The Fragments of Empedocles
The Fragments of Empedocles
The Fragments of Empedocles
EMPEDOCLES
WILLIAM
E.
LEONARD. PH
D.
.JH.
THE FRAGMENTS OF
EMPEDOCLES
PH. D.
CHICAGO
Empedocles
Whom
Bore on her coasts which, though for much she seem The mighty and the wondrous isle,.. hath ne er Possessed within her aught of more renown, Nor aught more holy, wonderful, and dear Than this true man. Nay, ever so far and pure
.
The lofty music of his breast divine Lifts up its voice and tells of glories
716
ff.
COPYRIGHT BY
CO.
DEDICATION.
(To W. R. N.)
winter by Atlantic seas, when the long day s task was through, I found, in nights of friendliness with you, The quiet corner of the scholar s ease;
last
In
my
How
often,
liturgies,
Or Or Or
old Pythagoras mystic One and Two, heartened me with Plato s larger view, the world-epic of Empedocles:
It cost
you
little;
goes inland, following his stargoes inland where the strangers are Build him a house of goodly memories
:
So take this book in token, and rejoice That I am richer having heard your voice.
W.
E. L.
1906.
PREFACE.
was made at the suggestion of my R. Newbold, Professor of Greek Phi losophy at the University of Pennsylvania, in the hope of interesting here and there a student of thought or a lover of poetry. The introduction and notes are intended merely
translation
THIS friend,
Dr.
W.
on the
doxographical material and give thus by no means a com plete account of all it is possible to know about Empedocles s
philosophy.
My
is
frequently
attested in the references; but I have in all points tried to exercise an independent judgment. Most citations from
in
my
special obli
gations to Professor Newbold and to Professor E. B. McGilvary of the philosophical department at Wisconsin for
their kindness in reading the manuscript
and adding several valuable suggestions. I am indebted to Dr. J. R. Blackman of the department of physiology at the University of Wis consin for medical references.
May
14, 1907.
TABLE OF CONTENTS.
PAGE
PREFACE
v
:
EMPEDOCLES
Life
Personality
2
3 3
Works
History of the Text Translations
4 4 9
13
Ow
NATURE.
To
his
Friend
IS
Limitations of
Knowledge
15 17 19
The Elements
Ex
Nihilo Nihil
19
20
20 20
23
From
the Elements
is
All
We
See
24 25 26 27 27 28 29
Similia
Similibus
An Analogy
The
Speculative Thinker
Elements
30
31
32
The World
as It
Now
Is
33 33
viii
33
35 35
35 35
35
The Volcano
Air
36 36
38 39 42 44 44
45 45 45
The Process
of
Human
Generation To-day
On
Our Eyes
Similia
46 46
On THE
48 49
51
Dominion
PURIFICATIONS.
53
54
5
56
&
5^
1
5^
59
60
60 62 63
63
of Rebirth
The Divine
Animal Taboos
Sin
Sacrifice
The Progression
NOTES.
64
65
67
THE common
Agrigentum
might have heard the Prometheus in the theatre of Dionysus and have talked with Euripides in the Agora; or have seen with Phidias the bright Pallas Athene on the Acropolis or have listened in the groves beyond
;
He
Anaxagoras unfolded
to
him those
half-spiritual guesses at the nature of the universe, so different from his own. He might: but the de
tails of his life
are
all
apparently of a wealthy and conservative family, he took the lead among his fellow citizens against the encroach ments of the aristocracy; but, as it seems,
at last
contra
falling
Agrigentum and died in the Peloponnesus his famous leap into Mount Aetna being as mythical as his reputed
left
image of Dante before the gates of Santa Croce; and now, after two thousand years, the hardy demo crats of Agrigentum begin to cherish (so I have
read) the honest
of Mazzini
memory
of
and Garibaldi.
PERSONALITY.
personality of this old Mediterranean Greek must have been impressive. He was not only the
The
And
ego
melancholy, eloquent soul that he was, he seems to have considered himself above all as the wonder-worker and the hierophant, in purple vest
tistic,
and golden
"Crowned
girdle,
both with
fillets
wreaths;"
and he
tells
Sicilian cities,
how throngs
of his
accompanied him along the road, how from house and alley thousands of the fearful and the sick
crowded upon him and besought oracles or healing words. And stories have come down to us of his wonderful deeds, as the waking of a woman from a
mad long trance and the quite plausible cure of a man by music. Some traces of this imposing figure, with elements frankly drawn from legends not here
mentioned appear
1
in
Arnold
poem.
indeed, according to Aristotle, the study of in impulse. Cf. Diels s Gorgias und Empedocles Sitzungsbcrichtc d. K. P. Akademic d. Wissenschaften, 1884.
