Apuleius, George Boys-Stones - On The Cosmos

Apuleius, On
the Cosmos
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site presents a working draft of a new English translation of Apuleius’ De
Mundo. You can view it alongside
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κόσμου (commonly, but for these purposes confusingly, also known as
De Mundo), presented
here in a new English translation, designed to give
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[Aristotle], On the Cosmos (English)
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(Greek)
Apuleius, De Mundo (Latin)
Apuleius, On the Cosmos (English)
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cosmos Apuleius,
On the Cos
Kosmou mundo
INTRODUCTION
Philosophy has often struck

me as a godlike and divine Πολλάκις μὲν [Proem] [285] When I have bee
thing, Alexander, especially in cases where it
alone can ἔμοιγε
θεῖόν τι καὶ Consideranti deeper, it has often str
elevate us to the contemplation of things that are real, δαιμόνιον ὄντως mihi et that philosophy is the
and
concerns itself with knowing the truth about them. χρῆμα, ὦ diligentius the vices: it
participate
Others keep their distance
from it because it is too Ἀλέξανδρε, ἡ intuenti, et especially true in the p
elevated, too vast. But philosophy is not afraid of
this φιλοσοφία ἔδοξεν saepe alias, interpret nature and to
subject, and does not think itself unworthy of what is εἶναι, μάλιστα
δὲ Faustine fili, beyond what we can s
more beautiful
than anything else. On the contrary, it ἐν οἷς μόνη uirtutis philosophy claims for
supposes that it has close affinity
with it, and that it is διαραμένη πρὸ ς
τὴ ν indagatrix magnitude of the subje
especially suited to learning about these things. We τῶν ὄντων
θέαν expultrixque this sort of
thing requi
cannot reach heaven physically, or leave the earth in ἐσπούδασε
γνῶναι uitiorum, philosophy does not d
order to inspect the
holy country there [10] – as the diuinarum itself unworthy, [286]
τὴ ν ἐν
αὐτοῖς
foolish Aloiadai
once thought they could. But thanks to particeps rerum judgement of matters
ἀλήθειαν, καὶ τῶν
philosophy, the soul, led by the
intellect, is elevated philosophia the contrary, in fact: it
ἄλλων
ταύτης
and transported; it finds itself on a tireless journey,
and uidebatur, et sciences, and the work
in the regions of the mind it surveys things that ἀποστάντων
διὰ τὸ nunc
maxime, with its calling, that su
normally stand far
away. It easily recognises what is ὕψος καὶ
τὸ cum naturae interests and inclinatio
akin to it, I suppose, and the soul’s
divine eye grasps μέγεθος, αὕτη τὸ interpretationem cannot
physically visit
things that are divine – and delivers them as prophetic πρᾶγμα
οὐκ et remotarum ab cannot leave behind th
revelation to humans. ἔδεισεν οὐδ’ αὑτὴ ν oculis rerum those regions; but taki
τῶν
καλλίστων inuestigationem steeped in its discover
ἀπηξίωσεν, ἀλλὰ sibi uindicet. intellectually
through
καὶ
συγγενεστάτην Nam cum ceteri roads which their own
ἑαυτῇ καὶ
μάλιστα magnitudine rei them to be passable on
πρέπουσαν
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
ἐνόμισεν
εἶναι τὴ ν territi, eiusmodi So, although nature w
ἐκείνων
μάθησιν. laborem arduum cosmos to keep us awa
Ἐπειδὴ
γὰ ρ οὐχ et profundum [288] our agile thinkin
οἷόν
τε ἦν τῷ existimarent, with it,
with its size an
σώματι
εἰς τὸν sola philosophia mind possesses godlik
οὐράνιον suum non out and recognise the
ἀφικέσθαι
τόπον despexit and
the intellect passe
καὶ τὴ ν γῆν ingenium, nec [acting] just like
proph
ἐκλιπόντα τὸν indignam se majesty of the gods an
ἱερὸ ν
[391a10] existimauit, cui they alone, thanks to t
diuinarum et
ἐκεῖνον
χῶρον
humanarum
κατοπτεῦσαι,
rerum
καθάπερ οἱ ἀνόητοί disc[r]eptatio
ποτε ἐπενόουν deferatur; sed
Ἀλῳάδαι,
ἡ γοῦν concinere
ψυχὴ διὰ [accidere] tam
φιλοσοφίας, bonas artes
et
λαβοῦσα ἡγεμόνα eiusmodi
τὸν νοῦν, operam cum
ἐπεραιώθη
καὶ ingenuitate
ἐξεδήμησεν, professionis
ἀκοπίατόν
τινα suae credidit, et
ὁδὸν εὑροῦσα,
καὶ congruere istius
τὰ πλεῖστον modi curam
ἀλλήλων talibus
studiis et
ἀφεστῶτα
τοῖς moribus. Nam
τόποις τῇ
διανοίᾳ cum
mundum
συνεφόρησε, homines
ῥᾳδίως,
οἶμαι, τὰ eiusque
συγγενῆ penetralia
γνωρίσασα, καὶ corpore adire
θείῳ ψυχῆς ὄμματι non possent, ut
τὰ θεῖα terreno
καταλαβομένη, domicilio
τοῖς τε ἀνθρώποις <relicto> illas
προφητεύουσα. regiones
inspicerent,
philosophiam
ducem nancti
eiusque inuentis
inbuti, animo
peregrinari ausi
sunt per caeli
plagas, his
itineribus quae
exploratione
acuminis sui
peruia
sapientiae solis
cogitationibus
uiderant, ut,
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
cum ipsius
interualli
condicione a
mundi uicinia
natura nos
secretos esse
uoluisset,
inmensitati
tamen eius
uolucrique
curriculo
cogitationum
nostrarum nos
pernicitas
intimaret;
facillimeque ea,
de quibus origo
eius est, anima
diuinis suis
oculis aspexit,
agnouit, aliis
etiam eius
scientiam
tradidit, ueluti
prophetae
quidam deorum
maiestate
conpleti effantur
ceteris, quae
diuino beneficio
soli uident.
And so it is: for the soul wishes

to communicate to Τοῦτο δὲ ἔπαθε, Quare et eos, There are people who
everyone whomsoever, as far as it can, everything it καθ’ ὅσον οἷόν
τε qui unius loci readers for their descr
values. This is why some people have laboured to ἦν, πᾶσιν ἀφθόνως ingenia
nobis qualities of a particula
sketch for us the nature of
some particular place, or the μεταδοῦναι qualitatesque stream that flows
som
layout of some particular city, or the extent
of a river, βουληθεῖσα τῶν describunt, aut grandeur of the mount
or [20] the beauty of a mountain – all the kinds of thing παρ’ αὑτῇ
τιμίων. moenia urbis things they have descr
people
have done. Some of them talk about Ossa, some Διὸ καὶ
τοὺς μετὰ aut alicuius cliffs at Nyssa, the cav
Nyssa, some the cave at Corycus, others whatever there σπουδῆς amnis fluenta Olympus, the steeps o
happens to be in whatever
place. One should pity them διαγράψαντας ἡμῖν aut amoenitates each and severally. [28
for their small-mindedness: they are struck with ἑνὸ ς τόπου
φύσιν ἢ et magnitudines work, and it captures n
wonder
at anything, and make a huge deal out of a μιᾶς σχῆμα
πόλεως montium, alia with the slightest
claim
trivial scene. This happens to
them because they cannot multa descripta surprising that this is h
ἢ
ποταμοῦ
μέγεθος
see what is greater – I mean the cosmos, and the
larger ab aliis, plerique no inkling of anything
[391a20] ἢ ὄρους
components of it. If they really knew, they would not studiose legunt: anything which
a bit m
κάλλος, οἷά
τινες
ever experience
wonder at any of these things, [391b1] Nysae iuga et contemplation. If they
but everything else would seem trivial
to them, and not ἤδη
πεποιήκασι, penetralia the terrestrial sphere, o
worth a thing in comparison to its superiority. So let me φράζοντες οἱ μὲν Coryci, et same way, it would
co
speak and, as far as it is achievable, theologise about τὴ ν Ὄσσαν, οἱ δὲ Olympi sacra, et individual parts which
all these things, the
nature and disposition and τὴ ν Νύσσαν, οἱ
δὲ Ossae ardua, so worthy of praise. W
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
movement of each. And I think it is fitting for

you, as τὸ Κωρύκιον alia Aristotle, the wisest
an
the best of leaders, to engage with an account of the ἄντρον,
οἱ δὲ huiuscemodi philosophers, and of T
greatest of
things, not to use philosophy to think about ὁτιοῦν ἔτυχε
τῶν sola dumtaxat et then, as far as my thou
anything trivial, but to use its
gifts to embrace what is ἐπὶ
μέρους, singula entire celestial
system
best. οἰκτίσειεν
ἄν τις extollunt. things it includes alon
τῆς
μικροψυχίας, Quorum me explain why and how
τὰ
τυχόντα miseret, cum
ἐκπεπληγμένους tanto opere nec
καὶ μέγα magnis et
φρονοῦντας
ἐπὶ oppido paucis
θεωρίᾳ
μικρᾷ. inexplebili
Τοῦτο δὲ
πάσχουσι admiratione
capiuntur. Hoc
διὰ τὸ
ἀθέατοι τῶν
illis euenire
κρειττόνων εἶναι,
adeo non est
κόσμου λέγω καὶ
mirabile, cum
τῶν ἐν κόσμῳ
nihil maius
μεγίστων·
suspexerint
οὐδέποτε
γὰ ρ ἂν neque ad aliquid
τούτοις
γνησίως intenderint,
ἐπιστήσαντες quod maiore
[391b1] ἐθαύμαζόν diligentia
τι τῶν ἄλλων, contemplandum
ἀλλὰ
πάντα αὐτοῖς esset. Ceterum
τὰ
ἄλλα μικρὰ si terrarum
κατεφαίνετο ἂν
καὶ orbem
οὐδενὸς ἄξια
πρὸ ς omnemque
τὴ ν
τούτων mundum
ὑπεροχήν. contemplari
Λέγωμεν δὴ ἡμεῖς pariter
καί, καθ’ ὅσον aliquando
ἐφικτόν, potuissent,
θεολογῶμεν
περὶ minus exiguas
τούτων
συμπάντων, eius et singulas
ὡς ἕκαστον
ἔχει partes dignas
φύσεως καὶ
θέσεως laudibus
καὶ
κινήσεως. credidissent,
Πρέπειν δέ γε οἶμαι quibus esset
καὶ σοί, ὄντι uniuersitas
ἡγεμόνων
ἀρίστῳ, conprehensa.
τὴ ν τῶν
μεγίστων Quare nos
ἱστορίαν
μετιέναι, Aristotelen
φιλοσοφίᾳ τε prudentissimum
μηδὲν μικρὸν et doctissimum
ἐπινοεῖν,
ἀλλὰ τοῖς philosophorum
τοιούτοις
δώροις et
Theophrastum
δεξιοῦσθαι
τοὺς
auctorem secuti,
ἀρίστους.
quantum
possumus
cogitatione
contingere,
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
dicemus de
omni hac
caelesti ratione,
naturasque <et>
officia conplexi
et cur et
quemadmodum
moueantur
explicabimus.
COSMIC SPHERES
So the cosmos is a system

made from heaven and earth Κόσμος μὲν οὖν 1.
Mundus 1. The cosmos as a wh
and [10] all the kinds encompassed within them. ἐστι σύστημα ἐξ omnis societate of heaven and earth, a
(‘Cosmos’ is used in another sense too, to mean the οὐρανοῦ καὶ γῆς caeli et terrae belongs to either. Here
ordering and disposition
of individual entities, as they καὶ τῶν [391b10] constat et eorum it]: the cosmos is
an or
are protected by and through god.) The
life-giving ἐν τούτοις natura quae generosity and govern
earth is in the centre of it, unmoved and foundational, περιεχομένων utriusque
sunt; gods. [290] Its solid an
the
hearth and mother of all kinds of living things. The φύσεων.
Λέγεται δὲ uel sic: mundus I would render [the
Gr
upper part of the
cosmos, which is entirely bounded by καὶ ἑτέρως
κόσμος est ornata by the earth, which is
an outermost limit, is the
dwelling-place of the gods, ἡ τῶν ὅλων
τάξις ordinatio dei things, and
whose enti
and is called ‘heaven’ [ouranos].
It is full of divine τε καὶ
διακόσμησις, munere, deorum enclosed and wrapped
bodies, which we call ‘stars’; it is in eternal motion, ὑπὸ
θεοῦ τε καὶ διὰ recta custodia. vault. Beyond [the air]
and unites the unceasing dance of them all within a θεὸν
φυλαττομένη. Cuius cardinem which
we call ‘heaven
revolving circuit they
all share. The whole heaven and Ταύτης δὲ τὸ μὲν – sic enim full of divine bodies: t
cosmos is spherical [20] and is, as I said,
in continual μέσον, ἀκίνητόν
τε dixerim
κέντρον beauty, the dazzling su
motion: but there must be two fixed points, opposite – robustum et stars.
Heaven follows
καὶ ἑδραῖον
ὄν, ἡ
each other,
as there are in the case of a ball rotating on inmobilem cycles of day and nigh
φερέσβιος
εἴληχε
a lathe, which remain fixed
and hold the ball in place, genetrix atque which slip along unce
γῆ,
παντοδαπῶν
and its whole mass turns around them. These fixed altrix an end for want of tim
ζῴων
ἑστία τε
points are called ‘poles’: [392a1] if you imagine a animantium revolves in this way, l
straight line connecting
them – some call this the ‘axis’ οὖσα
καὶ μήτηρ. Τὸ omnium habet rooted as it were. Divi
– it will be the diameter of the cosmos,
with earth δὲ
ὕπερθεν αὐτῆς, tellus, supernis vertices in just the way
occupying the centre and the two poles its limits. The πᾶν τε καὶ πάντῃ omnibus, ut wood in pincers when
poles are
unmoving. One is always visible, because it is πεπερατωμένον
εἰς uideri potest, We call these vertices
over our heads in the northern
region – it is called the τὸ ἀνωτάτω,
θεῶν aeris liquiditate mounts, and the line w
‘Arctic’; the other is always hidden on the other
side of οἰκητήριον, ad modum an ‘axis’,
bisecting the
the earth to the south, and is called the ‘Antarctic’. οὐρανὸς tegminis saeptis keeping the earth’s sph
ὠνόμασται. et opertis. Vltra which, as I said, are fi
Πλήρης δὲ ὢν deorum domus appears above us, to th
σωμάτων θείων, ἃ est, quod call it), while the
other
δὴ καλεῖν ἄστρα caelum other side of the earth
εἰώθαμεν, uocamus: quod languid by the souther
κινούμενος
κίνησιν quidem diuinis
ἀίδιον,
μιᾷ corporibus
περιαγωγῇ
καὶ onustum
κύκλῳ uidemus,
συναναχορεύει pulcherrimis
πᾶσι τούτοις ignibus et
ἀπαύστως
δι’ perlucidis solis
αἰῶνος. Τοῦ
δὲ et lunae
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
σύμπαντος reliquorumque
οὐρανοῦ
τε καὶ siderum, cum
κόσμου quibus fertur
σφαιροειδοῦς per orbem
[391b20] ὄντος
καὶ dierum
κινουμένου, noctiumque
καθάπερ εἶπον, curriculis, agens
ἐνδελεχῶς,
δύο ἐξ et stellarum
ἀνάγκης ἀκίνητά choros
ἐστι σημεῖα, intermino lapsu,
καταντικρὺ finem nulla aeui
ἀλλήλων,
καθάπερ defectione
τῆς ἐν
τόρνῳ factura. Sed
κυκλοφορουμένης cum omne
σφαίρας, στερεὰ caelum
ita
μένοντα καὶ reuoluatur ut
συνέχοντα τὴ ν sphaera, eam
σφαῖραν, περὶ ἃ
ὁ tamen radicibus
oportet teneri,
πᾶς ὄγκος
κύκλῳ
quas diuina
στρέφεται·
καλοῦν|
machinatio
ται δὲ οὗτοι
πόλοι· uerticibus
δι’ ὧν εἰ adfixit, ut in
νοήσαιμεν tornando artifex
ἐπεζευγμένην solet forcipe
εὐθεῖαν, | ἥν
τινες materiam
ἄξονα 392a1] conprehensam
καλοῦσι,
διάμετρος reciproco
ἔσται
τοῦ κόσμου, uolumine
μέσον | μὲν [392a1] rotundare; eos
ἔχουσα
τὴ ν γῆν, polos dicimus, a
τοὺς δὲ
δύο πόλους quibus, ueluti a
πέρατα. Τῶν δὲ cardinibus,
ἀκινήτων
πόλων directio
τούτων ὁ
μὲν ἀεὶ quaedam
φανερός ἐστιν profecta axis est
ὑπὲρ
κορυφὴ ν ὢν dictus, diuisor et
κατὰ
τὸ βόρειον disterminator
κλίμα, ἀρκτικὸς mundi, orbem
καλούμενος, ὁ δὲ terrae in
ὑπὸ γῆν ἀεὶ medietate
κατακέκρυπται, constituens.
κατὰ τὸ νότιον, Verum hi
ἀνταρκτικὸς uertices,
quos
καλούμενος. inmobiles
diximus, ita sunt
ut supra caput
alter adpareat ex
parte boreae,
qui
septemtrionalis
uocatur; alter
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
antarcticus
humo tegitur,
umidus et
austrinis
uaporibus
mollis.
Sed caelum
ipsum
stellaeque
caeligenae
Οὐρανοῦ δὲ καὶ omnisque
ἄστρων οὐσίαν
μὲν siderea conpago
αἰθέρα
καλοῦμεν, aether[a]
οὐχ, ὥς
τινες, διὰ uocatur, non, ut
τὸ
πυρώδη οὖσαν quidam putant,
αἴθεσθαι, quod 1.30 [291] Heaven itself, an
We call the substance of
the heaven and of the stars
πλημμελοῦντες ignitus
sit et and the whole sidereal
‘aether’ – not, as some say, because it is fiery
and
περὶ τὴ ν πλεῖστον incensus, sed ‘aether’ – not, as some
‘blazes’ (they confuse it with the completely different
πυρὸς quod cursibus ‘burning’, but
because
power possessed
by fire), but because it ‘always
ἀπηλλαγμένην rapidis semper revolutions. Aether is
rushes’ in a circular path: it is an element
different
rotetur, which everyone is fam
from the four [elements], as one that does not mix and δύναμιν, ἀλλὰ
διὰ
τὸ ἀεὶ θεῖν elementum non [from
them]. It is coun
is divine.
κυκλοφορουμένην, unum ex is first in rank: divine
στοιχεῖον οὖσαν quattuor quae

ἕτερον τῶν nota sunt
τεττάρων, cunctis, sed
ἀκήρατόν
τε καὶ longe aliud,
θεῖον. numero
quintum,
primum ordine,
genere diuinum
et inuiolabile.
[10] Of the stars that the

cosmos encompasses, some Τῶν γε μὴ ν 2.
Iam astrorum 2. One group of stars,
revolve along with the whole heaven, without ἐμπεριεχομένων innumerabilis of them, moves in the
wandering, but keeping to the same place. In the [392a10] ἄστρων multitudo Around this runs the b
middle of them, the
so-called ‘zodiac’ forms an oblique τὰ μὲν ἀπλανῶς partim labitur which surrounds it at a
girdle through the tropics; it is divided
into twelve τῷ σύμπαντι cum orbis twelve signs. Another
areas corresponding to the signs [of the zodiac]. Other οὐρανῷ inerrantis they do not move like
stars,
the ‘wanderers’ [= ‘planets’], do not move with συμπεριστρέφεται, regione, quam indeed they
differ from
the same speed as the former,
or as each other, but they τὰ ς αὐτὰ ς ἔχοντα circulus ambit and speeds. They are s
all have their own circles, so that, among them,
one is ἕδρας, ὧν μέσος
ὁ signifer, obliqua serve what I could cal
closer to earth and another further out. The number of ζῳοφόρος conplexione some lie
further out, s
the fixed stars
is undiscoverable to humans, although καλούμενος
κύκλος circumdatus, et nature is such that they
they move on the single plane of the
whole heaven. But ἐγκάρσιος
διὰ τῶν signis XII all are part of an infini
that of the planets amounts all told to seven, situated on inluminatus, crown for something s
τροπικῶν
as many circles, which are arranged in sequence [20] partim with the wonderful an
διέζωσται, κατὰ
so that the higher is
larger than the lower. The seven errantibus Conversely, the seven
μέρη διῃρημένος
circles are nested in each other, but all
are surrounded stellis, quae names of gods are set
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
by the sphere of the fixed stars. The circle of Phainon, εἰς δώδεκα ζῳδίων neque priorum in a nested series so
th
also called that of Cronus, always has the place
next in χώρας, τὰ δέ, motus habent largest. These [sphere
from it; and then that of Phaethon, also known as the πλανητὰ ὄντα, οὔτε neque sane inter reciprocal bonds, and
circle of Zeus;
then Pyroeis, known as the sphere both τοῖς
προτέροις se similes et embrace of the
so-call
of Heracles
and of Ares. Sixth is Stilbon, which some ὁμοταχῶς aequales, sed globe of Phaeno,
whic
call the
sphere of holy Hermes, but others that of κινεῖσθαι
πέφυκεν adfixae diuersis that of Phaetho,
which
Apollo. After that comes the circle
of Phosphorus, οὔτε ἀλλήλοις, globis Pyroeis,
which many p
which they call Aphrodite (but others again Hera); then ἀλλ’ ἐν ἑτέροις
καὶ inordinatum, ut Heracles, and more sti
that
of the sun, and finally that of the moon, which is ἑτέροις
κύκλοις, sic dixerim, follows next, which so
the lower limit of the
aether [30] which embraces all ὥστε αὐτῶν
τὸ μὲν ordinem Apollo and others [the
the divine bodies and their serial movements. προσγειότερον seruant; bringing Juno, also su
εἶναι, τὸ δὲ aliaeque ultra then comes the
sphere
sunt, aliae citra. moon. [The moon] is t
ἀνώτερον.
Τὸ μὲν
Stellae, quae aether which nourishe
οὖν τῶν ἀπλανῶν
propter naturam of all
these [celestial]
πλῆθος eiusmodi nullis them by making provi
ἀνεξεύρετόν
ἐστιν creduntur variation.
ἀνθρώποις,
καίπερ erroribus uagae,
ἐπὶ μιᾶς et infinitos
κινουμένων numero greges
ἐπιφανείας
τῆς τοῦ ducunt et
σύμπαντος simplex aetheris
οὐρανοῦ·
τὸ δὲ dorsum alma et
τῶν
πλανήτων, εἰς sacrata
ἑπτὰ
μέρη amoenitate lucis
κεφαλαιούμενον, coronant.
ἐν τοσούτοις Septem uero
[392a20] ἐστὶ deorum
κύκλοις ἐφεξῆς nominibus
κειμένοις, ὥστε
ἀεὶ inlustres,
τὸν ἀνωτέρω
μείζω totidem orbibus
τοῦ ὑποκάτω
εἶναι, adfixae sunt et
τούς τε ἑπτὰ
ἐν gradatim
ἀλλήλοις sibimet
ἐμπεριέχεσθαι, superlatae, ut
πάντας γε μὴ ν ὑπὸ superior
τῆς τῶν ἀπλανῶν inferiore sit
σφαίρας maior, ac
περιειλῆφθαι. uicissim mutuis
Συνεχῆ δὲ ἔχει
ἀεὶ adhaesionibus
nexae conplexu
τὴ ν θέσιν
ταύτῃ ὁ
illius orbis, qui
τοῦ
Φαίνοντος ἅμα
inerrabilis
καὶ Κρόνου
dicitur,
καλούμενος
continentur. Hic
κύκλος, ἐφεξῆς
δὲ
Phaenonis
ὁ τοῦ Φαέθοντος globus, quem
καὶ Διὸς
λεγόμενος, appellamus
εἶθ’ ὁ
Πυρόεις, Saturnum; post
Ἡρακλέους
τε καὶ quem
Ἄρεος Phaethontis
προσαγορευόμενος, secundus est,
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
ἑξῆς δὲ ὁ
Στίλβων, quem Iouem
ὃν ἱερὸν
Ἑρμοῦ dicimus: et loco
καλοῦσιν
ἔνιοι, tertio Pyrois,
τινὲς δὲ quam multi
Ἀπόλλωνος·
μεθ’ Herculis, plures
ὃν ὁ τοῦ Martis stellam
Φωσφόρου, ὃν uocant. Hanc
Ἀφροδίτης,
οἱ δὲ sequitur Stilbon,
Ἥρας cui quidam
προσαγορεύουσιν, Apollinis, ceteri
εἶτα ὁ ἡλίου,
καὶ Mercuri nomen
τελευταῖος
ὁ τῆς dederunt.
Quintus
σελήνης,
μέχρις ἧς
Phosphorus,
ὁρίζεται
ὁ
Iunonia, immo
[392a30] αἰθήρ, τά Veneris stella
τε θεῖα ἐμπεριέχων censetur.
σώματα καὶ τὴ ν
τῆς Deinde solis est
κινήσεως
τάξιν. orbis et ultima
omnium luna,
altitudinis
aethereae
principia
disterminans,
quae diuinas et
inmortales
uiuacitates
ignium pascens,
ordinatis ac
semper
aequalibus
inuectionibus
soluitur atque
reparatur.
Air /
Atmosphere
Immediately after the aetherial and divine part of the Μετὰ δὲ τὴ ν 3. After that part of th
cosmos – which we affirm
to be organised and αἰθέριον
καὶ θείαν bounds of the aether (w
undisturbed, unwavering and impassive – comes the φύσιν, ἥντινα weight, and is invariab
part
which is everywhere easily affected and disturbed τεταγμένην mortal region, closer
n
and, in brief, is
destructible and perishable. The first bit ἀποφαίνομεν,
ἔτι 3. Post eam parts of this region are
of it is the thin and flame-like
substance [392b1], δὲ ἄτρεπτον
καὶ uero partem, where they touch the h
which is ignited by the aether, because of its size and ἀνετεροίωτον
καὶ quae sancti the extent
that a tiny th
the speed of its motion. In the fiery and supposedly ἀπαθῆ,
συνεχής aetheris finibus enormous, or somethin
chaotic [substance],
lights shine out, flames shoot ἐστιν ἡ
δι’ ὅλων coercetur,
cuius fast); but it is scorched
forth, and ‘planks’ [dokides] and ‘troughs’ [bothynoi] παθητή
τε καὶ mensa pensaque makes its
circuit. Flam
and
what are called ‘comets’ are frequently ignited and τρεπτή,
καί, τὸ distinctio est et our eyes, can be seen a
extinguished. σύμπαν εἰπεῖν, natura and flare. The Greeks
φθαρτή τε καὶ inmutabilis, [‘planks’]
and bothyni
ἐπίκηρος.
Ταύτης regio est
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
δὲ αὐτῆς
πρώτη mortalis ac iam them streaking by: the
μέν ἐστιν
ἡ paene
terrena, more readily extinguis
λεπτομερὴ ς
καὶ cuius primae
φλογώδης οὐσία, sunt partes
[392b1] ὑπὸ
τῆς tenuiores et
αἰθερίου uaporatae,
πυρουμένη διὰ
τὸ quippe cum
μέγεθος αὐτῆς
| καὶ finitimis
τὴ ν ὀξύτητα
τῆς aetheris
κινήσεως· ἐν
δὲ τῇ adtingantur
πυρώδει
καὶ ardoribus,
ἀτάκτῳ
λεγομένῃ quantum
τά τε
σέλα διᾴττει maximis parua
et quantum
καὶ φλόγες
rapidis possunt
ἀκοντίζονται
καὶ
pigriora
δοκίδες τε
καὶ
contingi. Sed ex
βόθυνοι καὶ
ea parte, quae
κομῆται
λεγόμενοι
curriculis
στηρίζονται
καὶ
finitimi inuritur
σβέννυνται
solis, se iaculari
πολλάκις.
atque emicare et
scintillare
flammae
quaedam
ostensae oculis
nostris uidentur,
quas Graeci
cometas et
docidas et
bothynos
appellant
quasque labi et
fluere
frequenter
uidemus, lucere
<facile>
faciliusque
restingui.
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
Exin inferioris
aeris qualitas
turbidior
infunditur, cui
permixtus est
glacialis rigor;
Ἑξῆς δὲ
ταύτης ὁ sed superioris
ἀὴ ρ ὑποκέχυται, uicinia claritatis
ζοφώδης ὢν καὶ et propinqui
παγετώδης τὴ ν caloris adflatu
φύσιν· ὑπὸ δὲ nitescit ac
ἐκείνης sinceriore
λαμπόμενος ἅμα interdum luce
καὶ
διακαιόμενος uestitur. Huius
λαμπρός τε
γίνεται saepe mutabilis Next to this, the lower
καὶ ἀλεεινός.
Ἐν δὲ conuertitur quality. It is suffused w
Next to this pours in air,
misty and frosty in its own species, cum sit shines under the effect
τούτῳ, τῆς
nature; but at the same time, it is illuminated
by this natura uitiabili: neighbour’s heat,
and
παθητῆς ὄντι
καὶ
[fire above] and even burned and becomes bright and et in nubes purer light. Its state ch
warm. It is
itself of an easily affected capacity, and it is αὐτῷ
δυνάμεως cogitur et things do: it is compre
very mutable, and within it
[10] clouds form and καὶ
παντοδαπῶς reciprocis apart by gusts
[of wind
showers beat down, there are snows and frosts and hail, ἀλλοιουμένῳ, flabris aperitur burst open by violent
gusts of winds and of typhoons, and even thunder and νέφη τε [392b10] et nimbis it snows, and suffers a
coruscations, and
thunderbolts coming down, and συνίσταται
καὶ vehementibus falling; it
becomes tem
storm-clouds colliding in their thousands. ὄμβροι rumpitur, typhoons are gusting a
καταράσσουσι, niuibus etiam et catches fire [when ass
χιόνες τε καὶ glacie the [rest of
the] celesti
πάχναι καὶ
χάλαζαι inhorrescit et
πνοαί
τε ἀνέμων praecipiti
καὶ
τυφώνων, ἔτι grandine
τε
βρονταὶ καὶ desuper
ἀστραπαὶ
καὶ uerberatur;
πτώσεις
κεραυνῶν turbinum
μυρίων
τε γνόφων flatibus
συμπληγάδες. typhonumque
conflictu fit
procellosa, sed
telis fulminum
et missilium
caelestium
iaculis ignescit.
Earth and sea
Earth and sea are suspended

