έν άρχή τής φιλοσοφίας προαναφωνήσας

"μεταλλάσσουσι" γάρ αί ψυχαί σώμα έκ σώματος, ύπό τοϋ νείκους μετα-

ι έστιν άνάγκης χρήμα, θεών ψήφισμα παλαιόν,
βαλλόμεναι καί κολαζόμεναι καί ούκ έώμεναι μένειν εις τό έν άλλά κολάζ-
3 εύτε τις άμπλακίησι φόβω φίλα γυϊα ΧμινΧ εσθαι έν πάσαις κολάαεαιν ύπό τοϋ νείκους τάς ψυχάς μεταβαλλομένας σώμα
5 δαίμονες οί τε μακραίωνος λελάχασι β'ιοιο, έκ σώματος.
6 τρις μιν μυρίας ώρας άπό μακάρων άλάλησθαι,
ΐ3 τήν καί έγώ νϋν είμι, φυγάς θεόθεν καί άλήτης, 9 αίθέριόν γε (φησι) μένος ψυχάς πόντονδε διώκει,
ίο πόντος δ' ές χθονός ούδας άπέπτυσε, γαία δ' ες αύγάς
ούχ έαυτόν, άλλ' άφ' εαυτού πάντας άποδείκνυσι μετανάστας ένταΰθα και 11 ήελίου φαέθοντος, ό δ' αιθέρος έμβαλε δίναις'
ξένους καί φυγάδας ημάς δντας.
12 άλλος δ' έξ άλλου δέχεται, στυγέουσι δέ πάντες-
T E X T 138
139 ΚΑΘΑΡΜΟΙ 107(115)-108(117)

αύτη εστίν ή κόλασις ήν κολάζει ό δημιουργός, καθάπερ χαλκεύς τις μετα-

codd. = Hippol. 7-29-'4> e x c v . 3 codd. = Plu. 607c
κοσμών 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'
1 έστιν Simp. : έστι τι codd., Plu. άνάγκης Plu. : άνάγκη codd., Simp.
σφρήγισμα Α , σφράγισμα F M (Simp.) 2 κατεσφρηγισμένον Simp. :
ίο γαία δ' ές αύγάς
κατεσφραγισμενον codd., Stob. 3 φόβφ φίλα γυϊα μιν codd. : φόνφ
11 ήελίου φαέθοντος, ό δ' αιθέρος έμβαλε δίναις' φίλα γυϊα μιήνη Stephanus, edd. 4 δς καί] νείκει θ' δς κ{ε) Diels : δς κεν
12 άλL·ς (δ') έξ άλλου δέχεται, στυγέουσι δέ πάντες- τήν van der Ben : δρκον δτις κ(ε) temptavi έπομόσση Schneidewin : έπο-
μώσει codd. 5 δαίμονες οί τε Plu. : δαιμόνιοι τε codd. μακραίωνες
μισουμένας ούν τάς ψυχάς καί βασανιζομένας καί κολαζομένας έν τφδε τφ λελόγχασι βϊοιο Plu. : μακραίωνος λελάχασι βίοις codd. 6 pcv Plu. :
κόσμφ κατά τόν 'Ε. συνάγει ή φιλία, άγαθή τις ούσα καί κατοικτείρούσα τόν μέν codd. Origen, άλάλησθαι Plu. : άλάλασθε codd. 7 φυόμενον
στεναγμόν αύτών καί τήν άτακτον καί πονηράν "τοΰ νείκους τοϋ μαινομένου" Stein : φυομένους codd. : γινομένην Origen παντοίαν Origen χρόνου
Bergk : χρόνον codd., Origen είδεα edd. : ίδεα codd. : ίδέαν Origen
κατασκευήν καί έξάγειν κατ' ύλίγον έκ τοϋ κόσμου καί προσοικειοΰν τφ
9 Plu. (om. μέν) 361c, 83of, Eus. : αίθέριόν γε μένος ψυχάς πόντονδε έχθονός
ένί σπεύδουσα καί κοπιώσα, δπως τά πάντα εις τήν ένότητα καταντήση ύπ'
διώκει codd. 10 άνέπτυσε PlüTÖjjo αύγάς] αύθις Plu. 3 6 1 : λυγάς
αύτής άγόμενα. • • • τούτον είναι φησιν ό 'Ε. νόμον μέγιστον τής τοΰ παντός Χ , λυτάς J Plu. 830 11 φαέθοντος] άκάμαντος (άκάματος zab 830) Plu.
διοικήσεως, λέγων ωδέ πως' 13 τήν καί έγώ νϋν είμι Plu. : νϋν om. codd. : <ώς καί έγώ δεϋρ' ειμί Phlp.,
Asel. 14 αίθομένφ Asel.
ι έστιν άνάγκης χρήμα, θεών ψήφισμα παλαιόν,
2 ά'ιδιον, πλατέεσσι κατεσφρηγισμένον δρκοις,
108(117) Hippolytus R H 1.3.1
"άνάγκην" καλών τήν έξ ένός εις πολλά κατά τό νεϊκος καί έκ πολλών εις 'Ε. δέ μετά τούτους γενόμενος καί περί δαιμόνων φύσειυς είπε πολλά, ώς
εν κατά τήν φιλίαν μεταβολήν. 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
107(115) fragmentum factum est hoc modo: πάντων συγκατατίθεται τη μετενσωματώσει, ούτως ειπών

έστιν άνάγκης χρήμα, θεών ψήφισμα παλαιόν, ήδη γάρ ποτ' έγώ γενόμην κοϋρός τε κόρη τε
άίδιον, πλατέεσσι κατεσφρηγισμένον δρκοις' θάμνος τ' οιωνός τε καί έξαλος έλλοπος ιχθύς.
εύτε τις άμπλακίησι φόβω φίλα γυϊα ΧμινΧ
Χδς καίΧ έπιορκον άμαρτήσας έπομόσση, ούτος πάσας εις πάντα τά ζφα μεταλλάττειν είπε τάς ψυχάς.
5 δαίμονες οίτε μακραίωνος λελάχασι β'ιοιο,
τρις μιν μυρίας ώρας άπό μακάρων άλάλησθαι, 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.
φυόμενον παντοία διά χρόνου είδεα θνητών
in Phd. 58.17, Anth. Gr. 9.569, Cyrill. J u l . 872c, cf. Chalcid. Tim. 197 1
άργαλέας βιότοιο μεταλλάσσοντα κελεύθους.
Philostr. Vit. Ap. 1.1, Suda s.v. Empedokles, Pythagoras 2 Proclus in R.
αιθέρων μέν γάρ σφε μένος πόντονδε διώκει, 2- 333-8
10 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, 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.,
νε'ικεϊ μαινομένφ π'ισυνος.
Eust., Cyrill., Suda 2 έξαλλός Β : έξ άλός Eust., Ath., Anth. Gr., Phlp.,
T E X T I40 Η* ΚΑΘΑΡΜΟΙ 109(116)-114(124)

Sophon. : tlv άλί Clem. : έξ άλός, έξαλλός var. Olymp. ίλλοπος Clem. : δσσου edd. : όσου codd., Stob. : οίου Clem., om. Hippol.
έμπορος codd., Ath., Phlp., Them., Sophon., Procl. : έμπορος O.E., Anth.
Gr. ·: άμφορος vel νήχυτος Olymp. : φαίδιμος Cyrill.

112(118) Clement Strom. 3.14.1 (cf. Sextus adv. math. 11.96)

Ηράκλειτος γούν κακίζων φαίνεται τήν γένεσιν, έπειδάν φή· (22Β20). δήλος
109(116) Plutarch quaest. conv. 745c! δέ αύτφ συμφερόμενος καί 'Ε. λέγων
ό δέ Πλάτων άτοπος . . . τάς δέ Μούσας ή παραλεέπων παντάπασιν ή τοις
τών Μοιρών όνόμασι προσαγορεύων και καλ.ών θυγατέρας Άνάγκης. άμουσον
κλαϋσά τε καί κώκυσα ίδών άσυνήθεα χώρον-
γάρ Ανάγκη, μουσικόν δέ ή Πειθώ, και Μούσαις ]φιλοδαμοϋσα( πολύ μάλλον
οΐμαι τής Έ. 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 χώρον
110(126) Stobaeus 1.49-60 (ex Porphyr.)

αύτής γάρ τής μετακοσμήσειος ειμαρμένη και φύσις ύπό 'Ε. δαίμων άνηγύ- ώς ό αύτός λέγει,
ρευται'

σαρκών άλλογνώτι περιστέλλουσα χιτώνι ένθα φόνος τε κότος τε καί άλλων έθνεα κηρών,
(αύχμηραί τε νόσοι καί σήψιες έργα τε ρευστά)

και μεταμπίαχουσα τάς φυχάς.

εις δν οι έμπεσόντες
Plu. esu. earn. 998c

"Ατής άν λειμώνα κατά σκότος ήλάσκουσιν.

άλλογνώτι Plu. : άλλοιχωτι vel άλλογνώτι codd. : άλλοιόχρωτι Karsten ή δέ έφεσις τού φεύγοντας τόν τής " "Ατης λειμώνα" πρός τόν τής Αληθείας
επείγεται λειμώνα, δν άπολιπών τή ορμή τής πτερορρυήσεως εις γήινον έρχεται
σώμα όλβιου αιώνος άμερθει'ς.
111(119) Plutarch exil. 6ογά [post 107(115). ι, 3 , 5, 6, 13]
"ού γάρ αίμα" φησίν "ήμϊν ούδέ πνεύμα συγκραθέν, ώ άνθρωποι, Αψυχης^,
2, 4 Procl. in R. 2.157-27 2 Philo Prov. (ap. Eus. PE 8.14.23), Theo Sm.
ούσίαν και άρχήν παρέσκεν, άλλ' έκ τούτων τό σώμα συμπέπλασται γηγενές
149.6 4 Procl. in Tim. 339b, Them. Or. 178a
και θνητόν," τής δέ ψυχής άλλαχύθεν ήκούσης δεϋρο, τήν γένεσιν άποδημίαν
ύποκοριζεται τφ πραοτάτφ τών όνομάτων τό δ' άληθέστατον, φεύγει καί
πλανάται θείοις έλαυνομένη δόγμασι καί νόμοις' είτα • • . ένδεδεμένη τφ
σώματι διά τό μή άναφέρειν μηδέ μνημονεύειν 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.
έξ ο'ίης τιμής τε και οσσου μήκεος όλβου

μεθέστηκεν, ού Σάρδεων Αθήνας • • . άλλ' ουρανού καί σελήνης γήν άμει­

114(124) Clement Strom. 3.14.2 [post 130(125)]
ψα μένη καί τόν έπί γης βίον.
καί πάλιν
Clem. Slrom. 4· Ι 3· Ι > Hippol. RH 5-7-3°, Stob. 3.40.5
ώ πόποι, ώ δειλόν θνητών γένος, ώ δυσάνολβον,
T E X T 142
143 ΚΑΘΑΡΜΟΙ 115(120)-118(128)

οίων έξ ερίδων εκ τε στοναχών έγένεσθε.

Κινώ τ' 'Αστεμφής τε, πολυστέφανός τε Μεγιστώ,
καί ΧφίορίηΧ Σωπή τε καί Όμφαίη
2 Porph. abst. 3-27. Eus. ΡΕ 14.18.28

καί πολλάς άλλας, τήν είρημένην ποίκιλλαν τών δντων αίνιττόμενος.

1 ή δειλόν codd. corr. Scaliger 2 τοίων Ικ τ' ερίδων Porph., Eus. : 3 φορίη ΝΒ, φορίην MXPlc, φυρύη cet. codd. σωπή Bergk : σοφήν MXPIc,
οίων έξ έρείδων codd. στοναχών] νεικέων Porph. γενόμεσθα Porph. : σόφη b, σομφήν V : σομφή Karsten όμφαλήν vel όμφαίην codd.
πέπλασθε Eus.

118(128) Porphyry abst. 2.20 ( 1 - 8 ) , 2.27 ( 8 - 1 0 )

115(120) Porphyry antr. nymph. 8 (cf. Plot. 4 . 8 . 1 . 3 3 )
τά μέν άρχαία τών ιερών . . . τά ύδρόσπονδα, τά δέ μετά ταΰτα μελίσπονδα
άφ' ών οίμαι όρμώμενοι καί οί Πυθαγόρειοι καί μετά τούτους Πλάτων άντρον
• • • είτ' έλαιόσπονδα' τέλος δ' έπί πάσιν τά ύστερον γεγονότα οίνόσπονδα.
καί σπήλαιον τόν κόσμον άπεφήνατο. παρά τε γάρ 'Ε. at ψυχοπομποί δυνά­
μαρτυρείται δε ταΰτα ού μόνον ύπό τών κύρβεων . . . άλλά καί παρ' 'Ε-,
μεις λέγουσιν
δς περί τής θεογονίας διεξιών καί περί τών θυμάτων παρεμφαίνει λέγων

ήλύθομεν τόδ' ύπ' άντρον ύπόστεγον •• • ουδέ τις ήν κείνοισιν "Αρης θεός ούδέ Κυδοιμός
ούδέ Ζευς βασιλεύς ούδέ Κρόνος ούδέ Ποσειδών,
άλλά Κύπρις βασίλεια,
116(122) Plutarch tranq. an. 4 7 4 b

ού γάρ, ώς ό Μένανδρος φησιν, "άπαντι δαίμων άνδρί συμπαρίσταται / ευθύς ή έστιν ή φιλία'
γενομένφ. μυσταγωγός τοϋ βίου I άγαθός," άλλά μάλλον, ώς 'Ε-, διτταί τίνες
έκαστον ήμών γινόμενον παραλαμβάνουσι καί κατάρχονται μοίραι καί δαί­ τήν οί γ' εύσεβέεσσιν άγάλμασιν ίλάσκοντο
μονες ' 5 γραπτοϊς τε ζφοισι μύροισί τε δαιδαλεόδμοις
ένθ' ήσαν Χθον'ιη τε καί Ήλιόπη ταναώπις, σμύρνης τ' άκρήτου θυσίαις λιβάνου τε θυώδους,
Δήρ'ις θ' αίματόεσσα καί Άρμονίη θεμερωπις, ξανθών τε σπονδάς μελίτων ρίπτοντες ές ούδας,
Καλλιστώ τ' Αισχρή τε, θόωσά τε Δηναιή τε,
Νημερτής τ' έρόεσσα μελάγκουρός τ' Ασάφεια- άπερ καί νϋν έτι σφζεται παρ' ένι'οις οίον ίχνη τινά τής άληθείας δντα,

2 cf. Plu. de Is. et Os. 3γοά 4 cf. Tz. Chit. 12.509 ταύρων δ' Χάκρ'ιτοισιΧ φόνοις ού δεύετο βωμός,
άλλά μύσος τοϋτ' έσκεν έν άνθρώποισι μέγιστον,
10 θυμόν άπορραίσαντας έέδμεναι ήέα γυϊα-
2 θερμερώπις YhS 2 , γε μερώπις Δ 3 δψαίη Δ, δαιναίη cet. codd.
4 μελάγκουρος Τζ : μελάγκαρποτ' NRS, μελανκαρπώτ' G^XY1, μελάγκαρπός 1-7 Ath. 12.510c 1-3 Eust. ad II. 22.116 8-10 Eus. ΡΕ 4.14.7, Cyrill.
τ' cet. codd. Jul. 76.9728

117(123) Cornutus Comp. 17(30.3)

2 ούδ' ό Κρ. ούδ' ό Π. codd. : ούδέ Κρ. om. Eus. 4 ίλάσκονται Ath.
μετά δέ ταΰτα ή τών λεγομένων Τιτάνων έστι γένεσις. ούτοι δ' άν είεν
5 δαιδαλεόσμοις codd. 6 σμύρνοις τε Ath. άκράτου codd. 7
διαφοραί τών δντων ώς γάρ Έ. φυσικώς έξαριθμείται
ξουθών τε σπονδάς μελίττων ριπτοϋντες codd. 8 άκρίτοισι codd., Cyrill. :
άκράτοισι Eus. : άκρήτοισσι Scaliger : άρρήτοισι Fabricius 9-10 ex abst.
Φυσώ τ ε Φθιμένη τε, καί Εύναίη καί "Εγερσις, 2.27, Eus., Cyrill, inser. 9 έσχον Cyrill. 10 άπορρέσαντας codd.
T E X T 144
'45 ΚΑΘΑΡΜΟΙ 119(130)-124(137)

έέδμεναι Cyrill. : έέλμεναι codd. : έδμεναι (έσμεναι AH) Eus. : έ(ν)έδμεναι

τοΰ κόσμσυ^^σν_^^ής^βόπον,_τό καί ένοΰν ή μας πρός εκείνα, διόπερ καί
Diels ήέα Vigier : ήια codd., Eus., Cyrill. : ήπια Reiske
κτείνοντες αύτά καί ταΐς σαρξίν αύτών τρεφόμενοι άδικήσομέν τε καί άσε-
βήσομεν ώς συγγενείς άναιροϋντες. ένθεν καί παρήνουν ούτοι οί φιλόσοφοι
άπέχεσθαι τών εμψύχων . . . καί 'Ε. πού φησιν
119(130) Schol. in Nie. Ther. 453
τ ά κτίλα έπί τών ή μέρων καί τιθασσών τίθεται καί έπί τών τής ποίμνης
ού παύσεσθε φόνοιο δυσηχέος; ούκ έσοράτε
προηγουμένων κριών καί έπί τών λιπαρών, ό δέ 'Ε. έπί τών ήμέρων καί
άλλήλους δάπτοντες άκηδε'ιησι νόοιο;
πραέων'

ήσαν δέ κτίλα πάντα καί άνθρώποισι προσηνή, 123(145) Clement Protr. 2.27.3
θήρες τ' οιωνοί τε, φιλοφροσύνη τε δεδήει. ταύτη τοι ήμείς οί τής άνομίας υιοί ποτε διά τήν φιλανθρωπίαν τοϋ λόγου
νϋν υιοί γεγόναμεν του θεοϋ' ύμίν δέ καί ό υμέτερος υποδύεται ποιητής ό
1 ήσαν δέ καί Ρ, ήσαν γάρ L : ένθ' ήσαν Karsten 2 φήρες Ρ οιωνοί 'Ακραγαντίνος 'Ε.'
τε Sturz : άνθρωποι τε codd.

τοιγάρτοι χαλεπησιν άλύοντες κακότησιν

ούποτε δειλαίων άχέων λωφήσετε θυμόν.
120(139) Porphry abst. 2.31
έπεί δ' άναμάρτητος ουδείς, λοιπόν άκεϊσθαι τοις ύστερον διά τών καθαρμών
τάς πρόσθε περί τήν τροφήν άμαρτίας. τοϋτο δέ ομοίως γένοιτ' άν, εί προ
124(137) Sextus adv. math. 9.129 [post 122(136)]
ομμάτων ποιησάμενοι το δεινόν άνευφημίσαιμεν κατά τόν 'Ε. λέγοντες'
καί

οίμοι δτ' ού πρόσθεν με διώλεσε νηλεές ήμαρ

μορφήν δ' άλλάξαντα πατήρ φίλον υίόν άε'ιρας
πριν σχέτλι' έργα βοράς περί χείλεσι μητίσασθαι-
σφάζει έπευχόμενος μέγα νήπιος ΧοΊ δέ πορεϋνταιΧ
λισσόμενον θύοντες' Χό δ' άνήκουστοςΧ όμοκλέων
2 σχέτλια έργα βοράς πριν χείλεσι Η. Frankel σφάξας έν μεγάροισι κακήν άλεγύνατο δαίτα.
5 ώς δ' αΰτως πατέρ' υιός έλών καί μητέρα παίδες
θυμόν άπορραίσαντε φ'ιλας κατά σάρκας έδουσιν-
121(135) Aristotle Rhet. i373bl6
ταΰτα δή παρηνουν οί περί τόν Πυθαγόραν, πταίοντες' ού γάρ εί έστι τι
έστι γάρ, δ μαντεύονταί τε πάντες, φύσει κοινόν δίκαιον καί άδικον •• •
διήκον δι' ήμών τε καί έκείνων πνεΰμα, εύθύς έστι τις ήμίν δικαιοσύνη πρός
καί ώς 'Ε. λέγει περί τοϋ μή κτείνειν_τό έμψυχον' τοϋτο γάρ ού τισί μέν
τά άλογα τών ζφων.
δίκαιον τισί δ' ού δίκαιον,
άλλά τό μέν πάντων νόμιμον διά τ' εύρυμέδοντος
1-2 Plu. superst. 171c, Origen Cels. 5.49, cf. Chalcidius Tim. 197
αιθέρος ήνεκέως τέταται διά τ' άπλετου αύγής.

2 τέτακται QYbZb αύγής Y b Z b A c , ab γής cet. codd.

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 :
122(136) Sextus adv. math. 9.119, cf. Chalcid. Tim. 197
οικτρά τορεϋντα Zuntz 3 λισσόμενον (λισσόμενοι ς) θύοντες codd. :
oi μέν ούν περί τόν Πυθαγόραν καί τόν 'Ε. καί τό λοιπόν τών Ιταλών πλήθος
λισσόμενον θυόντος Hermann : λισσόμενοι θύοντες Wilam. δέ νήκουστος
φασι μή μόνον ήμίν πρός άλλήλους καί πρός τους θεούς είναι τινα κοινωνίαν,
Bergk : δ' αύ νήκουστος Diels 6 άπορραίσαντε Karsten : άπορραίσαντα
άλλά καί πρός τά άλογα τών ζφων. εν γάρ ύπάρχειν πνεΰμα τό διά παντός codd.
T E X T I46
147 ΚΑΘΑΡΜΟΙ 125(138)-133(147)

125(138) Aristotle Poet. 1457613 δείν άπορρύπτεσθαι.

άπ' είδους δέ έπί είδος οίον
Arist. Poet. 1457814

χαλκφ άπό ψυχήν άρύσας

πέντ' άνιμώντά φησιν άτειρεί {ταμόντα ταναήκει man. pr.) codd. τεμών
καί "τάμων άτειρέι χαλκφ" [129(143)]' ενταύθα γάρ το μέν άρύσαι ταμείν,
{ταμών Bekker) άτειρέι Ar. exc. ταναήκει R : τάμοντ' έν άτειρέι Diels
τό δέ ταμείν άρύσαι είρηκεν άμφω γάρ άφελείν τί έστιν.

χαλκόν άπό ψυχής άερείσας Ν» 130(125) Clement Strom. 3· 1 4 · 2 [ p ° s t 112(118)]

καί έτι

126(144) Plutarch coh. ir. 446b έκ μέν γάρ ζωών έτιθει νεκρά είδε' άμείβων-

έπί πάσι τοίνυν τό μέν τοϋ 'Ε. μέγα καί θείον ήγούμην, τό
είδε SyIburg : ήδέ codd.
νηστεΰσαι κακότητος-

131(127) Aelian ΝΑ 12.7, cf. Schol. Aphth. ap. Hermanni Orphica 511
127(140) Plutarch quaest. conv. 646c! λέγει δέ καί 'Ε. τήν άρίστην είναι μετοίκησιν τήν τοΰ άνθρωπου, εί μέν ές
καί ού μόνης ώς έοικε κατ' Έ, τής ζφον ή λήξις αυτόν μεταγάγοι, λέοντα γίνεσθαι" εί δέ ές φυτόν, δάφνην. α
δέ 'Ε- λέγει ταΰτά έστιν
δάφνης [των] φύλλων άπο πάμπαν έχεσθαι
έν θήρεσσι λέοντες όρειλεχέες χαμαιεϋναι
χρή, άλλά καί τών άλλων φειδεσθαι δένδρων άπάντων καί μή κοσμείν έαυτούς γίγνονται, δάφναι δ' ένί δένδρεσιν ήυκόμοισιν.
ταίς εκείνων άκοσμίαις, βίςι καί παρά φύσιν τά φύλλα συλώντας αύτών.
1 θήρεσσι Schol. : θηρσί δέ codd. 2 έν Schol.

128(141) Gellius 4 - H - 9 , c f - 4·11-2. Geoponica 2.35-8

132(146) Clement Strom. 4-Ι50·1 c f - Theodoret. 8.36
videtur autem de κυάμφ non esitato causam erroris fuisse, quia in E . carmine
qui disciplinas Pythagorae secutus est, versus hic invenitur: φησι δέ καί ό Έ. τών σοφών τάς ψυχάς θεούς γίνεσθαι ώδέ πιος γράφων

εις δέ τέλος μάντεις τ ε καί ύμνόπολοι καί Ίητρο'ι

δειλοί, πάνδειλοι, κυάμων άπο χείρας έχεσθαι-
καί πρόμοι άνθρώποισιν έπιχθονίοισι πέλονταΐ'
ένθεν άναβλαστοΰσι θεοί τιμήσι φέριστοι-
πάνδειλοι om. Gp. έλέσθαι vel έλέσθαις ς: έχεσθε (-σθαι CH) Gp.

133(147) Clement Strom. 5-122.3, cf. Eusebius ΡΕ 13.31.49

129(143) Theon 15.7, Aristotle Poet. 1457614 ήν δέ όσιους καί δικαίως διαβιώσωμεν, μακάριοι μέν ένταύθα, μακαριώτεροι
κατά ταΰτα δή καί ή τών πολιτικών λόγων παράδοσις τό μέν πρώτον έχει δέ μετα τήν ένθένδε άπαλλαγήν, ού χρόνφ τινί τήν εύδαιμονίαν έχοντες, άλλ'
καθαρμόν τινα οίον ή έν τοις προσήκουσι μαθήμασιν έκ παίδων συγγυμνασία. έν αίώνι άναπαύεσθαι δυνάμενοι
ό μέν γάρ 'Ε-

άθανάτοις άλλοισιν όμέστιοι αύτοτράπεζοι

κρηνάων άπο πέντε ταμών ταναήκεί χαλκφ
ΧέόντεςΧ άνδρείων άχέων απόκληροι, άτειρεϊς,
T E X T
148

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 τοϋτο γέρας είναι τούς ίχθϋς καλείν (έλλοπας) οίον
είλλ.ομένην τήν δπα καί καθειργομένψ έχοντας, καί τόν όμώνυμον έμοί τφ
Παυσανία Πυθαγορικώς παραινεΐν τά δόγματα (στέγουσαι φρενός άλλ' όπερ
έλάσσωΧ, καί δλως θείον ήγείσθαι τήν σιωπήν τούς άνδρας.

στεγάσαι φρενός έλλοπος είσω Wyttenbach

135(7) Hesychius s.v. άγέννητα

άγέννητα- στοιχεία 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, ä γέ φησι μιγνυμένων τών στοιχείων άπο-
τελείσθαι, τούς δέ τή συγκρίσει ταύτη καί διακρίσει φύσιν τινά καί πότμον
δυσδαίμονα καί θάνατον άλοίτην έπικατηγοροόντας ή αφάλλονται διδάξας,
ούκ άφείλετο τό χρήσθαι ταίς είθισμέναις φωναίς περί αύτών.

137(19) Plutarch prim. frig. 952b

καί δλους τό μέν πϋρ διαστατικόν έστι καί διαιρετικόν, τό δ' ύδωρ κολλητικόν
καί σχετικόν, τή ύγρότητι συνέχον καί πήττον' ή καί παρέσχεν Ε. ύπόνοιαν
ώς τό μέν πϋρ νείκος ούλόμενον, σχεδύνην δέ φιλότητα τό ύγρόν έκάστοτε
προσαγορεύων.

138(32) [Arist.] lin. insec. 972b3°

τό άρθρον διαφορά πώς έστιν διό καί 'Ε. έποίησε (διό δει όρθώς(.

149
T E X T I50 ·5' A D D E N D A 139(58)-152

δύω δέει άρθρον Diels 146(142) Voll. Here. Ν. ιοΐ2 c o l . i 8

δήλον γάρ ώς οί μέν κήρυκες φθένξονται, ή δ' 'Ελλας φθένξεται. μία δή
δύναμις τοϋ σημαινομένου. τάτό δέ καί παρ' Έ. γέγονεν δτε λέγεται"
139(58) Simplicius in Cael. 587.18
έν ταύτη obv καταστάσει μουνομελη έτι τά γυϊα άπό τής τοϋ νείκους δια­ τόν δ' ούτ' άρ τε Διός τέγεοι δόμοι αίγ[ιόχοιο
κρίσεως όντα έπλανάτο τής πρός άλληλα μίξεως έφιέμενα. οΰ]τ[ε ποτ'] 'Αίδεω δέ [ ]κ[···] στέγος

147(148-150) Plutarch quaest. conv. 683ε

140(60) Plutarch adv. Col. 1123b καί μάλιστα τοΰ άνδρός ού καλλιγραφίας ένεκα τοις εύπροσωποτάτοις τών
ταΰτα μέντοι και πολλά τούτων έτερα τραγικώτερα τοις 'Ε. έοικότα τεράσμ- επιθέτων ώσπερ άνθηροίς χρώμασι τά πράγματα γανοϋν είωθότος, άλλ'
ασιν ών καταγελώσιν, είλίποδ' άκριτόχειρα καί βουγενή άνδρόπρφρα. έκαστον ουσίας τινός ή δυνάμεως δήλωμα ποιοϋντος οίον άμφιβρότην χθόνα
τό τή ψυχή περικείμενον σώμα, καί νεφεληγερέτην τόν άέρα καί 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 διγόνους και τήν ύπεροχήν τοΰ πλήθους τών ή μερών αυτός είπεν καί 148(151) Plutarch amaf. 756ε
δτι τά οκτάμηνα άγονα. "ζείδωρον" γάρ αύτήν ['Αφροδίτην) 'Ε., "εύκαρπον" δέ Σοφοκλής έμμελώς
πάνυ καί πρεπόντως ώνόμασαν.

142(70) Rufus Ephes. 229, p. 166.11

τό δέ βρέφος περιέχεται χιτώσι, τφ μεν λεπτφ καί μαλακφ- άμνίον αυτόν 149(152) Aristotle Poet. 1457t» 2 2
'Ε. καλεί. . . . ή δ γήρας πρός βίον, καί εσπέρα πρός ήμέραν έρεί τοι νυν τήν έσπέραν
γήρας ήμέρας καί τό γήρας έσπέραν βίου ή ώσπερ 'Ε. δυσμάς βίου.

143(92) Aristotle GA 7 4 7 a 3 4
Έ. δ' αιτιάται τό μίγμα τό τών σπερμάτων γίνεσθαι πυκνόν έκ μαλακής τής
150(153) Hesychius s.v. βαυβώ
γονής ούσης έκατέρας- συναρμόττειν γάρ τά κοίλα τοις πυκνοίς άλλήλων,
έκ δέ τών τοιούτων γίνεσθαι έκ μαλακών σκληρόν ώσπερ τφ καττιτέρφ
μειχθέντα τόν χαλκόν. βαυβώ' τιθήνη Δήμητρος. σημαίνει δέ καί κοιλίαν ώς παρ' Έ.

144(97) Aristotle Pari. An. 640a 19 151(153a) Theon 104.1

'Ε. ούκ ορθώς είρηκε λέγων ύπάρχειν πολλά τοις ζφοις διά τό συμβήναι ούτως
τό γοϋν βρέφος δοκεί τελειοΰσθαι έν έπτά έβδομάσιν, ώς Έ. αίνίττεται έν
έν τή γενέσει οίον καί τήν ράχιν τοιαύτην έχειν δτι στραφέντος καταχθήναι
τοις Καθαρμοίς.
συνέβη.
152 Herodian Καθολική Προσφδία,
παρά μέντοι Έ. έν β' Καθαρμών έστιν εϋρέσθαι έκτεταμένον τό α, ώς δήλον
κάκ τής συγκριτικής παραγωγής- μανότερος γάρ έφη άυς τρανότερος-
145(99) Theophrastus Sens.g
τήν δ' άκοήν άπό τών έξωθεν γίνεσθαι ψόφων, δταν ό άήρ ύπό τής φωνής
κινηθείς ήχή εντός, ώσπερ γάρ είναι κώδωνα τών \ίσων( ήχων τήν άκοήν, τών γάρ δσα ρίζαις μέν έπασσυτέραι[σιν] ένερθε
ήν προααγορεύει σάρκινον όζον κινουμένην δέ παίειν τόν άέρα πρός τά στερεά μανοτέροις [δ' ά]ρπ[ηξ]ιν υπέστη τηλεθίάοντα]·
καί ποιείν ήχον.
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. After observing a small part of life in their lifetime, sub­
ject to a swift death they are borne up and waft away like smoke; 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 7i6a-b),
and lines 7 - 8 [ούτως . . . περιληπτά) 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 as-

155
 '57 P H Y S I C S 2(3)
T R A N S L A T I O N A N D C O M M E N T A R Y 156

"since you have shared my exile" (cf. Guthrie HGP vol. 2, p. 138, n. 4 ) .
similation later to the ranks of the Skeptics cf. Cicero Acad. 1.12.44,
A less strained sense, "since you have come to me (to learn)," seems pref­
2 - 5 - I 4 . 23.74).
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.
ι στεινωποί παλάμαι: the "devices" for understanding (cf. άθρει
"recoil (from error) to learn the truth."
πάση παλάμη and πόρος νοησαι, 5(3)-4> 7) a r e t b e sense organs, with
9 ού πλεϊόν γε: Karsten's emendation ού πλέον ήέ has been followed
that of touch being spread over the whole body. The metaphor of the road
by Stein and Diels. H . Fränkel's ού πλέον ούτι is plausible on the inter­
to understanding is common in Parmenides (e.g., frs. 2.4, 7.2, 8.18) and
pretation that E . claims to be a θεός άμβροτος and to have superhuman
is taken up again by E . in frs. 5(3). 4 - 7 and 9 6 ( 1 3 3 ) ; cf. Lactantius 3.28.12
wisdom, but as Diels-Kranz points out, this does not accord with Sextus'
" E . angustas esse sensuum semitas queritur." κέχυνται: the line is quoted
introductory remark that truth can be reached έφ' όσον ίκνεϊται ό
in the Epicurean Corpus (Vol. Here. V I I 2 f. 22, c. 29) with τέτανται,
άνθρώπινος λόγος. Ε.'s attitude is more modest here, and the fragment
the verb of gi (100).2.
should be taken in conjunction with 5(3) and 100(110). Men generally
2 έμπαια: justified by Karsten from Aeschylus Ag. 187 and Proclus'
do not grasp the truth of things, but this does not mean that it is unat­
explanation, πολλά γάρ εμπίπτοντα τοις όντως ήμίν δειλοίς • ••
tainable. I f Pausanias, under E.'s guidance, makes careful use of the
άμβλύνει την των όντων θεωρίαν- T h e line is echoed in 100(110).7.
evidence provided by his senses and brings in nous to supplement their
3 δέ ζωησι βίου: corrected plausibly to δ' έν ζωησι βίου by W i l -
deficiencies, then, within the given limitations, it is possible to achieve
amowitz. Burnet (EGP p. 204, n. 3) adopts Scaliger's δέ ζωης άβιου and
genuine understanding.
compares το δη βίοτον καλέουσι, ιο6(ΐ5)·2.
4 ώκύμοροι καπνο'ιο δ'ικην: Homeric phrasing, cf. //. 18.95, 45 8 >
23-100, Od. 1.266, and also Lucretius 3.455-56. The line obviously pre­
2(3)
cludes individual survival after death.
But turn from my tongue, 0 gods, the madness of these men, and from hallowed lips
6: cf. Heraclitus fr. 2 ζώουσιν oi πολλοί ώς ιδίαν έχοντες φρόνησιν,
let a pure stream flow. And I entreat you, virgin Muse, white-armed, of long
and Ε. 33(39)-3-
memory, send of that which it is right and fitting for mortals to hear, driving the
7-8 ούτως . • • περιληπτά: έπιδερκτά and έπακουστά are forms
well-reined chariot from the place of reverence.
found only here in classical Greek; with νόφ περιληπτά cf. νοήσει
περιληπτόν, Plato Tim. 28a. Diels translates, "So wenig lässt sich dies
Sextus gives these lines in conjunction with 5(3) as coming έξης on the
für die Menschen sehen oder hören . . . , " and similarly Guthrie, "So
preceding fragment, and he uses them to show that, having previously
little are these things to be seen or heard by men" (HGP vol. 2, p. 138).
inveighed against the senses, E . still wishes to claim that their evidence
The sense seems to be that τάδε, the general subject, almost equivalent to
can be reliable. The fragment has been divided after the fifth line, for the
τδ όλον, is not perceptible or understandable to the average man. Men
person addressed changes from the Muse to Pausanias, and a transitional
usually are mistaken in method, attitude, and aim, and easily distracted
passage is needed. That Sextus does omit a considerable number of lines
(cf. 100(110). 6 - 7 ) ; they are also unable to go beyond their immediate
from his quotations without indicating that he does so is supported by
experience, which they misinterpret and overrate. The contrast is one
his citation of Parmenides earlier at 7.1 u . There frs. 7.2-6 and 8.1-2
familiar from Heraclitus and Parmenides, between the man who knows
of Parmenides run straight on from fr. 1.1-30, although it is known
and the run of mortals who learn nothing, a contrast E . makes again in
from Plato [Soph. 237a, 258d) and Simplicius [in Cael. 557.25 to 5 5 8 . 1 - 2 )
95(132), where he calls the man who has understanding όλβιος, as against
that the lines were not consecutive.
the δειλός who has only an unclear doxa. (Cf. especially Heraclitus frs.
ι and 2 and Parmenides fr. 6.4-7.)
ι τών μέν μαν'ιην: the mania has two aspects—the futility of what is
8 έπεί ώδ' έλιάσθης: this Homeric phrase has been interpreted as
put forward and the impiety of transgressing the boundaries of themis
addressed to E . with the sense "since you have strayed (or come down)
in professions of knowledge. Referring to Sextus' phrase oi πλέον έπαγγελ-
to this earth," or to Pausanias similarly; it has also been construed as
T R A N S L A T I O N A N D C O M M E N T A R Y I58
'59 P H Y S I C S 3(131)-4(1)

λόμενοι γιγνώσκειν, Diels gives Parmenides as an example of those whom 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, (it pleased you) that our
des' work and the use he makes of some Eleatic arguments, this seems cares came to your attention, now once more, Kalliopeia, answer a prayer, and
unlikely. As in the previous fragment, and in keeping with the Pre- stand by as a worthy account of the blessed gods is being 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 λόγος, a principle described as an intermediary
general tone seems more suited to the Katharmoi and shows how the edges between Love and Strife but working with Love for unity. T h e inter­
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: Burnet and Guthrie translate the epithet as
I_ 3 εί γάρ • • • Καλλιόπεια: on the ύμνος κλητικός cf. Ε. Fraenkel

"much-wooed," Diels "vielgefeierte," and Bignone "molto contesa." Philologus 1931, pp. 3 - 9 , and further references given by Lloyd-Jones,
Karsten, however, has "memor" and L S J "much-remembering," "mind­ J H S 1963, p. 83, n. 7. The structure of the appeal " I f ever in the past
ful," a sense, appropriate here, that is argued for by E . Fraenkel in his . . . 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 . εφημερίων

"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 1851,
probably intended; cf. the different meaning E . gives to the Homeric p. 167), followed by Stein, supposes εφημερίων to be neuter, writes τί
μινυνθάδιος, μυχός, δρπηξ, Αλλότριος φώς, etc. άντομαι in the next line is σοι for τίνος, ημέτερης for ημετέρας, 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, the fragment belongs to the Katharmoi (cf. Diels SP AW 1898,
4 - 5 : Sturz, Karsten, and Burnet put a stop after άκούειν and take the p. 399). However, with a supplement on the lines suggested by Wilamo-
chariot as object of πέμπε, but άντομαι does not seem to have been used witz, the reference to a previous poem by E . fails. The sense is quite
with an infinitive (cf. Euripides Andr. 9 2 1 - 2 2 άντομαι σε Δία καλούσα general: " I f in the past a poet's work has pleased you, come now and
• • • πέμψον με). Guthrie (HGP vol. 2, p. 127) omits άντομαι 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 for "of men in general" cf. 96(133). 2.) Hip­
reads strangely. T o whom does the chariot belong? Karsten suggests that polytus' mention, in the context of the fragment, of the κόσμοι brought
Εύσεβίης be taken with άρμα, comparing Χαρίτων άρματα, Simonides about by Love and Strife makes the lines more suited to the Physics than to
148.10 (Bergk), and άρμα Πιερίδων, Pindar Pyth. 10.65. Burnet sup­ the Katharmoi, and it is in the Physics that the Muse is addressed (cf.
poses that the Muse will drive E.'s chariot, but this would make the
2(3)·3_5) a n ( i 'hat an άγαθός 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 ούκ άπατηλόν).

resented himself as driven in his chariot by the daughters of the Sun to 4 άμφϊ θεών • • . αγαθόν λόγον: cf. 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, to his assistance; so Aphrodite in a golden E . too has a new conception of θεός-
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,
4(1)
Sappho and Alcaeus p. 7.
And you, Pausanias, son of wise Anchitos, hear me.
T R A N S L A T I O N A N D C O M M E N T A R Y 161 P H Y S I C S 5(3)

The line is one of the eight fragments quoted specifically from the Phys­ Clement mentions the (later) distinction that was made in the Pythag­
ics; the phrasing is Homeric, cf. II. 8.152, 11.197, 450. Nothing definite orean school between the άκουσμαπκοί and the genuine philosophers,
is known about Pausanias. Since the Physics was addressed to him he was and he claims that the Peripatetics similarly separated doxa from εύκλεία
assumed to have been Empedocles' devoted and favored disciple, and so and truth; the first two lines of this fragment are then quoted anony­
he figures in the biographers (cf. the supposed intimacy between Par­ mously, followed by evidence for the same distinction from Heraclitus,
menides and Zeno, D . L . 9.25). According to Heraclides Ponticus, Pau­ frs. 104 and 29, Demosthenes, de cor. 296, and Parmenides, fr. 1.29-30.
sanias was present at the feast following the cure of the άπνους, and he Proclus, praising the caution Plato shows in the Timaeus (2gd) regarding
organized a search for Empedocles on his subsequent disappearance; the ability of mortal men to give an exact account of the gods and of the
however, he later told the people that E . would not return and that they universe, complains that a similar hesitation was not found in Heraclitus,
must sacrifice to him as if he had become a god (cf. D . L . 8 . 6 7 - 6 9 ) . The who contrasted his own knowledge with the ignorance of others, or in
whole account is denied by Timaeus, who claims that if it were true, Empedocles, who guaranteed to reveal the truth, or in the Stoics. Plutarch
Pausanias, being a wealthy man, would have set up a statue or shrine to quotes the second half of the third line, as a well-known phrase, to describe
E . ( D . L . 8.71). Galen cites Pausanias, Philistion, and E . together as Meno's high opinion of his own training in argument.
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 1-3 μηδέ σε . • • θοάζει: because lines 4 - 8 are clearly addressed to
is also called a doctor and a native of Gela in the epigram quoted by Pausanias, and fr. 2(3) is addressed to the Muse, there would have been a
Diogenes immediately after this fragment: 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,
Παυσανίην ίητρόν έπώνυμον Άγχίτεω υίόν Proclus, and Plutarch all put the lines in a context of human wisdom. I f
φώτ' Άσκληπιάδην πατρίς έθρεψε Γέλα, some verses have been omitted by Sextus, then they would give the
δς πολλούς μογεροισι μαραινομένους καμάτοισι transitional passage and also perhaps provide a subject for βιήσεται;
φωτάς άπεστ ρεψεν Φερσεφόνης άδύτων. this is preferable to supposing that the flowers themselves exercise com­
pulsion, as is assumed by Diels-Kranz (cf. άέθλια κάλ' άνελέσθαι Od.
The epigram, however, as chapter 1 has shown, is almost certainly 21.117). μή with the future indicative seems here to be used with a pro­
spurious. Anchitos, the father of Pausanias, is known elsewhere only in an hibitive force (cf. W. W. Goodwin Syntax of the Moods and Tenses of the
anecdote told by Iamblichus (Vit. Pyth. 113), in which a young guest of Greek Verb p. 19, par. 70, but also B. L . Gildersleeve Syntax of Classical
Anchitos is about to avenge his father with an attack on his host but is Greek from Homer to Demosthenes p. 2 7 0 ) , and the subject may well have
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
5(3) evolabis." This suits the contexts given in Clement and Proclus of the
And do not let (it) compel you to take up garlands of glory and honor from men, on wisdom of the one who knows the truth as contrasted with general ignor­
condition that you speak recklessly, overstepping propriety, and so then sit on the ance, but it goes against the more modest approach of the previous frag­
high throne of wisdom. But come, observe with every power in what way each thing ments. Perhaps the infinitive θοάζειν is a correct conjecture, with the
is clear, without holding any seeing as more reliable compared with hearing, nor general sense, "Do not be seduced by the glamor of a reputation for
echoing ear above piercings of the tongue; and do not keep back trust at all from the wisdom into putting my words to an improper use" (cf. Xenophanes'
other parts of the body by which there is a channel for understanding, but understand claim to honor because of his sophia, fr. 2.11-12).
each thing in the way in which it is clear. 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
Sextus gives the lines immediately after 2(3) as a continuous quotation. όψει έχων πίστιν meets with difficulty in the accusatives of the following
T R A N S L A T I O N A N D C O M M E N T A R Y 162
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
πυκναίς 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 ψόφου, όψις φανερών, ρίνες όδμής, γλώσσα ήδονής και
άηδ'ιης, στόμα διαλέκτου, σώμα ψαύσιός, θερμού 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
163 P H Y S I C S 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).
6(4)
It is indeed the habit of mean men to disbelieve what is authoritative, 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. Theo-
doretus 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 A N D C O M M E N T A R Y 164
165 P H Y S I C S 7(6)

(although to understand a thought is still to recognize and understand its

ού μά τόν άμετέρφ ψυχα παραδόντα τετρακτόν,
object), cf. von Fritz CPh 1946, p. 17, η . 1. διατμηθέντος • • • λόγοιο:
παγάν άενάου φύσεως ρίζωμα τ έχουσαν (or ρίζωματ' έχουσαν)
σπλάγχνα, like φρήν, 96(133).3, and περικάρδιον αίμα, 94( Ι 0 5)·3>
refers to the part of the thorax that is the physical basis of thinking, where
quoted at Aetius 1.3-8, Sextus adv. math. 7.94, Porphyry Vit. Pyth. 20, and
the logos is in some sense incorporated. T h e process of incorporation is not
Iamblichus Vit. Pyth. 150. It is impossible to date the oath, but it does not
made clear in this fragment (and there is little help to be gained from
appear in the earlier tradition, and the introduction of φύσις in this sense
passages like Plato Phdr. 265c and Vergil Aen. 8.20). It seems that, pro­
is suspiciously late. I f there is a connection, the Pythagoreans are more
vided the recipient is in the right condition for assimilating the logos,
likely to have borrowed the unusual term ρίζωμα from E . than vice
there is a dividing and separating (cf. Parmenides fr. 7.5-6) or (if Diels's
versa (cf. also θνητών πηγή, 1 5 ( 2 3 ) . ί ο ) . The poetic word implies for E .
διασσηθέντος is accepted) a sifting of the logos in and around the heart;
"foundation," "living source of increase and growth," and perhaps also
the thoughts thus received then increase and strengthen εις ήθος έκαστ­
"basic nature"; cf. the comprehensive use of ρίζα and ριζοτόμος, Theo­
ον; cf. further the commentary on 100(110).
phrastus HP 9.8 and also Lucretius 2.103 a n 8 Proclus in Tim. 130c.
2 Ζευς • • . 'Αϊδωνεύς: the allocation of the divine names to the dif­
ferent roots was disputed even in antiquity. One tradition, which identi­
F R A G M E N T S 7-1 I B A S I C P R I N C I P L E S : F O U R R O O T S ,
fied Aidoneus with air and Hera with earth, was put forward by the
L O V E , A N D S T R I F E
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)
Aidoneus as air is argued from the etymology, ότι πάντα δι' αύτοϋ βλέ­
Hear first the four roots of all things: bright Jeus and life-bringing Hera and
ποντες μόνον αύτόν ού καθορώμεν, and the epithet φερέσβιος, applied by
Aidoneus and Nestis, whose tears are the source of mortal streams.
Ε. to Hera, is taken to refer to earth. But Aidoneus (i.e., Hades) is most
easily understood as earth (cf. the arguments put forward by Millerd
These lines on the πολυθρύλητα στοιχεία of Ε. are given generally in
Empedocles p. 31), and φερέσβιος, an epithet of earth in Hesiod and the
listings of Presocratic άρχαί, and the authorities quoting them are con­
Homeric Hymns, may well have been deliberately transferred by E . to
cerned mainly with the allocation of the divine names to the different
the root of air, which in one form is the breath essential to life (cf. Aristo­
roots. But Sextus also allies the Stoics to E . as positing similar elements,
phanes Nubes 5 7 0 : Αιθέρα σεμνότατον, βιοθρέμμονα πάντων); this would
Heraclitus claims that the lines are in imitation of Iliad 3.276-79, and
be in accordance with his custom of putting established phrasing in a new-
Clement gives them a Pythagorean context. Hippolytus at RH 7.29
setting. The "Homeric" line of interpretation should therefore almost
divides the roots into δύο ύλικά—earth and water, and δύο όργανα—air
certainly be rejected as a late rereading of E . Similarly the interpretation
and fire, but at 10.7 he takes all four as ύλικά in contrast to the active
put forward by Knatz ("Empedoclea" pp. 1-9) and Thiele (Hermes 1897,
principles of Love and Strife. Clement adds 8(17).18 and 14(21).9 to the
pp. 6 8 - 7 8 ) , and approved by Burnet (EGP p. 229, n. 3 ) , which refers
first line as a continuous quotation; in Stobaeus, 20(36) is appended to the
Zeus to aither, Hera to earth, and Aidoneus to fire, may be disregarded.
fragment. Tzetzes refers it to the first book of the Περί Φύσεως.
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 by Hesiod, as earth, cf. Aetius 1.3.20, Philodemus piet. 2 ( D K 31 A 3 3 ) , and also
Erga 19 (and cf. Homer Od. 9.390), and by Aristotle of the inquiry of the Plutarch de Is. el Os. 363d. Hera as air appears in the Cratylus (404c), this
philosophers of old into άρχαί καί ρ'ιζαι γης καί θαλάττης, Mete. 3536'· view has support from Menander 1.5.2 ( D K 31 A 2 3 ) , and it was this
The notable parallel is the Pythagorean oath 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 C O M M E N T A R Y 167 P H Y S I C S 8(17)

Stoics, cf. Cicero ND 2.66 and the long list of parallel references cited by 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; she is acknowledged to be inborn also in the bodies of men,
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 and they work together, giving her
144-46. the name Joy, as well as Aphrodite. No mortal has perceived her as she whirls
3 Νηστις . . - βρότειον: there are variant readings of this line, but among them; do you though attend to the progress of my argument, which does not
the contexts in Aetius and Heraclitus confirm the phrase τέγγει κρούνωμα mislead.
βρότειον· 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 these are equal and of like age, but each has a different prerogative, and its
appear in classical literature. T w o attempts to explain the name were particular character, and they prevail in turn as the time comes round. Moreover,
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 και ρειν, the other, from Hippolytus (RH they were continuously perishing they would no longer exist. And what would increase
7.29.4), connects her with νηστις = "fasting" (cf. 126(144) νηστεΰσαι this whole, and from where would it come? How would it be completely destroyed,
κακότητος) and interprets, δτι τροφής αίτιον γινόμενον τρέφειν ούκ εύτονεϊ since nothing is without them? No, these are the only real things, but as they run
τά τρεφόμενα- All agree that she represents the root of water, and through each other they become different objects at different times, yet they are
Sturz suggested that as Aidoneus is earth, Nestis may be Persephone, the 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 (in Phys.
are ίσά τε πάντα, 8(17).27) more exactly. This, however, is only con­
157.27), and since Simplicius also describes the opening verses as τά
jecture, and E . did not have a strict terminology for the roots; see the
εύθύς έν άρχη παρατεθέντα (in Phys. 161.14-15); 'he fragment has been
table of terms in chap. 2.
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
8(17) dancy over all things the cosmos is brought into existence and destroyed in
A twofold tale I shall tell: at one time it grew to be one only from many, and at unceasing succession (Simp, in Phys. 157.25, in Cael. 140.30, 2 9 3 . 1 9 - 2 3 ,
another again it divided to be many from one. There is a double birth of what is 5 3 0 . 11 - 1 2 , D . L . 8.76; on Arist. Phys. 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 they are not perceptible to the senses but intelligible by νους (Simp.
tion, at one time all coming together into one through love, at another again being 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 repulsion. (So, insofar as one is accustomed 756d, Hippol. RH 10.7.3, Clem. Strom. 5.15.4, 6.17.4); E . thought of the
to arise from many} and many are produced from one as it is again being divided, four elements as equal in some way, prevailing inevitably in turn; birth
to this extent they are born and have no abiding life; but insofar as they never cease is explained by their uniting and death by their separation, for nothing
their continual exchange, so far they are forever unaltered in the cycle. can be added to or subtracted from their sum (Arist. GC 333a 16, Phlp.
in GC 257.32, 261.21, Simp, in Phys. 157.25, 161.13, 1184.5, MXG

But come, hear my words, for learning brings an increase of wisdom. Even as I said 975bl0> 976b22)-

before, when I was stating the range of my discourse, a twofold tale I shall tell:
at one time it grew to be one only from many, and at another again it divided to be 1-2 (=16-17) ψξήθη • • • είναι, διέφυ • • • είναι : the infinitives
many from one—fire and water and earth and measureless height of air, with are consecutive, cf. Goodwin Μ Τ par. 775. What is the subject of the
pernicious strife apart from these, matched (to them) in every direction, 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 t b e uniting and sepa­ any cosmic reference at all cf. note 110 in chapter 2.)
rating totality is spelled out as fire, water, earth, and air, to which Love 9 ούτως . . . φύεσθαι ·' the line has been supplied here from Aristotle
and Strife are added. Phys. 250030 and Simplicius in Phys. 33.26; for this and the following
3 - 5 άπόλειψις '• the abstract noun is unusual in epic and in its opposi­ four lines cf. the commentary on 16(26).8-12 with the Aristotelian
tion to γένεσις (Parmenides' word is δλεθρος, fr. 8.21); normally the context.
meaning is "desertion" (Thucydides, Demosthenes, Xenophon) or 14 άλλ' άγε μύθων κλϋθι: one of several formulaic monitions to
"failing" (of rivers or of the moon in Aristotle), θρεφθεϊσα, Panzerbieter's Pausanias found throughout the poem, especially when a new and
emendation of Simplicius' θρυφθεϊσα, with Scaliger's διέπτη for δρεπτή, important point is to be made, cf. 4 ( 1 ) , 5 ( 3 ) 4 , 6(4).3, 15(23).! 1, 1 7 ( 3 8 ) . : ,
balances τίκτει τ' όλέκει τε- Karsten keeps θρυφθεϊσα, changes όλέκει 5 3 ( 6 2 ) . I , I O O ( I I O ) . I O . Here the explanation of the nature and function
to αύζει, and δοιή (admittedly an unusually early use of the singular) of the four roots and Love and Strife gives body to the schematic outline
to τοίη; but this is unnecessary surgery to remove the idea of a second or of the first verses of the fragment, μάθη: Stobaeus has μάθησις and omits
double generation. Bollack tries δρυφθεϊσ' άποδρύπτει, translating τοι, which has the support of Clement's paraphrase; Simplicius gives
"dispersant, se disperse." Other recent views on the lines are summarized μέθη (which Sturz tried to justify by referring to Plato Lysis 222c),
by A . A . Long in The Pre-Soctatics, ed. A . P. D . Mourelatos, pp. 4 0 4 - 1 2 . changed by Bergk to μάθη. This would be the only occurrence of the
τήν μέν • • • ή δέ: Diels refers the two pronouns to γένεσις, "at valent noun, except for the Doric genitive in Hesychius: μάθας, μαθήσεως.
etiam mutatis mutandis de απολείψει" (PPF p. 112). Sturz had under­ For the literal increase that learning brings cf. 1 0 0 ( 1 1 0 ) 4 - 5 .
stood the first pronoun as γένεσις and the second as άπόλειψις, but it 15 πείρατα μύθων: cf. Homer I I . 23.350 of Nestor εκάστου πείρατ'
seems rather that both pronouns should refer to both nouns, the compact 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 are brought to birth and then 18: previously the roots had been given under somewhat enigmatic
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; the epithet is
"grow between" Hdt. 1.61, Thphr. CP 3.7.9, and later "be inseparably άπλετον in Simplicius and Clement and ήπιον in Plutarch, Sextus, and
connected with"). Athenagoras, ήπιον perhaps coming into the text from Parmenides
6 - 8 ταΰτα: like πάντα in line 3, which unite and separate, identified Β 8 . 5 6 - 5 7 ; for άπλετον cf. 121(135).2. Burnet (EGP p. 219, n. 3 ; p. 228,
in line 18 as earth, air, fire, and water, φορεύμενα: Ionic form; Stobaeus n. 2) accepts αιθέρος here, denying that the element was ever called άήο
has φρουρούμενα. 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
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 in lines 7-8. νεϊκος ούλόμενον: cf. νείκεος
lines of the fragment and the phrase πάντων σύνοδος show. He is con­ έχθει line 8. The baneful nature of Strife, and the innate hatred that
cerned here with the eternal succession of the two phases of all things brings about separation, is emphasized from the start, giving Aristotle
T R A N S L A T I O N A N D C O M M E N T A R Y I70 '7' P H Y S I C S 8(17)

grounds for regarding it as a principle of evil, cf. Metaph. 98534-10, various phenomena), (2) in the near repetition of lines 29 and 34 in
Plutarch de I s . et Os. 3 7 0 c άτάλαντον άπάντη: "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, cf. line 25. No significant con­ cannot be compared with them; their control can extend over them,
trast need be made with δίχα 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.
cf. Guthrie HGP vol. 2, p. 154. ίση μήκος τε πλάτος τε: like άτάλαντον Parmenides fr. 9.4 of fire and night—ίσοι άμφότεροι), but Aristotle
άπάντη above, for Love's uniform extension over the roots. 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 water are visible, and their nature can be understood from be a common unit of measurement, which would deny their ultimate
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—3- (cf. lines 2 7 - 2 9 here, and also, e.g., the equal amounts and pressures
22 νομίζεται: 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. 204028, Simplicius in Phys. 479.32, and K a h n Anaxi­
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 28 τιμής . . . έκάστφ: cf. Parmenides on fire and night, fr. 8 . 5 7 -
understood as the functioning of the same principle as that which power­ 58. Each root has its own individual and inalienable nature, which is
fully influences themselves. preserved throughout, as explained by Simplicius, in Phys. 159.13, intro­
24 Γηθοσύνην: 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: cf. II. g.562. phasis E . placed on it is one of his important contributions to Greek
25 μετά τοϊσιν: 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 (Sturz), μεθ' δλοισιν (Panzerbieter), γ' δσσοισιν (Preller), and chap. 2.
τ' δσσισιν (Ellis). 29 έν • • • χρόνοιο: the reference is still to the roots, cf. below on
26 άκουε • • • άπατηλόν: a direct challenge to Parmenides' depreca­ 1 6 ( 2 6 ) . I , where the line is repeated with κύκλοιο for χρόνοιο-
tion of his Doxa, fr. 8.52. 30 ούδ Χάρ τιΧ έπιγίγνεται: Ρ· Maas accepts the elision of the iota of
27 ταΰτα • • • έασι: whether or not there is a lacuna after line 26, the 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 τι Άνάγκηγς χρήμα—a doubtful variant for 107(115).!—and
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, ad loc.
T R A N S L A T I O N A N D C O M M E N T A R Y 172 173 P H Y S I C S 9(12)-10(13)

Karsten emended to ap ούτ' επιγ'ιγνεται, and Diels in some despair 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,
to άρ τέ τι γίγνεται, cf. SP AW 1897, p. 1069. Professor H . Lloyd-Jones
has suggested in a personal communication ούδ' άρτι( = now, lately) there is no absolute genesis or destruction, but an apparent genesis arises
τι γίνοεται- For the sense cf. Parmenides fr. 8.36-37 and also Lucre­ from their arrangements and rearrangements.
tius 2.296.
31 είτε • • • ήσαν: cf. the emphatic statement of this Eleatic argu­ ι έκ γάρ τοΰ μή έόντος: a suggested amalgam of έκ τε μή δντος
ment by Melissus, fr. 7(2) εί τοίνυν τριχί μή μυρίοις έτεσιν έτεροϊον (MXG) and έκ τοΰ γάρ ούδαμή δντος (Philo), so Bollack: έκ τοΰ γάρ
γίνοιτο, όλεϊται πάν έν τφ παντί χρόνφ- Karsten suspects a missing line μή έόντος. Diels has έκ τε τοΰ γάρ ούδάμ' έόντος, but Parmenides usually
after line 31, but είτε "non respondet alterum, quia alterum lemma negates δν with μή, cf. frs. 2.7, 7.1, 8.7, and 12, and he frequently has the
variata forma 1. 32 continuatur," Diels PPF p. 114. article, e.g., frs. 2.7, 4.2, 8.32, 35, and 37. άμήχανόν έστι: almost equiva­
3 2 - 3 3 τούτο • • • έρήμον: here Ε. takes over Parmenides' arguments lent to "is logically impossible," cf. G . E . R . Lloyd Polarity and Analogy
for the denial of birth and death to what is (cf. fr. 8.6-7, '9_2°) a n d ap­ pp. 4 2 3 - 2 4 .

plies them to the four roots, which have no temporal starting or stopping 2 άνήνυστον καί άπυστον: cf. Parmenides frs. 2.7-8, 8 . 8 - 9 , 8.17,
points. Further, Parmenides had claimed that μή δν could not intervene and Melissus fr. 2. άπυστον 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, which makes no sense here; there is a similar
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 (τώνδ' in Cael. read άπαυστος for άπυστος- The άπρηκτον of MXG may be an
ούδέν έρήμον), and then by equating μή δν with κενόν, resulting in a attempt to make sense of άπαυστον- For a defense of άπαυστον as the
denial of empty place to interrupt or alter the consistency of the roots, cf. lectio difficilior cf. Bignone Empedocle pp. 3 9 8 - 4 0 0 .
10(13). 3 ΧθήσεσθαιΧ: Panzerbieter, followed by Diels, emends to τή γ' έσται,
33 άλλ' αύτ' έστιν ταύτα: picking up the τώνδε of the previous line, which gives the line a rhetorical flourish. The subject is obviously έόν,
the reference continues to be to the roots, cf. 14 (21). 13. and the verse so read would make it clear that the preceding two lines
34 ήνεκές αίέν όμοια: 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 and ήθος, 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- Parmenides was led from the at 1 0 0 ( 1 1 0 ) . ι .
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 10(13)
spatial continuity while allowing plurality and divisibility. There is no part of the whole that is empty or overfull.