From Empedocles,
its first
rhetoric got
WORKS.
Empedocles by presumably only two are genuine, the poems On Nature and the Purifications; and of these we possess but the fragments preserved in the citations of philosopher and doxographer from Ar istotle to Simplicius, which, though but a small part
antiquity,
Of
the
to
prehensive than those of either Xenophanes or Parmenides. It is impossible to determine when the poems were lost: they were read doubtless by Lu
and Cicero, possibly as late as the sixth century by Simplicius, who at least quotes from the On Nature at length. 2
cretius
The fragments were imperfectly collected late in the Renaissance, as far as I have been able to deter mine, first by the great German Xylander, who
translated
his
them
into Latin.
Stephanus published
at Paris in 1573.
Empedoclis Fragmenta
till
But
not
tention they deserve, in the editions of Sturz ( 1805) Karsten ( 1838) Stein ( 1852) and Mullach ( 1860),
, ,
diversities in the
readings as well as in the general arrangement. Each except Stein s is accompanied by Latin trans-
The writings of Democritus are conjectured to have been between the third and fifth centuries.
lost
4
lation
3
notes.
is
unquestion
ably that of
lished
Hermann
his
Diels of Berlin,
1901
Fragmeuta, and subsequently (1906), with a few and additions, in his Fraemente dcr slight changes o o o
Vorsokratiker.
TRANSLATIONS.
As
Latin
all
that
have seen
being"
in prose,
and some
work
The
Tannery work on Hellenic Science, Diels in his in German, Hodrero in his // Prinone Fragmcntc cipio one in Italian, and Burnet and Fairbanks in their works on early Greek philosophy literal Eng
lation in his
lish translations, of
late P.
s is
the better.
the ear
There
lier
is
one
in
century; and a few brief hexameters of \Y. C. Lawton may be found in \Yarner s Library of the ll orld s Best Literature. The works of Frere and of Symonds contain specimen renderings, the form
decades of the
er
Probably Diels
does most justice to the meaning of Empedocles; none assuredly does any kind of justice to his poetry.
We
the allusions in the ancients; yet our knowledge is by no means precise, and even from the earliest
times has there been diversity of interpretation. Various problems are discussed, as they come up, in the Notes, but a brief survey of what seems to be his thought as a whole, even at the risk of some
repetition,
may
bearings.
The philosophy
On Nature may
be con
sidered as a union of the Eleatic doctrine of Being with that of the Heraclitic Becoming, albeit the
more the natural scientist than the dia lectician, more the Spencer than the Hegel of his times. With Parmenides he denies that the aught can come from or return to the naught with Heraclitus he affirms the principle of development. There
Sicilian
is
;
no real creation or annihilation in this universal round of things but an eternal mixing and unmix ing, due to two eternal powers, Love and Hate, of
is
;
one world-stuff in
its
sum
There
something conception suggestive of the chemistry of later times. To the water of the air of Thales, Anaximenes, and the fire of
Heraclitus he adds earth, and declares them as
alike primeval, the
all
is
in the
universe,
"The
fourfold root of
all
things."
These are the celebrated "four elements" of later In the beginning, if we philosophy and magic. may so speak of a vision which seems to transcend
by the uniting bond and unmixed, beside one another in the shape of a perfect sphere, which by the entrance of Hate was gradually broken up to develop at last into the world and the individual
time, these four, held together of Love, rested, each separated
things,
"Knit
in all
see."
But the complete mastery of Hate, means the com plete dissipation and destruction of things as such,
winning the upper hand, begins to unite and form another world of life and beauty, which ends in the still and lifeless sphere of old, again
until Love,
"exultant
in
surrounding
solitude."
Whereupon, in the same way, new \vorld-periods arise, and in continual interchange follow one an other forever, like the secular axms of the nebular
hypothesis of to-day.