from the aerial nature. Ἑξῆς δὲ τῆς ἀερίου 4.
Aeri terra 4. Connected to the air
They teem with plants and animals – and springs and φύσεως γῆ καὶ coniungitur seas within itself. It is
rivers, some of which drain into the earth, while others θάλασσα eaque in se in the greenery of the
disgorge into the
sea. Thousands of plants give it ἐρήρεισται,
φυτοῖς suscipit maria. everlasting springs.
It
variety, and lofty mountains and thick
copses, and βρύουσα καὶ ζῴοις Haec through meandering la
cities built by the intelligent animal, the human. There πηγαῖς τε καὶ frequentatur the depths of some sea
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
are
islands and continents in the sea. [20] The common ποταμοῖς, τοῖς
μὲν animantibus, Mountain heights,
lev
account divides our
inhabited realm world into islands ἐν γῇ haec siluarum it variety. It curves wit
and continents, but it is unaware that the
whole of it is ἀναλισκομένοις, uiriditate separated out into islan
a single island, surrounded by the so-called Atlantic τοῖς δὲ uestitur, haec cities,
which human b
sea.
Probably there are many other [such islands] ἀνερευγομένοις
εἰς fontium wisdom, have constru
corresponding to this, lying on
the other side of it, θάλασσαν. perennitate has not escaped me th
some larger, some smaller, but all except this one Πεποίκιλται δὲ
καὶ recreatur, haec written
on this subject
invisible to us: what is true of our islands in relation to χλόαις
μυρίαις fluminum sphere as follows: they
the local sea is
also true of the inhabited realm in ὄρεσι
τε ὑψήλοις frigidos lapsus form one part of it, wh
relation to the Atlantic sea (and to the
many other such καὶ
βαθυξύλοις nunc erroribus ‘container’]. What the
realms in relation to the sea as a whole). They are just δρυμοῖς καὶ terrenis uehit, immensity of
this terri
large islands washed by large seas. The [30] moist πόλεσιν, ἃς τὸ modo profundo the Atlantic sea, so tha
nature as a whole
predominates. It allows certain so- σοφὸν ζῷον, ὁ in mari alongside the islands w
called ‘cliffs’ of earth to appear, and
these are ἄνθρωπος, confundit; around others just like
inhabited; but water is the dominant nature after the air. eadem infinitis smaller. But not
surpri
ἱδρύσατο,
νήσοις
Below
it, within its depths, at the very centre of the coloribus floret, them, since we cannot
τε ἐναλίοις
καὶ
cosmos, all the earth is to
be found, compressed and altitudine the one that we inhabi
squeezed, immobile and unmoving – and this is ἠπείροις. [392b20] montium, [sc.
Mediterranean] se
everything in the cosmos that we refer to as ‘below’. Τὴν
μὲν οὖν camporum so these [greater,
‘con
οἰκουμένην
ὁ aequore, sea, surrounded by cha
πολὺς λόγος εἴς
τε nemorum wider.
νήσους καὶ opacitate
ἠπείρους
διεῖλεν, uariatur,
ἀγνοῶν
ὅτι καὶ ἡ sinuosis inflexa
σύμπασα μία νῆσός litoribus,
ἐστιν, ὑπὸ τῆς distincta insulis,
Ἀτλαντικῆς uillulis
καλουμένης urbibusque
θαλάσσης conlucens, quas
περιρρεομένη. sapiens genus,
Πολλὰ ς δὲ καὶ homo
ἄλλας
εἰκὸς τῆσδε communibus
ἀντιπόρθμους usibus
ἄπωθεν κεῖσθαι, fabricatur. Nec
τὰ ς μὲν
μείζους sum
nescius,
αὐτῆς,
τὰ ς δὲ plerosque huius
ἐλάττους,
ἡμῖν δὲ operis auctores
πάσας
πλὴ ν τῆσδε terrarum orbem
ἀοράτους·
ὅπερ ita diuisisse:
γὰ ρ αἱ
παρ’ ἡμῖν partem eius
νῆσοι
πρὸς ταυτὶ τὰ insulas esse,
πελάγη
πεπόνθασι, partem uero
τοῦτο
ἥδε ἡ continentem
οἰκουμένη
πρὸ ς uocauere, nescii
τὴ ν Ἀτλαντικὴ ν omnem hanc
θάλασσαν
πολλαί terrenam
inmensitatem
τε ἕτεραι
πρὸ ς
Atlantici
maris
σύμπασαν
τὴ ν
ambitu coerceri
θάλασσαν·
καὶ γὰ ρ
insulamque
αὗται
μεγάλαι τινές
hanc unam esse
εἰσι νῆσοι
μεγάλοις cum insulis suis
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
περικλυζόμεναι omnibus. Nam

πελάγεσιν. Ἡ δὲ similes huic
σύμπασα [392b30] alias <maiores>
τοῦ ὑγροῦ
φύσις et alias minores
ἐπιπολάζουσα, circumfundit
κατά τινας τῆς
γῆς Oceanus, quae
σπίλους τὰ ς tamen merito
καλουμένας uidentur
ἀναπεφαγκυῖα ignotae, cum ne
οἰκουμένας, ἑξῆς hanc quidem,
ἂν εἴη τῆς ἀερίου cuius cultores
μάλιστα φύσεως. sumus, omnem
Μετὰ δὲ ταύτην ἐν peragrare
τοῖς βυθοῖς
κατὰ τὸ possimus. Nam
μεσαίτατον τοῦ sicut hae insulae
interfluuntur,
κόσμου
quae
sunt in
συνερηρεισμένη
γῆ
nostro mari, ita
πᾶσα καὶ
illae in uniuerso
πεπιεσμένη
salo fretis
συνέστηκεν,
latioribus
ἀκίνητος
καὶ ambiuntur.
ἀσάλευτος·
καὶ
τοῦτ’ ἔστι
τοῦ
κόσμου τὸ πᾶν
ὃ
καλοῦμεν
κάτω.
These five elements [393a1], in their five places, are Πέντε δὴ στοιχεῖα 5.
Elementorum 5. Reciprocal bonds be
disposed as spheres, the smaller [spheres] surrounded ταῦτα [393a1]
ἐν inter se mutui intertwined through ar
by the larger: earth by
water, water by air, air by fire, πέντε χώραις nexus artis Five ‘marriages’ give
fire by aether. They constitute the whole
cosmos. The σφαιρικῶς adfinitatibus such that lighter
eleme
whole of the region above is the home of the gods, that ἐγκείμενα, inplicantur, et contains water within
below is
home to ephemeral animals; part of it is wet περιεχομένης ἀεὶ quinque carries the earth); air a
(we call that rivers and springs
and seas), part dry (we τῆς ἐλάττονος
τῇ coniuges exhaled from
the [rela
call that earth and continents and islands). μείζονι –
λέγω δὲ copulae his its part, along with its
γῆς μὲν
ἐν ὕδατι, ordinatae vitality of immortal go
ὕδατος
δὲ ἐν ἀέρι, uicibus they burn as bright tor
ἀέρος
δὲ ἐν πυρί, adtinentur, ut of the whole cosmos.)
πυρὸς
δὲ ἐν αἰθέρι adhaereant et have the heights [of th
grauioribus creatures of the other,
– τὸν
ὅλον κόσμον
leuiora: aquam on earth, where
rivers
συνεστήσατο,
καὶ
in se habet along, break out and b
τὸ μὲν ἄνω
πᾶν
tellus aut aqua, courses, their channels
θεῶν ἀπέδειξεν ut alii putant, bosom of the earth.
οἰκητήριον, τὸ uehit terram; aer
κάτω δὲ ἐφημέρων ex aqua
ζῴων. Αὐτοῦ γε gignitur, ignis
μὴ ν τούτου τὸ μὲν aeria densitate
ὑγρόν ἐστιν, ὃ conflatur; aether
καλεῖν ποταμοὺς uicissim
καὶ νάματα καὶ ignesque illi
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
θαλάσσας inmortalis dei

εἰθίσμεθα,
τὸ δὲ uiuacitate
ξηρὸν, ὃ γῆν
τε καὶ flammantur.
ἠπείρους
καὶ Huius diuini
νήσους ignis origine
ὀνομάζομεν. incensi per
totius mundi
conuexa
inlustribus
facibus
ignescunt.
Superna
quapropter dii
superi sedes
habent, infima
ceterorum
animantium
terrena
possident
genera, per quae
serpunt et
erumpunt et
scatent flumina,
fontes et
maria,
quae meatus et
lacunas et
origines habent
in gremio
terrarum.
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
Τῶν δὲ νήσων αἱ
μέν εἰσι
μεγάλαι, Ipsarum uero
καθάπερ ἡ insularum,
quae
σύμ[393a10] πασα sunt in nostro
ἥδε οἰκουμένη mari, digna
λέλεκται
πολλαί τε memoratu
ἕτεραι
μεγάλοις Trinacria est, Inhabited realm (seas,
περιρρεόμεναι Euboea, Cypros,
Some islands are large,
as our [10] inhabited region as πελάγεσιν, αἱ δὲ <Cyrnos> atque Of those islands which
a whole has been called, and as are the many
other ἐλάττους,
φανεραί Sardinia, Creta, Sicily], Euboea, Cypru
such regions surrounded by the great seas. Others are Peloponnesos, Sardinia, Crete, the Pe
τε ἡμῖν
καὶ ἐντὸ ς
smaller – those
that we can see within [the inhabited Lesbos: minores worth mentioning. Th
οὖσαι.
Καὶ τούτων
realm]. Some of these deserve mention:
Sicily, Sardo, autem
aliae, ut which are
scattered, li
Kyrnos [=
Corsica], Crete, and Euboea and Cyprus and αἱ μὲν
ἀξιόλογοι, naeuuli quidam, regions of the sea, and
Lesbos. There are lesser islands
still, such as the Σικελία καὶ
Σαρδὼ per apertas which face the waves
Sporades and the Cyclades; others have other names. καὶ
Κύρνος Κρήτη ponti sunt landmasses.
τε καὶ Εὔβοια
καὶ sparsae
Κύπρος καὶ regiones, aliae
Λέσβος, αἱ δὲ Cyclades dictae,
ὑποδεέστεραι,
ὧν quae
αἱ μὲν
Σποράδες, αἱ frequentioribus
δὲ
Κυκλάδες, αἱ δὲ molibus
ἄλλως adluuntur.
ὀνομάζονται.
The sea outside the inhabited world is called the Πέλαγος δὲ τὸ

μὲν 6.
Maria maiora 6. The greater seas are
‘Atlantic’ and the ‘Ocean’: it surrounds us. It comes ἔξω τῆς sunt Oceanus et are the boundaries cur
into [the inhabited
realm] from the west through a οἰκουμένης Atlanticum, the west, the sea is
fun
narrow opening near what are known as the
Pillars of Ἀτλαντικόν τε
καὶ quibus orbis opening and flows thr
Heracles, and flows into the inner sea, as if into a Ὠκεανὸς
καλεῖται, nostri gulfs. After the Pillars
harbour. [20]
After a bit, it spreads out, and fills a περιρρέων ἡμᾶς. terminantur again, and spreads
ove
series of large gulfs which are
connected to each other Ἐντὸς δὲ πρὸ ς anfractus. Sed where the land on eith
– in some places being confined in narrow straits, in δύσεις
στενοπόρῳ occiduarum forms straits, as it ofte
others spreading out again. If you sail in through the διανεωγὼ ς
στόματι, partium mare but
where they separat
Pillars of Heracles,
the sea is at first said to be shaped κατὰ τὰ ς per angustias through the Pillars [of
by two gulfs on your right: the
so-called Gulfs of Ἡρακλείους oris artatum in is at first framed by tw
Syrtis: one of them is called Syrtis Major, the other λεγομένας
στήλας artissimos sinus comprises the two Syr
Syrtis
Minor. On the other side, there is no similar gulf, τὸν εἴσρουν
εἰς τὴ ν funditur et irregular. But the wate
but the sea divides into
three: what are called the ἔσω
θάλασσαν ὡς rursus a seas: one
called the Ga
Sardinian, Gallic and Adriatic seas. Across from
these Columnis (although Aristotle pre
ἂν
εἰς [393a20]
is the Sicilian sea, and beyond this the Cretan sea. That Herculis the third is the Adriati
λιμένα ποιεῖται,
is continuous
with the Egyptian, Pamphylian and refusum, in Sicilian sea and after t
κατὰ μικρὸ ν δὲ
Syrian seas, on
one side, and, [30] on the other, the inmensam in turn the Pamphylian
Aegean and Myrtoan
seas. Following the length of ἐπιπλατυνόμενος latitudinem (though the
boundarie
these is the Pontic sea, with its many
subdivisions. The ἀναχεῖται, panditur, But before you get to t
innermost part is called Maiotis;
the outer part, [393b1] μεγάλους saepiusque Myrtoan seas. Pontus
towards the Hellespont, is connected by a channel to περιλαμβάνων coëuntibus our sea: it reaches Ma
what is called Propontis. κόλπους ἀλλήλοις terris, ueluti its source is in the Hel
συναφεῖς, πῇ μὲν quibusdam called Propontis.
κατὰ
στενοπόρους fretorum
αὐχένας
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
ἀνεστομωμένος,
πῇ ceruicibus,
δὲ πάλιν premitur et
πλατυνόμενος. idem rursus
Πρῶτον μὲν οὖν cedentibus est
λέγεται terris
ἐγκεκολπῶσθαι
ἐν inmensum.
δεξιᾷ εἰσπλέοντι Primum igitur a
τὰ ς Ἡρακλείους Columnis
στήλας, διχῶς, εἰς nauigantibus
τὰ ς
καλουμένας dextrum latus
Σύρτεις, ὧν τὴ ν duobus sinibus
μὲν Μεγάλην, τὴ ν maximis
δὲ Μικρὰ ν, cingitur,
καλοῦσιν·
ἐπὶ quorum primus
θάτερα δὲ
οὐκέτι duas Syrtes
ὁμοίως habet, alter
inparibus
ἀποκολπούμενος
quidem sinuatur
τρία ποιεῖ
πελάγη,
figuris, sed in
τό τε
Σαρδόνιον
maxima diuisus
καὶ
τὸ Γαλατικὸν
est maria,
λεγόμενον καὶ
quorum unum
Ἀδρίαν,
ἑξῆς δὲ Gallicum
τούτων
ἐγκάρσιον dicitur, alterum
τὸ
Σικελικόν, μετὰ Africum, quod
δὲ τοῦτο τὸ quidem
Κρητικόν,
συνεχὲς Aristoteles
δὲ αὐτοῦ,
τῇ μὲν τὸ Sardiniense
Αἰγύπτιόν
τε maluit dicere,
[393a30] καὶ tertium
Παμφύλιον καὶ Adriaticum
Σύριον, τῇ δὲ τὸ pelagus. His
Αἰγαῖόν τε καὶ iungitur
Μυρτῷον. Siculum et post
Ἀντιπαρήκει
δὲ Creticum, eo
τοῖς εἰρημένοις indiscretis
πολυμερέστατος finibus
ὢν ὁ Πόντος, οὗ Pamphylium,
τὸ μὲν
μυχαίτατον Assyrium,
Μαιῶτις καλεῖται, Aegyptium. Sed
τὸ δὲ ἔξω [393b1] ante Aegaea
πρὸ ς τὸν <et> Myrtoa
Ἑλλήσποντον sunt maria. His
συνανεστόμωται
τῇ sane uicinus est
καλουμένῃ Pontus, sinus
Προποντίδι. amplissimus
maris nostri,
cuius extremus
recessus in
Maeotim
senescit; ex
Hellesponti
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
fonte concipitur
uestibulumque
eius
Proponti[u]s
uocatur.
Πρός γε μὴ ν ταῖς
ἀνασχέσεσι τοῦ
ἡλίου πάλιν Ab ortu solis
εἰσρέων
ὁ Oceanus est,
Ὠκεανός, τὸ ν Indicum et
Ἰνδικόν
τε καὶ Persicum mare
Περσικὸν
διανοίξας conferens. Hinc
κόλπον, ἀναφαίνει patescunt
συνεχῆ τὴ ν finitima Rubri
Ἐρυθρὰ ν
θάλασσαν maris, quae per
διειληφώς. Ἐπὶ angustas
θάτερον δὲ
κέρας longinquasque
Over to the east, the Ocean flows in, opens out into the κατὰ
στενόν τε καὶ
faucis in
Gulf of India and the Gulf of Persia, then straight ἐπιμήκη
διήκων The Ocean lies in the
Hyrcanium et
afterwards gives us the
Red sea. Passing in the other and Persian seas. The
αὐχένα,
πάλιν Caspium
direction through a narrow and long strait,
[the ocean] from here, snaking its
ἀνευρύνεται,
τὴ ν flectuntur sinus,
widens again, setting the bounds of the Hycanian
and remote inlets to becom
ultraque
Caspian seas. Beyond this deep, it occupies the place Ὑρκανίαν
τε καὶ bays. Beyond this are
profundae
beyond the harbour
of Maiotis; then, a bit further out, Κασπίαν ὁρίζων· enormous depth; then
beyond the
[lands of the] Scythians and Celts, it τὸ δὲ ὑπὲρ
ταύτην uastitatis esse Scythia and
Hibernia
maria
creduntur.
surrounds the inhabited world towards
the Galatic [= βαθὺν ἔχει
τὸ ν sea formed where the
Gallic] Gulf [10] and the
aforementioned Pillars of ὑπὲρ τὴ ν
Μαιῶτιν Deinde paulatim Gallic bay and those P
Scythicum et
Heracles. Outside these points, the Ocean flows
around λίμνην τόπον. Εἶτα ‘turning-posts’ of our
the [whole] earth. κατ’ ὀλίγον ὑπὲρ Hibernium
τοὺς Σκύθας τε
καὶ freta, et rursum
Κελτικὴ ν
σφίγγει mare, per quod
τὴ ν οἰκουμένην Gallicum
πρός τε τὸ ν <sinum> atque
Γαλατικὸν Gaditanas
[393b10] κόλπον Columnas
καὶ
τὰ ς circumuectus
προειρημένας Oceanus orbis
Ἡρακλείους nostri metas
includit.
στήλας, ὧν ἔξω
περιρρέει τὴ ν
γῆν ὁ
Ὠκεανός.
The two largest islands are out here, known as the Ἐν τούτῳ γε μὴ ν 7. Sed in altera 7. In another part of [o
British
Isles, Albion, and Ierne: these are larger than νῆσοι
μέγισται parte orbis of some large islands:
those recounted above, and lie beyond the [land of the] τυγχάνουσιν οὖσαι iacent insularum Labeon and Hibernia,
Celts. No smaller
than these is Taprobane [= Sri δύο,
Βρεττανικαὶ aggeres mentioned before; but
Lanka], which lies
beyond India [15], slanting with λεγόμεναι, Ἀλβίων maximarum, borders of the Celtic
la
respect to the inhabited region; and also †Phebol, καὶ Ἰέρνη, τῶν Britanniae duae, smaller islands beyond
which is
situated in the Arabic gulf. There are also a lot προϊστορημένων et Labeon et And many others too,
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
of small islands around the

British Isles and Iberia, and μείζους, ὑπὲρ
τοὺς Hibernia, <iis> circle to give variety a
they crown this inhabited realm which we have
said is Κελτοὺς
κείμεναι. quas supra ours (that
is, to the lan
[itself] an island, and whose breadth, at the widest part Τούτων δὲ οὐκ diximus [esse] which I said was [one
of the
continent, is a little less than [20] 40,000 stades, ἐλάττους
ἥ τε maiores. Verum [smaller islands] deco
as the best geometers say; its length is as much as Ταπροβάνη
πέραν hae in Celtarum their continuity they c
around 70,000 stades. It is divided into Europe, Asia Ἰνδῶν,
λοξὴ πρὸ ς finibus sitae. The length of the
land
and Libya. Europe
is bounded in a circle by the Pillars τὴ ν
οἰκουμένην, Sunt minores stades, its breadth
70,0
of Heracles and the inner parts of the
Pontic and καὶ
ἡ † Φεβὸλ uero ultra Indos, divided into Asia and
Hyrcanian seas. Along these a very
narrow isthmus καλουμένη, κατὰ Probane atque them or, as many peop
reaches to the Pontus (though some have said that it is τὸν Ἀραβικὸν Loxe. boundaries
reach from
not an
isthmus but the river Tanais). Asia stretches κειμένη
κόλπον. Multaeque Pontic and Hyrcanian
from
the isthmus of the Pontus and the Hyrcanian sea Οὐκ ὀλίγαι
δὲ aliae, orbis ad goes from the same
str
as
far as the other isthmus, the one which lies between ἄλλαι μικραὶ
περὶ modum sparsae, the straits which lie w
the Gulf of Arabia and
the inner sea, surrounded [30] τὰ ς
Βρεττανικὰ ς hanc nostram periphery of the inner
by this and the encircling Ocean. (But some
say that καὶ τὴ ν Ἰβηρίαν insulam (id est Ocean’s girdle
in conc
the border of Asia goes from Tanais to the
sources of hunc terrarum Mediterranean). (Othe
κύκλῳ
the Nile.) Libya goes from the Arabian isthmus to the orbem), quam different way, and mea
περιεστεφάνωνται
Pillars of
Hercules (but some think that it goes there maximam from the
origin of the
τὴ ν οἰκουμένην
from the Nile). [394a1] Some
people attach Egypt, diximus, Asian
Nile.) Africa sh
ταύτην, ἣν δὴ
bounded by the outlets of the Nile, to Asia, some to ornamentis suis from the isthmus of th
Libya. And some people accord islands their
own νῆσον
εἰρήκαμεν· pingunt et very sources of the Ni
status, but others always make them part of the lands ἧς
πλάτος μέν ἐστι continuatione ut Cadiz. Most people m
they are near. κατὰ τὸ
βαθύτατον quibusdam many make it part of A
τῆς ἠπείρου
βραχὺ sertis coronant. think that islands are t
ἀποδέον
[393b20] At enim huius lands they are near, wh
τετρακισμυρίων terrae,
quam nos be considered in a
cate
σταδίων, ὥς
φασιν colimus,
οἱ εὖ latitudo XL,
γεωγραφήσαντες, prolixitas LXX
μῆκος δὲ περὶ <milia>
ἑπτακισμυρίους stadiorum tenet.
μάλιστα.
Διαιρεῖται Sed in diuisione
δὲ
εἴς τε Εὐρώπην terrarum orbis
καὶ Ἀσίαν καὶ Asiam et
Λιβύην. Εὐρώπη Europam
et cum
μὲν οὖν ἐστιν ἧς his uel, sicut
ὅροι κύκλῳ στῆλαί plures, praeterea
τε Ἡρακλέους
καὶ Africam
μυχοὶ
Πόντου accepimus.
θάλαττά τε Europa ab
Ὑρκανία,
καθ’ ἣν Herculis
στενότατος ἰσθμὸ ς columnis usque
εἰς τὸν Πόντον Ponticum et
διήκει· τινὲς
δὲ Hyrcanium
ἀντὶ τοῦ ἰσθμοῦ mare ac flumen
Τάναϊν ποταμὸν Tanain fines
εἰρήκασιν. Ἀσία
δέ habet, Asia ab
isdem angustiis
ἐστι τὸ ἀπὸ
τοῦ
Pontici maris
εἰρημένου ἰσθμοῦ
usque ad alias
τοῦ τε Πόντου
καὶ angustias, quae
τῆς Ὑρκανίας inter Arabicum
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
θαλάσσης
μέχρι sinum et
θατέρου ἰσθμοῦ,
ὃς interioris
μεταξὺ κεῖται
τοῦ ambitum pelagi
τε Ἀραβικοῦ iacent,
κόλπου καὶ τῆς constringiturque
ἔσω
θαλάσσης, Oceani cingulo
περιεχόμενος ὑπό et societate
τε ταύτης [393b30] nostri maris.
καὶ τοῦ
πέριξ Sed
alii alio
Ὠκεανοῦ·
τινὲς δὲ modo, ut
ἀπὸ
Τανάϊδος
μέχρι quidam ab
Νείλου
στομάτων exordio
Tanais
τὸν τῆς
Ἀσίας ad ora Nili
Asiae terminos
τίθενται ὅρον.
metiuntur.
Λιβύη δὲ τὸ ἀπὸ
Africam uero ab
τοῦ Ἀραβικοῦ isthmo Rubri
ἰσθμοῦ
ἕως maris uel ab
Ἡρακλέους ipsis fontibus
στηλῶν. Οἱ δὲ ἀπὸ Nili oriri
[394a1] τοῦ
Νείλου putandum
φασὶν ἕως
ἐκείνων. eiusque in
Τὴν δὲ
Αἴγυπτον, Gaditanis locis
ὑπὸ
τῶν τοῦ fines esse. Sed
Νείλου
στομάτων ipsam
περιρρεομένην,
οἱ Aegyptum
μὲν τῇ Ἀσίᾳ,
οἱ δὲ plerique Asiae,
τῇ Λιβύῃ plures Africae
προσάπτουσι,
καὶ adiungunt, ut
τὰ ς νήσους
οἱ μὲν insularum situs
ἐξαιρέτους sunt qui cum
ποιοῦσιν, οἱ δὲ finitimis locis
προσνέμουσι
ταῖς conprehendunt
γείτοσιν ἀεὶ et sunt qui in
μοίραις. alia diuisione
eas habendas
putant.
Γῆς μὲν δὴ καὶ

θαλάττης
φύσιν καὶ
This is what we have discovered about the nature and θέσιν, ἥντινα
De mari satis
position of the earth and sea which make up what we καλεῖν εἰώθαμεν But that is enough abo
dictum.
know as the inhabited
world. οἰκουμένην,
τοιάνδε τινὰ
ἱστορήκαμεν.
ATMOSPHERE
Exhalations moist and

Now let us discuss the most noteworthy things within Περὶ δὲ τῶν 8. Conditions on earth
and
around [the world], with a summary of the [Aristotle],
Peri
ἀξιολογωτάτων
ἐν Apuleius,
De that there are two sort
[Aristotle],
On the Cos
essentials. There are two types of
exhalation which Kosmou
αὐτῇ καὶ
περὶ mundo which are] thin and ub
constantly rise [10] from it into the air above us: they αὐτὴ ν παθῶν
νῦν visible as they rise
upw
are
fine and completely invisible, except that λέγωμεν, αὐτὰ
τὰ 8.
Terreni uero [but] that bodies of mi
sometimes at dawn they can be
observed rising from ἀναγκαῖα casus ita se is from streams and sp
rivers and springs. One type is dry and like smoke, and κεφαλαιούμενοι. habent. mornings.
One of thes
comes from the earth; the other is moist and vaporous, Δύο γὰ ρ δή
τινες Exhalationes type that is emitted by
and exhaled from
moisture. [15] Mists come from this, ἀπ’ αὐτῆς duas physici like smoke. The other
and dews and different types of frost,
as well as clouds ἀναθυμιάσεις esse dicunt: of
the upper vapour dr
and storms and snow and hail, while from the dry type ἀναφέρονται tenues et [of water]. It gives rise
[come] winds and the different air-currents, and frequentes and showers, snow an
συνεχῶς [394a10]
thunder and coruscations and
presters and lightning and uixque uisibilis we said was dry, gives
εἰς τὸν ὑπὲρ
ἡμᾶς
everything else of the
sort. ad superiora currents, to flames and
ἀέρα,
λεπτομερεῖς
minari ex types of fiery bolts.
καὶ ἀόρατοι gremio telluris,
παντάπασιν, εἰ
[τι] nebularum
μὴ κατὰ τὰ ς ἑῴας agmina halitu
ἔστιν ὅτε ἀπὸ amnium
ποταμῶν τε καὶ fontiumque
ναμάτων constare,
ἀναφερόμεναι matutinis
θεωροῦνται. temporibus
Τούτων δὲ ἡ μέν crassiora.
ἐστι ξηρὰ καὶ Harum altera
καπνώδης, ἀπὸ τῆς arida est atque
γῆς ἀπορρέουσα,
ἡ <fumo>
δὲ νοτερὰ καὶ consimilis, quae
ἀτμώδης, ἀπὸ τῆς terrenis
ὑγρᾶς eructationibus
ἀναθυμιωμένη surgit, altera
φύσεως.
Γίνονται umida et
δὲ ἀπὸ
μὲν ταύτης egelida; hanc ex
ὁμίχλαι
καὶ δρόσοι fluentis
καὶ
πάγων ἰδέαι superioris
νέφη τε καὶ ὄμβροι uaporis natura
καὶ χιόνες καὶ ad se trahit; et
χάλαζαι, ἀπὸ δὲ
τῆς ex hac quidem
ξηρᾶς ἄνεμοί
τε nebulae, rores,
καὶ
πνευμάτων pruinae, nubila
διαφοραὶ
βρονταί et imbres, nix
τε καὶ ἀστραπαὶ
καὶ atque grando
generantur; de
πρηστῆρες
καὶ
illa superiore,
κεραυνοὶ
καὶ τὰ
quam diximus
ἄλλα ἃ δὴ
τούτοις
siccam, uenti,
ἐστὶ
σύμφυλα. animae atque
flamina et
fulmina
atque
aliae ignitorum
telorum
gignuntur
plurimae
species.
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
Mist is [20] a sterile, vaporous exhalation from water, Ἔστι δὲ ὁμίχλη