9(12)
It is impossible for there to be a coming into existence from that which is not, and for
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.
Philo quotes the first two lines of the fragment anonymously, to show that
nothing can come from or pass away into nothing. The three lines and
The line is quoted by Aetius under the heading Περί κενού and is listed
by Theodoretus among several theories on the theme. MXG gives it as
the condition prevailing after the coming together into unity.
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
to interrupt the consistency, but E . moves one stage further and identifies
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 P H Y S I C S 11(16)-12(8)

sus and similarly used in his denial of variance, cf. Melissus fr. 7 - ( 7 ) - ( 8 ) , death, but there is only mixing, and separating of what has been mixed, and
and also Anaxagoras, fr. 5. The invariance is most marked in the homo­ to these men give the name "birth."
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 The fragment is quoted by Aetius from the first book of the Physics.
contracting, and they keep their character inviolate through the mosaic­ An appropriate place for it is after the general exposition of 8(17) and
like arrangements and rearrangements in the plenum. the related Eleatic arguments. For his next point, E . in this and the fol­
Diels prints as a separate fragment (B 14) the phrase just before this lowing four fragments turns to the world we know and the language we
verse in MXG: τοϋ παντός (δ') ούδέ(ν} κενεόν- πόθεν ούν τί κ' έπέλθοι; use, showing first that there is no real genesis or destruction of mortal
but this makes for needless repetition and may well be an imperfectly things but only arrangements and rearrangements of their component
remembered conflation of 8(17).32 and 10(13). elements.

ι φύσις: the word is here taken by Plutarch to mean γένεσις in

11(16) contrast to θάνατος: ότι γάρ άντί τής γενέσεως ειρηκε τήν φύσιν,
They are as they were before and shall be, and never, I think, will endless time be άντιθείς τόν θάνατον αύτη δεδήλωκεν ό Έ. (adv. Col. 1112a and cf. 11 i 2 f ) .
emptied of these two. This is the sense also given to φύσις in this context in Aristotle GC 314b 7
(cf. Phys. I 9 3 b i 2 ) , MXG 9 7 5 b 6 ; Philoponus in GC 14.14, 15.6-8, 15-17,
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. 161.18, 180.25-30, 235.20¬
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.
comments that the character of Love is peaceful and unifying whereas At Metaph. 1014635 Aristotle quotes the fragment, without the second
Strife is destructive and separates, and that the action of the two continues line giving the required balance of θάνατος to φύσις, to illustrate the
without beginning or end. 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
ι έ(στ)ι γάρ ώς πάρος ήν τε καί έσσεται: a suggestion made in a meaning, or something akin to it, must be implied in E.'s other uses of
personal communication by Professor H . Lloyd-Jones for the M S S εί the word at 56(63) and 100(110).5, this fragment, quoted in its entirety
γάρ καί πάρος ήν καί έσται- by Plutarch, should probably be given his interpretation. The controversy
The Homeric formula (e.g., II. 1.70) has the three tenses. After dealing has continued into modern times, cf. A . O . Lovejoy PhR 1909, p. 3 7 1 ;
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 Burnet EGP pp. 10-11, 3 6 3 - 6 4 , 205 n. 4 ; Ross Ar. Metaph. vol. 1, pp.
297~98- Opposed to these are W . A . Heidel Proceedings of the American
beginning or end in time, spatial variation, and the possibility of addition
to or subtraction from their totality, E . then moves on to his motive Academy 1910, p. 9 8 ; Kirk Heraclitus pp. 2 2 8 - 3 0 ; K a h n Anaximander p. 2 3 ;
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 of Philosophy 1976, pp. 8 7 - 1 0 0 ; N . van der

were, the question of spatial stopping and starting points for them does Ben Phronesis 1978, pp. 2 0 4 - 0 6 . απάντων: the variant έκαστου reflects

not arise; see chap. 2.) a frequent confusion, cf. 8(17).8, 19 and 51 (59).2.
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
F R A G M E N T S 12-15 M I X I N G A N D S E P A R A T I N G "end that is death," like the standard θανάτοιο τέλος, e.g., Homer 11.
3-3°9> 5-553; I 6 - 5 0 2 , 8 5 5 , 22.361, and Aeschylus Sept. 906. E . seems sim­
ply to be saying that despite our normal way of speaking, θνητά are not
12(8) really born, nor (paradoxically) do they die, because strictly speaking
Here is another point: of all mortal things no one has birth, or any end in pernicious they are temporary arrangements of parts of immortal "roots." 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 ι76 '77 P H Y S I C S 13(9)-14(21)

coming into such an arrangement is φύσις, and the dissolution of the in the fragment. The subject, from the first line, consists of people in
arrangement marks the end of that individual as such. This is spelled general, who speak inaccurately of birth when there is only mixis.
out in the next fragment. 5 Χή θέμιςΧ καλέουσι: the reading at 82of, but είναι καλέουσι at
3 μίζις'- f ° r t b e assumption that the mixis of parts of roots to make i i i 2 f . Attempts to make a satisfactory rendering include έν γε νόμφ κ.
an organism is a mosaiclike arrangement in which the pieces retain their Reiske, είκαίως κ. Karsten, and άλο'ιτην κ. Wyttenbach (cf. D K 31
character, and not a kind of "chemical" mixture, see chap. 2. Bio). Stein suggested the conflation ή θέμις εστί, καλοϋσι, taking
4 επί τοϊς . • • άνθρώποισιν: cf. line 5 of fr. 13(9). It would not seem θέμις in a weaker sense and close to νόμος. But if θέμις is stressed as
that φύσις was a common word for E.'s contemporaries to adopt, but he "right" (cf. 2 ( 3 ) 4 a n c l Hesiod Theog. 3 9 6 ) , a negative is obviously
may have had in mind the verbal usage, as in the next fragment. When required. Wyttenbach had ή θέμις (ού) for 82of, and Wilamowitz (ού)
a mixis is formed, there occurs what is termed γενέσθαι (or φύεσθαι). 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,
13(9) Anaxagoras fr. 17.
When they have been mixed in the form of a man and come to the air, or in the
form 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 death; these 14(21)
terms are not right, but I follow the custom and use them myself. But come, if the form of my preceding argument was in any way incomplete, take
note of the witnesses of these to what I have said before: sun with its radiant
The fragment comes, with 12(8), 104(11), and 106(15), in Plutarch's appearance and pervading warmth, heavenly bodies bathed in heat and shining
defense of E . against the charge put forward by Colotes, that E . , in light, rain everywhere dark and chill, and from earth issue firmly rooted solids.
abolishing generation, abolished life itself. As Plutarch points out, E . is Under strife they have different forms and are all separate, but they come together
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
and death, when applied to them, are misleading; organisms are formed will be hereafter—trees have sprung from them, and men and women, and animals
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
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. 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
ι μιγέντ' εις α'ιθέρ' ϊ(κωνται): Diels's suggestion for the MSS has its own character and is recognizable in a familiar form—"sun,"
μίγεν φώς αίθέρι and a lacuna of 6 - 8 letters; he adds, "fortasse φώς for example, is fire, "sky" is air, and "rain" and "sea" are water (cf. the
Byzantinorum more vocis φώτα explicandae causa superscriptum" table in chap. 2). At in Phys. 33.8 Simplicius follows lines 3 - 1 2 of this
(PPF p. 109). O n this reading the subject would be the roots, and the fragment on 47(35), there to point out that mixing results when both
sense would be, "when parts of the roots have formed into an arrangement Love and Strife are at work.
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 ι τώνδ' • • • έπιμάρτυρα: the genitives are clumsy. Stein suggested
could be more exact, for E.'s theory is that the fetus is άπνους and takes τών for τώνδ', and Diels followed Wilamowitz with τόνδ', taking έπι μάρ­
its first breath at birth, the intake of air compensating for a loss of τυρα as masculine singular rather than neuter plural; but a number of
moisture, cf. Aetius 4.22.1, 5.15.3. phenomena will be pointed out by E . in support of the theory put for­
3 τό (γέ φασι) γενέσθαι: Panzerbieter's filling of the second lacuna ward, and the line should probably be left as in Simplicius.
T R A N S L A T I O N A N D C O M M E N T A R Y I78 '79 P H Y S I C S 15(23)

2 λιπόζυλον: "lacking wood," and so "feeble," "defective"; found Love and Strife are active, as Simplicius explains (in Phys. 33.4), thneta
also at 6 0 ( 7 1 ) . ι applied to πίστις but apparently not elsewhere, cf. result.
λίφαιμος, g i ( i o o ) . i . μορφή: 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. Parmenides' denial of tenses (fr. 8.5). The list that follows, comprising
4 δσσ' ΧέδεϊτοΧ: emended by Diels to δσσ' ιδει τε and further cor­ plant, animal, bird, fish, human, and divine life, is repeated at 15(23).6,
rected by Wackernagel to δσσ' εϊδει τε (cf. SP AW 1884, p. 366; Philologus the θεοί τιμήσι φέριστοι significantly also appearing in the Katharmoi
1931, pp. 134-35). T h e word είδεος is related to ιδρώς, and the definition as the highest in the series of lives, cf. 132 (146).3.
in Hesychius is εϊδεος' θάλπους, καύματος- The άμβροτα 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 γάρ άμείβει, a
6 ΧθέλημάΧ '· the vocabulary of lines 5 - 6 is uncommon (δνοφόεντά, rearrangement of Karsten's suggestion from Simplicius' commentary on
ριγαλέον, and στερεωπά are άπ- λεγ-), and the form and sense of this 12(8).3: άλλά μόνον μίξιν τε καϊ διάλλαζιν μιγέντων, και σύνοδον
word cannot be decided, θελημά (cf. 47 (35)-6) is inappropriate, and διάπτυζίν τε γενέσθαι έν μέρει αϊσης (in Phys. 161.20). I conjecture τά
έθελυμνά (advocated by Karsten and Stein from the Suda and Favorinus) γάρ διά κρήσις άμείβει, for the tmesis comparing Parmenides fr. 8.41.
unsatisfactory. Diels followed Sturz with θέλυμνα, as a simple form of
the Homeric προθέλυμνα (H- 9·54', 10.15, 13.130, and cf. O'Brien ECC
pp. 2 6 6 - 6 7 ) , but now θελεμνά is generally accepted from the definition 15(23)
in Hesychius: όλον έκ ριζών- At GC 315a 10, in an obvious reference to As painters, men well taught by wisdom in the practice of their art, decorate temple
this fragment, Aristotle says of Ε., λέγει τόν μέν ήλιον λευκόν και θερμόν, offerings when they take in their hands pigments of various colors, and after fitting
τήν δέ γήν βαρύ και σκληρόν, but "close-packed" or "firmly rooted" them in close combination—more of some and less of others—they produce from
is not exactly βαρύ. Also, the verb προρέουσι, associated in epic with the them shapes resembling all things, creating trees and men and women, animals and
free flowing of rivers and streams (cf. II. 21.260, Od. 5.444, and especially birds and water-nourished fish, and long-lived gods too, highest in honor; so let not
Hes. Theog. 792), is difficult to understand with a subject of this kind. error convince you in your mind that there is any other source for the countless perish­
Perhaps E . wrote no more than θάλασσα (cf. the reference in Simplicius' ables that are seen, but know this clearly, since the account you have heard is divinely
introduction of the fragment), the weight and hardness mentioned by revealed.
Aristotle both being implied in στερεωπά—rocks 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 A N D C O M M E N T A R Y 1 0 1 P H Y S I C S 16(26)

and κτίζοντε (line 6) are puzzling; the earlier editors attempted to avoid The metaphor of πηγή, with ρίζωμα, for the source άενάου φύσεως
them by reading δεδαώτες (which is given in the Simp. M S F ) , μάξαν appears in the Pythagorean oath by the tetractys, Aetius 1.3.8, and cf.
τε, and κτίζουσι respectively. Duals for plurals in Homer, e.g., at II. 3.279, 7(6).ι.
8.186, 16.371, and 17.387, have been discussed by P. Chantraine (Gram- 11 θεού πάρα: θεός is taken to refer (1) to E . himself as a god, e.g., by
maire Homerique vol. 2, p. 2 8 ) , J . Waekernagel (Vorlesungen über Syntax pp. Bidez, Biographie p. 102, and by W. Nestle, "Der Dualismus des Emped­
7 7 - 8 0 ) , and E . Schwyzer and A . Debrunner (Griechische Grammatik vol. 2, okles," Philologus 1906, pp. 545-57, comparing 102(112)4; (2) to

p. 4 6 ) ; more recently C . Segal has suggested a formal reason for the duals Aphrodite/Philotes by Bollack, Empedocle vol. 1, p. 265, n. 2, and p. 310;
in Iliad book 9 ("The Embassy and the Duals of Iliad 9 . 1 8 2 - 9 8 , " GRBS and (3) to the Muse, by Karsten, Diels, Bignone, and others. (3) is surely
1968, pp. 109-14). T h e duals here may have resulted from the Simplicius 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
MSS reading of άμφω for άμφΐ, or perhaps E . is allowing himself a strik­
guarantee the truth of E.'s logos, as at 3 ( 1 3 1 ) 4 and 6 ( 4 ) . 2 - 3 , and cf.
ing flexibility in the forms, cf. 124(137).6.
Parmenides fr. 1.22-23. Self-reference here would be an example of the
4 άρμονίη μίξαντε: "mixed" colors are referred to in Theophrastus
mania condemned in 2 ( 3 ) . ! and 5 ( 3 ) . 1-3; cf. the commentary on 1(2).9.
Sens. 7 7 - 7 8 (on Democritus), Plato Tim. 68d, and [Aristotle] Col. qgoa-b
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 16-22 M A N Y T O O N E I N T H E COSMOS:

T H E S P H E R E
by side; the φάρμακα are the appropriate colors ready before the painters
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 in turn as the cycle moves round, and decrease into each other and
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
der Griechen," Hermes 1912, pp. 126­28). The correspondence is made through one another they become men and the kinds of other animals, at one time
for E . at Stobaeus Eel. 1.5.3; f o u r colors as canonic are attributed to the coming into one order through love, at another again being borne away from 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; but
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 unaltered
in the cycle.
6 - 8 : this list was also given in 14(21).! 1-13. The same wide variety of
θνητά comes from the four roots as the painter can reproduce in his art
with a few colors. The fragment is quoted in full by Simplicius as coming soon after 14(21);
9 καινύτω: established by Blass from Hesychius καινύτω" νικάτω, he refers it to the genesis of one from many under Love, of many from
the only known appearance of the active form οΐκαίνυμαι. one under Strife, and of θνητά in this world κατά περιόδους. It is a re­

ί ο γεγάασιν: Diels's emendation to γεγάκασιν metris causa is generally

wording of the fundamental principle of the uniting and separating of the

accepted; he compares γεγάκειν in Pindar (01. 6.49), and Hesychius has four roots by reason of the agency of Love and Strife. Lines 1, 3 - 4 , 5 - 6 ,
the participle γεγακώς- E.'s forms elsewhere are γεγάάσι 6 0 ( 7 1 ) 4 , and and 8 - 1 2 repeat 8(17).29, 3 4 - 3 5 , 7 - 8 , and 9 - 1 3 respectively. Lines 2 and
γεγάσι i o i ( m ) . i . The line is uncharacteristically stilted and perhaps 7 are new, filling in, in a striking manner, the processes involved; κύκλος

should be rearranged, e.g., (line 1) and κόσμος (line 5) are important variants on the endings of
8(17).29 and 7.

πηγήν δσαα γε θνητών 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
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
in line 7, which entails the loss of their visible individual characteristics,
is the opposite state of affairs to that of line 1. I n going from many to one
and from one to many they have temporary existences as men and other
animals, but in persisting through the recurring exchange of position they
are unaltered.
ι έν δέ μέρει . • • κύκλοιο: repeated from 8(17).29 with κύκλοιο for
χρόνοιο, itself a refinement on the Homeric περιπλομένων ένιαυτών
(Od. 1.16, and in the singular 11.248). The substitution is a deliberate
(and perhaps a pioneer) assertion that time is cyclical, as Aristotle ob­
serves later, "to say that things that come into being form a circle is to
say that there is a cycle of time" (Phys. 2231330-34, Oxford trans.), κύκλοιο
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 here and in 8(17).29 is the four roots. E .
uses singular and plural verbs with this subject, and also masculine and
neuter adjectives. I n 8(17) the line is obscure and could perhaps refer to
a Milesian world picture of warring opposites with regional and seasonal
aggressions and compensations, but the context of 16(26) contrasts the
time of domination with a time of getting smaller and bigger (i.e., of
becoming one from many and many from one), and of complete subjec­
tion. T h e roots are subdued when they are together, and conversely, when
they prevail they are separate.
2 φθίνει • • • αϊσης: the roots have a turn at being dominant and
separate, and also a turn at getting smaller and at getting bigger; this is
explained in lines 5 - 6 as moving from many to one under Love and mov­
ing from one to many under Strife. Exchanging position either way in­
volves "running through each other," and in running through each other
the roots become men and other animals. They get smaller as their in­
dividual masses dwindle while mingling, and they get bigger as the bits
return to their own kind.
3 αύτά γάρ εστίν ταύτα: "for there are these very things," "these are
P H Y S I C S 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
when going from one to many, but they stop doing so when dominant and
many or subdued and one. Coming into one kosmos in line 5 is the same
process as coming into one whole in line 7, a more precise version here of
είς εν άπαντα at 8(17).7. Kosmos is used in the sense of "total world
order" as it was by Heraclitus, fr. 30, and probably the Pythagoreans
(Aet. 2.1.1) and Parmenides ( D . L . 8.48). For this sense of kosmos in the
Presocratics cf. Kirk Heraclitus pp. 307-24, Guthrie HGP vol. 1, pp. 4 5 4 -
59, and G . Vlastos Plato's Universe chap. 1.
7 τό πάν: when used elsewhere by E . means "the whole," "the sum
total," 8(17).32, 1 0 ( 1 3 ) . ι , 33(39)·3> and so here, rather than an adverb,
"completely." Nor should it be taken as the subject οί γένηται, involving
an unwarranted change of subject from, and then back to, the four roots,
and leaving συμφύντα unaccounted for. (O'Brien's elaborate metrical
argument for το πάν as subject, ECC pp. 322-23, is incorrect, for it is
not the case that all the following lines except 8 "have a third foot trochaic
caesura dividing the line according to sense," and his translation, "until
(the time comes when) they grow together as one and the whole is de­
feated," does not fit the text he prints.) το πάν therefore belongs with
συμφύντα in the sense of the roots "coming together into the whole."
The word before the participle is in doubt and is given variously as έν,
όν, or δν; Diels suggested ές έν (PPF p . 118). είσόκεν είς συμφύντα τό
πάν would be more appropriate, and for the order cf. L S J s.v. είς, Β.
ύπένερθε γένηται: the roots are "underneath" in the opposite sense to
their prevailing (cf. line 1), because they are not separate and dominant
masses but are in such a mixing of discrete particles that none of their
characteristics is visibly distinct. Line 7 is a rewording of line 5 as line 1
is of line 6.
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
E . , movement when Love makes one from many or Strife many from one,
and "rest" in the times—or time—between. For the many to become
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 C O M M E N T A R Y '85 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
Aristotle did not spell out the implications may be a fault, but he is free
of the grosser error of deliberate concealment and misinterpretation, see
chap. 2 and the discussions cited there.
10: the line sums up 12(8) and 13(9), as well as lines 2-6. The roots
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
from one to many). Lines 11-12 give the contrast to line 10. T h e "ex­
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
cycle) of time ensures the permanence of the roots. (Long argues that the
activity described in line 8 takes an extended period of time but that the
one in line 9 is immediate; the activities also of lines 5 and 7 take an
extended time whereas that of line 6 is immediate, Pre-Socralics p. 412.
But the participles in lines 5, 6, 7, and 9 are all present, and it is perverse
to read such an extreme time difference into the similar constructions.)
ακίνητοι is "unaltered" in a mainly temporal sense, cf. Parmenides
fr. 8.26, 38, and Owen CQ. i960, p. 97.
17(25)
For what is right is worth repeating.
The line is given by the scholiast as the source of the proverb δις καί τρις
τό καλόν, and by Plutarch to justify a second refutation of Epicurus.
Except at Laws 754c, (with δίς only), Plato uses the δις καί τρις version,
Gorg. 498ε, Phlb. 6 0 a , Laws 9 5 6 c Repetition of lines in whole or in part
in the extant fragments of E . are as follows: 8 ( i 7 > . i - 2 at 16-17, 6 at 12
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 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 21(27).1; 2 2 ( 2 9 ) . 1 - 2 at 9 7 ( 1 3 4 ) . 2 - 3 ; 47(35)·7
at 16; 8 8 ( 8 4 ) . 5 a t l0'< 9l(100)-7-8 a t 24~25- Repetition is so obviously
a feature of E.'s method that attempts to alter the arrangement of the
fragments solely to avoid it are unjustified. Repetitions, formally in the
epic tradition, are used as summaries, reminders, and reinforcements,
and minor differences are often significant, e.g., περιπλομένοιο χρόνοιο/
κύκλοιο at 8(17).29 and 16(26).1. Most often the repetition is a develop­
ment or a particular application of what has been said previously in a
general context. Here the reference is likely to be to the considerable
repetition of 8(17) in 16(26), but the fragment may also imply advance
notice of a more comprehensive reiteration—an outline of the whole
cosmology followed by detailed consideration of particular sections (cf.
the commentary on 18(24) a"d Parmenides' program, fr. 8 . 2 - 4 ) .
18(24)
Joining one chiefpoint to another, so as not to pursue only one path of discourse.
μή τελέειν is generally accepted by all but Bollack, who retains Plutarch's
reading, finding a parallel in 4 7 ( 3 5 ) . 1 - 2 . The construction in both ver­
sions is strained and perhaps should be emended (in a personal communi­
cation Professor H . Lloyd-Jones suggested μήτ' έλθειv), but the sense is
clear, and the context in Plutarch refers to E . avoiding the exclusive
pursuit of one argument. The fragment corroborates the suggestion that
E.'s method is to give the main points of his argument—the κοουφαί (cf.
8 ( ΐ 7 ) · ' 5 πιφαύσκων πείρατα μύθων)—and 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 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
then the particular account of the entry of Strife, the articulation of the
cosmic masses and the related meteorology, followed by a return, in the
nature of a digression, to the complementary stage of the retreat of
Strife and the resulting monstrous forms. Fragment 53(62) resumes the
account with the full-scale zoogony and biology that logically follow the
cosmogony given prior to the digression.
19(27)
There the shining form of the sun is not shown, nor the shaggy might of earth, nor sea.
The meaning of δε(ήδίσσομαι is "frighten" or "fear," and Karsten's
δεδίσκεται is therefore generally accepted. Bollack, however, argues for
the retention of δεδισσεται with a sense related to δείκνυμι. He also re­
tains γένος, 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 '87 P H Y S I C S 20(36)-21(27)

is to the earth as we know it, cf. αιθέρων μένος 107(115)·9· λάσων implies was followed by Diels, Kirk-Raven, and Guthrie (HGP vol. 2, p. 178,
strength and roughness, and cf. the analogues of hair, 71(82). 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 I I ) , and εσχατον is accusative of end of motion
άκοσμία is comparable to that described by Plato at Tim. 5 3 a - b . Even (cf. 4 7 ( 3 5 ) . 1 0 έπ έσχατα τέρματα κύκλου). In Aristotle's truncated
if Plutarch's quotations are not always accurate, it would be perverse to 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 συνάγουσα γάρ είς το εν φθείρει τά άλλα.
elemental masses are completely distinct (άκρατοι καί άστοργοι 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, 21(27)
air, and fire in concentric layers, each clinging to its own kind and shun­ There the swift limbs of the sun are not distinguished . . . in this way it is held
ning association with any other. Aristotle implies at Metaph. I050b23, fast in the close covering of harmony, a rounded sphere, rejoicing in encircling still­
g85a25, and Phys. 25ob26 that the separate elements are at rest, but at 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 Simplicius quotes from Eudemus in support of a time of rest between the
sense is appropriate, for, according to Plutarch, both start with the in­ initiation of movement and control by Love, and that by Strife; in the
creasing influence of Love, cf. 927a. 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, subsequently resolved into the preferable αρμονία and 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
ments are separated by Strife and unmixed there is no syntaxis in the the particles of fire have come together, and here the particles cannot be
relation of sky to earth.) 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 είς άλληλα 16(26).2. (ενθα
20(36) is probably spatial as in 69(76).3 and almost certainly 113(121).2 and
Strife was retreating from 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 22(29/28)

"obscurity" (Guthrie) for the rejoicing, intelligent god. The parallel

The fragment is here given as a conflation of Diels's 29 and 28. Hip­
is Parmenides Β 8.29-31. Ε., like Parmenides, has a metaphor of constraint
polytus quotes the first two lines, and his version of what follows—άλλά
for the uniform stability and changelessness which in this case are
σφαΐρος έην και ίσος έστιν αύτφ—is an unmetrical summary, after a
imposed by harmonia (another name for Philia/Aphrodite, and less per­
previous warning that the quotation was not exact, (σφαϊραν έην at
sonalized as a cohesive principle, 4 8 ( 9 6 ) 4 ) .
Simplicius in Phys. 1124.1 is unhelpful, έην is not given in F ; without
3 σφαϊρος: according to the scholiast on Aratus a masculine form of
it there are not the additional complications of a tense change and a
σφαίρα coined by E . on the analogy of "Εσπερος for Εσπέρα- For the
neuter form. Moreover, ούδετέρως preceding ποτέ καλεϊ σφαϊρον looks
seemingly redundant κυκλοτερής cf. Parmenides 8.43—εύκύκλου σφαίρης contradictory; the clause in Simplicius should perhaps be transposed to
—but Ε. may be deliberately emphasizing the shape, which was not the the end of the sentence at in Phys. 1124.4.)
main feature of Parmenides' simile, περιηγέι: Simplicius has περιγηθέι,
Line 4 repeats 21 (27).3, and line 2, with one small change, is applied
defended by O'Brien ECC 284, with inadequate parallels. Bollack reads
to the denial of human form to the φρήν ιερή of 97(134). The absence
περιγηθέι γαίων here and περιηγέι χαίρων at 2 2 ( 2 9 / 2 8 ) 4 , but the change
of Strife, which features here as a state of the cosmos under Love, is
in the line is weak and περιγηθής unsuitable for the abstract noun μονίη-
also applicable to the individual wise man, as at g8(27a), and M . Anton­
For the joy of the god cf. Gethosune as another name for Philia, 8(17).24.
inus uses line 4 as a paradigm for the philosophic state. Furthermore,
μονίη: whether μονίη means "rest" (from μένω) or "solitude" (from Hippolytus quotes 107(115) after this fragment, relating the entry of
μόνος) has been extensively discussed; cf. Jaeger TEGP p. 141, Burnet Strife into the sphere, and the consequent disruption, to the embodiment
EGP p. 210, Guthrie HGP vol. 2, p. 169, n. 3, O'Brien ECC pp. 2 2 ¬ of the daimons in a variety of mortal forms. Intelligence and the absence
24, Bollack Empedocle vol. 3, p. 137, K a h n Gnomon 1969, p. 441. The of stasis result from the physical structure of component parts achieving
available evidence, however, strongly supports the sense "stillness" homogeneous mingling through the activity of Love. Such is the char­
(Guthrie's translation), "absence of change or movement"—cf. the acter of the sphere here described; and the description connects with that
Homeric καμμονίη, Xenophanes fr. 26 and Parmenides fr. 8 . 2 9 - 3 1 ; of the wise man and shows how the daimon of the Katharmoi is to be
Eudemus, the main authority for the line, understood the word as ακινησ­ understood.
ία- (Tyrtaeus 1.54, with Diehl's references, is arguable support.) "Re­
joicing in solitude" is not a Greek characteristic, and Plato has to defend
ι κλάδοι: for the similarity of parts in animals and plants, cf. hair
the god's solitude as being no impediment to his happiness, Tim. 34b,
and leaves at 71(28). άίσσονται: "shoot up," cf. Pindar Nem. 8 4 0 of
but repose and freedom from disturbances feature as a desirable state of
a tree, but also "move about rapidly," and the ambiguity is probably
affairs in the mainstream of Greek thought from Homer (Od. 6.42-46)
deliberate (Hesiod Theog. 150). The absence of arms, legs, and genera­
onward, μονίη would still have an aural association with μόνος, however,
tive organs also characterizes the ούλοφυεϊς τύποι of 53(62), the prehuman
and the unusual word was probably deliberately chosen for its ambiguity.
forms that arise at the beginning of the transition from Love's control
The combination, attributed to Heraclitus and Parmenides, of "a
to Strife's control. The denial of human form in this fragment may well
philosopher's interest in literal, original and paradigmatic meaning, with
be a development of Xenophanes fr. 23.2 (as Plato later—the god has no
something of the poet's sensitivity to the psychological suggestiveness and
need of hands for grasping or for self-defense, nor of feet for the movement
acoustic associations of words" could be claimed for E . , cf. Mourelatos
appropriate to him, Tim. 3 3 d ) , but E . is involved in a more general and
The Pre-Socratics p. 347.
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)
3 ö γε πάντοθεν ίσος (έοΐ): (έοϊ) is supplied by P. Maas, and the
For two branches do not spring from his back, he has no feet, no swift knees,
phrase is an obvious echo of οί γάρ πάντοθεν ίσον and έωυτφ πάντοσε
no organs of reproduction, but he is equal to himself in every direction, without
τωύτόν at Parmenides fr. 8.49 and 57. Ε. has copied Parmenides in the
any beginning or end, a rounded sphere, rejoicing in encircling stillness.
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, like γυϊα in the following fragment, refers to the frame or
simile of a sphere is now applied literally, πάμπαν απείρων fills out the structure of the sphere, consisting, before the breakup, of the four roots
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, is given in 4 7 ( 3 5 ) . ! 1.
case in the cosmos under Strife. 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 23-46 O N E T O M A N Y I N T H E C O S M O S :
makes forays outward over more and more territory; τιμαί sums up
T H E P R E S E N T W O R L D
the victorious outcome.
3 αμοιβαίος: the time given to Love to dominate comes to an end
23(30) and is replaced by a time given to Strife. Bollack takes όρκου with it
But when great strife had grown in the frame 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,
or soldiers replaced (II. 1 3 ^ 3 ) , or keys fitted to doors (Parmenides
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,
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, by an oath, as a wall or trench is defined (cf. L S J s.v.
into existence, and Love generates the one but destroys everything else. έλαύνω I I I . 2 and esp. Hesiod Theog. 726 and Herodotus 1.146, 6.62).
(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
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 for the reversal of the cycle in the myth
8 ( i 7 ) . 2 g , the beginning of movement in the sphere at 24(31), and the (Pol. 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 επεκράτησε (cf. Simplicius' setting of the 24(31)
lines έπί της τοϋ νείκους επικρατείας), 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 πάλιν
χορηγοϋντα τά πάντα- It is quite clear that we have a reference to the Strife's attack on the sphere destroys both its unity and its rest. Simplicius
assumption of power by Strife as a recurring event. 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, and the parts become articulated.
but Aristotle's έθρέφθη "had grown," "had increased in size" (cf. II.
2.661), and not έρέφθη (accepted by Bollack and translated "l'emporta"). έξε'ιης: "in turn," "one after the other," as at II. 15.137 and 22.240;
μέγα is most obviously attributive, evi μελέεσσιν: the long iota of the for πελεμίζετο cf. //. 8.443 ° f Olympus shaking under the feet of Zeus.
T R A N S L A T I O N A N D C O M M E N T A R Y 192 •93 P H Y S I C S 25(22)

πάντα • • • γυϊα 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 τοϋ θείου παντός- life in the following fragment.
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 2 -ήλέκτωρ • • • θάλασσα: in apposition to the subject ταϋτα πάντα-
the nature of the daimon, cf. the commentary on 107(115). 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 here cf. ποθέοντα and φίλην
For all these—sun and earth and sky and sea—are one with the parts of themselves γέννανϊη ι ο ο ( ι 10). g, and of fire θέλον πρός όμοϊον ίκέσθαι, 53(6 2 )·6-
that have been separatedfrom them and born in mortal things. In the same way, those 3 φιν: the pronoun, despite the Doric form, is probably not to be
that are more ready to combine are made similar by Aphrodite and feel mutual af­ emended (e.g., to νϋν as by Stein) but to be taken generally—"(the parts)
fection. But such as are most different from each other in birth and mixture and in which have strayed, as far as they (the subjects in line 2) are concerned,
the molding of their forms are most hostile, quite inexperienced in union, and grieving 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 and μέρεσσιν—"as
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) are made like by Aphrodite (cf. 6 0 ( 7 1 ) 4 ) and
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 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 details of "molding," "gluing," and "nailing" of the parts into
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), ar) d 86(87).
But the basic argument in this and the following fragment is clear. E . is 6 έχθρα μάλιστ' δσα πλείστον άπ' άλλήλων διέχουσι: my conjecture
anxious to show (1) that earth, air, fire, and water have the same charac­ for the Simplicius line έχθρα πλείστον άπ' άλλήλων διέχουσι μάλιστα-
ter in the parts of themselves that make up mortal things as in their dis­ 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- Diels's addition (from Panzerbieter) of (δ' ά) is harsh
know them, is similar to, and a prime illustration of, their cosmic func­ and leaves πλείστον unconnected with έχθρα- έχθρα πλείστον is metrically
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 7 γέννη • • • έκμακτοϊσι: Theophrastus refers the line to an explana­
give the working of Love, and 6 - 9 of Strife. Some individual mixtures can 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 C O M M E N T A R Y •94 •95 P H Y S I C S 26(20)

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,
portion in their composition (κρήσει), 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
ences to what can and cannot mix come later. As well as the implications the many-to-one stage limbs and monsters arise initially, and in 53(62)
for sensation and knowledge, lines 6 - 8 provide a framework of medical we have the origins of man in the present movement of one to many.
relevance for the structure of living things, cf. Reg. 1.6.29 δροσίζει τό I n this context what is familiar and conspicuous among living organisms,
σύμφορον τφ συμφόρφ, τό δέ άσύμφερον πολεμεϊ καϊ μάχεται και and an illustration of uniting and separating on a larger scale, is of
διαλλάσσει άπ' άλλήλων- course birth and growth, and death, or as E . prefers to put it, parts coming
9 : νεικεογεννέστησιν is impossible as it stands. Karsten, after Scaliger, together into a σώμα and subsequently disintegrating. Fragment 26(20)
suggests νεικεογεννητήσε from νεικεογενέσι 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, or death for thneta, άλλά μόνον μίξις τε διάλλαξίς τε μιγέντων-
unknown to Simplicius' paraphrase. My suggestion δτι σφισι γένναι έν
οργή to resolve the corruption at the end of the line would give E.'s own ι τοϋτο '• so Diels for τοϋτον. The reference would be to a more general
explanation for the unusual νεικεογεννητήσιν. 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, cf. 112(118), 114(124), and 123(145). "well known" in the body.
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) 107(115).5) are at one time coordinated and vigorous in the prime of life
This is well known in the mass of mortal limbs: at one time, in the maturity of (which E . explains as due to Love) but at another lose their strength,
a vigorous life, all the limbs that are the body's portion come into one under love; wither, and decay.
at another time again, torn asunder by evil strifes, they wander, each apart, on the 4 κακήσι • • • έρίδεσσο: a variant of νεϊκος ούλομενον, for the spe­
shore of life. So it is too for plants, and for fish that live in the water, and for cific manifestations of strife among men in war and disease.
wild animals who have their lairs in the hills, and for the wing-sped gulls. 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 (cf. ρήγνυμί) repeats that of
been variously interpreted as referring, for example, to sexual intercourse the previous line, and there may be a link with ρέω. Ε. perhaps wishes
(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 έργα τε
"third stage of increasing Strife" (O'Brien). But, as Stokes observes (One ρευστά related to Strife and the joyless land in 113(121), and also Plato
and Many p. 165), E . is using something conspicuous among men as an 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 C O M M E N T A R Y I96 97 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
laid on πλάζεται in line 5 in a passage already rich in metaphor (cf.
terms are used here in a cosmogonical context for the two obvious divisions
Stokes One and Many p. 166 and also Parmenides fr. 16.1); the word
of air—the mist close to the earth's surface, and the bright sky above, seen
implies isolation and insecurity as well as physical movement.
as the encircling ουρανός, containing and confining the world within itself
6 - 7 : plants (more literally "bushes"), fish, animals, and birds com­
(cf. 2 5 ( 2 2 ) . 2 for ούρανός as air; also ό κύκλος τοϋ ούρανοϋ Hdt. 1.131)-
plete the list of the forms of life affected, like men, by Love and Strife,
The air has been hardened or "frozen" by the fire that is now running
and like them, strong and flourishing at one time, withering, disintegrat­
beneath it, an idea probably going back to Anaximenes, cf. Aetius 2.11.12,
ing, and dying at another. The lines connect with the Katharmoi (1) when
14.3, and the doxography at D K 31 A 5 1 . There is no reason to suppose,
E . gives a sense in which he has experienced life as a thamnos, bird, and
as does O'Brien, ECC pp. 2 9 1 - 9 2 , that E . is so confused as to use aither for
fish in 1 0 8 ( 1 1 7 ) , and (2) in the exhortation to refrain from violating plant
a mixture of two elements. Although Titan may later have been related
and animal life (frs. 1 2 4 - 2 9 ) , which would promote Strife's disintegration
to the sun (but I argued that "Titania astra," Vergil Aen. 6.725, is prob­
of wholes. T h e recall of this list at 13(g) is support for line 5 here referring
ably the sun and stars, PVS 1964, pp. 2 7 - 2 8 ) , here the connotations for air
to the διάλλαξος of the roots (εύτε δ' άποκρινθώσι, 1 3 ( 1 9 ) 4 ) at the time
are the vast size and strength of an Atlas, needed to hold fast the cosmos.
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,
28(51)
a "headfirst diver" (if that is the sense from κύβη) is the most obvious
swiftly upward
form of bird life in a harbor town.

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)
oi μέν άφανή, τινές δέ τό άνω φέρεσθαι- I n Homer, Od. 1.320, άνόπαια
Come now, I shall tell you from what sources, in the beginning, the sun and all
in όρνις δ' ώς άνόπαια διέπτατο is the hole in the roof to which the smoke
those others which we now see became distinct—earth and swelling sea, moist air,
from the fire ascends, cf. F . H . Witton AJP 1958, pp. 4 1 4 - 1 5 . I f the
and Titan sky, whose circle binds all things fast.
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
Clement quotes the lines with approval for showing aither as a containing
move away from the center. Some air and fire were separated first, then
and binding principle. I n the context of E.'s poem the fragment obviously
the sea was sweated out from the earth, and the misty layer of air settled
marks a transition to a new section. After the identification of the visible
around the earth, cf. Aetius 2.6.3, Simplicius in Cael. 5 2 8 . 2 1 - 2 4 , [Plut.]
elemental masses with the four roots in the previous two fragments, frs.
Strom. 10, Philo prov. 2.60.
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. 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,

The line is quoted twice by Aristotle and is also in the commentators.
for the sun cannot be the source of the other elements that are equal to it.
The subject is air, called by Aristotle with reference to E . both αίθήρ and
Sturz and Karsten suggest a lacuna after the first line where the other
άήρ, and the context is the κοομοποιία, when Strife begins to separate
three roots would have been listed, but this is unduly repetitive; and
the roots, διέκρινε μέν γάρ τό νεϊκος, ήνέχθη δ' άνω ό αίθήρ, GC 3 3 4 a l -
Diels's ήλικα as a substantive is an unsatisfactory guess. Hence my
Aristotle's complaint is that air does not act systematically. Strife is direct­
conjecture, with the addition of something like (τάλλα τε).
ly responsible for the initial separating, but then τύχη seems to take over.
4 Τιτάν αίθήρ: αίθήρ and άήρ are both used for air, cf. the commen-
T R A N S L A T I O N A N D C O M M E N T A R Y
At one time air goes upward, at another fire, and air moves downward (as
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
disorder following the initial separating, cf. Tzetzes ex. II. 42.17 ( D K 31
A 6 6 ) : ποτέ μέν τοϋ πυρός ύπερνικώντος καί καταφλέγοντος, ότέ δέ τής
ύδατώδους ύπερβλυζούσης καί κατακλυζούσης έπιρροής-
30(54)
(Air) with deep roots sank down over the earth.
Aristotle gives the fragment in the same context as the previous one.
Sometimes air moves up, but at times fire does, cf. 53(62).6, and air
moves down and covers the surface of the earth as mist, (κατά with the
accusative is "on," "over," "throughout," rather than "down into,"
cf. L S J s.v. κατά Β.1.2.) According to Aristotle, E . says that the cosmos
is έπί τοϋ νείκους νϋν as πρότερον έπί τής φιλίας, but Aristotle finds
no precise explanation for the cause of motion. It would seem that Ε. (1)
gave a general account of the beginning of movement brought about by
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
is that a logical connection between (1) and (2) is required. T h e present
state of affairs, until the movement of the roots is completed, Aristotle can
ascribe only to chance. T h e vocabulary of the fragment recalls Hesiod
Erga 19; cf. the commentary on 3 3 ( 3 9 ) .
31(37)
Earth increases its own bulk, and air increases air.
The continuing collection of parts of fire, earth, air (and presumably
water) into distinctive masses as described by E . is, for Aristotle, not a true
αύζηαις (which involves a complete merging) but a prosthesis of the parts.
The increase of the bulk of earth is due to the natural tendency of the
roots, i.e., the way they act of their own accord, when not kept together
by Aphrodite riveting, gluing, or nailing them. A n ordered arrangement
of parts is the result, in nature, of constraint applied to the material by
199 P H Y S I C S 30(54)-33(39)
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
air, ECC pp. 2 9 1 - 9 2 .
32(52)
And many fires burn beneath the surface of 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,"
but some still remains within the earth. Earlier, after the separation of
the sea, fire in the earth warmed some of the remaining water to produce
hot springs; it hardened parts of earth into rock and, as some of it moved
up, produced trees, and then men and women, cf. [Arist.] probl. 937a 11,
Plutarch de prim. frig. 953ε, Seneca QNat 3.24.1, Aetius 5.26.4, and the
commentary on 53(62).1-2. The evidence for fire in the earth was at
hand in the volcanic areas of Sicily and southern Italy, with Etna as a
prime example.
33(39)
If the depths of earth, and extensive air, are without limit, as has come foolishly
from the tongue of the mouths of many who have seen but a little of the whole
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
depths of Tartarus Theog. 8 0 7 ; as in 1(2).1-6, however, E . has little
sympathy with the limited scope of popular beliefs. Clement quotes the
last two lines in a criticism of general ignorance about the nature of
divinity, but Aristotle and MXG refer the three lines specifically to
Xenophanes, and Aristotle complains of Xenophanes' laziness in positing
a bottomless earth to save himself from having to think of a reason for its
staying still. Simplicius did not know of a relevant passage from Xeno­
phanes, but from Achilles Isag. 4.34.11 we have fr. 28, where it is said
that the earth has an upper limit at our feet—τό κάτω δ' ές άπειρον
Ίκνεϊται. 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 C O M M E N T A R Y 200 201 P H Y S I C S 34(40)-36(44)

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 face
4 2 ( 4 8 ) , Aristotle Cael. 2 9 5 3 1 7 , 3 0 0 8 3 , κυκλοτερής at Aetius 2.20.13, and
the explanation of tropic circles, 2.23.3. "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.
ι : δαψιλός is a form of δαψιλής unique to E . Beneath it are air and fire. Plutarch quotes this line in the context of a
2 : γλώσσης έλθόντα is more likely to have been displaced by βροτέων seemingly absurd explanation of the sun as an anaklasis of the light of the
ρηθέντα than the other way around. 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
34(40) aware of each other and coming together (cf. on 100(110).9), and (2) of
sharp-arrowed sun and kindly moon a convex surface attracting light. Now the shape of the moon for E . ,
according to Plutarch, is φακοειδές, "lentiform" (Qtt. Rom. 2 8 8 b , D K 31
The line is quoted by Plutarch as a pleasing distinction made by E . 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, along with σφαιροειδές and ωοειδές, as a
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 ώκεα γυϊα in 2 1 ( 2 7 ) is some support for form of a lens, i.e., disc-shaped from the front view but an elongated
όξυμελής, but the contrast with the moon is not so obvious, όζυβελής is double convex from the side (cf. Enc. Brit. 13th ed., Gray's Manual 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, if the emendation is correct, is found only in E . ; it occurs again with a diameter equal to that of the earth (Aet. 2.21.2). From E.'s known
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
άλυπον), in contrast, in a Mediterranean climate, to the sun's harshness. ouranos into its upper convex surface, and then, through the lower surface,
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
35(41) from our part of the earth's surface.
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 (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
For Macrobius άμφιπολεύει is, exceptionally, equivalent to 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 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, the other a semicosmos filled with fire, corresponding to a semi-
sun. One would expect a complementary description of the moon to cosmos of air mixed with a little fire (which was supposed to explain
follow with ή δέ- For E.'s sun as fire, cf. πυρός άθροισμα μέγα D . L . night). Thankfully this absurdity can be discarded: (1) it conflicts with
8.77, and Aetius 2.6.3. O n t b e Stromateis notice that the physis of the sun the fragments, for (a) fr. 3 6 ( 4 4 ) does not fit it on any acceptable sense of
is not fire, cf. the next fragment. 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 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 Pre-
socratic 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.
38(43)
as the ray, after striking the broad circle of the moon
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
2 02 203 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.
41(42)
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 204 205 P H Y S I C S 42(48)-47(35)

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.
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.

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 doxo-
graphical 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,
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,

Od. 9.516), and έρημος because of the sense of vastness and solitude. leaving that part of the water salt free.