Moreover, Empedocles
tells
us of a mysterious
vortex, the origin of which he may have explained in some lost portion of his poem, a whirling mass,
nebula in Orion or the original of our solar system, that seems to be the first stage in the worldprocess after the motionless harmony of the sphere.
like the
the elements one by one: first, air, which, condensing or thickening, encompassed the rest in the form of a globe or, as some maintain, of
of this
Out
came
an egg; then fire, which took the upper space, and crowded air beneath her. And thus arose two
hemispheres, together forming the hollow vault of
the terrestrial
us, the
fire
we
call stars.
And, because
equilibrium, or because bearing still something of the swift motion of the vortex, or be cause of fire s intrinsic push and pressure for Em-
pedocles s physics are here particularly obscure this vault begins to revolve and behold the morn ing and the evening of the first day; for this revo
:
is, he tells us, the cause of day and night. Out of the other elements came the earth, prob ably something warm and slimy, without form and It too was involved in the whirl of things; void. and the same force which expels the water from a sponge, when swung round and round in a boy s hand, worked within her, and the moist spurted forth and its evaporation filled the under spaces of And the everlast air, and the dry land appeared. Law made two for ing great lights, signs and sea sons, and for days and years, the greater light to rule the day, and the lesser light to rule the night; and it made the stars also. The development of organic life, in which the
interest of
Empedocles
as
we have seen, in the period of the conflict of Love and Hate, through the unceasing mixing and sepa
ration of the
four elements.
Furthermore, the
quantitative differences of the combinations pro duced qualitative differences of sensible properties.
First the plants, conceived as
endowed with
Then
feeling, ani-
lumps of earth
"with
rude
impress,"
probably speaking of two separate periods of creation. Empedocles was a crude evolutionist. 4
but he
is
suggestive of the chemical affinities of modern sci ence; his theory of perception, the earliest recog
nition,
with the possible exception of Alcmaon of Croton, of the subjective element in man s experi
ence with the outer world; and his affirmation of the consciousness of matter, in company with so
many
later materialists,
who
puts the soul in the atom, are, perhaps, for our pur poses sufficiently explained in the notes.
Behind
pedocles,
sight,
all
we
Em
and generalizing power of a profound mind, which, in our day with our resources of knowledge, would have been in the forefront of the world s seek
ers after that Reality which even the last greatest seek with a success too humble to
much
4
Some portions of the above paragraphs are translated and con densed from Zeller. some others from Vorlander, Geschichte der Philosophic, I. Band, Leipsic, 1903.
Empedocles and his forerunner Parmenides were the only Greek philosophers who wrote down their systems in verse; for Heraclitus had written in crabbed prose, and Xenophanes was more poetLucretius, the poet Empedocles (though not in the same that he was the philosophic disciple of Epi degree curus), is in this their only successor. Contempo
ical disciple of
satirist
than poet-philosopher.
Burnet conjectures, have sug gested the innovation; but both Parmenides and Empedocles were poets by nature, and I see no rea son why they should not naturally and spontane ously have chosen the poet s splendid privilege of
Orphics may, as
verse for their thought. The Ionic dialect of Empedocles
s
hexameters,
and occasionally even his phrase, is Homeric; but in mood and manner, as sometimes in philosophic he recalls the Eleatic. Parmenides terminology, had written
:
"And
thou shalt
all
know
And And
Of glowing
lamp and whence they all arose. Likewise of wandering works of round-eyed moon Shalt thou yet learn and of her source and then Shalt thou know too the heavens that close us round Both whence they sprang and how Fate leading them
sun,
;
the starry signs along the sky, the resplendent works of that clear
Bound
fast to
How
sky,
8
be."
The Milky Way, Olympos outermost, And burning might of stars made haste
8
Parmenides,
fr.
10,
n,
Diels,
FV.
10
he were addressing the Agrigenand bequeathing him his spiritual heritage; and we might add thereto those verses of another poet of more familiar times
it is
And
as
if
tine
"And
Much more
thou shalt write a song like mine, and yet than mine, as thou art more than
I."
For, although Empedocles has left us no pas sage of the gorgeous imagination of Parmenides s his fragments as proem, the 1777701 rat a whole seem much more worth while.
/>te
<j>epovo-Lv,
He was
true poet.
Its
There
is
first
the grandeur
untruth for the intellect of to-day should not blind us to its truth and power for the imagination, the same yesterday, to-day and perhaps forever. The Ptolemaic astronomy of Par adise Lost is as real to the student of Milton as the
tial
of his conception.