μὲν Nebula constat Mist is constituted eith
thicker than air, thinner than cloud. It arises as a cloud ἀτμώδης [394a20] aut ex ortu small cloud or from it
is forming, or
when it is dissolving. Its converse is said ἀναθυμίασις nubeculae aut exhalation which has l
to be (and is) cold air, which is
just air with no cloud or ἄγονος ὕδατος, ex eius reliquiis; air but thinner than
clo
mist in it. Dew is moisture from cold air, which is ἀέρος
μὲν est autem (which is ‘clear’ simp
carried by it because of it is so fine in constitution. [25] παχυτέρα,
νέφους exhalatio darkness and is obviou
Ice is water
which is gathered from the cold air and δὲ ἀραιοτέρα· uaporata et moisture, which
is gen
compressed. Frost is compressed dew,
and hoar-frost γίνεται δὲ ἤτοι
ἐξ umore uiduata, Ice, we claim, is moist
half-compressed dew. A cloud is a gathering of thick ἀρχῆς
νέφους ἢ ἐξ aere crassior, by clear air when it is
vapor,
capable of producing water. Rain occurs when ὑπολείμματος. nube subtilior, happens
when the soft
an especially dense cloud gets
weighed down. There cui serenitas as it freezes. Air, then
Ἀντίπαλος δὲ αὐτῇ
are as many types of rain as there are degrees of cloud λέγεταί τε καὶ abolitionem cloud thickens the clou
pressure. [30] When a cloud is calm, it scatters soft infert. Nec aliud ‘pregnant’ with water.
ἔστιν
αἰθρία, οὐδὲν
drops, but when
violently compressed, thicker ones: est serenitas, when cloud-masses pr
ἄλλο
οὖσα πλὴ ν
this we call a shower, which is heavier
than rain, and quam aer There are as many diff
sends persistent precipitation down to the earth. Snow ἀὴ ρ ἀνέφελος
καὶ purgatus are ways in which the
comes
about through the breaking up of thickened ἀνόμιχλος.
Δρόσος caligine et the cloud. When
a clou
clouds, which get chopped up
before the change into δέ ἐστιν
ὑγρὸν ἐξ perspicue drops; but more violen
water: the chopping makes it foamy and white, and the αἰθρίας
κατὰ sincerus. Ros out larger amounts of
compaction of the water inside (before it has been σύστασιν
λεπτὴ ν uero nocturnus ‘showers’.
‘Storms’ di
poured out or been
rarefied) causes the coldness. φερόμενον, umor est, quem rain; a storm is as viol
[394b1] When it is carried down thickly and in
quantity κρύσταλλος δὲ tenuiter downpour as brief as i
it is called a snowstorm. Hail comes about when a ἀθρόον
ὕδωρ ἐξ serenitas up of
fragments from
snowstorm is
compressed and the compaction gives it αἰθρίας
πεπηγός, spargit. [9.] [clouds] can turn into
weight so that it falls faster.
Because of the size of the πάχνη
δὲ δρόσος Glaciem up and spilt apart; thei
pieces torn off, their mass and speed increase. These πεπηγυῖα, dicimus and soon
the congeale
are the derivatives from moist exhalations. δροσοπάχνη δὲ umorem sereno stiffens with cold. As
ἡμιπαγὴ ς
δρόσος. rigore falls thicker and faster
Νέφος
δέ ἐστι concretum. storm. We say that it i
πάχος ἀτμῶδες Huic est pruina out of a cloud with
the
συνεστραμμένον, consimilis, si its force makes it mov
γόνιμον ὕδατος· mollitia roris air gives way, so that i
ὄμβρος δὲ
γίνεται matutinis violent fury
pummels
μὲν
κατ’ ἐκπιεσμὸν frigoribus what concerns the hum
νέφους εὖ μάλα incanuit. Ergo
πεπαχυσμένου, aer actus in
διαφορὰ ς δὲ ἴσχει nubem nubilum
τοσάσδε ὅσας
καὶ denset et ea
ἡ τοῦ
νέφους crassitudo
[394a30] θλῖψις· aquarum fetu
ἠπία
μὲν γὰ ρ οὖσα grauidatur.
μαλακὰ ς
ψεκάδας Imber
διασπείρει,
σφοδρὰ exprimitur, cum
δὲ ἁδροτέρας·
καὶ inter se
τοῦτο καλοῦμεν urguentur
nubium
ὑετὸν, ὄμβρου
densitates;
μείζω καὶ
συνεχῆ
totque
συστρέμματα ἐπὶ diuersitatibus
γῆς φερόμενον. pluuiae cadunt,
Χιὼ ν δὲ
γίνεται quot modis aer
κατὰ
νεφῶν nubili
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
πεπυκνωμένων condicionibus
ἀπόθραυσιν
πρὸ cogitur. Raritas
τῆς εἰς ὕδωρ enim nubium
μεταβολῆς stillicidia
ἀνακοπέντων· dispergit, quae
ἐργάζεται δὲ ἡ
μὲν concretae
κοπὴ τὸ ἀφρῶδες uehementius
καὶ ἔκλευκον, ἡ
δὲ effundunt
σύμπηξις τοῦ agmina largiora
ἐνόντος ὑγροῦ
τὴ ν et eas aquas,
ψυχρότητα
οὔπω quas imbres
uocamus, a
χυθέντος
οὐδὲ
quibus hoc
ἠραιωμένου.
differunt nimbi,
Σφοδρὰ [394b1]
δὲ
quod <imber>
αὕτη καὶ ἀθρόα pluuia iugis est,
καταφερομένη nimbus autem
νιφετὸς
quanto
ὠνόμασται. repentinus est,
Χάλαζα δὲ
γίνεται tanto
νιφετοῦ uehementior,
et
συστραφέντος
καὶ quanto
βρῖθος ἐκ inprouisior
πιλήματος εἰς praecipitatio
καταφορὰ ν eius est, tanto
ταχυτέραν breuiore casu
λαβόντος· παρὰ
δὲ restringitur.
τὰ μεγέθη τῶν Niues autem
ἀπορρηγνυμένων colligi
θραυσμάτων οἵ
τε iactatione
ὄγκοι
μείζους αἵ τε densarum
φοραὶ
γίνονται nubium constat;
βιαιότεραι. Ταῦτα nam priusquam
μὲν οὖν ἐκ τῆς in aquam
ὑγρᾶς defluant, fractae
ἀναθυμιάσεως ac discissae
πέφυκε
συμπίπτειν. spumas
agitationibus
suis faciunt et
mox gelatus
umor rigore
frigoris
inhorrescit.
Haec <cum>,
uictis nubibus,
crebrior ad
terram uenit,
eam nos
tempestatem
ningorem
uocamus.
Grandinare uero
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
tunc dicimus,
cum aqua
nubem lapidoso
pondere et
festinante
perrumpit
eademque ui et
ad pernicitatem
incitata et,
cedente aeris
molli liquore,
praecipitata[m]
indignatione
uehementi
humum
uerberat. [10.]
Haec sat erit de
iis
quae udis
elementis
aquosisque
contingunt.
Wind comes about from the

dry exhalations when the Ἐκ δὲ
τῆς ξηρᾶς Verum aliae But there are other eff
cold strikes it so that it starts to move. Wind
(also ὑπὸ
ψύχους μὲν sunt passiones, winds, which are gene
called air-current) is just a lot of air massed together. ὠσθείσης
ὥστε cum inpulsu air.
In fact a wind is no
(Air-current
in another sense [sc. as ‘breath’] is what is ῥεῖν ἄνεμος frigidioris aeris powerful flow of air th
in plants and animals and
pervades all things as an ἐγένετο· οὐδὲν
γάρ uenti together. We call this a
animate and generative substance, but not something ἐστιν οὗτος
πλὴ ν generantur. Nec [Lat. spiritus]
is also a
we need to talk about now.) Air-currents which blow in ἀὴ ρ πολὺς
ῥέων enim aliud est drawn in from outside
the air we call winds;
gusts from moist exhalations are καὶ ἀθρόος·
ὅστις nisi multum et force gives life to ever
breezes. Winds include ‘terrestrial’ winds,
which arise ἅμα καὶ
πνεῦμα uehemens in in the
cosmos we call
from damp earth; and ‘bay-winds’ [enkolpiai],
which λέγεται.
Λέγεται δὲ unum coacti ‘breezes’. There are tw
rush out of bays (and there are some which come from καὶ
[394b10] aeris flumen. constituted from vapo
rivers and lakes
which have something in common ἑτέρως
πνεῦμα ἥ Hunc spiritum called ‘earth-born’ win
with them). Winds that arise when clouds break
apart, dicimus, licet bays are what in Greek
τε ἐν
φυτοῖς καὶ
and cause their masses to be dispersed are called spiritus ille which emanate from
r
ζῴοις
καὶ διὰ
‘nebular’.
‘Hydrated’ winds [exudriai] come with etiam considered similar to t
πάντων
διήκουσα
water
when they break open their mass. nominetur, qui emanate from still or r
ἔμψυχός
τε καὶ animalia heavens open, or who
γόνιμος
οὐσία, περὶ extrinsecus dense kind of cloud, o
ἧς
νῦν λέγειν οὐκ omnia [uitalia] rouses up gusts of air.
ἀναγκαῖον.
Τὰ δὲ tractus sui uitali [Greek] are called exu
ἐν ἀέρι
πνέοντα et fecunda ope
πνεύματα uegetat. Siccos
καλοῦμεν
ἀνέμους, et superioris
αὔρας
δὲ τὰ ς ἐξ mundi flatus
ὑγροῦ
φερομένας uentos
ἐκπνοάς.
Τῶν δὲ nominamus,
ἀνέμων
οἱ μὲν ἐκ auras uero
νενοτισμένης
γῆς umidos spiritus.
πνέοντες ἀπόγειοι Sed uentorum
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
λέγονται, οἱ δὲ
ἐκ binae sunt
κόλπων species. Qui
διεξᾴττοντες facti
e telluris
ἐγκολπίαι·
τούτοις halitu
constant,
δὲ ἀνάλογόν
τι terrigenae
ἔχουσιν οἱ ἐκ nuncupantur;
at
ποταμῶν καὶ illi qui
λιμνῶν. Οἱ δὲ
κατὰ excutiuntur e
ῥῆξιν
νέφους sinibus
γινόμενοι καὶ ἐγκολπίαι
ἀνάλυσιν
τοῦ graece sunt
πάχους εἰς ἑαυτοὺς nominati.
ποιούμενοι Consimiles his
haberi oportet
ἐκνεφίαι
eos qui de
καλοῦνται·
μεθ’
fluminibus,
ὕδατος δὲ ἀθρόον
lacubus et
ῥαγέντες ἐξυδρίαι
stagnis uel
λέγονται. ruptis nubibus
per aperta caeli
manare
adsolent,
rursumque in
crassam nubium
speciem
conglobantur,
uel cum imber
effusus conciet
flabra, quae
ἐξυδρίαι
Atticorum
lingua
uocitantur.
A wind which arises regularly

in the east has been Καὶ οἱ μὲν ἀπὸ 11. Nunc 11. Now let us go thro
named a eurus; one from the
north a boreas; zephyrys ἀνατολῆς
συνεχεῖς nomina and their regions. A w
come from the west, and noti from the south. Euri [394b20] εὖροι exsequemur one the north a ‘borea
include the wind which blows from where the sun rises κέκληνται,
βορέαι regionesque ‘zephyr’, and one from
in the summer [ENE],
which is called Kaikias; δὲ οἱ ἀπὸ
ἄρκτου, uentorum. Between these four th
Apeliotes
comes from the region where it rises at the ζέφυροι δὲ οἱ ἀπὸ Euros oriens, any wind from the eas
equinoxes [due E]; and Eurus come
from from the δύσεως, νότοι δὲ
οἱ boreas <Kaikias>,
when it co
region where the sun rises in winter
[ESE]. Zephyrs are ἀπὸ
μεσημβρίας. septemtrio, in summer [= ENE]; it
opposite them: Argestes, which
some people used to Τῶν
γε μὴ ν εὔρων occidens generated [where the s
call Olympias and others Iapygis,
comes from the καικίας μὲν
λέγεται zephyros, due E]; and it is Eurus
where the sun sets in summer [WNW], Zephyr from ὁ ἀπὸ
τοῦ περὶ τὰ ς austros medius from
the gates of [sun
[where the sun
sets at] the equinox [due W], Lips from θερινὰ ς ἀνατολὰ ς dies mittit. Hos When a zephyr (know
[where it sets during] the winter
[WSW]. The boreal τόπου πνέων quattuor
uentos favonius) arises from
t
winds includes Boreas which is in the specific sense alii plures setting [= WNW], it te
ἄνεμος,
ἀπηλιώτης
the
one neighbouring Kaikias [NNE]; Aparktias
is the interfl[u]ant. Iapygis; it is when it is
δὲ ὁ
ἀπὸ τοῦ περὶ
next, coming from the [North] pole at noon [due N]; Nam quamuis equinoctial [point of s
then Thraskias, which blows from the north-west τὰ ς
ἰσημερινάς, eurus sit uentus properly called
Zephy
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
(some call
this Kirkias) [NNW]. Of the noti,
the one εὖρος
δὲ ὁ ἀπὸ τοῦ orientis,
idem the region of the winte
which comes from the hidden pole [S] is called Anti- περὶ τὰ ς
χειμερινάς. tamen aparctias the region of the seven
Aparktias; Euronotos is between
Notus and Euros Καὶ
τῶν ἐναντίων accipit[ur] as a neighbour Aparct
[SSE]; on the other side, between
Lips and Notus is ζεφύρων ἀργέστης nomen, cum towards the south [i.e
what some call Libonotus, others Libophoenix. μὲν ὁ ἀπὸ τῆς eum oriens Argestes
are winds fro
θερινῆς
δύσεως, ὅν aestiuus NNW]. The following
τινες καλοῦσιν effundit; observed for austri: th
ὀλυμπίαν, οἱ δὲ apeliotes autem the Antarctic [= due S
ἰάπυγα·
ζέφυρος δὲ uocatur, cum between Notus
and Eu
ὁ ἀπὸ
τῆς aequidianis [= SSW] Libonotus
co
ἰσημερινῆς,
λὶψ δὲ exortibus one.
procreatur;
ὁ ἀπὸ τῆς
eurus est,
χειμερινῆς. Καὶ
quando hiemalis
τῶν βορεῶν ἰδίως ortus portis
ὁ μὲν ἑξῆς τῷ emittitur.
καικίᾳ καλεῖται Zephyrus uero,
βορέας, ἀπαρκτίας quem Romana
δὲ ὁ ἐφεξῆς ἀπὸ lingua fauonium
τοῦ πόλου κατὰ
τὸ nouit,
hic cum
μεσημβρινὸν de aestiuis
[394b30]
πνέων, occiduis
θρασκίας δὲ ὁ ἑξῆς partibus surgit,
πνέων τῷ ἀργέστῃ, iapygis nomine
ὃν ἔνιοι
κιρκίαν cieri
solet; at
καλοῦσιν.
Καὶ τῶν ille qui propior
νότων ὁ
μὲν ἀπὸ est aequinoctiali
τοῦ ἀφανοῦς
πόλου plagae
* * *
φερόμενος [notus] et
ἀντίπαλος
τῷ aquilo,
qui VII
ἀπαρκτίᾳ
καλεῖται stellarum
νότος, εὐρόνοτος regione
δὲ ὁ μεταξὺ
νότου generatur, et
καὶ εὔρου·
τὸ ν δὲ huic uicinus est
ἐπὶ
θάτερα μεταξὺ aparctias; hic
λιβὸς καὶ
νότου οἱ [propior est] * *
μὲν
λιβόνοτον, οἱ * ad diem
δὲ
λιβοφοίνικα, medium.
καλοῦσιν. Thrascias
et
argestes sunt
indidem flantes.
Austrorum in
nominibus illa
est obseruata
diuersitas:
namque cum de
abscondito polo
flatus
adueniunt, notus
est, euronotus
ille qui inter
notum atque
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
eurum medius
effringit, ex alio
latere
libonotus
ex duobus unum
facit.
Some winds
are called direct, blowing straight ahead; Τῶν δὲ ἀνέμων
οἱ 12. Excursores 12. Winds that blow d
others turn back on themselves,
[395a1] for example μέν εἰσιν uenti habentur, ‘skirmishers’; Caecias
the one called Kaikia. Some are
more common in the εὐθύπνοοι,
ὁπόσοι qui directo direction changes back
winter, like the noti, others in
summer, like the so- διεκπνέουσι
πρόσω spiritu proflant; as the noti,
are associa
called etesian winds, which are a mixture of those that κατ’ εὐθεῖαν,
οἱ δὲ flabris are more common
in s
come from the north and the zephyrs. Some are known ἀνακαμψίπνοοι, reciprocis current
mixes with a z
as ‘ornithiae’:
these are winds that arise in the spring, καθάπερ [395a1] ὁ caecias putatur ornithiae: on the basis
but belong to the class of
boreases. [5] Violent air- καικίας
λεγόμενος, esse. Et quidam arise, they form a clas
currents include the hurricane, an air-current
which καὶ
οἱ μὲν hiemales have less strength and
blasts upwards suddenly. A whirlwind is a violent χειμῶνος,
ὥσπερ habentur, ut tempestuous gust of w
current of air which
arises unexpectedly; the tornado or οἱ νότοι, noti; etesiae can think of it as a bit
cyclone is an air current which twists
from below frequentiores separated off and com
δυναστεύοντες,
οἱ
reaching upwards; the ‘upward blast’ [anaphysema]
is sunt aestate, the heaven; it shakes t
δὲ θέρους, ὡς
οἱ
an air current which erupts upwards from the earth animis sudden battering. A so
ἐτησίαι
λεγόμενοι,
where a gorge or
fissure opens up. [10] When it gets septemtrionis ac gust of wind which
br
μῖξιν
ἔχοντες τῶν
tightly twisted, it is a terrestrial ‘prester’. When an air zephyri In cases where dry ear
current finds its way into a dense
and dark cloud, and τε ἀπὸ
τῆς ἄρκτου temperatis. from
the bottom of the
then is expelled through it, violently rupturing the φερομένων καὶ Veris ornithiae referred to as a ‘pinea
compaction of the cloud, it causes a mighty crack and ζεφύρων· οἱ δὲ uenti Greeks call winds whi
rumbling, which is
called thunder (it is just like when ὀρνιθίαι appellantur, from gaps
in the earth
there is a impulsion of air within
water). καλούμενοι, aquilonum When these are even m
ἐαρινοί
τινες ὄντες genus ex aere a terrestrial
whirlwind
ἄνεμοι,
βορέαι εἰσὶ prosati, minore prester by the Greeks.
τῷ
γένει. Τῶν γε nisu, nec iugi move and drives dense
μὴ ν
βιαίων perseuerantia they
pile up and it coll
πνευμάτων spiritus noise which makes the
καταιγὶς μέν ἐστι perferentes. At when the sea, stirred u
πνεῦμα ἄνωθεν enim racket by smashing its
τύπτον ἐξαίφνης, procellosus
θύελλα δὲ πνεῦμα flatus cataegis
βίαιον καὶ ἄφνω dicitur, quem
προσαλλόμενον, praefractum
λαῖλαψ δὲ καὶ possumus
στρόβιλος πνεῦμα dicere, uentus
εἰλούμενον qui, de
κάτωθεν ἄνω, superiore caeli
ἀναφύσημα
δὲ γῆς parte submissus,
πνεῦμα ἄνω inferiora
φερόμενον κατὰ repentinis
τὴ ν ἐκ βυθοῦ
τινος inpulsibus
ἢ ῥήγματος quatiat. Turbo
autem dicitur,
ἀνάδο[395a10] σιν·
qui repentinis
ὅταν δὲ εἰλούμενον
flabris prosilit
πολὺ φέρηται,
atque uniuersa
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
πρηστὴ ρ
χθόνιός perturbat.
ἐστιν.
Εἰληθὲν δὲ Vertex ille
est
πνεῦμα
ἐν νέφει uel, uti dicitur,
παχεῖ
τε καὶ pinea[s], cum
νοτερῷ,
καὶ torquetur humus
ἐξωσθὲν
δι’ αὐτοῦ, arida et ab
βιαίως ῥηγνύον
τὰ infimo erigitur
συνεχῆ
πιλήματα ad summum.
τοῦ
νέφους, Anaphysemata
βρόμον
καὶ Graeci uocant
πάταγον
μέγαν eos spiritus, qui
ἀπειργάσατο,
<ὃς> de fundo uel
βροντὴ
λέγεται, hiatibus
terrae
ὥσπερ ἐν
ὕδατι explosi ad
superna minari
πνεῦμα
σφοδρῶς
solent. Hi cum
ἐλαυνόμενον.
maiore ui torti
sunt,
fit procella
terrestris;
a
Graecis prester
nomen accepit.
Sed cum
tormentum illud
ire pergit
densasque et
[t]umidas nubes
prae se agit
coactasque
collidit, fit
sonitus et
intonat caelum,
non secus ac si
commotum
uentis mare cum
ingenti fragore
undas litoribus
inpingat.
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
13. At 13. But Favorinus,

not
Fauorinus, non the following to say ab
ignobilis four sources for wind
sapiens, haec de the same
numbers of w
uentis refert: rises and sets changes
quattuor mundi depending on its proxi
plagas inparem are
always in the same
numerum where it rises at [each]
habere and> winter solstice, a
uentorum, eo corresponding terms. E
quod ortus et that comes from
wher
occasus E]. (Its name has a ple
mutentur terna ἑῴας ῥέων
[‘flowing
uice cum solis also called Apheliotes
accessu, by us. The wind that
c
meridies et at the summer solstice
arctos isdem Greek, Aquilo in Latin
semper αἰθρηγενέτης [‘aether-
regionibus sint put it.
(Boreas is so-ca
notatae. Ortus [‘shouting’], because t
quippe not quiet.) A third win
accepimus of sunrise during the w
aequinoctialem Eurynotus. There are,
et solstitialem come
from the west: C
<et> brumalem, Argestes in Greek, and
quibus occasus NW]; Favonius, or Ze
redduntur due W]; the
third wind
eadem Vulturnus [i.e. is SW]
interuallorum always in the same pla
ratione Auster, i.e. Notus. <O
conuersa[e]. the wind>
which has t
Eurus igitur this is
called Aparktia
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
aequinoctialis winds
have different n
orientis
est resemblance to someth
uentus nec one wind ‘Circius’
fro
inuenusta Apulians talk about
th
nominis eius the bay of Iapygia, i.e
fictio est, qui sit It is clear that this is C
ἀπὸ
τῆς ἑῴας the west. (Vergil ment
ῥέων. Idem impending
death amon
ἀφηλιώτης
a had her carried off on
Graecis, Caecias is a wind
whic
subsolanus a clouds to itself, and th
nostris solet ἕλκων ἐφ’ αὑτὸν
ὥστ
dici. Sed qui ab on himself like Kaikia
aestiua et etesian winds, and ‘fo
solstitiali[s] all
directions at the tim
orientis meta Dog Star [= Sirius] ap
uenit, βορέας not say ‘Circius’
but ‘C
graece, latine fills it cheeks to speak
aquilo or a loaded cart.
nominatur; hunc
αἰθρηγενέτην,
quod sit alias
serenus,
Homerus ait;
βορέαν
uero
ἀπὸ τῆς
βοῆς
quod non sine
clamore soleat
intonare.
Tertium
uentum, qui ab
oriente hiberno
uenit, Graeci
εὐρόνοτον
uocant. Item
occidui sunt
tres: caurus,
qui
graece ἀργέστης
uocatur, is est
aduersus
aquiloni; item
fauonius,
ζέφυρος,
euro
contrarius;
tertius africus,
λίψ, uulturno
reflat. Meridies
uero, quoniam
eadem semper
regione
signatur, uno
austro, id est
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
νότῳ, flatur
* *
* et is
septemtrio habet
cognomentum,
qui tamen
graeca lingua
ἀπαρκτίας
dictus
est. [14.]
Horum nomina
plerique
commutant de
loco uel
similitudine
aliqua, ut Galli
circium
appellant a
turbine eius et
uertice, Apuli
iapyga uentum
ex Iapygiae
sinu, id est ex
ipso
Gargano
uenientem.
Hunc caurum
esse
manifestum;
nam et ex
occiduo uenit et
Vergilius eius
sic meminit:
<Illam inter
caedes
pallentem morte
futura Fecerat
Ignipotens undis
et iapyge ferri>.
<Est> etiam
caecias uentus
quem
Aristoteles ait
ad se trahere
nubes et est
adagium de eo
tale: ἕλκων ἐφ’
αὑτὸ ν
ὥστε
καικίας
νέφος.
Sunt etesiae
et
prodromi
spirantes ex
omni parte eo
tempore
aestatis,
quo[d
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
de] Canis oritur.

Cato autem in
libris Originum
non circium, sed
cercium dicit. Is
uentus cercius,
cum loquare,
buccam inplet,
armatum
hominem,
plaustrum
oneratum
percellit.
Lightning &c.
[15] When a cloud breaks up in fire, the air current and Κατὰ δὲ τὴ ν τοῦ 15. Nunc de 15. I will return now t
light is called coruscation – which we perceive before νέφους ἔκρηξιν nubium When a small cloud is
the thunder, although
it arises later, since hearing tends πυρωθὲν τὸ πνεῦμα praestigiis sky, escaping exhalati
to be beaten by sight, even when the
object of sight is καὶ λάμψαν referam. light flashes out: this i
further away, and the other is closer to hearing. This is ἀστραπὴ
λέγεται· ὃ Quando illa order ought to be that
especially true when [the object of sight] is the fastest δὴ
πρότερον τῆς perfracta coruscation, because i
of things, namely
something fiery; while sound is less βροντῆς nubecula another that it emits
li
fast, being of the air, and reaching
hearing by [the air’s προσέπεσεν, patefecerit when they are rubbed
being] struck. Flame, ignited and violently racing to ὕστερον caelum, reaches our sight more
earth, is called lightning; if it is less fiery, but still γενόμενον, ἐπεὶ
τὸ ignescunt sensed later when
they
violent and fast,
it is a prester; and if it is entirely ἀκουστὸν ὑπὸ
τοῦ penetrabiles So people think that th
without
fire, it is a typhoon. Each of these, as spiritus, shortly afterwards thu
ὁρατοῦ
πέφυκε
something rushing down to earth, is
called a ‘skeptos’. emicatque lux moves at
scorching sp
φθάνεσθαι, τοῦ
μὲν
[395a25] Some forms of
lightning are said to be sooty clara; hoc more quickly than spe
καὶ
πόρρωθεν
and smoky; some, which dart quickly, are
bright. dicitur reverberating air, is an
ὁρωμένου,
τοῦ δὲ
Forked lightning moves in thin lines. Anything that coruscare. Et flame which is
emitted
ἐπειδὰ ν
ἐμπελάσῃ
crashes down to
earth is a ‘skeptos’. ordine quidem when it is intense and
τῇ ἀκοῇ,
καὶ tonare prius the earth, has the nam
μάλιστα ὅταν
τὸ oportet, postea ‘lightning’. When ther
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
μὲν
τάχιστον ᾖ coruscare. ‘prester’.
If the bolt is
[395a20] τῶν Quippe ubi ‘typhoon’. Sceptus [‘b
ὄντων,
λέγω δὲ τὸ nubes adflictrix anything
which falls fr
πυρῶδες,
τὸ δὲ <ignem>, ut
ἧττον
ταχύ, ignifera
saxa
ἀερῶδες ὄν,
ἐν τῇ adtrita inter se,
πλήξει πρὸς
ἀκοὴ ν dat, obtutus
ἀφικνούμενον.
Τὸ uelocius
δὲ ἀστράψαν inlustriora
ἀναπυρωθέν, contingit,
auditus, dum ad
βιαίως ἄχρι τῆς
γῆς
aures uenit,
διεκθέον,
κεραυνὸ ς
seriore sensu
καλεῖται,
ἐὰ ν δὲ
concipitur; ita
ἡμίπυρον
ᾖ,
prius coruscare
σφοδρὸν δὲ ἄλλως caelum creditur
καὶ ἀθρόον, et mox tonare;
πρηστήρ, ἐὰ ν δὲ tum quod ignes,
ἄπυρον παντελῶς, pernicitate sui
τυφών· ἕκαστον
δὲ claricantes,
τούτων dicto citius
κατασκῆψαν
εἰς nostrae uisioni
τὴ ν γῆν
σκηπτὸς conuibrant,
ὀνομάζεται.
Τῶν sonus, aere
δὲ κεραυνῶν
οἱ uerberato,
μὲν αἰθαλώδεις alterius indicio
ψολόεντες sentitur.
λέγονται, οἱ δὲ Flamma uero
ταχέως διᾴττοντες illa, quam
ἀργῆτες, ἑλικίαι
δὲ nubium
οἱ
γραμμοειδῶς adflictus
φερόμενοι,
σκηπτοὶ excussit, si
δὲ ὅσοι robustiore fuerit
κατασκήπτουσιν incendio, inpetu
εἰς τὴ ν γῆν. deuehitur in
terras et
fulminis habet
nomen atque
formidinem.
Presteras uero
nominamus,
cum flammarum
in illis minus
fuerit. Sed si
ignitum non erit
fulmen, typhon
uocatur. Sceptos
generale
omnibus quae e
nubibus cadunt
nomen est.