44(50) F R A G M E N T S 47-52 M A N Y T O O N E A N D I N D I V I D U A L
and Iris brings wind or heavy rain from the sea. L I F E : L I M B S A N D M O N S T E R S

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 47(35)
does not appear in the early editors, nor now in Bollack. The succession
But I shall turn back to the path of song I traced before, leading off from one
of dactyls is unpleasing and the meaning is not immediately clear. Wind
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 C O M M E N T A R Y 2θ6 207 P H Y S I C S 47(35)

love comes into the center of the eddy, in her then all these things unite to be one tion started at the separation of the four masses, cf. Aristotle Cael. 2 9 5 a ! 7,
only; not immediately, but coming together from different directions at will. And, Simplicius in Cael. 528.20, Aetius 2.6.3. Strife has reached the "undermost
as they were being mixed, countless types of mortal things poured forth, but many, depth" of the whirl in the sense that it has control of the whole rotation to
which strife still restrained from above, stayed unmixed, alternating with those the center. Earth, air, fire, and water at this stage are immortal (i.e., not
which were combining, for it had not yet perfectly and completely stood out as far made up into mortal things) and unmixed, cf. lines 14-15; and the cosmos
as the furthest limits of the circle, but part remained within and part had gone out as we know it has passed away, cf. Aetius 2.4.8, Έ- τόν κόσμον φθείρεσθαι
of the frame. And, in proportion as it continually ran on ahead, a mild, immortal κατά τήν άντεπικράτειαν τοϋ νείκους και τής φιλίας, and Simplicius in
onrush of perfect love was continually pursuing it. Immediately what were formerly Cael. 293.18. Then, and the metaphor is probably military, Love strikes
accustomed to be immortal became mortal, and formerly unmixed things were' in a at the center from her position at the έσχατα τέρματα κύκλου and grad­
mixed state, owing to the exchanging of their ways. And, as they were being mixed, ually consolidates her hold on the field from there, compelling Strife in
countless types of mortal things poured forth, fitted with all kinds offorms, a wonder 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.
2, p. 179, O'Brien ECC p. 117, and others) if she comes to be there. The
This is one of the most important fragments for an understanding of E . , subjunctive is probably acceptable for the recurring event, as Simplicius
and it is to be taken closely with 8(17) and 16(26). Fragment 16(26) gives in his paraphrase—όταν γένηται- I would maintain that Love stays
contains the logos from which E . is going to draw off this new one (cf. at the έσχατα τέρματα κύκλου during the increase of Strife, i.e., that at
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
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 from τό πάν—
experienced by men were shown to be consistent with them in their cosmic is called αργή 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 δ' αύ διχ' έκαστα φορεύμενα νείκεος έχθει 5 - 6 : a more elaborate version of what it means for the many to come
have been explained, and in this fragment we go back to άλλοτε μέν into one, outlined at 8(17).7, 16(26).5, 26(20).2, and cf. the commentary
φιλότητι συνερχόμεν' εις ένα κόσμον for further details, cf. 1 6 ( 2 6 ) . 5 - 6 , on 2 0 ( 3 6 ) . ι . There is a contrast here between άφαρ and θελημά (or
8 ( 1 7 ) . 7 - 8 , and Simplicius in Cael. 587 (which gives lines 10-13 here as an έθελημά); Love does not gain the whole territory in one swoop, but
explanation of line 5, itself a rewording of 16(26).5). The details, however, "volunteers" come to join from different parts.
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 8 - 9 : with έστηκε, άμ(ε)ιχθ' would be needed, and the tense sequence
firmed by Simplicius, in Cael. 587, who relates 50(57) and 51(59) to the is awkward but not impossible, cf. έζέστηκεν in line 10; perhaps the M S S
same katastasis as 35(47)·5 and 10—13.
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
2 έξοχετεύων: "drawing off" of water into channels, and here of a 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. 10 έπ' έσχατα τέρματα κύκλου: cf. 20(36) έξ έσχατον ϊστατο νεϊκος,
3 - 4 : the δίνη and the στροφάλιγξ must both refer to the cosmic rota- 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 C O M M E N T A R Y 2θ8 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 separation into many; cf. the commentary on lines 3 - 4 . Aristotle is
continuing the Presocratic tradition, of which E . is firmly a part, by de­
scribing the region in both physical and theological terms, Cael. 1.9.
11: μελέων with έξεβεβήκει for the parts, or frame, of the universe, as
in 2 3 ( 3 0 ) . ! , and cf. 24(31). Strife has control over some parts of the ele­
mental masses, and elsewhere it has given up territory before the advance
of Love.
13 όρμή'- the word does not give increased material status to Love and
should not be translated "stream" (cf. L S J s.v.). The language is meta­
phorical, of the pursuer and the pursued, and the emphasis is on the effect
for the four roots of the tussle between being held separate and being
brought together, ήπιόφρων, "gentle-thinking," "mild" (perhaps a coinage
by E . ) , and άμβροτος are transferred from Philotes, who is also άμεμφής,
"perfect," "without reproach." άμεμφέως in line 9, however, of Strife's
movement, is closer to "perfectly," in the nonmoral sense of "completely."
15 ζωρά τε πριν κέκρητο '• for the reading, and for the sense of ζωρός
as "unmixed," cf. my note in CR 1962, pp. 1 0 9 - 1 1 ; the objections raised
by O'Brien, CR 1965, pp. 1-4, West, CR 1966, p. 136, and Solmsen, CR
1967, pp. 245-46, I find unconvincing.
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
life around us, and 1 6 ( 2 6 ) 4 - 5 seems to imply a race of men arising as the
many come into one, I do not think that E . described a world under in­
creasing Love that is identical to the present one. He found in this part of
his scheme a means of relegating to another era the hybrid creatures of
myth and alien religion. At 53(62) he returns from his digression to the
exposition of our world, which was left at 46(55), and describes the rise of
human life after the cosmogony. Fragment 51(59) shows that the strange
creatures arose as the roots were coming closer and closer together, where­
as πϋρ κρινόμενον at 53(62).2 gives the generation of men and women
when fire is separating out of the mixture.
48(96)
And the kindly earth received into its broad hollows of the eight parts two of the
brightness of Nestis and four of Hephaistos; and these came to be white bones,
marvelously held together by the gluing of Harmony.
The first three lines are quoted approvingly by Aristotle for showing that
it is not the elements of which something is made that give it its character,
but the logos of their combination. This understanding of explanation by
form is elaborated by the commentators, and in a similar context in the De
Anima Philoponus and Simplicius see Pythagorean influence. I n his com­
mentary in in Phys. Simplicius quotes the four lines and says that they
come from the first book of E.'s Physika. The fragment therefore belongs
before 53(62), which is from the second book. I n the first book this would
seem to be the most suitable place for the fragment—after 47(35) as
giving a detail of the formation of έθνεα μυρία θνητών (and άρηρότα is
repeated from line 17), and before the description of the individual limbs.
The fragment is similar to 83(98), but because E . connects blood with
human thought, 83(98) would seem to go better with the physiological
fragments relating to life as we know it.
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
κρασις (cf. in de An. 68.2-10 with II. 18.470 quoted). The earth is the
receptacle and also provides one quarter of the material, εύστέρνος (απ-
λεγ.), 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
of the M S S . The neuter in line 3 makes the reading τάς δύο τών μοίραων
difficult, and Ε. does not use μοίρα elsewhere, λάχε: similar to συνέκυρσε
at 8 3 ( 9 8 ) . ι , and probably the basis for Aristotle's question whether Love
is the cause of any chance mixture or only of mixture κατά λόγον (De An.
4 o 8 a 2 i ) . Both seem to be involved—sections of the elements come
together in the general many-to-one movement, and where the propor­
tions are appropriate, Love makes an organic part. Νήστιδος αίγλης: the
commentators take the phrase as referring to both water and air, and give
the logos of bone as 4 parts fire : 2 earth : 1 water : 1 air; the radiance or
bright transparency in the meaning of αίγλη can refer to water or air.
Air is included in 83(98) as αίθήρ παμφανόων, but the four elements, in
almost equal proportion in the heart-blood, are needed there to explain
the physical constitution of thought. There is no reason to suppose that
all four are constituents of everything. Four parts fire : 2 earth : 2 water
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 without
shoidders, and eyes needing foreheads strayed 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 many-
to-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
 213 P H Y S I C S 51(59)-52(61)
T R A N S L A T I O N A N D C O M M E N T A R Y 212

creatures like the Cyclops from the consideration of life as we know it by bulls arose and again bull-headed men, (others) with male and female nature
combined, and the bodies they had were dark.
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
The four lines are given by Aelian in a brief context of E . speaking of
Hist. 1969, pp. 2 5 9 - 6 0 .
composite creatures, with two forms in one body, βουγενή άνδρόπρφρα
in line 2 became a well-known phrase for biform creatures, quoted twice
51(59) by Aristotle, and then by Plutarch and the Aristotelian commentators.
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 arising. ι έφύοντο: 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 as 4 7 ( 3 5 ) · ΐ ο - ΐ 3 ; έπί τής tures were continually being born and coming up from the earth (cf.
φιλότητος is the time when Love is not yet dominant but is in the process the commentary on line 3 of the previous fragment), but from the con­
of becoming so, and there are still τ ά άμικτα καί μονόγυια- Love and texts of 50(57) it seems they are also formed by combinations of the
Strife are related as potential victor and vanquished. Although έμίσγετο wandering single limbs; e.g., Aristotle, after quoting 5 0 ( 5 7 ) . ! , adds
is used in Homer for hostile engagement (but, except for II. 4.456, with έπειτα συντίθεσθαι τή φιλίη {'Ε. έφη), De An. 430330. κόρσαι in 50(57)· 1
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 ) ;
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- There are precedents for such
άλλήλων δέοντα at 8(17).34, 14(21).13, 16(26).3. δαίμονι δαίμων 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, in the Katharmoi at figure, like Janus, seems to be connected with a calendar symbol. (Cf.
107(115).5, for there the δαίμονες in their physical aspect are to be seen 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 of Janus, Num. ig.6)
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 δαίμων here new year, and the three faces of Hecate at the crossroads looked in dif­
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
serpent άμφιστρεφέες, II. 11.40. άμφίστερνα: the double Ephialtes-
2 ταύτα: 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 έκαστα: the clause is quoted on from one waist. For Aristophanes' myth, cf. the commentary on line 3.
its own by Simplicius, at in Phys. 327.19 with 2 9 ( 5 3 ) , a n d a t m phys-
3 άνδροφυή βούκρανα: the Minotaur was the most famous example
331.2, to illustrate τύχη in E . The disorder of the roots here, when the
of the bull-headed man. Dionysus had the epithet βονγενής (Plut. de I s . et
many begin to come into one, is like that of their initial separation when Os. 364 f) and had representations with a bull's head or horns, as did the
the one is becoming many, cf. the commentary on 29(53). I n both cases river gods, in particular Achelous, who took on this form in his fight with
the disorder is temporarily controlled by Love in the production of thneta. Heracles (cf. άνδρείφ κύτει βούπρφρος, Soph. Trach. 12-13); a n d there
3 : έζεγένοντο with χθονός understood, cf. έζανέτελλον at 52(61).2 and was "Ηρα βοώπις and also Io. The bull-man biforms are exemplars of all
5 3 ( 6 2 ) 4 , as well as έβλάστησαν in 5 0 ( 5 7 ) . 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)
religions of Egypt and Carthage. E . dismissed these creatures of myth
Many creatures with a face and breasts on both sides were produced, man-faced
T R A N S L A T I O N A N D C O M M E N T A R Y 214 215 P H Y S I C S 53(62)

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 must refer to the color
reproducing earth-born men and animals in a different time cycle, in (cf. τό σκιερόν μέλαν φαίνεται, of the sea's surface, [Arist.] Col. 7 9 ^ 2 3 ) .
the Politicus myth, 2713-^). 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 men are described as μέλανες at 58(67).2. The various emendations (cf.
comments on this line. Aristotle gives a counterargument to his own 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 Metaph.
priate w a y — ό σ α δέ μή ούτως, άπώλετο και άπόλλυται, καθάπερ Έ- i o o o b i 2 : in bringing the elements into one, Love destroys everything
λέγει τά βουγενή άνδρόπρφρα (Phys. 1 9 8 6 2 9 - 3 2 . άπόλλυται need not refer 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, which is absurd. F R A G M E N T S 53-72 O N E T O M A N Y A N D I N D I V I D U A L

For Aristotle the mortality of the βουγενή άνδρόπρφρα would be ex­ L I F E : H U M A N S , A N I M A L S , A N D P L A N T S

plained by a corruption of the seed (Phys. 199)05-10). I n E . we do not

find an understanding of selection and mutation with divergence of parts
53(62)
of the species from the original stock, or new functions and organs devel­
And now hear this—how fire, as it was being separated, brought up by night the
oping out of old ones, with the passing on of heritable variations (except
shoots of men and pitiable women, for the account is to the point and well informed.
in the interesting case of the backbone being vertebrated because it had
First, whole-nature forms, having a share of both water and heat, sprang up from
broken in the womb, cf. Aristotle Part. An. 640319). Instead, there are
the earth; fire, as it tended to reach its like, kept sending them up, when they did not
the simpler recognitions that (1) for survival a species or "animal-kind"
as yet show the lovely shape of limbs, or voice or language native to man.
must be able to reproduce itself, and (2) it must have appropriate organic
parts fulfilling mutual needs, cf. έγένετο ζφα καϊ έμενεν διά τό άλλήλοις
Simplicius quotes the fragment from the second book of the Physics,
έκπληροϋν τήν χρείαν and δσα μή κατά τόν οίκεϊον συνήλθε λόγον,
which, contra the D K ordering, obviously puts it after 48(96) of the first
έφθάρη, Simplicius in Phys. 3 7 2 · 3 _ Ι •· The Epicureans later countered
book. It has the appearance of a fresh start, emphasized by the request for
this by denying the genesis of composite creatures in the first place, cf.
particular attention, and after the digression on the many-to-one stage
Lucretius 5.878-924.
(with which frs. 4 7 ( 3 5 ) - 5 2 ( 6 i ) are concerned), it goes back to the present
μεμιγμένα: the participle brings in an additional set of creatures
one-to-many separation to give the account of the rise of human life
(listed, like βουγενή άνδρόπρφρα, without a connecting particle), rather
following the cosmogony, κρινόμενον πϋρ, which initiates this stage, is
than adding a further complication to the preceding ones. Androgynous
the antithesis οί έπεί κατά μείζον έμίσγετο δαίμονι δαίμων of 51(59)·•>
forms belong with other hybrids in a different era from the present. The
which produced the mythical creatures of the other era. That the present
best known was Hermaphroditos, a private and public cult figure in the
time is fundamentally an unhappy one is indicated here by πολυκλαύτων,
4th century and probably earlier, cf. Theophrastus Char. 16.10, Anth.
as it is by other expressions in the Katharmoi fragments 112(118), 114(124),
2.102, 9.783; others include Agdistis and Phanes, and with a change of
and 123(145). Hesiodic pessimism is given a philosophical basis in the
sex, Attis, Caeneus, and Teiresias. There are also the spherical creatures
view of life increasingly dominated by a separative principle.
of Aristophanes' myth (Plato Symp. i 8 g d - i g o a ) . One of their kinds was
άνδρόγυνον; the name survives but the type has disappeared, explains ι πολυκλαύτων: the passive sense "much-lamented," and so "pitiable,"
Aristophanes. His creatures double up human forms and are then halved. is earlier and more appropriate here than the active "tearful," cf.
There is no way of knowing whether the notion was first suggested by Aeschylus Pers. 674, Euripides Ion 869, and the passive πολύκλητος,
these lines of E . , and then exaggerated and caricatured. I I . 4 4 3 8 , 10.420.
T R A N S L A T I O N A N D C O M M E N T A R Y 2l6
2 έννυχίους: "by night," but also of the dead (cf. Soph. OC 1558), as
άνήγαγε of bringing up from the dead (and cf. Hes. Theog. 6 2 6 ) . The
origin of human life, like the abode of the dead, is shrouded in darkness.
The darkness may be literal in that the early forms of men and women
come up before day and night are distinguished. From line 6 it is clear
that some fire has already been separated out, but the sun may not yet
have been articulated and its light shed around—πριν τον ήλιον περι-
απλωθηναι, as in the notice on the origin of trees, Aetius 5.26.4. δρπηκας
(or probably δρπηκας): used especially of saplings (cf. fr. 152). With
this word E . relates human to plant life (cf. line 4, and also 65(79), 7 1 (82),
and Aet. 5.26.4) and provides a nonmythical explanation for the au­
tochthonous traditions as well as giving a new context to Homeric
vocabulary (cf. II. 21.37-38 on Lycaon, with έννύχιος and δρπηκας).
κρινόμενον πϋρ: in the further movement of one to many, fire was sep­
arating from the earth and moving toward the fire already under the
circumference of the cosmos, i.e., parts of fire were being picked out and
becoming distinguishable because of the tendency of parts of the same
root to converge when not brought into a compound by Love, cf. line 6
here and 100 (110).9. As fire is being separated it brings up the first
forms of human life from the earth.
3 : an affirmation, in the introduction to this key topic, of the veracity
and authority of E.'s account, cf. 3( 131)-3, 6 ( 4 ) , 15(23).! 1, 103(114).1-2.
The first adjective is άπ· λεγ. and the second rare without a genitive.
4 ούλοφυεϊς τύποι: "whole-nature" or perhaps "whole-growing"
forms; the adjective, like άνδροφυής and γυναικοφυής in 52(61), is a
unique compound. These τύποι ( ι ) originate human life, (2) come up
from the earth, (3) have a due amount of water and heat, and (4) have
not (yet) any defined limbs or voice. Despite the hint in δρπηκας (line
2), their growth from earth, and their early genesis (Aet. 5.26.4), they
are unlikely to be trees, which are self-reproductive and have articulate
limbs. There is no suggestion of an evolution from trees to men (cf.
Simp, in Cael. 586.23, Phlp. in Phys. 318.27); and, if they were trees, why
should they be described in such an obscure way? Nor can they be
compared with the first race of men in Aristophanes' myth (Plato Symp.
iSgd), who have their limbs and sex clearly differentiated; only in
άνδρόγυνον is there an echo of E . , not of his "whole-nature" forms
but of one of the "wrong" combinations of unattached limbs (cf. the
commentary on 52(61).3).
In this context Simplicius criticizes Aristotle's suggestion that σπέρμα,
as the true ούλοφυές, is relevant here, and he adds a definition of the
217 P H Y S I C S 53(62)
adjective: δ καΟ' όλον έαυτο πάν έστιν (Arist. Phys. 19969, Simp, in Phys.
382.15, and cf. Aristotle's use of όλοφυής for birds, where there is no
distinction of thorax and abdomen, Part. An. 693325). The τύποι seem
rather to be primitive shapes of warm, moist earth (cf. on line 5 ) . As
such they recall the modeling of Pandora by Hephaistos (Hes. Erga 61,
Theog. 571) and the spontaneous generation in the autochthonous
myths, but the concept is firmly in the Presocratic tradition. It relates
to the theory of the earliest forms of life in Anaximander (cf. Aet. 5.19.4),
Xenophanes (frs. 27 and 2 9 ) , Anaxagoras, and Archelaus (cf. D . L .
2.9 and 17), and to the "embryos" in the (probably) Presocratic account
in Diodorus (1.7, and cf. A. Burton Diodorus Siculus I pp. 4 4 - 4 7 , for a
survey of the evidence on the sources here), as well as providing a prece­
dent for the Epicurean theory of "wombs" (Lucretius 5 . 8 0 5 - 2 0 ) .
5 : the τύποι have a due part (αισα, cf. φλόγος αίσα, Parm. fr. 12.2) of
water and heat (for the sense of ειδεος cf. the commentary on 1 4 ( 2 1 ) 4 ) ;
they are sent up from the earth (sense and scansion connect χθονός with
the verb, cf. " E . natos homines ex terra ait ut blitum," Varro fr. 27,
D K 31 A 7 2 ) , which implies an accretion of earth to the other ingredients.
Earth, moisture, and warmth provide the material for primitive life (cf.
the commentary on line 4 ; the parallel with Genesis 2 :η is obvious). From
the last sentence of Aetius 5.19.5 it would seem that the aisa determined
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
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
γένναν ίκέσθαι, ioo(tio)g. Parts of the same root are primitively aware
of and tend toward their like when not restrained into compounds by
Love, cf. the commentary on 81(103).
7: the τύποι as yet have no articulate limbs, nor flesh and blood (which
require air, cf. 83(98).2 and 5 ) . The further articulation is due to the
separative power of Strife, but the μελέων έρατόν δέμας and the detailed
structure of the organism are due to Love, in much the same way as
Aphrodite adds charis to the shape made by Hephaistos, Hesiod Erga 65
8 : I prefer the Aldine reading of this line: ούτ' ενοπήν ούτ' αύ έπ­
ιχώριον άνδράσι γηρυν- Diels and most editors change γύων to γυϊον (with
οίον τ' after ένοπήν), but the singular is rare and un-Homeric, and reads
oddly as referring to the "Schamglied." Bollack has οϊη τ' and γυ'ιων,
which makes the vocal organ a γυϊον- The point is surely that the τύποι
are as yet mute (the μέλη have been dealt with in the previous line) and
T R A N S L A T I O N A N D 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).
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 is the correct reading, E.'s reference to the female genitals
being the more obscene, according to the scholiast. The ούλοιρυεΖς
precede the generation of men and women; the fragments, therefore, deal­
ing with human reproduction and embryology would appropriately come
soon after 53(62).
56(63)
But the substance of the limbs is separated, part in (the body of) the man
218 219 P H Y S I C S 54(64)-58(67)
o r make 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
and
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
τύποι
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)
For the male was in the warmer . . . this is the reason why men are dark, more
powerfully built, and hairier.
T R A N S L A T I O N A N D C O M M E N T A R Y 220
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,
and the first women in the north, which aligns them with hot and cold
respectively, γαστρός, however, was suspected by Sturz but accepted by
Karsten; Diels's suggestion is τοκάς άρρενος έπλετο γαστήρ- Galen
quotes the fragment with Parmenides fr. 17 as linking the right side of the
womb with the male, but the notice is abbreviated. He wants support for
a Hippocratic connection of right, black, and hot; the first is related to
male in the embryology of Parmenides, and the last two in that of E .
Galen is surely not so confused here (as Longrigg argues, Philologus 1964,
pp. 2g7-gg) as to refer a fragment supposedly dealing with north and
south parts of the earth to right and left in the womb. As Galen is the
only authority for the line, it is sensible to accept his embryological con­
text for it. I suspect that only the first line gives E.'s exact words, with the
quotation possibly ending at επλετο; γαιης was then an attempt to finish
the line from the following καί (and any genitive is suspect there because
of the distance from έν θερμοτέρφ). The last two lines look like a summary,
for καί μέλανες διά τοϋτο is prosaic and an exact repetition from the
Hippocratic quotation Galen is defending; also, the succession of spondees
in καϊ λαχνήεντες 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
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
this link for E . The link could be accommodated by supposing that on
E.'s theory males are conceived when the womb is warmer, and the
resulting embryo later attaches itself to the right side of the uterine
lining; the converse would be true for females. The interval before any
attachment is in fact five days.)
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 confusion in Homer;
άνδρωδέστεροι is tautologous.
3 λαχνήεντες: 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 to divinity,
97(ΐ34)·3·
221 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.
Aristotle is in agreement with E . that milk is a form of blood (cf. GA
7 3 9 b 2 5 ; Kranz changed τό αίμα to τό γάλα in the present context, and
Diels deleted it, but the sense is clear). But he criticizes him for supposing
that it is decomposed or putrefied rather than concocted blood—either
E . has misunderstood or he is using an inappropriate metaphor. There is
a metaphor like this in 67(81), for wine as "rotten" water. The general
theory of an agent (here probably heat) acting on a liquid and causing
a basic change is implied, and this was important in the medical theories
of κράσίς and πέφίς. I n this fragment the language is influenced by the
similarity αΐπύον to πυός, and colostrum is an unpleasant-looking, puslike
substance in the two or three days before the appearance of the milk.
The tenth day of the eighth month is a precise date, and it is hard to
see the reason why it is given. Mammary growth in pregnancy is an
obvious indication of organic change, but there is no noticeable sudden
alteration on or around the date given here. And by some process which is
still obscure, it is the delivery that actually initiates lactation, so that
milk is available even for the seven-month child. It can only be assumed
that there is some other, irretrievable, significance in the numbers
involved.
60(71)
But if your belief about these things in any way lacked assurance, how, from the
combining of water, earth, air, and sun came the forms and color of mortal things
which have now arisen, fitted together by Aphrodite
Simplicius quotes 85(86), 86(87), 8 7(95)> ar >d then here gives the general
principle of the work of Aphrodite in this present world in producing the
variety of life as we know it from the combinations of four elements.
is 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 C O M M E N T A R Y 222 223 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), 8 7(95)> 6 o ( 7 i ) . and 7 0 ( 7 5 ) , all of which mention Aphro-
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 είδος is used by E . for the kinds of animate life, in the Physics 60(71).3
two dimensions is now seen to be an exemplar of Aphrodite creating a and cf. 15(23).5, 83(98).5, 25(22).7, and in the Katharmoi 107(115).7
three-dimensional world from the four elements, συναρμοσθέντα in line 4 and 130(125).
recalls άρμονίη μίξαντε at 1 5 ( 2 3 ) 4 and reinforces the notion that it is
not a chemical mixture which is involved, but a fitting together to make 2 είδεα ποιπνύουσα: Stein suggested αίθέρ' έπιπνείουσα to bring in
a whole, cf. συνάρμοσας of a boat, Euripides Hel. 233, and of the wooden all four elements, but air is not an ingredient in the hard substance of
horse, Tro. 11; cf. also Galen's notice that for E . all σώματα on earth are bone, 4 8 ( 9 6 ) , or in the τύποί, 53(62), and emendation is unnecessary.
produced from four elements ού μην κεκραμένων γε de' άλλήλων, άλλά For ποιπνύω with an accusative, cf. Pindar Pyth. 10.64, a n 8 the analo­
κατά μικρά μόρια παρακειμένων τε και φαυόντων, Hipp. nat. horn. 1 5 4 9 Κ . gous σπεύδω, L S J s.v., I . κρατϋναι: "strengthen," "harden," but in
χροϊα: cf. Parmenides fr. 8.41, Anaxagoras fr. 4 . 4 ; the form is possibly 91 (100). 19 "get possession of," "control"; for the sense here cf. Xenophon
neuter plural, cf. D K ad 31 Β η ι. Lac. 2.3 and [Hippocrates] Fract. 7.

61(33) 63(72)
As when the sap (of the fig tree) has riveted and set white milk How tall trees andfishes in the sea

The fragment is an example of an agent working on a liquid and solidify­ The line is quoted by Athenaeus to show E.'s use of the rare word καμα-

ing it. Plutarch quotes the simile to illustrate the close bond of philia σήνες 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
contrasted with divisive polyphilia. I n Homer the like-worded simile re­
work of the_ explanation oi thneta as combinations of earth, air, fire, and
lates to speed, II. 5 . 9 0 2 ; Aristotle makes the comparison for the action of
water.
semen, GA 7 7 ^ 2 3 and cf. 737314. οπός is the sap of the fig tree used for
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
64(77-78)
this is the verb used with όπός in Homer loc. cit., and in Aristotle HA
( Trees ever-bearing leaves and ever-bearing fruit flourish) with fruit in abundance
5 2 2 b 2 ; for δεϊν as "harden," "set," cf. [Hippocrates] Off. 17. The exact
all the year due to the air.
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 A first line was made from έμπεδόκαρπά and θάλλειν in Theophrastus,
general context of Aphrodite's work on the elements to produce specific and Plutarch's identification of έμπεδόφυλλον in E . with αειθαλές,
compounds. quaest. conv. 649c. ήέρα in line 2 fits the Theophrastean context, referring
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) following Karsten, assigned it to the age of Kypris in the Katharmoi, cf.
And as, at that time, when Kypris was busily producing forms, she moistened earth 118(128). But there is no hint in Theophrastus or Plutarch that the refer­
in water and gave it to swift fire to harden 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 non-
deciduous, 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 "much-
sowing," "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 chanced
on this kind of fiaccidity at the hands of Kypris
Simplicius quotes these lines without comment as the last of six fragments,
 229 P H Y S I C S 71(82)-73(89)
T R A N S L A T I O N A N D C O M M E N T A R Y 228

less and more advanced and articulate types, as well, perhaps, as showing
said to come fairly close together, which show Aphrodite/Kypris as a
the first awareness of biological analogy and homolog/'.
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,
72(83)
adds Simplicius) in E.'s Physics on the use of chance. This is given in the
but for hedgehogs sharp-pointed hairs bristle on their backs.
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
The fragment is used by Plutarch to illustrate the well-worn theme that
combination of τυγχάνειν and the work of Kypris is like that of συγκυρεϊν
animals are better endowed than men for their own defense, whereas the
and Kypris for the production of blood and flesh, 83(98) and cf. 8 2 ( 1 0 4 ) ,
compensation for man is his power of reasoning. This is unlikely to be the
and τυγχάνειν and Aphrodite for that of eyes, 84(85) and 85(86). Aristotle
context in E.'s poem, which asserts that all things have phronens, 78(107)
complains that E . uses τύχη without identifying it with Philia or Neikos
and 81(103). T h e fragment seems rather to belong to the previous one,
and without giving any explanation of it (Phys. 196a 12-24 quoting
adding another humble example to the list there, χαίτη: the word for
29(53]). R would seem that, as the four roots are moving haphazardly
human hair, the mane of a horse or lion, and leaves (cf. L S J s.v.) is well
but in the general direction of separated masses, some of the parts are
chosen, in this setting, for the hedgehog's spines. (J. Longrigg's attempt
united into organic compounds by Kypris, as a potter, carpenter, smith,
to find a further analogue for E . in gills and lungs is unwarranted guess­
or sculptor works the material he "chances on" to a shape of his own
work and fails to take into account Aet. 5.24.2, cf. "Empedocles' Fiery-
design.
Fish," 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"
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
covering would be to any flesh-covered creature, in contrast to those
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 of birds, and scales on
This line is quoted in the course of a complex answer to the question,
strong limbs grow.
"Why does the octopus change color?" In addition to Theophrastus'
explanation that it does so out of cowardice (and for self-defense, soil. an.
The fragment supports Aristotle's brief comment on bones, hair, and the
978ε), Plutarch suggests that minute particles detached from rocks and
like being analogous; it is recalled in HA 487b20 and imitated in Lucretius
sprayed by the sea pass into the porous skin of the octopus; when the
5.788. I n a similar way E . related eggs and olives, 65(79)', called the ear
creature is frightened, it contracts its body so that the effluences are held
a "shoot," Theophrastus Sens. 9 ; spoke of the ορπηκες of men and women;
on the surface of the skin and do not penetrate (cf. a similar explanation
and conversely called trees the first ζφα, 53(62) and Aetius 5.26.4. In
in amic. mult. g6f). This is considered as a particular application of E.'s
more general terms all things "think" and feel pleasure and pain, cf.
theory, according to which all bodies have pores closely packed on their
78(107) and 81(103). This serves to break down the barriers between
surfaces, and effluences are given off not only by the roots but also by
plant, bird, animal, and human life, and so makes it easier to understand
compounds; these effluences are capable of entering the pores that are
the transition between them made by the daimon of the Katharmoi. The
symmetrical, cf. Plato Meno 76c and Theophrastus Sens. 7. The theory is a
acute observation here of the connection between leaves, scales, feathers,
general one of mixture (as in 14(21). 13-14 of the roots, δι' άλλήλων δε
and hair relates the forms of life in different elements and the structure of
T R A N S L A T I O N A N D C O M M E N T A R Y 23Ο 231 P H Y S I C S 74(91)-75(90)

θέοντα γίγνεται άλλοιωπά' τά γάρ διά κρήσις άμείβει, and Theo­
phrastus Sens. 12, δλως γάρ ποιεί τήν μίξιν τή συμμετρία τών πόρων), but
in practice it seems to have been restricted to explaining perception and
growth, and various phenomena such as reflections (Aetius 4.14.1, Pap.
Ox. 1609.13.94, D K 31 Bioga) and the attraction of the magnet (Alex.
Aphr. quaest. 72.26 on 74(91)» and Plutarch quaest. nat. g i 6 d ) . Aristotle
unfavorably contrasts E.'s explanation of ποιεϊν-πάσχειν and μίζις by
means of pores and effluences with that of the atomists, whose postulation
of indivisible solids interspersed by void allowed a more systematic and
comprehensive account of all forms of change, GC 3241325-35. Further
criticisms are that any explanation using pores and effluences is super­
fluous (since bodies adapted by nature for reciprocal contact will interact
even without pores) and is also inconsistent with E.'s denial of void, GC
32565-1 ι, 3 2 6 0 7 - 2 8 , and cf. Theophrastus Sens. 13. It has been suggested
that some light may be thrown on the question whether the pores are
empty or full by referring to the original meaning of poros, a "ford,"
which can yield and allow entry to a body but which shows no gap before
the body enters, cf. Guthrie HGP vol. 2, p. 234, n. 3 ; but this is to rein­
state Aristotle's "divisible body," GC 326b26-28. From the account of
ένάρθμιον is άπ. λεγ. but an obvious correction for the unmetrical kvap-
ίθμιον, cf. άρθμιος, 8(17).23 and 2 5 ( 2 2 ) . ! . For the use of έθέλείν here cf.
Plato Soph. 252ε. Philoponus, like Plutarch in the context of the previous
fragment, mentions the universal application of E.'s theory of pores and
implies that he used the terms κοίλα and πυκνά, although they are not
found in this sense in the extant fragments. There is evidence of three
examples used in connection with the theory. (1) Here, as Philoponus
explains, symmetry of κοίλα and πυκνά in water and wine accounts for
their combining, and lack of symmetry for the inability of water to mix
with oil. (2) Alexander applies the theory here to the working of the
magnet. The effluences from the stone disperse the air obstructing the
pores of the iron, then the effluences from the iron move toward the pores
of the stone and, being commensurate, fit into them; the iron follows of
itself. (3) Philoponus, paraphrasing Aristotle, also gives E.'s use of the
theory to explain the sterility of mules. According to E . the semen of the
horse and ass have commensurate κοίλα and πυκνά, and from the min­
gling of the two soft substances a hard (and sterile) compound results;
Aristotle finds this explanation, like (1) above, unsatisfactory, cf. GA
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 So sweet seized on sweet, bitter rushed to bitter, sharp came to sharp, and hot coupled
mical sense, but in his case they were channels leading from the sense 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, και
of pores in the body; instead he uses άλοκες, 91 (100).3. His theory of pores το καιόμενον for δαερόν, and θερμόν, καυματηρόν, λαμπρόν for δαηρόν-
and effluences was discussed and elaborated in the medical writers (e.g., Diels therefore suggests δαερόν δ' έποχεϊτο δαηρώ, and Maas δαερόν δ'
Reg. I . 2 3 , Anon. Lond. 26, 3 1 - 3 4 , and cf. 3 6 ) , and was taken up especially έποχεύετο δαερώ (cf. D K vol. 1, p. 344» η · 5)> f ° r the synizesis comparing
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.
Sens. 50, Lucretius 1.309-28, 2.69, 4 . 4 6 - 1 0 9 ) . The theory seems to have 77(109]) and retains έποχεύετο from Macrobius. Bollack writes άλερός
originated with E . , for although Parmenides is cited with E . , Anaxagoras, δ' έποτεύεθ' άληρώ, and Maas has three lines from a combination of the
Democritus, and Epicurus as explaining perception by symmetry of pores two sources. The verbs with their forceful metaphors should probably be
(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 in the stomach (cf. Galen
( 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
T R A N S L A T I O N A N D C O M M E N T A R Y 232
it is transformed into blood (cf. τήν δέ γαστέρα πέττουσαν, τό δέ ήπαρ
έξαιματοϋν, Simp, in Phys. 37 2 ·5> πολυαίματον τό 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 C O M M E N T A R Y 234
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.
2 dcov: cf. I I . 16.365, with αίθήρ as feminine in Homer, άίδηλον: the
adjective, as probably in Parmenides fr. 10.3, is ambiguous here between
"destructive" and "unseen." The two epithets in this line are reminders
of the divine status of the roots.
78(107)
All things are fitted together and constructed out of these, and by means of them they
think and feel pleasure and pain.
From the Theophrastean context Stein was probably correct in attaching
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
100(110). 10; here it is also combined with an explanation of pleasure
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
ficiency in the constituent elements; and this deficiency, which needs to
be remedied, is of something bearing a resemblance to the subject. Pleas­
ure occurs with the action of like on like and the replenishment of the
deficiency by a similar mixture; pain is caused by contraries, for dissimilar
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
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
volves the six fundamentals. It could be illustrated by pain encountered
in nutrition when the food absorbed cannot be assimilated to the body,
in perception when there is a lack of symmetry as with the bright light or
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.
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,
cf-70(75), 85(86), 6 0 ( 7 1 ) 4 .
d 79(106)
For man's wisdom grows according to what is present.
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
point made is that according to earlier thinkers aisthesis and phronesis
are not distinguished (cf. the commentary on 7 7 ( 1 0 9 ] ) ; both are sömatikon
and of like by like. Alexander gives the sense in which προς παρεόν is
to be taken: προς το παρόν γάρ καί τό φαινόμενον ή φρόνησις γίνεται,
in Metaph. 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 C O M M E N T A R Y 236
237 P H Y S I C S 80(108)-83(98)

Asclepius makes with medical theory. Following Aristotle he says that for contexts, τήδε must be local, meaning "there" in the mixture of earth,
E . a change of hexis is a change of phronesis ώς άν ταϊς κράσεσι τοϋ air, fire, and water as it happens to be, for it is out of these that all things
σώματος επομένων τών ψυχικών δυνάμεων, καθάπερ καί τίνες τών are constructed and by means of them that thought is to be explained,
ιατρών είρήκασι, in Metaph. 277.6. A satisfactory mixture of bodily cf. the commentary on 78(107).
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 82(104)
its complexity and in the extent to which it is in the individual's control,
And insofar as the finest happened to have fallen together
cf. the commentaries on 80(108) and 100(110).

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
80(108) movement in 29(53) a n d 5I(59)-2, a n - d again, with reference to the

Insofar as they have changed in their nature, so far changed thoughts are always elements, in the first line of the following fragment. The "finest" of the
present to them. 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
This fragment comes with the previous one in the two quotations by
precise degree the amount of earth and water, that together with them are
Aristotle and the commentators, and it emphasizes it. There it was
made by Aphrodite into blood, the organ of thought for men. It is not a
said that the external condition affects the growth of the thinking, and
defect in Love's workmanship but the quantity of the constituent in­
here that an internal change of structure results in a change of thought.
gredients—and this is a matter of "chance"—which accounts for the
Simplicius and Philoponus relate the lines specifically to dreaming, to
thoughts of some men being inferior to those of others (but the individ­
the effect that dreams at night are conditioned by a man's physical
ual can improve his own thought structure, cf. the commentary on
changes during the day, Simplicius in de An. 202.25, Philoponus in de An.
ioo[i 10]). There is a similar explanation for other compounds; the coming
486.13, and cf. the reading of Τ at Aristotle De An. 427325. Explanations
together of the ingredients is fortuitous (cf. Aristotle GC 333b 10-11), but
of dreams are rare among the Presocratics, and E.'s is well accommodated
where the proportions in which they come together are appropriate,
to his general theory. I n the discussion Aristotle does not mention dreams
Aphrodite produces an organism or organic part, cf. the commentaries
but loss of consciousness (Metaph. ioogb25; the phrase on Hector is not
on 60(71) and 70(75).
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
83(98)
thoughts, comparable perhaps to the fantasies resulting from a modern
And earth, anchored in the perfect harbors of Aphrodite, chanced to come together
anesthetic.
with them in almost equal quantities, with Hephaistos 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 first line is quoted by Simplicius in the list of fragments on τύχη (cf.
The line is quoted with the following fragment without comment by the commentary on 70(75]), and the five lines in a general discussion of
Simplicius as an illustration of the use of τύχη in E . , cf. the commentary Love and Strife both being active in the present world, of Philia/Aphro-
on 7 0 ( 7 5 ) . dite as the craftsman, and here specifically of E.'s terminology for the
roots; fire is called Hephaistos, helios, and phlox, water ombros, and air
Ιότητι: cf. the Homeric θεών ιότητι, I I . 19.9, Od. 7.214, in pessimistic 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.
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.
2.
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 .
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).
5 άλλης είδεα σαρκός: cf. Aetius 5.22.1 Έ. τάς μέν σάρκας γεννάσθαι
έκ τών ίσων τή κράσει τεττάρων στοιχείων- The 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-
239 P H Y S I C S 84(85)-86(87)
F R A G M E N T S 84-93 SIGHT, R E S P I R A T I O N , A N D S M E L L
84(85)
The gentle flame met with a slight portion of earth.
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 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 C O M M E N T A R Y
stay together, contrary to their tendency to stay with their own kind,
cf. 14(21).8 and 25(22).5.
87(95)
When they first grew together in the hands of Kypris
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
the verb would then be an expression for parts of fire and water, for eyes
with less fire in their constitution see better by day, and those with less
water, by night, cf. Theophrastus Sens. 8 and the commentary on the
next fragment.
88(84)
As when a man who intends to make a journey prepares a light for himself,
of fire burning through a wintry night; he fits linen screens against all the winds,
but the light that is more diffuse leaps through, and shines across the threshold
unfailing beams. In the same way the elemental fire, wrapped in membranes and
delicate tissues, was then concealed in the round pupil—these kept back the surround­
ing deep water, but let through the more diffuse light.
The fragment is given by Aristotle with a brief comment that E . at one
time, apparently, explains vision by an issue of light from the eye and at
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 n d
3 and I I . 2.397, 4 a n d E. 5.525, and 8 and I I . 18.595.
2 διά νύκτα: "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
journey.
3 άμοργούς: the meaning is unclear, even to Alexander, but an ap­
propriate sense is "linen" (cf. όθόνησι in line 8) from the famous Amor-
gian flax, cf. Bollack Empedocle vol. 3, p. 322. The traveler prepared the
24Ο 241 P H Y S I C S 87(95)-88(84)
lantern by lighting the wick, and then, since he was going out in bad
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.
5 ταναώτερον: translated "more diffuse," but literally "longer" or
"more stretched out"; Alexander's paraphrase gives του δέ πυρός τό
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 threshold of the traveler's house, where he pauses a moment to find
his way by the lantern's unfailing light (cf. όμματα άτείρεα, 85(86]).
7 ώγύγων: an obscure word which seems to mean "ancient," "born
long ago"; here, perhaps, from the contrast with άφθπον for the water of
Styx (Hesiod Theog. 805), "without a known beginning," and appropriate
therefore for the element of fire.
8 λοχάζετο: Guthrie accepts the reading λοχεύσατο from Förster and
aflame Ross, with the gynecologically peculiar sense "fire gave birth to," HGP
vol. 2, p. 235. Burnet had kept λοχάζετο with Aphrodite as subject and
with 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
is still the poetic ambiguity of the little girl with her soft wrappings and
the center of the eye with its protective covering, cf. the note below on the
whole fragment. The line (αϊ) χοάνησι δ'ιαντα τετρήατο θεσπεσίησιν,
which was made up by Blass from a reading in Ρ of line 5 (cf. ap. crit.)
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
8.563,
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
in and may well have examined in detail their composition and function­
ing (Alcmaeon is said to have dissected the eye, cf. D K 24 A10). The
conclusions appear to be as follows: the fiery part of the eye (i.e., the lens,
T R A N S L A T I O N A N D C O M M E N T A R Y 242
243 P H Y S I C S 89(88)-90(94)

cf. Theophrastus Sens. 37 and J . I . Beare Greek Theories of Elementary Cogni­

Sens. 8 ) . The main point of the lantern simile, moreover, is to show the
tion p. 10) is concealed behind the dark opening of the pupil and protected
function of the membranes, which keep the water in the eye from the fire
by membranes and tissues (in fact, by the colored membrane of the iris
but allow the fire to penetrate.
and by the ciliary processes and fibers). These are composed of earth and
(There is a faint possibility that E . understood the working of the lens
air (cf. Theophrastus Sens. 7, where Diels's addition of (ύδωρ και) is
to be comparable to that of the sun, cf. the commentary on 3 6 ( 4 4 ) : ef­
unnecessary and confusing). Surrounding the membranes, and prevented
fluences are collected on the outer convex surface and then refracted from
by them from quenching the fire, is water (in effect in the anterior and
the inner convex surface to the back of the eye, in fact, to the retina. The
posterior chambers, and there is also the vitreous body behind; the general
fire in the eye would then be like a lantern, but with only two opposite
correctness of E.'s account can be seen from a comparison withfigs.13.13
sides emitting light. The light penetrates outside the organ to contribute
and 13.18 in Gray's Anatomy 1973, pp. 1045 and 1048). There are pores in
to the light necessary for sight (and also probably to account for "flashing"
the fire and in the water, and these "alternate" in that the water is on
eyes), but it also refracts the image of light-colored objects through the
either side of the fire (τους δέ πόρους έναλλάζ κεϊσθαι τοϋ τε πυρός και
vitreous body to the back of the organ, in order to give the actual
τοϋ ύδατος, Thphr. loc. cit.; for a restricted sense of έναλλάζ cf. ϊσχειν
perception of the object. As well as receiving effluences into its pores, the
τώ ποδ' έναλλάζ, Aristoph. Nub. 9 8 3 ) . Vision occurs when effluences
eye, like any other object, gives off its own, cf. the commentary on
from objects fit into these pores, dark colors being seen when their efflu­
73Ρ9]·)
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, 89(88)
and not relevant for the detailed functioning of the eyes, cf. the commen­
from both (eyes) comes one seeing
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 ;
The point of the fragment is not known, as it is quoted by Aristotle and
this is an obvious conclusion from the dilation of pupils in poor light).
Strabo only for the form δψ instead of όφις- And since the word is ambigu­
The former type of eyes are black or dark, the latter glaukos (a conjecture
ous, the sense may be either that the two eyes focus on a single subject or
criticized by Aristotle, GA 779b 15). And, according to Theophrastus
that one vision results from the impression on two eyes. The former is
Sens. 8, the best eyes have equal proportions of fire and water (i.e., the
the version attributed to Pythagoras and Parmenides (for the rays from
amount of fire in the lens and the amount of water in the surrounding
each eye embrace the object like outstretched hands, Aet. 4.13.9-10),
chambers are equivalent; the vitreous body would not come into the
but the latter is more appropriate for E.'s theory. Perhaps he adapted
calculations).
Alcmaeon's view, or saw independently, that a "path" from each eye joins
But in quoting the fragment in the De Sensu Aristotle says that at one at the point where the two impressions are combined (and this also ex­
time E . apparently explains vision by fire coming from the eye, as here, plains why the two eyes move together, cf. Chalcidius, D K 24 A10). T h e
and at another by effluences from what is seen. (For a discussion of the next stage for E . would be for the composite impression to be accepted by
two versions, cf. A. A. Long, CQ. 1966, pp. 2 6 2 - 6 4 ; W. J . Verdenius, the blood and taken to the heart, rather than received in the brain.
Studia Vollgraff 1948, pp. 1 5 5 - 6 4 ; D . O'Brien, JHS 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 90(94)
effluences fit into the pores of the eye (cf. Meno 76c, Sens. 7), and there
And black color in the depths of a river comes from the shadow, and is seen in the
is no question of a coalescence of fire from the eye and light from the ob­
same way in hollowed caverns.
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
The fragment occurs in one of the eight "questions" from Plutarch's
(for eyes with less fire see better by day, and those with more, by night,
quaest. nat., preserved only in the Latin translation of Gilbert Longeuil.
T R A N S L A T I O N A N D C O M M E N T A R Y 244 245
P H Y S I C S 91(100)

The "question" is, "Cur aqua in summa parte alba, in fundo vero nigra
spectatur?" The first suggestion, for which E.'s lines are quoted in sup­
port, is that the surface is illuminated by the sun, but the force of the rays
is diminished when they penetrate deep water. Now, E . held water to be
black and fire white, and black to be perceived by the water in the eye,
and white by the fire (Thphr. Sens. 17, and cf. the commentary on the
previous fragment). Water, therefore, when it is out of reach of the sun's
illumination, as in the depths of a river or in underground caves, appears
black, cf. 14(21).5. The fragment and its context imply an interest on
E.'s part in the nature and extent of the penetration of water by light.
Gilbert Longeuil's translations from the Greek, where they can be
checked, are not accurate, cf. F . H . Sandbach's introduction to the Loeb
translation, Plutarch's Moralia X I , p. 142. I tentatively suggest the fol­
lowing as an attempt at restoring the original Greek:
και μέλαν έν βένθει ποταμού χρώμ' έκ σκοτόεντος,
•ήδ' ένοράται όμως ταϋτ' έγκοίλοισιν έν άντροις.
91(100)
This 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
of these the outside of the skin is pierced right through with close-set holes, so that
blood is contained, but a passage is cut for air to pass through freely. Then,
the smooth blood rushes away from the surface, a wild surge of blustering air rushes
through, and when the blood leaps up, the air breathes out again. It is like a girl
playing with a clepsydra of shining bronze—when she puts the mouth of the pipe
against her pretty hand and dips it into the smooth body of shining water, no liquid
yet enters the vessel, but the mass of air pressing from within against the close-set
perforations 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 harsh-sounding
strainer, controlling the defenses, until the girl releases her hand; then, the reverse
of the former process—as 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.
Despite Aristotle's interest in E.'s theory of respiration, as shown by the
length of the quotation, he criticizes E . on three counts: (1) for not ex­
plaining the purpose of respiration, (2) for not making clear the kinds of
ζφα included in his theory, and (3) for supposing that nose-breathing is
primary breathing. The lines are paraphrased somewhat ineptly by M i ­
chael of Ephesus, and briefly summarized at Aetius 4.22.1. A n intimi­
dating amount has been written on these twenty-five lines. Ancient com­
mentaries are well summarized in Karsten EAcr pp. 2 4 5 - 5 1 , and in recent
times the most interesting discussions are by J . U . Powell, CQ, 1923, pp.
172-74; H . Last, CQ_ 1924, pp. 169-73; M - Timparano Cardini, PP 1957,
PP- 2 5 0 - 7 0 ; D. J . Furley, JHS 1957, pp. 3 1 - 3 4 ; Ν. B. Booth, JHS i960,
pp. 1 0 - 1 5 ; G . E . R. Lloyd, Polarity and Analogy 1966, pp. 3 2 8 - 3 3 ; G . A.
Seeck, Hermes 1967, pp. 3 6 - 4 1 ; T . D . Worthen, Isis 1970, pp. 5 2 0 - 3 0 ; D .
O'Brien, J H S 1970, pp. 1 4 0 - 8 3 ; and cf. further his bibliographies on pp.
170 and 176, n. 177. The fragment as a whole is here discussed after
the notes.
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-
Raven, and others, but it is said in lines 4 - 5 that there is blood in the
tubes. Booth, Guthrie, and Bollack have "partly filled with blood,"
"containing little blood," and "pauvre en sang" respectively from
Aristotle Resp. 473b2, but these do not explain the adjective and go ill
when with the language of "rushing" and "leaping" that characterizes the move­
ment of this blood. The prefix is generally passive, "left by" and so "with­
out," but it can be active, cf. Euripides Or. 1305, and the description of
Heracles in Theocritus 13.73 as λιποναύτης, i.e., "a sailor who leaves,"
"a deserter." From this it is possible that σύριγγεςλίφαιμοι are "channels
that the blood leaves," as they are filled alternately with blood and air;
cf. also Sophocles Ajax 1412.
2 πύματον κατά σώμα: "over the surface of the body," πύματος being
hand, 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, I I . 13.616,
of Menelaus' strike above "the outside top end—i.e., the bridge—of the
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 is clinched by compar­
ing έσχατα τέρματα κύκλου, 47(35)· ί ο , the outside limit or circumference
of the cosmos. The great controversy over whether ρινών is genitive
plural of ρινός ("skin") or of ρις ("nose") is like that on μονίη, 21(27)4,
T R A N S L A T I O N A N D C O M M E N T A R Y 246
22(28)4, a s "rest" or "solitude." I n both cases the first is the meaning
appropriate to the context, but the ambiguity in the word chosen allows
E . also to suggest the second, cf. Kahn's reference to "studied ambiguity
in E . , " Gnomon 1969, p. 439. Other examples of such "studied ambiguity"
are άίδηλον, 77(109).2, πολυκλαύτων, 53(62).ι, πολυμνήστη, 2(3)4,
and πύον, 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
(and perhaps there is an implication that plants "breathe" through their
leaf surfaces), but in the higher animal types there are two particularly
large "holes" in the surface—the nostrils—which are primary examples
of pore-breathing. And this would account for Aristotle's second and
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
simple theory of nose-breathing as a form of skin-breathing with an oscil­
latory movement of blood and air, and the complexities of Plato's "cir­
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
in Aetius 4.22.1 and 5 . 1 5 4 seems to mean that at birth the mucus in the
body is ejected through the nose and mouth—the process is hastened by
holding the baby up by its feet—as a preliminary to cutaneous and nasal
inhalation of air. The instances of ρις and ρινός in Homer are listed by
O'Brien, J H S 1970, pp. 173-74·
6 ένθεν- "from there," i.e., from the holes at the surface. For the
movements of fire and air in lines 6 - 8 Bollack aptly compares the vocab­
ulary in the to-and-fro fighting between Achilles and the river, Em­
pedocle vol. 3, pp. 4 8 3 - 8 4 , and //. 21.233-71, especially 2 3 3 - 3 4 .
8 - 2 5 : the simile is in the standard Homeric form: (1) χ is the case,
(2) it is as when_y, (3) even so is χ the case. (3) repeats the original state
of affairs given in ( 1 ) , often in similar wording, cf. II. ΐ3·5 8 7> 2 « - 3 6 1 '
22.138, 188, 306 of Achilles and Hector, and many others. So here lines
2 2 - 2 4 repeat the general sense of 6 - 8 ; there is no reason to suppose that
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
ing straw and a glass of liquid; the straw has only one perforation at the
bottom end whereas the clepsydra has many, but it works on the same
principle.)
247 P H Y S I C S 91(100)
9 κλεψύδρη: Diels's emendation; the accusative would refer to a well-
known game. The clepsydra was a common household contrivance used
for transferring small amounts of liquid from one container to another,
and perhaps for measuring. It had a narrow opening at the top, which
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
openings of the body in respiration is compared to that of water into and
out of the perforated base of the clepsydra; the fragment does not describe
a controlled experiment of any kind. Worthen, his igjo, p. 527, aptly
compares William Harvey saying that the heart is like a force pump; the
clepsydra, like the force pump, is a basic model rather than an experi­
mental device, διειπετέος: Bollack rejects the emendation and writes
δι' εύπετέος χαλκοϊο on the grounds that the extant examples of a clep­
sydra are pottery.
13 άέρος (perhaps ήέρος) δγκος: the emphatic assertion of the corpo­
reality of air matching the pressure of ύδατος δέμας-
15 πνεύματος ελλείποντος [εμπίπτοντος, line 2 1 ) : the genitive ab­
solutes on the movement of air correspond to the temporal clauses, lines
6 and 23, and 8 and 25, on the movement of blood, giving syntactical
confirmation of the correspondence of air in the clepsydra to blood in the
body, αίσιμον ύδωρ: cf. the same phrase in line 21. The "due amount"
of water that enters and leaves the clepsydra is equivalent to the quantity
of air it previously contained.
16 δτε • • • έχει: corresponds to εύτε . . . βάπτησι, lines 10-11, the
girl being the subject of both verbs; in her game she first has air in the
clepsydra, and then water.
19: air outside keeps the water in the clepsydra in a state of siege;
the gates are the exit for the water, i.e., the perforations, through which
it rushes at the first opportunity. T h e irregular gurgling made by the
water entering and filling the strainer accounts for its being called
δυσηχής. ισθμοίο, interpreted as "of the neck end," is irrelevant in the
context, and the reading ήθμόϊο preferable.
22 κλαδασσομενον: glossed by Michael, in PN 124.15, as μετά ρύμης
καϊ ταραχής-
23: Homeric phrasing, cf. Od. 22.270 of the suitors retreating before
Odysseus.
This fragment gives the first extant Greek physiological theory to
connect respiration with the movement of the blood. E . recognizes that
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 C O M M E N T A R Y 248 249 P H Y S I C S 92(101)-93(102)

movement, however, is not circular but oscillatory, being to and from the 92(101)
body's surface in the same "channels." T h e details of the comparison Tracking with nostrils fragments of animal bodies (which they) left from their
with the clepsydra are set out below, and some explanatory notes added. paws on the soft grass

Respiration and the Simile of the Clepsydra It is not certain that the two lines are consecutive, but the immediate
context in the sources suggests a close relationship. Plutarch quotes the
Breathing in:
first in a simile about hounds trained to concentrate on a single scent
A(i) static: blood inside (restraint of air outside, lines 4-5
pores) (curios. 52oe-f) and, under the heading of why spoors are difficult to track
A(ii) inhale: blood to center followed by air in through holes, in spring (quaest. nat. 917ε), as part of an explanation of how dogs keep
away from holes lines 6, 23-24 to a trail by picking up the άπορροιαί left by animals. The second line is
a(i) static: air inside (air pressure) water outside, lines quoted by Alexander in a question about the extinction of the body's
10-14 distinctive odor at death.
a(ii) unplug: air out up away followed by water in through
from holes holes, line 15
Breathing out: ι κέρματα: the first word was obviously puzzling, as the variants
B(i) static: blood withdrawn air inside show. There are only late parallels for κέρματα as "fragments," but
at center κει ρω is well established (and cf. κερματίζω, Plato Rep. 525ε, Tim. 6 2 a ) .
B(ii) exhale: blood to surface follows air out through
μυκτήρες, specifically for "nostrils," was not used in the previous frag­
toward holes holes, lines 8, 25
ment, but it was obviously available if an unambiguous reference to
b(i) static: air outside water inside, iines
16-19 nasal breathing only were needed.
b(ii) unplug: air in down follows water out through 2 : for various suggestions for filling the lacuna, cf. the ap. crit. I f this
toward holes holes, lines 20-21 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') άπέλειπε ποδών (τοιαΰτ') άπαλή περϊ ποίη, cf.
Notes τάς απόρροιας . . . ας έναπολείπει τά θηρία τή ύλη in Plutarch's
Air in (a) and (b) is the analogue of blood in (A) and (B), and water in (a) and (b)
paraphrase, quaest. nat. 917ε. Whatever the reading, it is clear that a
is the analogue of air in (A) and (B); the correspondence is reinforced by the syntax of
physical explanation of smell is put forward. The odor is a series 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 effluent particles that meet the nostrils of the trained hound, and so
of liquid can occupy the same amount of space and exert equivalent pressures. indicate the trail, cf. the next fragment.
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
93(102)
surface of the clepsydra in keeping the two elements separate at the "static" stage of A(i)
and a(i). In this way all things are apportioned breathing and smelling.
The deliberate unplugging by the child in a(ii) and b(ii) is analogous to the mech­
anical initiation of movement in the blood. Theophrastus briefly summarizes E.'s theory of smell at Sens. 9 and
The failure of the comparison, that air goes right outside the clepsydra through the criticizes it in some detail in 2 1 - 2 2 , where the quotation is given as the
top vent in a(ii) but blood does not leave the body, is diminished by concentrating on the climax of E.'s account. The context shows that οσμή (or όδμή) is to be
movements in relation to the perforated surface in each case.
understood as the sense rather than the object of smell, but the ambiguity,
There is no implication of void in E.'s theory of respiration. Line 23 refers to the area
strengthened by the plural, persists; the emission of odors, as well as the
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 ability, however primitive, to perceive them, is general. The point that
material is taken in, and the chest expands to accommodate it. 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 C O M M E N T A R Y
breathing and is explicable by it: δσφρτησιν δέ γίνεσθαι τή
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
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
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.
The lines are quoted in Stobaeus from Porphyry's De Styge. The cognitive
function of the concentration of blood around the heart is connected to
Homeric evidence that the heating of the heart-blood in anger results in
temporary loss of reason.
25Ο
P H Y S I C S 94(105)
αναπνοή,
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
Aristotle 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: for thought by other means in the body cf. I ( 2 ) . I and
5(3)·4-8· 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.
T H E
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.
Harris The Heart and the Vascular System in Ancient Greek Medicine pp. 9 4 ,
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
T R A N S L A T I O N A N D C O M M E N T A R Y 252 253 P H Y S I C S 95(132)-97(134)