Copernican to the student of Laplace, and an essen element in the poem. The nine circles of the
subterranean Abyss lose none of their impressivewe know more of geology than the author of the Inferno. The imagination can
glory in the cross of Christ, towering over the wrecks of time, long after the intellect has settled with the dogmas of orthodoxy. And an idea
may
lect
1 1
and functional metamorphosis, argues greater things for the mind of man than any truth, however ingeniously discovered, in the world of petty facts.
And
Our
the response of the soul is a poetic response, the thrill and the enthusiasm before the large idea.
conception is impressive to imagination and to intellect we stand with him amid the awful
poet
s
:
Sphere that yet exults in surrounding solitude; but out of the darkness and the abyss there comes a sound one by one do quake the limbs of God; the powers of life and death are at work; Love and Hate contend in the bosom of nature as in the bosom of man we sweep on in fire and rain and down the
:
"awful
heights of
Air;"
amid the monstrous shapes, the arms, the heads, the glaring eyes, in space, and at last we are in the
habitable world, this shaggy earth, this sky-roofed cave of the fruitful vine and olive, of the multi
men and
wonderful to see; for Empedocles is women, strikingly concrete. But the aeons of change never end and the revolution, as we have seen, comes full
;
circle forever.
too the large poet s feeling for the color, the movement, the mystery, the life of the world
is
There
about us
rain streaming
down on
in
wind-storm riding
"Night,
glow of blue heaven, for the the mountain trees, for the from ocean, for
eyes,"
12
that are
"nourished
in
deep
waters"
it
may
be,
by Aphrodite.
s
is
the poet
sym
pathy with
"men
pitied
and
bewailed,"
who
fates
after their
share of
up and
life
with briefest
"Like
smoke are
lifted
flit
away;"
the interest and the joy in the activities of man: how now one lights his lantern and sallies forth in
the wintry night how now another mixes his paints in the sunlight for a variegated picture of trees and birds which is to adorn the temple; how now
;
little girl,
down by
the brook,
bronze."
"Plays
There is the poet s instinct for the effective phrase, which suggests so much, because it tells so little; an austere simplicity, which relates the author by achievement to that best period of Greek art to which he belonged by birth; and a roll of rhythm as impassioned and sonorous as w as ever heard on
r
Italian soil,
Lucretius.
though that soil was the birth-place of .But I am the translator, not the critic,
of the poet.
BIBLIOGRAPHY.
BODRERO
in his // Principio
Empedode
found
gives a valuable bibliog raphy, almost exhaustive for the study of our philosopher, save for the surprising omission of the work of Burnet. Bo drero is presumably known and accessible to the special stu dent; for the general reader the following will, perhaps, be
sufficient
:
(Rome, 1904;
cited as
BLAKE WELL.
Book in Greek Philosophy, New York, 1907. (Contains partial prose translation, but came to hand after the present volume was in press.)
Source
1892.
Cited as
"Burnet.").
FAIRBANKS, The First Philosophers of Greece, New York, 1898. (Contains translations of the doxographers on Emped ocles.)
GOMPERZ, Greek Thinkers, vol. I., trans, by Laurie Magnus, New York, 1901. (Beautifully written, inspiring; but somewhat
fanciful.
Cited as
"Gomperz.")
vol.
I, chap. VII.,
London,
transla
(Good
critical
appreciation, with
some prose
tions.)
TANNERY, Pour
and independent.
(Keen
by H. E. Cush-
time to examine
me as remarkable for its scholarship and as for the speciousness of its views. I wrote to Professor Diels about it, who answered, however, that he had not as yet found
acumen
it.
14
And
DIELS, Poetarum Philosophorum Fragmenta, Berlin, 1901. (Contains the comments of the doxographers in the Greek, and a few, but very useful, original notes in Latin. Cited as "Diels,
PPR")
erster
Band,
"Diels,
(Contains
German
translation.
Cited as
ON NATURE.
To His
I.
Friend.
Haver
cu>
117,
Ay^trov
vie.
Hear
Limitations of Knowledge.
2.
CTTeivcoiroi fjiev
yap
TraXdfJLai
Kara yvla
a/
/ce
TroXXa, Se SeiX
ejaTrata,
ra T
a
avro
e Xavi d/xevot,
>
TO S
/O>
>
>
ovre
*O>
>\
z^oa>t
Trevcreat
ou TT\eov
rje (Bporeir)
ja^rt?
opwpev.