[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cosmos
To speak in general, some atmospheric phenomena are Kosmou Apuleius,
On the Cos
mundo
mere
apparitions, but some are real. Apparitions
include rainbows and rods and the
like; streaking light, Συλλήβδην δὲ
τῶν
comets and so on are real. A rainbow is when part of ἐν ἀέρι
the sun or moon appears in a dark and curved cloud, φαντασμάτων τὰ
and seems to be
continuous, as if seen around the edge μέν ἐστι κατ’
of a circular mirror. [35] A rod is a
rainbow that looks ἔμφασιν,
[395a30]
straight. A halo is a bright apparition coming from the τὰ δὲ
καθ’
light of a star: [395b1] it differs from a rainbow, ὑπόστασιν –
κατ’
because a rainbow appears
opposite the sun or moon, ἔμφασιν μὲν
ἴριδες
but a halo makes a circles around the whole star.
καὶ ῥάβδοι
καὶ τὰ
Lightning is the ignition of a mass of fire in the air.
τοιαῦτα,
καθ’
Some forms of it
dart, some are fixed. A dart is fire
ὑπόστασιν
δὲ σέλα
sparked from friction as it is carried
quickly in the air,
τε καὶ
διᾴττοντες
giving the appearance of length because of its speed. A
fixed light is extended but unmoving, or moves as a καὶ
κομῆται καὶ τὰ
star does. A flatter
version of this is called a comet. τούτοις
Some forms of lightning last longer [10],
but some are παραπλήσια. Ἶρις
extinguished immediately. There are many other types μὲν οὖν ἐστιν
phenomena:
‘torches’ and ‘planks’ and ‘jars’ and ἔμφασις
ἡλίου
‘trenches’ – named for their similarity
to these things. τμήματος ἢ
Some of them arise in the west, some in the east, some σελήνης, ἐν
νέφει
can
be seen in both regions; but they are rare in the νοτερῷ
καὶ κοίλῳ
north and south. However,
they are all unpredictable: καὶ
συνεχεῖ πρὸς
there is nothing you can say about them that
always φαντασίαν, ὡς ἐν
holds true. So much for the atmosphere, then. κατόπτρῳ,
θεωρουμένη
κατὰ
κύκλου
περιφέρειαν.
Ῥάβδος
δέ ἐστιν
ἴριδος
ἔμφασις
εὐθεῖα.
Ἅλως δέ
ἐστιν ἔμφασις
λαμπρότητος
[395b1] ἄστρου
περίαυγος·
διαφέρει δὲ ἴριδος
ὅτι ἡ μὲν ἶρις ἐξ
ἐναντίας
φαίνεται
ἡλίου
καὶ σελήνης,
ἡ
δὲ ἅλως κύκλῳ
παντὸ ς ἄστρου.
Σέλας δέ ἐστι
πυρὸς ἀθρόου
ἔξαψις
ἐν ἀέρι.
Τῶν δὲ
σελάων ἃ
μὲν ἀκοντίζεται,
ἃ
δὲ
στηρίζεται. Ὁ
μὲν
οὖν
ἐξακοντισμός
ἐστι
πυρὸς
γένεσις ἐκ
παρατρίψεως ἐν
ἀέρι
φερομένου
[Aristotle],
Peri Apuleius,
De
[Aristotle],
On the Cos
Kosmou mundo
ταχέως καὶ
φαντασίαν
μήκους
ἐμφαίνοντος
διὰ τὸ
τάχος, ὁ
δὲ
στηριγμός ἐστι
χωρὶς φορᾶς
προμήκης ἔκτασις
καὶ οἷον ἄστρου
ῥύσις·
πλατυνομένη δὲ
κατὰ θάτερον
κομήτης καλεῖται.
Πολλάκις δὲ τῶν
σελάων τὰ μὲν
ἐπιμένει
[395b10]
πλείονα
χρόνον, τὰ
δὲ
παραχρῆμα
σβέννυται.
Πολλαὶ
δὲ καὶ ἄλλαι
φαντασμάτων ἰδέαι
θεωροῦνται,
λαμπάδες τε
καλούμεναι καὶ
δοκίδες καὶ
πίθοι
καὶ
βόθυνοι, κατὰ
τὴ ν
πρὸς ταῦτα
ὁμοιότητα
ὧδε
προσαγορευθεῖσαι.
Καὶ τὰ μὲν
τούτων
ἑσπέρια,
τὰ δὲ
ἑῷα, τὰ δὲ
ἀμφιφανῆ
θεωρεῖται,
σπανίως
δὲ
βόρεια καὶ
νότια. Πάντα δὲ
ἀβέβαια·
οὐδέποτε
γάρ
τι τούτων ἀεὶ
φανερὸν ἱστόρηται
κατεστηριγμένον.
Τὰ μὲν τοίνυν
ἀέρια
τοιαῦτα.
16. Atque, ut Bright events
breuiter
conprehendam 16. I will briefly
cuncta
generis summarise
eiusdem, eorum, everything that falls
quae eiusmodi into
the class of
praestigias things which
humanis inferunt perform tricks for
oculis, alia sunt human eyes. Some
quae speciem of these
produce
tantum spectaculi only the appearance
pariunt, alia quae that there is
nihil ab eo quod something there to
ostenderint be seen, but
others
mentiuntur. are not lying at all
Fallunt imagine about what they
irides et arcus et show. Deceptive
talia; uere phenomena include
uidentur rainbows and arcs
cometae, and such things;
fulgores et comets, lights and
similia
pleraque. the many things
Irin, uulgo like
them are real
arcum, esse object of vision. A
aiunt, quando ‘rainbow’,
imago solis uel commonly [known
imago lunae as] an ‘arc’,
is, they
umidam et say, when an image
cauam nubem of the sun or an
densamque ad image of the moon
instar speculi colours a
dense
colorat et cloud which is
medietatem orbis humid and concave
eius secat. like a hemi-
Rhabdos
autem spherical mirror. A
generis eiusdem rhabdos [‘rod’] is
ad uirgae similar, but the
rigorem coloured cloud
is
perlongum extended like a
colorata rigid rod. A halo is
nubecula dicitur. a sort of chain of
Alysis est catena clear light which
quaedam luminis turns back on itself
clarioris, per and intersects the
solis ambitum in course of the sun.
se reuertens. Here is the
Hanc et irida difference between
illud interest, this and a rainbow:
quod iris a rainbow is multi-
multicolora est et coloured and
semi-
semicirculo circular in shape,
figurata and lies far away
proculque a sole from the sun and
atque luna, moon; but a chain
catena clarior est, is clearer, and
astrumque ambit encircles the stars
orbe incolumi, in an unbroken
corona non circle, like
a crown
discolora. Selas of just one colour.
autem Graeci The Greeks call it
uocant incensi selas
when air is
aeris lucem; ignited: in many
horum pleraque cases, you would
iaculari credas think [the light] had
[alia labi], stare been
thrown, in
alia. Iaculatio others that it is
igitur tunc fieri falling, and in
putatur, cum others that it is
aeris meatu atque stable. [It
seems]
inpulsu generatus thrown, when the
ignis celeritate fire arises and then
sua <adlabitur> falls at speed which
cursumque is imparted
to it by
rapidae the movement and
festinationis impulse of the air;
ostendit. Statiua its course is very
lux est, quam rapid. A stable
sterigmon illi light, which they
uocant, sine call a sterigmon, is
cursu iugis et a long strip of light
prolixa lux, which does not
stellaeque fluor move. A light
et ignitus liquor, which glides along,
qui,
cum latius like a star with
panditur, ignited fluid
cometes uocatur. spreading
out
Sed plerumque behind it, is called a
luces istae ‘comet’. Often
repentino ortae these lights arise
statim occidunt; suddenly and are
<aliae> autem, ut extinguished
se ostenderint, immediately; but
aliquantisper others remain for a
manent. Et sunt while to show
multa eiusmodi themselves
off.
imaginum There are many
genera, quas phenomena of this
Graeci faces et kind: the Greeks
docidas et pithos call them ‘torches’
et bothynos ad [Gr. lampades],
eorum docideae
[‘planks’],
similitudines, and pithoi [‘jars’]
unde dicta sunt, and bothynoi
nominant; et [‘trenches’],
quaedam naming them after
uespertina <uel what they look like.
matutina> sunt Some are more
notiora; perrara common in
the west
de septemtrione <some in the east>.
uel meridie You will very rarely
uideas;
nihil see them in the
horum quippe north
or south –
loci uel temporis although none of
in nascendo them reliably arises
fidem potuit at one place or time
obtin[g]ere. [17.] rather
than another.
De aere tantum 17. That is all I
habuimus, quod have to say about
diceremus. the air.
EARTH
[395b18] The Ἐμπεριέχει δὲ

καὶ ἡ Sed non aquarum The earth not
earth contains γῆ πολλὰ ς
ἐν αὑτῇ, modo tellus
in se only contains the
many things καθάπερ
ὕδατος, fontis habet, sources of water,
within itself: for οὕτως
καὶ uerum
spiritu et it is
also swollen
example, sources πνεύματος
καὶ igni fecunda est. with vapour and
of water, but of πυρὸ ς
πηγάς· Nam quibusdam fire. For there are
air current and Τούτων
δὲ αἱ sub terris occulti vapours hidden
fire too. Some of [395b20] μὲν ὑπὸ sunt spiritus et underground
these are
below γῆν εἰσιν ἀόρατοι, flant incendia which blow
the earth and πολλαὶ δὲ ἀναπνοὰ ς indidem
<et> exhalations of
unseen; but often ἔχουσι καὶ suspirant, ut fire out of the
they are expelled ἀναφυσήσεις, Liparae,
ut Aetna, earth where they
and blasted ut Vesuuius etiam are present. This
ὥσπερ Λιπάρα
τε
upwards –
as at noster solet. Illi happens for
καὶ Αἴτνη καὶ
αἱ ἐν
Lipari and Aetna etiam ignes, qui example at
and in the Αἰόλου
νήσοις· αἳ terrae secretariis Lipari, or Aetna,
Aeolian islands. δὴ
καὶ ῥέουσι continentur, and even our
Sometimes fiery πολλάκις
ποταμοῦ praetereuntes own Vesuvius.
masses are δίκην,
καὶ μύδρους aquas uaporant et As to the
fires
thrown up which ἀναρριπτοῦσι produnt which remain
actually flow like διαπύρους. Ἔνιαι
δὲ longinquitatem contained within
a river; or they ὑπὸ γῆν οὖσαι flammae cum the hidden places
remain below the πλησίον
πηγαίων tepidiores aquas of the earth,
earth
and heat ὑδάτων reddunt, uiciniam these
heat up any
things up near θερμαίνουσι
ταῦτα, <cum> water they
sources of water, καὶ τὰ μὲν
χλιαρὰ feruentiores encounter. You
resulting in τῶν
ναμάτων opposito incendio can tell that the
springs that are ἀνιᾶσι,
τὰ δὲ aquae uruntur, ut flames are some
warm,
or very ὑπέρζεστα,
τὰ δὲ εὖ Phlegethontis way
off when the
hot, or ἔχοντα
κράσεως. amnis, quem result is tepid
temperate. Ὁμοίως
δὲ καὶ τῶν poetae [s]ciunt in water: when they
Similarly in the πνευμάτων
πολλὰ fabulis inferorum. are nearby, the
case of the air- πολλαχοῦ
γῆς At enim
illos quis water is
scalding
currents: there στόμια ἀνέῳκται· non admirandos because of the
are openings for ὧν τὰ μὲν spiritus arbitretur, fire set under it –
them in many ἐνθουσιᾶν
ποιεῖ cum ex
his as is the case
places on earth. animaduertat with the river
τοὺς ἐμπελάζοντας,
Some of them accidere,
ut Phlegethon,
τὰ δὲ ἀτροφεῖν,
τὰ
cause anyone eorum religione which the poets
who
comes near δὲ χρησμῳδεῖν, lymphantes alii mention in their
to be possessed, ὥσπερ τὰ ἐν sine cibo potuque stories
about the
or, in other cases, Δελφοῖς καὶ sint, pars uero underworld. The
to waste away; Λεβαδείᾳ, τὰ δὲ
καὶ praesagiis effantes vapours
and some make παντάπασιν futura? quod in themselves
them deliver ἀναιρεῖ,
[395b30] oraculis Delphicis deserve our
oracles, as those καθάπερ τὸ ἐν est ceterisque. admiration:
in Delphi and Φρυγίᾳ. Vidi et ipse apud anyone
would
Lebadeia
do; and Hierapolim acknowledge
some altogether Phrygiae non this, observing
destroy them, as adeo ardui montis how they send
the one in uicinum latus people into a
Phrygia. natiui oris hiatu religious ecstasy
reseratum et in which they do
tenuis neque not need food or
editae marginis drink and can
ambitu intimate the
circumdatum. future. This is
Siue illa, ut what happens in
poetae uolunt, the case of the
Ditis spiracula Delphic oracle
dicenda sunt, seu and others. At
mortiferos Hierapolis in
anhelitus eos Phrygia, I myself
credi prior ratio saw a hole,
est, proxima surrounded by a
quaeque animalia small, thin ridge,
et in aluum prona open up on
the
atque proiecta side of a not very
uenenati spiritus steep mountain.
contagione The poets would
corripiunt et like [such things]
uertice to
be called the
circumacta[s] ‘vents of Dis’;
interimunt. reason tells us
Antistites denique that they are
ipsos semiuiros source of lethal
esse, qui audeant exhalations;
propius accedere, either way, their
ad superna poisonous and
semper sua ora contagious
tollentes; adeo vapour is
illis cognitum est dangerous
to all
uim mali, ad animals,
inferiora aeris creeping or
noxii crassitate flying, and kills
densata, inferiores them, their head
quoque facilius twisting back
[as
adire atque they die]. The
percellere. hermaphrodites
who look after
them, if they
dare to draw
near, always
keep their
mouths turned
upwards. They
know what this
evil is
capable
of: the poisonous
air is denser and
thicker lower
down and so
finds and
afflicts
lower creature
more readily.
Quakes
[395b30] Often a Πολλάκις δὲ

καὶ 18. Saepe accidit 18. The vapours
temperate air- συγγενὲς
πνεῦμα ut natiui spiritus, produced in the
current which εὔκρατον
ἐν γῇ per terrae earth drift
belongs in
the παρεξωσθὲν
εἰς concauas partes through its
earth finds itself μυχίους
σήραγγας errantes, hollow parts, but
displaced from αὐτῆς,
ἔξεδρον concuterent solida it often happens
its home territory γενόμενον ἐκ τῶν terrarum, saepius that they come
in pockets within οἰκείων τόπων, ut spiritus, up against solid
the
earth, and πολλὰ μέρη crescente earth.
Quite often
causes agitation συνεκράδανεν. uiolentia et the vapours get
in many parts. Πολλάκις δὲ
πολὺ insinuantes se into confined
And often, it is γενόμενον ἔξωθεν telluris
angustiis spaces where
compressed ἐγκατειλήθη
τοῖς nec inuenientes they are unable
within
these ταύτης
κοιλώμασι exitum, terram to
find a way out,
pockets and then καὶ ἀποκλεισθὲν mouerent. Horum and as they grow
breaks out with motuum tam uaria in force they
[ἐξόδου] μετὰ
βίας
violence that nomina quam move the earth.
αὐτὴ ν
συνετίναξε,
[35] shakes the diuersi * * * Of these
ζητοῦν
ἔξοδον
earth’s Namque obliquis movements there
foundations; and ἑαυτῷ,
καὶ lateribus proxima are as many
in finding its ἀπειργάσατο
πάθος quaeque iactantes different names
escape, it causes τοῦτο ὃ
καλεῖν et acutis angulis as there are
what we can an εἰώθαμεν
σεισμόν. mobiles epiclintae different
earthquake. Τῶν δὲ
σει[396a1] graece <kinds>. Oblique
Some σμῶν
οἱ μὲν εἰς appellantur; sed lateral
earthquakes πλάγια
σείοντες qui subsiliunt, movements at
[396a1], called κατ’ ὀξείας
γωνίας excutientes onera sharp vertical
epiklintai,
shake ἐπικλίνται et recuperantes angles hurl
sideways at acute καλοῦνται, οἱ δὲ directis angulis, everything
angles; brastai ἄνω ῥιπτοῦντες
καὶ brastae nearby around:
heave the earth κάτω κατ’ ὀρθὰ ς uocitantur; illi, these are called
up and down on γωνίας
βράσται, οἱ qui abstrudere epiclintae
in
the δὲ
συνιζήσεις uidentur, Greek; those
perpendicular; ποιοῦντες εἰς
τὰ hizematiae where the earth
hizmatiai
cause κοῖλα ἱζηματίαι·
οἱ dicti[s]; quorum leaps upwards,
the earth to δὲ χάσματα inpulsu dissilit shaking off
collapse into ἀνοίγοντες
καὶ τὴ ν tellus, rhectae everything on it,
sinkholes; the γῆν ἀναρρηγνύντες sunt nominati. His and then
ones that open up passionibus recovers on the
ῥῆκται καλοῦνται.
chasms and contingit ut perpendicular are
Τούτων δὲ οἱ μὲν
churn up the quaedam terrae called brastae.
καὶ πνεῦμα
earth are called exspirent
halitus, Those which
προσαναβάλλουσιν,
rhektai. [5]
Some aliae uomant seem to thrust
emit a current of οἱ δὲ πέτρας, οἱ
δὲ saxa, nonnullae things away are
air too, some πηλόν, οἱ δὲ
πηγὰ ς caenum; sunt called
throw up rocks, φαίνουσι τὰ ς quae fontes hizematiae;
those
or mud; others πρότερον οὐκ pariunt whose force tears
reveal
springs οὔσας.
Τινὲς δὲ insolentibus locis, the earth open
that were not ἀνατρέπουσι
κατὰ peregrinorum are called
there before. μίαν
πρόωσιν, οὓς fluminum rhectae.
In some
Some shift once καλοῦσιν ὤστας. sulcantes uias. places, these
and topple Οἱ δὲ Ostae sunt motus, [movements] are
everything:
they ἀνταποπάλλοντες quibus <semel> accompanied by
call these ostae. καὶ ταῖς εἰς solum quatitur; an escape of gas;
Others, called ἑκάτερον
ἐγκλίσεσι palmatiae uero or
else rocks or
palmatiai, καὶ ἀποπάλσεσι appellantur, mud are spewed
rebound and set διορθοῦντες ἀεὶ quorum out. Some cause
what they have [396a10] τὸ pauitatione illa springs to appear
shaken
straight σειόμενον quae trepidant in new places,
again, as they are παλματίαι
λέγονται, sine inclinationis and carve out
made to lean one τρόμῳ
πάθος periculo nutabunt, channels for their
way and then ὅμοιον cum directi tamen waters to travel
back again in the ἀπεργαζόμενοι. rigoris statum through. Ostae
opposite Γίνονται δὲ καὶ retinent. Mycetias are movements
direction – the μυκηταὶ
σεισμοί, uocatur taetri in which one is
effect they create σείοντες τὴ ν γῆν odoris inquietudo merely shaken;
is a sort of μετὰ βρόμου. terrena. Audiuntur palmatiae is the
shiver. Then Πολλάκις δὲ καὶ mugitus, name for cases of
there
are χωρὶς σεισμοῦ interioribus trembling
where
‘moaning’ γίνεται
μύκημα γῆς, gemitibus the things that
earthquakes, ὅταν
τὸ πνεῦμα expressis, cum are shaken lean,
which roar as σείειν μὲν μὴ spiritus
inualidus but are not put in
they shake the αὔταρκες
ᾖ, ad terram danger of falling,
earth. Often there ἐνειλούμενον
δὲ ἐν mouendam per because they are
is
a rumbling αὐτῇ
κόπτηται μετὰ aperta telluris moved straight
within the earth ῥοθίου
βίας. inuentis itineribus upwards and
but no Συσσωματοποιεῖται progreditur. remain steady.
earthquake – this δὲ τὰ εἰσιόντα Mycetia is what
happens when it is called when
πνεύματα καὶ ὑπὸ
the current
of air a foul odour is
τῶν ἐν τῇ γῇ
is not powerful dislodged from
ὑγρῶν
enough to shake the earth. When
κεκρυμμένων.
the earth, but the
vapours are
coils up inside it not strong
and
strikes it enough to move
with resounding the earth, but
force. [15] The emerge through
air currents openings
in the
within are also ground where a
amalgamated by way through can
hidden bodies of be found, they
water contained emit groans
within the earth. within the
earth,
and a moaning
sound can be
heard.
[396a17] There Τὰ δὲ ἀνάλογον 19. His talibus 19. There are

are analogous συμπίπτει
[τούτοις] marina sunt paria, marine
phenomena in καὶ ἐν
θαλάσσῃ· cum fluctuum equivalents of all
the sea too, χάσματά τε γὰ ρ currentium mole these things:
which cause the γίνεται
θαλάσσης nunc progressibus seashores are
water to be καὶ ἀναχωρήματα litora, nunc battered by the
sucked down and πολλάκις καὶ recursibus sinus mass of surging
rise back up; or κυμάτων caesi quatiuntur. waves when they
surging waves, ἐπιδρομαί,
ποτὲ μὲν Sentitur etiam come in, and
the
sometimes after ἀντανακοπὴ ν caeli marisque bays violently
an initial recoil, [396a20] ἔχουσαι, cognatio,
cum carved out as
but sometimes ποτὲ δὲ
πρόωσιν menstruis they recede.
just moving μόνον, ὥσπερ cursibus lunae What is more,
forwards, as is ἱστορεῖται
περὶ detrimenta et the relationship
said of Helix and Ἑλίκην τε
καὶ accessus fretorum between heaven
Bouras. Often Βοῦραν.
Πολλάκις atque aestuum and sea is
there are spurts δὲ καὶ deprehenduntur. evident in the
of fire in
the sea, fact that the
ἀναφυσήματα
and water-spouts swell and tides of
γίνεται πυρὸς ἐν
τῇ
comparable to the
sea follow
θαλάσσῃ καὶ
springs or newly the monthly
germinating πηγῶν ἀναβλύσεις courses of the
plants;
and rivers καὶ ποταμῶν moon.
and eddies ἐκβολαὶ
καὶ
analogous to δένδρων ἐκφύσεις
those found in ῥοαί τε καὶ δῖναι
winds too, some ταῖς τῶν
occuring in
the πνευμάτων
open sea, [25] ἀνάλογον,
αἱ μὲν
others only in ἐν
μέσοις
straits and πελάγεσιν, αἱ δὲ
channels. And κατὰ τοὺς εὐρίπους
the sea is said
to τε καὶ πορθμούς.
ebb and flow at Πολλαί τε ἀμπώτεις
fixed times λέγονται καὶ
which follow the κυμάτων ἄρσεις
moon. συμπεριοδεύειν
ἀεὶ
τῇ σελήνῃ
κατά
τινας ὡρισμένους
καιρούς.
One from many
To speak Ὡς δὲ τὸ πᾶν εἰπεῖν, Verum enimuero As far as I can, I