4.5.8, Theodoretus 5.22. A detailed commentary giving evidence from Clement quotes the fragment with Solon fr. 16 and John 1.18 on the
observation on the connection of the constitution of the blood with divine as invisible. Theodoretus, no doubt copying him, connects it with
intelligence is found in the Hippocratic Flat. 14, ending έχοιμι δ' ά ν 6 ( 4 ) . 1 - 2 (which supports the assignation to the Physics), Solon fr. 16, and
πολλά τοιαύτα ειπείν, έν οισιν α'ι τοϋ αίματος έξαλλαγαί τήν φρόνησιν Antisthenes fr. 24 in the context of relying on π'ιστίς when the senses
έξαλλάσσουσιν, and cf. Reg. 1.25 and Anon. Lond. 1 on Hippias of Croton. prove inadequate. (Solon's fr. 17 is even more relevant: πάντη δ' αθαν­
For E . it is the exact mixture of the four roots in the blood that accounts άτων άφανής νόος άνθρώποισιν.) The fragment contrasts knowledge
for thought, and also probably for the prohibition against bloodshed within the range of the senses (the senses, for example, perceive the
given in the Katharmoi (cf. Theophrastus Sens. 10 and frs. 1 2 2 - 2 5 ) . It characteristics and activity of earth, air, fire, and water) and knowledge
also seems likely that blood played a physical part in bringing to the outside the range of the senses, such as that of the nature of the divine,
cardial nexus the understanding achieved by the πόροι νοήσαι spread over cf. the commentary on Philia, 8(17).21, 25-26.
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. ι πελάσασθαι: the transitive use of the middle is paralleled in II.
Theophrastus Sens. 24), and in respiration the blood in the vessels oscil­ 17.341; for the meaning of the line cf. Diels Hermes 1880, pp. 171-72,
lates between the pores at the surface of the body and the area of the with reference to II. 1.587, 3.306.
heart. 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
95(132) πίστιος ορμή, 103(114).3 and Parmenides fr. 4.4. The road to under­
Happy the man who has gained the wealth of divine understanding, wretched lie standing via the senses is direct and unimpeded, but it is not the way by
who cherishes an unenlightened opinion about the gods. 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 97(134)
knowledge with happiness, and ignorance with unhappiness. But there is For he is not equipped with a human head on a body, [two branches do not spring
also in the fragment the Parmenidean contrast between knowledge and from his back,] he has no feet, no swift knees, no shaggy genitals, but he is mind
light and doxa and darkness (and cf. σκοτίη γνώμη, Democritus fr. 11). alone, holy and inexpressible, 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 or δειλός- The physiological these lines, τό θείον πάν- Tzetzes, Chil. 13.74-78, gives the five lines as
term πραπίδες in line 1 here, 99(129).2, 4, and 100(110). 1 strengthens a summary of E'.s view of god, as well as lines 4 - 5 at Chil. 7.517-18,
the connection, and the phrase πραπ'ιδων έκτήσατο πλοϋτον is actually 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) has been taken up by Wilamowitz, Kleine
chap. 4. O n πραπίδες and thought cf. Hesiod Theog. 6 5 6 and the Schriften p. 4 9 8 ; Bignone, Empedocle pp. 6 3 1 - 4 9 ; Zuntz, Persephone pp.
commentary on 100(110). 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
σωματικόν to god, and the whole fragment without line 2 is in the margin.
96(133) Following the marginalia I would write the fragment without the
I f is not possible to bring (the divine) close within reach of our eyes or to grasp him second line. It does not fit grammatically after the first, the point is made
with the hands, by which the broadest path of persuasion for men leads to the mind. without including shoulders and arms with the other parts mentioned,
T R A N S L A T I O N A N D C O M M E N T A R Y 254 255 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: (1) as
accounts for the variants χέρες for πόδες, and στήθεα for μήδεα in line 3 ) . prophets, minstrels, and healers instantiate the highest type of life on
4 έπλετο'• 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
6·434> 7-3G 0 d - 21-397· highest regard; (2) Apollo is to be explained as the intelligent source of
5 φροντ'ισι: 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 πϋρ, • . . καί (έφη) συνεστάναι έκ πυρός τά πάντα
with horses, 17.460. E . here gives a striking adaptation of the epic con­ καί είς πϋρ άναλυθήσεσθαι ( 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 λόγος of the gods to counteract the dark Parallels the Holy Phren in E . , " Phronesis 22, pp. 175-90, analyzes the
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 and Hate—is without foundation.
stillness, cf. 21(27), 22(29/28), 24(31). The φρήν ιερή is surely to 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
show. The four roots in proportion give thought; for man the best mixture νείκος, described as ούλόμενον and μαινόμενον, is a phrontis of god, and
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 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 (cf. The attribution is justified, for Δήρις is contrasted with Άρμονίη in
Heraclitus fr. 3 0 ) , emphasized by άπας, broadens traditional views of 116(122).2, έν μελέεσσιν repeats the phrase at 2 3 ( 3 0 ) . ! , and Plu­
god and opens the way to a new theology based on the denial of anthro­ tarch's context of φιλία and φιλοφροσύνη is Empedoclean, cf. 119(130).2.
pomorphic features, the positive connection with thought, and the world 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) a n d 22(29/28). The "limbs" are
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
T R A N S L A T I O N A N D C O M M E N T A R Y 256
no hint of such a cosmic explanation. He is speaking of the man who
comes to virtue through philosophy by means of "the speech in the mind"
(ό ένδιάθετος λόγος), which aims at philia. Such a man is σύμφωνος
έαυτφ, full of φιλοφροσύνη; the absence of stasis and deris is explained
as the absence of conflict between πάθος and λόγος—all his parts are
ευμενή (cf. the use of εύμενέως, i o o ( n o ) . 2 ) and φίλα (cf. the description
of the wise man in Horace Sat. 2.7.86, "in se totus, teres atque rotun-
dus"). The line therefore probably belongs with the contrast, given in
100(110), between following E.'s philosophy and yielding to human
desires, and with the example of the wise man in 9 9 ( 1 2 9 ) — i . e . , one who
instantiates, as far as possible, divine intelligence in man. The observed
behavior of earth, air, fire, and water, and of Love and Strife, reflects
their cosmic activity, cf. the commentary on 2 5 ( 2 2 ) ; divinity and holy
thought are explained in terms of the harmonious mixture of constituent
parts (cf. the commentary on the previous fragment), and it would be
observed in man that attention to the right kind of thinking results in the
physical constitution of the individual being balanced and strifeless, cf.
the commentaries on the next two fragments. T o this extent the individual
is a microcosm.
99(129)
And there was among them a man knowing an immense amount, who had acquired
a great treasure of thoughts, master especially of all kinds of wise works; for
whenever he reached out with all his thoughts, easily he saw each of the things that
there are, in ten and even twenty generations of men.
A reference to Pythagoras here is given in the source common to Iam­
blichus and Porphyry, and also in Diogenes Laertius (from Timaeus),
who adds that some say that Parmenides is meant. This suggests that the
person was anonymous in E . but easily assumed to be Pythagoras be­
cause of his proverbial wisdom, cf. Heraclitus frs. 40, 129, Herodotus
4.95. Parmenides is an attractive suggestion for the reference, and his
influence on E . is pervasive, but the recognition of plurality and time
implicit in the last two lines requires explanation.
The meaning of iv κείνοισιν, and so the context of the whole fragment,
is in dispute. Editors after Stein assign it to the "Golden Age" of
118(128).ι because of the repetition of έν κείνοισιν- But the reason is
insufficient. Pythagoras did not live in the distant past, and if the refer-
257 P H Y S I C S 99(129)
ence is anonymous, what is the significance of an exceptionally wise but un­
known person living then? Nor is it a solution to put Pythagoras in an
age of heroes preceding the present age of iron (as Zuntz does, Persephone p.
209), for E . surely would not have believed in a distinctive heroic age only
fifty years before his own time. V a n der Ben sees the τις as a netherworld
guide, Proem p. 181. But these interpretations create unnecessary difficul­
ties. I n 95(132) the man who has a treasure of thoughts is congratulated,
and in 100(110) Pausanias is exhorted to increase his wisdom by his own
effort and concentration. Between the two it would be appropriate to cite
as a model the example of a man, perhaps Pythagoras, who did have a
treasure of thoughts and wide-ranging wisdom (cf. the exercises in
concentration which aimed to enhance the strength of the soul, Burkert
Lore and Science in Ancient Pythagoreanism p. 213).
3 σοφών έπιήρανος έργων: cf. καλών έ. έργων, Ion Eleg. 1.15, where
the καλά έργα of which Dionysus is master are drinking, playing, and
thinking just thoughts. The phrase here covers understanding of different
matters, and also perhaps the practical application of this understanding,
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
lines 2 and 3, although 1 and 2 are quoted as a couplet in Diogenes.
4 πραπίδεσσιν: πραπίδες, recurring in this last group of fragments
in the Physics at 9 5 ( 1 3 2 ) . ! , 100(110). 1, and 2 and 4 here, like φρήν and
φρένες (cf. 9 6 ( 1 3 3 ) 4 , 1 0 3 ( 1 1 4 ) 4 , 8(17). 14), is a reminder of the physical
basis of thought. The verb όρέξαιτο also has a physical connotation, and
it is picked up by έπορέζεαι in line 6 of the next fragment, which further
anchors this fragment to its present position.
5 ρεϊά γε: a comparison with άργαλέη γε, 103(114).2, tells against
emendation here. For the metaphor in λεύσσεσκεν cf. Parmenides fr.
4.1.
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
bers are not to be taken precisely, cf. the gifts ten and twenty times as
great that Achilles would disdain, II. 9 4 7 9 , 22.349. It would be unwar­
ranted to suppose that this line refers to Pythagoras remembering twenty,
or an indefinite number, of incarnations, as has been understood by the
commentators, e.g., Sturz ad l o c , O'Brien ECC p. 335, n. 1, Burkert
Lore and Science p. 213, Guthrie HGP vol. 2, p. 251, and il αιών 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 C O M M E N T A R Y 258
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 πεπνυμένον ένθετο θυμφ (Od. 1.361. 21.355); c E

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, put them deep down under his other thoughts, and in the language of
09 ήδη τά τ' έόντα τά τ' έσσόμενα πρό τ' έόντα, I I . ι ·7°> a n d c E E a r ~ initiation rites, to contemplate them with the correct disposition, and
menides 4.1, 1.28. 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 favorably liver's surface), Aristotle (e.g., Metaph. I072b20 νοητός γίγνεται θιγ-
with unsullied and constant attention, assuredly all these will be with you through γάνων καί νοών, ώστε ταύτόν νους καί νοητύν), and the Stoics' as­
life, and you will gain much else from them, for of themselves they will cause each sumption of φωναί as σώματα (cf. S. E . adv. math. 8.12).
thing to grow into the character, according to the nature of each. But if you yourself 2 : the initiation vocabulary of the line expresses Pausanias' medita­
should reach out for things of a different kind, for the countless trivialities which tion on E.'s words in terms of his being granted the final revelation after
come among men and dull their meditations, straightaway these will leave you as purificatory rituals, but this is to add solemnity to the poem's epilogue
the time comes round, longing to reach their own familiar kind; for know that all rather than to indicate "Orphic" or Pythagorean affiliations on E.'s part.
things have intelligence and a share of thought. (The language of the exordium is similar, cf. έκ δ' οσίων στομάτων καθ-
αρήν όχετεύσατε πηγήν, 2(3)·2.) μελέται indicates constant practice
This important fragment is given by Hippolytus, who significantly links and effort, as in athletic training, military duty, or rehearsing, cf. L S J s.v.
it with 107(115) and sees in it a reference to νοητή τρίτη τις δύναμις 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 in line 3, αύζει is probably transitive (cf. Long
ι : σφαδίνησιν is unknown, hence the correction to σφ' άδινήσιν {ύπό CQ. 1966, p. 270, n. 1), and its object έκαστον, i.e., each appropriate
πραπίδεσσιν)—the throbbing, crowded thoughts in the thorax under thought within the body. The words and thoughts of E . are combina­
which "they" are to be pushed (cf. 9 ( 1 2 ) 4 for the meaning of 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 μελεδώναι, Od. 19.516-17.) w h a t d o e s σΨε' t h e object of that they will increase his like pieces of knowledge in the appropriate
έρείσας and έποπτεύσης, refer to? Answers include: "die Griindkraften way—δπη φύσις έστιν έκάστφ. The process is cumulative, and so this
der Natur," Schwabl WS p. 5 4 ; "die Lehren des Meisters," Diels Vors. 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
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 re-
ceptiveness 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).
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
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
261 P H Y S I C S 101(111)
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.
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
sweep over land and destroy fields with their blasts; and again, if you wish, you will
restore compensating breezes. After black rain you will bring dry weather in season
for men, and too after summer dryness you will bring tree-nourishing showers
(which live in air), and you will leadfrom 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 κωλ-
υσάνεμος), 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 262 263 P H Y S I C S 101(111)

that Ε. made a practical attempt at constructing a windbreak, in the mechanism in the apnous, and resuscitation could look like bringing the
same enterprising spirit in which he is said to have diverted a river; see dead to life. For the details in Heraclides and an assessment, see chap. 1.
chap. I . T h e main point is that E . expects that an understanding of the The linking of medical practice to philosophical theory is condemned by
nature of earth, air, fire, and water alone and in combinations will bring the author of Ancient Medicine (20.1); the particular mention of E . there
with it the ability to manipulate them. This may well have been thought suggests that he did expect his knowledge to have practical application.
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- λεγ-
8 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
 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 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
sequent on apotheosis, comparable to the farewell to life of Euripides
OF A C R A G A S
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) on that fragment.
My friends who live in the great town of the tawny Acragas, on the city's citadel, ι κάτα: with άστυ, cf. I I . 12.318, Od. 17.246, 21.346. T h e citadel,
who care for good deeds (havens of kindness for strangers, men ignorant of mis­ named after its river below, was built on the natural fortification of a
fortune), greetings! 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. Whenever the slope, cf. the map and description in Freeman Sicily vol. 2, pp. 2 2 2 -
I enter prospering towns I am revered by both men and women. They follow me in 3 2 ; according to Diodorus there were over 20,000 citizens (13.84).
countless numbers, to ask where their advantage lies, some seeking prophecies, 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
(cf. 118(128).7)—a color epitomized in the name of the Trojan river
From Diogenes' quotation of the first two lines at 8.54 (αύτός έναρχόμένος Xanthos, cf. Zuntz Persephone, pp. 181-82, 186, Bruno Form and Colour
τών Καθαρμών φησιν) it is clear that this is the beginning of the Kath­ in Greek Painting, p. 90.
armoi. At 8.61 Diogenes connects the fragment with the story of the 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 and μάντίς. At 8.66, lines 4 - 5 (χαίρετε • • • πωλεϋμαι) are said deleted by H . Frankel; Zuntz puts it later, in the second book of the
to be Timaeus' evidence for E . being άλαζών καί φίλαυτος- 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. Gr. 9.569, Suda, and Phi­ description αγαθών 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. 1.302), not, according to the obvious assumption, as αίδοϊοΐ 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 θεφ τόν έκτος κατείληφεν); this interpretation is supported by orates on the wealth of the citizens and the scale of their buildings—
Plotinus, 4.7.10.38. T h e line commonly accepted as the third of this ευδαιμονίας πλήρη is his description of the city, another way of saying
264
T R A N S L A T I O N A N D C O M M E N T A R Y 266 267 K A T H A R M O I 103(114)

that the citizens were κακότητος άπειροι. They could afford to be generous Katharmoi as giving a practical application to the wisdom which in the
because they were untouched (as yet) by life's misery. (Guthrie, HGP Physics he promised was in Pausanias' power to achieve, frs. 100(110)
vol. 2, p. 246, n. 3, quotes a similar phrase from the Orphic Lilhica, line and 101(111). I n particular, knowledge of the structure and functioning
•5·) of the human body, a key interest in the Physics, will help in effecting
4 ύμϊν: the dative is probably "ethic" (cf. Hdt. 5.30), not limiting, cures.
with the narrator and listener juxtaposed, cf. Zuntz on Wilamowitz, 11 εύηκέα βάξιν: the phrasing is ambiguous, cf. chap 1, p. 10. It
Persephone, p. 190. Help in explaining θεός άμβροτος ούκέτι θνητός 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.
apparent unanimous recognition of his qualifications by people of dif­ 12: the line was retrieved and completed by Bergk, for the noun
ferent towns confirms his expectation. Sextus' interpretation of the line 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 αύτό
(τό θείον) ομοιότητα άτενίσας, point to a connection with the end of the 103(114)
Physics, where it is suggested that pure mind, in contemplating wise My friends, I know that there is truth in the words which I shall speak, but indeed
thoughts, can approximate to the φρήν ιερή. Ε., like the Homeric heroes 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 Clement sees the fragment as praise for pistis, mentioning in the context
form, which is not normally used parenthetically or without an infinitive 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, and
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 (cf. of cognition, however, is that of the Physics. The words which E . speaks
the previous note) is confirmed by the apparently unanimous acclama­ enter, as they are heard, into the mind of the listener as a "stream"
tion accorded him. (όρμή here, πηγή at 2(3).2, and cf. 9 6 ( 1 3 3 ) . 2 - 3 ) , and because they are
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 the πιστώματα of the Muse, and in
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 metris causa, of the truth. Most men have "narrow" perceptions, impeded by distrac­
cf. L S J s.v. tions, and so find it hard to admit truth and be convinced, cf. 1(2). 1-5,
7 - 8 : for the crux I suggest πάσι 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 is applied by E . to the "hard" attainment of truth.
him in his roles of mantis and healer. The πρός κέρδος άταρπός does not 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 is
but to a general one—"what is the best way to proceed?"—subdivided translated as "eager." The word, however, continues the sense of
into the areas of prophecy and medicine. E . presents himself here in the άργαλέη, meaning "disagreeable," "troublesome," "invidious," cf.
T R A N S L A T I O N A N DC O M M E N T A R Y 268 269 K A T H A R M O I 104(11)-106(15)

Hesiod Erga 195. That the ordinary man resents new truths and does not in that, now possessing perfected nous and enjoying the highest form of
want to be convinced is a commonplace, cf. Heraclitus fr. 97 and the life on earth, he is soon to join the gods and be free of death. All this is
outstanding example in Plato Rep. 5150-5166 of the pain and vexation to be explained in the poem that follows.
felt by the prisoner when first turned to the light.

2: πολυφθερέων is άπ- λεγ. and ambiguous. It could mean that men

are liable to death in many forms or that individual men die many times.
104(11) Although editors adopt the former sense, the latter is preferable. Instead
Fools, for their meditations are not far-reaching thoughts, men who suppose that of a cliche, superfluous after θνητών, there is a pointed contrast between
what formerly did not exist comes into existence, or that something dies and is men, who go through many lives and deaths ("exchanging one hard
completely destroyed. way of life for another," cf. 107(115).8), and E . , who no longer has to
do so; cf. the commentaries on 108(117) a n d '33('47)·
This fragment and 106(15) come close together in Plutarch, and although
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,
106(15)
there is no indication of which poem they are from. They have been here
A man who is wise in such matters would not surmise in his mind that men are, and
transferred to the Katharmoi on the grounds that their emphatic affirma­
good and ill befall them, for as long as they live, for a lifetime as they call it, and
tion of continuous existence, and for men in particular of life and ex­
that before they were formed, and after they have disintegrated, they do not exist
perience before birth and after death, suits the subject matter of the
at all.
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, For the context in Plutarch cf. the commentary on 104(11). A n appro­

as described in the previous fragment. The denial of absolute genesis and 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
destruction is in Parmenidean language (cf. fr. 8.5-14) and reiterates the
the life known here. As Plutarch says, E . affirms that those who have not
basic argument of E.'s Physics, cf. 8 ( 1 7 ) 4 0 , 9 ( 1 2 ) , 11(16), 12(8), and
yet been born, and the already dead, are in some way. According to the
13(9)·
Physics birth and death are arrangements and rearrangements of parts of
ι νήπιοί: for the condemnation of thoughtless naivete cf. 124(137).2. eternally existing roots, and this groundwork helps toward the under­
δολιχόφρονες: απ- λεγ- δολιχαίων, 14(21).12, 15(23).8, is a similar standing of this fragment and the next.

coinage. For μίριμναι 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;
105(113) for the complete phrase, cf. //. 1.107.
But why do I lay stress on this, as if it were some great achievement of mine, if I 2: the subject of the verbs is, as in line 4, men; they use inaccurate
am superior to many-times-dying mortal men? terms, as at 13(19)-5-
3 : δειλά is symmetrically superior to δεινά with έσθλά, cf. Hesiod
The lines are quoted by Sextus after 1 0 2 ( 1 1 2 ) 4 - 5 a s a further instance of fr. i 6 4 ( D K 2 B 7 ) .
E . claiming to be a god, not, says Sextus, from boastfulness, but because 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 A N D C O M M E N T A R Y 270 271 K A T H A R M O I 107(115)

F R A G M E N T S 107-108 T H E D E C R E E OF N E C E S S I T Y
107(115)
There is a decree of necessity, ratified long ago by gods, eternal and sealed by broad
oaths, that whenever one in error, from fear, (defiles) his own limbs, having by
his error made false the oath he swore—daimons to whom life long-lasting
portioned—he wanders from the blessed ones for three times countless years,
born throughout the time as all kinds of mortal forms, 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.
These lines are among the most crucial for an understanding of E . , but
they are fraught with difficulties. Before coming to details of text and
meaning, there are basic questions of how many lines make up the frag­
ment, in what order they belong, to which poem they should be assigned,
what they are in the most general way concerned with, and what the basic
context might be.
As can be seen from the text printed here, the fragment is an amalgam
of Plutarch exil. 607c, where 5 lines out of 14 are given without any in­
dication that there arc omissions, and Hippolytus (RH 7.29.14-23), who
quotes 13 lines and in a different order (the last is first and the first two
last), interspersed with commentary. The last line and a half, however,
was well known as an independent quotation (called τό πολυθρύλητον
εκείνο περί ψυχής by Philoponus) but in three different versions.
O n the strength of the phrase with which Plutarch introduces his
selection of lines, έν άρχή τής φιλοσοφίας προαναφωνήσας, van der
Ben reverts to the edition of Karsten and prints part of the fragment as
the opening lines of the Physics; and then, because of their connection with
this fragment, he moves 27 more fragments to the so-called Proem of the
Physics. But Plutarch's phrase should not be given the strict meaning, " E .
set out as the first lines of the Physics . . . , " for the following reasons: (1)
έν άρχή would need the article to mean unambiguously "at the very
beginning of"; without it the sense could well be "as a starting point."
(2) τής φιλοσοφίας may refer either to the Katharmoi or the
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
rolls. (3) προαναφωνήσας 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 καϊ προαναφωνήναί (esu. cam. 996b) shows.
Plutarch discusses for the length of nine Teubner pages the prohibition
against meat eating before he hesitatingly makes a start on the principle
underlying it. (4) We know Plutarch is not giving verbatim the opening
is ap­ of the Physics, as he promptly drops lines 2, 4, and 7-12. (5) The first
being 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
nias, and major theme, fr. 7 ( 6 ) ; Katharmoi—address to friends, remarks
on limited human knowledge, and major theme, fr. 107(115).
After moving 28 fragments from their traditional position in the
Katharmoi to the beginning of the Physics, van der Ben then interprets
them as a katabasis myth. The first-person expositor is not, however, E .
but "the Τ of the myth," who tells of a visit he made while still alive to the
realm of the dead in the far west of a flat (!) earth, to a meadow where
the dead wait for a return to life. There a "perfect man" acted as a guide
and led "the Τ of the myth" to a cave where the dead put on flesh and
blood and were addressed in a "prebirth speech" on the kinship of living
creatures. Zuntz, in book 2 of Persephone, also interpreted fr. 107(115) as
the introduction to a katabasis myth, which he claimed was the subject of
the first book of the Katharmoi. 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
for exiles awaiting incarnation. From there he came to a cave and was
addressed by a deity, probably Persephone, in a long speech explaining
the law governing incarnations. However, the account given here of this
and the next fragment rejects their incorporation into a katabasis myth
of any kind as being unsupported by ancient testimony and requiring a
biased reading of the text. The fragments are comprehensible on their
own and in relation to the theories of the Physics, and they do not need
Physics; any such imaginative framework.
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 C O M M E N T A R Y 272
273 K A T H A R M O I 107(115)

ψυχή in terms of the four roots and as being influenced by Love and said to make a mistake from fear. (For άμπλακίησι cf. 122(136).2.) I f
Strife; Asclepius adds to this that the language of "path up" and "path μιήνη is the correct verb to deduce from μιν, then φίλα γυϊα μιήνη is
down" of the soul is used συμβολικούς (in Metaph. 197.17). The purport comparable to the phrase μια'ινειν τό θεϊον of Plato Tim. 6gd, which
is that the thinking soul, which in the Physics was shown to consist of ele­ refers to pollution of the divine (i.e., thinking) part of the soul, cf. also
ments in a good ratio instantiated in the heart-blood and, in the best Sophocles Ant. 1044. Separation from one's fellows is widely recognized
ratio, characterless and akin to the φρήν ιερή, in the Katharmoi is spoken as the consequence of miasma, and so it would be in these terms that the
of in terms of a daimon who, because of the inevitable workings of neces­ isolation of the daimon is expressed. Fear is an adequate motive, but if
sity, is cut off from his origins. Hippolytus further explains the daimons the noun is corrupt Panzerbieter's άμπλακίησι φρενών (as Pindar Pyth.
as united by Love, then scattered by Strife, and the scattered parts 3.24) would be a welcome reading.
brought together by Love: τά άπεσπασμένα τοϋ παντός • • • (τήν φιλ­
4 δς καί: Diels's νείκει θ' δς κ(ε) with άμαρτήσας as όμαρτήσας
ίαν) προσάγειν καί έν ποίε'ιν ( R H 7.29.24). The whole account is finally
(and so printed by Kirk-Raven PP p. 351) is quite unacceptable; Strife
related to the Physics by an explicit connection with 100 ( n o ) .
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 rejects the line outright, cf. the discussion by Hershbell, Phronesis 1973, pp.
8 ( 1 7 ) 4 0 , and unnecessarily dilutes the sense, άνάγκης χρήμα: com­ •91-93- E u t a clause on perjury is most appropriate here, for like miasma,
parable to the θεσμός Αδράστειας of Plato's Phdr. 248c, the logos of the perjury brought with it exile from one's peers; the outstanding precedent
daughter of Ananke, Rep. 6ιηά, and the Vergilian "fata deum." χρήμα is Hesiod, Theog. 7 9 3 - 8 0 6 , and cf. Erga 282-85. T h e daimon, involved
from χράω is unique here; the sense is "proclamation," "decree," the in miasma, is represented as having broken the oath with which neces­
content of which is given in lines 3 - 8 . ψήφισμα: a ratification long ago 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 δτις
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 έπομόσση. The participle άμαρτήσας is admissible,
below. given E.'s preference for a weak aorist for βλαστάνείν, 14(21).ίο,
2 πλατέεσσι • • • δρκοις: the unusual adjective recalls immediately 5°(57)-b a n d 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 in line 3. T h e
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 5 δαίμονες: antecedent to the relative clause and in apposition to the
not in Hippolytus. The emendation φόνφ • • • μΐήνή is that of Stephanus 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 is metrically impossible. The daimons are the gods of line 1,
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,
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. cosmos brought into unity, is infiltrated by Strife; the consequent spoil­
van der Ben Proem p. 56, "[Strife is] fed as it were with the blood on the 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 the process is seen as individual
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
T R A N S L A T I O N A N D C O M M E N T A R Y
identifiable individual, and it is not so taken by the sources, even by
those who give the content of the fragment as περί ψυχής, c E tf>e com­
mentary on the next fragment, λελάχασι" τετεύχασι, Hesychius; Ε.
has the orthodox form at 9 3 ( i o o ) . i .
6 : the time during which the daimon is represented as separated from
his fellows is not an exact ten or thirty thousand years (ώρα can be taken
as a year or a season—a third of a year, cf. L S J s.v.) but is indefinitely
expressed, for the individual, when constituted as a man, has some con­
trol over the length of the process, cf. the commentaries on i o o ( n o )
and 122(136) ff. For related times cf. Aeschylus PV 94, Herodotus 2.123,
Pindar 01. 2.58-91 and fr. 127 (and the commentary on them by von
Fritz, Phronesis 1957, pp. 8 5 - 9 4 ) , Plato Rep. 546b, 615b, Tim. 3gd,
Phdr. 248ε, Pol. 2 72d-e, and the varying terms of banishment for dif­
ferent kinds of homicide, Plato Leg. 8 6 6 - 6 9 ; in the Hesiod passage
(Theog. 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)
and 8.404. O n the Ibscher papyrus for line 6 see M . L . West CR 1962,
p. 120.
7: φυόμενον refers back to τις in line 3 and agrees with the participle
in the following line, giving a particular description of what an indefinite
number of daimons suffer; the plural reading is Hippolytus' adaptation
of the line to his commentary, είδεα 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: cf. West on Hesiod Theog.
190. There is no call for an attempt to synchronize the time with that of
the return of the elements to the unity of the sphere, as, for example,
do Kirk-Raven, PP p. 352, and O'Brien, ECC p. 89. The "blessed god"
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
of life for another when the "roots" of which he is constituted are rear­
ranged over a period of time to be parts of different forms of mortal life
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, cf. the table of
terms in chap. 2. The daimon, i.e., his physical structure, is spoken of as
cast from one element to another because the conditions do not allow
the parts to become properly constituted or settled, cf. chap. 3. The
following fragment fills in some details but without exact correspondence.
A form of life in air (as a bird) can be followed by that of a fish in the sea,
275 K A T H A R M O I 108(117)
then plant life on land, then a life in fire, and in air again, which with
earth is likely to include animals and humans; on this cf. Aristotle Resp.
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
salamander, the "flies" in the furnace, Aristotle HA 5 5 2 b i 6 - i 8 , and
perhaps forms of life seen on Etna. (Aristotle's notice, GA 7 6 ^ 1 8 - 2 3 .
that life in fire can be only on the moon is due to his own cosmology, cf.
Jaeger Aristotle pp. 144-48, A. L . Peck's note in the Loeb GA, p. 312,
and W. Lameere L'Antiquite classique 1949, pp. 287-301.)
12: the line is an adaptation of Hesiod Theog. 800. The strong lan­
guage of the attitude of each elemental mass to the living things in it has
its explanation in the Physics, where the differentiation of the elements
is shown as the work of Strife, and each is attracted only to its own like
parts, cf. 1 0 0 ( 1 1 0 ) 4 ; as such they could be looked on as the agents of
Strife. So Hippolytus' commentary on the lines shows that the living
things are hated and harassed by Strife and prevented from settling, but
are pitied by Love, who tries to bring them back into their former unity.
13: Zuntz, Persephone p. 198, defends Plutarch's reading and trans­
lates, "this way I myself am now going"; but which way? Hippolytus'
note is more appropriate (with νϋν supplied from Plutarch); the sense
is that E . is one of the wanderers estranged from the gods now (but he
expects soon to return). Proclus' paraphrase of the line in the context of
1(2), in Tim. 175c, supports the connection of the daimon's nature with
the quality of thought.
14: E.'s "trust in raving strife" does not imply deliberate choice
or the availability and rejection of an alternative "trust in Love." "Trust
in Strife" is a stage in the necessary course of events preceding the genera­
tion oi thneta.
108(117)
For before now 1 have been at some time boy and girl, bush, bird, and a mute fish
in the sea.
The fragment is widely quoted in late authors, which points to its survival
in a compendium, independently of its context. This accounts too for the
connection with Pythagoreanism found in many of the sources. Hip­
polytus has a more interesting confusion with the Stoics: the god that is
the unity of all things is a thinking god (cf. φρήν ιερή, 9 7 ( 1 3 4 ) 4 ) , but
the separating from the god and returning to it is explained in terms of
the Stoic ekpyrösis. This indicates that the ego of this fragment and of line
T R A N S L A T I O N A N D C O M M E N T A R Y 276 277 K A T H A R M O I 109(116)-111(119)

13 in 107(115) is to be understood as a part that has come from and will
be reassimilated into the νοερός θεός rather than as an individual surviving
as such (e.g., as the "separate bundle of Love," Kirk-Raven PP p. 359,
following Cornford CAH vol. 4, pp. 5 6 3 - 6 9 , H . S. Long AJPh
pp. 142-48, and amplified by O'Brien, ECC p. 329, or as a "divine po­
tency stripped, for an aeon, of his divine identity," Zuntz Persephone p.
271, or as a "separate entity, divine in nature, that expressed Love and
Strife," S. Darcus Phronesis 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 i960, pp. 3 - 3 5 ) . This fragment does not imply a
remembrance of the previous lives described, but it is an inference from
the decree that the daimon be born in different elements as different
kinds of living things. E . looks back and recognizes that the parts that
now make up himself, a properly constituted egö, have been used for dif­
ferent kinds of lives in different elements, none of which was satisfactory
or settled, cf. chap. 3.
Ananke here must surely have the same reference as 107(115).! (rather
than being one of a pair of opposites following 116(122), as Zuntz main­
tains, Persephone bk. 2, p. 256). Ammonius (in Plutarch's context), in
1949, reply to the Peripatetic, fixes the reference by denying that "the necessity
among the gods" is hard to bear. The other well-known instance of the
adjective, at Aeschylus Ag. 1571, is similarly applied to acceptance of a
course of events that is "hard to bear," but Clytemnestra is willing to
accept it on oath to the daimon of the house. Charis (who is Philia under
n 8 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
inevitable completion of a time (marked by an oath) when the one has to
become many, and in terms of the Katharmoi, because of necessity's decree
(marked by an oath), which requires the inevitable separation of daimons
from their fellows, and these, as Hippolytus explains, she pities and tries
to restore to their former unity (RH 7.29.21).

ι : boy and girl cover both sexes (without any of the implications, 110(126)
common in reincarnation theories, that the female is inferior), but they clothing ( ?the daimon) in an unfamiliar garment of flesh
are also examples of lives that are not properly settled, because they are
cut off before maturity. The only appropriate feminine candidate for the participle is Ananke,
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 would provide the obvious accusative, perhaps
(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 χιζών is
sert it, e.g., van der Ben suggests θήρ καί άλίσπορος ιχθύς. Exact cor­ a mortal body, σάρκες being a composite term for skin and tissues, and
respondence is not necessary; and bush, bird, and fish are examples of χιτών an anatomical metaphor (cf. L S J s.v., I V ) , used again as such in
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
ιχθύς 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
vironment, cf. Homer Od. 12.27) a mute fish" (with έλλοπος as an al­ is born, i.e., his substance reconstituted as a form of living creature, cf.
ternative form of έλλοψ—"unable to make articulate sound," the second 107(115)4. The garment is "unfamiliar" ("unrecognized" or "unrec­
disadvantage of life as a fish; cf. the use of this adjective for Echo, The­ ognizable," cf. Hdt. 1.85) because an alien and hard way of life is taken
ocritus Syr. 18). 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 109-117 F R O M G O O D F O R T U N E T O T H E

I I I F O R T U N E O F L I F E O N E A R T H 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
laws, exchanging "sky and moon" for earth. H ippolytus has no attribu­
tion, and the line occurs in the discussion of a heresy of souls coming from
a primal man or Adam, to be born here of clay. The disagreement be­
tween the soul "remembering" a former state in Hippolytus and "forget­
ting" it in Plutarch is due to the quite different contexts, the Naasene
heresy in the former and the Platonic reference in the latter. It is not
significant except in suggesting that neither context gave supporting
evidence for E . speaking of the daimon in such terms. The main point to
be deduced from the sources is that E . is speaking of himself as having
been in a happy state previously, but now an exile, born in mortal form
on earth as a consequence of the working of cosmic laws.
112(118)
I wept and wailed on seeing an unfamiliar place
Plutarch (soll. an. göqd) has a comparison similar to Clement's between
Heraclitus and E . on their railing at nature. Sextus preserves a fragment
of Epicurus relating the line to a baby's first cry upon exposure to air
(adv. math. 11.96). The fragment continues in the context of the previous
one—the contrast between the earlier happiness and the grief at being
born as a mortal creature. The "unfamiliar place" is this world, as
Plutarch stated emphatically on 1 1 1 ( 1 1 9 ) ; the former life has been ex­
changed for γή και ό έπί γης βίος- (The wording of the fragment looks
like an adaptation of Penelope's grieffor her geese, Od. 19.541.)
113(121)
/a joyless place) where (there are) slaughter and hatred and hordes of other violent
deaths (and parching fevers and consumptions and ? dropsy) . . . they wander in
darkness over the field of Ate.
ι άτερπέα χώρον: apparently a variation on άσυνήθεα χώρον oi the
previous fragment. This suggests that the line beginning ενθα φόνος
follows immediately on that fragment as part of a description of life on
earth (cf. τά περί γην in Hierocles' context) and in some measure explains
it. The line recalls 1 4 ( 2 1 ) 4 of the Physics and also 2 6 ( 2 0 ) 4 - 5 . I n those
fragments, in the process of one becoming many, Strife keeps men apart
and is the cause of hatred and death among them; here too the world is
presented as a place where hatred and violent death are rife.
279 K A T H A R M O I 112(118)-114(124)
3 : I indicate my suspicions about the authenticity of the line by
parentheses. It is not in Hierocles; Proclus has it with the previous line in
connection with the healing powers of Apollo, but without attribution;
for a possible home for it as part of a Chaldean oracle, cf. H . Saffrey
RPh 1969, pp. 6 4 - 6 7 . Its meaning is obscure, but if it is genuine it would
seem to be a list of diseases characterized by the excess of an element—
fever by fire (cf. 101(111).6—7), and consumption and dropsy (if that is
the correct interpretation) by water.
4 : the change of subject in Hierocles points to a lacuna. Some editors
suggest further lists, but we have them in 116(122) and 117(123), cf. the
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
Themistius, Or. 178: τόν έπίγειον τόπον καί "Ατής λειμώνα έπονομάζον-
τα- Dodds, Plato: Gorgias p. 375, has shown that the "asphodel meadow"
of Od. 11-539 ' s 'he common source for fields that are (1) the home of
blessed souls, as in Pindar fr. 114; Aristophanes Ran. 3 2 6 ; "Orpheus,"
Diod. Sic. 1.96.2; the "Gold Leaf" poem, D K 1 B 2 0 . 6 ; ( 2 ) the place of
judgment in Plato's myths, Gorg. 52432, Rep. 6 i 4 e 2 . The "field of Ate" is
E.'s deviation from the Homeric tradition. Whatever the exact meaning
of Ate (cf. Dodds GI pp. 2 - 8 , 17-18, 3 7 - 4 1 ) , it is an associate of νεϊκος
μαινόμενον, bringing catastrophe and ruin, and characterizing, with
darkness, a world coming under the domination of Strife.
114(124)
Alas, poor unhappy race of mortal creatures, from what strifes and lamentations
were you born.
The lines are from Clement, quoted after 112(118) and 130(125) and fol­
lowed by well-known lines from Theognis (Eleg. 1. 4 2 5 - 2 7 ) , Euripides
(frs. 452 and 6 3 8 ) , Homer (//. 6.146), and others who take a pessimistic
view of mortal life. Porphyry quotes the second line anonymously, and
Eusebius includes it in a pastiche of satirical lines by Timon. The general
sense of the previous three fragments—the pity for mortal creatures—is
continued (for θνητά as an almost technical term in E . to cover plant,
animal, and human life, cf. 8 ( 1 7 ) 4 ; 1 2 ( 8 ) . 2 ; 1 5 ( 2 3 ) . 1 0 ; 2 5 ( 2 2 ) 4 ; 47(35).
7, 16; 6 0 ( 7 1 ) 4 ) . They are born of έριδες inasmuch as it is the power of
Strife that brings about the generation oi thneta, cf. 2 6 ( 2 0 ) 4 ; Porphyry's
T R A N S L A T I O N A N DC O M M E N T A R Y 280 K A T H A R M O I 115(120)-117(123)

reading of νεικέων for στοναχών reinforces the link with the Strife of the an. 474b), and at de Is. et Os. 37od the second pair given here are identified
Physics. 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 άντρον καλούντων τόν κόσμον, the discussions by Jaeger, these personages "condition the daimon's impending incarnate exist­
TEGP p. 149; Bignone, Empedocle p. 4 9 3 ; Millerd, Empedocles p. 9 3 ; ence.")
Dodds, Gl p. 174, n. 114; and in detail J . H . Wright, "The Origin of 2 : Plutarch identifies this pair with the Love and Strife of the Physics.
Plato's Cave," HSPh 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.
"seashore of life" (26(20).5), describing life here both as on a gloomy 3 Θόωσα: 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," "long-lasting"—is not clear; perhaps
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 men­ 4 Σημερνής: 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 contrasts
plied. with obscurity, certainty with "dark opinion," cf. 95(132).2. T h e color
of the latter's hair is irrelevant, even if the derivation from κείοω can
be justified; μελάγκουρος is with black, i.e., sightless pupils, so Mullach,
116(122) FPG vol. 3, p. 22, and cf. δόζαι τυφλα'ι of Plato Rep. 506c and van der

There were Earth and far-seeing Sun, bloody Discord and serene Harmony, Beauty Ben's discussion, Proem p. 162.
and Ugliness, Speed and Slowness, lovely Truth and blind Uncertainty.

117(123)
With the next fragment, which probably follows this, there is a list of pairs
Birth and Death, Sleep and Wakefulness, Movement and Rest, much-crowned
of feminine personifications, many of them unusual adjectival forms, and
Splendor and PVileness, Silence and Speech.
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
The lines continue the catalogue of female personifications in the previous
tion of the nouns and compound adjectives the list is closely modeled on
fragment, which as Cornutus says, are "riddles" for ή ποικιλία τών
the catalogue of the Nereids in Homer II. 18.39-49 and in Hesiod Theog.
όντων-
2 4 0 - 6 4 , and cf. the Oceanids, 346-61. Plutarch contrasts the personifica-
cations as spirits of good and evil accompanying men through life (tranq. 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 C O M M E N T A R Y 282 283 K A T H A R M O I 118(128)-119(130)

conventional "Growth and Decay," cf. 1 2 ( 1 8 ) 4 . φυσώ (with y), like a complete Hesiodic-type theogony into his poem; the description may
Κινώ and Μεγιστώ in line 2, is άπ- λεγ-, coined on the model of Δωτώ cover just the first three lines of this fragment.
τε Πρωτώ 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. I f this could give a contrast of wretched 18.535; E e i s the attendant of Polemos in Aristophanes' Pax.
poverty with prosperity, it would be an obvious and appropriate one. 2: βασιλεύς, like the feminine in the next line, is attributive rather
3 Σωπή: Bergk's reading here gives the needed opposite Χο'Ομφαίη, than predicative, cf. Horn. Hym. Cer. 358. The denial of a reign of Kronos
from όμφή—any speech, but especially one that is pleasing or, in Homer, counters Hesiod's golden race of men, Erga 111.
divine. 3 Κύπρις: 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 118-125 M I S F O R T U N E 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
T H E S H E D D I N G O F B L O O D deities stretched along the south wall, chief of them being the (unfinished)
one to Zeus. (It is interesting to speculate whether the additional temple,
attributed to Concordia and built some 50 years after the Olympeion,
118(128) i.e., ca. 430, could have been due to E.'s influence; on the details of the
They did not have Ares as god or Kydoimos, nor king ffeus nor Kronos nor Poseidon, temples cf. Κ . H . Waters, Anc. Soc. 1974, pp. 8-10.)
but queen Kypris. Her they propitiated with holy images and painted animal 4 - 7 : Kypris is offered ( I ) agalmala—presumably representations of
figures, with perfumes of subtle fragrance and offerings of distilled myrrh and the goddess, (2) painted animal figures (as she would be the patroness
sweet-smelling frankincense, and pouring on the earth libations of golden honey. of living creatures when they lived in friendship, cf. the commentary on
Their altar was not drenched by the (? unspeakable) slaughter of bulls, but this the next fragment), (3) perfumes, frankincense, and myrrh (Matt. 2:11
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 782, and Pausanias 8.2.3. E o r 'he anecdote, obviously fabricated
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 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 782c, and the early Athenians, Paus­
being, in consequence of thinking that other animals were allied to him. anias 8.2.3. ΧάκρίτοισιΧ φόνοις: "unmixed blood" looks like a confusion
But when strife and tumult (Ares and Kydoimos), every kind of conten­ with line 6 ; in support of άρρήτοισι cf. δείπνων άρρητων, Sophocles
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 σάρκας
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. έέδμεναι is a
T . Taylor, 1823). T h e connection with the Physics, reinforced by the unique form but perhaps admissible for E .
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 διεζιών that Ε. inserted the fame of their friendship.
T R A N S L A T I O N A N D C O M M E N T A R Y
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.
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.
120(139)
Alas that the pitiless day did not destroy me first, before I devised for
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
(in an active sense "of eating flesh") or of indirect object with the in­
finitive. For σχετλια εργα cf. Od. 9.295 of Polyphemus' cannibalism.
121(135)
but the law for all extends throughout wide-ruling air and measureless
284 285 K A T H A R M O I 120(139)-122(136)
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.
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.
my lips the
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
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
interpreted as a pneuma pervading the whole cosmos, and this looks like a
Stoic version of the φρήν ιερή of 9 7 ( 1 3 4 ) 4 .
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
sunlight. battle.
T R A N S L A T I O N A N D C O M M E N T A R Y
2 άκηδείησι νόοιο: a variant on the Homeric άφραδίησι
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.
124(137)
The father will lift up his dear son in a changed form, and, blind fool,
he will slay him, and those who take part in the sacrifice Pbring (the victim) as he
pleads. But the father, deaf to his cries, slays him in his house and prepares an
evil feast. In the same way son seizes father, and children their mother, and having
bereaved them of life devour the flesh of those they love.
286 287 K A T H A R M O I 123(145)-125(138)
νόοω, IL 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 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.
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,
as he prays 118(128).9-10.
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
same poet, and that this is E . is confirmed by Theon's quotation of the
latter fragment and attribution to him. Both fragments seem to be con­
cerned with ritual sacrifice and so are placed here in the Katharmoi.
Aristotle is discussing metaphor in general and gives the two quotations
as examples of that from species to species, for άρύσαι is used for ταμεϊν
and ταμεϊν for άρύσαι, the prosaic word for both being άφελεϊν. ψυχή,
the only instance of the word in the fragments, is the principle of life and
thought concentrated, in E.'s theory, in the blood around the heart. The
official "takes away" the life, i.e., metaphorically "draws it off" or,
nonmetaphorically, "severs" it with the sharp bronze sacrificial knife.
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.
F R A G M E N T S 126-129 F U R T H E R A D V I C E
126(144)
to be empty of misfortune
Plutarch has high praise for this phrase, and it looks like a tag that he
found appropriate to attach to his discussion of the restraining of anger,
along with sex, wine, and lies. But this is not sufficient to give it a moral
connotation in Ε. κακότης for him is human misery generally, cf. the
commentaries on the other instances at 1 0 2 ( 1 1 2 ) 4 and 123(145).!.
νηστεύσαι seems to mean "not to eat," "to be empty" of food; van der
Ben, Proem p. 211, quotes Callimachus fr. 191.61-63 for another example
of the verb with a genitive—νηστεύειν τών εμπνεόντων—but this may­
be a parody of E . There is no reason to assume that there is an imperative
here. "To be free of ill" is a description of the state that might be achieved
if E.'s words are heeded (cf. the last two fragments of the Physics), and
it is in fact achieved by those who join the gods, cf. 133(147).2.
127(140)
to keep completely from leaves of laurel
Plutarch in his context extends E.'s prohibition against picking laurel
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.
In E.'s catalogues of living things (related because they share a common
structure, cf. 13(g).2, 26(20).6, and also 12(8).2), θάμνος, which refers
to the larger forms of plant life such as bushes and trees, is included, and
of these the laurel, or bay, is chief, cf. 131(127).2. The preservation of
the tree unharmed, as with an animal, allows its constitution to become
properly arranged and settled, and so a re-formation as a higher type of
life is expedited. T h e selection of the laurel does not of itself imply a
particular interest on E.'s part in Apollo (cf. the commentary on gy[ 134])
but would rather be a criticism of a cult involving leaves plucked from
the tree.
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 Katharmoi).
128(141)
wretches, utter wretches, keep your hands from beans
This appalling line should be rejected as a genuine quotation from E .
In Geoponica it is attributed to Orpheus, and a similar phrase is ascribed
to Pythagoras in Callimachus fr. 128. Gellius, who gives the Callimachus
fragment as well as the attribution to E . here, is late and unreliable.
The line is a parody of E . — a pastiche of Od. 22.316 and fragments
127(140) and 114(124). πάνδειλος does not appear again until the third
century A . D . ; it would have been unacceptable to the addressees. A list
of possible explanations for the Pythagorean taboo on beans is given by
Guthrie, HGP, vol. 1, pp. 1 8 4 - 8 5 ; they (with the exception of the political
interpretation) connect beans with sex, life or soul, or the dead. I f E .
did accept such a taboo, the most reasonable one is the medical one—
that an excessive amount of beans is bad for the heart and blood.
129(143)
cutting from five streams with a long bronze blade
For the context in Aristotle cf. the commentary on 125(138); Theon
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 A N D C O M M E N T A R Y 29Ο
cf. P. Maas ByzZ 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, minstrels, physicians,
and leaders, andfrom 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.

133(147)
With other immortals they share hearth and table, having no part in human
unwearied.
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.
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).
12. Addenda
sorrows,
FRAGMENTS 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.
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
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, and οιωνούς are repeated from the frag­
ment, and for μιγνυμίνων τών στοιχείων cf. 4 7 ( 3 5 ) 4 , 16, and also
δ1^)·1! 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 ούλόμενος of 12(8).2. It is uncertain whether άλο'ιτης
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 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.
294 295 A D D E N D A 136(10)-143(92)
139(58) The sentence comes between the quotation of lines 10-13 of
47(35) 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 .
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
is E.'s 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 .
141(69) διγόνους: elsewhere "twin-born," "double," "twin-bearing,"
but here, from the Proclus context, "capable of two terms of childbear-
ing," 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 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. 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) 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
296 297 A D D E N D A 144(97)-149(152)
(Diels); τέρποι άν ούδ(έ) αίνής Εκάτης τέγος ήλιτόποινον (Bignone);
ούτ' άρα πως 'Αίδεω δέχεται κατά γης τέγος ένδον (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, άμφι-
βοότην 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.
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
αύδής 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 A N D C O M M E N T A R Y 298

150(153) βαυβώ: 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 vol. 3 , pp. 4 0 1 - 0 2 .