For narrow through their members scattered ways Of knowing lie. And many a vile surprise Blunts soul and keen desire. And having viewed
Their
little
share of
life,
with briefest
fates,
lifted up and flit away, chances on, what each Believing only
The
Hither and thither driven; yet they boast larger vision of the whole and all.
But thuswise never shall these things be seen, Never be heard by men, nor seized by mind And thou, since hither now withdrawn apart, Shalt learn no more than mortal ken may span.
;
3-
crreydcrcu
<^>pevo9
eXXoTro?
eicrai.
own mute
breast.
dXXa
K S
Oeol
TOJI/ yxei/
(JLavfyv a.Trorpe^ia.T.
yXa
ocrifov
,
/cat ere
aWo/xat, &v
7T/i7T
ere
aKoueti/,
y cuSd^oto
817
^Str^crerat (Lvdea.
alt
eV
<ro<j>vr)s
d/cpotcrt
dXX dy ddpei
OLKQ-TIV
S^Xoi/ e/cacrrot
^ Kar
rt rail/
dXXwv,
epvK
y
TricrTiv
voei 6*
171
SiJXov
!
e/cacrroi>.
But turn
their
And drain through holy lips the well-spring clear And many-wooed, O white-armed Maiden-Muse, Thee I approach O drive and send to me
:
Meek
Piety
Among- mankind impel thee on to dare Speech beyond holy bound and seat profane
Upon
those topmost pinnacles of Truth. But come, by every way of knowing see
How each thing is revealed. Nor, having sight, Trust sight no more than hearing will bear out, Trust echoing ear but after tasting tongue Nor check the proof of all thy members aught Note by all ways each thing as tis revealed.
; :
5-
dXXo, /ca/cot? p,v Kapra /le Xei Kparlovcriv amcrTcu/. Se Trap* Tj/Aerep^s /ce Xerai mcrTa^aTa Moucr^s,
a>?
Yea, but the base distrust the High and Strong; Yet know the pledges that our Muse will urge, When once her words be sifted through thy soul.
The Elements.
6.
rccrcrapa
yap travrtov /5iw/Aara Trpwrov Zevs apy^s "Hpy T <epecr/3(,o5 178 # , 17 Sa/c/3voi5 reyyet Kpovvaif^a (3p6reiov.
And
first
all
things hear
White gleaming Zeus, life-bringing Here, And Nestis whose tears bedew mortality.
Dis,
The uncreated
elements.
Birth and Death.
8.
aXXo oe
aXXa
OvrjTuv, ovSe rt? ovXo/jLevov 6a.va.Toio reXeur??, re StaXXa^ig re H,QVOV piyevTaiv ecru, Averts 8 eVl rot? o^o/xa^erat a.v9puTroicnv
/JLLL<;
:
More will I tell thee too there is no birth Of all things mortal, nor end in ruinous death;
But mingling only and interchange of mixed There is, and birth is but its name with men.
9.
01 o
r)
ore
fj,ev
et<?
/cara 9rjpuv
/car
-yeVo?
Kara,
aWep l Od^
-^e
otw^ai^, Tore
/LteV
evre 8
17
dTroKpLvOvcn, ra 8 au
^e/x,ts
[ou] Ka\ovcn.
^o/xwt 8
But when in man, wild beast, or bird, or bush, These elements commingle and arrive
The realms of
Not
this the
light, the
thoughtless
of
deem
it
"birth"
tis "doom
death;"
and though
Qa.va.Tov
aXoirrjv.
Avenging Death.
VTfJTTLOL-
OV
yap
O~(f)LV
SoXt^O^pOVe ?
OVK eov
/cat
el(Ti
eX7rtovo"ti>
TL
KaraOvrjKTKeiv re
!
e^oXXvcr^at aTra
Fools
Who
for their thoughts are briefly brooded o er. trust that what is not can e er become,
Or aught
that
is
etf
re
yap
eoi^
ovSa/x
e ojro?
a^ij^avov
ecrrt
/cat
atet -ya/3
From
No
The Plenum.
13-
The
rov
Trai
eTre
But with the All there is no Void, so whence Could aught of more come nigh?