generally, the τῶν στοιχείων ut, quatenus will now explain
elements are ἐγκεκραμένων possum, de briefly what I
mixed together ἀλλήλοις ἐν ἀέρι
τε uniuersitate quod think
about the
in air and eath καὶ γῇ καὶ
θαλάσσῃ sentio
breuiter cosmos as a
and sea in a way κατὰ τὸ
εἰκὸς αἱ absoluam, whole. The
that makes it τῶν
παθῶν elementorum inter elements of the
only reasonable [396a30] se tanta concordia air, the sea, and
that they ὁμοιότητες est, aeris, maris the land
are in
constitute the συνίστανται,
τοῖς atque terrae, ut such harmonious
similarities [that admirari minus relationship with
μὲν ἐπὶ
μέρους
there are] in the deceat, si illis each other that it
φθορὰ ς
καὶ
way things fall eadem is no surprise to
γενέσεις
φέρουσαι,
out; they bring incommoda find that the very
τὸ δὲ
σύμπαν
about local soleant ac same things
ἀνώλεθρόν
τε καὶ
instances of secunda which
ἀγένητον
destruction and contingere, [variously]
φυλάττουσαι.
generation, but particulatim obstruct and
Καίτοι γέ τις
ensure the quidem
rebus prosper
activity
ἐθαύμασε
πῶς
preservation of ortus atque obitus [in those
the whole, which ποτε, ἐκ τῶν adferentia, domains] by
is neither ἐναντίων ἀρχῶν uniuersitatem being responsible
destroyed nor συνεστηκὼ ς ὁ uero a fine atque for the growth
generated. And κόσμος, λέγω δὲ initio uindicantia. and
destruction
yet someone ξηρῶν τε καὶ Sed quibusdam of individual
might wonder ὑγρῶν,
ψυχρῶν τε mirum uideri things at the
how the cosmos καὶ
θερμῶν, οὐ solet, quod, quum same time
could ever be πάλαι
διέφθαρται ex diuersis atque ensures that the
constituted from καὶ
[396b1] inter se cosmos as
a
opposed ἀπόλωλεν, ὡς
κἂν pugnantibus whole remains
principles – I εἰ πόλιν
τινὲς elementis mundi intact from top to
mean from dry θαυμάζοιεν, ὅπως natura conflata bottom. Some
and wet [35], διαμένει sit, aridis atque people find it
cold and warm – συνεστηκυῖα ἐκ fluxis, glacialibus amazing that
and not
have τῶν ἐναντιωτάτων et ignitis, tanto cosmic nature is
been destroyed ἐθνῶν, πενήτων rerum diuortio produced by
and lost long λέγω καὶ | nondum sit eius elements which
ago. [396b1] But πλουσίων, νέων mortalitas are not only
this is like γερόντων, ἀσθενῶν dissoluta. Quibus different but also
wondering how
a ἰσχυρῶν, πονηρῶν illud simile inimical to each
city could persist χρηστῶν. Ἀγνοοῦσι satisfaciet, cum in other – hard and
although made δὲ ὅτι τοῦτ’ ἦν urbe ex diuersis et fluid, icy and
up of extreme πολιτικῆς ὁμονοίας contrariis fiery – and that
opposites among τὸ
θαυμασιώτατον, corporata rerum this
diversity
people – I
mean λέγω δὲ τὸ ἐκ inaequalium among them
poor and rich, multitudo does not undo its
πολλῶν μίαν καὶ
young and old, concordat; sunt life. Here is the
ὁμοίαν ἐξ
weak and strong, enim pariter dites simile for them:
ἀνομοίων
bad and good. et egentes, a
city is formed
You do not ἀποτελεῖν
διάθεσιν adolescens aetas of people who
realise that this is ὑποδεχομένην permixta are different
the triumphant πᾶσαν καὶ
φύσιν senioribus, ignaui from each other
achievement of καὶ τύχην.
Ἴσως δὲ cum fortibus, and opposites; it
political concord, τῶν ἐναντίων
ἡ pessimi optimis is a multitude of
I mean
that one φύσις
γλίχεται καὶ congregati. Aut inequalities
[city] can be ἐκ
τούτων ἀποτελεῖ profecto quod res brought together
effected from τὸ σύμφωνον, οὐκ est fateantur, hanc in harmony.
many people – ἐκ τῶν ὁμοίων, esse ciuilis There are rich as
and a consistent ὥσπερ
ἀμέλει τὸ rationis well as poor,
disposition from ἄρρεν
συνήγαγε admirandam young people
different πρὸ ς
τὸ θῆλυ καὶ temperantiam, mix with the
dispositions, οὐχ
[396b10] cum quidem de elderly, cowards
embracing every ἑκάτερον πρὸ ς
τὸ pluribus una sit with the
kind and subject ὁμόφυλον, καὶ
τὴ ν facta
et similis sui courageous,
the
to
every chance. πρώτην ὁμόνοιαν tota, cum worst jostling
And perhaps διὰ τῶν ἐναντίων dissimilia with the best. Yet
nature actually σηνῆψεν, οὐ διὰ membra sint it is exactly the
aims for τῶν ὁμοίων. Ἔοικε [cum] balanced mixture
opposites, and δὲ καὶ ἡ τέχνη
τὴ ν receptrixque
sit of
civil society
effects its φύσιν
μιμουμένη naturarum ad that is so
harmony out of τοῦτο
ποιεῖν. diuersa admirable: that
these rather than Ζωγραφία μὲν γὰ ρ tendentium from many is
out of things λευκῶν τε καὶ fortunarumque made one. The
similar to each μελάνων, ὠχρῶν per uarias fines whole has
its
other: for τε καὶ ἐρυθρῶν, exitusque own integrity
example, it leads χρωμάτων pergentium. Et, ut although the
the male to the ἐγκερασαμένη res est, parts are
female, rather φύσεις τὰ ς εἰκόνας contrariorum per dissimilar and it
[10] than each to τοῖς
προηγουμένοις se natura embraces types
its own
kind, and ἀπετέλεσε amplectitur et ex of
people with
it establishes this συμφώνους, dissonis fit unus diverse
primal concord μουσικὴ δὲ ὀξεῖς idemque tendencies,
in things that are concentus. [20.] different ends
ἅμα καὶ βαρεῖς,
opposite not Sic mare et and different
μακρούς τε καὶ
similar. You can femineum secus journeys. Nature
βραχεῖς, φθόγγους
see that art too iungitur ac likewise includes
μίξασα ἐν
imitates nature in diuersus utriusque oppositions
doing this. διαφόροις
φωναῖς sexus ex within itself, and
Painting
mixes μίαν ἀπετέλεσεν dissimilibus from their
up the colours, ἁρμονίαν, simile animal dissonance
whites and γραμματικὴ δὲ ἐκ facit; artesque comes
a single
blacks, ochres φωνηέντων καὶ ipsae, naturam unified harmony.
and reds, and ἀφώνων imitantes, ex 20. So it is when
makes images γραμμάτων κρᾶσιν inparibus paria male and female
harmonious with ποιησαμένη τὴ ν faciunt: pictura ex join together:
what it depicts. ὅλην τέχνην ἀπ’ discordibus they are different
And music αὐτῶν pigmentorum from each other,
brings high συνεστήσατο. coloribus, atris but make from
together with Ταὐτὸ δὲ τοῦτο
ἦν atque albis,
luteis their
low,
long and καὶ [396b20] τὸ et puniceis, dissimilarity a
short notes, παρὰ
τῷ σκοτεινῷ confusione similar animal.
mixing the λεγόμενον modica And the arts
sounds in Ἡρακλείτῳ· temperatis, themselves,
different voices «Συλλάψιες ὅλα imagines iis quae imitating nature,
to effect a
single καὶ οὐχ ὅλα, imitatur similes make like things
harmony. συμφερόμενον facit. Ipsa etiam from unlike
Grammar too διαφερόμενον, musica,
quae de materials. From
mixes voiced and συνᾷδον διᾷδον·
ἐκ longis et breuibus, clashing
unvoiced letters, πάντων ἓν καὶ
ἐξ acutis et pigments, black
and builds its ἑνὸς πάντα.» grauioribus sonis and white,
whole art out of Οὕτως οὖν καὶ
τὴ ν constat, tam yellow and
red,
them. This is τῶν ὅλων diuersis et mixed in
exactly what σύστασιν, οὐρανοῦ dissonis uocibus, appropriate
Heraclitus the λέγω καὶ γῆς τοῦ
τε harmoniam measure, a
obscure meant σύμπαντος
κόσμου, consonam reddit; painting
when
he said: διὰ τῆς
τῶν grammaticorum produces images
‘Taken together ἐναντιωτάτων artes uide, quaeso, which are like
they are whole κράσεως ἀρχῶν ut ex diuersis what they
and not whole, μία
διεκόσμησεν collectae sint represent. Music
combined litteris, ex quibus itself, which is
ἁρμονία·
ξηρὸν γὰ ρ
divided, aliae sunt insonae, made up of
ὑγρῷ,
θερμὸ ν δὲ
consonant semisonantes sounds that are
dissonant; from ψυχρῷ,
βαρεῖ τε aliae, pars long
and short,
all things one κοῦφον
μιγὲν, καὶ sonantes: hae high and low,
and from one all ὀρθὸ ν
περιφερεῖ, tamen mutuis se yields
things.’ In this γῆν
τε πᾶσαν καὶ auxiliis harmonious
way a single θάλασσαν αἰθέρα adiuuantes consonance from
harmony directs τε καὶ ἥλιον καὶ syllabas pariunt, these differing
the organisation σελήνην καὶ τὸ ν et
de syllabis and dissonant
of all things – by ὅλον οὐρανὸ ν uoces. Hoc sounds. Consider
which I mean διεκόσμησε
μία [ἡ] Heraclitus the arts of the
heaven and earth διὰ
πάντων sententiarum grammarians, if
and the whole διήκουσα
δύναμις, suarum nebulis ad you will: they
cosmos – by ἐκ τῶν
ἀμίκτων hunc modum est gather together
mixing principles καὶ ἑτεροίων, <elocutus>: different letters,
which are ἀέρος [396b30] τε Συλλάψιες ὅλα some consonant,
extreme καὶ
γῆς καὶ πυρὸς καὶ οὐχ ὅλα, some semi-
opposites [25]: καὶ ὕδατος, τὸ ν συμφερόμενον consonant, some
dry is mixed with σύμπαντα
κόσμον διαφερόμενον, vowels, and by
wet,
warm with δημιουργήσασα
καὶ συνᾷδον διᾷδον· their mutual
cold, light with μιᾷ
διαλαβοῦσα ἐκ πάντων ἓν,
καὶ assistance
heavy, and σφαίρας ἐπιφανείᾳ ἐξ ἑνὸς
πάντα. produce
straight with τάς τε [21.]
Sic totius syllables; from
curved. One ἐναντιωτάτας
ἐν mundi syllables come
power coursing αὐτῷ φύσεις substantiam, utterances. This
through all ἀλλήλαις initiorum inter se is how Heraclitus
things has ἀναγκάσασα inparium put it in the
organised all the ὁμολογῆσαι καὶ
ἐκ conuentu[s], pari misty [obscurity]
earth and sea and τούτων nec discordante of his
aether and sun μηχανησαμένη
τῷ consensu,
natura deliverances:
and
moon and παντὶ
σωτηρίαν. ueluti musicam Συλλάψιες ὅλα
the whole Αἰτία
δὲ ταύτης μὲν temperauit; καὶ οὐχ ὅλα,
heaven, crafting ἡ
τῶν στοιχείων namque uuidis συμφερόμενον
the whole ὁμολογία,
τῆς δὲ arida et διαφερόμενον,
cosmos from ὁμολογίας
ἡ glacialibus συνᾷδον διᾷδον·
distinct elements flammida, ἐκ πάντων ἓν,
ἰσομοιρία καὶ
τὸ
(air, earth, fire uelocibus pigra, καὶ ἐξ ἑνὸ ς
μηδὲν αὐτῶν
πλέον
and water), directis obliqua πάντα [‘Taken
enclosing the [396a1] ἕτερον confu[n]dit
ἑτέρου
δύνασθαι· together they are
spheres within a unumque ex whole and not
single surface, τὴ ν
γὰ ρ ἴσην omnibus
et ex uno whole, combined
forcing ἀντίστασιν
ἔχει τὰ omnia, iuxta
divided,
agreement βαρέα
πρὸ ς τὰ Heraclitum, consonant
between things κοῦφα
καὶ τὰ θερμὰ constituit. dissonant;
from
with kinds that πρὸ ς θάτερα, τῆς Terramque et all things one
are extreme φύσεως ἐπὶ τῶν mare
et caelum and from one all
opposites to one μειζόνων solis orbe et lunae things’]. 21. So
another inside it, διδασκούσης ὅτι
τὸ globo ceterisque the substance of
and engineering ἴσον
σωστικόν πώς orientium et the whole world
out of them a ἐστιν
ὁμονοίας, ἡ conditorum is a mixture
way of δὲ ὁμόνοια
τοῦ siderum facibus made by nature,
preserving the πάντων
γενετῆρος ornauit, una illa which blends
whole.
The cause καὶ potestate mixta, together unequal
of this is περικαλλεστάτου quam quidem principles into a
agreement κόσμου. Τίς γὰ ρ ἂν cunctis constat consonance
between the εἴη φύσις τοῦδε inplicatam,
dum which is
elements, and the κρείττων; ἣν γὰ ρ inconfusa, dum polyphonous
fact that each
has ἂν εἴπῃ τις,
μέρος libera without being
an equal part in ἐστὶν αὐτοῦ.
Τό τε elementorum discordant, just
the agreement so καλὸν πᾶν substantia, ignis, as if it were
that one of them ἐπώνυμόν ἐστι aquae, aeris, music. It blends
[396a1] is never τούτου καὶ τὸ terrae, ex quibus dry with wet,
more
powerful τεταγμένον, ἀπὸ huius sphaerae flame with ice,
than another. τοῦ κόσμου conuexa et slow with swift,
Heavy and light λεγόμενον disparibus oblique with
are equally κεκοσμῆσθαι. qualitatibus direct, and from
matched, as are naturae conflata, all things it made
warm and
its adacta est fateri one, and from
opposite. Nature concordiam, et ex one it made all,
thus teaches us ea salutem operi as
Heraclitus has
through these machinata. it. It adorned the
greater matters Principiorum earth and sea and
that
equality can igitur consensus heaven with the
preserve concord sibi concordiam sphere of
the sun
– even concord peperit, and the globe of
within the perseuerantiam the moon, and
cosmos, which is uero amicitiae the torches of the
the
most inter se elementis other stars as
beautiful thing, dedit specierum they
rise and set.
and father of all ipsarum aequa [The whole] is
things. [5] partitio, et dum in infused with a
Indeed, what nullo alia ab alia single power
kind of
thing uincitur, modo uel pervading
could be greater potestate. everything
while
than this? Aequalis quippe remaining itself
Whatever you omnium pure and distinct
mention is a part diuersitas, from the
of it, and grauissimorum, substance of the
anything that has leuissimorum, elements –
fire,
beauty and feruentium, water, air and
structure is frigidorum, earth – from
named after it: it docente ratione which the
is said to be naturae, diuersis [whole] sphere,
‘ordered’ licet rebus, confected from
[kekosmēsthai] aequalitatem the different
deferre qualities of
after the <concordiam>, nature, was
‘cosmos’. concordiam brought to
omni[a] parentis manifest
mundi harmony, and
amoenitatem engineered for
aeternitatemque preservation by
repperisse. means of that
[harmony]. So
consonance
between
the
elements gave
rise to harmony
within [the
cosmos], and the
balanced
distribution of
their various
qualities ensured
that the mutual
friendship
between the
elements would
be permanent,
since nowhere is
one
overwhelmed by
another, either by
its disposition or
by its effects.
There is a global
balance in the
differences
among things:
the heaviest
against the
lightest,
the
hottest against
the coldest.
Natural reason
teaches that
balance brings
<harmony> even
to things that are
different, and
harmony
produces the
beauty and
eternity of this
world which is
father to all.
Complexity and
order
And how could Τί δὲ τῶν ἐπὶ 22. Quid enim
any part match μέρους δύναιτ’ ἂν mundo 22. For what is
the order of
the ἐξισωθῆναι τῇ
κατ’ praestantius? greater
than the
heavens and the οὐρανὸν
τάξει τε Lauda, quam world? Praise
movement of καὶ
φορᾷ τῶν putas, speciem: any species you
stars and sun and ἄστρων
ἡλίου τε portio a te can think of: it is
moon, [10] [396a10] καὶ laudabitur mundi; a part of the
which move in σελήνης, admirare, quam world you are
the most precise κινουμένων ἐν uoles, praising; admire
measures from ἀκριβεστάτοις temperantiam, any mixture,
one age to the μέτροις ἐξ αἰῶνος ordinationem, arrangement,
next? What εἰς ἕτερον αἰῶνα; figuram:
hic et design you want:
could aspire to per hunc illud whatever it is,
τίς δὲ γένοιτ’ ἂν
such quodcumque est you will find
ἀψεύδεια
τοιάδε,
predictability as inuenietur esse yourself praising
is observed by ἥντινα
φυλάττουσιν laudandum. Nam the world when
the beautiful and αἱ
καλαὶ καὶ quid, oro te, you praise it.
I
fertile seasons of γόνιμοι τῶν ὅλων ornatum atque ask you, what
the
universe, ὧραι, θέρη τε καὶ ordinatum uideri can appear ornate
which bring χειμῶνας potest, quod non and well-ordered
ἐπάγουσαι
sumer and winter τεταγμένως ἡμέρας ab ipsius exemplo that does not
in order, and τε καὶ νύκτας εἰς imitat[ur]a sit imitate the
world
days and nights μηνὸς ἀποτέλεσμα ratio? Vnde in its
to
complete a καὶ ἐνιαυτοῦ;
καὶ κόσμος
graece proportions?
month and a μὴ ν
μεγέθει μὲν nomen accepit. This is why it
year? It is [15] οὗτος Euntibus sole has the
superlative in πανυπέρτατος, atque luna appellation
size, most swift κινήσει δὲ ceteraque luce kosmos in Greek.
in
its movement, ὀξύτατος, siderea per The sun, the
most radiant in λαμπρότητι δὲ easdem uias, moon and the
its splendour, εὐαυγέστατος, custoditis other
stars never
unwearying and δυνάμει δὲ ἀγήρως temporum uicibus change their
imperishable in τε καὶ ἄφθαρτος. nec ullius
erroris course; time-
power. It Οὗτος ἐναλίων interiectione periods give way
determined the confusis, to each other
ζῴων καὶ πεζῶν
different natures digeruntur according to a
καὶ ἀερίων
φύσεις
of sea, land and tempora et rursus guaranteed
ἐχώρισε
καὶ βίους
air creatures,
and incipiunt pattern which is
measured out ἐμέτρησε
ταῖς pulchraeque et never disturbed
their lives by its ἑαυτοῦ
κινήσεσιν. fecundae horae by the
own movements. Ἐκ
τούτου πάντα procreantur, nunc introduction
of a
Thanks to it all ἐμπνεῖ
τε καὶ aestiuos uapores single error; they
animals
breathe ψυχὴ ν ἴσχει
τὰ reuoluentes, nunc are administered
and have life. ζῷα. Τούτου
καὶ αἱ pruinas hiemis through, and then
Thanks to it too παράδοξοι [396a20] circum referentes; begin again, and
all amazing νεοχμώσεις dierum etiam the beautiful and
phenomena are τεταγμένως noctiumque fertile seasons
accomplished in ἀποτελοῦνται, curriculis are produced:
due order – the συναραττόντων
μὲν ordiuntur now the vapours
winds of all ἀνέμων
παντοίων, <menses>, of summer
come
kinds being πιπτόντων δὲ ἐξ menses texunt around, now the
dashed together, οὐρανοῦ annos, anni frosts of winter.
lightning falling κεραυνῶν, seriem conficiunt The circuit of
from the sky, and ῥηγνυμένων
δὲ saeculorum. Et days and nights
extreme frosts χειμώνων ἐξαισίων. hic quidem create
months;
occuring in the Διὰ δὲ τούτων τὸ mundus the months
winter. By
means νοτερὸν magnitudine weave
of these ἐκπιεζόμενον
τό τε inmensus, themselves into
phenomena – πυρῶδες cursibus rapidus, years; the years
which include διαπνεόμενον
εἰς splendore forge a
the compression ὁμόνοιαν ἄγει
τὸ perlucidus, ualenti sequences
of
of moisture and πᾶν καὶ καθίστησιν. habitudine, ages. Our world
the
expulsion of pubertate iuuenali is immense in
fire – the whole [causa]. Hic magnitude, swift
is brought into animalium in its
agreement and nantium atque movements,
fixed. terrestrium, splendidly
pinnigerarumque bright, in strong
cunctarum estate and
distinxit genera, youthful age. It
species separauit has separated out
fixitque leges different animal
uiuendi atque kinds – aquatic
moriendi. Ex hoc and terrestrial,
animantia uitalis and all those
spiritus ducunt. with wings.
It
<Hinc> illi statis distinguished the
cursibus species and fixed
temporum laws for living
euentus, qui and dying and
admirationi solent gives
animals
esse, cum uel their vital breath.
inter se uentorum It is responsible
proelia ciuntur, for those
uel disiectis seasonal events
nubibus fulminat which
typically
caelum et arouse wonder,
tempestates inter when winds are
se serenae whipped up in
hibernaeque battle against
confligunt, micant each
other, or the
ignes, imbres clouds are rent
rumpuntur, et and there is
rursus, placatis lightning in the
omnibus, amoena sky, and wintery
laetitia mundi tempests blow at
reseratur. each other and
clear the sky,
fires flash,
storms break out
– or again, when
everything
becomes calm,
and lovely joy is
sown again in the
world.
Earth bristles Ἥ τε γῆ φυτοῖς 23. Videas et 23. You can see

with plants of all κομῶσα uiridantibus the earth
covered
sorts,
has springs παντοδαποῖς comis caesariatam with locks of
bubbling up νάμασί τε esse terram et green hair, and
everywhere, and περιβλύζουσα
καὶ scatebris fontium dripping with
is covered in περιοχουμένη manantem, et bubbling springs,
animals: it gives ζῴοις, κατὰ
καιρὸν aquarum and
pregnant
birth
to ἐκφύουσά
τε πάντα agminibus with bodies of
everything in due καὶ
τρέφουσα καὶ concientem, water; giving
season, and δεχομένη,
μυρίας τε parientem atque birth and
nourishes and φέρουσα ἰδέας
καὶ educantem, nec nurturing, never
cherishes them, πάθη, τὴ ν ἀγήρω occasibus fatigari, getting
tired in
giving rise to φύσιν ὁμοίως nec saeculis the evening,
thousands of τηρεῖ, καίτοι
καὶ anilitari, never aging
forms and σεισμοῖς excussam through time. It
qualities, and τινασσομένη
καὶ erumpentibus is always being
unwearyingly πλημυρίσιν semper tam pigris pummelled,
keeps nature the quam
mouentibus slowly or
ἐπικλυζομένη
same. Yet
it is faecibus, aquarum quickly, by
πυρκαϊαῖς τε
κατὰ
also shaken by saepe matter from
μέρος
φλογιζομένη.
quakes, adluuionibus eruptions; it
[396a30]
Ταῦτα δὲ
inundated by mersam, often gets
floods, and πάντα ἔοικεν
αὐτῇ flammarum per submerged under
πρὸ ς ἀγαθοῦ
burned by local γινόμενα τὴ ν
δι’ partes uoracitate flowing waters;
conflagrations. αἰῶνος
σωτηρίαν consumptam. parts of it are
[30] But all of παρέχειν· Quae tamen illi consumed by
these things can σειομένης τε γὰ ρ cum regionaliter voracious fires.
be seen arising διεξᾴττουσιν
αἱ uideantur esse But what seems
within it
for the τῶν πνευμάτων pestifera, ad damaging
good, and serve παρεμπτώσεις
κατὰ omnem salutaria viewed locally
its preservation τὰ ῥήγματα
τὰ ς sunt et ad works for the
over time. When ἀναπνοὰ ς ἴσχουσαι, redintegrationem preservation of
the earth is καθὼ ς ἄνω eius ualent; et the whole, and
shaken,
the λέλεκται, cum mouetur, helps to
restore
fissures give καθαιρομένη
τε profecto spirat it. When it is
vents for the ὄμβροις illos spiritus, disturbed, it
subterannean ἀποκλύζεται
πάντα quibus clausis et immediately
exhalations τὰ
νοσώδη, effugia exhales those
which are περιπνεομένη
δὲ quaerentibus gases which
thereby
expelled, αὔραις τά τε
ὑπ’ moueba[n]tur, were trapped
as was said αὐτὴ ν καὶ τὰ
ὑπὲρ imbribus etiam [within] and
above; showers madefacta non were disturbing
αὐτὴ ν εἰλικρινεῖται.
wash away solum ad it [themselves]
Καὶ [396b1] μὴ ν αἱ
everything educandos fetus while seeking to
φλόγες μὲν τὸ
diseased; the suos opimatur, escape; drenched
breezes that gust παγετῶδες uerum etiam by storms, the
around the earth ἠπιαίνουσιν,
οἱ pestifera earth is not only
purify both what πάγοι δὲ τὰ ς contagione fattened for the
is above and φλόγας ἀνιᾶσιν. proluitur. Flabris offspring
it
below
ground. Καὶ τῶν ἐπὶ
μέρους autem spirantium nurtures, but is
[396b1] Flames τὰ μὲν
γίνεται, τὰ aurarum grauiores also washed
soften what is δὲ ἀκμάζει,
τὰ δὲ et minus puri clean of disease-
frosty, and frosts φθείρεται. Καὶ
αἱ aeris spiritus bearing
cures the flames. μὲν
γενέσεις differuntur atque contagion;
At
an individual ἐπαναστέλλουσι purgantur. breezes
blow and
level things are τὰ ς φθοράς, αἱ
δὲ Tepores frigus heavier and less
variously born, φθοραὶ
κουφίζουσι glaciale mitificant pure currents of
mature and die; τὰ ς
γενέσεις. Μία et brumalis air are separated
but the births δὲ
ἐκ πάντων austeritas off and purged
make good the περαινομένη terrestrium by their blasts;
deaths, and the σωτηρία διὰ
τέλους uiscerum uenas warm [currents
deaths give space ἀντιπεριισταμένων remittit. Et pars of air] soften the
for the births. [5] ἀλλήλοις καὶ
τοτὲ gignentium, alia glacial cold; and
There is a μὲν
κρατούντων, adolescentium, the
hardness of
reciprocal τοτὲ δὲ cetera autumn helps
displacement by κρατουμένων, occidentium uices loosen the
which all things φυλάττει τὸ
σύμπαν sustinent sorsque bowels of the
work to the ἄφθαρτον
δι’ nascentium earth. Some
preservation of αἰῶνος. obitorum loco things are
being
the whole: by pullulat et born, others
dominating and occidentium achieving
being dominated numerus maturity, the rest
in turn, each nascentibus are dying, all in
thing keeps the locum pandit. their turn;
and
whole the lot of the
imperishable new-born comes
over time. to fruition in
place of the
dead, and the
number of those
dying opens
room for those
that are born.
GOD
It remains to Λοιπὸ ν δὴ περὶ

τῆς 24. Restat, quod 24. The most
speak in τῶν ὅλων caput
est sermonis important
point
summary terms συνεκτικῆς αἰτίας huius, ut
super of this lecture
about the cause κεφαλαιωδῶς mundi rectore still remains,
that makes the [396b10]
εἰπεῖν, ὃν uerba faciamus. which is to say
universe cohere τρόπον καὶ περὶ Indigens quippe something about
[10], as in other τῶν ἄλλων· orationis huius the
ruler of the
cases: it
would πλημμελὲς γὰ ρ
περὶ uidebatur ratio, cosmos. The
be a mistake to κόσμου
λέγοντας, nisi de mundo thought behind
leave out the εἰ καὶ
μὴ δι’ disputantes, etsi the speech will
most important ἀκριβείας,
ἀλλ’ οὖν minus curiose, at seem wanting
part of the γε ὡς εἰς
τυπώδη quoquo modo unless,
in
cosmos, even
in μάθησιν, τὸ τοῦ possemus * * * discussing the
an account of the κόσμου
κυριώτατον diceremus. De cosmos, we say
cosmos that does παραλιπεῖν. rectore quippe whatever we can
not go into detail omnium non, ut <about him>,
but aims to teach ait ille, silere even if
we
in
outline. melius est, sed uel cannot
parum dicere. investigate him
so closely. When
it comes to the
ruler of all,
indeed, it is not,
as the man says,
‘better to be
silent, or to
say
little’.
There is an Ἀρχαῖος μὲν οὖν