151(153a) 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 Bibliography
matter (as Zuntz does, Persephone p. 2 3 5 , n. I , a n d Bollack, Empedocle
vol. 3 , p. 5 3 9 , following Wilamowitz). αίνίττεται 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
Journal abbreviations are as in VArmee Philologique
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 Anton, J . P., and Kustas, G . L . , eds. Essays in Ancient Greek Philosophy.
to be correct. B y the end of the seventh week internal and external Albany, N . Y . : S . U . N . Y . Press, 1971.
organs are articulated, "the stage of the embryo ends and 'fetus' is the Arundel, M . R . ( = Wright) "Empedocles fr. 35, 1 2 - 1 5 . " CR 12 ( 1 9 6 2 ) :
preferred term." Enc. Brit. Macr. 6.74. 109-11.
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152 T h i s fragment, published by H . Hunger in 1967 (Jahrbuch der
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österreichischen Byzantinischen Gesellschaft 1967, pp. 1 ­ 3 3 ) and discussed by
Barnes, Η. E . "Unity in the Thought of Empedocles." C J 63 ( 1 9 6 7 ) :
Μ. L . West (Maia 1968, p. 199), F . Lasserre (MH 1969, p. 8 2 ) , and
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Bennett, J . "Empedocles the Poet: His Style and Metre." Ph. D . diss.,
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explicitly assigned to the Katharmoi being transferred (cf. the previous
Bergk, T . Commentatio de Prooemio Empedoclis. Berlin: Königlichen
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Comm. in Aratum Reliquiae, Berlin 1898 Berlin 1814
6(37-13) 2l(27).3 ••337-15 37(47)
•6(43-6) 39(45)
Anon. in Aratum: ed. E . Maass
Aetian: De Natura Animalium Comm. in Aratum Reliquiae, Berlin 1898
ed. R. H crcher, Leipzig (Tb) 1864 ••6(97-25) 21(27/3
12.7 I3'(I27)
Anon. in Piatonis Theaetetum
16.29 52(6i)
ed. H . Diels, Berlin •905
Aetius: Doxographi Graeci 24.40 67(81)
ed. H . Diels, Berlin 1879 71-3 92(101)
1.3.20 7(6)
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1.18.2 I0 (t3)
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1.30. ι 12(8) 108(117)
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Aristotelem Graeca ed. I. Bruns, M.
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Top. I27aig 67(81)
H . Usener, Berlin 1859
Phys. 19Öa22 29(53)
in Melaph. •35-I5 48(96). 1-3
tg8b32 52(61).2
306.18 79(106)
•99b9 53(62).4
306.24 80(108)
iggbit 52(61).2
359-'9 12(8). 3
250030 8(t7)-9-i3 =
828.8 48(96). 2-3
16(26).8-12
in Top. 357-> 2 67(80
Cael. 294325 33(39)
in Mete. •99-6 49(34) 30ob30 50(57)·'
in Sens. 23.11 88(84)
GC 3i4b7 12(8).1, 3
quaest. 72.26 74(90 3i4b20 •4(2i)-3. 5
probl. 22.7 92(lOl).2
333a'9 8(17/27
Ammonius Comm. in Aristotelem 333tn 3'(37)
Graeca ed. A. Busse Berlin 1897 333bi4 •2(8/3
in Int. 249.6 95(>34) 33433 29(53)

31'
 I N D E X F O N T I U M 312 I N D E X F O N T I U M
3'3

33435 30(54) 277-9 79(106) Diogenes Laertius: Vitae Philosophorum Hephaestio: Enchiridion ed. M. Consbruch,
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382a! 49(34) 311-33 •2(8/4 8.54 102(112). 1-2 ••3-4 45(56)
387b4 71(82) 8.54 99(129).1-2
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8.61 4(1)
427a23 79(106) 8.334b 63(74) 1906
8.62 102(112). 1,2,
427324 80(108) 8.365c 108(117) 24 7(6/2-3
4-11
43°329 io.423f 47(35)· 14-15
50(57)·' 8.66 102(112).4-5 Herodianus: ap. Etymologicum Magnum
Sens. 437b26 88(84) 12.510c 118(128).1-7 8.76 7(6). 2-3 311 D 28(51)
XS

Resp. 91(100) 8.76 8(17/7-8

•Φ CO
CO

Athenagoras : Libellus pro Christianis ed. E . Hesychius: Lexicon ed. K . Latte, Copen­
rt

Part. Anim.
0

144(97) Schwartz. LeiDzie 18m 8.77 108(117)

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GA
Ci
Ci

56(63) 22 7(6/2-3 9.73 1(2/7-8, 5

s.v. agenneta 135(7)
Ci
Ci

50(57)· ι 22 8(17). 18,20 Etymologicum Magnum: ed. T . Gaisford, baubö 150(153)

723324 57(65)
Oxford 1848
73135 65(79) Clemens Alexandrinus. Opera ed. Ο. Hierocles: in Carmen Aureum ed. F. Mullach,
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143(92) Stählin, Berlin i 9 6 0 , 1972 Paris i860
76431 ethnos 47(35/7
57(65) Protrept. 2.27.3 •23('45) 54 •ο7(ιΐ5)·'3-ΐ4
helios 35(40
764bi7 56(63) Strom. 3.14.2 ΙΙ2(ΐΐ8) 54 ii3(i2t).t-2,4
777310 59(68) 3.14.2 '3θ(ΐ25) Eusebius: Praeparatio Evangelien ed. Κ. Hippolytus: Refutatio Omnium Haeresium ed.
Metaph. ioooa29 14(21).9-12 3.14.2 ••4(124) Mras, Berlin 1954 P. Wendland, Leipzig 1916
iooob2 20(36) 4.13.1 •••(••9) 4.14.7 Ii8(i28).8-I0 1.3.2 108(117)
iooob6 77(109) 4.150.1 132(146) 5·5·2 •ο7(ιΐ5)·9-'2 5.7.30 111(119)
1000b14 23(30) 5-9-• 103(114) ••3('2ΐ)·2
814.23 6.11.1 77(109)
1009b18 79(106) 5·'5·4 8(Ι7).2Ι
'3-13-49 '33('47) 6.12.1 IOO(IIO).IO
ioogb20 80(108) 5.18.4 6(4) 14.14·6 7(6) 6.25.1 II(I6)
1015a! 12(8).!, 3-4 5·4β·3 27(38) 14.18.28 114(124/2 7-29.4 7(6)
Rhet. 1373616 121(135) 5·59·3 5(3)· 1-2
Poet. 7.29.10 11(16)
•457bi3 >25(!38) 5·8ι.2 96(133) Eustathius: Comm. ad Homert Hindern et
7.29.13 22(29)
I457bi4 129(I43) 5·85·3 8(ι7).ι4 Odysseam cd. G. Stallbaum, Leipzig
7.29.14 107(115).1-2,
•457b25 •49(l52) 5-122.3 •33('47) 1825-30
145835 89(88) ad IL 22.116 118(128). 1-3 4-14
5·!40·5 95('32)
1461324 7.29.26 100(110)
47(35)·'4-15 6.17-4 7(6). ι ad Od. 1.321 28(51)
{mund.) 399626 14(21).9-11 8(ι7).ι8 18.79 108(117) 7.31.4 3(131)
6.17-4
(probt.) 929br6 20.21 88(84).8 •0.7.3 7(6)
49(34) 6.17-4 '4(2ΐ).9
10.7.3 8(17).19-20
(tin. insec.) 972630 •38(32) 6.24.3 ιο8(ιι7)
(MXG) 975bi 9(12) Galen: Opera ed. C. Kühn, Leipzig 1821- Iamblichus: De Vita Pythagorae ed. L .
6.30.2 ΙΟΙ(ΙΙ 0-3-5
975b7 12(8). 3-4 6.30.3 Ι02(ΐΙ2).Ι0,Ι2 33 Deubner, Leipzig (Tb) 1937
97561I us. part, 3.182 36(44)
8(17/32 6.149' • 33(39)· 2-3 67 99(i29)
sem. 4.616 56(63)
976335 33(39)
Cornutus: Theologiae Graecae Compendium Hipp. Plat. 5.627 77(109/1- Lucian: Pro Lapsu cd. C. Jacobitz, Leipzig
976625 8(17/32
ed. C. Lang, Leipzig (Tb) 1881 5·63' 77(i09/i (Tb) 1896
976b26 •0(13)
•7(30·3) ••7(ΐ23) simp. med. 11.461 '4(2i/3 2 102(112).4
Asclepius: Comm. in Aristotelem Hipp. ep. 17.1002 58(67) Macrobius: Saturnalia ed. J . Willis, Leipzig
Cyrillus: adversus Julianum
Graeca ed. Μ. Hayduck, Berlin 18 (Tb) t963
ed. J . Aubert, Paris 1863 Gellius: Noctes Atticae ed. C. H osius, Leip­
in Metaph. 11 2.1 48(96/1-3 1.17.46 35(41)
872c 108(117) zig (Tb) 1903
I97.2O 107(115/13-14 7.5.18 75(90)
972d 118(128).8-10 4.11.2 128(141)
•97-33 14(21).10-13 Marcus Antoninus: Ad se ipsum ed. J .
4.Ii.9 128(141)
198.1 20(36) Diodorus Siculus: Bibliotheca Historica ed. Leopold, Oxford 1908
198.11 77(109). 1-2 F . Vogel, Leipzig (Tb) 1895 Geoponica: ed. H . Beckh, Leipzig (Tb) 1895 8.41 21(27).3
•98·33 23(3θ)·3 13.83.2 102(112).3 2.35.8 128(141) 12.3 21(27).3
 I N D E X F O N T I U M SM 3'5 INDEX FONTIUM

Olympiodorus: Comm. in Aristotelem Graeca 166.25 56(63) 917c 54(64) Scholia

ed. W. Stüve, Berlin 1900. Comm. in 208.9 59(68) 917ε 92(1 Ol ). I in Aphthonii Progymnasmata ed. G . H e r m a n n ,
Piatonis Phaedo
n em, Gorgiam ed . W. 9>9d 67(81) Orphica, Leipzig 1805
Norvin, Leipzig ( T b ) 1913, 1936 Philostratus: Vita Apollon ii ed . C. Kayser, 90(94) 511 13Φ27)
(39)
in Mete.
Leipzig (Tb) 1870 jac. lun. 920c 34(40)
•5!-4 46(55) in Euripidis Phoenissas ed. E. Schwartz,
1.1 102(112).4 40(46)

er
CO
•55-8 46(55) B e r l i n 1887
1.1 108(117).ι 926c 19(27)
297.19 49(34) 18 55(66)
335-22 71(82) 927I" 69(765.2-3
Plotinus: En n eades ed . P. Henry, H.-R.
in Phaed. 58-I7 108(117) 929c 4'(42) in Xicandri Theriaca ed. H . K e i l , Leipzig
Schwyzer, Oxford 1977
in Gorg. 4-3 97(i34)-i 929c 38(43) 1856
4.7.10.38 102(112).4
934d 4'(42)-3 452 119(13°)
Origenes: Con tra Celsum cd. P. Koetschau, 4.8.1.19 107(115).13-14
prim. frig. 949f •4(2t)-3-4
Leipzig 1899 4.8.1.33 115(120) in Piatonis Gorgiam ed. \V. Greene, Penn­
952b •37(i9)
5.49 124(137). 1-2 sylvania 1938
Plutarch: Moralia d
e . W. Paton, M. esu earn. 998c 110(126)
8.53 107(115).6-7 498e 17(25)
Pohlenz et alii, Leipzig (Tb) 1925-59 quaest. Plat. i o o 6 f 42(48)
aud. poet. 17c •(2/7-8 s.v.s. Ep. I I03f •7(25) Sextus E m p i r i c u s : Opera ed. H . M u t s c h -
P h i l o : De aetern itate mundi ed . L . Cohn,
amic. 03Q 8(17/18 adv. Col. I I I if 12(8) m a n n , J . M a u , Leipzig ( T b j 1914-61
B e r l i n 1905
amic. mult. I I I2f 13(9/5
adv. math. 1.302 102(112/4-5
2-5 9(12). 1-2 936 5(3)-3
1113a •3(9) 1.302
95a 6i(33) •°5("3)
P h i l o p o n u s : Comm. in Aristotelem Graeca ed. jort. g8d 72(83) 1113b 136(10) 77(109)
• •303
M . H a y d u c k , H . V i t e l l i , B e r l i n 1887, superst. 171c 124(137).1-2 1113c 104(11)
7-92 77(i09)
I9°3 de Is. et Os. 360c 1113d 106(15) 7.121 77(>09)
'(2/4
361c I 123b 140(60)

Ίο
in Phys ^4 20 ΙΌ7\ιι5)·ι3 '4 7-123 1(2)

σ
88.6 7(6) ι 370d I l6(l22).2 I 123b 52(61).2 7-125 2,5(3)
261.22 29(53) Pyth. or. 400 b 36(44) 8.286 too(i ro). 10
P o r p h y r y : Opuscula ed. Λ . Nauck, Leipzig
3I4-I3 52(61).2 de/, or. 418c .8(24) 9.10 8(17).18-20
( T b ) i860
840.8 •2(8).3 433b 76(93) 9.129 122(136)
nbsl. 2.21 118(128). 1-8
896.26 •2(8).3 coti. irn 464b 126(144) 9.129 '24(>37)
2.27 118(128).8-10
in GC 14.18 •2(8).3 tranr^. an. 474b 116(122)

CO
7(6)

σ
CO
2.31 120(139)
15-8,16 •2(8/3 520f 92(101) Ό-3'5 7(6)
3.27 114(124).2
258.4 8(17/27 exil. 607c ' ° 7 ( " 5 ) · ' . 3- •°-3'7 8(17/19-20
antr. nymph. 8 115(120)
261.22 112(118)

CO
8(i7)-27 5-6, 13

σι
Vit. Pyth. 30 99(129)
263.21 '2(8/3 607ε •'•(••9)
266.4 I07(ii5).i3-i4 quaest. conv. 618b S i m p l i c i u s : Comm. in Aristotelem Graeca ed.
69(76) Probus: Comm. in Vergilii Bucolica cd. H .
268.17 646d 127(140) C. Kalbfleisch, H . Diels, J . H e i b e r g , M .
77(Ό9)
in de An. 73.32 107(115/13-14 649c Hayduck, Berlin 1882- 1907
64(77) II.4 7(6)
140.7 108(117) 663a ul Cat. 337-2

of
σ
75(90)
150.12 77(109).! Proclus: Comm. in Piatonis Rempublicam in Phys. 25-29 8(17/7-8
677d 47(35)-'5
176.30 48(965.2-3 683d 66(80) Tiniaeum, Cratylum ed. \V. Kroll, E . 26.1 8 ( 1 7 / 1 7 - 20
180.21 68 3 e 147(148-50) Dichl, G Pasquali, Leipzig iTb) i 8 g g - 32.6 83(98)
77(ΐ09)· ι
182.1 68(74) 1908 32-'3 47(35)-3- •7
CO

77(Ό9)·ΐ. 3
469.20 77(t09). ι 720e in Crat. 97.23 113(121).2,3 33-8 14(21).3- 12
43(49)
485-23 79(io6) 728ε in Rep. 2.34.26 141(69) 33-'9 16(26)
•34(5)
486.16 80(108) iog(i16) 2-I57-27 113(121).2,4 158.1 8(17)
745d
489-27 77(109).! antat. 756d 8(17).20-21 2-333- 8 108(117).2 •59-'3 14(21)
545-19 5°(57)-' 756ε 148(151) in Tim. lo6e 5(3)-3 160.1 •5(23)
77(109). I princ. phii. 141ε 32(52) 1 6 ( 2 6 / 1 - 12

σ
570-24 777C 98(273)
in GA 27.35 5o(57)-i praec. reip. 820f '3(9/5 i6od 21(27/3 ΐ6θ.20 8(17/12- '3
30-4 57(65)·' vit. aer. 8 3 of •750 1(2).2 160.28 25(22)
O

cn

CA

232c 8(.7).I-2

CO

CO
63.11 65(79) quaest. nat. 912c 67(81) 77(i09/i,3
•23.19 74(9') gt6d 73(89) 339b 113(121)4 16-17
I N D E X F O N T I U M 316
317 I N D E X F O N T I U M

161.19 •2(8)-3 Sophonias: Comm. in Aristotelem Graeea ed.

Theodoretus: Graecorum Affectionum Curatio cans, plant. 1.7.1 65(79)
180.30 '2(8)-3 M. Hayduck, Berlin 1883
ed. J . Raeder, Leipzig (Tb) 1907 1-13-2 64(77,78)
188.26 8(i7)-2i in de An. 12.22 77(109)
1.71 6(4). 1-2
235-23 i2(8)-3 24-39 108(117)
1.74 96(133) Tzetzes: Exegesis in Hindern ed. G. Her­
300.21 48(96) 26.16 77(109/1
4.14 10(13) mann, Leipzig 1812, Alleg. Hiadis,
327.18 29(53) 32-15 48(96)
8.36 132(146) ad Alleg. Hiadis ed. P. Matranga, Rome
327.20 5i(5°)-2 115.26 79(io6)
1850, Chiliades ed. P. Α. M . Leone,
330- 35 29(53) Theon Smyrnaeus: Expositio Rerum Mathe-
Stobaeus: Eclogae ed. K. Wachsmuth, Naples 1968, ad Lycophronem ed. E .
331- 2 5ΐ(5θ)·2 maticarum ed. E . Hiller, Leipzig (Tb) 1878
Berlin 1884 Scheer, Berlin 1881
331-5 83(98).i 15.10 129(143)
1.10.11 7(6) ex. I I . 29.24 102(112).4
331-7 84(85) 104. ι I5i(i53a)
t.io.u 20(36) 53-23 7(6)
33'-9 7o(75)-2 149.6 113(121).2
i.io.ii 8(17).7-8 54.25 12(8/4
331.12 81(103)
1.15.2 22(28).3-4 Theophrastus: De causis plantarum ed. F . Alleg. I I . 15.86 44(5o)
33I-I4 82(104)
'•49-53 94(105) Wimmer, Leipzig (Tb) 1854, De sensibus ad. Alleg. I I . 4.33 5°(57)-i
358-11 29(53)
1.49.60 110(126) ed. H . Diels, Doxographi Graeci Berlin Chil. 2.909 101(111)
372.1 52(61).2
1-51-7 77(109/1-2 1958 7-517 97(i34)-4-5
380.20 52(61).2
2.8.42 107(115).1-2 Sens. 9 145(99) 12.569 116(122).4
38i-3,7.i3 52(61/2
2.31.6 8(17).14 10 78(107) •3-74 97(!34)
38i-3i 53(62)
3.40.5 111(119) 16 25(22).6-7 adLyc. 507,7H 5°(57)-i
3834 52(61).2
22 93(102)
1124.1 2 26(20) Strabo: Geographica ed. A. Meineke,
1124.23 8(i7/ii Leipzig (Tb) 1866
I i 25.1 8(17/12-13 8.364.3 89(88)
1183.30 21(27.1,3,4)
Suda: Lexicon ed. A. Adler, Leipzig (Tb)
1184.4 24(30
1928
1184.7 8(17).29
s.v. apnous ioi(m).i-9
1184.9 I07(II5).I-2
Empedokles 102 (112). 4
1184.14 23(30)
Empedokles 108 (117). 2
1185.19 16(26/1
helios 35(41)
1318.25 8(17/7-8
JViJlis 7(6). 3
1318.28 29(53)
Pythagoras 102(112).4
ι Cael. 141.1 8(i7)-7-i3
Pythagoras 1 o8( 117). 2
293-25 8(i7)-7-i3
306.5 12(8/3 Syrianus: Comm. in Aristotelem Graeca ed.
522.11 33(39)-i W. Kroll, Berlin 1902
529-1 47(35)· 1-15 in Metaph. 43.34 23(30). 2-3
529.23 85(86) 188.17 48(96/2
529-25 86(87)
529-27 87(95) Themistius Comm. in Aristotelem Graeca ed.
530.1 60(71) R. Heinze, H . Schenkl, Berlin 1899,
530-6 62(73) Orationes ed. H . Schenkl, Leipzig (Tb)
CO

530-9 70(75)
530-I4 8(17/7-8 in Phys. 49-9 29(53)
586.1 2 50(57) 62.3 52(61).2
587-1 50(57) in de An. 10.20 77(i09)-i
587.11,14 47(35)·5.10-13 14.18 77(109/1
587.18 •39(58) 33-12 48(96). 1-3
587.20,22 5i(59) 34-8 77(109).!
591-5 21(27/3 35-13 108(117)
in de An. 68.5 48(96). 1-3 87.22 79(106)
250.23 5°(57)-i Or. 178a 113(121).4
Index Verborum

Words in the quotations under Addenda are not included.

Asterisked words are found only in Empedocles.

αγαθός, άμφί θεών . . . αγαθόν λόγον άήρ. ύγρός άήρ 27(38). 3; κατ' ήέρα
έμφαίνοντι 3 ( Ι 3 Ι ) · 4 ! αγαθών μελεδήμ- 64(78)-2; ήέρος άπλετον ΰύος 8(17). ι 8 ;
ονες έργων 102(112).2 άέρος δγκος 91 (too). 13
άγαλμα, εύσεβέεσσιν άγάλμασιν ίλάσκοντο αθάνατος, θνήτ' έφύοντο, τά πριν μάθον
ιι8(ΐ28).4 άθάνατ' είναι 47(35)·'45 άθανάτοις
άγγος. άγγοσδ' δμβρος έσέρχεται 91(100). άλλοισιν όμέστιοι Ι 3 3 ( ' 4 7 ) · '
12 άθέσφατος. φρήν ιερή καί άθέσφατος
άγειν. άγε 5(3)-4, 8 ( ι 7 ) · ΐ 4 , Ι4(2ΐ)-ΐ, 97(ΐ34)·4
2 7 ( 3 8 ) - 1 , 5 3 ( 6 2 ) . ι ; άξεις δ' ές 'Αίδαο άθρεϊν. άθρει . . . άνακτος εναντίον άγέα
καταφθιμένου μένος ανδρός ι ο ί (ι 11)-9» κύκλον 3 7 ( 4 7 ) · ' ; άθρει πάση πα/.άμη
φϋλον άμουσον άγουσα . . . καμασήνων 5(3)·4ί βίου μέρος άθρήσαντες 1(2)·3
68(74)-ι αίγλη. Νήστιδος αίγλης 48(96).2
*άγής. άνακτος . . . άγέα κύκλον 3 7 ( 4 7 ) · ! άίδηλος. πϋρ άίδηλον 77 ( 1 ° 9 ) - 2
άγλαός. ήελίοιο . . . άγλαόν είδος 19(27). ι Άιδης. άξεις δ' έξ 'Αίδαο καταφθιμένου
άγρότερος. θηρών άγροτέρων γένος 13(9)- 2 μένος άνδρός toi(m).g
Άγχιτος. δαίφρονος Άγχίτεω οίε 4 ( 0 - 1 άίδιος. εστίν άνάγκης χρήμα . . . άίδιον
άδαήμων. ού γάρ μϋθος άπάσκοπος ούδ' ιο7(ιΐ5)·2
άδαήμων 53(62).3 αίδοίος. ξείνων αίδοϊοι λιμένες 102(112).3
άδινός. άδινήσιν ύπό πραπίδεσσιν έρείσας Αίδωνεύς. Ήρη τε φερέσβιος ήδ' ' Αϊδω-
ιοο(ι ίο), ι νεύς 7(6)-2
άδρομελής. (άδρομελέστεροι( άνδρες αίθειν. πυρός σέλας α/θομένοιο 88(84).2
58(67)-2 αιθέριος, αίθέριον μέν γάρ σφε μένος πό­
άεί. αίέν 8(17).13» 3 5 ; 9 ( , 2 ) - 3 ; 16(26).12; ντονδε διώκει 107(115)·9
δσσον δ' αίέν . . . τόσον αίέν 4 7 ( 3 5 ) - 1 2 ; αίθήρ. Τιτάν . . . αίθήρ 27(38).4; αίθήρ
αίεί g ( i 2 ) . 3 ; 8ο(ιο8).ι . . . μακρήσι κατά χθόνα δύετο ρίζαις
άείρειν. πατήρ φίλον οίον άείρας/σφάξει 30(54)· ι; αύξει . . . αιθέρα δ' αίθήρ
124(137)-'! καπνοΐο δίκην άοθέντες 3 ' ( 3 7 ) · ' ; δαψιλός αίθήρ 3 3 ( 3 9 ) - 1 ; αίθήρ
.(2)-4 παφλάζων 91 (ιοο).7; αίθήρ δ' εκτός . . .
άέξειν. πρός παρεόν γάρ μήτις άέξεται δμβρον έρύκει 9 1 (too). 18; είς αίθέρ'
άνθρώποισιν 79(106). ι ί'(κωνται) 1 3 ( 9 ) · ' ; όπώπαμεν. . . αίθέρι
άήθης. συγγίγνεαθαι άήΟεα 25(22).8 δ' αιθέρα δίον 7 7 ( Ι 0 9 ) - 2 ; ύδατος γαίης
άήναι. άνεμων . . . άέντων 88(84).4 τε καί αιθέρος ήελίου τε / κιρναμένων

3!9
I N D E X V E R B O R U M 32O 321 I N D E X V E R B O R U M

60(71).2; αιθέρος . . . ρεύμα gi(ioo).24; άλάσθαι. τρις μιν μυρίας ώρας άπό μα­ αλλότριος, άλλότριον φώς 39(45)·' βροτέων μελέων 2 6 ( 2 0 ) " ; άν λειμώνα
ό δ' αιθέρος έμβαλε δίναις 107(115)· κάρων άλάλησθαι ιο7(ιΐ5)·6 άλοξ. πυχναίς τέτρηνται άλοξιν 91(100/3 ('Ατης) ιι3(ΐ2ΐ).4
11; διά τ' εύρυμέδοντος / αιθέρος *άλαώπις. νυκτός έρημαίης άλαώπιδος άλς. άλς έπάγη ριπήσιν έωσμένος ήελίοιο *άναβλαστείν. ένθεν άναβλαστούσι θεοί
121(135).2; αίθέρι παμφανόωντι 83(98). 43/49)·' 45(56)" 132(146).3
2; αίθέρι δ' εύπορίην διόδοισι τετμήσθαι άλεγύνειν. κακήν ä/κγύνατο δαίτα άλύειν. χα/επήσιν άλύοντες κακότησιν 123 άνάγειν. έννυχίους δρπηκας άνήγαγε κριν-
9 ΐ ( ι ο ο ) · 5 ; ΐτάχ' αίθέρι ναιήσονται] (•45)" όμενον πϋρ 53 (62). 2
Ι24(ΐ37)·4
ι ο ί ( ι 11).8 άλφιτον. άλφιτον ύδατι κολλ.ήσας 4 9 ( 3 4 ) · ' άνάγκη. στυγέει δύστλητον Ανάγκην
άλήθεια. οίδα μέν ούνεκ' άληθείη πάρα
αίμα. έκ των αίμά τ' έγεντο 83(98).5; άμα. ΐ02(ι Ι2).|7, 8 iog("6)"; έστιν άνάγκης χρήμα
μϋθοις / οΰς έγώ έξερέω 103(114)- 1
τέρεν αίμα gi(ioo).6 } 22; αίματος έν 107(115)"
άλήτης. φυγάς θεόθεν καί άλήτης αμαξιτός, πειθούς άνθρώποισιν αμαξιτός
πελάγεσσι . . . αίμα γάρ άνθρώποις πε- ανάθημα, αναθήματα ποικίλλωσιν 15(23)·
'°7("5)"3 96('33)·3
ρικάρδιόν έστι νόημα 9 4 ( 1 0 5 ) . ! , 3 ι
άλίγκιος. είδεα πάσιν άλίγκια Ι5(23)·5 άμαρτάνειν. έπιορκον άμαρτήσας έπομό­
αίματόεις. Δήρίςθ' αίματόεσσα ιι6(ΐ22).2 άναθρφακειν. αίθήρ . . . εύτε δ' άναθρ­
άλιζειν. ό μέν άλισθείς μέγαν ούρανδν
αίρείν. πατέρ' υιός ελών 124(137).5 σση ΐ 0 7 ( " 5 ) - 4 φσκη 9 ΐ ( ι ο ο ) . 8 ; αίμα . . . εύτε δ' άν­
άμφιπολεύει 35 ( 4 1 ) · ι
αίσα. ύδατος τε καί είδεος αίσαν έχοντες άμβλύνειν. άμβλύνουσι μέριμνας ι ( 2 ) . 2 , αθρφσκη gi(ioo).25
άλκαρ. γήραος άλκαρ Ι Ο Ι ( Ι Ι Ι ) . Ι
5 3 ( 6 2 ) 0 ; νώματος αίσαν ΙΟΟ(ΙΙΟ).ΙΟ; ιοο(ι ιο)·7
άλλά. 2(3). ι; 5(3)·4! 6(4)·ΐ; 8 ( ΐ 7 ) " 4 , 34! αναιρεί ν. άνθεα τιμής . . . άνελέσθαι
έν μέρει αίσης 16(26).2 άμβροτος. φιλότητος άμεμφέος άμβροτος
12(8).3; Ι 4 ( 2 ΐ ) · ι ; 15(23)· ι ι ; 22(28).3; 5(3)-2
αίσιμος. αίσιμον ύδωρ gi(ioo).i5, 21 όρμή 47(35)· ' 3 ! fr<" δ' ύμίν θεός άμβ­
3 5 ( 4 θ · ι ; 4 7 ( 3 5 ) · 6 , ι ι ; 56(63)·!; gi(ioo). *άναίσιμος. ούδέ τε δήρις άναίσιμος έν
άίσσειν. ού . . . άπό νώτοιο δύο κλάδοι ροτος . . . πωλ.εΰμαι 102(112).4; άμβρ-
12; 97(134).4; 105(113).'; " 8 ( 1 2 8 ) . 3 , 9; μελέεσσιν g8(27a). 1
ά'ίσαονται 22(29). ι, [97('34)·2] οτε Μούσα 3 ( ' 3 ' ) · ' ; άμβροτα δ' δσσ'
121(135)·' άναξ. άνακτος . . . άγέα κύκλον 3 7 ( 4 7 ) "
Αισχρή. Καλλιστώτ' Αισχρή Τ ε ι ι 6 ( ΐ 2 2 ) . 2 (έδειτο] καί άογέτι δεύεται αυγή 14
άλλάασειν. άλλάσσοντα διαμπερές ούδαμά άναπέμπειν. τούς μέν πϋρ άνέπεμπε 53
αίψα. 47(35)· >4 (2 1/4
λήγει 8(17).6, 16(26). ι ι ; μορφήν δ' (62).6
άμείβειν. είΰε' αμείβων 130(125)"
αιών. ού σφισιν έμπεδος αιών 8 ( 1 7 ) . ι ι , άλλάξαντα 124(137)·' άναπνείν. ώδε δ' άναπνεί πάντα καϊ έκ­
άμεμφής. φιλ.ότητος άμεμφέος άμβροτος
ι 6 ( 2 δ ) . ι ο ; ούδέ ποτ' οίω j τούτων άμφ- άλλήλων. ούκ έσοράτε / άλλήλους δάπτο­ πνεί gi(ioo)"
°Ρμν 4 7 ( 3 5 ) " 3 ; °ΰ ϊάρ άμεμφέως /
οτέρων κενεώσεται άσπετος αιών Ι Ι ( Ι 6 ) . ντες 122(136).2; φθίνει είς άλ/.η/.α ι 6 πω πάν έξέστηκεν έπ' έσχατα τέρματα *άναύχην. κόρσαι άναύχενες 5 ° ( 5 7 ) · '
2: δι' αιώνος παρέσονται ΙΟΟ(ΙΙΟ).3; (26).2; δι' άλλήλων δε Οέοντα 8(17).34, κύκλου 47 (35)· 9 άνδάνειν. ή/ιετερας μελέτας (άδε τοι) διά
δέκ' ανθρώπων καί τ' είκοσιν αίώνεσσιν 14(21). 13, 16(26/3; έχβρά . . . άπ' αμήχανος, έκ γάρ τοϋ μή έόντος άμήχανόν φροντιδος έ/.θείν 3 ( ΐ 3 ' ) · 2
99(ΐ29). 6 άλλήλων διέχουσι 25(22).6; άλλήλοισι έστι γενέσθαι 9 ( 1 2 ) " άνδιχα. 14(21).7, 2 6 ( 2 0 ) . j
ακάματος, ακαμάτων άνεμων μένος ιοί ποθείται 14(21).8; άλλήλοις έστερκται άμικτος. πολλά δ' άμικτ' έστηκε 47(35)·8 άνδρείος. άνδρείων άχέων άπόκ/.ηροι
(ΙΙΙ)·3 25(22)·5 αμοιβαίος, δς σφιν άμοιβαίος πλατέος '33('47)·2
*άλλογνώς. σαρκών άλλογνώτι περιστέλ- παρ' έλήλαται όρκου 23(30).3 άνδρόμεος. ούδέ γάρ άνδρομέή κεφαλή
άκήδεια. άλλήλους δάπτοντες άκηδείησι
άμοργός. άψας . . . άνεμων λαμπτήρας κατά γυϊα κέκασται 9 7 ( 1 3 4 ) "
νόοιο 122(136).2 λουσα χιτώνι ιιο(ΐ26).ι
ακίνητος, ακίνητοι κατά κύκλον 8(17). 13, άμοργούς 88(84). 3 *άνδρόπρφρος. βουγενή άνδρόπρφοα 52
άλλοθεν. ΐό(23)·9, 4 7 ( 3 5 ) - 6
άμουσος. φϋλον άμουσον . . . καμασήνων (6.).2
16(26). 12 άλλοίος. δσσον (δ') άλλοι οι μετέφυν, τόσον
ακμή. βίου θαλ.έθοντος έν άκμή 26(20).3 68(74)" *άνδροφυής. άνδροφυή βούκρανα 5 2 ( 6 ι ) . 3
. . . τό φρονεϊν άλλοία παρίσταται 8ο
ακοή. όψιν έχων (πίστει] πλέον ή κατ' άμπλακία. άμπλακίησι φόβφ φίλα γυϊα άνελίσσειν. άρματος ώσπερ (άν ίχνος ελί­
(ιο8). ι, 2; άλλοίων έπορέξεαι ιοο(ι ιο).6
άκουήν / ή άκοήν έρίδουπον ύπέρ τρα- *άλλοιωπύς. γίγνεται άλλοιωπά 14(21). 14 μιήνη 107(115)·3 σσεται] 40(46)· ι
νώματα γλώσσης 5(3)·5, 6 άλΣος. τιμής δ' άλ/.ης άλλο μέδει 8(17).28; άμφί- 3 ( ' 3 ' ) · 4 , ' 5 ( 2 3 ) · 2 > 9 ' ( ' 0 0 ) " 9 > ΐ ' ° 2 άνεμος. Ίρις δ' έκ πελάγους άνεμον φέρει
άκούειν. άκουε 7(6). ι, 8(17).26; ών θέμις άλλης είδεα σαρκός 83(98).5; ά/.λος δ' (ΐ Ι 2 ) . Ι 2 4 4 ( 5 ° ) " ; άψας . . . άνεμων λαμπτήρας
έστιν έφημερίοισιν άκούειν 2(3).4; θεοΰ έξ άλλου δέχεται 1 0 7 ( 1 1 5 ) " 2 ; άλλο δέ *άμφινάειν. ύδατος άμφινάοντος 88(84).9 άμοργούς, οί τ' ανέμων μέν πνεύμα
πάρα μΰθον άκούσας 1 5 ( 2 3 ) · ι ι τοι έρέω Ι 2 ( 8 ) . ι ; γίγνεται άλλοτε άλλα άμφιπολεύειν. μέγαν ούρανδν άμφιπολεύει διασκιδνάσιν 88(84).3, 4 ; παύσεις ακα­
"Ακράγας, οι μέγα άστυ κατά ξανθού 'Ακ­ 8(ΐ7)·35ί ββσντε τά μεν πλέω, άλλα 35(41)" μάτων άνεμων μένος Ι Ο Ι ( Ι Ι Ι ) . 3
ράγαντος / ναι ετε Ι 0 2 ( ΐ Ι 2 ) . Ι δ' έλάααω 15(23/4; (τάλ/.α τε) 27(38). άμφιπρόαωπος. άμφιπρόσωπα καί άμφίστ- ανήκουστος, (ό δ' ανήκουστος] . . . κακήν
άκρατος, σμύρνης τ' άκρήτου θυσίαις 2; συνιστάμεν' άλλοθεν άλλα 47(35)-6*> ερνα 5 2 ( 6 1 ) " άλεγύνατο δαίτα 124(137).3
ι ι 8 ( ΐ 2 8 ) . 6 ; ταύρων δ' (άκρήτοιοι] *άμφίατερνος. άμφιπρόσωπα καί άμφίστε- άνήνυστος. έόν έξαπόλεσθαι άνήνυστον 9
άλλα τε πρός τοις πολλά 5 ' ( 5 9 ) - 3 ; άλλα
φύνοις ι ι 8 ( ΐ 2 8 ) . 8 ρνα 5 2 ( 6 1 ) " (12).2
τε πόλλ' άπό τώνδε κτήσεαι Ι Ο Ο ( Ι Ι Ο ) .
άκρος, άμφί πύλας ήθμοίο δυσηχέος, άκρα άμφότερος. ούδέ ποτ' οίω / τούτων αμφοτ­ άνήρ. 8(ΐ7).26, 9 9 ( 1 2 9 ) " , 1 0 6 ( 1 5 ) " ; άν-
4; τών άλλων . . . γυίων 5(3)·7; άλλων
κρατύνων 91(100). ig; άκρα πό/έος έρων κενεώσεται άσπετος αιών ι ι ( ι 6 ) . δρός 5 6 ( 6 3 ) " , ίο ι (11 r).g; άνέρες
έθνεα κηρων 113(121).2; άλλων έθνεα
Ι 0 2 ( ι ΐ 2 ) . 2 ; σοφίης έπ' άκροισι (θοάζει] 2; αμφοτέρων ύδατός τε καί είδεος ΐ 4 ( 2 ΐ ) . ι ο , 15(23).2, άνδρες 58(67).2;
θηρών 16(26/4; άθανάτοις άλλοισιν
5(3)-3; περί άκρην 4°(46)-2 53 (62). 5,' μία γίγνεται αμφοτέρων δψ άνέρας 15(23).6, άνδρας ΙΟΟ(ΙΙΟ).6;
όμέστιοι ΐ 3 3 ( ' 4 7 ) · ' ; πολλάκι δ' άλλως
άκτίς. κρόκου . . . άκτίς 76(93)· ' ! λάμπ- "9(53)·' 89(88). ι άνδρών 5 2 ( 6 ι ) · 3 , 5 3 ( 6 2 ) " ; άνδράσι
εσκεν . . . άτειρέσιν άκτίνεσσιν 88(84). άν. 8 ( 1 7 ) . 3 1 > ι ο 2 ( " 2 ) · 7 > Ό 6 ( Ι 5 ) " ' ( 2 ) · 7 , 53(62).8, ι θ 2 ( " 2 ) . 8 , 103(114)·3
άλλοτε. 8(ΐ7)·7, 8 , 35: 16(26/5, 6; 26(20).
6 άνά. άν' άκρα πόλεος 102(112).2; άμ άνθος, άνθεα τιμής 5 ( 3 / '
2, 4
I N D E X V E R B O R U M 322
323 INDEX V E R B O R U M

άνθρωπος, άνθρωποι 16(26/4; άνθρώπων δ' άπόλειψις 8(17) 3

vtov άρμα 2 ( 3 / 5 ; άρματος (ώσπερ άν αύξάνειν. αύξεται έν μέρει αίσης 16(26).
99(129).6, ι ο 5 ( " 3 ) . 2 ; άνθρώποις 94 άπολήγειν. καί πρός τοις ούδ' !άρ τι]
ίχνος ελίσσεται! 40(46)" 2; μάθη γάρ τοι φρένας αΰξει 8 ( 1 7 / 1 4 ;
(ΐ05)·3· ' ° ' ( ' " ) · 7 ; άνθρώποισιν 12(8). έπιγίγνεται ούδ' άπολήγει 8 ( 1 7 ) . 3 ο
άρμόζειν. έκ τούτων.. . πάντα πεπήγασιν αύξει δέ χθων μέν σφέτερον δέμας 3 '
4,' 7 9 ( ι ο 6 ) . ι , 94(ιθ5).2, 96(ΐ33)·3. " 8 άζοπέτεσθαι. άρθέντες άπέπταν 1 ( 2 / 4
άρμοσθέντα 7 8 ( 1 0 7 ) " ( 3 7 ) " ; αύτά γάρ αΰξει / ταΰτ' είς ήθος
(i28).g, 1 1 9 ( 1 3 0 ) " , 132(146).2 άποπλάζειν. δσσα φιν έν θνητοίσιν άποπ­
αρμονία. Άρμονίη θεμερώπις 116(122/2; έκαστον 100(110/4; τοτέ μέν γάρ εν
άνιάν. καί τούτοις φρονέονσι καί ήδοντ' λαχθέντα πέφυκεν 2 5 ( 2 2 ) . 3
άρμονίης πυκινφ κρυφφ έστήρικται 21 ηύξήθη μόνον είναι j έκ πλεόνων 8 ( 1 7 ) " ,
ήδ' άνιώνται 78(107).2 άποπτύειν. πόντος δ' ές χθονός ούδας
(27).2; άομονίης κόλλησιν άρηρότα 48 ι6
άνόπαιον. καρπα'λί'μως δ' άνόπαιον 28 άπέπτυαε 107(115)"°
(96). 4; άρμονίη μίξαντε τά μέν πλέω, αύτε. 3 ( ' 3 ' ) · 3 , 2 6 ( 2 0 / 4
(5·)" άπορραίειν. θυμόν άπορραίσαντας 118
τά δ' έλάσσω 15(23).4 αύτύς. αυτός 1 3 ( 9 ) 0 ; a'k0 1(2).5; αύτά
άνορεύειν. έπεί μέγα νείκος . . . εις τιμάς ( ΐ 2 8 ) . ι ο ; θυμόν άπορραίσαντε 124(137)·
άρουρα. (άνεμοι) καταφθινύθουσιν άρούρας 8(ΐ7)·34, > 4 ( 2 ' ) " 3 > 16(26/3, Ι Ο Ο ( Ι Ι Ο ) .
τ' άνόρουσε 23(30).2 6
ι ο ι (111)·4 4; αύτών ioo(iio).g; αύτως 25(22).4J
άνταυγεϊν. άνταυγεί προς "Ολυμπον 3 6 απορροή, πάντων είσίν άπορροαϊ δσσ'
άρρην. έν γάρ θερμοτέρψ τό κατ' άρρενα 26{2ο).6; 9 ' ( Ό Ο ) " 6 , 22; 124(137).5;
(44)" έγενοντο 7 3 ( 8 9 ) · 1
58(67)" ταύτά 7 1 ( 8 2 ) "
άντεσθαι. καί σέ . . . παρθένε Μούσα / άποσκευάζειν. (άπεσκεύααε( δέ οί αύγάς
άρχή. άρχήν έγενοντο 2 7 ( 3 8 ) " αύτάρ. 23(30)· •
άντομαι 2(3).4 4'(42)·2 ' Ασάφεια, μελάγκουρός τ' Ασάφεια 116 *αύτοτράπεζος. άθανάτοις άλλοισιν όμέστ-
άντιάν. ψύχεος άντιάσαντα 57(65)·2 *άποσκνιφοϋν. άπεσκνίφωαε δέ γαίης /
(122/4 ιοι αύτοτράπεζοι 133(147)·1
*άντιθρφσκειν. αίματος έν πελάγεσσι τε- τόσσον, δσσον τ' εύρος . . . έπλετο μήνης
άακεΐν. (σκιεροίς! ήσκημένα γυίοις 5 2 αύχμηρός. αύχμιηραί τ ε νόσοι ι ι 3 ( ΐ 2 ΐ ) . 3
θραμμένη (άντιθορόντος( 94('°5)" 4ΐ ( 4 2 ) · 2
(6ι)-4; γόμφοις άσκήσασα καταστόργοις αύχμός. θήσεις δ' έξ δμβροιο κε/,αινοϋ
άντρον. ύπ' άντρον ύπόστεγον 1 1 5 ( 1 2 0 ) " *άπόσκοπος. ού γάρ μύθος άπόσκοπος 53 Αφροδίτη 86(87). > καίριου αύχμόν . . . καί έξ αύχμοίο
άπαίσσειν. οπόταν μέν άπαίξη τέρεν α!μα θερείου / ρεύματα ι ο ι ( ι ι ι ) . 6 , η
_ (62)·3 άσπετος. άσπετος αιών 11 ( ι 6 ) . 2 ; θνητών,
gi (100).6 άφαρ. 47(35) 6, ι ο ο ( ι ι ο ) . 8
άποατεγάζειν. είσόκ' άποστεγάση πυκινόν όσσα γε δήλ.α (γεγάασιν( άσπετα 15
απαλός, απαλή περί ποίη 9 2 ( Ι Ο 0 · 2 (23)"0 αφθονία, καρπών άφθονίησι 6 4 ( 7 8 / 2
ρόον gi(100). 14
άπαρύειν. χαλκφ άπο ψυχήν άρύσας 125 'Αστεμφής. Κινώ τ' Άστεμφής τε " 7 Αφροδίτη, δμματ' έπηξεν . . . δι' Αφρ­
άποστέγειν. at δ' ύδατος μέν βένθος άπ-
(138)" (Ι23).2 οδίτη 8 5 ( 8 6 ) " ; γύμφοις άσκήσασα κα-
έστεγον 88(84).9
άπας. άπαντα 97(ΐ34)·5; 8(ΐ7)·7» 2 6 ( 2 ο ) . άποτρέπειν. μανίην άποτρέψατε γλώσσης δχστυ. ο: μέγα άστυ κατά ξανθού Ακρά­ ταστόργοις Αφροδίτη 8 6 ( 8 7 ) " ; Γηθοσ-
2, 2 7 ( 3 8 / 2 , 4, 8 Ι ( Ι Ο 3 ) . Ι ; απάντων ΐ 2 2(3)"
γαντος ; ναίετε Ι 0 2 ( ι ΐ 2 ) . ι ; ές άστεα ύνην καλέοντες . . . iß' Άφροδίτην 8
( 8 ) . ι ; άπάντη 8(17). ig, ΐ 4 ( 2 ι ) - 3 > ' ° 4 άπτειν. άψας . . . άνεμων λαμπτήρας άμ­ τηλεθάοντα 102(112).7 (17/24; σχιστούς λειμώνας . . . 'Αφρ­
(")·3 οργούς 88(84). 3 ασυνήθης, ιδών άσυνήθεα χώρον ι ΐ2(ι ι8). ι οδίτης 5 5 ( 6 6 ) " ; άλλήλοις έστερκται όμ-
απάτη, μή σ' απάτη φρένα καινύτω 15 άπυστος. καί τ' έόν έξαπόλεσθαι, άνήνυ- ατάλαντος, νεϊκός τ' οΰλόμενον δίχα οιωθέντ' Αφροδίτη 25(22).5; roW όσα
στον καί άπυστον 9(12).2 τών, άτάλαντον άπάντη 8(17/19 νϋν γεγάασι συναρμοσθέντ' Αφροδίτη
(23)·9
άρα. ιο6(ΐ5)-4; &Ρ 8 ( ΐ 7 ) - 3 0 , 8 ο ( ι ο 8 ) . ι 6ο(7θ-4
απατηλός, λόγου στόλον ούκ άπατηλόν 8 άτάρ. 7 7 ( ' 0 9 ) · 2 ; αύτάρ 4 7 ( 3 5 ) " , 5'(59)·
άραιός. καθ' όσον μέν άραιότατα ξυνέκ- άχος. ούποτε δειλαίων άχεων λ.ωφήσετε
('7)·26 ι, 7 2 ( 8 3 ) " , 7 4 ( 9 " ) " , 9 ΐ ( ι ° ο ) " 4
υρσε πεσόντα 8 2 ( 1 0 4 ) " άτάρβητος. άταρβήτοισι προσώποις θυμόν ΐ23(ΐ45)-2', ανδρείων άχεων απ­
άπειρος, κακότητος άπειροι 102(112).3 36
άραρίσκειν. παντοίαις ίδέησιν άρηρότα όκληροι ι33('47)·2
άπειρων, πάμπαν άπειρων / σφαίρος κυ­ _ (44)" _
4 7 ( 3 5 ) - 1 7 ; κόλλησιν άρηρότα 48(96).4
κλοτερής 2 2 ( 2 8 ) . 3 ; είπερ άπείρονα γης άτειρής. ανδρείων άχεων απόκληροι, άτει-
άργαλέος. άργαλέη τέτυκται (άληθείη) ι ο 3
τ ε βάθη και δαψιλύς αίθήρ 3 3 ( 3 9 ) " ρεϊς 1 3 3 ( ' 4 7 ) - 2 ; όμματ' έπηξεν άτειρέα βάθος, γής βάθη 3 3 ( 3 9 ) "
(114) · υ; άργαλέας βιότοιο μεταλλάσσοντα
άπέχειν. δάφνης φύλλων άπο πάμπαν εχ­ 8 5 ( 8 6 ) " ; άτειρέσιν άκτίνεααιν 88(84). βαίνειν. όξύ δ' έπ' όξύ (έβη) 7 5 ( 9 ° ) · 2
κελεύθους 107(115)· 8
εσθαι 1 2 7 ( 1 4 ° ) " ; κυάμων άπο χείρας 6 βάξις. επί νούσων / παντοίων έπύθοντο
άργής. Ζεύς άργής 7(6).2; άργέτι δεύεται
εχεσθαι 1 2 8 ( 1 4 1 ) " άτερπής. άτερπέα χώρον 113(121)" κλυείν εύηκέα βάξιν 102(112). ι ι
αύγή ΐ 4 ( 2 ' ) · 4 βάπτειν. εύτε μέν αύλού πορθμόν . . . είς
άπιστείν. κακοίς μέν κάρτα πέλει κρατ- Άτη. 'Ατης άν λειμώνα 113(121).4
άργύφεος. ύδατος δέμας άργυφέοιο gi(ioo).
ίουσιν άπιστείν 6(4)" ατραπός, μύθων . . . άτραπόν μίαν ι8 ύδατος βάπτησι τέρεν δέμας gi (ιοο). 11
11
άπλετος, ήέρος άπλετον ϋψος 8 ( ΐ 7 ) " 8 ; (2-ΐ).2; έξερεοντες όπη πρός κέρδος άτ- *βαρύνωτος. έν κόγχαισι θαλασσονόμοις
Άρης. ούδέ τις ήν κείνοιαιν Άρης θεός
διά τ' άπλετου αύγής 121 ( 1 3 5 ) - 2 αρπός 102(112).g βαρυνώτοις 69(76). ι
ιι8(ΐ28).ι
άπό. 22(29). 1, 2 5 ( 2 2 ) · 8 , 5 2 (6ι)·3> 67(81). αύ. 8 ( ΐ 7 ) · 2 , 8, 17; '3(9)-4! 16(26).6; gi βασίλεια, άλλά Κύπρις βασίλεια. ιι8
άρθμιος. άρθμια έργα 8(17).23ί
άρθμια
', [ 9 7 ( ΐ 3 4 ) . 2 ] , ι ο ο ( ι ι ο ) . 4 , 107(115).6, (100).20 (•28/3 _ _
μέν γάρ ταύτα εαυτών πάντα μέρεσσιν
Ι29(ΐ43)·' _ αύγή. αυγή τύψασα σεληναίης κύκλων 3 8 βασίλεύς. ούδέ Ζευς βασιλεύς ούδέ Κρόνος
25(22)"
άπόκληρος. ανδρείων άκέων απόκληροι ( 4 3 ) " i όιάτ' άπλετου αύγής 121(135)· ούδέ Ποσειδών 118(128).2
'33(ΐ47)·2 άρθρον, ήτις καί Ονητοίσι νομίζεται έμφ­
2; άργέτι δεύεται αύγή ΐ 4 ( 2 0 - 4 ; (άπ- βένΟος. ένέρτατον . . . βένΟος δίνης 47
άποκρίνειν. εύτε δ' άποκρινθώσι, τό δ' αύ υτος άρθροις 8 ( ΐ 7 ) · 2 2
εσκεύασε] δέ οί αύγάς 4 ' ( 4 2 ) " ; γαία (35)·3ί Λ ί ' ° ' ύδατος μέν βίνΟος άζέσ-
δυσδαίμονα πότμον 13(9).4 άριδείκετος. βροτέων μελέων άριδείκετον
δ' ές αύγάς / ήέ/.ιου 1 0 7 ( 1 1 5 ) " ° τεγον 88(84).g; κατά βένθεα χαλ.κοϋ gi
άπολείπειν. άπέλειπε ποδών 92(101).2 δγκον 2 6 ( 2 0 ) "
αύ/.ύς. αύλού πορθμόν έπ' εύειδεί χερί (100). 16
άπό/.ε:ψις. δοιή δέ θνητών γένεσις, δοιή άρμα. πέμπε παρ' Εύσεβίης έλάουσ' εύή-
Οείσα gi (100). 10 βηλός. λάμζεσκεν κατά βηλόν 88(84).6
I N D E X V E R B O R U M
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 έγόμ-
φωσεν 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
τοισι 25(22).7; μάλα λυγρά . . . δτι
σφισι (γένναι έν δργή( 25(22).9
*γεννήεις. μήδεα γεννήεντα 22(29).2
γένος, κατά θηρών άγροτέρων
324
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 / κιρν-
αμένων 60(71).2; ή δέ φλύξ . . . μινυν-
θαδίης 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 γεν-
οίατο 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 (γεγ-
άασιν( 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 άμήχ-
ανόν έστι γενέσθαι 9 ( 1 2 / 1 ; τότε μέν
έκμάκ-
τό (γέ φασι) γενέσθαι ι 3 ( 9 ) - 3
γιγνώοκειν. γνώθι 6(4)-3
γλαυκός, (γλαυκής κρόκου( καταμισγεται
γένος ή άκτίς 76(93)"
325
γλαυκώπις. εύρος γλαυκώπιδος . . . μήνης
4" (42)· 3
γλυκύς, ώς γλυκύ μέν γλυκύ μάρπτε
(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 έγδμ-
φωσεν 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(
ημένα 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; άν-
έρας 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 ) "
I N D E X 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 ,
75 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 ;
4 8 ( 9 6 ) " , 3(bis); 5°(57)·2; 5 ( 6 ι ) · 2 , 4 ;
2
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 έλισ-
σομένην δεδάηκε 8 ( ΐ 7 ) · 2 5 ; άνέρες άμφί
τέχνης ύπό μήτιος εύ δεδαώτε Ι 5 ( 2 3 ) · 2
δεδιέναι. ένθ' ούτ' ήελίοιο (δεδίοσεται(
ήσκ- 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 έγόμφ-
ωαεν καί έδησε 6 1 ( 3 3 ) "
δέκα. δέκ' άνθρώπων καί τ' είκοσιν αίώ-
νεσσιν 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 ; έπιμάρ-
τυρα δέρκευ 1 4 ( 2 1 ) "
δεύειν. άμβροτα δ' δσσ' (έδείτο( καί άρ­
γέτι δεύεται αύγή 1 4 ( 2 1 ) . 4 ; ταύρων. . .
I N D E X V E R B O R U M 326
327 IN D Ε Χ V E R B O R U M

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 (γεγ-
άασιν( 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
( 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 ) ·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 (θρε-
φθείσα 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' έκτε-
λεθουσι 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
γυϊα 21(27)"
διειπετής. κλεψύδρη . . . διειπετέος χαλκ-
οίο 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
(100).5
διολλύναι. οίμοι, δτ' ού πρόσθεν με διώ-
λεσε νηλεές ή μα ρ 120(139)"
δίος. δι' Αφροδίτη 8 5 ( 8 6 ) " ; αίθ έοα οίον
77(109).2
ιοο 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
( 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
όρμή ι ο 3 ( ι ΐ 4 ) - 3
δυσηχής. δυσηχέος ήθμοίο gi (loo).ig; φό-
νοιο δυσηχέος 122(136)"
δύστλητος. στυγέει δύστλητον ανάγκην log
(116)"
εαυτού, άρθμια μέν γάρ ταύτα έαυτών
πάντα μέρεσσιν 25(22). ι
Έγερσις. καί Εύναίη καί 'Εγερσις ιιγ 8 ( 1 7 ) · 2 7 ; όσα κρήαιν επαρκέα μάλλον
(Ι23).Ι έασιν 25(22). 4 ; πάντων είσίν άπορροαϊ
έγχείν. έν δ' έχύθη καθαροίσι 5 7 ( 6 5 ) " 7 3 ( 8 9 ) " ; °ύ γάρ σφιν δολιχοφρονές είσι
έγώ. 4 7 ( 3 5 ) " , Ι Ο Ι ( Ι Ι Ι ) . 2 , 102(112). 4 , μέριμναι ι ο 4 ( ι ι ) . ι ; τόφρα μέν ούν είσίν
ώκέα Ι 0 3 ( ι ΐ 4 ) - 2 , ΐ 0 7 ( ι » 5 ) - ' 3 , ιοΒ(ιιγ).ι; με ι ο 6 ( ΐ 5 ) - 3 : ούδέν άρ' είσίν 106(15). 4 ;
120(139)" ούκέτ' άν ήσαν 8(17).3·, έ(στ)ι γάρ ώς
έδειν. φίλας κατά σάρκας έδουσιν Ι 2 4 πάρος ήν τε καί έσσεται ι ι ( ι 6 ) . ι ; όσον
( ι 3 7 ) - 6 : έέδμεναι ήέα γυϊα ι ι 8 ( ΐ 2 8 ) . ι ο ταναώτερον ήεν 88(8 4 )-5, ίο; ην δε τις
έθέλειν. (ύδωρ) έ/.αίφ ούκ έθέλει 7 4 ( 9 θ - 2 ; έν κείνοισιν άνήρ gg(\29). 1; ένθ' ήσαν
ήν έθέλησθα Ι Ο Ι ( Ι Ι Ι ) · 5 , cf. s.v. θέλειν Χθονίη τε καί Ήλιόπη ι ι 6 ( ΐ 2 2 ) . ι ; ούδέ
έθνος, άλλων έθνεα Οήρων 16(26).4; έθνεα τις ήν κείνοισιν Άρης θεός 118(128).ι;
μυρία θνητών 47(35)-7, '6; έθνεα κη- άλ./,ά μύσος τοΰτ' έσκεν 118(128).9;
gi ρών ι ι 3 ( ι 2 0 - 2 ήσαν δέ κτίλα πάντα 1 1 9 ( 1 3 ° ) " ; τών
εί. 3(ΐ3')"; ΐ4( ')· ;
2 2 2
7 ( 3 8 ) " ; 6ο(7ΐ).ι; δντων πάντων λεύσσεσκεν έκαστον gg
ιοο(ι ι ο ) . ι , 6; 1 0 5 ( 1 1 3 ) · 2 ; Vv 1 0 1 (' ' 5 ) · 5 (129). 5; οϊ δή γίγνεσθαι πάρος ούκ έόν
εΐδέναι. οίδα μέν οϋνεκ' άληθείη πάρα έ/.πίζουσιν 104(11)-2; αύτοτράπεζοι /
μύθοις , ούς έγώ έξερέω 103(114)" j Aröi (έόντες Ι 3 3 ( ' 4 7 ) · 2 ; έν μόνον είναι έκ
1 5 ( 2 3 ) " ! , Ι Ο Ο ( Ι Ι Ο ) . Ι Ο ; άνήρ περιώσια πλεόνων . . . πλέον' έξ ένός είναι 8
είδώς 99(129). ι ( ι 7 ) " , υ, ι 6 , 17; άλλοθεν είναι θνητών
είδος (form), ήελίοιο . . . άγλαόν είδος . . . πηγήν ΐ 5 ( 2 3 ) " ° ; έν μόνον είναι
ΐ 9 ( 2 7 ) · ΐ ; Αδη τε . . . χ_ροΙά τε θνητών . . . τά πριν μάθον άΟάνατ' είναι 47
6 ο ( 7 ΐ ) · 3 ; είδεα πάσιν άλίγκια ΐ 5 ( 2 3 ) · 5 ! (35)· 5, '4
(Κύπρις) είδεα ποιπνύουσα 62(73)·2; είνάλιος. είνάλιοι καμασήνες 63(72)· ·
άλλης είδεα σαρκός 8 3 ( 9 8 / 5 ; παντο­ είπερ. 33(39)"
ία .. . είδεα θνητών ι ο 7 ( ι ΐ 5 ) - 7 ; είδε' είργειν. είργει / αέρος όγκος gi(ioo).i2:
αμείβων 130(125)"; άπ' άλλήλων έεργμένον ώγύγιον πϋρ 88(84).7
διέχουσι. . . εϊδεσιν έκμάκτοισι 25(22/7 είς. 8(17)7; 13(9)"; 16(26).2, 5; 2 3 ( 3 ° ) - 2 ;
είδος (heat). !είδει τε! κ"' άργέτι δεύεται 26(20).2; gi (too). 11, t i 2 ; 9 6 ( 1 3 3 ) · 3;
αύγή Ι 4 ( 2 ΐ ) . 4 ; είδεος αίσαν έχοντες 100(110).5; Ι 3 2 ( ΐ 4 6 ) · ΐ ; έ? Ϊ 4 ! ( 4 2 ) · 2 ;
53(62)·5 4 7 ( 3 5 ) " ; Ι 0 2 ( ι ΐ 2 ) · 7 ; 107(1 i5)"o(bis);
είκοσι, δέκ' ανθρώπων καί τ' είκοσιν 118(128).7
αίώνεσσιν 99(Ι29)·6 είς. μία γίγνεται αμφοτέρων δψ 8 9 ( 8 8 ) " ;
είναι, τών καί έγώ νϋν είμι 107(1 15)" 2 ; είς ένα κόσμον 16(26).5ί μύθων . . .
ών θέμις εστίν . . . άκούειν 2 ( 3 / 4 ; όπ- άτραπόν μίαν ι 8 ( 2 4 ) . 2 ; εν μόνον είναι
όση πόρος έστι νοήσαι 5 ( 3 ) · 7 ; έκ γάρ 8 ( ΐ 7 ) " , ι 6 ; 4 7 ( 3 5 / 5 ; «V έν άπαντα
τοϋ μή έόντος άμήχανόν έστι γενέσθαι, 8 ( ΐ 7 ) - 7 , 2 6 ( 2 θ ) . 2 ; εν έκ πλεόνων 8(ιγ).
/ καί τ' έόν έξαπόλεσθαι άνήνυστον 9, 16(26).8; (εν( συμφύντα 16(26).7;
22 . . . αίεί γάρ (τή γ' έσται( 9('2)"3; πλέον' έξ ενός είναι &(ιη).υ, \γ; ένός
δις . . . καλόν έστιν ένισπείν 17(25)"; διαφύντος 8 ( ΐ 7 ) " 0 , 16(26).9
αίμα γάρ άνθρώποις περικάρδιύν έστι είσέρχεσθαι. άγγοσδ' δμβρος έσέρχεται. . .
νόημα 94(105/3; δπη φύσις εστίν έσέρχεται αίσιμον ύδωρ g\ (100). 12,15
έκάστφ ι ο ο ( ι ι ο ) · 5 ; αύτ' έστιν ταΰτα εΐσόκε. 16(26).7, 9 ' ( I O O ) " 4 > 2 0
8 ( Ι 7 ) · 3 4 , 16(26/3; φύσις ούδενός έστιν είσοράν. τά νυν έσορώμεν άπαντα οη
πίατιος απάντων / θνητών . . . άλλά μόνον μί­ ( 3 8 ) . 2 ; ούκ έσοράτεIάλλήλουςδάπτοντες
ξις τε διάλλαξις τ ε μιγέντων / έστι 12 122(136). ι
(8).ι, 4; έκ τών πάνθ' δσα τ' ήν δσα είτε. 8(17/31, 8 3 ( 9 8 ) . 4 ( b i s )
τ' έστι καί έσται . . . αύτά γάρ έστιν έκ. 2 ( 3 ) . 2 ; 8(i7)- 2 (bis), 9, I7(bis); 9(12).
ταύτα 1 4 (^ι)-9, '3! <")* έστιν πελάσα- 1; ι 4 ( 2 ΐ ) . 6 , g; ΐ 5 ( 2 3 ) · 5 ; 16(26).8; 27
σθαι έν όφθαλμοϊσιν έφικτόν 96(133)"; ( 3 8 ) . ι ; 4 4 ( 5 ° ) · ι : 78(107)"; 8 3 ( 9 8 ) . 5 ;
έστιν άνάγκης χρήμα 107(115)"; ταύτη 85(86)1; ι οι (111). 6, 7 , 9 ; ' 0 7 ( ι ΐ 5 ) " 2 ;
δ' αίέν έασιν ακίνητοι κατά κύκλον 8
iu(iig)"; 114(124). 2 (bis); 130(125)"
( ΐ 7 ) " 3 > 16(26/12; ήλικα γένναν έασι
έκαστος. 1(2).5; έκαστον 5(3)·4> 8; gg
I N D E X V E R B O R U M
(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
(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' έκτε-
λέθουσι 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' έλα-
υνόμενοι 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). ιι,
ι6(26).ιο
*έμπεδόφυλλος. (δένδρεά δ' εμπεδόφυλλα(
64(77)"
έμπίπτειν. πνεύματος έμπίπτοντος gi(ioo).
21
έμφαίνειν. λ,όγον έμφαίνοντι
ούτε τί πω μελέων έρατόν δέμας έαφ-
αίνοντας 53(62). η
έμφυτος, θνητοϊσι νομίζεται έμφυτος άρθ-
ροις 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
gg ( 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 ) " ;
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(
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; ούλοφ-
υεϊς 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
(3·)·ΐ
έζειπείν. μύθους / ους έγώ έξερέω
(ι 14).2
εξερείν. έξερέοντες δπη πρδς κέρδος άτα-
ρπός i o 2 ( i i 2 ) . g
έξιστάναι. τών δέ συνερχομένων έξ έαχ-
ατον ϊστατο νεϊκος 2 θ ( 3 6 ) . ι ; ού γάρ
άμεμφέως / πω πάν έξέατηκεν έπ' έσ­
χατα τέρματα κύκλου 47(35)· · °
έξόλλυσθαι. ή τι καταθνήσκειν
έζδλλυσθαι άπάντη 104(11)· 3
328 I N D E X V E R B O R U M
329
3(ΐ3')·4; έξοχετεύειν. λύγου λόγον έξοχετεύων 47 έπομνύναι. έπιορκον άμαρτήσας έπομόσση
(35/2 ΐ07("5)·4
έίαι. 88(84).5, 1 ° έποπτεύειν. εί . . . καθαρήσιν έποπτεύσγ,ς
έοικέναι. πωλεϋμαι μετά πάσι τετιμένος, μελέτησα ιοο(ιιο).2
ωσπερ έοικεν 102(1125.5 έπορέγειν. εί δέ σϋ γ' άλλοίων έπορέξεαι
έπάγειν. παλίντιτα πνεύματ' έπάξεις ιοί οία κατ' άνδρας / μυρία δειλά πέλονται
(ΐ"/5 ιοο(ι ιο).6
έπαίσσειν. αίμα . • . ύππότε μέν παλίνο- έποχεϊσθαι. (θερμόν δ' έποχεύετο θερμφ(
ρσον έπαίξειε μυχόνδε gi(ioo).2 3 75(90)· 2
έπακούειν. ούτως ούτ' έπιδερκτά τάδ' έπώνυμος. Γηθοαύνην καλέοντες έπώνυμον
άνδράσιν ούτ' έπακουστά 1 ( 2 / 7
8(17/24
118(128).9; έπαρκής. κρήσιν έπαρκέα 25(225.4
έρατός. μελέων έρατόν δέμας 5 3 ( 6 2 ) · 7
έπαυξάνειν. τούτο δ' έπαυξήσειε τό πάν
έργον, άρθμια έργα 8 ( 1 7 / 2 3 ; έργα τε
τί κε, καί πόθεν έλ,θύν 8(17).32
ρευστά i i 3 ( r a i ) . 3 ; σγέτλι' έργα βοράς
έπεί. ι ( 2 ) . 8 , 8(ΐ7)·33, 15(23)·3, 2 3 ( 3 0 ) " ,
ΐ 2 θ ( ι 3 9 ) · 2 ; σοφών έπιήρανος έργων gg
47(35)·3, 5 1 ( 5 9 ) " , 6 2 ( 7 3 ) " , Ι Ο Ι ( Ι Ι Ι ) .
(129).3; άγαθών μελεδήμονες έργων Ι02
2, 7 · ο 6 ( ΐ 5 ) · 4
(ι 12).2
έπειτα. 91(100).6, 14
έρείδειν. αίεί γάρ (θήσεαθαι( δπη κέ τις
επεσθαι. οί δ' άμ' έπονται / μύριοι ΐ02
αίέν έρείδη 9 ( 1 2 ) . 3 ; άδινήσιν ύπό πρα­
(ΙΙ2).8
πίδεσσιν έρείσας ι ο ο ( ι ι ο ) "
έπεύχεσθαι. σφάξει / έπευχόμένος 124
έρευνάν. κέρματα θηρείων μελέων μυκτ-
(•37)·2
ήραιν έρευνών 9 2 ( 1 0 1 ) "
έπί. έπ' έσχατα τέρματα 4 7 ( 3 5 ) · Ι ο ; ^πί
έρημος, τώνδ' ούδέν έρήμον 8(17)-33;
25(225.9 πικρόν 75(9°)·ΐ; &π' άξύ 75(9°)·2;
νυκτός έρημαίης άλαώπιδος 4 3 ( 4 9 ) "
έπί τρήματα 9 ΐ ( ι ο ο ) . ι 3 ; έπί γένναν
έριδουπος. άκοήν έρίδουπον 5 ( 3 / 6
ioo(no).g; έπί γαίαν Ι Ο Ι ( Ι Ι Ι ) . 3 ; έπί
έρις. οίων έξ ερίδων . . . έγένεαθε ι ι 4
φρένα ι ο 3 ( ι ΐ 4 ) · 3 ; h' Φ 5 ( 3 ) · 2 ; ϊ~'
(124/2; κακήσι διατμηθέντ' έρίδεσσι
άκροισι 5(3)·3; τοίς 12(8/4; έπί
26(20). 4
στιβαροίσι γι(8ο).υ; έπί ατομίοις
έρδεις. Νημερτής τ' έρόεσσα 116(122).4
. . . έπί χερί 91(100/3, ίο; έπί νούσων
έρύκειν. αίθήρ δ' έκτος . . . δμβρον έρύκει
Ι02(ΐ Ι2).Ι0
gi(ioo)"8; δσσ' έτι νεϊκος έρυκε μετ-
έπιγίγνεσθαι. πρός τοίς ούδ' (άρ τι( έπι-
άρσιον 4 7 ( 3 5 ) · 9 ; πίστα έρυκε 5 ( 3 ) · 8
γίγνεται 8(ιη).3ο
έρχεσθαι. έλεύσομαι ές πόρον ύμνων 47
έπιδέρκεσθαι. ούτως ούτ' έπιδερκτά τάδ'
(35)· ι; ήλύθομεν τόδ' ύπ' άντρον ύπόσ-
άνδράσιν ι (υ), γ
τεγον 1 1 5 ( 1 2 0 ) " ; μελέτας . . . διά φρ­
έπιέναι. τφ δ' έπί καί πόθος (ε!σι( 54
οντίδες έλθείν 3 ( ΐ 3 θ · 2 ; καί πόθεν έλθόν
( 6 4 ) " ; τόσον αίέν έπήει 4 7 ( 3 5 / · 2 8(ΐ7)·32; ώς διά πολλών δή γλώσσας
έπιήρανος. σοφών έπιήρανος έργων 99 έλθόντα ματαίως / έκκέχυται στομάτων
(ΐ29)·3 33(39)-2
έπίηρος. χθων έπίηρος 4 8 ( 9 6 ) " έσθλός. δειλά καί έσθλά 106(15/3
επικεϊσθαι. τί τοίσδ' έπίκειμαι 105(113)" έσχατος, έξ έσχατον ϊστατο νείκος 2 ο ( 3 6 ) .
θεοϊο 24 έπιμάρτυρος. τώνδ' όάρων προτέρων έπι- ι; έπ' έσχατα τέρματα κύκλου 47(35)·
μάρτυρα δέρκευ 1 4 ( 2 1 ) " ίο; ρινών έσχατα τέρθρα gi(ioo).4
ιο3 έπίορκος. έπιορκον άμαρτήσας έπομόσση έσω. 7 ° ( 7 5 ) " , θ Φ 0 0 ) " 8
ι°7("5)·4 έσωθε. αέρος όγκος έσωθε πεσών gi (100).
13
'έπιφάναι. νόμφ δ' έπίφημι καί αύτός
έτερος, κορυφάς ετέρας έτέρησι προαάπτων
13(9/5
Ι8(24).Ι
έπιφρίσσειν. όξυβελείς χαίται νώτοις έπι-
έτι. δσσ' έτι νείκος έρυκε 47(35)·9
πεφρίκασιν 72(83).2
εύ. εύ δεδαώτε 1 5 ( 2 3 ) · 2
έπιχθόνιος. καί πρόμοι άνθρώποισιν έπιχ-
εύδόζος. εύδόξοιο . . . άνθεα τιμής 5 ( 3 ) "
θονίοισι πέλονται 132(146).2 εύειδής. έπ' εύειδεί χερί gi(ioo).io
τε καί
έπιχώριος. έπιχώριον άνδράσι γυϊον 53 *εύηκής. έπί νούσων . • • κλύεα εϋηκέα
(62).8
I N D E X V E R B O R U M
33° 33' I N D E X V E R B O R U M