2O
OVK av avrjp rotaura o-oc^os (frpecrl /lai/revo-airo, w? IJLCV re /3iwcri, TO 877 fiiorov /caXeovcri,
o<f)pa
r6(j)pa
fjiev
ovv
etcriV, /cat
cr<ti>
Trapa SetXa
/cat
eV#Xa,
tcrt/.
fipoTol
/cat
ap
No wise man dreams such folly in his heart, That only whilst we live what men call life We have our being and take our good and ill,
We
And ere as mortals we compacted he, And when as mortals we he loosed apart,
are as nothing.
Love and Hate, the Everlasting.
16.
rji
yap
/cat
Trapo?
ecr/cc,
v
/cat ecro-erai,
ovSe TTOT
ot<u,
For even as Love and Hate were strong of yore, They shall have their hereafter; nor I think
Shall endless
Age
otTiX
epe or rore yu,eV yap ev yv^TJOr) ^QVOV eu ai IK TiXeo^aj^, rore 8 av Ste^u TrXe o^ e^ eVos eii/at.
80117
a77-oXeti/;ts-
yap
TTavrajv
o~woSo?
rt/cret
8e TraXtv
$ia(f)vofjii>a)v
0pe(f)0la-a SteTmy.
/cat
ravr
aXXao"crovra
aXXore
/otet
^tXdr^rt (rvvep^o^e^
21
0/09 TrXe oi/ eVreXe 0oucrt, yiyvovrai re /cat ou cr^tcrtv e/A7reSos oe otaXXacrcrovra StajaTrepe? ovSajua X^yet,
8* atei/
cu<ui>
/cu/cXo^.
<j)peva<5
ce>?
yap
rot
av^
Tri(j)avo Ka)v
Treipara
fJLv6o)
oiVX
K
cpeoj"
Tore
/xei
yap
eV rjv^TJOr) TT\4ov
TT\.OV(i)V,
TOTE 8
ttU 8t(^)V
yata
/cat
/cat
^tXor^s
ez/ rotcrti/,
ten? /x^/cds re
TrXaro? re-
av j owt
re
<t
Sep/cev, ^178
o/t/xacrtv i^cro
re^Trw?-
/cat Ovrjrola-L
Xa
cpya
reXovcrt,
778*
ov rt? /xera rolcriv eXtcrcro^Ltev^v SeSa^/ce os dvTJp- crv 8 a/cove Xoyov OToXoj/ ov/c a
ravra yap
eV Se
/cat
8*
/cpareovcrt 7rept7rXo/a,eVoto
ap re
rt ytVerat
ovr
r)<rav
etre
yap
Se
rovro 8 eTrav^ifcrete TO
/ce
Kat TroOev
\66v;
TTTJI KT^aTToXotro, eVet rai^S ovSeV cpTjfioi/; dXX* avra ecrrti/ ravra, 8t* dXXi^Xwv Se Oeovra.
yiyverai aXXore
aXXa
/cat ^ve/ceg
ateV o/zota.
I will
Now
grows
into being,
now
22
Even from the One disparting come the Many. Twofold the birth, twofold the death of things
For, now, the meeting of the Many brings To birth and death and, now, whatever grew
;
From out their sundering, flies apart and dies. And this long interchange shall never end. Whiles into One do all through Love unite;
Whiles too the same are rent through hate of Strife. And in so far as is the One still wont To grow from Many, and the Many, again, Spring from primeval scattering of the One, So far have they a birth and mortal date
;
And
in so far as the
long interchange
Ends not, so far forever established gods Around the circle of the world they move. But come but hear my words For knowledge
!
gained
spake, the utter of these words, Naming goal my I will report a twofold truth. Now grows
soul.
For as before
The One from Many into being, now Even from the One disparting come the Many,
Water, Earth and awful heights of Air; And shut from them apart, the deadly Strife In equipoise, and Love within their midst In all her being in length and breadth the same. Behold her now with mind, and sit not there
Fire,
With
Abides established
23
She speeds revolving in the elements, But this no mortal man hath ever learned
Hear thou
Behold those elements own equal strength And equal origin; each rules its task; And unto each its primal mode; and each
Prevailing conquers with revolving time. than these there is no birth nor end For were they wasted ever and evermore,
And more
They were no
longer,
How
to be plenished
and the great All were then and from what far coast ?
besides, might they to ruin come, Since nothing lives that empty is of them ? these are all, and, as they course No, along
And how,
Through one
And
now
that
is
born
<&iXirj.