τις Vetus opinio est The ancient
ancient account λόγος καὶ
πάτριός atque cogitationes view, which is
common to the ἐστι πᾶσιν omnium embedded in the
ancestors of all ἀνθρώποις ὡς ἐκ hominum penitus thoughts of all
men that θεοῦ πάντα καὶ
διὰ insedit, deum men, holds that
everything θεὸ ν
συνέστηκεν, [esse] originis god is the author
comes from god οὐδεμία
δὲ φύσις haberi auctorem of its
origin and
and is constituted αὐτὴ
καθ’ ἑαυτήν deumque ipsum that god is
through god, [15] ἐστιν
αὐτάρκης, salutem esse et himself the
and nothing of ἐρημωθεῖσα
τῆς ἐκ perseuerantiam preservation and
any kind is self- τούτου
σωτηρίας. earum, quas continuation of
sufficient Διὸ
καὶ τῶν effecerit, rerum. those
things
without him to παλαιῶν
εἰπεῖν Neque ulla res est which he made.
preserve it. For τινες
προήχθησαν tam praestantibus There is nothing
this reason, some uiribus, quae so superlatively
ὅτι
πάντα ταῦτά
of the ancients <eius> uiduata powerful that its
ἐστι
θεῶν πλέα τὰ
have suggested auxilio sui natura own
nature is
that all
these καὶ
δι’ ὀφθαλμῶν contenta sit. Hanc enough for it, in
ἰνδαλλόμενα
ἡμῖν
things, which are καὶ δι’ ἀκοῆς
καὶ opinionem
uates the absence of
apparent to our πάσης αἰσθήσεως, secuti profiteri his assistance.
eyes and hearing τῇ μὲν θείᾳ
δυνάμει ausi sunt, omnia Following this
and every other πρέποντα Ioue
plena esse, view, poets have
sense, are ‘full of καταβαλλόμενοι cuius praesentiam been inspired to
gods’. This is a [396b20] λόγον, οὐ non iam cogitatio the daring claim
rejection of the μὴ ν
τῇ γε οὐσίᾳ. sola, sed oculi et that everything is
explanation Σωτὴ ρ μὲν γὰ ρ aures et sensibilis full of
Jupiter,
which gives ὄντως
ἁπάντων substantia and that his
proper regard to ἐστὶ
καὶ γενέτωρ conprehendit. At presence can be
god’s power, [20] τῶν
ὁπωσδήποτε haec conposita est grasped not only
even if it κατὰ τόνδε τὸ ν pot<estati,
non by thought but
acknowledges κόσμον autem mai>estati by eyes
and ears
his substance. συντελουμένων
ὁ dei conueniens and sensible
For
god truly is oratio. Sospitator substance. But
θεός, οὐ μὴ ν
the preserver and quidem ille
<et> the present
αὐτουργοῦ
καὶ
progenitor of genitor est speech has been
ἐπιπόνου ζῴου
everything at all omnium, qui ad composed
with
that happens
in κάματον ὑπομένων, conplendum due regard to
this cosmos – but ἀλλὰ δυνάμει mundum nati god’s power. For
not because he χρώμενος ἀτρύτῳ, factique sunt; non he is the
undertakes the δι’ ἧς καὶ τῶν tamen ut corporei preserver and
burden of a hard πόρρω
δοκούντων laboris officio progenitor of
labourer’s life: εἶναι
περιγίνεται. orbem istum everything which
rather, he manibus suis has been born or
employs an instruxerit, sed made for the
unwearying qui quadam sake of
power by which infatigabili completing the
he controls prouidentia et cosmos
as a
things which procul posita whole. He did
seem far off. cuncta contingit, not, however,
et maximis construct this
interuallis sphere with his
disiuncta hands as if
conplectitur. employed as a
manual labourer,
but he joined
together
everything in is
place
by his
unwearying
providence while
he remained
aloof; from a
vast distance he
wove its separate
parts together.
[25] He occupies Τὴν μὲν οὖν 25. Nec ambigitur 25. There is no
the highest and ἀνωτάτω
καὶ eum praestantem doubt that
he
first
place, and is πρώτην ἕδραν ac sublimem holds the
called the Most αὐτὸς ἔλαχεν, sedem tenere et preeminent
High because of ὕπατός
τε διὰ τοῦτο poetarum position and
this; he is ὠνόμασται,
κατὰ laudibus nomen highest place.
enthroned, in the τὸ ν ποιητὴ ν eius consulum ac His name, and
words of the «ἀκροτάτῃ regum the fact
that his
poet, at the κορυφῇ»
τοῦ nuncupationibus throne is
‘crown and σύμπαντος praedicari et
in consecrated in
summit’ of the ἐγκαθιδρυμένος arduis arcibus the lofty heights,
whole heaven. οὐρανοῦ·
μάλιστα habere solium is invoked in the
The body
closest consecratum. praises of poets
δέ πως
αὐτοῦ τῆς
to him benefits Denique and in the
δυνάμεως ἀπολαύει
most from his propiores quosque proclamations of
τὸ πλησίον αὐτοῦ
power, and then de potestate eius consuls and
the one next to σῶμα, καὶ ἔπειτα amplius trahere: kings. Things
that,
and so on τὸ μετ’ ἐκεῖνο,
καὶ corpora illa draw
from his
until the regions ἐφεξῆς οὕτως
ἄχρι caelestia, quanto power according
where we are. τῶν καθ’ ἡμᾶς finitima sunt ei, to their distance
[30] This is [396b30] τόπων. tanto amplius de from him: the
probably why the Διὸ γῆ
τε καὶ τὰ ἐπὶ deo capere; multo celestial bodies
earth
and the γῆς
ἔοικεν, ἐν minus, quae ab which border on
things on earth, ἀποστάσει
πλείστῃ illis sunt secunda, him get so much
which are at the τῆς ἐκ
θεοῦ ὄντα et ad haec usque the more from
furthest remove ὠφελείας,
ἀσθενῆ terrena pro god; much less
from god’s aid, καὶ ἀκατάλληλα interuallorum those that are
are
weak and εἶναι καὶ πολλῆς modo second out from
poorly μεστὰ ταραχῆς·
οὐ indulgentiarum them. Benefits
constructed and μὴ ν ἀλλὰ
καθ’ dei ad nos usque reach down as
full of confusion. ὅσον ἐπὶ πᾶν beneficia far as us here on
Nevertheless, the διικνεῖσθαι
πέφυκε peruenire. Sed earth, but in
divine
is such as τὸ θεῖον,
καὶ ἐπὶ τὰ cum credamus proportion to our
to extend to καθ’ ἡμᾶς
ὁμοίως deum per omnia distance from his
everything, as far συμβαίνει τά
τε permeare et ad ministration. We
as possible, and ὑπὲρ ἡμᾶς,
κατὰ τὸ nos et [ad]
ultra believe that god
reaches the potestatem sui permeates
ἔγγιόν
τε καὶ
things around us numinis
tendere, everything, even
πορρωτέρω θεοῦ
in the same way quantum abest uel down to us; but
εἶναι μᾶλλόν
τε καὶ
that it reaches the inminet, tantum the power of his
things above us: ἧττον [398a1] existimandum est divinity confers
but
each ὠφελείας eum amplius more or less
participates more μεταλαμβάνοντα. minusue
rebus benefit on things
or less in his aid Κρεῖττον οὖν utilitatis dare. as he is closer or
according as they ὑπολαβεῖν,
ὃ καὶ Qua[m] re[m] further from
are nearer or πρέπον ἐστὶ
καὶ rectius est atque them. The
better
further from god. θεῷ
μάλιστα honestius sic and fairer way to
[398a1] So the ἁρμόζον,
ὡς ἡ ἐν arbitrari: think of it is this:
better way to οὐρανῷ
δύναμις summam illam the supreme
conceive things, ἱδρυμένη
καὶ τοῖς potestatem, power,
the way that
is πλεῖστον sacratam caeli consecrated
in
fitting and most ἀφεστηκόσιν, ὡς penetralibus, et the inner
appropriate for ἔνι γε εἰπεῖν,
καὶ illis qui sanctuaries of the
god, is (to sum σύμπασιν αἴτιος longissime heavens, carries
up) that his γίνεται
σωτηρίας, separentur, et on the work of
power is
located μᾶλλον
ἢ ὡς proximis, una et preservation
both
in the heavens, διήκουσα
καὶ eadem ratione et for those who are
benefits what is φοιτῶσα ἔνθα
μὴ per se et per alios farthest separated
closest most, and καλὸν μηδὲ opem salutis from him, and
is the cause of εὔσχημον adferre, nec for those that are
preservation for αὐτουργεῖ[ν]
τὰ ἐπὶ penetrantem atque closest, with one
everything – all γῆς. Τοῦτο
μὲν γὰ ρ adeuntem and the same
the more because οὐδὲ ἀνθρώπων specialiter singula power; he does
it does not ἡγεμόσιν ἁρμόττει, nec indecore this himself, but
pervade παντὶ καὶ τῷ adtrectantem also by means
of
everything and τυχόντι ἐφίστασθαι comminus
cuncta. others; he does
proceed ἔργῳ, λέγω δὲ οἷον Talis quippe not touch or
everywhere and στρατιᾶς ἄρχοντι
ἢ humilitas deiecti approach each
manufacture πόλεως ἢ οἴκου, et minus sublimis individual thing,
those things on [καὶ] εἰ χρεὼ ν officii, ne cum and he does
not
earth that
are στρωματόδεσμον homine quidem do everything by
neither beautiful εἴη δῆσαι καὶ
εἴ τι conuenit, qui sit hand, which
nor well formed. φαυλότερον uel paululum would be
It is not even ἀποτελεῖν
ἔργον, conscientiae unseemly. To
appropriate for celsioris. Militiae debase himself to
[398a10] ὃ κἂν τὸ
human
leaders – principes et curiae such
humble
τυχὸν ἀνδράποδον
I mean, for proceres et work is all the
ποιήσειεν, ἀλλ’
example, the urbium
ac less worthy of
ruler of an army οἷον ἐπὶ τοῦ domorum rectores his sublime
or the head of a μεγάλου
βασιλέως dico numquam office, as it is not
household – to ἱστορεῖται.
Τὸ commissuros even
suitable for
take care of <γὰ ρ>
Καμβύσου esse, ut id suis any human with
every task Ξέρξου τε καὶ manibus factum the slightest
whatsoever, e.g. Δαρείου
πρόσχημα uelint, quod sit sense of dignity.
bagging up the εἰς
σεμνότητος καὶ curae leuioris Military officers
bedclothes, or ὑπεροχῆς ὕψος fuscioris quodque and curia chiefs
doing some even μεγαλοπρεπῶς possint nihilo and rulers over
lowlier job διεκεκόσμητο· sequius facere cities and homes
which any slave αὐτὸς μὲν γάρ, ὡς dominorum are, I say, never
could do. It is as λόγος, ἵδρυτο ἐν imperia, expected
to do
it is related of the Σούσοις ἢ ministeria basic tasks with
Great King. Ἐκβατάνοις,
παντὶ seruulorum. their own hands,
Cambyses, ἀόρατος, Exemplo quale sit or the things that
Xerxes and θαυμαστὸ ν ἐπέχων istud intellege. slaves can do no
Darius were βασίλειον οἶκον
καὶ [26.] Cambyses
et less readily at the
screened
off περίβολον
χρυσῷ Xerxes, et Darius command of
from the world in καὶ ἠλέκτρῳ
καὶ potentissimi
reges their masters. Let
a way ἐλέφαντι fuerunt; horum me give an
appropriate for ἀστράπτοντα· praepotentiam, example of how
their solemnity πυλῶνες δὲ
πολλοὶ quam ex opibus this can be. 26.
and supreme καὶ
συνεχεῖς collegerant, Cambyses,
elevation. The πρόθυρά τε
σύχνοις lenocinium uitae Xerxes and
Great King, as εἰργόμενα
σταδίοις effecerat Darius were very
we are told, had ἀπ’ ἀλλήλων celsiorem, cum powerful kings.
his seat in Susa θύραις τε
χαλκαῖς eorum alter, apud Their supreme
or Ecbatana, καὶ
τείχεσι Susam et power was
where he was not μεγάλοις ὠχύρωτο· Ecbatanas ut in underpinned by
seen by anyone. ἔξω δὲ τούτων fano quodam their wealth, and
He had an ἄνδρες
οἱ πρῶτοι sacratus, nulli they were able to
amazing royal καὶ
δοκιμώτατοι temere notitiam use it to fashion
palace, enclosed διεκεκόσμηντο, oris sui panderet, a higher form of
by
a wall which [398a20] οἱ μὲν sed <esset> living. Whether
coruscated with circumsaeptus at Susa or
ἀμφ’ αὐτὸν
τὸν
gold, electrum admirabili regia, Ecbatana, they
βασιλέα
δορυφόροι
and ivory. There cuius tecta were like holy
τε
καὶ
θεράποντες,
was a long
series fulgerent
eboris statues enclosed
οἱ
δὲ ἑκάστου
of gateways, and niue, argenti luce, in a shrine,
περιβόλου
φύλακες,
thresholds close flammis ex auro which do not
πυλωροί τε καὶ
on one another uel electri speak to just
ὠτακουσταὶ
fortified by claritate. Limina anyone: enclosed
bronze
doors and λεγόμενοι, ὡς ἂν
ὁ uero alia prae aliis in wondrous
huge walls. βασιλεὺς αὐτός, erant; interiores palaces, whose
Outside these δεσπότης καὶ
θεὸ ς fores exteriores rooves shone
walls were ὀνομαζόμενος, ianuae muniebant snow-white with
arrayed the men πάντα μὲν
βλέποι, portaeque ferratae ivory, and which
of the first
rank πάντα δὲ
ἀκούοι. et muri coruscated with
and honour, [20] Χωρὶς δὲ
τούτων adamantina silver, and were
some of them ἄλλοι firmitate. Ante ablaze with gold
armed guards καθειστήκεσαν fores uiri fortes and
electrum.
and attendants of προσόδων
ταμίαι stipatoresque There were
the king
himself, καὶ
στρατηγοὶ regalium laterum thresholds upon
others guards of πολέμων καὶ tutela peruigili thresholds, as
the various walls, κυνηγεσίων
δώρων custodiam per they were
known as gate- τε ἀποδεκτῆρες uices sortium protected by
keepers and τῶν τε λοιπῶν sustinebant. Erant inner doors and
listeners, who ἔργων
ἕκαστοι inter eos et diuisa outer doors –
enabled the king κατὰ τὰ ς
χρείας officia; in then iron gates,
himself, named ἐπιμεληταί.
Τὴν δὲ comitatu regio and walls of
lord and god, to σύμπασαν ἀρχὴ ν armigeri quidam, adamantine
see
everything τῆς Ἀσίας, at extrinsecus strength. In front
and hear περατουμένην singuli custodes of the doors
everything. In Ἑλλησπόντῳ
μὲν locorum erant
et stood sturdy men
addition to these, ἐκ τῶν πρὸ ς ianitores et and royal body-
other men were ἑσπέραν μερῶν, atrienses.
Sed guards, who
took
appointed as Ἰνδῷ
δὲ ἐκ τῶν inter eos aures it in turns
treasurers and πρὸ ς ἕω, regiae et (chosen by lot) to
army generals διειλήφεσαν
κατὰ imperatoris oculi ensure a
and hunt-masters ἔθνη
στρατηγοὶ καὶ quidam homines permanent vigil.
and receivers of σατράπαι καὶ uocabantur. Per There were men
gifts – and others quae officiorum with different
[398a30]
βασιλεῖς,
given care of the genera rex ille duties: there
δοῦλοι
τοῦ
other tasks that deus esse ab were armed
μεγάλου
βασιλέως,
needed to be omnibus guards in the
ἡμεροδρόμοι
τε καὶ
done. And
the credebatur, cum royal company,
σκοποὶ
καὶ
whole empire of omnia quae and,
outside,
ἀγγελιαφόροι
Asia, bounded by ubique gererentur guards for
the Hellespont to φρυκτωριῶν τε [quae] ille particular places,
the west, and by ἐποπτῆρες. otacustarum door-keepers,
India
to the east, Τοσοῦτος δὲ ἦν
ὁ relatione discebat. hall-attendants.
was divided κόσμος, καὶ Dispensatores Some of
them
according to μάλιστα τῶν pecuniae, were known as
tribe among φρυκτωρ[ι]ῶν, quaestores the ‘royal ears’
generals and κατὰ διαδοχὰ ς uectigalium, and the ‘eyes of
satraps and πυρσευόντων tribunos aerarios the emperor’: it
kings, all slaves ἀλλήλοις
ἐκ habebat; alios et was
thanks to
of the Great περάτων τῆς ἀρχῆς alios praefecerat these classes of
King; and there μέχρι Σούσων
καὶ ceteris muneribus: official that
were scouts and Ἐκβατάνων, ὥστε alii uenatibus everyone came
lookouts and τὸ ν βασιλέα agendis to believe that
message-carriers γινώσκειν prouinciam nacti, the
king was a
and people to αὐθημερὸν
πάντα pars domibus et god, because
take care of the τὰ ἐν τῇ Ἀσίᾳ urbibus praefecti everything which
beacons. And καινουργούμενα. putabantur et was done
things were so ceteri, perpetuis anywhere he
arranged, magnisque curis, found out about
especially in the obseruationi through the
matter of the singularum rerum reports of his
beacons, which adpositi erant. spies. He had
could be lit in Sed omne people to
succession from Asiaticum dispense money,
the edges of the regnum ab tax
collectors,
empire to Susa occidente financial
and Ecbatana, Hellespontus officers; other
that the king terminabat, ab people, and
could know all ortu gens others again, he
the news in Asia inchoabat gave
different
on the very day it Indorum; duces ac duties. Some
happened. satrapae ubique looked after the
dispositi et hunts, some were
permixta locis prefects of
omnibus mancipia houses
and cities,
regalia.
Ex eo and others took
numero erant constant and
excursores diurni painstaking care
atque nocturni, to oversee other
exploratores ac particular things.
nuntii et The Hellespont
specula[to]rum bounded the
incensores Asian kingdom
adsidui; tum to the west; the
horum per uices people of India
incensae faces, ex were its
omnibus regni neighbours to the
sublimibus locis, east. There were
in uno die governors and
imperatori satraps and royal
significabant slaves stationed
quod
erat scitu everywhere.
opus. Among them
were scouts, who
operated day and
night, explorers
and heralds and
people constantly
on hand
to light
the beacons.
These formed a
series of torches
set on all the
high
places of
the kingdom, and
signalled to the
emperor in the
space of a single
day what he
needed to know.
[398b1] You [398b1] Νομιστέον 27. Igitur regnum 27. That

should consider δὴ
τὴ ν τοῦ
μεγάλου illud ita conponi kingdom should
that the
Great βασιλέως ὑπεροχὴ ν oportet cum be
compared
King, when πρὸ ς τὴ ν τοῦ τὸν mundi aula,
ut with the halls of
compared the κόσμον ἐπέχοντος inter se heaven as the
god who θεοῦ τοσοῦτον conparantur supreme and
maintains the καταδεεστέραν summus
atque most exalted of
cosmos, is no ὅσον τῆς ἐκείνου exsuperantissimus gods
stands in
more
exalted τὴ ν τοῦ diuum et homo comparison with
than the basest φαυλοτάτου τε
καὶ ignauus et an ignorant and
and weakest ἀσθενεστάτου pessimus. Quod si worthless man.
animal, so, if it ζῴου, ὥστε, εἴπερ cui uiro uel And if it is
would be ἄσεμνον ἦν αὐτὸν cuilibet
regi indecorous for a
impious to
think indecorum est per man, or for any
αὑτῷ δοκεῖν
of Xerxes doing semetipsum king, to take care
Ξέρξην αὐτουργεῖν
everything for procurare omnia of everything by
[398b.5 ἅπαντα καὶ
himself, and quae perficere himself,
so much
carrying out his ἐπιτελεῖν
ἃ <uult>, multo more will it be
own wishes
and βούλοιτο καὶ magis de[e]o unsuitable for
ἐφιστάμενον
taking care of <ἑκασταχοῦ> inconueniens erit. god. God should
achieving his διοικεῖν, | πολὺ Quare sic be reckoned to
own aims every μᾶλλον ἀπρεπὲς
ἂν putandum est eum retain
his
time, it would be εἴη θεῷ. maxime <dignity> and
all the
more Σεμνότερον δὲ
καὶ <dignitatem> majesty by
unfitting to think πρε|πωδέστερον maiestatemque residing in an
this of god. It is αὐτὸν μὲν ἐπὶ
τῆς retinere, si ipse in elevated place,
more pious and ἀνωτάτω
χώρας solio residat while
dispersing
fitting for him to ἱδρῦσθαι,
τὴ ν | δὲ altissimo, eas his powers
be seated at the δύναμιν διὰ τοῦ autem potestates through all the
highest place, σύμπαντος
κόσμου per omnes
partes parts of the
while his power διήκουσαν ἥλιόν
τε mundi orbisque cosmos and the
pervades the dispendat, quae sphere
which is
| κινεῖν καὶ
σελήνην
whole cosmos καὶ τὸ ν
πάντα sint penes solem enclosed by the
and
moves the ac lunam sun and moon
οὐρανὸν
περιάγειν
sun and moon cunctumque and the heaven
αἴτιόν
τε [398b10]
and drives the caelum; horum as a whole which
γίνεσθαι
τοῖς ἐπὶ
whole heaven enim cura salutem take
care of the
around and is the τῆς γῆς
σωτηρίας. terrenorum preservation of
cause of
the Οὐδὲν
γὰ ρ omnium all lands. He
preservation of ἐπιτεχνήσεως
δεῖ gubernari.
Nec does not need to
things on earth. καὶ ὑπηρεσίας
τῆς multis opus est do much to
[10] He is not παρ’ ἑτέρων, nec partitis preserve
even in need of ὥσπερ τοῖς παρ’ hominum mankind,
the
skills and ἡμῖν ἄρχουσι τῆς conseruitiis, although their
services of πολυχειρίας
διὰ τὴ ν quibus propter low estate means
others, in the ἀσθένειαν,
ἀλλὰ ignauiam that they have
way that rulers τοῦτο ἦν
τὸ adpositum est many needs.
Can
among us need a θειότατον, τὸ
μετὰ pluribus indigere. inventors not
great
deal of help ῥᾳστώνης
καὶ An non eiusmodi make things
because of their ἁπλῆς
κινήσεως conpendio which cleverly
own weakness. παντοδαπὰ ς machinatores accomplish a
This in fact is the ἀποτελεῖν
ἰδέας, fabricarum astutia great variety of
most divine ὥσπερ ἀμέλει unius ends by the turn
thing, to achieve δρῶσιν οἱ conuersionis of single wheel?
a diversity of μη[398b15 multa et uaria Look! Even
sructures through χανοτέχναι, διὰ pariter people who work
one easy and μιᾶς ὀργάνου administrant? En! with wooden
simple σχαστηρίας
πολλὰ ς etiam illi, qui in puppets, when
movement – just καὶ
ποικίλας ligneolis they pull the
as, perhaps, ἐνεργείας hominum figuris string of the limb
inventors do with ἀποτελοῦντες. gestus mouent, which they want
machines in Ὁμοίως
δὲ καὶ οἱ quando filum to move, the
which a single νευροσπάσται
μίαν membri, quod neck turns, the
trigger results in μήρινθον agitari uolent, head nods, the
different ἐπισπασάμενοι traxerint, eyes swivel, the
operations. Or, ποιοῦσι καὶ αὐχένα torquebitur hands will be
similarly, κινεῖσθαι καὶ
χεῖρα ceruix, nutabit ready to help,
puppeteers, who τοῦ ζῴου
καὶ ὦμον caput, oculi and the whole
pull
on one string καὶ ὀφθαλμόν,
ἔστι uibrabunt, manus has the
and make not ad[que] appearance of
δὲ ὅτε
πάντα τὰ
only the animal’s μέρη,
μετά τινος ministerium graceful life. Just
neck move, but praesto erunt nec so, the celestial
εὐρυθμίας.
Οὕτως
its shoulder and inuenuste totus power, when it
οὖν καὶ
[398b20] ἡ
eye, and uidebitur uiuere. uses its
θεία φύσις ἀπό
sometimes all of Haud secus etiam knowledge to set
its limbs, with a τινος ἁπλῆς caelestis
potestas, in train
certain grace. So κινήσεως τοῦ cum initium preservative
likewise [20] a πρώτου τὴ ν sciente
et works,
simple initial δύναμιν εἰς τὰ salutifera opera communicates
movement from συνεχῆ δίδωσι
καὶ mouerit, ab imo the power of his
the divine ἀπ’ ἐκείνων
πάλιν ad secundum et majesty from his
transmits power εἰς τὰ
πορρωτέρω, deinceps ad outer limit to the
from the first μέχρις ἂν διὰ
τοῦ proximum et second
sphere,
thing
to those παντὸ ς
διεξέλθῃ· usque ad and thence to the
things that are κινηθὲν γὰ ρ ἕτερον supremum adtactu next – and all the
next to it, and ὑφ’ ἑτέρου καὶ continuo uim suae way to the end,
from those again αὐτὸ πάλιν maiestatis with each
all the way to the ἐκίνησεν
ἄλλο σὺν insinuat, aliud moving
the next
most distant, κόσμῳ,
δρώντων alio commouetur through an
until [the power] μὲν
πάντων οἰκείως motusque unius unbroken series:
extends right the ταῖς
σφετέραις alteri mouendi se one is moved,
way through κατασκευαῖς, originem tradit. and its
everything. One [398b25
οὐ τῆς Mundo equidem movement is
thing is moved αὐτῆς δὲ
ὁδοῦ consentiunt, non passed
on as the
by another, and it πᾶσιν οὔσης,
ἀλλὰ una, sed diuersa origin of the
in turn moves διαφόρου
καὶ uia et plerumque movement of
something else ἑτεροίας, ἔστι
δὲ contraria. [28.] another. Their
along with the οἷς καὶ ἐναντίας, Sed prima harmony with
cosmos. And καίτοι τῆς
πρώτης remissione ad the cosmos as
a
everything acts οἷον ἐνδόσεως
εἰς motum data whole comes
in a way κίνησιν μιᾶς simplicique about not
approprate to its γενομένης· ὥσπερ inchoato through some
own ἂν εἴ τις ἐξ ἄγγους principio, single event, but
arrangement, inpulsibus mutuis, through the
ὁμοῦ ῥίψειε
[25]
and there is ut supra dictum diverse,
and even
σφαῖραν καὶ
κύβον
no single path for est, mouentur contrary,
καὶ κῶνον
καὶ
all, but they quidem omnia, movements of
κύλινδρον –
follow different, sed ita ut, si quis many things. 28.
ἕκαστον
γὰ ρ
heterogenous, sphaeram et After the first
and even αὐτῶν κατὰ
τὸ quadratum et impulse, the
sometimes ἴδιον
κινηθήσεται cylindrum et alias simple and
contrary, paths – σχῆμα – [398b30] ἢ figuras per incomplete first
although there εἴ
τις ὁμοῦ ζῷον procliue simul principle of
was a single first ἔνυδρόν
τε καὶ iaciat, deferentur movement, the
impulse. It is as χερσαῖον
καὶ quidem omnia, series of
if one should πτηνὸ ν ἐν
τοῖς sed non eodem impulses
throw a sphere, a κόλποις ἔχων genere described above
cube, a cone and ἐκβάλοι· δῆλον
γὰ ρ mouebuntur. Nec follows so that
a cylinder
from ὅτι τὸ μὲν
νηκτὸν illud dissimile everything
from a jar at the ἁλόμενον
εἰς τὴ ν exemplum uideri moves – but in
same time: each ἑαυτοῦ
δίαιταν oportet, si quis the way
that a
of them will be ἐκνήξεται,
τὸ δὲ pariter patefacto sphere and cube
set in motion χερσαῖον
εἰς τὰ gremio animalis and cylinder and
according to its σφέτερα ἤθη
καὶ simul abire other figures, if
own shape. [30] νομοὺς patiatur, someone were to
Or
again, it is as διεξερπύσει, τὸ
δὲ uolucrum, throw them all
if someone ἀέριον ἐξαρθὲν
ἐκ natatilium atque downhill, would
should release γῆς
μετάρσιον terrestrium; all alike be set in
aquatic, οἰχήσεται enimuero ad suum motion, but they
terretstrial and πετόμενον, μιᾶς
τῆς locum quaeque, would not
all
winged
animals [398b35 πρώτης duce natura, move in the same
from his lap αἰτίας
πᾶσιν properabunt: pars way. Here is
where he had ἀποδούσης
τὴ ν aquam repetent, another, similar
been holding οἰκείαν εὐμάρειαν. illa inter cicures example: if
them: obviously, Οὕ[399a1] τως καὶ atque agrestes someone were
to
the swimmer ἐπὶ
κόσμου· διὰ legibus et release a number
would leap into γὰ ρ
ἁπλῆς τοῦ institutis suis of animals from
its own habitat σύμπαντος | adgregabuntur, their lap at the
and swim away, οὐρανοῦ ibunt per aeris same time, birds,
the terrestrial περιαγωγῆς ἡμέρᾳ uias praepetes, fish
and land-
animal will
creep καὶ νυκτὶ quibus hoc natura animals: well, all
off according to περατουμένης largita est; atquin of them would
its own character ἀλλοῖαι
πάντων una ab humano follow their
and customs, and διέξοδοι
γίνονται, sinu abeundi nature and hurry
the creature of καίτοι ὑπὸ μιᾶς facultas concessa off
to their own
the
air will omnibus fuerat. places. Some
σφαίρας
ascend [29.]
Sic natura would seek out
περιεχομένων,
τῶν
heavenward from mundi est water; those with
μὲν θᾶττον,
τῶν δὲ
the earth on its constituta. Nam something of the
σχολαιότερον
wings: [35] but a cum omne caelum tame as well as
κινουμένων
παρά
single
cause gave simplici the wild in them
each its own τε τὰ τῶν circumactu would gather
διαστημάτων
μήκη
opportunity. So it uoluatur nocte together under
is in the case of καὶ τὰ ς ἰδίας diuque their own laws
the cosmos too. ἑκάστων distinctum, and customs;
[399a1] A single κατασκευάς. diuersis those to which
revolution of the Σελήνη μὲν γὰ ρ ἐν mensurarum nature gave the
whole heaven μηνὶ τὸ ν ἑαυτῆς aequalitatibus power would
defined a day διαπεραίνεται separatum, trace swift paths
and a night;
all κύκλον αὐξομένη quamuis una through the air.
the other various τε καὶ
μειουμένη omnia sphaera Yet each had the
orbits, although καὶ
φθίνουσα, ἥλιος concluserit, same power of
enclosed by the δὲ ἐν ἐνιαυτῷ
καὶ incrementis tamen release from the
one sphere, then οἱ τούτου globi sui, human lap. 29.
come
about, ἰσόδρομοι,
ὅ τε decisione luminis The nature of the
some faster, Φωσφόρος
καὶ ὁ menstrua tempora cosmos is like
some more Ἑρμοῦ
λεγόμενος, luna significat et this. The heaven
leisurely, all ὁ δὲ
Πυρόεις ἐν caeli spatium sol as a whole
according to the διπλασίονι
τούτων annua reuersione revolves in a
distance
between [399a10] χρόνῳ,
ὁ conlustrat eiusque simple, circular
them and their δὲ Διὸς ἐν comites amoenus motion, but it is
individual ἑξαπλασίονι Lucifer et divided into
constitutions. τούτου, καὶ com[mun]is night and day,
The moon τελευταῖος ὁ Cyllenius. Stella and
distinguished
completes its Κρόνου
λεγόμενος etenim Pyrois, by various
cycle, waxing ἐν
διπλασίονι καὶ Mauortium sidus, regular
and waning and ἡμίσει τοῦ circuli sui biennio measures. Within
wasting away, in ὑποκάτω.
Μία δὲ conficit spatia; a single sphere
a month; the sun, ἐκ
πάντων ἁρμονία Iouis clarum that
encloses
accompanied
on fulgensque sexies everything, the
συνᾳδόντων καὶ
its course by χορευόντων
κατὰ eadem multiplicat moon reduces its
Phosphorus, also cursibus suis light by
τὸ ν οὐρανὸ ν
ἐξ
known as tempora, quae increments of its
ἑνός τε
γίνεται καὶ
Hermes, takes a Saturnus globe
and
εἰς
ἓν ἀπολήγει,
year; Pyroeis sublimior XXX signifies
takes twice as κόσμον ἐτύμως
τὸ spatiis annorum measurements of
long, Zeus six σύμπαν ἀλλ’
οὐκ circumerrat. time; the sun
times that, and ἀκοσμίαν Verum inter haec illuminates the
finally the [star] ὀνομάσασα. una mundi space of the
known as
that of Καθάπερ δὲ ἐν conuersio heaven by a
Kronos taken χορῷ
κορυφαίου unusque course which it
two-and-a-half κατάρξαντος reuersionis est completes in a
times as long as συνεπηχεῖ πᾶς ὁ orbis et unus year, along with
the sphere χορὸς ἀνδρῶν, concentus atque its companions,
underneath
it. ἔσθ’
ὅτε καὶ unus stellarum the lovely
They all sing and γυναικῶν,
ἐν chorus ex diuersis Lucifer and his
dance together in διαφόροις
φωναῖς occasibus friend Cyllenius.
harmony, ὀξυτέραις
καὶ ortibusque. Hoc And Pyrois, the
according to βαρυτέραις
μίαν ornamentum et star of Mars,
unifying ἁρμονίαν ἐμμελῆ uelut monile completes its
arrangement of κεραννύντων, κόσμος rectissime circuit in two
the cosmos οὕτως
ἔχει καὶ ἐπὶ Graeca lingua years; that of
which produced τοῦ τὸ σύμπαν significat. At Jupiter, bright
a single thing – διέποντος θεοῦ· enim
ut in choris, and coruscating,
‘order’ [kosmos] κατὰ γὰ ρ τὸ ἄνωθεν cum dux takes six times as
being the name ἐνδόσιμον ὑπὸ
τοῦ [carmini] hymno long for
its
true to the whole, φερωνύμως ἂν praecinit, circuit, and
rather than κορυφαίου concinentium Saturn, still
disorder. [15] προσαγορευθέντος uulgus uirorum et higher up, takes
And just as in a [399a20] κινεῖται feminarum, mixtis a course of 30
chorus the μὲν
τὰ ἄστρα ἀεὶ grauibus et acutis years’ length.
chorus-master καὶ ὁ σύμπας clamoribus, unam But from them
starts off and the οὐρανός,
πορεύεται harmoniam all comes the one
whole chorus δὲ
διττὰ ς
πορείας ὁ resonant, sic cosmic cycle,
responds – men παμφαὴ ς ἥλιος, τῇ diuina mens one complete
and
sometimes mundanas turn of the
μὲν ἡμέραν καὶ
women too – uarietates
ad sphere; a single
νύκτα
διορίζων
making one instar unius harmony and a
ἀνατολῇ
καὶ δύσει,
meoldious concentionis single chorus of
τῇ δὲ
τὰ ς τέσσαρας
harmony from a releuat. Nam cum stars is made
ὥρας
ἄγων τοῦ
mixture of caelum confixum from the
different voices, ἔτους,
πρόσω τε uaporatis et diversity of their
higher and lower, βόρειος καὶ ὀπίσω radiantibus stellis rising and
so too in the case νότιος
διεξέρπων. inerranti cursu setting. The
of god Γίνονται δὲ ὑετοὶ feratur et jewellery-like
conducting the κατὰ καιρὸν καὶ reciprocis beauty of this the
universe. The ἄνεμοι καὶ
δρόσοι itineribus astra Greek language
key-note and τά τε
πάθη τὰ ἐν consurgant, sol quite rightly
lead is given by τῷ
περιέχοντι quidem refers to as
the well-named συμβαίνοντα
διὰ omnituens ortu cosmos. Just as
leader; the stars τὴ ν πρώτην
καὶ suo diem pandit, in a chorus,
and the whole ἀρχέγονον
αἰτίαν. occasu noctem when the leader
heaven move Ἕπονται
δὲ τούτοις reducit announces the
unceasingly; the ποταμῶν ἐκροαί, conditusque uel hymn, the
all-illuminating θαλάσσης relatus per plagas fellowship of
sun follows its ἀνοιδήσεις, mundi IV male and female
double path, δένδρων ἐκφύσεις, temporum uices singers,
of high-
rising and setting καρπῶν
πεπάνσεις, mutat. Hinc and low-pitched
to define day and γοναὶ ζῴων, tempestiui [ven et voices, blends
night, but at the ἐκτροφαί
τε spiritus haud and gives out a
same time πάντων καὶ ἀκμαὶ infecundi, hinc single harmony:
advancing south καὶ φθίσεις, alimenta roris et so
the divine
or recding north συμβαλλομένης cetera[rum], quae mind effaces the
to mark out the πρὸ ς ταῦτα καὶ
τῆς accidere
deus his variety of the
four seasons of [399a30] ἑκάστου mundi mediis terrestrial realm
the year.
Storms κατασκευῆς, ὡς partibus uoluit. by creating the
and winds arise ἔφην. His adpositi sunt appearance of a
in due season, torrentium cursus single harmony.
[25] as do rain- et tumores The fixed heaven
storms and undarum follows the
everything
else emicationesque unwavering
that happens in siluarum, frugalis course taken by
our environment maturitas, fetus the vaporous and
thanks to the first animalium, radiant stars, and
and originating educationes etiam those stars rise
cause. These in atque obitus together
with
turn lead rivers singulorum. complementary
to flow, seas to paths. The sun
swell, trees to oversees
burst
forth, fruits everything: it
to ripen, animals reveals the day
to give birth, and when it rises, and
their offspring to brings back night
be
reared, to when it sets; and
mature, and to it changes the
die, each four
seasons as it
according to its is removed or
constitution, as I brought nearer
said. [to the earth]
through cosmic
forces. This is
the cause of
winter tempests
and exhalations –
which are not
infertile – and
the nourishing
dew, and all
other things
which god
wishes for
these
central parts of
the cosmos. On
the other hand,
there are
torrential
floods
and swollen
waves, the
growth of
forests, the
ripening of fruits,
animals
becoming
pregnant – each
thing nurtured,
and each thing
dying.
So when the Ὅταν οὖν ὁ