βάξιν 102(112). 11 (ιοο).2ο; g6(i33)-2; 104(11). 3; ήέ θάλασσα, ούδ' αίης λάσιου μένος ούδέ (130).2; θηοάς τ' οιωνούς τε 1 5 ' 2 3 b 7 i
εύήνιος. έλάουσ' εύήυιον άρμα 2(3).5 t_'(2).g; Ι3(9)·3 θάλασσα 19(27).2; ουρανός ήδέ θάλασσα κατά θηρών άγροτέρων γένος r 3 ( 9 ) - 2 ί
ευθύς. gi(ioo).24 ή. ή σ' άφαρ έκλείψουσι Ι Ο Ο ( Ι Ι Ο ) . 8 25(22).2; γής ιδρώτα θάλασσαν 4 6 ( 5 5 ) · 1 άνθρωποι τε καί άλλων εθνεα θηρών 16
εϋκομος. δένδρεσιν ήυκόμοισιν 131(127).2 71- 5(3)·8; 8 ( ι 7 ) . 9 , 12; ΐΐ3<9)·5; ' 6 ( 2 6 ) . "θαλασσόνομος. έν κόγχαισι θαλασσονό- (26).4; θηρσί τ' όρειλεχέεσσιν 26ν2θ).η\
ευμενής, εί . . . εύμενέως ιαθαρήσιν επό­ 8. " ι 5 0 ( 5 7 ) " μοις βαρυνώτοις 6 9 ( 7 6 ) " έν θήρεσσι λέοντες 131(127).2
πτευσης μελέτησα ιοο(ιιο).2 ήδέ. 7(6).2; 8 ( ΐ 7 ) . ι ο , 24; ΐ 4 ( 2 ι ) " ο ; 15 θαλέθειν. βίου Οαλέθοντος εν άκμή 2 6 ( 2 0 ) . 3 θήρειος. κέρματα θηρείων μελέων 92(101).
Εϋναίη. καί Εύναίη καί 'Εγερσις 117(ι 2 3 ) - 1 ( 2 3 ) . 6 ; i6(26).g; 25(22).2; 27(38)·3, 4; θάλειος. ατέφεσίν τε Οαλείοις 102(112).6 ι
εϋνις. βραχίονες εύνιδες ώμων 5 ° ( 5 7 ) · 2 3 4 ( 4 0 ) " ; 78(107).2; 9 ' ( ι ο ο ) " 7 ; Ι02 θάλλειν. (δένδρεά) (τέΰηλεν( / καρπών θνητός, θνητός άνήρ 8(ιγ).·2β; έγώ 5' ύμίν
εϋπορία. εύπορίην διόδοισι τετμήσθαι gi (112).8 άφθονίησι 6 4 ( 7 8 ) " θεός άμβροτος ούκέτι θνητός / πωλεϋμαι
(100).5 ήδειν. καί τούτοις φρονέουσι καί ήδοντ' θάμνος, έγώ γενόμην . . . θάμνος τ' οιωνός 102(112).45 (χΐόα οέ θνήτ' έφύοντο, τά
ήδ' άνιώνται 78(107).2 τε ι ο 8 ( " 7 ) . 2 ; ή κατά θηρών άγροτέρων πριν μάθον άθάνατ' είναι 47(35)· Γ 4ί
εύρίσκεα. τό δ' όλον (πάς) εύχεται εύρείν
ήδη. 108(117)" ή κατά θάμνων i 3 (g).2; θάμνοιαι καί άνθεα τιμής πρός θνητών άνε/.έσθαι 5
,' ( 2 ) · ,
6
ήθμύς. άμφί πύλας ήθμοίο δυσηχέος gi ίχβύσιν 26(20).6 ( 3 ) . ι ; δοιή δέ θνητών γένεσις, δοιή δ'
εύρος, εύρος γλαυκώπιδος . . . μήνης 41 (100). 19 θάνατος, ούδέ τις ούλομένου θανάτοιο άπόλειφις 8(17).3! φύσις ούδενός εστίν
(42)·3 ήθος. πάρα δ' ήθος έκάστφ 8(17). 28; αύτά τελευτή 12(8). 2 απάντων / θνητών I 2 ( 8 ) . Q ; θνητών . . .
εύρυμίδων. διά τ' εύρυμέδοντος / αιθέρος γάρ αΰξει / ταϋτ' είς ήθος έκαστον ιοο θάρσος. όσίης πλέον ειπείν θάρσεί 5(3)·3 πηγήν 15(23)-ίο; έθνεα μυρία θνητών
121 (ΐ35)-1 (ιιο)·5 θαύμα, θαύμα ίδέσθαι 4 7 ( 3 5 ) " 7 47(35)·7> 16; είδη τε . . . χροιά τε
ευρύς, σεληναίης κύκλον εύρύν 3 8 ( 4 3 ) " ήλάσκεα. 'Ατττς άν Λειμώνα κατά σκότος θείν. δι' άλλήλων δέ θέοντα 8(17)-34, ' 4 θνητών 6 ο ( 7 θ - 2 ; εί θνητών περί ει με
ευσεβής, εύσεβέεσσα άγάλμασιν ίλάσκοντο ήλάσκουσα 113(121).4 (2ΐ)"3, 16(26).3; συνέκυρσε θέων 29 π ολυψθ ε ρέων ανθρώπων ΐ05(ι»3)·2: πα­
118(128).4 ήλέκτωρ. ήλέκτωρ τε χβών τε καί ουρανός (53)" ντοία είδεα θνητών 107(115)·7ί Φ δ~·-
εύσεβία. πέμπε παρ' Εύσεβίης 2(3).5 ήδέ θάλασσα 25(225.2 θείος, θείων πραπίδων . . . πλοϋτον 95 λόν θνητών γένος 114(124).!; ήτις καί
εΰατερνος. έν εύστέρνοις χοάνοισι 4 8 ( 9 6 ) " "Ήλιόπη. Χθονίη τε καί Ήλιόπη τανα- ('32)" θνητοίσε νομίζεται έμφυτος άρθροις 8
εύτε. ι 3 ( 9 ) · 4 ί 9 ' ( Ι Ο Ο ) · 8 , ίο, 25; f i 0 2 ώπις Ι Ι 6 ( Ι 2 2 ) . Ι θέλειν. πύρ . . . θέλον πρός όμοίον ίκέσθαι (ΐ7)·22; δσσα φεν έν θνητοίσεν άποπλ­
(112).7ΐ; ιο7(ιΐό)·3 ήλιος, έξ ών ήλιος άρχήν / (τάλλα τε) 53(62).6 αχθέντα πέφυκεν 25(22).3
εΰχεσθαι. τό δ' όλον (πάς) εύχεται εύρείν δήλ' έγένοντο 2 7 ( 3 8 ) " ; ήλιος όξυβελής θελημός. ούκ άφαρ, ά/.λά θέλημα συνιστ­ θοάζεεν. σοφίης έπ' άκροιαε ήθοάζειν 5
ι ( 2 ) . 6 ; εύγομένφ . . . παρίστασο 3 ( ΐ 3 ' ) · 3 3 4 ( 4 ° ) " ; ήέλιον μέν λευκόν όράν καί άμενα 4 7 ( 3 5 ) · 6 (3)·3
εφημέριος, εφημερίων 'ένεκέν τίνος 3 ( 1 3 1 ) - θερμόν άπάντη 14(21).3; ένθ' ούτ' ήελ­ Οεμερώπις. Άρμονίη θεμερώπις 116(122). 2 θοός. θοά γοϋνα 22(29).2, 9 7 ( Ι 3 4 ) · 3 ! @°Φ
ι; ών θέμις εστίν έφημερίοισιν άκούειν ίοιο (δεδίσσεταή άγλαόν είδος 19(27). θέμις, ών θέμις έστιν έφημερίοισιν άκούειν
2(3)·4 πυρί 62 (73)· 2 ί φρόντισε θοήσεν 97(134)-
ι; ήελίοιο. . . ώκέα γυϊα 2 1 ( 2 7 ) " ; 2(3).4; ίή Οέμις( καλέουσι 13(θ)·5
έφικνείσθαι. ούκ έστιν πελάσασθαι έν 5
έπάγη ριπήσιν έωσμένος ήελίοιο 45(ö6). θεόθεν. φυγάς θεόθεν και ά/.ήτης 107(115)·
όφθαλμοϊσιν έφικτόν 9 6 ( 1 3 3 ) " θόωσα. Θόωσά τε Δηναιή τε 116(122).3
1; ύδατος γαίης τε καί αιθέρος ήελίου '3
έχειν. 'όθ' ΰδωρ μέν έχει κατά βένθεα θρίς. ταύτά τρίχες καί φύλλα y 1 (82). 1
τε ή κιρναμένων 60(71).2; γαία δ' ές θεός. έγώ δ' ύμίν θεός άμβροτος . . . πωλ-
χαλκού g i ( i o o ) " 6 ; πάντα γάρ ίσθι θύειν (sacrifice), λισσόμενον θύοντες 124
αύγάς / ήελίου φαέθοντος 1 0 7 ( 1 1 5 ) " εύμαι ι ο 2 ( " 2 ) . 4 ; ούδέ τις ήν κείνοισιν
φρόνησα έχειν ι ο ο ( ι ι ο ) . ι ο ; μήτε τα' ("37)-3
ήλιξ. ηλικα γένναν έαοι 8(175.27 Άρης θεός ούδέ Κυδοιμός ι ι 8 ( ΐ 2 8 ) . [ ;
όψιν έχων (πίστει( πλέον ή κατ' άκου- ήμαρ. οίμοι, δτ' ού πρόσθεν με διώλεσε θύειν (surge), αιθέρος ευθύς ρεϋμα κατέρ­
θεού πάρα μύθον άκουσας 1 5 ( 2 3 ) · " ;
ψ 5(3)·5; ϋδατός τε καί είδεος αίσαν νηλεές ήμαρ 120(139)" χεται οίδματι θύον 91(400). 24
έξείης πελεμίζετο γυϊα θεοϊο 2 4 ( 3 1 ) " ;
έχοντες 53(62).5 ημέτερος, παρ' ήμετέρης . . . Μούαης 6 θυμός, θυμόν άπορραίσαντας 118(128). ίο;
άλλά θεοί τών μέν μανίην αποτρέψατε
έχϊνος. έχίνοις / όξυβελείς χαίται νώτοις (4)·2; ημετέρας μελετάς 3 ( ' 3 ' ) . 2 ; έν θυμόν άπορραίσαντε 124! 137)· 6; ου-
γλώσσης 2 ( 3 ) " ; θεοί δολιχαίωνες τιμήσι
'72(83)" Οφθαλμοϊσιν έφικτόν / ήμετέροις g6 φέριστοι 14(21 ) " 2 ; θεούς δολιχαίωνας ποτε δειλαίων άχεων λωφήσετε θυμόν
έχβος. νείκεος έχθει 8(17).8, 16(26).6 ('33)-2 15(23).8; θεοί τιμήσι φέριστοι 132(146). Ι23(ΐ45)·2
εχθρός, έχθρά . . . (δσα) πλείστον άπ' ήνεκής. ήνεκές αίέν όμοια 8(17).35! άιά 3; άμφί θεών μακάρων αγαθόν λόγον θυσία, ίλάσκοντο . . . σμόρνης τ' άκρήτον
άλλήλων διέχουσι 25(22). 7 . . . αιθέρος ήνεκέως τέταται ΐ2ΐ(ι35)·2 3 (13 1 * - 4; σκοτόεσσα θεών πέρι δόξα 95 θυσίαις 118(128).6
Ζευς. Ζευς άργής 7(6).2; ούδέ Ζεύς βασι­ ήπερ. 9 6 ( ι 3 3 ) · 2 ( ΐ 3 2 ) . 2 ; θεών ψήφισμα παλαιόν ιοη θυώδης. σμύρνης τ' άκρήτου Ουσίαις λιβ-
λεύς ούδέ Κρόνος 118(128).2 "ήπιόφρων. ήπιόφρων φιλότητος . . . όρμή ("5)" άνου τε θυώδονς ιι81128}.6
ζωή. (έν ζωήσι( βίου μέρος άθρήσαντες 47(35)'3 ΰέρεεος. ές αΰγ^μοΐο θερείου Ι Ο Ϊ ( Μ Ι ) - 7 ιατρός, μάντεις τε καί ύμνόπολοι καί
'(2)· 3 "Ηρα. "Ηρη φερέσβιος 7(6).2 θερμός, ήέλεον . . . θερμόν άπάντη 14(21)- ϊητροί I καί πρόμοι . . . πέλονται 132
ζφον. έκ μέν γάρ ζωών έτίθει νέκρα ι 3 ο ήσθαι. μηδ' δμμασιν ήσο τεθηπώς 8(17). 3; ^θερμόν ΰ' έποχεύετο θερμφ-\ 75(9°)
(ΐ25)·ΐ; ίλάσκοντο / γραπτοϊς τε ζφοισι 21 ι\ έν γαρ Οερμοτέρψ τό /rar' άρρενα ιοί. 26(20).7
ιι8(ΐ28).5 ήύς. έέδμεναι ήέα γυϊα "8(ΐ28).ιο Ιπλζτο ήγαίης ο 8 ^ ) · 1 ιδέα. παντοεαις Ιδεησιν άρηρότα 47(35)-
"Ηφαιστος, τών όκτώ μερέων . . . τέσσαρα θεσπέσιος, άρμονίης κόλλησίν άρηρότα 17
ζωρός. ζωρά τε πριν κέκρητο 47 (35) "5
δ' Ήφαίστοιο 48(g6)-3; Ήφαίστφ τ' θεσπεσίηθεν 48(96).4 ίδρώς. γης ιδρώτα θάλασσαν 4 6 ( 5 5 ) · 1
V- 5(3)·5, 6; 13(9)-2(bis); 4 4 ( 5 ° ) " ί 91 δμβρφ τε καί αίθέρι 83(98).2 θήρ. θήρές τ' οιωνοί τε 1 4 ( 2 1 ) . ι ι , 119
ιερός, φρήν ιερή 97('34)·4
 I N D E X V E R B O R U M I N D E X V E R B O R U M
332 333

ίκυείσθαι. εύτ' δν ίκωμαι ές άστεα καίειν. ένερθ' οϋδεος πυρά καίεται καταλέγειν. τον πρότερον κατέλεξα κλύειν. κλΰθι 4(0"> 8(17/14; π/όε
102(112).7; δτε μεν κατά φώτα μιγέντ' 32(52)" 47(35/2 53(62).3; έπύθοντο κλύειν εύηκέα
είς αίθέρ' ίζκωνται) 1 3 ( 9 ) " ; έπεί νείκος καινύναι. ούδέ γάρ άνδρομέή κεφαλή κατά βάξιν 102(112). I I
καταμίαγειν. βύσαφ . . . κρόκου καταμι­
μεν ένέρτατον ϊκετο βένβος / δίνης γυϊα κέκασται 9 7 ( 1 3 4 ) " ; μή "' άπατη κόγχη, έν κόγχαισι θαλασσονόμοις βαρυν-
σγεται άκτίς 7 6 ( 9 3 ) "
47(3ö)-3; τΛρ . . . θέλον πρός όμοίον ώτοις 69(76)"
φρένα καινύτω άλλοθεν είναι θνητών */ιατάστορ7ο?. γόμφοις άσκήσασα κατασ-
ίκέσθαι 5 3 ( 6 2 / 6 ; ποθέοντα φίλην έπί κόλλα, άρμονίης κόλ,λ.ησιν άρηρότα θεσπεσ­
• • • πντήυ Ι 5 ( 2 3 ) · 9 τόργοις Αφροδίτη 86(87)"
γένναν ίκέσθαι 100(110/9
καίριος, καϊριον αύχμόν Ι Ο Ι ( Ι Ι Ι ) . 6 κατααφραγίζειν. πλατέεσσι κατεσφρηγισ­ ίηθεν 48(96).4
"ίλάειρα. ίλάειρα σελήνη 3 4 ( 4 ° ) " ; ψΜξ κακός, κακήν άλεγύνατο δαίτα 124(137)· μένον δρκοις 1 0 7 ( 1 1 5 ) · 2 κολλάν. άλφιτον ΰδατι κολλήσας 4 9 ( 3 4 ) "
ίλάειρα 8 4 ( 8 5 ) " 4; φάρμακα . . . κακών καί γήραος άλ­ καταφθίνειν. καταφθιμένου μένος άνδρδς κόρη. πϋρ . . . λοχάζετο κύκλοπα κούρην
ίλάσκειν. τήν οί γ' εύσεβέεσσιν άγάλμασιν καρ Ι Ο Ι ( Ι Ι Ι ) . Ι ; κακοίς μέν κάρτα ι ο ί ( ι 11)·9 8 8 ( 8 4 / 8 ; ήδη γάρ ποτ' έγώ γενόμην
ίλάσκοντο 118(1285.4 πέλει κρατέουσιν άπιστείν 6 ( 4 ) " ; κακ- καταφθινύθειν. (άνεμοι) καταφθινύθουσιν κούρος τε κόρη τε 1 0 8 ( 1 1 7 ) "
ίότης. ιότητι τύχης πεφρδνηκεν άπαντα ήσι διατμηθέντ' έρίδεσσι 26(205.4 άρούρας 101(111/4 κόρση. κόρσαι άναύχενες έβλάστησαν
8ι(ιο3).ι κακύτης. κακότητος άπειροι 102(112). 3 ; κατέδειν. s.v. εδειν
"Ιρις. Ίρις δ' έκ πελάγους άνεμον φέρει 50(57)"
νηστεϋσαι κακότητος 1 2 6 ( 1 4 4 ) " ; 7.αΜ- κατέρχεαθαι. αιθέρος εύθϋς ρεΰμα κατέρ­
ή μέγαν δμβρον 4 4 ( 5 ° ) " κορυφή, κορυφάς ετέρας έτέρησι προσάπ­
πήσιν άλύοντες κακότησιν 1 2 3 ( 1 4 5 ) " χεται οίδματι θϋον 91(100/24
ίσος. δ γε πάντοθεν ίσος (έοί) καί πάμ­ τουν 1 8 ( 2 4 ) "
καλείν. (ή θέμις] καλέουσι 13(9/5; ώ? κε. 8 ( ΐ 7 ) · 3 2 , 33i 9 ( ι 2 ) · 3
παν άπειρων 22(285.3; ή δέ χθων τού- κόσμος, άλλοτε μέν φιλότητι συνερχόμεν'
δφρα μέν τ ε βιώσι, τό δή βίοτον καλέουσι κελαινός. έξ δμβροιο κελαινοϋ Ι Ο Ι ( Ι Ι Ι ) . 6
τοιαιν ίση συνέκυρσε μάλιστα 8 3 ( 9 8 ) " ; είς ένα κόσμον 16(26/5; φροντίσι
' ° 6 ( ΐ 5 ) · 2 ; Γηθοσύνην καλέοντες έπώνυ- κέλεσθαι. ώς δέ παρ' ήμετέρης κέλεται
ίση μήκός τε πλάτος τε 8(17).2ο; ταΰτα μον 8(ΐ7)·24 κόσμον άπαντα καταίσσουσα θοήσιν
πιστώματα Μούσης 6(4).2
γάρ ίσά τε πάντα 8(175.27; πάΠν έκ­ Καλλιόπεια. εύχομένφ νϋν αύτε παρίστασο 97(ΐ34)·5
κέλευθος. διαλλάξαντα κελεύθους 47(35)·
πνέει ίσον όπίσσω 91(1005.25 Καλλιόπεια 3 ( 1 3 1 ) - 3 κύτος, ενθα φόνος τε κότος τε καί άλλων
15; άργαλέας βιότοιο μεταλλάσσοντα
ιχθύς, ήδη γάρ ποτ' έγώ γενόμην . . . έξ- Καλλιστώ. Κάλλιστοι τ' Αισχρή τε εθνεα κηρών 113(121/2; έν δέ κάτφ
κελεύθους 107(115/8
αλος έλλοπος ιχθύς 108(117).2; ύδατοθ- I ΐ6(ΐ22)-3 διάμορφα . . • πέλονται 14(21).7
κενοϋν. ούδέ ποτ' οίω / τούτων αμφοτέρων
ρέμμονες ίχθϋς 1 4 ( 2 1 ) " ! ; ύδατοθρέμμ- καλός, δις γάρ, δ δει, καλόν έστιν ένισπείν κούρος, ήδη γάρ ποτ' έγώ γενόμην κούρος
κενεώσεται άσπετος αιών ι ι ( ι 6 ) · 2
ονας ίχθϋς 15(23/7; ίχθύσιν ύδρομελά- •7(25)" τε κόρη τε 1 0 8 ( 1 1 7 ) "
κενός, ούδέ τι τοϋ παντός κενεόν πέλει
θροις 26(20).6 καμααήν. είνάλιοι καμασήνες 63(72)"; κραίνειν. έπεί μούνφ σοι έγώ κρανέω τάδε
ούδέ περισσόν ι ο ( ι 3 ) "
ίχνος, άρματος ώσπερ άν ίχνος ελίσσεται φϋ/.ον . . . πολυσπερέων καμασήνων πάντα ι ο ι ( ι ι ι ) . 2
κεραννύναι. ζωρά τε πριν κέκρητο 47(35)· κράσις. ]τά γάρ διά κρήσις] άμείβει
40(46)" 68(74)"
15; πολλά δ' άμκτ' έστηκε κεραιομέν­ ΐ 4 ( 2 ΐ ) " 4 ; °αα κρήσιν έπαρκέα μάλλον
καπνός, ώκύμοροι καπνοίο δίκην 1(2).4
οισιν έναλλάξ 4 7 ( 3 5 / 8 έασιν 25(225.4; άπ' άλλήλων διέχουσι
καθαρός, έκ δ' όσιων στομάτων καθαρήν καρπάλιμος. καρπαλί μως δ' άνόπαιον
κέρδος, έξερέοντες δπη πρός κέρδος άτα- . . . γέννη τε κρήσει 25(22).7
όχετεύσατε πηγήν 2(3).2; έν δ' έχύθη 28(50"
ρπός i o 2 ( i i 2 / g κρατείν. έν δέ μέρει κρατέουσι 8(17/29,
καθαροίσι 5 7 ( 6 5 ) " ; καθαρήσιν έποπτεύ- καρπός, καρπών άφθονιησι 64(78).2
κέρμα, κέρματα θηρείων μελέων 9 2 ( 1 0 1 ) " ι 6 ( 2 6 ) . ι ; κρατέουσιν άπιστείν 6 ( 4 ) "
σεις μελέτησιν ιοο(ιιο).2 κάρτα, κάρτα πέλει 6 ( 4 ) "
κεύθειν. ώστε φόνον μέν / κεύθειν 91(100). κρατύνειν. άκρα κρατύνων gi(ioo)"9;
καθύπερθεν. 41(42).2 κατά. κατά γυϊα ι ( 2 ) . ι , 9 7 ( 1 3 4 ) " ; πατ' 5 χθόνα Κύπρις . . . θοφ τ.υρί δώκε κρατ-
κ<*1· 2(3)·3; 5(3)·3! 8 ( ΐ 7 ) · 6 . ", ΐ5. άκουήν 5(3)·5ί πατά κύκλον 8 ( ΐ 7 ) " 3 . κεφαλή, ούδέ γάρ άνδρομέή κεφαλή κατά Οναι 62(73)· •
i8(ter), 20, 22, 23, 27, 3°. 3 2 . Ϊ33. 35! ι 6 ( 2 6 ) " 2 ; κατά φώτα . . . ή κατά γυϊα κέκασται 9 7 ( · 3 4 ) "
κρήνη, κρηνάων άπο πέντε 129(143)"
9(i2).2(bis); Ι Ι ( Ι 6 ) . Ι ; I 3 ( 9 ) . Ö ; ΐ 4 ( 2 0 · 2 . θηρών άγροτέρων γένος ή κατά θάμ­ κήρ. άλλων έθνεα κηρών 113(121).2
κρίνειν. έννυχίους δρπηκας ανήγαγε κριν­
3, 4. 6. 7. 8, g, ίο, ι ι , ΐ 2 ; Ι 5 ( 2 3 ) · 6 , νων I ήέ κατ' οιωνών 1 3 ( 9 ) " , 2(bis), 3 ; κήρυξ, κηρύκων τε λιθορρίνων χελύων τε
όμενου πϋρ 53(62).2
7, 8; i6(26).2(bis), 4, 10; 1 7 ( 2 5 ) " ; κατά χθόνα 3 ° ( 5 4 ) " ; πατά μείζον 69(76).2
κρόκος, βύσσψ . . . κρόκου καταμισγεται
22(28).3; 25(225.2, 7. 8; 26(20).6; 5ΐ ( 5 9 ) " ; πατ' άρρενα 5 8 ( 6 7 ) " ; κατ' κικλήσκειν. τή τε νόημα μάλιστα κικλήα-
άκτίς 7 6 ( 9 3 ) "
2 7 ( 3 8 / 3 ; 3 3 ( 3 9 ) " ! 5 2 ( 6 1 ) " ; 53(625.5; ήέρα 64(78).2; καθ' όσον 8 2 ( 1 0 4 ) " ; κεται άνθρώποισιν 94(1055.2 Κρόνος, ούδέ Ζευς βασιλεύς ούδέ Κρόνος
5 4 ( 6 4 ) " ; 58(67)-2(bis), 3; 6 0 ( 7 1 / 2 ; κατά σώμα 91(100/2; κατά βένθεα Κινώ. Κινώ τ' ' Αστεμφής τ ε 117(123). 2 Ιΐ8(ΐ28).2
6i(33)";63(72)"(bis);64(77)";66(8o). 9 ΐ ( ι ο ο ) " 6 ; κατ' άνδρας Ι Ο Ο ( Ι Ι Ο ) . 6 ; κιρνάναι. ύδατος γαίης τε καί αιθέρος "κρούνωμα. κρούνωμα βρότειον 7(6)·3
1; 7ΐ ( 8 2 ) " (bis), 2; 78(107).2(bis); 80 κατά σκότος 113(121/4; πατά βηλόν ήελίου τε / κιρναμένων 60(71).3 κρυφός, άρμονίης πυκινφ κρυφφ έστήρικ­
(108).2; 8 2 ( 1 0 4 ) " ; 83(98).2, 5; 91(100). 88(84).6; κατάξανθου Ακράγαντος ΐ02 */c7.tt(5ä<r<7iiv. τέρεν αίμα κλαδαααόμενον ται 2ΐ (27/2
' . 3; 9 3 ( 1 0 2 ) " ; 97(1345.4; 99(129).6 (•12)" διά γυίων gi (100).22 κτάσθαι. όλβιος δς θείων πραπίδων έκτή-
(bis); 1 0 0 ( 1 1 0 ) " , 10; I O I ( I I I ) " , 5, 7; καταϋνήσκειν. ή τι καταθνήακειν τε καί κλάδος, ού γάρ άπό νώτοιο δύο κλάδοι σατο πλοϋτον 9 5 ( ΐ 3 2 ) · •; πραπίδων έκτ-
' ° 3 ( " 4 ) · 3 ; 104(11/3; i o 6 ( i 5 / 3 ( b i s ) , έξόλλυσθαι άπάντη 104(11).3 άίσσονται 2 2 ( 2 9 ) " , [ 9 7 ( ΐ 3 4 ) - 2 ] ήσατο πλοϋτον 99(1295.2; άλλα τε πό/.λ'
4; ι ° 7 ( " 5 ) · Ϊ 4 > '3(bis); 108(117).2; i n κλαίειν. κλαϋαά τε καί κώκυαα ίδών άπό τώνδε κτ(ήσε}αι ιοο(ιιο).4
καταίσσειν. αίθήρ παφλάζων καταίσαεται
( 1 1 9 ) " ; 1 1 2 ( 1 1 8 ) " ; 113(121).2, 3; 116 άσυνήϋεα χώρον 112(118). ι κτίζειν. δένδρεά τε κτίζοντε καί άνέρας
οίδματι μάργφ 91(100/7; φρήν ιερή
( 1 2 2 ) " , 2; 117(123). i(bis), 3 (bis); 119 κλεψύδρα, κλεψύδρη παίζουσα διειπετέος ήδέ γυναίκας 15(23/6
. . . φροντίσι κόσμον άπαντα καταίσ-
( i 3 o ) . i ; 124(137).5; 132(146)"(bis), 2 χαλκοί ο gi(ioo).g κτίλος. ήσαν δέ κτίλα πάντα 119(130)"
σουσα θοήσιν 97(ι34)·5
I N D E X V E R B O R U M I N D E X V E R B O R U M
334 335

κύαμος. κυάμων άπο χείρας έχεσθαι 128 λ.ευκός. ήέλιον μέν λευκόν όράν 1 4 ( 2 0 . 3 ; ιιακρά δένδρεά . . . έλ.αίας 6 5 ( 7 9 ) " ; μελεδήμων. άγαθών μελεδήμονες έργων
('4')·ι πύον λευκόν 5 9 ( 6 8 ) " ; γάλα λευκόν αίθήρ . . . μακρήσι κατά χθόνα δύετο Ι02(ΐ 12).2
Κυδοιμός. ούδέ τις ήν κείνοισιν "Αρης θεός 6 ι ( 3 3 ) · ι ; όστέα λ.ευκά 48(96).3 ρίζαις 3 ° ( 5 4 ) " ' μήκιστον πραπίδων μέλ.ειν. δειλώς δ' φ σκοτόεσσα θεών πέρι
ούδέ Κυδοιμός ι ι 8 ( ΐ 2 8 ) . ι λευκώλενος. λευκώλενε παρθένε Μοϋσα πλοϋτον 9 9 ( 1 2 9 ) · 2 δόξα μέμηλεν 9 5 0 3 2 ) · 2
κύκλος, αίέν έασιν ακίνητοι κατά κύκλον 2(3)·3 μάλ.α. 25(22).8, ι ο ο ( ι ι ο ) . 3 ) ιο3(ιΐ4)·2; μελέτη, ημετέρας μελετάς • • • διά φρον-
8(17)-13· 16(26).12; περιπλομένοιο μάλλον 25(22).4, 5 8 ( 6 7 / 3 , 7 4 ( 9 · ) " ; τίδος έλ.θεϊν 3 ( ΐ 3 θ · 2 ; καθαρήσιν εποπ­
λεύσσειν. ρείά γε των δντων πάντων λεύ­
κύκλοιο ι 6 ( 2 6 ) . ι ; Τιτάν ήδ' αίθήρ μάλιστα 25(225.6, 8 3 ( 9 8 ) " , 9 4 ( ι ° 5 ) · 2 , τεύσεις μελέτησιν ι ο ο ( ι ι ο ) . 2
σσεσκεν έκαστον 99(12).5
σφιγγών περί κύκλον άπαντα 2 7 ( 3 8 / 4 ; 99(ι 29). 3 μέλι. ξανθών τε σπονδάς μελί των ρίπτο­
λέων. έν θήρεσσι λέοντες . . . γίγνονται
άνακτος . . . άγέα κύκλον 3 7 ( 4 7 ) " ; μανθάνειν. έν εκ πλεόνων μεμάθηκε φύε- ντες ι ι 8 ( ΐ 2 8 ) · 7
131(127)" μέλος, μελέων φύσις 5 6 ( 6 3 ) " ; μελέων
σεληναίης κύκλον εύρύν 3 8 ( 4 3 ) " ; έπ' σθαι 8(ΐ7)·9· 16(26).8: τά πριν μάθον
λήγειν. ταϋτ' άλλ.άσσοντα διαμπερές ούδ­ έρατόν δέμας 53(62). 7; βροτέων μελέων
έσχατα τέρματα κύκλου 4 7 ( 3 5 ) " ° άθάνατ' είναι 47(35)· · 4
αμά λήγει 8 ( ΐ 7 ) . 6 , 16(26/11; διαλλά- δγκον 2 6 ( 2 0 ) " ; κέρματα θηρείων μελ.έων
κυκλοτερής. σφαίρος κυκλοτερής οι (27).3, μανίη. τών μ.έν μανίην αποτρέψατε γ'λώ-
σσοντα διαμπερές ούδαμά λήγει 8(17). 92( ι οι). ι; τά μέν τ' ένέμιμνε μελέων τά
22υ28).4; κυκλοτερες περί γαίαν ελίσσ­
12 σσης 2 ( 3 ) . ι
εται άλλότριον φώς 3 9 ( 4 5 ) " μανός, τά δ' Ικτοθι μανά πίπηγεν γο δέ τ' έξεβεβήκει 4 7 ( 3 5 ) · Μ ; λεπίδες • • •
λιάζεσθαι. έπεί ώδ' έλιάσΟης ι ( 2 / 8 έπί στιβαροίσι μέλεσσιν 71(82).2; έπεί
κύκλων, κύκλωπα κούρην 88(84).8 (75)"
λίβανος. θυσίαις λιβάνου τε θυώδους . . . μέγα νείκος ένί μελέεσσιν έθρέφθη
"κύμβη. πτεροβάμοσι κύμβαις 26(20).7 μαντεύεσθαι. ούκ άν άνήρ . . . φρεσί
ιι8(ΐ28).6 2 3 ( 3 ° ) " ; ού στάσις ούδέ τε δήρις . . .
Α ύζρις. Κύπρις . . . είδεα ποιπνύουσα 62 μαντεύσαιτο ώς . . . 1 0 6 ( 1 5 ) "
"λιθορρίνος. λιθορρίνων χελ.ύων 69(76).2 έν μελέεσσιν g8(27a).i
( 7 3 ) " ; άλλά Κύπρις βασί/.εια ι ι 8 ( ι 2 8 ) . μάντις. είς δέ τέλος ιιάντεις τε καί ύμν-
λιμήν. ξείνων α/δοίοι λιιιένες 102(112). 3 ; μέν. ι ( 2 ) . ι ; 2 ( 3 / 1 ; 6 ( 4 ) " ; 8 ( 1 7 ) " , 4· 7,
3; Κύπριδος έν παλάμησι 7 ° ( 7 5 ) - 2 , 87 οπόλωι 132(146)"
Κύπριδος . . . τελείοις έν λιμένεσσιν 9, U , ι 6 ; ι 3 ( 9 ) " , 3', ' 4 ( 2 Ι ) · 3 ; ΐ 5 ( 2 3 ) · 4 ί
( 9 5 ) " ; Κύπριδος όρμσθεΐσα τε/.είοις έν μαντοσύνη. οί μέν μ.αντοσυνέων κεχρημ-
83 (98). 3 ι6(26)·5, 8, ίο; 1 9 ( 2 7 ) 2 ; 2 5 ( 2 2 ) " ;
λιμένεσσιν 8 3 ( g 8 ) . 3 ένοι 102(ΐ 12). ίο
"λιπόξυλως. εί τι καί έν προτέροισι λ.ιπό-
κωκύειν. κλ.αϋσά τε καί κώκυσα ι ΐ 2 ( ι ι 8 ) . μάργος. οίδματι μάργφ gi(ioo).7 2 6 ( 2 0 ) " , 2; 31(37)·υ 3 5 ( 4 θ · ι ! 37(47)";
ξυλων επλ,ετο μορφή 14(21).2; εί δέ τέ
ι μάρπτειν. ώς γλυκύ μεν γλυκύ μάρπτε 75 47(35)·3, ι ι ; 5°(57)·ΐ; 5 2 ( 6 ι ) . ι , 3;
σοι περί τώνδε λ.ιπόξυλως έπλ.ετο πίστις
(go).i; έπεί ούν μάρψωσι πολόχροα 53(62)·4, 6; 5 6 ( 6 3 ) . ι ; 5 7 ( 6 5 ) " ; 6 9 ( 7 6 ) " ;
6ο(7ΐ).ι
λαγχάνειν. τώ δύω τών οκτώ μερέων λάχε φάρμακα χερσίν ΐ 5 ( 2 3 ) · 3 7°(7ό)"; 75(9°)"; 77(ι°9)·ΐ; 8 ι ( ι ο 3 ) .
λίσσεσθαι. λισσόμενον θύοντες 124(137)-3
\ήστ:δος αίγλης 48(96).2; γυϊα, τά μάταιος, έλθόντα ματαίως 33(39)· 2 ι; 8 2 ( 1 0 4 ) " ; 88(84).4, 9; 9 · ( ι ° 0 ) · 4 ,
λ.ίφαιμος. λίφαιμοι / σαρκών σύριγγες gi
σώμα λ.έλ.ογχε 2 6 ( 2 0 ) . 3 ; ώδε μέν ούν μέγαρον. έν μ.εγάροισ: 124(137/4 6, ίο, ι6, 2 3 ; 9 3 ( ι ο 2 ) . ι ; [ 9 7 0 3 4 ) · 2 ] ;
(100). 1
πνοίης τε λ.ελώγχασι πάντα καί οσμών μέγας, μέγα νείκος 2 3 ( 3 0 ) " ; μέγα νήπιος ι ο ζ ( ι ΐ 2 ) . ι ο ; 1 0 3 ( 1 1 4 ) " ; ' ° 6 ( ΐ 5 ) · 2 , 3;
λ.όγος. λ.όγου λ.όγον έξοχετεύων 4 7 ( 3 5 ) · 2 ;
9 3 0 0 2 ) " ; δαίμονες οίτε μακραίωνος 1 2 4 O 3 7 / 2 ; μέγαν οϋρανόν 3 5 ( 4 ' ) - 1 5 ι ° 7 ( " 5 ) · 9 ; Ι2ΐ(ΐ3ό)·ΐ; I 3 ° ( i 2 5 ) "
άμφί θεών μακάρων άγαθόν λ.όγον έμφ-
λ.ελ.άχασι βίοιο Ι 0 7 ( ι ΐ 5 ( · 5 μέγαν δμβρον 4 4 ( 5 ° ) " ; .!;έγα άστυ ΙΟ2 μένος, αίης λάσιον μένος 19(27)· 2; άνεμων
αίνοντι 3 θ 3 ! ) · 4 ; διατμηθέντος ένί σπλ-
λ.αμβάνειν. ούκ έστιν χερσί λ,αβείν g6 άγχνοισι λ.όγοιο 6(4)·31 λύγου στόλων ούκ ( ι ΐ 2 ) . ι; /ιέγα χρήμα 105(113)",' ολίγον μένος ΙΟΙ(ΙΙΙ). 3 ; καταφθιμένου μένος
απατηλών 8(17).26 μείζων 83(985.4; πατά μείζον 5 1 ( 5 9 ) " ; ανδρός ioi(ni).g; αίθέριον μένος
033)-2
λοχάζειν. πϋρ . . . λοχάζετο κύκλωπα κο­ ιιεγίστη / πειθούς άνθρώποισιν αμαξιτός ι°7(ιΐ5)·9
λάμπειν. λ,άμπεσκεν κατά βη/.όν 88(84).
ύρην 88(84). 8 9 6 ( ι 3 3 ) · 2 ; ,ηύσος . . . μέγιστον 118 μέριμνα, ού γάρ σφιν δολιχόφρονές είσι
6
λ.υγρός. μάλ,α λυγρά / ήνείκεος έννεσίησιν] (128). 9 μέριμναι 1 0 4 ( 1 1 ) " ; δείλ' . . . άμβλ.ύν-
λ.αμπτήρ. άψας . . . άνεμων λ.αμπτήρας
25(22).8; όπώπαμεν . . . νείκος δέ τε "Μεγιστώ. πολυστέφανός τι Μεγιστώ \\η ουσι μέριμνας ι ( 2 ) . 2 , ι ο ο ( ι ι ο ) · 7
άμοργούς 8 8 ( 8 4 / 3
νείκει λυγρψ 7 7 ( 1 0 ° ) · 3 (123)·2 μέρος, βίου μέρος 1(2/3; Ε δέ μέρει κρ-
λάσιος, αίης λάσιον μένος 19(27/2
λύειν. πριν δέ πάγεν τε βροτοί καί ρέπει) ιιέδειν. τιμ.ής δ' άλ.'λης άλ.λ.ο μ.έδει 8(17). ατέουσι 8(175.29, ι6(26).ι; έν μέρει
λ,αχνήεις. άνδρες . . . λαχνήεντες μάλλον
λ.ύθεν, ούδέν άρ' είσίν 106(15). 4 28 αίσης 16(26). 2; τώ δύο τών οκτώ μερ­
5 8 ( 6 7 ) · 3 ; μήδεα λαχνήεντα 9 7 θ 3 4 ) · 3
λύχνος, δτε τις . . . ώπλίοσατο λ.ύχνον 88 μεθιέναι. είσόκε χειρ: μεθή 9 ΐ ( ι ° ° ) · 2 0 έων 48(96).2; άρθμα μέρεσσιν 2 5 ( 2 2 ) "
λ.έγειν. εί δ' άγε τοι λέξω 2 7 ( 3 8 ) " ; δίπλ.'
'ερεω 8(17)• ι, ι6; άλλο δέ τοι έρέω 12 _ (84)" " μειγνύναι. έπεί κατά μείζον έμίσγετο μέσος, έν δέ μέση . . • στροφάλιγγι
',βι.ι; ώς γάρ καϊ πριν έειπα 8 ( ι 7 ) " 5 ! Άωφαν. οΰτζοτε δείλαιων άχέων λωφήσετε δαίμονι δαίμ.ων 51 ( 5 9 ) - 1 ; άρμονίη μι'ξ- 47(35)-4
όσίης πλέον ειπείν θάρσεί 5 ( 3 ) - 2 θυμόν Γ23(ΐ45)·2 αντε Ι5(23)·4; κατά φώτα μιγέντα 13 μετά. μετά τοϊσιν 8(17)· 25; μετά πασι
λειμών. 'Ατι/ς άν λειμώνα ιΐ3θ2ι)·4; (9)· ι; ,αε/ιιγ/'.ένα τή μέν άπ' άνδρών/ 102(1 12).5
σχιστούς λ.ειμώνας . . . ' Αφοοδίτης *-μάθη. μάθη γάρ το( φρένας αΰζεί 8(17). τή δέ γυναικοφυή 52(61).3; τών δέ τε μεταλ.λ.άσσειν. μεταλλάσσοντα κελεύθους
_ 55(66)" ι4 μισγομένοιν χείτ' έθνεα μ.υρία θνητών •°7("5)·8
λελ.ίημαι. αίθήρ δ' έκτος έσω λε/,ιημένος μαίνεσθαα νείκει μαενομένφ ιoy( 115)- 1 4 47(35)·7, ' 6 ; μόνον μίξις τε διάλ.λαξίς μετάρσιος. δσσ' έτι νείκος έρυκε μετάρσιον
δμβρον έρύκει gi(ioo).i8 μάκαρ. άμφί θεών μακάρων 3 ( 1 3 1 )-4? τε μιγέντων 12(8).3
47(35)·9
λ.επίς. ταύτά τρίχες και φύλλα καί οιω­ μακάρων άλάλησΟα: 107(11ö)-ö "μελ.άγκουρος. μ.ελ.άγκουρός τ' Ασάφεια
μεταφύειν. δσσον άλλ,οίοι μετέφυν 8ο(ιο8).
νών πτερά πυκνά .' καί λ.επίδες 71 (82).2 μακοαίων. δαίμονες οίτε /ιακραίωνος λε­ I ι6(ΐ22)..|
ι
λεπτός, λ.επτήσιν όθόνησι λ.οχάζετο κύκ­ λάχασι ßcoco 107(115)-5 μέλ,ας. καί μέλανες διά τοϋτο . . • άνδρες
λωπα κούρην 88(84).8 μέτωπον. όμματα . . . πενητεύοντα μετ­
μακρός, δένδρεά μακρά 63(72). ι; φοτοκεό 58(67)·2
ώπων 50(57)· 3
I N D E X V E R B O R U M 336 337 I N D E X V E R B O R U M

μή. g ( i 2 ) . i , 15(23/9, 18(24).2 μυκτήρ. μυκτήρσιν έρευνών 9 2 ( 1 0 1 ) " νόμιμος, τδ μεν πάντων νόμιμον διά . . . τό δή βίοτον καλέουσι 106(15). 2,- τή τε
μηδέ. 5 ( 3 ) . ι , 8(17).21 μυρίος. οί δ' άμ' έπονται / μύριοι έξερέοντες αιθέρος ήνεκέως τέταται 121(135)" φί/,α φρονέουσι 8(17/23; τά τ' άμβλύ-
μήδος. μήδεα γεννήεντα 22(29). 2; μήδεα ι ο 2 ( ι ΐ 2 ) · 9 ; τρις μν μυρίας ώρας άπό νόμος, νόμφ δ' έπίφημι καί αύτός 13(9).5 νουσι μέριμνας 1 ( 2 / 2 ; τά σώμα λέλογχε
λαχνήεντα 97(ΐ34)·3 μακάρων άλάλησθαι 107(115)·6; έθνεα νόσοΓ. έπί νούσων παντοίων . . . εύηκέα 2 6 ( 2 θ ) . 3 ; τά νϋν έσορώμεν 2 7 ( 3 8 ) . 2 ; τ ά
μήκος, ίση μήκος τε πλάτος τε 8(ΐ7)·2ο; μυρία θνητών 47(35)·7> [ 6 ; μυρία δειλά βάξιν 102(112). ίο; αύχμηραί νόσοι πριν μάθον 4 7 ( 3 ό ) " 4 ; ]τά ι ο ι ( ι ι ι ) . 8
μήκεος δλ,βου 1 1 1 ( 1 1 9 ) " ιοο(ι ιο)·7 ΙΙ3(Ι2Ι).3 δαρος. τώνδ' όάρων προτέρων έπιμάρτυρα
μήλων, ύπέρφλοα μήλα 66(8ο).ι μύρον. ίλάσκοντο . . . μύροισί τε δαιδα- νοϋς. άλ.λήλους δάπτοντες άκηδείησι νόοιο δέρκευ 1 4 ( 2 1 ) "
μήν (particle). 69(76). 2 λεόδμοις ι ι 8 ( ΐ 2 8 ) . 5 ΐ 2 2 ( ι 3 6 ) . 2 ; ούτε νόφ περιληπτά 1(2).8; όγδόατος. μηνός έν όγδοάτου δεκάτη
μήν (month), μηνός έν όγδοάτου δεκάτη μύσος. μύσος τοϋτ' έσκεν έν άνθρώποισι τήν σύ νόφ δέρκευ 8( 17). 21 59(68). ι
59(68)" μέγιστον n 8 ( i 2 8 ) . g νϋν. 3 ( ΐ 3 ' ) · 3 , 27(38).2, 53(62). ι, 6 ο ( 7 ι ) . 4 , 07*05. αέρος όγκος 91(100). ι 3 ; άμ βροτέων
μήνη. εύρος γλαυκώπιδος . . . μήνης μυχός. πα'λίνοραον έπαίξειε μυχόνδε •°7("5)"3 μελέων . . . δγκον 26(20). ι
gi(ioo).23 νύξ. νύκτα δέ γαία τίθησιν 4 2 ( 4 8 ) " ; χει- δδε. τόδε 115(120).ι; τάδε 1(2/7, 16(26).
4"(4 2 )·3
μερίην διά νύκτα 88(84).2; νυκτός έρη- " > 47(35)·5, ι ° ι ( I M ) . 2 ; τώνδε 8(17).
μήνιγξ. έν μήνιγξιν εεργμένον ώγύγιον πϋρ
ναι. 69(765.2 μαίνς άλαώπιδος 4 3 ( 4 9 ) "
88(84). 7 33. > 4 ( 2 0 " , 53(62)3, 6 0 ( 7 1 ) " , ι ο ο
ναίειν. ]τάτ' αίθέρι ναιήσονται] ιοί νωτον. άπό νώτοιο δύο κλάδοι άίσσονται
Ηή™· 5(3)· 5. 7 ( 1 1 0 ) 4 ; τοίσδε 105(113)"
( Ι Ι Ι ) . 8 ; ναίετ' άν' άκρα πόλεος ιο2 2 2 ( 2 9 ) " , [97(ΐ34)·2]; εχίνοις /όξυβελείς
μήτηρ. πατέρ' υιός ελών καί μητέρα όσόνι;. χαλεπήσι πεπαρμένοι (άμφ' δδύν-
(ι 12).2 χαίται νώτοις έπιπεφρίκασιν 72(835.2 ησίν} Ι 0 2 ( ΐ Ι 2 ) . Ι 2
παίδες ΐ 2 4 θ 3 7 ) · 5
ναιετάν. όψει χθόνα χρωτός υπέρτατα δθόνη. πϋρ / λεπτήσίν (τ') όθδνησι λοχ­
μητίειν. πριν σχέτλι' έργα βοράς περί
ναιετάουσαν 69(765.3 ξανθός, κατά ξανθοϋ Ακράγαντος ιο2 άζετο κύκλωπα κούρην 88(84). 8
χείλεσι μητι'σασθαι 120(139)· 2
νείκος. νείκος ούλόμενον 8 ( ΐ 7 ) " 9 ; τών δέ (ι 12)· •; ξανθών τε σπονδάς μελίτων οίδμα. αίθήρ . . . καταίσσεται οίδματι
μήτις. βροτείη μήτις i(2).g; πρδς παρεδν
συνεργό μένων έξ έσχατον ϊστατο νείκος ρίπτοντες 118(128). 7 μάργφ gi(ioo).7; αιθέρος ευθύς ρεύμα
γάρ μήτις άέξεται άνθρώποισιν 7 9 ( ! ° 6 ) ·
2 0 ( 3 6 ) " ; έπεί . . . μέγα νείκος ένί ξένος, ξείνων αίδοίοι λιμένες 102(112). 3 κατέρχεται οίδματι θϋον 91(100).24
ι; ύπό μήτιος εύ δεδαώτε 1 5 ( 2 3 ) · 2
μελέεσσιν έθρέφθη 2 3 ( 3 ° ) " ; έπεί νείκος ξύλον. οίνος . . . σα-έν έν ξύλφ Οδωο οίειν. οίω Ι Ι ( Ι 6 ) . Ι
μαίνειν. εύτέ τις . . . φόβφ φίλα γυϊα 67(8ι).ι
μέν ένέρτατον Ικε-.ο βένθος / δίνης 47 οίμοι. οίμοι, δτ' ού πρόσθεν με διώλεσε
] μιήνη] Ι07("5)·3 (35)·3; πολλά δ' άμκτ' έστηκε . . . δσσ' νηλεές ήμαρ 120(139)"
μιν. g i ( i o o ) " 2 , 107(115/6 έτι νείκος έρυκε μετάρσιον 47(3ό)·9; ό. (article) ij 4 8 ( 9 6 ) " , 8 3 ( g 8 ) . i , 8 4 ( 8 5 ) " ; oivof. oivof άπό φλοιού πέλεται σαπέν έν
μνυνθάδιος. ή δέ φλδξ ίλάειρα μνυνθα- ύπώπαμεν . . . νείκος δέ τε νείκει λυ- τό ι ( 2 ) . 6 , 8 ( ι 7 ) . 3 2 , ι 6 ( 2 6 ) . 7 , 5 8 ( 6 7 ) " , ξύλφ ύδωρ 67(81)",' (ύδωρ) οίνφ μάλλον
δίης τύχε γαίης 8 4 ( 8 5 ) " γρφ 77(iog)-3; δίχ' έκαστα φορεύμενα 8ο(ιο8).2, Ι 2 ΐ ( ΐ 3 5 ) " ; τοϋ 7 9 ( 1 2 ) " , ί ο ένάρθμιον 7 4 ( 9 ' ) · 1
μίξις. μόνον μίξις τε διάλλαξίς τε μγέ- νείκεος έχθει 8(17).8, 16(26).6; μάλα ( ' 3 ) " - 33(39)·3; πώ 4 8 ( 9 6 / 2 ; τών 5(3). οίος. οία ι ο ο ( ι ι ο ) . 6 ; έξ οίης τιμής Μ Ι
ντων 12(8). 3 λυγρά I ]νείκεος έννεσίηοιν] 25(22).g; 7, 48(96)· 2, 99(129). 5 ( ι ΐ 9 ) . ι ; οίων έξ ερίδων 114(1245.2
μανία, σφαίρος κυκλοτερής μονίη περιηγέι νείκει μαινομένφ πίσυνος 1 0 7 ( 1 1 5 ) " 4 (demonstrative) ή περί άκρην 4 0 ( 4 6 / 2 ; οίος. δμματά τ' οί' έπλανάτο 5°(57)·3
γαίων 21(27).3, 22(28).4 νεκρός, έκ μέν γάρ ζωών έτίθει νέκρ' τήν . . . δέρκευ 8(17).2ΐ; τήν οϋ τις οιωνός, ήδη γάρ ποτ' έγώ γενόμην . .
μόνος, αύτό μόνον πεισθέντες 1(2/5; εν είδε' αμείβων 1 3 0 ( 1 2 5 ) " . . . δεδάηκε 8(17).25; τήν οί' γ'ίλάσκ- θάμνος τ' οιωνός τε 108(117).2; θήρές
νύξήθη μόνον είναι 8 ( 1 7 ) . Ι , ι 6 ; άλλά οντο ι ι 8 ( ΐ 2 8 ) . 4 ; έν τή 47(35)·5; ]τά
νηλής. νηλεές ήμαρ 120(139)" τ' οιωνοί τε 1 4 ( 2 1 ) " ! , 119(130).2;
μόνον μίζις τε διάλλαξίς τε μγέντων Ι 4 ( 2 ΐ ) " 4 ; δίχα τών 8 ( ΐ 7 ) " 9 ; έκ τών
Νημερτής. Νημερτής τ' έρόεσσα 116(122). θήράς τ' οιωνούς τε 15(23).7; γένος
12(8).3; συνέρχεται έν μόνον είναι ' 4 ( 2 0 - 9 , ' 5 ( 2 3 ) · 5 , 83(98).5; έν τοϊσιν
47(35)·5Ι "λλά φρήν ιερή καί άθέσ­ 4 • . • κατ' οιωνών 13(9/3; οιωνών πτερά
8(ΐ7).2ο; μετά τοϊσιν 8(175.25; πρός
φατος έπλετο μοϋνον 9 7 ( I 3 4 ) - 4 i έ π " νήπιος. μέγα νήπιος 12 4 ( 1 3 7 ) · 2 ; νή~ιοι πυκνά 7 1 ( 8 2 ) "
τοίς 8 ( ΐ 7 ) . 3 ο , 5 ' ( 5 9 ) · 3 ; έπί τοις ι 2 ( 8 ) .
μούνφ σοι έγώ κρανέω τάδε πάντα 104(H)- Ι όκτώ. τώ δύο τών όκτών μερέων 48(965.2
4; οί μέν . . . οί δέ ι θ 2 ( ι ι 2 ) . ι ο ; τά
Ι Ο Ι (ι 11). 2 νηατεύειν. νηστεύσαι κακότητος 126(144)" δλβιος. δλ.βιος δς θείων πραπίδων έκτήσ-
μέν . . . τά δέ 4 7 ( 3 5 ) · 1 Ί τήν μέν . . .
μορφή, εί τι • • • λ,ιπόξυλον έπλετο μορφή Νήατις. Νήστίς 0' ή δακρύοις τέγγει κρού­ ατο πλοϋτον 9 5 ( ' 3 2 ) "
ή δέ 8(ΐ7)·4, 5; ° μέν 35(4')· ·! ή <"έν
14(21). 2; μορφήν δ' άλλάξαντα 124(137)· νωμα βρότειον 7(6).3; 'ό> δύο τών όκτώ όλρο?. έξ . . . άσσου μήκεος δλβου 1 1 1 ( 1 1 9 ) "
5 6 ( 6 3 ) " ; τούς μέν 53(62).6; τά μέν
ι μερέων λάχε Νήστιδος αίγλης 4 8 ( 9 6 ) · 2 όλέκειν. τήν μέν γάρ πάντων σύνοδος
' 5 ( 2 3 ) · 4 . 5 7 ( 6 5 ) " ; τών μέν 2 ( 3 ) " ; ό δέ
Μοϋσα. πολυμνήστη λευκώλενε παρθένε νοείν. όπόση πόρος έστι νοήσαι 5(3)·7; τίκτει τ' ό/.έκει τε 8 ( 1 7 ) 4
' ° 7 ( ΐ ' 5 ) " ΐ , Τΐ2 4 (ΐ37)·3,' τό δέ 1 3 ( 9 ) 4 ;
Μοϋσα i(z).y, άμβροτε Μοϋσα 3 0 3 1 ) · νοεί δ' ή δήλον έκαστον 5 ( 3 ) · 8 ; δτε τ ί ί όλι'γος. ολίγον τοϋ παντός ίδόντων 33(39)·
τφ δέ 5 4 ( 6 4 ) " ; οί δέ 1 3 ( 9 ) " , Ι Ο 2
ι; ώς δε παρ' ήμετέρης κέλεται πιστ­ πράοδον νοέων 88(84)· 1 3; είτ' όλίγον μείζων 8 3 ( 9 8 ) 4
( ι ΐ 2 ) . 8 , ΐ ΐ 2 4 ( ΐ 3 7 ) · 2 ; « ί δέ 88(8 4 ).g;
ώματα Μούσης 6(4).2 νόημα, τή τε νόημα μάλιστα κικλήσκεται όλως. τό δ' όλων (πάς) εύχεται εύρείν
τά δέ 48(96).3, 5 2 ( 6 ι ) · 2 ; τών δέ . . .
μϋθος. ού γάρ μϋθος άπόσκοπος 5 3 ( 6 2 ) · 3 ; άνθρώποισιν, / αίμα γάρ άνθρώποις
τά δέ 7 ° ( 7 5 ) " ί των δέ 2 0 ( 3 6 ) " , , !(2)-6
θεοϋ πάρα μϋθον άκούσας 15(23)"!; περίκαρδιόν έστι νόημα 94(105). πάντα
47(35)·7, ι 6 ; τών γάρ έγώ νϋν ειμί Όλυμπος. άνταυγεϊ προς Όλυμπον
άλλ' άγε μύθων κλϋθι • • . πιφαύσκων γάρ ίσθι φρόνησιν έχειν καί νώματος
>°7(>'5)"3 36(44)· ι
πείρατα μύθων 8 ( ΐ 7 ) " 4 > ' 5 ; μύθων αίσαν ι ο ο ( ι ι ο ) . ίο
δμβρος. άγγοαδ' δμβρος έσέρχεται . . . αί­
. . . άτραπόν μίαν 18(24).2; άληθείη νομίζειν. ήτις καί θνητοίαι νο/ιίζεται (relative) τόν πρότερον κατέλεξα 47
θήρ δ' έκτός . . . δμβρον έρύκει 91(100).
πάρα μύθοιςI οΰς έγώ έξερέω 103(114)" έμφυτος άρθροις 8(17) 22 (35)·2; τό (γέ φασι) γενέσθαι 13(9/3;
12, ι 8 ; δμβρον δ' έν πάσι δνοφόεντά
I N D E X V E R B O R U M 338
339 I N D E X V E R B O R U M

τε ριγα'λέον τε 1 4 ( 2 1 ) 0 ; Ηρες δ' έκ όρμή. φιλότητος άμεμφέος άμβροτος όρμή ούλόμενος. νείκος ούλόμενον 8 ( ΐ 7 ) " 9 ; °υ- πάμπαν. πάμπαν άπειρων 22(28)4; δά­
πελάγους άνεμον φέρει ή μέγαν δμβρον 4 7 ( 3 5 ) " 3 ! δύσζηλος έπί φρένα πίστιος λ.ομένου θανάτοιο τελευτή Ι2(8),2 φνης φύλλων άπο πάμπαν έχεσθαι
4 4 ( 5 ° ) · •; θήσεις δ' έξ δμβροιο κελαινοϋ όρμή Ι 0 3 ( ι ΐ 4 ) · 3 "ούλοφυής. ούλοφυείς τύποι 53(62)4 127(140)"
καίριον αύχμόν ι ο ι ( ι ι ι ) . 6 ; χθόνα Κύ- όρμίζειν. ή δέ χθών . . . Κύπριδος όρμι-
ούν. ι ( 2 ) . 8 , 1 5 ( 2 3 ) 4 , 8 ι ( ΐ 0 3 ) " , 9 3 ( ΐ 0 2 ) . ι , παμφανόων. αίθέρι παμφανόωντι 83(98).2
πρις έπεί τ' έδίηνεν έν δμβρφ 6 2 ( 7 3 ) " ; σθείσα τελείοις έν λιμένεσσιν 8 3 ( 9 8 5 . 3
'°6(ΐ5)·3 πάνδειλος. δειλοί πάνδει/.οι 128(141)"
Ήφαίστφ τ' δμβρφ τε καί αίθερι όρνυναι. βροτείη μήτις δρωρεν 1(2).9;
οΰνεκα. 1 0 3 ( 1 1 4 ) " ; οΰνεκεν 6 6 ( 8 ο ) . ι πάντη. πάντη συγγίγνεσθαι άήθεα 2 5 ( 2 2 ) .
83(98).2 (άνεμοι) έπί γαίαν / όρνύμενοι ιοί
οϋποτε. 1 2 3 ( 1 4 5 ) · 2 8
όμέστιος. άθανάτοις άλλοισιν όμέοτιοι (ιιι).4 ούπω. ού γάρ άμεμφέως / πω πάν έξέστ- πάντοθεν. πάντοθεν ίσος (έοί) 22(28)4
Ι33('47)" όρούειν. πικρόν δ' έπί πικρόν δρουσεν παντοίος, παντοία . . . είδεα θνητών
ηκεν 4 7 ( 3 5 ) · 9 - ' °
όμμα. μηδ' δμμασιν ήσο τεθηπώς 8(17). 75(9°)" ουρανός, ήλέκτωρ τε χθών τε καί ουρανός ι ο 7 ( ι ΐ 5 ) · 7 ; παντοίων άνεμων 8 8 ( 8 4 ) 4 ;
2 ΐ : δμματά τ' οί' έπλανάτο πενητεύο- δρπηξ. έννυχίους δρπηκας ανήγαγε κρινό- ήδέ θάλασσα 25(22)·2; μέγαν ούρανόν παντοίων . . . σοφών έπιήρανος έργων
ντα μετώπων 5°(ό7)·3; δμματ' έπηξεν μενον πϋρ 5 3 ( 6 2 ) · 2 άμφιπολεύει 35(4')" 99(129)4; έπί νούσων / παντοίων ιο2
άτειρέα δι' Αφροδίτη 85(86)" δς. δς 9 5 ( 1 3 2 ) " , 99(129).2, tι°7(ι'5)·4; ούτε. i(2).7(bis), 8; 19(27)"; 21(27)"; (ιΐ2).ιι; παντοίαις ίδέησιν άρηρότα
όμοιος, ήνεκές αίέν όμοια 8(ΐ7)·35; πϋρ
ή 7(6).3; δ 17(25)", 22(28).3; φ 95(ΐ32)· 5 3 ( 6 2 ) 4 , 8(bis) 47(35)" 7
. . . θέλον πρός όμοίον ίκέσθαι 53(62).6 2; έφ' φ 5(3)·2; "ί 15(23)-3, 88(84). ούτις. 8(ΐ7)·25 πάντοσε. πάντοσ' έλαυνόμενοι ι(2).6
όμοιοϋν. άλλήλοις εστερκται όμοιωθέντ' 4> ' ° ι ( ι ι ι ) · 3 > 1 0 4 ( 1 1 ) . 2 , Ι ° 7 ( Μ 5 ) · 5 ; «έ ούτος, τοϋτο 8 ( ΐ 7 ) · 3 2 , ΐ26(2θ).ι, 58(67)· παρά. παρ' Εύσεβίης 2 ( 3 ) 4 ; παρ' ημέτ­
Αφροδίτη 25(22)0 8 8 ( 8 4 5 . 9 ; ό* ι ο ο ( ι ι ο ) . 7 ! οΰς ι ο 3 ( ι ΐ 4 ) · 2 ; 2, 6 9 ( 7 6 ) " , ι ι 8 ( ΐ 2 8 ) . 9 ; ταΰτα 8(ιγ).6, ερης . . . Μ ούσης 6 ( 4 ) · 2; πάρα δ' ήθος
όμοκ'λή. ]ό δ' ανήκουστος] όμοκλέων ών 2(3)4, 27(36)·ΐ, 85(86)" 27, 34; 1 4 ( 2 < ) " 3 ; '5(23)"ΐ; ι6(26)·3; έκάστφ 8 ( 1 7 ) . 2 8 ; θεού πάρα 15(23).ιι;
ΐ24(ΐ37)·3 όσια. όσίης πλέον ειπείν 5(3)·2 Ϊ25(22).ι; 5'(59)·2; 100(110)4,5; παρ' έλήλαται δρκου 2 3 ( 3 0 ) 4 ; πάρα
Όμφαίη. Σωπή τε καί Όμφαίη 117(123). όσιος, έκ . . . όσιων στομάτων 2(3)·2 τούτων ιι(ι6)·2, 78(107)"; τούτοις μύθοις ι ο 3 ( ι 1 4 ) " ί 0Ψίν πάρα 106(15)4

3 δσμή. πνοίης τε λελόγχασι πάντα καί 78(107).2; τούτοισιν 83(98)" παρείναι. δι' αιώνος παρέσονται ιοο(ιιο).
όσμών 9 3 ( 1 0 2 ) . ' 1(2)4, 8(17)·9, 16(26).8, 21(27). 3; πρός παρεόν γάρ μήτις άέξεται
όνομάζειν. φύσις δ' έπί τοίς ονομάζεται ούτως.
άνθρώποισιν 12(8)4 όσος. όσον 4 ΐ ( 4 2 ) · 3 > 8 2 ( 1 0 4 ) " , 88(84).5, 2; οΰτω ΐ5(23)·9, 2 9(53)", 65(79)" 79(ιο6).ι
όξυβελής. ήλιος όξυβελής 3 4 ( 4 ° ) " ; έχίνοις ίο; δσσον 4 7 ( 3 ό ) 1 2 , 8ο(ιο8).ι; δσσου οφθαλμός, ούκ έστιν πελάσασθαι έν όφθ- παρθένος, παρθένε Μοϋσα 2 ( 3 ) 4
! όξυβελείς γαίται νώτοις έπιπεφρίκασι ι ι ι ( ι ι 9 ) " ; δσα 14(21).9(bis), 25(22). αλμοίσιν έφικτόν 96(133)" παριστάναι. καί τό φρονεϊν άλλοϊα παρί­
4, 60(71)4, 7°(75)"; δσσα 14(21)4, δφρα. ιο6(15)-2 σταται 8ο(ιο8).2; εύχομένφ νϋν αύτε
72(83).2
Ι5(23)"0, 25(22).3, 47(35)·9, 73(89)", όχετεύειν. έκ δ' όσιων στομάτων καθαρήν παρίστασο 3('3')·3
όξύς. όξύ δ' έπ' όξύ έβη 7 5 ( 9 ° ) - 2
ΙΟΙ (ι I ΐ).Ι όχετεύσατε πηγήν 2(3).2 πάρος. ώς πάρος ήν τε καί έσσεται
δ~η. 9(12)4, ό'(59)·2· 100(110)4, Ι02
(ΐ 12). 9 όστις, ήτις 8 ( 1 7 ) . 2 2 ; ότφ 1(2). 5 δψ. μια γίγνεται αμφοτέρων δψ 8 9 ( 8 8 ) . ι Ι Ι ( Ι 6 ) . ι; γίγνεσθαι πάρος ούκ έόν 'ελπ-
όπίσσω. 14(21).9, gί(ιοο).25 όστοΰν. τά δ' όστέα λευκά γένοντο 4 8 ( 9 6 5 . 3 όψίγονος. όψίγονοί τε σίδαι 66(8ο).ι ίζουσιν 104(11). 2
όπλίζειν. ώς δ' δτε τις πρόοδον νοέων δταν. gi(ioo).8 δύις. μήτε τιν' όψιν έχων ]πίστει] πλέον πάς. |ι(2).6; τό πάν 8(17)42, 16(26)4;

ώπ/.ίσσατο λύχνον 88(84)" δτε. ι 3 ( 9 ) . ι , 6 ι ( 3 3 ) " , 8 7 ( 9 5 ) · > , 88(84).ι, ή κατ' άκουήν 5 ( 3 ) · 5; (δι όψιος] πάν έξέστηκεν 47(35)"°; τοϋ παντός
gi ( 1 0 0 ) . 16 •°(ΐ3)"> 3 3 ( 3 9 ) · 3 ; 'άση παλάμη 5(3)·
οπός. ώς δ' δτ' όπός γάλα λευκόν έγόμφ- 54(64)"
ωσεν 6ι(33)-ι δτι. 25(22).9, 120(139)" 4; πάντες Ι07(ιΐ5)"2; πάντα 8(ιη).
ού. i(2).g; 8 ( 1 7 ) " ! , 2 6 ; 1 " 3 ( 9 ) · 5 ; 16(26). 27; Ι 4 ( 2 ' ) · 7 , 9; 2 4(3')"; 2 5 ( 2 2 ) - ' i 47
όπόσος. όπόση 5(3)· 7 παίζειν. παις / κλεψύδργι παίζουσα
ίο; 2 2 ( 2 9 ) " , 2(ter); 4 7 ( 3 5 ) · 6 ; 53(62).3; (35)4; 64(785.2; 78(107)-1; 93(ι°2)";
οπόταν. 15(23)", 9
Ι ( Ι Ο Ο )·6 9'('°°)·9
74(9ι)·2; 96(133)·'; 97('34)·[2], 3(ter); ΙΟΟ(ΙΙΟ)4, ίο; ΙΟΙ(ΙΙΙ).2; 119(130)";
οπότε, όππότε 9ι(ιοο).23, 9 9(Ι29)·4 παις. παις / κ/.εψύδρη παίζουσα gi(ioo).
g8(27a).i; 1 0 4 ( 1 1 ) " , 2; 106(15)"; 118 πάντα . . . πάσι 9 '( 1 0 0 )"; πάντων
όπως. 53(62)" 8; ώς δ' αΰτως πατέρ' υιός ελών καί
(128).8; 120(139)"; 122(136). ι (bis) 7(6).ι, 8(4).4, 73(89)", 99('29)·5,
όράν. γαίη μέν γάρ γαίαν όπώπαμεν ηη μητέρα παίδες 124(137)· 5
ob. ]έοί 22(2g).2; οί 4 1 ( 4 2 ) " ΐ2ΐ(ι35)·ΐ; πάσι 14(21)4, '5(23)·5>
(iog).i; ήέλιον μέν λευκόν όράν 14(21). παλαιός, θεών ψήφισιια παλαιόν 107(115)·
ούδαμά. 8 ( 1 7 ) . 6 , ΐ2; ι6(26)"ΐ 102(112)4; πάσησιν 121(135)"
3; θαύμα ίδέσθαι 47(35)"7; τνθ' δψει ι
ούδας. ένερθ' οΰδεος 3 2 ( 5 2 ) " ; πόντος δ' πατήρ, πατήρ φίλον υίόν άείρας . . .
χθόνα 6 9 ( 7 6 5 . 3 ; ίδών άσυνήθεα χώρον παλάμη, στεινωποί . . . παλάμαι κατά
ές χθονδς ούδας άπέπτυσε ιθ7(ιΐ5)"ο; γυϊα κέχυνται ι ( 2 ) . ι ; άθρει πάση παλ­ 124(137)", 5
ιΐ2(τι8).ι; ολίγον τοϋ παντός ίδόντων αύτως πατέρ' υιός ελών
ρίπτοντες ές ούδας 1 1 8 ( 1 2 8 5 . 7 άμη πή δήλον έκαστον 5(3)·4ί άύπριδος παύειν. παύσεις δ' ακαμάτων ανέμων
33(39)·3
ούδέ. 8 ( i 7 ) . 3 ° ( b i s ) , 1 0 ( 1 3 ) " ( b i s ) , Ι2 (8).2, έν παλάμησι 7°(75)·2; 87(95)" μένος ιοι(ιιι).3; ού παύσεσθε φόνοιο
όργή. δτι σφισι ]γένναι έν όργή] 25(225.9
ig(27).2(ter), 53(62).3, 97(i34)", δυσηχέος 122(136)"
όρέγειν. όππότε γάρ πάσησιν όρέξαιτο πάλιν. 8 ( 1 7 ) · 5 , '°i '6(26)9; gi(ioo).8,
πραπίδεσσιν 99(129)4 98(27a).i, 1 1 8 ( 1 2 8 ) . ι (bis), 2(ter) 20; ιοι(ιιι)-5 παϋρος. παϋρον . . . βίου ιιέρος 1 ( 2 ) 4
"όρειλεχής. θηρσί τ' όρειλεχέεσσιν 26(20). ουδείς, ούδέν 8 ( 1 7 ) 4 3 , 1 0 6 ( 1 5 ) 4 ; υύδενός πα'λίνορσος. παλίνορσος έλεύσομαι 47(35)· Παυσανίας. Παυσανίη, συ δε κ'λύθι 4 ( 0 "
7; λέοντες όρειλεχέες 131(127)" 12(8)" παφλάζειν. αίθήρ παφλάζων 91(100)4
ι; αί/ια . . . όππότε μέν παλίνορσον
δρκος. πλατέος παρ' έλήλαται δρκου 2 3 ούδέτι. tg1,100)"2 έπαίξειε μυχύνδε 9ι(ιοο).23 πείθειν. αυτό μόνον πεισθέντες, δτφ προ-
( 3 ο ) . 3 ; άνάγκης χρήμα . . . π/,ατέεσσι ουδέποτε, ούδέ ποτ' οίω ΙΙ(Ι6).Ι παΜντιτος. παλίντιτα πνεύματ' έπάξεις σέκυρσεν έκαστος 1 ( 2 ) 4
κατεσφρηγισμένον όρκοις 107(115)-2 ούκέτι. 8(17)-31, 102(112)4 ιοί (111).5 πειθώ, ήπέρ τε μεγίστη / πειθούς άνθρώ-
I N D E X V E R B O R U M
340 34' I N D E X V E R B O R U M

ποισιν αμαξιτός είς φρένα πίπτει εκτοθι μανά πέπηγεν 7 ° ( 7 5 ) " ; έ* τού­ τε καί στερεωπά 14(21).6
πδλις. ναίετ' άν' άκρα πδλεος 102(112).2
96('33)-3 των . . . πάντα πεπήγασιν άρμοσθέντα πολλάκι. 29(53)-1 πρός. πρός 'Ολυμπον 3 6 ( 4 4 ) " ; πρός όμοίον
πείραρ. πιφαύσκων πείρατα μύθων 8(17). 78(107)" πολύκλαυτος. πολυκλαύτων γυναικών 53(62).6; πρός παρεύν 79(106)"; zpdf
'5 πικρός, πικρόν δ' έπί πικρόν δρουσεν 53(62)" κέρδος i o 2 ( i i 2 ) . g ; πρός θνητών 5(3)·2;
πεί'ρειν. δηρόν δή χαλεπήσι πεπαρμένοι 75(9°)" πολυκύμων. πόντος πολυκύμων 27(38)4 πρός τοίς 8 ( 1 7 ) 4 ° , 5 ' ( 5 9 ) · 3
(άμφ' όδύνησιν) Ι02(ιΐ2)"2 πίπτειν. πειθούς άνθρώποισιν αμαξιτός είς πολ.ύμνηστος. πολυμνήστη . . . Μοϋσα προσάπτειν. κορυφάς ετέρας έτέρησι προ-
πέλαγος. Ίρις δ' έκ πελάγους άνεμον φρένα πίπτει 96(133) 3; άέροί όγκος 2(3)·3 σάπτων 1 8 ( 2 4 ) "
φέρει 44(5°)· · · αίματος έν πελάγεσσι έσωθε πεσών έπί τρήματα πυκνά πολύς, πολλά 1(2).2, 32(52)", 47(35)·8, προσηνής, ήσαν δέ κτίλα πάντα καί άνθ-
94(105)" 9 ι ( ι ο ο ) " 3 ; καθ' όσον μέν άραιότατα 51(59)4, 5 2 ( 6 ' ) " > ΙΟΟ(ΙΙΟ).4; πολλαί ρώποισι προσηνή 1 1 9 ( 1 3 ° ) "
πελάζειν. ούκ εστίν πελάσασθαι έν όφθαλμ­ ξυνέκυρσε πεσόντα 82(104)" 5θ(57)·ΐ; πολλών 33(39)· 2 ί πλείον ]ι πρόσθεν. 1 2 0 ( 1 3 9 ) "
οϊσιν έφικτόν 96(133)" πίστις. εί . . . περί τώνδε λφπόξυλος έπ­ (2).g, πλέον 5 ( 3 ) · 2 , 5; πλέονα 8(ιγ).2, προσκυρείν. δτφ προσέκυρσεν έκαστος
πέλειν. πέλει 6(4)", 10(13)"; πέλεται λετο πίστις 60(71)"; όψιν έχων ήπίσ- ίο, 17; ι 6 ( 2 6 ) . 9 ; πλέω 15(235.4; πλεό­ '( 2 )·5
6 7 ( 8 1 ) " ; πέλονται 14(21).7, '°ο(ιιο).7· τει] πλέον ή κατ' άκουήν . . . μήτε τι νων 8(ΐ7)-2, 9 , 17; ι6(26).8; ήπλεόνε- πρόσωπον. άνταυγεί . . . άταρβήτοισι
132(146).2; έπλετο 14(21).2, 4·(42)·3> τών άλλων . . . γυίων πίστιν έρυκε σσιν 8 3 ( 9 8 ) . 4 ; πλείστον 25(225.6 προσώποις 3 6 ( 4 4 ) "
5 8 ( 6 7 ) " , 5 9 ( 6 8 ) " , 6 ο ( 7 ΐ ) " , 97('34)-4 5(3)·5, 8 πολυσπερής. φϋλον . . . πολυσπερέων καμ­ πρότερος, τόν πρότερον κατέλεξα 47(35)·
πελεμίζειν. πελεμίζετο γυϊα θεοϊο 2 4 ( 3 1 ) " πίστιος. δύσζηλος έπί φρένα πίστιος όρμή 2; Τώνδ' όάρων προτέρων έπιμάρτυρα
ασήνων 68(74)- •
πέμπειν. πέμπε παρ' Εύσεβίης 2(3)·5 δέρκευ 1 4 ( 2 1 ) " ; εν προτέροισι 14(21).2
•°3("4)·3 πολυστέφανος. πολυστέφανός τε Μεγιστώ
πενητεύειν. όμματα . . . πενητεύοντα με­ πρώτον. 7 ( 6 ) " , 6 5 ( 7 9 ) " ; πρώτα 27(38).
πίστωμα. παρ' ήμετέρης κέλεται πιστώ­ 117(123). 2
τώπων 5ο(57)·3 ματα Μ ούσης 6(4). 2 ι, 53(62).4, 8 7 ( 9 5 ) "
"πολυφθερής. εί θνητών περίειμι πολυφ­
πέντε, κρηνάων άπο πέντε 129(143)" "πτεροβάμων. πτεροβάμοσι κύμβαις 26
πίσυνος. νείκει μαινομένφ πίσυνος θερέων ανθρώπων 105(113).2
περί. περί κύκλον 27(38).4! περί γαίαν (2θ).7
•°7("5)"4 πολύχροος. πο/.ύχροα φάρμακα 15(23)4
39(45)"; πε Ρί άκρην 40(46)· 2; περί πτερόν. οιωνών πτερά πυκνά 71(82)"
πιφαύσκειν. πιφαύσκων πείρατα μύθων πόντος, πόντος πολυκύμων ήδ' ύγρός άήρ
τώνδε 60(71)"; θεών πέρι δόξα 95 πυκνός, δσ' έσω μέν πυκνά 7 ° ( 7 5 ) " ; °^ ω ~
8(.7)"5_ 2 7 ( 3 8 ) 4 ; αίθέριον μέν γάρ σφε μένος
(132) 2; περί ρηγμίνι βίοιο 26(20)4; νών πτερά πυκνά 7 1 ( 8 2 ) " ; έπί τρήματα
"πλάδη. πλάδης τυχόντα 7°(75)·2 πόντονδε διώκε, / πόντος δ' ές χθονδς
απαλή περί ποίη 92(101).2; περί χεί­ πυκνά 9 ι ( ι ο ο ) . ι 3 ; πυκναίς . . . άλοξιν
πλάζειν. πλάζεται άνδιχ' έκαστα 26(20). ούδας άπέπτυσε 107(115).9, ίο
λεσι Ι2θ(ΐ39)·2 91(100)4; πυκινόν ρόον 9ι(ιοο). 14;
5; γυμνοί δ' έπλάζοντο βραχίονες πόποι. ώ πόποι 114(124)"
περιείναι. εί θνητών περίειμι πολυφθερέων άρμονίης πυκινφ κρυφφ έστήρικται
5°(57)·2 πορεύειν. ]οί δέ πορεϋνται] 124(137)- 2
άνθρώπων 105(113)·2 21 (27).2
πλανάν. δμματά τ' οί' έπλανάτο 5°(57)·3 πορθμός, αύλού πορθμόν . . . πορθμού
περιηγής. σφαίρας κυκλοτερής μονίη περι­ πλάτος, ίση μήκός τε πλάτος τε 8 ( 1 7 / 2 0 πύΧι;· άμφί πύλας ήθμοίο δυσηχέος
χωσθέντος 9ι(ιοο).ιο, 17
ηγέι γαίων 21(27)4, 22(285.4 πλατύς, πλατέος παρ' δρκου 23(30)4; 9 ι(ιοο)"9
πόρος, όπόση πόρος έστι νοήσαι 5(3)· 7ί
περικάρδιος. αίμα γάρ άνθρώποις περικ- πύματος. πύματον κατά σώμα 9ι(ιοο).2
πλατέεσσι κατεσφρηγισμένον δρκοις έ? πόρον ύμνων 47(35)"; πορθμού
άρδιόν έστι νόημα 94(ιο5)-3 •°7("5)·2 πυνθάνεσθαι. πεύσεαι \ού πλέον ήέ] βρο-
χωσϋέντος . . . ήδέ πόροιο 91(100/17
περιλαμβάνειν. τάδ' άνδράσιν ούτ' έπακ- πλούτος, δς θείων πραπίδων εκτήσατο τείη μήτις δρωρεν 1(2).g; φάρμακα . ..
πορσύνειν. έκ τών είδεα πάσιν άλίγκια
ουστά / ούτε νόφ περιληπτά 1(2).8 πλοϋτον 9 5 ( 1 3 2 ) - r ; πραπίδων εκτήσατο πεύση ιοι(ιιι),2; έπί νούσων / παντ­
πορσύνουσι 15(23)4
περιπέλειν. περιπλομένοιο χρόνοιο 8(17). πλοϋτον 99(129). 2 οίων έπύθοντο κλύειν εύηκέα βάξιν
Ποσειδών, ούδέ '/εύς βασιλεύς ούδέ Κρόνος
29, ιοο(ιιο).8; περιπλομένοιο κύκλοιο πνεΰμα. άνέμων πνεΰμα 88(845.4; πνεύ- ούδέ Ποσειδών 118(128).2 Ι02(ΐ 1 2 ) " ι
ι6(26).ι ματος έλλείποντος . .. έμπίπτοντος ποτε. 108(117)" πύον. μηνός έν όγδοάτου δεκάτη πύον
περισσός, ούδέ τι τοϋ παντός κενεόν πέλει 9 ι(ιοο)"5, 2ΐ; παλ,ίντιτα πνεύματ' πότμος. δυσδαίμονα πότμον 13(9/4 έπλετο λευκόν 5 9 ( 6 8 ) "
ούδέ περισσόν 10(13)" έπάξεις 101(111)4 πούς. ού πόδες, ού θοά γούνα 22(29). 2, 97 πϋρ. πϋρ καί ύδωρ καί γαία καί ήέρος
περιστέλλειν. σαρκών άλλογνώτι περιστ- πνοή. ώδε μέν ούν πνοίης τε λελόγχασι ( ι 3 4 ) · 3 ; όσσ' απόλειπε ποδών 92(101).2 άπλετον ύφος 8 ( 1 7 ) 1 8 ; έννυχίους δρπ-
έλλουσα χιτώνι 110(126)" πάντα καί όσμών 93(102)"; (άνεμοι) πραπίδες. πραπίδων πλοϋτον 95(132)", ηκας ανήγαγε κρινόμενον πϋρ 53(625.2;
"περίστεπτος. ταινίαις τε περίατεπτος όρνύμενοι πνοιαϊσι καταφθινύθουσιν 99 ( ΐ 2 9 ) . 2 ; πάσησιν όρέξαιτο πραπίδε­ τούς μέν πϋρ σνέπεμπε 53(62).6; πυρός
Ι02(ΐ 12).6 άρούρας ΙΟΙ(Ι11)·4 σσιν 99(129/4; άδινήσιν ύπό πραπίδε­ σέλας αίθομένοιο . . . ώγύγιον πϋρ . . .
περιώσιος. περιώσια είδώς 99(129)" ποία. απαλή περί ποίη 92(101).2 σσιν έρείσας ιοο(ιιο)" πϋρ δ' έξω διίεσκον 88(84).2, 7, '°;
π.?- 5(3)-4, 8 ( ΐ 7 ) . 3 3 ποθείν. αύν δ' έβη έν φιλότητι καί άλλ- πράσσειν. ώσεί μέγα χρήμά τι πράσσων όπώπαμεν . . . πυρί πϋρ άίδηλον ηη
πηγή. έκ δ' όσιων στομάτων καθαρήν ήλοισι ποθείται 14(21).8; ποθέοντα ( ι ο 9 ) . 2 ; (χθόνα Κύπρις) θοφ πυρί δώκε
'°5("3)"
όχετεύσατε πηγήν 2(3).2; θνητών . . . φίλην έπί γένναν ίκέσθαι ioo(uo).g κρατϋναι 62(73/2; πολλά δ' ένερθ'
πρόμος. μάντεις τε καί ύμνοπόλοι καί
πηγήν ΐ5(23)"ο πόθεν. 8(17)42 οϋδεος πυρά καίεται 32(52)·1
ίητροί / καί πρόμοι '132(1465.2
πηγνύναι. άλς έπάγη ριπήσιν έωαμένος πόθος, τφ δ' έπί καί πόθος ήείσι] 54(64)" πω. 53(62)·7
πριν. 8(ΐ7)"5; 47(35)"4, '5; 9'(ι°°)·
ήελίοιο 4 5 ( 5 6 ) " ; έξ ών δμματ' έπηξεν ποικίλλειν. δπόταν γραφέες αναθήματα πώς. 6ο(7ΐ)-2, 63(72). ι
20; 106(15) 4; Ι 2 0 ( ι 3 9 ) · 2
άτείρέα δι' 'Αφροδίτη 85(86)"; πριν ποικίλλωσιν 15(23)" πρόοδος, πρόοδον νοέων 8 8 ( 8 4 ) . 1 πωλείσθαι. πωλεϋμαι μετά πάσι τετιμένος
δέ πάγεν τε βροτοί 106(15/4; πα δ' ποίπνίιεεν. είδεα ποιπνύουαα 62(73).2 προρρείν. έκ δ' αίης προρέουαι \θέλημά\ 102(112)4
 I N D E X V E R B O R U M I N D E X V E R B O R U M
342 343

ρε! α. ρεία . . . λεύσσεσκεν έκαστον gg στέργειν. άλλήλοις εστερκται όμοιωθέντ' σύριγξ. σαρκών σύριγγες πύματον κατά φ τε 5 ( 3 ) · 2 ; 5 σ ο ν τ ε 4 ! ( 4 2 ) · 3 ; έπεί τε
('29)·5 Αφροδίτη 25(22)4 σώμα τέτανται gi(ioo).2 6 2 ( 7 3 ) " ; 0 1 ~ ε 15(23)4, 88(84/4. 1 0 1
ρεύμα, αιθέρος. . . ρεύμα 91(100).24; ρεύμ­ "στερεωπός. έκ δ' αίης προρέουσι . . . σφάζειν. πατήρ φίλον υίόν άείρας / σφά­ ( ι ι ι ) . 3 ; τή τε 9 4 ( ' ° 5 ) · 2 ; ϋπίΡ "
ατα δενδρεόθρεπτα ΙΟΙ(ΙΙΙ).8 στερεωπά 14(21).6 ξει Ι24(ι37)·2 g 6 ( i 3 3 ) - 2 ; « Τ Ε ΙΟΟ(ΙΙΟ)·7
ρευστός, έργα τε ρευστά 113(121). 3 στέφος. τανίαις τε περίστεπτος στέφεσίν τέγγειν. Χήστίς θ' ή δακρύοις τέγγει κρού­
"σφαίρος. σφαίρος κυκλοτερής μονίη περ­
όηγμίν. περί ρηγμίνι βίοιο 2 6 ( 2 0 ) 4 τε θαλ,είοις 102(112).6 νωμα βρότειον 7 ( 6 ) 4
ιηγέι γαίων 21(27)4, 22(28/4
"ριγαλέος. δμβρον δ' έν πάσι δνοφόεντά στήκειν. πολλά δ' άμκτ' έστηκε 4 7 ( 3 5 / 8 τεθηπέναι. μηδ' δμμααιν ήσο τεθηπώς 8
τε ριγαλέον τε 1 4 ( 2 1 ) 4 σφάσσειν. σφάξας έν μεγάροισι κακήν (17/21
στηρίζειν. άρμονίης πυκινφ κρυφφ έστή­
ρίζα. αίθήρ . . . μακρήσι κατά χθόνα ρικται I σφαίρος κυκλοτερής 21(27). 2 άλεγύνατο δαίτα 124(137)· 4 τείνειν. νόμμον διά . . . αιθέρος ήνεκέας
δύετο ρίζαις 3 0 ( 5 4 ) " στιβαρός, έπί στιβαροί σι μέλεσσιν γι αφείς. σφε Ι Ο Ο ( Ι Ι Ο ) " , ΐ 0 7 ( ι ΐ ό ) · 9 ; οφων τέταται Ι 2 ΐ ( ι 3 5 ) · 2 ; σύριγγες πύματον
ρίζωμα, τέσσαρα γάρ πάντων ριζώματα (82). 2 ioo(no).g; σφισι 8 ( 1 7 ) " ι , 16(26).ίο, κατά σώμα τέτανται 91(100).2
πρώτον άκουε 7 ( 6 ) " στόλος, λόγου στόλον ούκ άπατηλόν 8(17). 2 5 ( 2 2 ) . 9 , 8 Ο ( Ι Ο 8 ) . Ι ; αφιν 2 3 ( 3 ° ) 4 > 9 ' τελέθειν. τά μέν τελέθουσι γυναίκες 57
ριπή. ριπήσιν . . . ήελίοιο 4 5 ( ö 6 ) " 26 ( ι ο ο ) . 3 , 1 0 4 ( H ) " , 106(15)4; <μν 2 5
(22)4 (65)"
όιπτειν. σπονδάς μελί των ρίπτοντες ές στόμα, έκ δ' όσιων στομάτων . . . όχετ­
αφέτερος. αφέτερον δέμας 3 ι ( 3 7 ) " τελείν. άρθμα έργα τελοϋσι 8 ( 1 7 ) . 2 3
ούδας ι ι 8 ( ΐ 2 8 ) . 7 εύσατε πηγήν 2(3). 2; διά πολ/.ών δή
σφίγγειν. αίθήρ σφιγγών περί κύκλον άπ­ τε/.είειν. τελειομένοιο χρόνοιο 2 3 ( 3 ° ) · 2
ρις. ρινών έσχατα τέρθρα 9 ι ( 100/4 γ/,ώσσης ε/.θόντα ματαίως / έκκέχυται
αντα 2 7 ( 3 8 ) · 4 τέ/.ειος. Κύπριδος . • • τελείοις έν λιμένε-
ροϋς. πυκινόν ρόον 9 ι ( ι ο ο ) . ΐ 4 στομάτων 3 3 ( 3 9 ) · 3 ααιν 8 3 ( 9 8 ) 4
σχέτ/πος. σχέτλι' έργα βοράς i 2 o ( i 3 9 ) - 2
στόμιον. καί αφιν έπί στομίοις πυκναίς τελευτή. ούδέ τις ούλομένου θανάτοιο τέλ­
σχιστός, σχχστοϋς λειμώνας • • • 'Αφροδ-
σάρξ. αίμα . . . καί άλλης είδεα σαρκός τέτρηνται άλ.οξιν 9 ι ( ι ο ο ) . 3 ειο) 12(8).2
ί'~7? 5 ό ( 6 6 ) · '
8 3(98)4;φί'λας κατά σάρκας έδουσιν στοναχή. έκ τε στοναχών έγένεσθε 114 τελο?. είς δέ τέλος 132(146)"
σώμα. γυϊα, τά σώμα λέλογχε 2 6 ( 2 0 ) 4 ;
124('37)·6; σαρκών σύριγγες 9 ι ( ι ο ο ) . (Ι24).2 σύριγγες πύματον κατά σώμα τέτανται τέμνειν. ώστε . . • αίθέρι δ' εύπορίην
2; σαρκών άλλ.ογνώτι περιστέλλουσα στοργή, στοργήν δέ στοργή (όπώπαμεν) γη διόδοισι τετμήσΰαι 9 1 ( 1 0 0 ) 4 ; τα,αών
gi(ioo).2
χιτώνι 110(126). ι ταναήκει χαλκφ 129(143)·'
('°9)·3 Σωπή. Σωπή τε καί Όμφαίη 117(123)4
σεβίζειν. εύτ' άν 'ίκωμαι ές άστεα τηλ,ε- τίρην. τέρεν αίμα gi(ioo).6, 22; ύδατος
στροφά/πγξ. έν δέ μέση φιλότης στροφά­
θάοντα . . . αερίζομαι 102(112).8 ταινία, ταινίαις τε περίστεπτος 102(112). . . . τέρεν δέμας 91 (ιοο). 11
λιγγι γένηται 4 7 ( 3 5 ) · 4
σέλας, πυρός σέλας αίθομένοιο 88(84). 2 τέρθρον. ρινών έσχατα τέρθρα 9 Ι ( Ό Ο ) . 4
στυγείν. στυγέουσι δέ πάντες 107(115/12; 6
σελήνη, ίλάειρα σελήνη 3 4 ( 4 0 ) " ; ως αύγή ταναήκης. ταναήκει χαλκφ 129(143)"
στυγέει δύστλητον ανάγκην 109(116)" τέρμα, έπ' έσχατα τέρματα κύκ/,ου 47
τύύασα σε/.ηναίης κύκλον εϋρύν 38(43)· σύ. σό ι ( 2 ) . 8 ; 4 ( 0 " ; 8 ( 1 7 ) . 2 ΐ , 26; ιοο ταναός. (φώς) όσον ταναώτερον ήεν 88
ι (35)·'°
( ι ι ο ) . 6 ; σέ 5 ( 3 ) " , ' ό ( 2 3 ) · 9 , ι ο ο ( ι ι ο ) . (84)4"°
σήπειν. οίνος άπό φλοιού πέλεται οαπέν τέσσαρες, τέσσαρα γάρ πάντων ρμωματα
8; σοι 6 0 ( 7 1 ) " , ι ο ο ( ι ι ο ) . 3 > ι ο ι ( ι ι ι ) . 2 "ταναώπις. ΊΙλιόπη ταναωπις 116(122).ι
έν ξύλφ ύδωρ 6 7 ( 8 1 ) " πρώτον άκουε 7 ( 6 ) " ; τών όκτώ μερέων
(Παυσανίας); σέ 2 ( 3 ) 4 (Μούσα) ταύρος, ταύρων . . . φονοις ού δεύετο
σήύις. αύχμηραί τε νόσοι καί σήψιες . . . τέσσαρα δ' Ήφαίστοιο 48(96)4
συγγίγνεσθαι. πάντη συγγίνεσθαι άήθεα 25 βωμός ι ι 8 ( ΐ 2 8 ) . 8
Ιΐ3(ΐ2ΐ).3 τετραίνειν. τέτρηνται ά/.οξιν . . . τέρθρα
(22).8 ταύτη. 8 ( ΐ 7 ) " 3 , 16(26/12
σίδη. όψίγονοί τε σίδαι 66(8ο). ι διαμπερές gi(ioo). 3
συγκυρεϊν. συνέκυρσε 2 9 ( 5 3 ) " , 5 ' ( 5 9 ) · 2 > τε. 7(6)·2, 3 ; 8 ( i 7 ) - 4 ( b i s ) , " > ' 9 , 20(bis),
σκιερός. ήσκιεροϊς] ήσκημένα γυίοις 52 8 ( 9 8 ) · ΐ ; ξυνέκυρσεν
τέχνη, άνέρες άμφί τέχνης ύπό μήτιος εύ
3 82(104)" 23, 27; 9(12).2; 11(16).1; i2(8). 3 (bis);
(6ι).4 δεδαώτε 15(23/2
συμβαίνειν. συν δ' έβη έν φιλ,ότητι 14 14(21)44, 5(bis), 6, g(bis), 10, 11 (bis),
σκοτόεις. σκοτόεσαα θεών πέρι δόξα 95 τή. 8 ( ΐ 7 ) · " , 16(26/10, 94(105).2; τή μέν
(2.).8 12; 15(23).6, 7 (bis), 8; 16(265.4, 10;
(ΐ32).2 . . . τή δέ 5 2 ( 6 1 ) 4 , 4
συμιζίιζτζιν. ταύτα τε συμπίζτεσκου, δπη 23(30).2; 25(22).2(bis), 7(bis); 26(20).
σκότος, κατά σκότος ήλάακουσιν 113(121). τήδε. 8 ι ( ι ο 3 ) "
συνέκυρσεν έκαστα 5 1 ( 5 9 ) · 2 7; 2 7 ( 3 8 ) 4 2 , 3; 3 3 ( 3 9 ) " ; 4 1 ( 4 2 ) 4 ; 47
4 τηλεθάειν. άστεα τηλεθάοντα 102(112).7
συμφΰείν. fevf συμφύντα 16(26).7; δτε (35)·7, Μ (bis), 15, 16; 5 0 ( 5 7 ) 4 ; 5'
σμύρνα. Ιλάσκοντο . . . σμύρνης τ' άκρ- τιθέναι. νύκτα δε γαία τίθησιν 4 2 ( 4 8 ) " ;
ξύμ τζρώτ1 έφΰοντο 8 7 ( 9 5 ) · ' ( 5 9 ) - 2 , 3; 53(62)"(bis), 5; 60(71 ).2(bis),
ήτου Ουσίαις 118(128).6 3(bis); 66(80). 1; 6g(76).2(bis); 77(109). θήσεις • • • καίριον αύχμόν j άνθρώποις,
συναρμόζει. συναομοσΟέντ' Αφροδίτη 6ο
σοφία, σοφίης έπ' άκροισι ήθοάζει] 5(3)· 3 3; 83(98).2(bis), 5; 8 8 ( 8 4 ) 0 8; 93(102). Οήαεις δέ . . . ρεύματα i o i ( n r ) . ö , η;
(7θ·4
σοφός, άνήρ τοιαύτα σοφός 106(15)"; 1; 98(27.1)"; 9 9 ( 1 2 9 ) 4 , 6(bis); 100 έκ μέν γάρ ζωών έτίθει νέκρα 130(125).
συνέρχεσθαι. συνέρχεται εν μόνον είναι 47
σοφών έπιήρανος έργων 9 9 ( 1 2 9 ) 4 ( 1 1 0 ) 4 , 4 ; 102(112).6(bis); 104(11)4; ι; α'ιεί γάρ ήθήσεοΟαι] 9 ( 1 2 ) 4 ; αύλού
(35)·5; συνεργόμεν' είς εν άπαντα 8
σπ/,άγχνον. διατμηθέντος ένί σπλάγχνοισι 106(15).2, 4; 108(117).i(bis), 2(bis); πορθμόν έπ' εύειδεί χερί Οείσα gi(ioo).
( ΐ 7 ) · 7 , 26(20).2; είς ένα κόσμον 16(26).
λόγοιο 6 ( 4 ) 4 111(119)"; 112(118)"; 113(121). 10
5; τών δέ συνερχομένων έξ εσχατον
τίκτειν. τήν μέν γάρ πάντων σύνοδος
σπονδή, ξανθών τε σπονδάς μελίτων ϊστατο νείκος 2 ο ( 3 6 ) . ι 2(bis), 3 (bis); 114(1245.2; 1 1 6 ( 1 2 2 ) " ,
τίκτει τ' όλέκει τε 8(ΐ7)·4
ρίπτοντες 118(128). η συνιστάναι. συυιστάμεν' άλλοθεν άλλα 47 2, 3 (quater), 4(bis); 117(123). 1 (bis),
τιμάν. πωλεϋμαι μετά πάσι τετ ι μένος Ι02
στάσις. ού στάσις ούδέ τε δήρις . . . έν /35/6 2(tcr), 3; 118(128).5(bis), 6(bis), 7; 119
("2)·5
με/,έεασιν 9 8 ( 2 7 a ) . i σύνοδος, τήν μέν γάρ πάντων σύνοδος (i 3 o).2(ter); 121(135)", 2; 132(146)" τιμή. εύδόξοιο . • • άνθεα τιμής 5 ( 3 ) " i
ατεινωπός. στεινωποί . . . παλάμαι ι ( 2 ) . ι τίκτει τ' όλέκει τε 8(17).4 (indef.) τά τε ι ( 2 ) . 2 , | Ι Ο Ι ( Ι Ι Ι ) . 8 ; έφ' 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 345 I N D E X V E R B O R U M
344