πάντων [30.] Cum igitur 30. The king and
leader and father ἡγεμών
τε καὶ rex omnium et father of
all
of all
things, γενέτωρ, ἀόρατος pater,
quem things, visible
invisible to ὢν ἄλλῳ πλὴ ν tantummodo only to the eyes
everything λογισμῷ, σημήνῃ animae oculis of reason in the
except reason, πάσῃ φύσει
μεταξὺ nostrae mind, gives
gives the signal οὐρανοῦ
τε καὶ γῆς cogitationes orders to
the
to the realm φερομένῃ, κινεῖται uident, machinam whole complex,
between heaven πᾶσα ἐνδελεχῶς
ἐν omnem iugiter per eternally
and earth, κύκλοις καὶ circuitum suis bounded in its
everything legibus revolution by its
πέρασιν ἰδίοις,
ποτὲ
moves terminatam, own laws,
bright,
μὲν ἀφανιζομένη,
continuously in claram et and gleaming
ποτὲ δὲ
φαινομένη,
circles and sideribus with stars; and
μυρίας ἰδέας
within
its own relucentem [he also gives
ἀναφαίνουσά
τε καὶ
boundaries. speciesque order to] the
πάλιν
Sometimes we ἀποκρύπτουσα
ἐκ innumeras modo uncountable
cannot see them, μιᾶς ἀρχῆς. Ἔοικε propalam, saepe constellations,
but sometimes δὲ κο[399b1] μιδῇ contectas, ab uno, sometimes
we can: they τὸ
δρώμενον τοῖς ut supra dixi, visible, often
appear and are ἐν
πολέμου καιροῖς principio agitari hidden, but
occluded in μάλιστα
γινομένοις, iubet, simile istuc moved by a
many different ἐπειδὰ ν
ἡ σάλπιγξ esse bellicis rebus single
principle,
ways from their σημήνῃ τῷ hinc liceat as I have said.
single
starting- στρατοπέδῳ·
τότε arbitrari. Nam Think of it as
point. [399b1] γὰ ρ τῆς
φωνῆς cum tuba like what
And it is all ἕκαστος ἀκούσας
ὁ bellicum cecinit, happens in war.
exactly like what milites clangore When the
bugle
μὲν ἀσπίδα
happens in incensi alius announces the
ἀναιρεῖται,
ὁ δὲ
periods of
war accingitur gladio, battle, soldiers
θώρακα ἐνδύεται,
ὁ
when the trumpet alius clipeum rise up at the
gives the signal δὲ κνημῖδας ἢ capit, ille lorica se sound: one puts
to the army: κράνος ἢ ζωστῆρα induit, hic galea on his
sword,
immediately, on περιτί[399b.5 θεται· caput uel crura another takes his
hearing
the καὶ ὁ μὲν ἵππον ocreis inuoluit et shield; one puts
sound, one χαλινοῖ, ὁ δὲ equum temperat on his cuirass,
person picks up συνωρίδα frenis et iugales another puts his
his spear, another ἀναβαίνει,
ὁ δὲ ad concordiam helmet on his
puts on his σύνθημα
παρεγγυᾷ· copulat; et head or greaves
breastplate, καθίσταται δὲ protinus on his legs and
another dons εὐθέως ὁ μὲν unusquisque steers his horse
greaves or λοχαγὸ ς εἰς
λόχον, conpetens with a bridle,
and
helmet or belt; ὁ δὲ
ταξίαρχος εἰς capessit officium: pairs one to work
one puts iron on τάξιν, ὁ δὲ ἱππεὺς uelites in harmony with
the horse, ἐπὶ κέρας, ὁ δὲ excursionem another.
another
mounts a ψιλὸς εἰς τὴ ν ἰδίαν adornant, Everyone
pair, another ἐκτρέχει
χώραν· ordinibus immediately
entrusts the πάντα δὲ
ὑφ’ ἕνα principes curant, attends
to the
password; the σημάντορα equites duty assigned to
captain goes δονεῖται κατὰ cor[di]nibus him. Skirmishers
straight off
to his προστάξιν τοῦ
τὸ praesunt, ceteri make sallies,
platoon, the κράτος [399b10] negotia quae nacti captains move
squadron-leader ἔχοντος
ἡγεμόνος. sunt
agitant cum about
the ranks,
to his squadron, Οὕτω
χρὴ καὶ περὶ interea unius the cavalry
the cavalryman τοῦ σύμπαντος ducis imperio stands in front of
to the
wing; the φρονεῖν· ὑπὸ γὰ ρ tantus exercitus the wings, others
light infantryman μιᾶς ῥοπῆς paret, quem busy themsleves
runs to his own ὀτρυνομένων praefecerit, penes with the duties
place. ἁπάντων
γίνεται τὰ quem est summa they have been
Everything is οἰκεῖα,
καὶ ταύτης rerum. Non aliter given. But this
driven by
one ἀοράτου
καὶ diuinarum et whole operation
signal given at ἀφανοῦς. Ὅπερ humanarum takes place in
the order of the οὐδαμῶς ἐστιν rerum status obedience to a
commanding regitur, quando single
ἐμπόδιον
οὔτε
officer. So one uno moderamine commander, who
ἐκείνῃ πρὸς
τὸ
must think
about contenta omnia is in
charge and
δρᾶν οὔτε ἡμῖν
the whole: from pensum sui operis for whom
one impulse πρὸ ς τὸ πιστεῦσαι· agnoscunt everyone works.
everything is καὶ γὰ ρ ἡ ψυχή,
δι’ curatque
omnibus Just so, we can
stirred into ἣν ζῶμέν τε
καὶ occulta uis, nullis see that divine
action and οἴκους καὶ
πόλεις oculis obuia, nisi and human
everything that is [399b15 ἔχομεν, quibus mens affairs are
needed arises, ἀόρατος οὖσα
τοῖς aciem suae lucis governed: there
while the origin ἔργοις αὐτῆς intendit. [31.] Nec is one pilot, and
is unseen and out ὁρᾶται· πᾶς γὰ ρ
ὁ tamen
hoc uel illi everything else
of view.
There is τοῦ βίου
διάκοσμος ad moliendum uel defers to the
nothing to ὑπὸ
ταύτης εὕρηται nobis ad importance of his
prevent this καὶ
διατέτακται
καὶ intelligendum work; this hidden
impulse from συνέχεται,
γῆς obest. De force cares for all
acting, or us ἀρόσεις καὶ inferiore licet things, but no
from believing in φυτεύσεις,
τέχνης imagine capiamus eye
can see him,
it. The soul too, ἐπίνοιαι,
χρήσεις exempla. Anima unless it is the
by which we live νόμων,
κόσμος in homine non ‘eyes’ by which
and have houses πολιτείας, ἔνδημοι uidetur et tamen the mind directs
and cities, [15] πράξεις, ὑπερόριος fateantur omnes the focus of
its
cannot be
seen, πόλεμος, εἰρήνη. necesse est huius light. 31. But this
but is seen in its Ταῦτα χρὴ καὶ
περὶ opera omnia quae is no obstacle –
effects. The θεοῦ
διανοεῖσθαι, per hominem either to his
whole [399b20]
δυνάμει praeclara fiunt action, or to
our
organisation of μὲν ὄντος prouenire nec understanding.
human life was ἰσχυροτάτου, ipsius animae Let us consider
discovered and is κάλλει δὲ qualitatem ac examples from
organised and εὐπρεπεστάτου, figuram oculis an admittedly
held together by ζωῇ δὲ ἀθανάτου, occurrere, sed inferior point
of
soul: irrigation of ἀρετῇ δὲ momentis ab ea comparison. A
the land and κρατίστου,
διότι gestarum rerum man’s mind
agriculture,
the πάσῃ
θνητῇ φύσει intellegi, qualis et cannot be seen,
inspiration of art, γενόμενος quanta
sit. Omne but everyone
the use of law, ἀθεώρητος
ἀπ’ quippe humanae agrees that
constitutional αὐτῶν τῶν ἔργων uitae praesidium everything
order, civic θεωρεῖται. Τὰ γὰ ρ ingenio eius est worthwhile that
affairs,
foreign πάθη, καὶ τὰ δι’ paratum: cultus happens through
war, peace. God ἀέρος
ἅπαντα καὶ agrorum ususque human agency
should be frugum, artificum must be due to
τὰ ἐπὶ
γῆς καὶ τὰ ἐν
considered to be sollertia, the
mind. The
ὕδατι,
θεοῦ λέγοιτ’
[20] in power the prouentus artium, mind has no
ἂν
ὄντως ἔργα
strongest, in commoditates quality or shape
beauty the most εἶναι
τοῦ τὸν uitae humanae. that the eye
[399b25
κόσμον
attractive, of Quid de legibus encounters, but
immortal life and ἐπέχοντος·
ἐξ οὗ, dicam, quae ad when it
causes
in virtue most κατὰ τὸν
φυσικὸν mansuefaciendos things to happen,
powerful. He is Ἐμπεδοκλέα, homines inuentae it is possible to
unseen in the [399b25 »πάνθ’ sunt? quid de understand its
realm of mortal ὅσα τ’ ἦν ὅσα
τ’ ciuilibus institutis nature and
nature, but he is ἔσθ’ ὅσα τ’ ἔσται ac moribus, qui extent.
Indeed,
visible in
his ὀπίσσω,
δένδρεά τ’ nunc populorum everything
effects there. For ἐβλάστησε
καὶ otiosis required to
everything that ἀνέρες ἠδὲ conuentibus sustain human
happens, in the γυναῖκες θῆρές
τ’ frequentantur, et, life is due to its
air and on land οἰωνοί τε καὶ asperitate genius:
and in
the water, ὑδατοθρέμμονες bellorum pacata, cultivating fields,
are, one might ἰχθῦς.» Ἔοικε δὲ mitigantur quiete? harvesting fruits;
say, truly the ὄντως, εἰ καὶ Nisi forte tam artistic ability
works of that god μικρότερον iniustus rerum and what the arts
who sustains the παραβαλεῖν, | τοῖς aestimator potest can
produce; the
cosmos. From [399b30] ὀμφαλοῖς esse, qui haec necessities of
him, as the λεγομένοις τοῖς
ἐν eadem de deo human life. What
physicist ταῖς
ψαλίσιν neget, quem about the laws,
Empedocles has [λίθοις], οἳ
μέσοι uideat esse uiribus which were
it, comes ‘all that κείμενοι κατὰ
τὴ ν exsuperantissimis, invented to
was and
all that εἰς ἑκάτερον
μέρος augustissima domesticate
is and that will ἔνδεσιν ἐν
ἁρμονίᾳ specie, inmortalis human beings?
be hereafter; τηροῦσι
καὶ ἐν aeui, genitorem Those civil
trees that bloom, τάξει τὸ
πᾶν σχῆμα uirtutum institutions and
and men and τῆς
ψαλίδος καὶ ipsamque customs
which
women,
and ἀκίνητον.
Φασὶ δὲ uirtutem. Vnde now facilitate
beasts and birds καὶ τὸ ν nihil mirum est, si business
and water-bred ἀγαλματοποιὸν mortales oculi meetings, and
fish.’ To Φειδίαν non capiunt eius mitigate the
compare it with κατασκευάζοντα adspectum, savagery of
something τὴ ν ἐν ἀκροπόλει quando diuinorum warfare,
and
smaller, he is operum uestigiis make people
Ἀθηνᾶν ἐν μέσῃ
τῇ
really like those sit perspicuus gentler in peace?
ταύτης [399b35
so-called atque manifestus. Could anyone be
ἀσπίδι
τὸ ἑαυτοῦ
‘bosses’ which [32.] Ceterum ea, so prejudiced as
πρόσωπον
are set in the quae
uel caelo to deny
that all
ἐντυπώσασθαι,
καὶ
middle of vaults accidere oculis this comes from
and by holding συνδῆσαι τῷ aduertimus
et god? He can [in
each part to the [400a1] ἀγάλματι terra et aqua fieri, fact] see god’s
other preserve διά
τινος ἀφανοῦς dei etiam
illa transcendent
the whole δημιουργίας, ὥστε credenda sunt. strengths, and
structure of the ἐξ ἀνάγκης, εἴ
τις Quidni? [de] exalted
vault in harmony βούλοιτο αὐτὸ uerum eius cui appearance, that
and in order and περιαιρεῖν, τὸ tutela mundi he is immortal in
unmoved. They σύμπαν ἄγαλμα huius et cura est, age, the father of
say that the λύειν τε καὶ de quo virtues, and
statue-maker συγχεῖν. Τοῦτον Empedocles virtue itself. It is
Phidias, when he οὖν ἔχει τὸ ν
λόγον prudenter his no surprise if
was making the ὁ θεὸ ς ἐν
κόσμῳ, uerbis sensit: mortal eyes do
Athena in the συνέχων
τὴ ν τῶν Πάνθ’ ὅσα
τ’ ἦν, not capture
his
Acropolis, ὅλων ἁρμονίαν
τε ὅσα
τ’ ἔσθ’, ὅσα appearance,
engraved his καὶ
σωτηρίαν, πλὴ ν τ’ ἔσται ὀπίσσω when his traces
own face in the οὔτε μέσος ὤν, Δένδρεά
τ’ appear so
midde of her ἔνθα
ἡ γῆ τε καὶ ὁ ἐβλάστησε
καὶ obviously and so
shield, and θολερὸ ς τόπος ἀνέρες
ἠδὲ manifestly in his
connected it οὗτος, ἀλλ’ ἄνω γυναῖκες,
Θῆρες divine works. 32.
[400a1] to
the καθαρὸ ς ἐν τ’ οἰωνοί τε,
καὶ What is more,
structure through καθαρῷ χωρῷ ὑδατοθρέμμονες we ought to think
some concealed βεβηκώς, ὃν ἰχθῦς. Phidian that god is the
artifice, so that if ἐτύμως
καλοῦμεν illum, quem source of
someone wanted οὐρανὸν
μὲν ἀπὸ fictorem probum everything we
to
take it out, τοῦ ὅρον
εἶναι τὸν fuisse tradit notice happening
they would ἄνω, Ὄλυμπον
δὲ memoria, uidi in the heavens
inevitably undo οἷον ὁλολαμπῆ
τε ipse in clipeo with our eyes, or
and ruin the καὶ παντὸ ς
ζόφου Mineruae, quae taking place on
whole statue. arcibus land or in the
καὶ ἀτάκτου
This is
the κινήματος Atheniensibus water. Why not?
position god praesidet, oris sui To him belongs
κεχωρισμένον,
οἷα
holds in the similitudinem the safekeeping
γίνεται
παρ’ ἡμῖν
cosmos: conligasse, ita ut, and care of this
διὰ
χειμῶνος καὶ
maintaing the si quis olim world.
harmony and ἀνέ[400a10]
μων
βίας, ὥσπερ ἔφη artificis uoluisset Empedocles
preservation
of exinde imaginem wisely expressed
everything. Only καὶ ὁ ποιητὴ ς
separare, soluta his thoughts
god is not in the [400a10]
conpage simulacri about him in
middle, which is »Οὔλυμπόνδ’ ὅθι
totius incolumitas these words:
occupied by φασὶ θεῶν ἕδος interiret. Ad hoc
earth and
this ἀσφαλὲς αἰεὶ instar mundi
misty region; ἔμμεναι·
οὔτ’ salutem tuetur
rather he resides ἀνέμοισι πάνθ’ ὅσα
τ’ ἦν,
deus, aptam et
above, himself τινάσσεται οὔτε reuinctam sui ὅσα
τ’ ἔσθ’, ὅσα
pure in a pure ποτ’ ὄμβρῳ numinis potestate. τ’ ἔσται ὀπίσσω
place. We
call it δεύεται, οὔτε
χιὼ ν [33.]
Huius locum
ouranos true to ἐπιπίλναται,
ἀλλὰ δένδρεά τ’
<si> quaerimus,
the fact that it is μάλ’ αἴθρη neque finitimus ἐβλάστησε
καὶ
the ‘boundary πέπταται ἀνέφελος, est terrae ἀνέρες
ἠδὲ
above’ (horon λευκὴ δ’ contagionibus nec γυναῖκες,
ano), and ἐπιδέδρομεν tamen medius in
Olympus as if aere turbido, θῆρες τ’ οἰωνοί
αἴγλη.»
‘the whole of it τε, καὶ
συνεπιμαρτυρεῖ
δὲ uerum in
shines’ καὶ ὁ βίος ἅπας, mundano fastigio,
(holoampe).
It is τὴ ν ἄνω χώραν quem Graeci ὑδατοθρέμμονες
far away from all ἀποδοὺς
θεῷ· καὶ οὐρανὸν
recte ἰχθῦς.
that is dark and γὰ ρ
πάντες uocant, ut qui sit
unordered in ἄνθρωποι altitudinis finis.
movement, as ἀνατείνομεν τὰ ς <Ὄλυμπον> etiam
can be the
case χεῖρας εἰς τὸν idem illa ratione [‘All that was, all
with with us eum nominant, that
is, and all
οὐρανὸν εὐχὰ ς
because of the ποιούμενοι.
Καθ’ quem ab omni that will be
violent storms hereafter, | trees
ὃν λόγον οὐ
κακῶς fuscitate ac
and winds. As perturbatione that bloom and
κἀκεῖνο
the poet said: ἀναπεφώνηται uident liberum. men and women,
‘Olympus, which [400a18 »Ζεὺς δ’ Neque enim |and beasts and
they say is
ἔλαχ’ οὐρανὸν caliginem
nubium birds and water-
always the raised fish.’]
εὐρὺν ἐν αἰθέρι
καὶ recipit uel pruinas Phidias, the one
unerring seat of et niues sustinet
νεφέλῃσι.» famous as a
the gods: neither nec pulsatur
[400a20] διὸ καὶ sculptor, fixed
is
it shaken by uentis nec
τῶν αἰσθητῶν
τὰ
winds, nor ever imbribus caeditur. the likeness of
doused by storm τιμιώτατα τὸ ν Haec enim nec his own face in
αὐτὸν ἐπέχει
nor approached Olympo, qui est the shield of the
by snows, but the τόπον, ἄστρα τε
καὶ celsitudinis Minerva
which
clear sky is ἥλιος καὶ
σελήνη, summae, presides in the
cloudless, and μόνα τε
τὰ οὐράνια contingere poeta Athenian
white brightness διὰ
τοῦτο ἀεὶ τὴ ν his uerbis cecinit: acropolis (a
goes about.’ [15] αὐτὴ ν σώζοντα Οὔλυμπόνδ’ ὅθι statue I myself
And the whole
of τάξιν φασὶ θεῶν
ἕδος have seen). [He
life is witness to διακεκόσμηται,
καὶ ἀσφαλὲς
αἰεὶ did this] in such
this, ascribing οὔποτε Ἔμμεναι·
οὔτ’ a way that, if
the upper regions ἀλλοιωθέντα anyone ever
ἀνέμοισι
to god. Indeed, μετεκινήθη, wanted to
τινάσσεται
οὔτε
all
men stretch καθάπερ
τὰ ἐπὶ γῆς ποτ’ ὄμβρῳ remove the
up their hands εὔτρεπτα
ὄντα artist’s
image,
Δεύεται οὔτε χιὼ ν and broke the
towards heaven πολλὰ ς ἑτεροιώσεις
ἐπιπίλναται, ἀλλὰ fitting, the
when they pray. καὶ πάθη
μάλ’ αἴθρη integrity of the
So this is not ἀναδέδεκται· Πέπταται whole statue
badly put: ‘To σεισμοί τε γὰ ρ ἤδη
Zeus fell the ἀννέφελος,
λευκὴ would be
βίαιοι πολλὰ
μέρη
broad heaven in τῆς γῆς ἀνέρρηξαν, δ’ ἐπιδέδρομεν destroyed. God
the aither and ὄμβροι τε αἴγλη. Hanc sees to the
clouds.’ [20] κατέκλυσαν opinionem preservation of
And
the visible ἐξαίσιοι communis mos et the world in a
things we honour καταρραγέντες, hominum similar way: it is
most occupy the ἐπιδρομαί τε obseruationes fitted together
same region – κυμάτων καὶ secutae adfirmant and bound tight
the stars and sun ἀναχωρήσεις superiora esse deo by the power of
and moon. πολλάκις καὶ tradita. Namque his divinity. 33.
Because of this it ἠπείρους habitus orantium If
we ask where
is only celestial ἐθαλάττωσαν
καὶ sic est ut manibus he is: he is
things that keep θάλαττας extensis <ad> neither in direct
to the same ἠπείρωσαν,
βιαί τε caelum precemur. contact with
pattern, and are πνευμάτων καὶ Romanus etiam earth, nor in the
never altered and τυφώνων ἔστιν ὅτε poeta sic sensit: middle
regions
changed in the Aspice hoc of the turbid air.
πόλεις ὅλας
way that things sublime candens, He is in the roof
ἀνέτρεψαν,
on earth
are quem inuocant of the world,
πυρκαϊαί τε
rather easily omnes Iouem. what the Greeks
[400a30]
καὶ
turned, and are Vnde illa, quae rightly call
φλόγες αἱ μὲν
ἐξ
subject to many uidentur suntque ouranos as
alterations and οὐρανοῦ
γενόμεναι something that is
omnibus
affections.
[25] πρότερον, ὥσπερ the ‘upper limit’.
praestantiora,
Violent φασίν, ἐπὶ And [Mount]
easdem
earthquakes have Φαέθοντος τὰ
πρὸς Olympus is so
sublimitates
torn up parts of ἕω μέρη regionum tenent, called because of
the earth; sudden κατέφλεξαν, αἱ
δὲ astra caelestia
et a train of
thought
rushing
storms πρὸ ς ἑσπέραν
ἐκ mundi lumina; ac which
break things up; γῆς ἀναβλύσασαι merito illis
ordine understand that it
waves surging καὶ ἐκφυσήσασαι, licet perpetuo frui is a place free of
and withdrawing καθάπερ τῶν ἐν nec diuersis all darkness and
have often made Αἴτνῃ
κρατήρων spatiis et disturbance. It is
seas of ἀναρραγέντων
καὶ temporibus beyond the
continents and ἀνὰ τὴ ν γῆν obseruantissimam darkness of the
continents of φερομένων legem suorum clouds, it is not
seas; violent air χειμάρρου
δίκην. aliquando afflicted
with
currents and Ἔνθα καὶ
τὸ τῶν itinerum frost or snow,
typhoons have εὐσεβῶν
[400b1] mentiuntur. [34.] and it is not
overturned whole γένος ἐξόχως Terrena omnia battered by
cities; fiery ἐτίμησε
τὸ mutationes et winds or
flames in earlier δαιμόνιον· conuersiones, pummelled by
times have come περικαταληφθέντων postremo interitus showers.
The
down from
the γὰ ρ <αὐτῶν> ὑπὸ
| habent. Namque Poet sang that
heavens, they τοῦ ῥεύματος
διὰ inmodicis none of these
say, as in the τὸ
βαστάζειν tremoribus things could
case of Phaethon, γέροντας ἐπὶ τῶν terrarum touch Olympus
who burned the ὤμων γο|νεῖς καὶ dissiluisse because of its
eastern
parts of σώζειν,
πλησίον humum et extreme height.
the world; while [αὐτῶν]
γενόμενος interceptas urbes These are his
others in the west ὁ τοῦ
πυρὸ ς | cum populis saepe words:
have erupted and cognouimus.
ποταμὸς
ἐξεσχίσθη
gushed forth Audimus etiam
παρέτρεψέ τε
τοῦ
from the earth, abruptis imbribus
φλογμοῦ τὸ
μὲν
such as the prolutas esse totas Οὔλυμπόνδ’ ὅθι
[400b.5 ἔνθα, | τὸ φασὶ θεῶν
ἕδος
craters torn open regiones; illas
in Etna, and been δὲ
ἔνθα, καὶ etiam, quae prius ἀσφαλὲς
αἰεὶ
carried along
the ἐτήρησεν
ἀβλαβεῖς fuerint
earth like a ἅμα
τοῖς γονεῦσι continentes, ἔμμεναι· οὔτ’
torrent. In that τοὺς |
νεανίσκους. hospitibus atque ἀνέμοισι
case, the pious aduenis fluctibus τινάσσεται
οὔτε
people showed insulatas, alias, ποτ’
ὄμβρῳ
high honour
to desidia
maris,
what was sacred: pedestri accessu δεύεται οὔτε
they were peruias factas. χιὼ ν ἐπιπίλναται,
surrounded by Quid? qui uentis ἀλλὰ μάλ’
αἴθρη
the rivers [of et procellis
fire] because ciuitates euersas πέπταται
they
were esse meminerunt? ἀννέφελος,
carrying their Quid? cum λευκὴ δ’
aged parents incendia de ἐπιδέδρομεν
onto their nubibus αἴγλη
shoulders to save emicarunt? cum
them; but when orientis regiones
the river of fire Phaethontis ruina,
got close to them ut
quidam putant, [‘To Olympus,
it divided, some conflagratae which they
say is
of the fire perierunt? in always the
turning one
way occidentis plagis unerring seat of
some the other; scaturrigines the gods: neither
so it kept the quaedam ac is it shaken by
young men safe proluuiones winds,
nor ever
along with their easdem strages doused by storm
parents. dederunt? Sic ex nor approached
Aetnae uerticibus by snows, but the
quondam effusis clear sky is
crateribus diuino cloudless, and
incendio per white brightness
decliuia, torrentis goes about.].
uice, flammarum Universal custom
flumina and human
cucurrerunt. In observation have
quo periculi acquiesced in
uertice egregium this view, and
pietatis meritum affirmed the
fuisse ancient tradition
cognouimus. about god. When
Namque eos qui, people pray, we
principio fragoris pray with our
territi, sensum hands extended
tamen clementiae to the heavens.
A
misericordiaeque Roman poet
retinebant et expressed the
grandaeuos following
parentes ereptos sentiment:
uolucri clade suis ‘Regard this
ceruicibus exalted
sustinebant, illa brightness,
flammarum which all invoke
fluenta, diuino as Jupiter.’ The
separata discidio, celestial stars
quasi duo flumina and the lights
of
ex uno fonte the world, which
manantia, locum everyone
illum ambire recognises as the
maluerunt most exalted
obsidione beings, occupy
innocenti, ubi those heady
erant boni baiuli regions, where
religiosis sarcinis they are allowed
occupati. to enjoy the
order they
deserve:
the laws
they observe
mean they move
through their
courses with
unvarying
intervals and
periods. 34. On
earth, everything
undergoes
change and
reversion and
finally perishes.
The land shakes
violently and the
earth is
broken
up – and we have
often been aware
of cities
destroyed along
with their
inhabitants. We
have heard too of
whole regions
that have been
devastated by
sudden storms;
and of areas
which were
formerly
continents turned
into
islands by
the action of
unprecedented
waves; and of
others where the
sea was
forced
back so that it
could be crossed
on foot. So! Are
there not cities
we
no longer
remember
because they
were destroyed
by winds and
whirlwinds – or
perhaps when
fires flashed
down from the
clouds? Did
regions to the
east not
perish in
conflagration
(with the
downfall of
Phaethon, as
some think)? On
the western
shores, have
there not been
[volcanic]
eruptions and
flows which
have slaughtered
as many? For
example, torrents
and rivers of
flame once
rushed headlong
from craters
spewing divine
fire from the
peak of [Mt.]
Aetna. From the
height of this
peril, we learned
of an act which
shows the
outstanding merit
of piety. There
were people
who, although
terrified at the
initial eruption,
nevertheless
retained their
sense of
sympathy and
pity,
snatched
their aged
parents up and
carried them
away from the
disaster; and
those
rivers of
flame were
divided in two
[around them] by
divine action, so
as to
become as
it were two rivers
flowing from
one. The [rivers]
surrounded them
benignly,
choosing to
circumvent the
ground where the
virtuous pall-
bearers
were
busy with their
sacred coffins.
In general, what Καθόλου δὲ ὅπερ 35. Postremo, 35. Finally, what