οίης τιμής iii(ng).i; (νείκος) ε/ς έν ξύλφ ύδωρ 6 7 ( 8 1 ) " ; αίσιμον ϋδωρ 132(146)4; θεούς τιμήσι φερίστους 15 φροντίσι κόσμον άπαντα καταΐσσουσα
τιμάς τ' άνόρουσε 23(30/2; (θεοί) 9ι(ιοο)"5,
2 ' ; θθ' ύδωρ μέν έχει κατά (23)·8 θοήσιν 9 7 ( ι 3 4 ) · 5
τιμήσι φέριστοι 14(21).ΐ2, Ι5(23)·8, βένθεα χαλκού 9 r ( i o o ) . i 6 ; (ύδωρ) οίνφ φθείρειν. είτε γάρ έφθείροντο διαμπερές, φυγάς, φυγάς θεόθεν καί άλήτης 107(115)·
132(146)4 μάλλον ένάρθμον 7 4 ( 9 1 ) " ; (όπώπαμεν) ούκέτ' άν ήσαν 8 ( ΐ 7 ) · 3 ' '3
τις. τοϋτο δ' έπαυζήσειε τό πάν τί κε 8 ΰδατι δ' ύδωρ 7 7 ( ' ° 9 ) " ; ύδατος τε καί Φθιμένη. φυσώ τε φθιμένη τε 117(123)" φύειν. θνήτ' έφύοντο 4 7 ( 3 ö ) " 4 ; άμφίστ-
( ΐ 7 ) · 3 2 ; τί τοίσδ' έπίκειμαι 105(113)" είδεος αίσαν έχοντες 5 3 ( 6 2 ) 4 ; ύδατος φθίνειν. καί φθίνει είς άλληλα καί αύξε- ερν' έφύοντο 5 2 ( 6 1 ) " ; δσσα φιν έν
τις. τις 9 ( 1 2 ) 4 , ' 2 ( 8 ) . 2 , 8 8 ( 8 4 ) " , 99 γαίης τε καί αιθέρος ήελίου τε / κιρν- ται έν μέρει αίσης 16(26). 2 θνητοίσιν άποπλαχθέντα πέφυκεν 25
( ΐ 2 9 ) . ι , 1 0 7 ( 1 1 5 ) 4 , 118(128).ι; τινα αμένων 60(71)· 2; αϊ δ' ύδατος μέν φίλος, ώ φίλ.οι 1 0 2 ( 1 1 2 ) " , 1 0 3 ( 1 1 4 ) " ; ( 2 2 ) 4 ; εν έκ πλ.εόνων μεμάθηκε φύεσ-
5 ( 3 ) 4 ; τι 5 ( 3 ) · 7 , ί 8 ( ' 7 ) · 3 ° , ' ° ( ' 3 ) · ' , βένθος άπέστεγον άμφινάοντος 88(84).9; φίλον υίόν άείρας 1 2 4 ( 1 3 7 ) " ; ποθέοντα θαι 8 ( ι 7 ) · 9 , 16(26).8; φυόμενον παντοία
Ι 4 ( 2 ΐ ) . 2 , 53(62).7, 6 ο ( 7 ΐ ) " , 104(11). ύδατος . . . τέρεν δέμας άργυφέοιο 9 ι φί/.ην έπί γένναν ίκέσθαι ι ο ο ( ι ι ο ) . 9 ; διά χρόνου είδεα θνητών 107(1 ΐο)·7
3, 1 0 5 ( 1 1 3 ) " ; τίνος 3 ( ι 3 0 " ( ι ο ο ) . η ; άλφιτον ύδατι κολλήσας 49 φίλας κατά σάρκας έδουσιν 124(137/6; φύλλον. ταύτα τρίχες καί φύλλ.α 7 1 ( 8 2 ) " ;
Τιτάν. Τιτάν ήδ' αίθήρ 2 7 ( 3 8 / 4 (34)" τή τε φί'λα φρονέουσι 8 ( 1 7 ) . 2 3 ; φίλα δάφνης φύλλων άπο πάμπαν έχεσθαι
τοι. Ϊ 3 ( ' 3 < ) · 2 > 8 ( ' 7 ) " 4 , ' 2 ( 8 ) " , 2 7 ( 3 8 ) " υιός. δαίφρονος Άγχίτεω υιέ q(i).i; πα­ γυϊα 107(115)4 127(140)"
τοιγάρτοι. 123(145)" τήρ φίλον υίόν άείρας . . . αύτως πατ­ φιλότης. φιλότης έν τοϊσιν, ίση μήκός τε φύλον. φύλον άμουσον άγουσα πολυσπερέων
τοιόσδε. πλάδης τοιήσδε 7 ° ( 7 5 ) · 2 έρ' υιός έλών 1 2 4 ( 1 3 7 ) " , 5 πλάτος τε 8 ( 1 7 / 2 0 ; έν δέ μέση φιλότης καμασήνων 68(74). ι
τοιούτος, τοιαύτα σοφός 1 0 6 ( 1 5 ) " ύμείς. έγώ δ' ύμίν θεός άμβροτος . .. στροφάλιγγι γένηται . . . τόσον αίέν φύσις, φύσις οΰδενός εστίν απάντων / θνη­
τορός. τορως ταϋτ' Ισθι 1 5 ( 2 3 ) " ι πωλεΰμαι 102(112).4 έπήει / ήπιόφρων φιλότητος άμεμφέος τών . . . άλλά μόνον μίξις τε διάλλαξίς
τόσος, τόσον 4 7 ( 3 5 ) " 2 , 8 ο ( ι ο 8 ) . ι ; τόσσον ύμνοπόλος. είς δέ τέλος μάντεις τε καί άμβροτος όρμή 47(35)·4, ' 3 ! άλλοτε μέν τε μιγέντων / εστί, φύσις δ' έπί τοίς
4 1 ( 4 2 ) 4 ; τύσσα 60(71).4 ϋμνοπόλοι καί ίητροί / καί πρόμοι . .. φιλότητι αυνερχόμεν' είς εν άπαντα 8 όνομάζεται άνθρώποισιν 1 2 ( 8 ) " , 4; δ:ε-
τότε. 5 ( 3 / 3 , ' 3 ( 9 ) 4 , 2 9 ( 5 3 ) · ' , 6 2 ( 7 3 ) " , πέλονται 132(146)" (17)-7, 26(20).Q; είς ίνα κόσμον 16(26). σπασται μελέων φύσις 5 6 ( 6 3 ) " ; αΰξει
88(84).7, 9 ' ( ' 0 0 ) · 2 ° ύμνος, ές πόρον ύμνων 4 7 ( 3 5 ) " 5; σύν δ' έβη έν φιλότητι καί άλλήλοισι Ι ταϋτ' είς ήθος έκαστον, δπη φύσις
τοτέ. τοτέ μέν . . . τοτέ δέ 8 ( 1 7 ) " , 2, ύπεκθείν. ύπεκθέει αίσιμον ύδωρ gi(ioo). ποθείται 14(21).8 εστίν έκάστφ Ι Ο Ο ( Ι Ι Ο ) · 5
' 6 , 17 21 φιλοφροσύνη. φιλοφροσύνη τε δεδήει iig "Φυσώ. φυσώ τε φθιμένη τε 117(123)"
τόφρα. δφρα μέν τε βιωσι . . . τόφρα μέν ύπεκπροθείν. δσσον δ' αίέν ύπεκπροθέοι, (130).2 φώς. κατά φώτα μιγέντα 1 3 ( 9 ) "
ούν είσίν 1 0 6 ( 1 5 ) 4 τόσον αίέν έπήει 4 7 ( 3 5 ) · 1 2 φλοιός, οίνος άπό φλοιού πέλεται σαπέν φώς. άλλότριον φώς 3 9 ( 4 5 ) " ! φώς δ' έξω
"τράνωμα. ύπέρ τρανώματα γλώσσης 5 ύπένερθε. είσόκεν ήεν] συμφύντα τό πάν έν ξύλφ ύδωρ 6 7 ( 8 1 ) " διαθρώσκον 8 8 ( 8 4 ) 4 ; νύκτα δέ γαία
(3)·6 ύπένερθε γένηται 16(26). 7 φλόξ. ή δέ φλόξ ίλάειρα μινυνθαδίης τύχε τίθησιν, υφισταμένη φαέεσσι 42(48). ι
τρέφειν. αύτάρ έπεί μέγα νείκος ένί μελ­ ύπέρ. ύπέρ τρανώματα γλώσσης 5 ( 3 ) · 6 γαίης 8 4 ( 8 5 ) . ι
έεσσιν έθρέφθη 2 3 ( 3 ο ) . ι ; ή δέ πάλιν ύπέρτατος. χθόνα χρωτός ύπέρτατα ναιε- φόβος, φόβφφίλα γυϊα ήμιήνη] 107(115)4 χαίρειν. ώ φίλ.οι . . . χαίρετε 102(112).4
διαφυομένων θρεφθείσα διέπτη. 8 ( 1 7 ) 4 ; τάουσαν 6 9 ( 7 6 ) 4 φόνος, ένθα φόνος τε κότος τε ι ι 3 ( ΐ 2 ΐ ) . χαίτη, έχίνοίς / όξυβε/,εϊς χαίται νώτοις
αίματος εν πελάγεσσι ήτεθραμμένη "ύπέρφλοος. ύπέρφλοα μήλα 66(8ο).ι 2; ώστε φόνον μέν κεύθειν 9 ι ( Ι Ο Ο ) ' 4 ; έπιπεφρίκασιν 72(83)"
άντιθορόντος] 94(105)" ύπό. ή/.ύθομεν τόδ' ύπ' άντρον 115(120). ού παύσεσθε φόνοιο δυσηχέος 122(136). χαλεπός, χαλεπήσι πεπαρμένοι (άμφ' όδύ-
τρήμα, αέρος όγκος εσωθε πεσών έπί τρή­ ι; άνέρες άμφί τέχνης ύπό μήτιος εύ ι; ταύρων δ' ήάκριτοισι] φύνοις ού νηαιν) ι θ 2 ( ι ΐ 2 ) " 2 ; χα/.επήσιν άλύοντες
ματα πυκνά 9 ι ( ι ο ο ) . ι 3 δεδαώτε 15(23). 2; ύπό πραπίδεσσιν έρ­ δεύετο βωμός ι ι 8 ( ΐ 2 8 ) . 8 κακότησιν 1 2 3 ( 1 4 5 ) "
τρις. τρις μιν μυρίας ώρας 107(115/6 είσας Ι Ο Ο ( Ι Ι Ο ) " φορεύειν. δίχ' έκαστα φορεύμενα νείκεος χαλκός, κλεψύδρη . . . διειπετέος χαλκοίο
τυγχάνειν. ή δέ φλόξ ίλάειρα μινυνθαδίης ύπόστεγος. ήλύθομεν τόδ' ύπ' άντρον ύπ- εχθει 8 ( ΐ 7 ) · 8 , 16(26).6 . . . κατά βένθεα χαλκού 9 ι ( ι ο ο ) . 9 , ι 6 ;
τύχε γαίης 8 4 ( 8 5 ) " ; μόλα δ' άργαλέη όστεγον 115(120)" "φορύη. Μεγιστώ / καί φορύη 117(123)4 χαλκφ άπό ψυχήν άρύσας 1 2 5 ( 1 3 8 ) " ;
τέτυκται / άνδράσι (άληθείη) 103(114)· ύφιστάναι. νύκτα δέ γαία τίθησιν, ύφια- φρήν. φρήν ιερή 9 7 ( ' 3 4 ) · 4 : Μή άπάτη ταναήκει χα/.κφ 1 2 9 ( 1 4 3 ) "
2; πλάδης τοιήσδε τυχόντα 7 ° ( 7 5 ) · 2 ταμένη φαέεσσι 4 2 ( 4 8 ) . : φρένα καινύτω ΐ5( 2 3)-9ί πειθούς άνθρώ­ χαμαιεύνης. λέοντες όρειλεχέες χαμαιεϋναι
τύπος. ού/.οφυείς . . . τύποι 53(62).4 ϋψος. ήέρος άπλετον ϋψος 8 ( 1 7 ) " 8 ποισιν αμαξιτός είς φρένα πίπτει 9 6 131(127)"
τύπτειν. αύγή τύύασα σεληναίης κύκλον ('33)41 δύσζηλος έπί φρένα πίστιος χείλος. έργα βοράς περί χείλεσι μητίσασ-
38(43);' φαέθων. ές αύγάς / ήελίου φαέθοντος ιογ όρμή 103(114)4; Μάθη γάρ τοι φρένας θαι Ι2θ(ΐ39).2
τύχη. ιότητι τύχης πεφρόνηκεν άπαντα αύξει 8 ( 1 7 / 1 4 ; °ύε άν άνήρ τοιαύτα χειμέριος, χειμερίην διά νύκτα 88(84,1.2
("5)·"
8ι(ιο3).ι σοφός φρεσί μαντεύσαιτο 106(15)" χείν. στεινωποί . . . παλάμαι κατά γυϊα
φάναι. τότε μέν τό (γέ φασι) γενέσθαι
φρονεϊν. φίλα φρονέουσι 8 ( 1 7 ) . 2 3 ; τούτοις κέχυνται ι (β), ι; χείτ' έθνεα μυρία
'3(9/3
υγρός, ύγρός άήρ 2 7 ( 3 8 ) 4 φρονέουσι 78(107).2; ιότητι τύχης πεφ­ θνητών 47(35)·7, ' 6
φάρμακον. πολύχροα φάρμακα 1 5 ( 2 3 ) 4 ;
"ύδατοθρέμμων. ΰδατοθρέμμονες ίχθϋς 14 ρόνηκεν άπαντα 8 ι ( ι ο 3 ) . ι ; καί τό φρο­ χειρ. έπ' εύειδεί χερί . . . είσόκε χ,ειρί
φάρμακα δ' δσσα γεγάαι κακών ι ο ί
( 2 ΐ ) . ι ι ; ύδατοθρέμμονας ιχθύς 15(23/7 νεϊν άλλοία παρίσταται 8ο(ιο8),2 μεθή gi(ioo).io, 20; κυάμων άπο χεί­
(ι.ι/ι
"ύδρομέλαθρος. ίχθύαιν ύδρομελάθροις 26 φρόνησις. πάντα γάρ ίσθι φρόνησιν έχειν ρας έχεσθαι 1 2 8 ( 1 4 1 ) " ; μάρψφσι . . .
φέρειν. 'ίρις δ' έκ πελάγους άνεμον φέρει
(2θ).6 ιοο(ι ίο), ίο φάρμακα χερσίν 1 5 ( 2 3 ) 4 ; 0 2 / ε έστιν
44(5°)·'
ύδωρ. πϋρ καί ύδωρ καί γαία καί ήέρος φροντίς. ημετέρας μελέτας . . . διά φρο­ . . . χερσί λαβείν 9 6 ( ι 3 3 ) · 2
φερέσβιος. "Ηρη τε φερέσβιος 7(6)·2 ντίδας έλθείν 3 ( ι 3 ι ) · 2 ; φρήν ιερή . . . χέλυς. λιθορρίνφν χελύων 69(76)· 2
άπλετον ϋψος 8 ( 1 7 / 1 8 ; οίνος . . . σαπέν
φέριστος. θεοί τιμήσι φέριστοι 1 4 ( 2 1 ) " 2,
I N D E X V E R B O R U M 346

Χθονίη. ένθ' ήσαν Χθονίη τε καί Ήλιόπη ψήφισμα, θεών ψήφισμα παλαιόν 107(115)·
ι ΐ6(ΐ22). ι ι
χθών. ήλ,έκτωρ τε χθών 25(22). 2; αΰξει ψυχή. χαλκφ άπό ψυχήν άρύαας 125(138).
δέ χθών μέν σιρέτερον δέμας 3 r ( 3 7 ) " , * ι
χθών έπίηρος 4 8 ( 9 6 ) " ; ή δέ χθών τού- ψύχος, τά μεν τελέθουσι γυναίκες / ψύχεος
τοισιν ίση συνέκυρσε μάλιστα 8 3 ( 9 8 ) " ; άντιάσαντα 57(65)-2
αίθήρ . . . μακρήσι κατά χθόνα δύετο
όίζαις 3 ° ( ό 4 ) " ; χθόνα Κύπρις . . . ώ. ώ πόποι, ώ δειλόν θνητών γένος, ώ
πυρί δώκε κρατΰναι 6 2 ( 7 3 ) " ; χθόνα δυσάνολβον 1 1 4 ( 1 2 4 ) · ! ; ώ φίλοι ιο2
χρωτός υπέρτατα ναιετάουσαν 6 9 ( 7 6 ) 4 ; ( ι ΐ 2 ) . ι , 103(114).ι
ούλοφυείς μέν πρώτα τύποι χθονός έξανέ- ώγύγιος. ώγύγιον πΟρ 88(84)· 7

Index Locorum
τελλον 53(62).4; πόντος δ' ές χθονός ώδε. ι ( 2 ) . 8 , 9 ι ( ι ο ο ) . ι , 9 3 ( 1 0 2 ) "
ούδας άπέπτυσε 107(115)"° ώθείν. άλς έπάγη ριπήσιν έωσμίνος ήελ-
χιτών. σαρκών άλλογνώτι περιστέλλουσα <°'° 4 5 ( 5 6 ) · '
χιτώνι ι ι ο ( ΐ 2 6 ) . ι ώκύμορος. ώκύμοροι καπνοΐο δίκην 1(2).4
γόανος. έν εύστέρνοις γοάνοισι 4 8 ( 9 6 ) " ώκύς. ήελίοιο . . . ώκέα γυϊα 21(27)-'
χοϋν. πορθμού χωσθέντος 9r(IO°)"7 ώμος. βραχίονες εϋνιδες ώμων 5 θ ( 5 7 ) · 2
χρήμα, ώσεί μέγα χρήμά τι πράσσων ώρα. τρις μιν μυρίας ώρας άπό μακάρων ACHILLES 180 51.1156, 53η-
1-15-7 5.'9-5
105(113)"; έστιν άνάγκης χρήμα ά/.άλησΰαι 107(115)·6 Isagoga J!7n88 i 6 6 , 7805.
1-17-3 1 """
107(115)" φοτοκείν. ψοτοκεί μακρά δένδρεά πρώτον 4(34-") '99 ..24.2 38096 801115, 217,
γρησθαι. οί μέν μαντοσυνέων κεχρημένοι έ/αίας 65(79)-' AELIAN 1.30.1 20Π Ι Ο 1, 77112 218, 227.
Ι02(ΐ 12). ίο ώς. 6 ( 4 ) . 2 ; 8 ( ΐ 7 ) " 5 ; 1 1 ( ι 6 ) . ι; 1 5 ( 2 3 ) - " De Natura •Inimalium 2.1.1 182 235
5.21.1 101139

CO
9-64 205 44" J'

·*-
χροϊα. είδη τε . . . χροιά τε θνητών 6ο 25(22).4; 26(2ο).6; 33(39)·2; 6 1 ( 3 3 ) " : I
AESCHYLUS 2.6.3 1611I7O. 1Q7. 5.22.1 gn 3 8, 210, 238
" (70-3 6 2 ( 7 3 ) " ; 8 8 ( 8 4 ) " ; 9 ι ( ι ο ο ) " 6 , 22; ιο6
Agamemnon 2 0 0 , 2 0 5 , 207 5-24·2 91138, 131160,
χρόνος, περιπλομένοιο χρόνοιο 8 ( 1 7 ) · 2 9 , (15).2; Ι24(ΐ37)·5
187 •56 2.8.2 24111 I 2 5 η 1 7 , 229
Ι Ο Ο ( Ι Ι Ο ) , 8 ; τε/.ειομένοιο χρόνοιο 23(30)- ώς. 3 8 ( 4 3 ) · ' , 7 5 ( 9 ° ) · ' , 8 8 ( 8 4 ) . 7 232, 28/ 2.11.2 24I1Q, 4111129. 91138, 2 5 . I I 7 ,
2.8-47 j.25-4
2; διά χρόνου 107(115)-7 ώσεί. 1 0 5 ( 1 1 3 ) · ' "71 ι U Z1
* t 197 75172

CO
82.

Ol
χρως. χθόνα χρωτός υπέρτατα ναιετάου­ ώσπερ. 4 0 ( 4 6 ) . ! , 9 ι ( ι ο ο ) . 8 , 102(112).5 '58 2.13.2 • 78 5.26.4 25ΠΙ5, 471141,
1459
σαν 69(76).3; βροτέφ χροί gi(ioo)"7 ώστε. ώστε φόνον μέν / κεύθειν, αίθέρι δ' 1500-06 671137 2-14-3 •97 5411170, 199.
χώρος, ίδών άσυνήθεα χώρον ι ΐ 2 ( ι ι 8 ) . ι ; εύπορίην διόδοισι τετμησθαι 9 ι ( ι ο ο ) - 4 1569-77 6-Π37, 277 2.2O.I3 200, 201, 202 2 i 6 , 224,
άτερπέα χώρον 113(121).! Eumenides 2.21.2 201, 204 228
62 291 2.23.3 200 5.27. • 91138, 4711141.
4511129, 202 5 4 m 70, 232

CD
214 2.25.15

CO
588-96 67II37 2.28.5 202 5-28.I 234
Persae 2.3I.I 203 5-3°· 1 261125, 2 3 2

660 232 3.16.3 205 ALEXANDER

674 215 711152, 251-52 APHRODISIENSIS

in
Prometheus Vinctus 4.5.12 7'n54 in Metaphysica
274 4·96 230 34.6-10 24116
94
Septem contra Thebas 4-9-14 235 35-21 40η108
4'3 .64 4-9-'5 234 62.15-16 34"74
906 '75 4 " 3 · 9 - ' ° 243 63.8-11 31152
.020 284 4"4" 25114, 2 3 ° 224.8-10 34174
Suppliers 4.16.1 296 306.17 235
4.17.2 250 359· ' 7 - 2 1 38196,175

CD
28

,n
263 291 4.22.I 251116, 176, 592-3'-32 4 3 i i 2 °
654 286 245,246 7.8.8-15 34174
AETIUS ST-'-2 220 in Meteorologica
.-3-8 165, 181 5-8.1 5211161 '99-4-7 181185
1.3.20 6n>7, 165 5-15-3 101139, 176, Qjiaestiones
1.5.2 4 5 n i 2 9 , 56" 246 72.26 230
• 8o, 74.169, 5.18.. 101140, 541170 AMMONIUS
207 5"9-4 281136, 217, in De Intcrprctationc
1.13.1 371188 295 249.1-21 181187, 22112

347
 I N D E X L O C O R U M 348 I N D E X L O C O R U M
349

ooohon—
ju 182 CHALCIDIUS
ANAXAGORAS 333220— 171 6g3a25 217 iogib8- 3H5i
fr. ι 74n65 34 34 De Generatione Animalium 12 in T imaeum
fr. 3 81023 250b20 182 333a35- 40η ι o8 722hlI 219 i o g 2 b 6 - 7 74n68 237 162, 243
fr. 4.4 222 250023- 4 2 m 15, 4 4 i ~ b3 722b17- 46η 134, 46η- Ethica Eudemia (P- 279)
fr. 5 174 2
9 121 186 333bi- 34170, 36184, 26 I 2 4 8 a 2 4 - 76076
135, 491148, CICERO
frs. 8, 10 811123 250027— 167, 169 34a9 45η 130, 46n- 500150, 211 27 Academica
fr. 17 177 5ia5 133, 461137, 723224 219 Rhetorica 1-44 155
ANAXIMENES 251 a.4-5 43ηI I ö 481145, 7 3 6 b 3 o - 5919, 76176, 1373814- 58n2, 8 i n 2 o , 2.14, 74 155
fr. 2 74165 25237-ιc 4 2 m 15 491149, 222 17 86 Brutus
37214
ANONYMUS 252327— 3 ' n 5 7 , 451- 531164, 739b25 220 1376a17 163 18.70 39098
LONDINENSIS 00 *3υ' 04Ι1Ι7·ΐ 791110, 175, 747234- 39mo2, 401- Poetica De Natura Deorum
I 252 De Caelo •97, 237 b26 104, 40η 107, 1447b16- 2ongg 1.34 131162
20 141167, 271126, *uyrtji 761176 334227- 38195 23I 20 2.42 59ng
230, 246 32 b2 76ibi3- I457bl3- 58n2 2.66 166
5919,275
26 Ι4Π76 27obio 6 6 Meteorologica Somnium Scipionis
23
31-34 14067, 230 207) 2 0 o 340219— 45η128, 171 76431-6 219 Athenaiön Politeia 18 291
36 230 2 2 764236 220 7.1 64027 Tusculanae Disputationes
,
ANTHOLOGIA 287320 201 353bi 164 219 [ARISTOTLE] 1.19 71152, 251
764817
GRAECA 2QRai7 200, 207 372a5 i8o 77ib23 222 De Mundo 4.3 11150
2.102 214 4.30120, wπ- ,R, Ks, 18085, 391102, 242 396b13 180
301031— 779bi5 CLAUDIAN
7.508 igngi 22 122, 4 7 η " 82a2 86 Metaphysica De Coloribus /71 consulatum T heodori
9.569 264 138, ι86 382a6-8 5919 984aII 791223 215 panegyris
ο η η Vi 0
414
9-783 214 De Anima g84b6-8 2408 792a-b 39ng8, 180 72 i6n73
300025— R n11i0'Q O >/i_6n-
^*tO 404hl Ι ­ 7 i n 5 4 , 76175,
ANTIPHON τ g85a4-io 30050, 170 Problemata CLEMENT
6.2 64027 2I 1oo> Ο 233 9 8 5 3 2 1 - 3 i n 5 3 , 410109 g2gbi6- 18085, 210 Stromateis
ANTISTHENES 148, 211 405330 233 29 4 3 m ig, 186 3.14.2 82Π25
17
fr. 24 253 301a15— ιΙ9ηΙ9η 4 Ε Π . 4°5b8 27129 985b1-3 24n6 5.14.103 2 5 n i 8
130, 4 6 n i 3 7 , 937au- 24013, 199
ARATUS 19 408a18- 34171, 5812, g86a3i- 26025 5-15-4 167
186, 211 16
335 225 24 209 34 6.3.30 11151
953227 16072
ARCHYTAS 30531-6 37192 409821 210 988a14¬ 3on50 6.17.4 167
De Melisso Xenophane
fr. 1-2.4 85 3°5bi-5 35179, 36186 415628- 451128 16
45η 128 Gorgia
ARISTOPHANES 3"a24- i6a2 988333- 34170
29 9 7 5 b i - i o 78n8, 167, 175
Nubes 4i6a3o 231 34 DEMOCRITUS
570 165 3 i 3 a 6 - i o 451128 4i8b20 201 9 7 6 b 2 2 - 78n8, 167
98936-9 27129 fr. 11 252
983 242 De Generatione ei Corruptione 427223- 72159, 236 27
99627-8 34172 fr- 33 75174
Ranae 314216- 33167, 34170 28 i o o o a 2 6 - 31153, 31155, ASCLEPIUS fr. 164 233
150 273 17 4 3 o a 2 7 - 490148, 50η- b20 in Metaphysica DEMOSTHENES
35i79> 4 5 1 -
326 279 3i4b7 175 30 150,211, 2 I 3 130, 541172 33-3-5 2407 20.158 64027
ARISTOTLE 3i4b20 261124 De Sensu 551177, 731
197.17 272 23.51 64027
Physica 31524-25 2 2 m , 26n24, 43824 242 61, 75n7°> 277.6 236 47.71 64027
187320- 26n20, 35075, 31156, 3 4 1 - 44'23-6 37Π9Ι 190, 215, ATHENAEUS DIOCLES
26 361183, 36η- 72, 35177, 446a26 201 Deipnosophistae fr. 8 27027
255
85, 4 i n i o g , 36083, 36η- De Respiratione i o o i a i 2 - 34072, 86 l. 3 e 7Π22 DIODORUS SICULUS
74n65 84, 531165, 473215- 245 14 1.7 217
i8ga24- 34170 551177, Ufr 7429 1009b12- 7 3 n 6 2 , 230, CAELIUS AURELIANUS 1.96 279
26 •78 477226- 275 25 233, 235, De morbis chronicis Ii-53 313,7123
193322 27029 3 2 4 6 2 5 - 230 31 236 I-5-145 9138 11.72 7123
ig3bi2 175 26b28 477bi- 227 i o i 4 b 3 5 •75 CALLIMACHUS 12.82 6n22
196a12- 86, 228 3 2 5 0 2 2 - 37n89, 40η 107, 78a! 1 1050623- 43η120, 186 fr. 128 289 13.34, 82 6n22
24 24 401108 Historia Animalium 24 fr. igi.61 288 13.83-84 7125, 265
198029- 52η 162, 214 328ai6 187 487820 228 I 0 5 i a i 7 - 31151 -63 13.90 7n26
32 32923 27029 522b2 222 CELSUS DIOGENES
21
' 9 9 b g - i 3 5 i n i 5 7 , 214, 329b6- 27028 5 5 2 b i o - 5919, 275 APOLLONIATES
1053b15- 34172 Medicinae proemium
216 30229 18 16 2.Ii.7 11047 fr. 5 73163
204628- 171 33obQO- 24n6 De Partibus Animalium i o 6 g b 2 i - 34172, 35176 CENSORINUS DIOGENES L A E R T I U S
29 21 640a19 214 4.7 2 8 n 3 6 , 52η 160 I.III 2ΙΠΙ07
23
2I03I4- 34074 333216- 35179, 167 648325- 9 n 3 7 , 2 5 n i 6 i072b20 259 6.1 251 2.7 415
24 29 31 107583-7 31151, 33169 6.8 220 2.9, 17 217
I N D E X L O C O R U M I N D E X L O C O R U M
350 35'

(continued) 8- 77 ' 9 1 9 5 , 2on- GALEN ι .131 '97 De ßatibus 2.661 190

6.76-77 171181 100, 200 De defeclu medendi '9' 14 252 3.28 294
8-34 85 9- 3-4 171181 19.372K 231 2.1 23 27/1 De fracturis 3.276-79 164
8-43 5 η 1 2 , 191193 9-5 in Hippocratis De natura 4-95 256 7 223 3-a79 67039, 180,
85
8.48 183 9-6 hominis 5-3° 266 De morbo sacro 273
8n28
8.51 6 m 7, 71124 9-20, 23 '5-32K 371190, 381196 6 a IQI 2 13165 3.306 253
31' 1 y1
8.52 3 η ι , 4116, 9-25 6.62 De natura hominis o-o"y '75
81134, ' 6 o '5·49κ 36181, 38196,
51116, 61117, 9-29 HFSTOD I 271129 259
311 222
171178, 265 L ίErga
I S O 1 1 ' 1—' 14067 4.350 259
9-5°, 56 3111 De locis ajfectis 3-4
8-53 6 n i g , 61120, •9 104? ' 9 7 14067, 27026 218
8.415K Ι3Π59
71122 De methodo medendi 60-64 281136, 21 0, De natura pueri l-llu 215
8-54 5 η 12, 71124, 7 η - EPICTETUS 15 238 4.456 212
10.6K 111147, 160
26, 20ΠΙ02, Enchiridion 6R
D5 2I7 Ad qfficinam 4.502 213
De placitis Hippocratis et
8 o n i g , 264 15 70149 PLatonis '7 222 5-214 203
8-55-56 417, 4 0 8 , 5n- EPIPHANIUS '95 268 Regimen 5-399 267
5.283K 251
12 Adversus Haereses 274 *oy 12,4 14067 5.525 240
5.627K 233
8-57 51115, 6 n i g , 3.19 471142 De semine 276-78 28^ I 6 '94 5.553 175
81134, 17182, EURIPIDES 4.616K 219 282-85 I 23 14067, 162, 5.576 33164
181186, 18η- Andromache Theogonia 230 5-593 283
De usu partium
89, 255 921-22 158 30 2Q I I25 73163, 252 5-902 400103, 222
616 251
8.58 5113, 51116, Helena 9'-93 291 De veteri medicina 6.118 245
GELLIUS
8n34, 11147 233 222 106-07 1-2 13063 6.146 279
Noctes Atticae
8-59 10044 Hercules Furens 28n34 '4 26025, 232 6-434 254

CO
CO
17.21.14 3112
8.60 71124, 71126, 1231 661134 '50 I8Q 15 13163 7-3' 254
11152, 130¬ Hippolytus 187 '99 16 232 7-395 285
57, 7712, 1029-31 661134 HERACLITUS 190 2 74 '9 36n8i 7.446 IQQ
1 yy

ho
13063, 81023,

CO

CO
i6o Jon (PHILOSOPHUS) 240-64 280 282 20 254
8.61 11Π48, 13057, 86g 215 fr. I 156, 170 346-61 280 8 5 - 8 6 , 263 8.152 160
igngi, 264 Iphigenia T aurica fr. 2 156 396 177
1 / / HIPPOLYTUS 8.186 180
8.63 8n28, 81133, 1207 661134 524 0οnfifi I 7Ω Refutatio omnium haeresium 8.404 274
fr. 5 287, 290
91136, 20η- Medea fr. 28 267 571-72 281136, 210, 1.3.1 25Π18, 255 8-443 191
102, 86 1327-28 66n34 2I7 1-4-3 74069 8.501 •95
fr. 29 161
8.64 8n2g Orestes 626 216 1-7-1-3 2 6 0 2 1 , 28037 8.563 240
fr. 30 73164, 183,
8.65 8129, 91135, 819-22 66n34 656 252 5.20.6 186 9.182-98 180
254
171180, 180¬ 1086-88 661134 726 19I 6.11.1 73161 9.256-67 284
fr. 31 291139
84, 191192 736-37 28ΓΊ33 '74 9-377-79 257

5"
'305 245 fr. 34 163
5.66 71124, 81129, Phoenissae 782 65133 7-29-4 165, 166 9-54' 178
fr. 36 291139
81133, ' 7 1 ¬ 18 218 792 178 7.29.10 7808, 164, 174 9-562 17°
fr. 40 256
29, 264 1453 265 fr- 5° 793-808 28033, 651132, 7.29.12- 470140, 74067, 10.15 178
293
8.67 • 3 n 5 7 , 15169, Troades fr- 55 '62 65^33. ' 9 9 . 24 270, 272, 277 10.94 251
i 6 n 7 7 , 160 frs. 57, 62 20Π22 273. 274. 7-30-3-4 200102, 8 m 2 0 , 10.122 281
8.68 151169, 160 Fragmenta frs. 67, 88 261122 275. 292 271 10.332 67039
8.69 •3157, 15171, 452, 638 279 fr. 97 268 805 241 7-3'-3-4 83030 10.348 254
160 910 86 fr. 101a 162 807 '99 10.7 164, 167 10.420 215
8.70 5 1 1 1 , 121154, EUSEBIUS fr. 104 161 847 281133 HOMER 11.40 213
12056, Chronica fr. I i i 261122 Fragmentum Rias Ii.197 160
•5171 01. 8 1 , 86 3112 fr. 114 285 164 269 1.70 174, 258 11-36' 254
8.71 15169, 15170, Praeparatio Evangelien fr. 118 73164 CORPUS 1.107 269 11.450 160
i 6 n 7 4 , 160 ι.8.10 241110, 178, fr. ι i g 731163, 260 HIPPOCRATICUM 1.201 259 "•590 285
8.72 313, 71127, 201 fr. 123 85 De aere, aquis et locis 1-437 '95 12.279 240
200 12.294 33166

CO
I 141167

UO
CO
9135, 13162, 10.14.15 51112 fr. 129 256
13165 12.318

σι
151169, 16η- '•587 253
to

to

HERACLITUS
Kl

EUSTATHIUS
φ

75, 18184 ad liiadem Allegoriae Aphorismi 2-7 259 13-29 170

CT)
8-73 5 n i 6 , 61118, 1180.14 166 3-3. 7 14067 2-57 240 13-130 178
24 '65
De cor de 2.16g

to
33i64 13-587

Φ
8133, 15168 ad Odysseam 41 165
8.74 3 m , 51116, 1454.20 71122 10 2 5' 2-397 240 13.616 245
HERODOTUS
I5n68 1634.12 19192 De carnibus 2.412 262 13.696 641127
1.61 168
8.76 ' 6 5 , 167 l645-43 "151 2 271128 2.480 254 '3-793 191
'•85 277
I N D E X L O C O R U M I N D E X L O C O R U M
352 353

itinued) 5.70-71 2 51 267 19094 in Platonis Gorgiam fr. 16 72057, 196, 6 AO 180
4-83 259 5-444 ,78 ION Proem. 9 5013 219, 235, 260 7 RR 281132
5·36-37 28032 ,•878° Fragmenta Elegiaca OVID fr. . 7 220 8.3I 285
5-'37 191 7/ · 26
3υ 254 '•'5 257 Ibis PAUSANIAS Xemea
5.187-93 23113, 281132 7-114 _ 18 224, 825 597-98 16072 8.2.3 283 8.40 189
5.209 2303, 28032 7.214 236 Metamorphoses PHILO Pythia
5.612 239 9-295 284 LACTANTIUS 273
1.80-83 210 De Providentia 3-24
6.46 287 164 Divinae Institutiones 2Q2
9-39° 2.60 197 5-7' *y*
6-365 234 9-5'6 204 3.18 16073 10.64 223
PHILODEMUS
6-37' 180 10.19-22 12053, 261 3.28 156 158
PARMENIDES De pietate

0
6-453 260 203 LUCIAN fr. ι Fragmenta
•0-353 157. 158 2 165
6.502 175 11.248 182 Dialogi Mortuorum 114 2/9
fr. 1.14 191 PHILOPONUS
6-573 64027 6.20.4 16072 127 274
"•539 279 fr. 1.22- 181 in De Anima
11.602—04 292 Fugilivi 291
01

'75 23 486.13 236 133

7-34' 253 12.27 276 2 16072 fr. 1.28- 161, 258 PLATO
489.27- 71154. 72159
7-387 180 13-258 64027 Pro Lapsu Charmides
30 31
7.460 15.272 64027 2 265
254 fr. 2.4 156 545 211 I57b I ΙΓΙ50

8-39-49 280,282 17.218 LUCRETIUS fr. 2.7-8 Cratylus

233 •73 in De Generatione Animalium
8-95 156 17.246 265 De Rerum Natura fr. 4. ι 404c 165
163, 170, 257, 27.4 219
8.400 17.384-86 291 1.170 176 405a-b ΌΓ143
274 258 28.3 211
8.413-14 254 18.136 1.309-28 230 fr. 4.2 409 b 202
235 •73 28.9-14 500153 211
8.458 •56 18.162 162 2.69 230 fr. 4.4 Gorgias
253 •23-13- 4 ° i ' ° 4 71154
8.470 209 18.219 2.103 165 184

CO
203 fr. 6.4-7

CD
Φ
8.483 2.296 172 156, 162, 170
28032 19.328 239 fr. 7., 166.8, 25 219 279

Oi
φ
2.1114-15 199 173
CO

8-535 19.516-17 258 fr. 7.2-6 in De Generatione et Leges

CO

240 3 4 5 5 - 5 6 156 156, 157, 162, 716a-b

8-595 •9-541 278 Corruptione '55
8.608 4.46-109 230 164
245 20.19 240 fr. 8.1-4 157. 185. 293 14.14 175 754° 184
9-9 236 20.121 5.488 205 770a 297
294 fr. 8.5-14 29042, 172, 15.6-8, 175
9.137-38 671136 21.117 161 5.788 228 782 283
173. 179. 15-17
9.260-64 67039 265 5.805-20 217 268 111150

CO
10

Ο
CT
19 3-20.4 35180
σ

1
21.37-38 216 5.878-924 214 fr. 8.17 865d-e 641127
21-355 259 173 24.26-29 37094
21.233-71 246 5.990-98 284 fr. 8.18 866-69 274
21-397 254 156 178.2 230
21.260 178 LYCOPHRON

OD
22.270 247 fr. 8.19- 29043, 168, 85

to
227.21- 2417
21.361 246 22.316 Alexandra 21 95 6e 184
289 172, 173 23
21.390 936 294 Lysis
170 HYMNI H O M E R I C I fr. 8 . 2 2 - 550173, 172, 257·32- 167, 171
22.138, 246

er
ad Apollinem 26 173. 184 58.4 85

to
Φ
188 84-86 28032 fr. 8.29- 5 5 n i 7 3 . 173, 261.21- 167, 171 222c 169
MACROBIUS
22.240 191 192-93 10042, 262 32 188 Meno
Somnium Scipionis 25
22.306 246 ad Cererem fr. 8.35- 29144. 30145. 263.20-24 175 y6c-d 5015, 229,
1.14.20 71052, 251
22.349 257 358 283 39 1-2, 173. 264.30 31154 240, 242
MELISSUS
22.361 175 HORACE 177, 184 268.8- 471139 Parmenides
fr. 2 173
22.445 287 Ars Poetica fr. 8.41 179, 222 13 127b 4 ng
fr. 7(2) 172
CO

64027 464-66 16072 fr. 8.43 33065, 188 Phaedo

CN
CO
in

fr. 7(3) 408 in Physica

23.IOO 156 Carolina fr. 8 . 4 4 - 3OO46, 3OO47, 24.12-17 511154 79d 75172
1>. 7 ( 7 ) - 174
23·350 169 4.30 292 49 32062, 330- 27.4 219 g6a-b 85, 231
(8)
24.160 218 Satirae 66, 170, 172, 88.11-25 37187 111 a 4511128
fr. 8 408
24.769 231 2.7.86 256 314.6-25 500153 114c 291
MENANDER R H E T O R
24-793 210 HYGINUS fr. 8.50- 29044, 159, 318.27 216 Phaedrus
1.2.2 18088, 2202
Odyssea Fabulae 55 U O , 178 319.9-20 510157 247a 70048, 292
1.16 182 1.5.2 18088, 2202, 2480?
28 213 fr. 8 . 5 6 -
29041, 169, PHILOSTRATUS 68045, 2 7 2 ,
1.71 281 165
58 O L 189 Vita Apollonii 2 74
1.98 MICHAEL EPHESIUS 265ε .64
199 fr. 9 29040, 29041, 1.1.2 7022, 11046
1.266 156 in Parva Naturalia 270a-d
IAMBLICHUS 29044, 171 8.7.8 11052 85
124.15 247
1.320 197 De Vita Pythagorica PINDAR Philebus
fr. 10.2-3 202, 234
1.361 259 113 11049, 160 Olympia 59a
fr. 11 201
1.379 262 135 111151 OLYMPIODORUS 19' 60a
fr. 12.2 217 1-39
2.20 240 146 19094 in Meteora 2.58-91 274 Politicus
fr. 14 203
2.306 259 150 . 165 297.18 18085 2.120 291 27ia-c 214
fr. 15 202
I N D E X L O C O R U M
354 355 I N D E X L O C O R U M

(continued)
35-32.50 391198 929b, d 202
272d-e •9Ί274
SEXTUS EMPIRICUS 77Π3, 7 8 n 4 , Electro
35.36.92 391198 934d 204 adversus mathematicos 239 203 283
273a 45η130 36.69.202 191196 De primo frigido I. 3 0 2 - 0 3 75Γ172, 821125, Oedipus Coloneus
275a 52ΠΙ59 PLOTINUS 33.4 7 8 n 6 , 1 6 9 , 177,
94gf 294 264 266-67 671138
277c i8o 4 7.10.38 2 6 4 179
953C 241113, 4 5 η 12g, 7.6 5 η 15, 8 r i 3 4 973 294
Respublica PLUTARCH 70.17. 85
•99 7-65 8 144.26 1558 216
363d 701148 De amieorum multitudine 5
De sollertia animalium Oedipus Tyrannus
86 7-92 85 150.20- 26Γ120
σ
η
95a-b 4 0 η 1 0 3 , 791113 g64d 278
42gd 232 7-94 165 25 545 163
g6f 229 978e 229
506c Τ·"· 157 157.25- 2 0 Π 1 0 Ι , 77Π2, 998 ι6η77
281 Quaestiones Romanae Adversus Colotem 27 167
7.124-25 79ml ΐ2θ8 238
5 H a 280 288b 201 I 112a 175 159.6-28 2 2 m , 33n68,
8.12 259 1329-34 671138
5i5c~ 268 De gloria Atheniensium I 1 I2f I75> 177
5i6e 8.286 7in54 7 8 n 6 , 171, 1360 671138
346a 3gng8 I 113a 78.18
g.10 167 •77 1424-28 66n34
525c 249 De Iside et Osiride 1113C-d 821126 9.127 8in20 161.13- 1 6 7 . 1 7 5 . 179 Philoctetes
546b 274 36 ic 741169 1126b 81132, ι i n 5 i 10.317 167 20 910 163
Ο

279 363d 165 Camillus Trachiniae

6l5b I I .96 278 180.25- 175
274 3646 213 22.3 131162
617d-e 2 7 2 , 291 SIMONIDES 30 12-13 213
370d-e 301149, 311152, Nicias
Sophistes fr. 148 158 188.23 167 743 2 93
5 9 n i o , 170, 71126
••2-4 SIMPLICIUS 235.20- 175 SORANUS
237a 157 2 7 7 , 281 Nurna Gynaecia
in De Anima 23
242d 2 6 n 2 0 , 4011109 383d 171180 19.6 213
252ε 231 27-34-37 234 300.20 20Π10Ι, 77Π2 1-57 9n38
De Ε apud Delphos [PLUTARCH]
68.2-10 209 327.19 212 STOBAEUS
00
0.
Κ)

•57 393C 391198 Vitae decern oratorum

Symposium 68.1 1 - 1 4 241112, 1 6 6 33I.I-I4 20ΠΙΟΙ, 77113, Eclogae
De defectu oraculorum 832Γ 51114
i89d- 214, 216 202.25 236 78114, 2 1 2 , 1.5.3 180
433a-b 4 0 η 105 Stromateis
190a in De Carlo 228, 239 1.10.11 165
De tranquillitate animi 2 26n2o, 45η128
203d Ι0Π43 140.30 167 371-33- 501U51>52n- 1.49.60 821124
474b 280 ίο 4611136, 5 6 η -
2I2e 266
293.18- 4711138, 1 6 7 , 72.1 I l 6 2 , 21 l , STRABO
De curiositate
• 7 9 . 197 23 207 214, 232 6.2.8 161176
Theaetetus 515c 11051, 261
PORPHYRY 306.3 175 381.29 2011101, 77113 SUDA
σι

242 5Qoe-f 249

Ol

De abstinentia 528.9-10 4 4 η 122, 381.31 520163 s.v. Akrön 171180, 19Γ192

Timaeus De exilio
2.21 282 4711138 382.15 217 Anaxi- 85
22C-e 267 6o7c-d 711153, 811122, 2.31 811121 inander
528.20- 4 7 » 139. " 9 7 , 382.25- 5 1 η 157
CO
CI

'56 270 Vita Pylhogorae 24 207 31

apnous 101143, 1 H 1 5 2 .
2gd 161 Quaestiones comitates
4 19"94 529.16- 55111/7. 78119. 131157
33d 189 618b 7 9 η 12 20 165 392.24 251
28 228- Archytas 5η 12
34 b 188 649c 223 29 111151 4 7 9 32 U i
530.1-20 78115, i 6 - , 1 8 6 , Athen- 71122
CO
CO

35« 233 232 1124.1- 4 47ΠΙ39, i 8 g

CO

30 111150,821128 228 aios

36ε /61175 703ε 292 1124.19- 4311118,4411-
32-33 " n 5 0 4117, 51113,
39d 55615- 85 Empc-
2/4 725c 391198 PROCLUS 25.24 121, 4611132.
30 dokl'es 6n20, 1 i n -
4 1 c , 4 2 a - 681143, 681144 728ε 262 167
in Piatonis Parmenidem (1) 5 2 , 191195,
b, e 557-10 85
73oe 281136 849 4411125 "53-27- 4411121
557·25- !57 20ΠΙ00
4id 238 745d 82Π25 30
in Piatonis Timaeum Empe- 6111g, 181183
58.1-2
43a 239 Amatorius 1183.2- 6 351178,4411121
2gc 280
45b 586.9-11 5111156, dokl'es
as
CN
CO

41m II
CO

CN
c.

ι67 130c 165 1183.28-

53a-b 4411126, 1 8 6 5211160 (2)
Maxime cum principibus •75c 275 84.4
62a 586.23- 4611135,4911- goeteia 10043
249 philosopho disserendum 1184.5- 167, igo
63d-e 4 5 η 128 87.27 149,5011151, Gorgias 5 η 13
777C 8oni7 18
68d 5011152, Meietos 4118
3 9 n g 8 , 180 Praecepta gerendae reipublicac QUINTILIAN SOLON
6gd 78115, 2 0 6 . Pannen­ 1 11147
273 82of 177 3.1.8 51113, 81134 fr. 16 163, 253
71b 211, 216 id es
259 Quaestiones naturales fr. 17 253
246 590.19- 4711138 Timaios 71126
79a-e gi6d 40η 106, 7ΙΠ54, SOPHOCLES
84c 21 Zjnön 8n34, 85
'95 230 SAPPHO Ajax
90a 681142, 761175 628.6-13 371193
9'7e 249 fr-
595 260
1-5-7 159 in Phystca
PUNY De facie quae in orbe iunae 964 163
fr. 1 . 6 - 8 158 24.13-31 261120,281137, TERTULLIAN
Naturalis Historia apparet 1412 245
SENECA 74n65 De anima
7-52-I75 131158 926e-f 4411124 Antigone
Quaestiones Naturales 5 2 5'
2519-24 4'M> 4 n 7 , 167 456-57 285
29-4 171180 927a 186 3.24.1 241113,451,129, 27.11 233 1044 273 32 i6"73
30.2.9 111146 927! 79η12 •99 32.I-I I 20ΠΙ0Ι, 22111, 1082 284 THEM1STIUS
I N D E X L O C O R U M
35 6
(continued) 8 235, 240, 242¬ VERGIL
Orationes
43 [Culex]
178 279
9 228, 233, 234, IIA. 213
T H E O SMYRNAEUS 249-50, 296 Eclogae
15-7 86 10 721160, 1 6 2 , 4.22 284
104.1 2011102, 8 o n i 5
233, 238, 4.62-63 70048, 292
THEOCRITUS 252, 254 Aeneis
Idyllia ίο-Ii 5311165,62η- 6.642-68 7 0 0 4 8 , 291
'3-73 245
23, 210, 238 6-725 197
30-12 171
12-13 4onio6, 71η- 8.20 164
Syrinx
54, 2 3 0 , 231, VITRUVIUS
18 276
234 7-7 391198
THEODORETUS
Graecarum affeclionum curatio
5-22 252
16
17
234, 235
244
XENOPHON
Index Nominum et Rerum
20 47η140
THEODECTES
21-22 249-50, 296 Anabasis
3 164
23 234, 235 4.8.25 64Π27
THEOGNIS 24 252 Respublica Lacedaemoniorum
Elegeia 2.3 223 Acragas: political activity in, 3, 7, 17; status of, 6 1 , 6 3 ; perception and thought
25-26 230
1.425-27 2 7 9
26 i6a Memorabilia hospitality at, 7, 2 6 5 ; luxury at, 8 n 3 2 , in, 7 3 , 2 5 8 , 2 6 1 ; and men, 8 1 , 2 8 4 ;
THEOPHRASTUS 1.1.11,14 8 5
37 242 9 0 3 6 , 2 6 5 - 6 6 , 2 8 6 ; citizens addressed by similar to plants, 189, 2 2 8 - 2 9 , 2 9*» 2 9 8 ;
De causis plantarum XENOPHANES
50 230 Ε., 11, 6 4 , 75, 2 6 5 , 2 6 7 , 271, 2 8 6 ; plague respiration in, 2 4 5 - 4 6 ; scent of, 2 4 9 .
'2ΐ·5 75n7b 227 fr. 2 . 1 1 - 161
77-78 180 at, 11; river of, 2 6 5 ; temples in, 2 8 3 See also Kinship; Life, forms of
2.17.7 168
TYRTAEUS 12
3.3.4 164
fr. 3 8n3i
Acron, 8 , 17, 19 Aphrodite. See Love
1.54 188
3-7-9 '68 TZETZES fr. 7 287 Agamemnon, 6 6 - 6 7 , a 8 7 Apnous: the comatose woman, 1 2 - 1 3 , 1 5 ,
Characteres Allegoriae Hiadis Aidoneus, 2 3 , 1 6 5 - 6 6 . See also Earth, terms 160, 2 6 2 - 6 3 , 2 6 4 ; fetus as, 176
frs. 2 3 - 2 6 2 5 4
16.10 214 0(i5).85 8om8 for Apollo, 2 5 3 , 2 5 5 , 2 8 9 , 2 9 1 ; Prooimion to,
fr. 2 3 . 2 189
Historia plantarum Chiliades 18, 2 5 5 ; and Oedipus, 67
fr. 2 4 162 Air, 2 2 - 2 9 passim, 2 8 5 , 2 9 7 ; terms for, 2 3 ,
9.8 165 7.514-18 2 i n i 0 5 , 253 fr. 2 6 188 5 8 , 1 6 5 , 197, 2 3 7 ; position of, 4 4 - 4 5 , Apples, 2 2 4 - 2 6 passim
De igni 13.74-78 2 5 3 fr. 2 7 29038, 217 186; in respiration, 176, 2 4 5 - 4 8 , 2 5 0 ; in Archelaus, 2 1 7
4 271131 Exegesis in Homert Iliadem fr. 2 8 199
73 201
cosmogony, in compounds, 2 0 9 ,
197-98; Archinomos, 6
42.17 198 fr. 2 9 29038, 217
Physicorum opiniones as climate, 2 2 3 - 2 4 ; in
223, 2 3 7 - 3 8 ; Archytas, 5
53.20 20ΠΙ0Ι, 2ΙΠΙ05 fr. 3 3 2gn38
fr. 3 331167 perception, 2 3 0 , 2 3 3 - 3 4 ; a n c ^ hearing, Ares, 2 8 3
53-23 77112 fr. 3 4 . 1 - 2 155, 159
De sensibus 2 9 6 . See also Aither; Elements; Life, Asclepius, 291
3-4 721157, 731164 forms of Ate, meadow of, 6 0 , 8 2 , 2 7 9
7 37n9!> 4onio6, VARRO ZENO Aithers as term for air, 2 3 , 5 8 , 169, 197, 199, Atomists, 3 7 , 2 3 0 . See also Democritus
229, 233, Eumenides frs. i , 3 8in23 285
239. 242 fr. 2 7 217 Alcmaeon, 2 6 , 162, 2 3 0 , 2 3 3 , 2 4 3 Beans. See Prohibitions
Allegory, 18, 2 3 , 1 6 5 - 6 6 Biology, 4 6 , 4 8 , 8 0 , 2 2 3 - 2 9
Ambiguity, 188, 2 0 2 , 2 2 6 , 2 3 4 , 2 4 1 , 2 4 3 , Birds, 5 9 , 6 9 , 195, 196, 2 7 4 , 2 7 6 ; as
2 4 5 - 4 6 , 249, 259, 267, 2 6 9 "whole-natured," 2 1 7 ; feathers of, 2 2 8 ¬
Analogy, 9 , 2 0 5 , 2 2 5 , 2 2 9 , 2 4 8 , 291, 2 9 6 , 2 9 ; and men, 2 8 4 . See also Life, forms of
297. See also Metaphors Birth: as mixing of elements, I 4 n 6 7 , 2 2 , 2 9 ,
Ananke, 3 2 , 8 2 , 190, 191, 2 7 2 , 2 7 7 6 2 , 167, 175, 176, 1 9 5 ; as a name, 2 9 , 176,
Anaxagoras: chronology of, 3 - 4 , 8 i n 2 3 ; 1 7 7 ; in both poems compared, 6 1 - 6 2 , 6 4 ;
compared with E . , 3 1 , 3 5 , 4 i n i 0 9 , 4 6 , existence before, 2 6 8 , 2 6 9 ; personified,
74, 76, 174; philosophy of, 177, 2 0 2 , 2 8 1 . See also Generation.
204, 217, 222, 233, 235 Blood: shedding of, 14, 6 4 - 6 6 , 6 9 , 7 0 , 2 9 0 ;
Anaximander, 5 , 12, 2 5 - 2 6 , 2 8 , 3 5 , 4 6 , 7 4 , as instrument of thought, 6 2 - 6 3 , 7 1 - 7 3 ,
76, 191, 217 162-63, 2 3 8 > 2 5 0 - 5 2 , 254, 261, 272, 2 8 8 ;
Anaximenes, 2 6 , 2 8 , 7 4 , 7 6 , 197 conveys perceptions, 163,243,252;
Anchitos, 11, 160 structure of, 2 0 9 , 2 3 7 - 3 8 ; and nutrition,
Animals: respect for, 12, 8 6 , 196, 2 8 5 ; 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
358 359 I N D E X N O M I N U M E T R E R U M

(continued) Dionysus, 2 1 3 Equality: of elements, 2 2 ­ 2 3 , 2 5 . 28. 3°. Grapes, 2 2 6

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
Callicratides, 6
Cannibalism, 6 3 , 2 8 4 , 2 8 5 ­ 8 7
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
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
Crime, 6 3 ­ 6 9 , 2 7 2 ­ 7 3 , 2 8 4 ­ 8 5 , 2 9 2
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
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 ,
292; 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,
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
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 , 287
Dyeing, 2 3 2
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
Eclipses, 2 0 0 , 2 0 3 ­ 0 4
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
Eg°, 6 9 , 75, 2 7 5 ­ 7 6
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 ,
3 2 , 3 3 . 3 5 . 3 7 . 6 3 , 172­73. 182, 184;
moved by Love and Strife, 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,
1 7 0 ­ 7 2 , 174, 177­78, 1 9 2 ­ 9 3 ; small parts
of, 3 7 ­ 3 8 , 3 9 , 4 0 , 2 2 2 ; perception and
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, 5 3 , 6 2 , 75, 194, 2 0 9 ­ 1 0 , 2 1 7 ,
2 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
35Π79, 167, 1 7 1 ; of Love and Strife,
3 2 " 3 3 . 174
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 ,
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
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 ­
6 6 , 2 3 7 , 2 3 9 ; functions of, 2 4 ­ 2 5 , 1 9 9 ,
205, 210, 223, 2 9 4 ; position of, 4 4 ­ 4 5 ,
186, 197, 2 2 7 ; in earth, 4 5 , 4 7 , 1 9 9 ; and
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
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 ;
absolute, 1 7 1 ­ 7 3 , 1 7 5 ­ 7 6 , 184, 2 6 8 ,
2
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,
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
of, 2 0 1 , 2 0 7 ­ 0 8 ; happiness of, 2 7 8 , 2 8 0 ,
288
Gorgias, 5 , 8 , 8 5
Growth, g, 4 8 , 2 3 0 , 231
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
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,
2 2 , 2 6 , 2 9 , 1 8 3 , 191, 2 3 4 , 2 6 0 , 2 8 1 , 2 8 5
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 ;
golden race in, 2 8 3
Hieron, 7
Homeric adaptation: of phrasing, 156, 160,
no 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
Janus, 2 1 3
Joy. See Love
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 360 361 I N D E X S O M I X l ' M E T R E R l ' M

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
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-
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
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, 275-
76, 2 78; and desire, 218
Men: present compared with past, 47, 54,
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;
thought in, 72-73, 250-53, 255-56,
260-61, 286; limitations of thought in,
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,
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-
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,
233-37. 2 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
Plato, 6 8 - 6 9 , 191, 214, 216. Seealso
Monsters
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
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, 182-
84, 190, 212, 227, 277, 278
Opposites, 25-27, 178, 182, 193, 231-32,
2 8 0 - 8 2 ; in the womb, 9, 219-20
Orestes, 66, 68
Orpheus, 86, 289, 2gi
Ouranos, 28, 43, 45, 46, 55-56, 68n42, 76.
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,
159-61, 169, 2 7 1 ; advice and encourage­
ment to, 157, 258-63, 292
Peisianax, 15, 16
Pepsis, 3 6 n 8 i , 221, 226
Perception, 23, 40, 47, 48, 79, 194; by pores
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,
21 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
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,
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
ments by Strife, 31-33. 185-86, 194:111
cosmogony, 40, 186, 197-98. 207; of the
constituenis of thought, 260: of the
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,
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, 168-
69, 192. 197-98, 2 7 8 - 8 1 , 286; and whole-
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,
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
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;
I N D E X X O M 1 X U 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
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 a s name for
fire, ι8η88, 23, 6 0 , 165-66