a helmsman is in ἐν νηὶ μὲν quod est in triremi the pilot
is in a
a ship,
a driver in κυβερνήτης, ἐν ἅρ| gubernator, in ship, the driver
a chariot, the ματι
δὲ ἡνίοχος, ἐν curru rector, in a chariot, the
chorus-leader in χορῷ δὲ praecentor in leader in a
a chorus, the law κορυφαῖος,
ἐν choris, lex in chorus, the law
is a city, the πόλει δὲ urbe, dux
in in a
city, the
leader in an νομο<θέτη>ς, ἐν exercitu, hoc est general in an
army, this is what στρατοπέδῳ δὲ in mundo
deus, army, this god is
god is in the ἡγεμών,
τοῦτο θεὸς nisi quod ceteris in the world –
cosmos, except ἐν
κόσμῳ, πλὴ ν | aerumnosum et except that, in
that for them multiplex et these other cases
καθ’ ὅσον τοῖς
μὲν
ruling is tiring, curarum taking the reins
καματηρὸ ν
τὸ
energetic and innumerabilium of office is itself
ἄρχειν
πολυκίνητόν
complex, while uidetur esse hoc a tiresome and
τε [400b10] καὶ |
for him it is ipsum, alicuius complex
πολυμέριμνον,
τῷ
without grief or officii
principem business which
pain or threat to δὲ ἄλυπον ἄπονόν fieri, deo uero nec brings
his health. τε καὶ πάσης
κεχω| tristis nec onerosa innumerable
Established in ρισμένον est imperii sui cares, while for
serene power he σωματικῆς cura. Namque god the care he
moves ἀσθενείας·
ἐν inmobilis shows
through
everything
and ἀκινήτῳ γὰ ρ circumfert et regit his power is
leads it around ἱδρυμένος
δυνάμει cuncta[s], naturas neither
where and how πάντα
κινεῖ καὶ formasque oppressive nor
he wants, in all περιάγει, ὅπου diuersis onerous.
its diverse βούλεται καὶ ὅπως, regionibus Immobile, he
structures and ἐν δια|φόροις commouens, ut surrounds
all and
kinds. It is, as, I ἰδέαις
τε καὶ est lex ciuitatis rules all, giving
suppose, as the φύσεσιν, ὥσπερ semel promulgata, movement to the
law of a city ἀμέλει καὶ ὁ τῆς
| perpetuis [things of
which resides πόλεως νόμος obseruationum different] kinds
unmoving in
the ἀκίνητος
ὢν ἐν rationibus fixa, and
shapes in the
souls of those ταῖς τῶν
χρωμένων ipsa quidem different regions.
who use it, but inmutabilis,
at [He operates]
ψυχαῖς
[400b15
organises eius arbitrio like the law of a
πάντα οἰκονομεῖ
τὰ
everything in the parentium mentes city, which
is
κατὰ τὴ ν
πολιτείαν·
city. It is in agitantur nutuque promulgated
ἐφεπόμενοι
γὰ ρ
obedience to it eius et once, and fixed
that rulers move αὐτῷ
δηλονότι dominatione fast by the
about in their ἐξίασιν
ἄρχοντες flectuntur: ex constant
spheres, the law- μὲν ἐπὶ
τὰ ἀρχεῖα, scitis eius understanding of
givers go to
the θεσμοθέται δὲ
εἰς magistratus its
observers. It
lawcourts, τὰ οἰκεῖα tribunalia, is itself
counsellors and δικαστήρια, principia
milites immutable, but
advisors to the βουλευταὶ δὲ
καὶ frequentabunt, the judgements
appropriate ἐκκλησιασταὶ
εἰς recuperatores which flow from
benches; one συνέδρια τὰ iudiciis it move
the
person goes to προσήκοντα, καὶ
ὁ praesidebunt, minds of those
the prytany to μέν τις εἰς τὸ decuriones et who obey it so
eat, another to πρυτανεῖον
βαδίζει quibus ius est that they accede
the judges to σιτησόμενος, ὁ
δὲ dicendae and are bent in
defend himself, πρὸ ς τοὺς
δικαστὰ ς sententiae ad submission. Due
another to the [400b20] consessum to its decrees
prison to die. ἀπολογησόμενος,
ὁ publicum magistrates
[20] And there δὲ εἰς τὸ commeabunt; et crowd the
are ordained δεσμωτήριον alius ad benches and
feasts and annual ἀποθανούμενος. Minuciam soldiers
their
vigils and Γίνονται δὲ καὶ frumentatum headquarters; the
sacrifices to the δημοθοινίαι uenit et aliis in property courts
gods, the νόμιμοι καὶ iudiciis dies are constituted
observance of πανηγύρεις dicitur; reus for judgement,
hero cults, and ἐνιαύσιοι
θεῶν τε purgandi se and
municipal
libations for the θυσίαι
καὶ ἡρώων necessitate, senators, and
sick. Different θεραπεῖαι καὶ
χοαὶ insectandi studio others whose
things are done κεκμηκότων· ἄλλα accusator
uenit; business it is to
in different ways δὲ ἄλλως ille moriturus ad give sentence,
but
according to ἐνεργούμενα
κατὰ supplicii locum publicly
a single order. μίαν
πρόσταξιν ἢ ducitur, hic ad convene; one
What is truly νόμιμον ἐξουσίαν conuiuii repotia man comes to the
active preserves σώζει τὸ τοῦ [et] uespertinus Minucian
[gate]
the power of the ποιήσαντος ὄντως comisator to collect his
law so that ‘a aduentat.
Sunt et stipend, while
ὅτι [400b24
city is at the one publicarum others learn the
[400b25 »πόλις δ’
time full of epularum date of their trial;
ὁμοῦ
μὲν
incense and at apparatus et the defendant
θυμιαμάτων
γέμει,
the same time
of lectisternia arrives under the
paeans and ὁμοῦ δὲ
παιάνων τε deorum et dies necessity of
lamentations’. So καὶ
στεναγμάτων,» festi, ludi scaenici clearing his
it should be [400b26
οὕτως ludique circenses; name, his
understood to be ὑποληπτέον
καὶ ἐπὶ diis sacrificatur, accuser
comes
for that great τῆς
μείζονος Geniis determined to
city, I mean the πόλεως, λέγω δὲ
| ministratur, obitis prosecute; here is
cosmos: for god τοῦ κόσμου·
νόμος libatione a man about to
is our equitable γὰ ρ ἡμῖν
ἰσοκλινὴ ς profunditur die being led to
law, which ὁ
θεός, οὐ|δεμίαν aliusque alio the
place of the
allows neither ἐπιδεχόμενος fungitur munere scaffold, there is
correction nor διόρθωσιν ἢ parentque omnes a reveller out in
change, yet μετάθεσιν, iussis legum et the evening to go
greater, I think, κρείττων δέ, communis drinking
at a
and more secure [400b30]
οἶμαι, καὶ imperii. party. There are
than those βεβαιότερος τῶν Videasque illam the paraphernalia
written down in ἐν ταῖς κύρβεσιν ciuitatem pariter of public dinners
tablets. When he ἀναγεγραμμένων. spirantem and holy
feasts
leads, without Ἡγουμένου δὲ Panchaeis and festal days,
himself moving, ἀκινήτως
αὐτοῦ καὶ odoribus et diversions on the
the whole
cosmic ἐμμελῶς
ὁ σύμπας graueolentibus stage and
arrangement of οἰκονομεῖται caenis, diversions in the
heaven and earth διάκοσμος οὐρανοῦ resonantem circus; the gods
is administered, καὶ γῆς, hymnis et are sacrificed to,
parcelled out μεμερισμένος
κατὰ carminibus et Genii are tended,
according to the τὰ ς
φύσεις πάσας canticis, eandem a libation for the
various kinds: to διὰ τῶν οἰκείων etiam lamentis et dead
is poured
plants and σπερμάτων εἴς
τε ploratibus out, one man
animals φυτὰ καὶ ζῷα
κατὰ heiulantem.
[36.] profits from
according to γένη τε καὶ
εἴδη· Ad hunc modum another – and all
genus and καὶ γὰ ρ ἄμ[401a1] res agi et in obey the order
species through πελοι καὶ
φοίνικες mundo decreed
by the
their proper καὶ περσέαι
[401a1] aestimemus; lex laws and their
seeds; to [401a1] »συκέαι τε illa uergens ad common power.
vines and palm- γλυκεραὶ καὶ | aequitatis tenorem You can see the
trees and
persea- ἐλαῖαι»,
ὥς φησιν sit deus, nulla city redolent
trees, ‘and sweet indigens with the
scent of
ὁ
ποιητής, τά τε
figs and olives’, correctione incense and foul-
ἄκαρπα
μέν, ἄλλας
as the poet says – mutabili. Quippe smelling waste
δὲ |
παρεχόμενα
some barren,
but sic et mundi as well,
χρείας,
πλάτανοι
having other uses uniuersitas resounding with
καὶ
πίτυες καὶ
πύξοι
– and planes and regitur, dum hymns and
songs
»κλήθρη τ’
αἴγειρός
pines and box- speculatur ad and canticles,
trees, ‘black τε καὶ
εὐώδης omnia rector eius and at the same
poplar and κυπάρισσος,» atque time with
sweet-smelling [401a1] αἵ
τε inmutabiliter ululation and
cypress’, [5] καρπὸν ὀπώρας incumbit lamentation. 36.
some bearing ἡδὺν ἄλλως δὲ spargiturque uis This is how we
sweet autumn δυσθησαύριστον illa seminibus think things are
fruit (albeit φέρουσαι, [401a.6 inclusa per done in the
sometimes »ὄχναι
καὶ ῥοιαὶ naturas omnium cosmos too:
difficult to store). καὶ
μηλέαι speciesque et think of god as
Animals too, the ἀγλαόκαρποι,» genera digesta. the
law which
wild and tame, [401a.7 τῶν τε Sic faciles uitium ensures
those that
thrive ζῴων
τά τε ἄγρια lapsus et systematic
in air and on καὶ
ἥμερα, τά τε ἐν palmarum
ardua, equality, without
earth and in ἀέρι
καὶ ἐπὶ γῆς καὶ persicorum rubor, needing
water, are born ἐν ὕδατι laeuitas mali corrective
and mature and βοσκόμενα,
γίνεται gignitur, dulcitas adjustments. The
perish in καὶ ἀκμάζει
καὶ fici; et quae whole cosmos is
obedience to the [401a10]
φθείρεται infelicia propter governed like
decrees of god: τοῖς
τοῦ θεοῦ infecunditatem this: its governor
‘For every πειθόμενα
θεσμοῖς· uocamus, tamen looks after
creeping thing «πᾶν γὰ ρ
ἑρπετὸν utilia sunt alio everything while
moves because it πληγῇ
νέμεται», ὥς pacto: platani,
ut unchanging and
is struck,’ as φησιν Ἡράκλειτος. ait poeta, umbras at rest. The
Heraclitus says. potantibus power that seeds
ministrantes et have is
acuta pinus et distributed
rasiles buxi, odora through things of
laurus, every nature,
cupressorum through every
odoratius lignum; species and
tandem
omnium every
genus: it
animalium makes vines
agrestium et droop readily
cicurum, and palm-trees
pinnatarum et soar; the peach
pedestrium et turns red,
the
aquatilium natura apple swells, the
gignitur, nutritur, fig sweetens –
absumitur, parens and even when
caelestibus things are barren
institutis: πᾶν
γὰ ρ and we
say it is
ἑρπετὸν
πληγῇ unfortunate, they
νέμεται,
ut are useful for
Heraclitus ait. another purpose.
The shadow of
plane trees, as
the poet says,
provides a
service for
drinkers; the
sharpness
of the
pine and the
smoothness of
box, the scent of
the laurel, the
odour of
cypress
wood – and
finally the
natures of all
animals, wild
and tame,
winged
and
footed and
aquatic – all
arise, are
nourished, and
are taken away in
accordance
with
celestial decrees:
πᾶν γὰ ρ ἑρπετὸ ν
πληγῇ νέμεται
[‘For every
creeping thing
moves
because it
is struck’], as
Heraclitus says.
[God] is one, but Εἷς δὲ ὢν [37.] Et cum sit 37. And while
he goes by πολυώνυμός ἐστι, unus,
pluribus [god] is one,
he
names, which
are κατονομαζόμενος nominibus cietur, is invoked by
names for all the τοῖς πάθεσι πᾶσιν specierum many names, and
effects which he ἅπερ αὐτὸ ς multitudine, under a
causes. We call νεοχμοῖ. Καλοῦμεν quarum multitude of
him Zen and Dia, γὰ ρ αὐτὸ ν καὶ
Ζῆνα diuersitate fit forms, whose
using
these καὶ Δία, multiformis uis. diversity
speaks
names as well [as παραλλήλως Idem ab iuuando of his multiform
‘Zeus’] , as if we χρώμενοι τοῖς Iuppiter dictus, power. He is
were to say ὀνόμασιν,
ὡς κἂν quem Ζῆνα called Jupiter,
‘Through whom εἰ
λέγοιμεν δι’ ὃν Graeci,
quod uitae from iuvare
(dia)
we live ζῶμεν. Κρόνου δὲ nostrae auctor sit, [‘help’] – the
(zēn)’. He is παῖς καὶ
χρόνου rectissime Greeks quite
called the son of λέγεται,
διήκων ἐξ appellant. rightly name him
Kronos, or ‘time’ αἰῶνος
ἀτέρμονος Saturnum etiam Zen, because he
(chronos), εἰς ἕτερον
αἰῶνα· illi Κρόνον,
quasi is author of our
persisting from ἀστραπαῖός
τε καὶ χρόνον quendam, life (zēn). For
unshaken age to βρονταῖος
καὶ incoeptum ab Saturn the
another age. He αἴθριος καὶ origine, Greeks say
is called αἰθέριος
κεραύνιός interminum ad ‘Kronos’, as if he
oruscating and finem tempus is chronos:
τε
καὶ ὑέτιος ἀπὸ
thunder and appellant. ‘time’ without
τῶν ὑετῶν καὶ
aither, and Fulgurator et beginning,
κεραυνῶν καὶ τῶν
‘aetherial tonitrualis et unbounded to
the
lightning god’ ἄλλων καλεῖται. fulminator, etiam end. He is known
and ‘rain god’ – Καὶ μὴ ν ἐπικάρπιος imbricitor, et item as god of light,
from rain
and μὲν ἀπὸ τῶν dicitur serenator; of thunder and
lightning and the καρπῶν, πολιεὺς et plures eum lightning, and
rest. And he is [401a20] δὲ ἀπὸ frugiferum even of
storms –
named ‘fruitful’ τῶν
πόλεων uocant, multi and conversely
from fruits, and ὀνομάζεται, urbis custodem, of the calm; and
‘protector of γενέθλιός τε
καὶ alii hospitalem, many call him
city’ from cities ἑρκεῖος καὶ amicalem et ‘fruitful’, many
[20], protector of ὁμόγνιος καὶ omnium ‘guardian of the
birth, of the πατρῷος ἀπὸ τῆς officiorum city’, others
court, of
the πρὸ ς ταῦτα nominibus name him
family, and of the κοινωνίας, appellant. Est ‘hospitable’,
fatherland (based ἑταιρεῖός
τε καὶ militaris, est ‘friendly’ – and
on his φίλιος
καὶ ξένιος triumphator et call
him by the
relationship with καὶ
στράτιος καὶ propagator, names of all his
these
things); of τροπαιοῦχος tropaeophorus; et offices. He is god
companions and καθάρσιός τε
καὶ multo plura of the army, of
friendship and παλαμναῖος
καὶ eiusmodi
apud triumph and
hospitality and ἱκέσιος καὶ haruspices et conquest, bearer
the army and μειλίχιος, ὥσπερ
οἱ Romanos ueteres of the trophy.
trophy-bearing; ποιηταὶ
λέγουσι, inueneris. And you will
of purification σωτήρ
τε καὶ Orpheus uero find a lot more of
and of the ἐλευθέριος
ἐτύμως, hanc effari the same in
the
murderer, and of ὡς δὲ τὸ
πᾶν potestatem augurs and
suppliants and εἰπεῖν, οὐράνιός
τε uolens, his de eo ancient Romans.
soothing,
as the καὶ χθόνιος,
πάσης uerbis
canit: Orpheus, when
poets say. He is, ἐπώνυμος
φύσεως he wanted to
to sum it up, ὢν καὶ
τύχης, ἅτε express this
truly the saviour πάντων αὐτὸς power,
sang
and liberator of αἴτιος
ὤν. Διὸ καὶ Ζεὺς πρῶτος about him in
heaven and earth, ἐν
τοῖς Ὀρφικοῖς γένετο,
Ζεὺς these words:
and named for οὐ κακῶς
λέγεται ὕστερος,
nature and ἀρχικέραυνος·
[401a27 »Ζεὺς
chance, insofar
πρῶτος γένετο, Ζεὺς
κεφαλή, Ζεὺς πρῶτος
as he is the cause
Ζεὺς ὕστατος Ζεὺς
μέσσα· Διὸς γένετο,
Ζεὺς
of everything.
ἀρχικέραυνος·
Ζεὺς δ’ ἐκ
πάντα ὕστερος,
The Orphic lines
κεφαλή, Ζεὺς τέτυκται. ἀρχικέραυνος·
do not put it
badly: μέσσα, Διὸς δ’ ἐκ
πάντα
τέτυκται· Ζεὺς
πυθμὴ ν Ζεὺς
κεφαλή,
[401b1] Ζεὺς γαίης
τε καὶ Ζεὺς μέσσα·
πυθμὴ ν γαίης
τε καὶ οὐρανοῦ Διὸς δ’ ἐκ
πάντα
Zeus was first, οὐρανοῦ ἀστερόεντος. τέτυκται.
Zeus last,
leading ἀστερόεντος·
Ζεὺς
head ἄρσην
γένετο, Ζεὺς Ζεὺς
ἄρσην Ζεὺς
πυθμὴ ν
ἄμβροτος
ἔπλετο τρέφετο,
Ζεὺς γαίης
τε καὶ
Zeus the head, νύμφη·
Ζεὺς πνοιὴ ἄμβροτος ἔπλετο οὐρανοῦ
Zeus the
middle: πάντων, Ζεὺς νύμφη. ἀστερόεντος.
everything was ἀκαμάτου
πυρὸ ς
done by Zeus. ὁρμή· Ζεὺς
πόντου Ζεὺς
πνοιὴ Ζεὺς
ἄρσην
ῥίζα, Ζεὺς
ἥλιος πάντων,
Ζεὺς τρέφετο,
Ζεὺς
Zeus is the ἀκαμάτου
πυρὸς ἄμβροτος ἔπλετο
ἠδὲ
σελήνη·
foundation of
the ὁρμή. νύμφη.
[401b.5 Ζεὺς
earth and the βασιλεύς, Ζεὺς
starry heaven; Ζεὺς
πόντου ῥίζα, Ζεὺς
πνοιὴ
ἀρχὸς
ἁπάντων
ἀρχικέραυνος· Ζεὺς
ἥλιος ἠδὲ πάντων,
Ζεὺς
Zeus nourished σελήνη. ἀκαμάτου
πυρὸς
man, Zeus
goes πάντας γὰ ρ
κρύψας ὁρμή.
as immortal αὖθις
φάος ἐς
Ζεὺς
βασιλεύς,
nymph; πολυγηθὲς ἐκ
Ζεὺς ἀρχὸς
Zeus is the καθαρῆς
κραδίης ἁπάντων, Ζεὺς
πόντου
breath of all, ἀνενέγκατο, ἀρχικέραυνος· ῥίζα, Ζεὺς
ἥλιος
Zeus the force of μέρμερα ῥέζων.» ἠδὲ
σελήνη.
unwearying fire; Πάντας
γὰ ρ
κρύψας αὖθις Ζεὺς
βασιλεύς,
Zeus the root of φάος ἐς Ζεὺς ἀρχὸς
the sea; Zeus
is πολυγηθές ἁπάντων,
sun and moon; ἀρχικέραυνος·
Ἐκ
καθαρᾶς
Zeus is king, κραδίης Πάντας
γὰ ρ
Zeus is the
ruler ἀνενέγκατο κρύψας αὖθις
of all, leading μέρμερα ῥέζων. φάος ἐς
head πολυγηθές
For he hides Ἐκ
καθαρᾶς
everything and κραδίης
again into joyful ἀνενέγκατο
light μέρμερα ῥέζων.
from his pure

heart he
compelled them, [‘Zeus
was first,
doing terrible Zeus last, leading
deeds. head | Zeus the
head, Zeus the
middle:
everything was
done by Zeus. |
Zeus is the
foundation of the
earth and the
starry heaven; |
Zeus nourished
man, Zeus goes
as immortal
nymph; | Zeus is
the breath of all,
Zeus the force of
unwearing fire; |
Zeus
the root of
the sea; Zeus is
sun and moon; |
Zeus is king,
Zeus is the ruler
of all, leading
head | For he
hides everything
and again into
joyful light |
from his pure
heart he
compelled them
doing terrible
deeds].
Necessity [401b.7 οἶμαι

δὲ 38.1 Fa[c]tum 38. The Greeks
(ananke), I know, καὶ τὴ ν Ἀνάγκην autem Graeci decided to
refer
is so called as if οὐκ ἄλλο
τι εἱμαρμένην
a to fate as
to say ‘the λέγεσθαι
πλὴ ν tractu quodam εἱμαρμένη,
unmoved τοῦτον,
οἱονεὶ inuicem causarum because there is a
(aniketos) ἀνίκητον αἰτίαν se continentium chain of causes
cause’; and Fate ὄντα,
Εἱμαρμένην uolunt dici; in which all are
(heimarmene) δὲ διὰ
τὸ εἴρειν decretum idem embraced; they
because of [401b10] τε καὶ πεπρωμένην call this
same
‘speaking’ χωρεῖν ἀκωλύτως, dicunt, quod decree
(eirein), and Πεπρωμένην
δὲ διὰ omnia in hoc statu πεπρωμένη,
going τὸ πεπερατῶσθαι rerum definita sint because
unimpeded; and πάντα καὶ μηδὲν ἐν nec 38.5 sit in hoc everything in this
Pepromene mundo aliquid state of things is
τοῖς οὖσιν
ἄπειρον
because he has interminatum; determined, and
εἶναι, καὶ Μοῖραν
set bounds idem fatum there is
nothing
(pepratosthai) μὲν
ἀπὸ τοῦ
μοῖραν
uocant, in this world
μεμερίσθαι,
for everything quod ex partibus which is
Νέμεσιν δὲ ἀπὸ τῆς
(nothing among ἑκάστῳ constet; hinc indeterminate;
existing things is διανεμήσεως, ἔννομον, quod and they call the
unbounded); Ἀδράστειαν
δὲ unicuique same thing
Moira comes ἀναπόδραστον adtributio sua sit μοῖρα, because it
from
his having αἰτίαν οὖσαν κατὰ adscripta. consists of
parts
appoitioned φύσιν,
Αἶσαν δὲ
ἀεὶ Ἀδράστεια (hence ἔννομος,
everything οὖσαν.
Τά τε
περὶ denique <est> because each has
(merizo); τὰ ς
Μοίρας ineffugibilis his own
Nemesis from [401b15
καὶ τὸν necessitas allocation).
distribution ἄτρακτον εἰς ταὐτό ultionis. Sed tria Ἀδράστεια,
next,
[dianemesis] to πως νεύει·
τρεῖς μὲν Fata sunt, is the
each; Adrasteia γὰ ρ αἱ Μοῖραι, numerus 38.10 inescapable
is the κατὰ τοὺς
χρόνους cum ratione necessity of
unavoidable μεμερισμέναι,
νῆμα temporis faciens, punishment.
(anapodrastos)
δὲ
ἀτράκτου τὸ μὲν si potestatem There are three
cause in nature; earum ad eiusdem Fates, a
number
ἐξειργασμένον,
τὸ
Aisa ‘always is’ similitudinem which refers to
δὲ
μέλλον, τὸ δὲ
(aiei
ousa). The
περιστρεφόμενον· temporis referas. time, if you
attributes of the Nam quod in fuso consider that the
τέτακται δὲ κατὰ
Moirai and the perfectum est capacity of each
μὲν τὸ
γεγονὸς μία
spindle nod in praeteriti temporis Fate
relates to
τῶν
Μοιρῶν,
the same habet speciem, et time: what has
direction: for the Ἄτροπος, ἐπεὶ τὰ
quod torquetur in been spun and is
Moirai are three, παρελθόντα
πάντα
digitis momenti finished is of a
corresponding to ἄτρεπτά
ἐστι, κατὰ praesentis indicat
kind with past
the divisions of δὲ τὸ [401b20]
spatia, et quod time; and what is
time. Some of μέλλον
Λάχεσις –
nondum 38.15 ex [now] being
the thread has [εἰς] πάντα
γὰ ρ ἡ colo tractum est turned by the
already been κατὰ φύσιν
μένει subactumque cura fingers suggests
spun by the λῆξις
– κατὰ δὲ
τὸ digitorum, id the intervals of
spindle, some is ἐνεστὼ ς
Κλωθώ, futuri et the present
about
to be, συμπεραίνουσά
τε consequentis moment; and
some is now καὶ κλώθουσα saeculi posteriora what has not yet
being spun. This ἑκάστῳ τὰ οἰκεῖα. uidetur ostendere. been drawn from
is the pattern Περαίνεται
δὲ καὶ ὁ Haec illis the fleece and
because one of μῦθος οὐκ condicio; et brought under
the Moirai, ἀτάκτως. nominum the control of the
Atropos, is what eiusdem fingers, that
has been – and proprietate seems to suggest
everything that
is contingit, ut sit things yet to
past is Atropos praeteriti come in the
‘unalterable’ temporis fatum, future and a later
(atreptos); quod ne deus age. This is how
Lachesis is quidem faciet they are, and
assigned to the infec38.20 tum; each has a name
future, which futuri temporis which fits their
nature is yet to Lachesis a fine character:
determine; and cognominata, Atropos is the
Clotho to the quod etiam illis fate of past time,
present, quae
futura sunt which not even
accompishing finem suum deus god can undo;
and spinning
the dederit. Clotho Lachesis is of
appropriate praesentis future time, and
things for each. temporis habet named from the
And the myth curam, ut ipsis end, because
expresses all this actionibus even to those
in proper
order. suadeat, ne cura things which are
sollers rebus in the future god
omnibus desit. has given their
end. Clotho is
concerned with
the present time,
as her very
actions make
clear – so that
nothing lacks
expert oversight.
But all these Ταῦτα δὲ

πάντα Deum uero
38.25 God is supposed,
things are ἐστὶν
οὐκ ἄλλο
τι ire per omnes not
erroneously,
nothing else but πλὴ ν
ὁ θεός, Terrasque ‘to pervade all
god, as the noble καθάπερ καὶ ὁ tractusque maria the lands and
Plato says: ‘God, γενναῖος Πλάτων caelumque sea-tracts and the
as the ancient φησίν·
«ὁ μὲν δὴ profundum non depth of
heaven’.
account [says], θεός, [401b25] frustra Listen to these
holds the ὥσπερ ὁ
παλαιὸς arbitrabitur,
qui words of Plato:
beginning and λόγος, ἀρχήν
τε καὶ audiet Platonis ‘god,’ he says,
end and middle τελευτὴ ν
καὶ μέσα haec uerba: ‘deus ‘as the ancient
of all the things τῶν ὄντων namque, sicut account has it,
that are, and goes ἁπάντων ἔχων, uetus’, inquit, pervades the
straight, εὐθείᾳ
περαίνει ‘con38.30 tinet beginning and
travelling κατὰ φύσιν ratio,
principia et end and middle
according to πορευόμενος·
τῷ fines et media of all things, and
nature; justice δὲ
ἀεὶ ξυνέπεται rerum omnium illuminates them
always follows δίκη, τῶν penetrat atque and is carried
along with
him, inlustrat ac curru above them in a
ἀπολειπομένων
τοῦ
the punisher of uolucri swift chariot; the
θείου
νόμου
those who superfertur; avenger
τιμωρός»,
«ἧς ὁ
abandon divine eundem deum Necessity
γενήσεσθαι
μέλλων
law’, ‘[justice] in ultrix Necessitas accompanies this
μακάριός τε
καὶ
which he
who semper et ubique same god always
εὐδαίμων
ἐξ ἀρχῆς
will be blessed comitatur, eorum and everywhere,
εὐθὺς μέτοχος εἴη.»
and happy qui a sacra lege the future
should at once discesserint punisher of those
from the uindex futura; who split from
beginning quam faciet ille sacred law; he
partcipate.’ mitificam,
38.35 makes it a
qui statim a mitigation
tenero
et ipsis honoured by
incunabulis anyone who
intellexit, extimuit immediately
eique se totum understands it
dedit atque from their very
permisit’. infancy,
and
opens and gives
himself whole to
it.’

Text
of the De Mundo ed. J. Beaujeu, Apulée, Opuscules Philosophiques
(Paris, 1973)
Text
of the Περὶ κόσμου
ed. W. L. Lorimer, Aristotelis qui fertur libellus de
mundo (Paris, 1933).
English
translations: © George Boys-Stones 2020.

Apuleius, George Boys-Stones - On The Cosmos

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Apuleius, On

[Aristotle], On the Cosmos (English)

[Aristotle], Περὶ κόσμου

Apuleius, De Mundo (Latin)

Apuleius, On the Cosmos (English)

Philosophy has often struck

And so it is: for the soul wishes

movement of each. And I think it is fitting for

So the cosmos is a system

στοιχεῖον οὖσαν quattuor quae

[10] Of the stars that the

Earth and sea

Earth and sea are suspended

περικλυζόμεναι omnibus. Nam

θαλάσσας inmortalis dei

The sea outside the inhabited world is called the Πέλαγος δὲ τὸ

of small islands around the

Γῆς μὲν δὴ καὶ

Exhalations moist and

Mist is [20] a sterile, vaporous exhalation from water, Ἔστι δὲ ὁμίχλη

Wind comes about from the

A wind which arises regularly

13. At 13. But Favorinus,

de] Canis oritur.

[395b18] The Ἐμπεριέχει δὲ

[395b30] Often a Πολλάκις δὲ

[396a17] There Τὰ δὲ ἀνάλογον 19. His talibus 19. There are

One from many

To speak Ὡς δὲ τὸ πᾶν εἰπεῖν, Verum enimuero As far as I can, I

Earth bristles Ἥ τε γῆ φυτοῖς 23. Videas et 23. You can see

It remains to Λοιπὸ ν δὴ περὶ

There is an Ἀρχαῖος μὲν οὖν

[398b1] You [398b1] Νομιστέον 27. Igitur regnum 27. That

So when the Ὅταν οὖν ὁ

In general, what Καθόλου δὲ ὅπερ 35. Postremo, 35. Finally, what

Necessity [401b.7 οἶμαι

But all these Ταῦτα δὲ

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