Love.
19.
Firm-clasping Lovingness.
Love and Hate
in the
20.
Organic World.
TOVTO
fj,ev
av pporeuv ^ueXeW
a/DtSet/ceroi/
OJKOV
aXXore
^/
OtXor^rt a-vvep^o^ev
eis ev
diravra
24
ra
XeXoy^,
filov
dXXore 8 avre
Ka/ojicrt StaT/xi
irXa^erat at/Si^ eKacrra Treplpp^yfJiivL /3ioio. cus 8 avrco? OdfjLvoicri Kal iyOvcriv v8po/xeXa^pois
Orjpcri,
the eternal
Two
limbs
is
shown:
Whiles into one do they through Love unite, And mortal members take the body s form, And life doth flower at the prime; and whiles, Again dissevered by the Hates perverse, They wander far and wide and up and down The surf-swept beaches and drear shores of life. So too with thicket, tree, and gleaming fish Housed in the crystal walls of waters wide; And so with beasts that couch on mountain slopes,
And
sea.
Elements
21.
is
All
We
See.
aXX* dye, rwvS odpuv Trporepuv eTTLp-aprvpa Se p/cev, V TTpOTCpOLfTi XlTTO^uXoi/ 1T\TO Ct Tt Kal arrai rje\Lov fjitv Oepp-ov opav KCU \ap.7rpov
apPpora
6fji/3poi>
8 over
tSet re
8 eV
Tracrt
Svo</>oei>Tct
8* 0,1779
$id(jLop<j>a
a-vv 8*
e)3i7
eV
<I>tXoTT7Tt
IK TOVTOJV
yap
Tro
d T
e /8Xdo-n7(r
re #eol SoXt^atwves
eoTiz>
avra ya/3
raura,
Si*
dXX^Xwv
8e
If their
But come, and to my words foresaid look wide witness anywhere forgot
well,
that behooves the elemental forms: Behold the Sun, the warm, the bright-diffused; Behold the eternal Stars, forever steeped In liquid heat and glowing radiance; see Also the Rain, obscure and cold and dark, And how from Earth streams forth the Green and
Aught
Firm.
And And
all through Wrath are split to shapes diverse each through Love draws near and yearns for
;
each.
For from these elements hath budded all That was or is or evermore shall be All trees, and men and women, beasts and
birds,
And
The
Through
and, as they course along one another, they take new faces all,
all,
By
Similia Similibus.
22.
(lev
yap raura
-^da>v
eavratv Travra
re
ocrcra
<J>LV
re
/cat
iv dv^rolaiv
ovpavbs ^8e a
26
o)<?
ecrrepKTcu
6yu,oio>$eW
\_o
a] TrXetcrro^
0,77
TTO.VTTIL (Tvyyivf.crOa.L
\vypd
NetVeo? eWea
i^icriz
ort cr^)icrt
yevvav eopyev.
So too those things that are most apt to mix Are like, and love by Aphrodite s best. But hostile chiefly are those things which most
From one another differ, both in birth, And in their mixing and their molded forms Unwont to mingle, miserable and lone,
After the counsels of their father, Hate.
An
Analogy.
23-
a)?
o o-rrorav -ypa^e e?
d/jL(^l
oLva.0-rjfjLa.Ta
[J.-IJTLOS
7TOLKL\\a)cnv
dvepts
76^77?
VTTO
i
ev SeSacore,
(jxip/jiaKa yepcriv,
fjid pi^aicr
TroXv^poa
vrXew,
dp/jLovLYii fjiti^avre
e/c Tail/
ra
/xei^
aXXa
e Xacrcra;,
etSea
TTOLCTIV
aXty/cta Tropavvovcn,
/cat
SeVSpea re Kri^ovre
KCLL
avepa?
re
6eov<;
SoXt^ataj^a?
cr
,
ahXodev
aXXa
ocrcra
2/
And
even as artists
their craft
Through
hue
wits of cunning
The oozy
Bright temple-tablets, and will seize in hand poisons pied and red and gold
(Mixing harmonious, now more, now less), From which they fashion forms innumerable, And like to all things, peopling a fresh world With trees, and men and women, beasts and birds, And fishes nourished in deep waters, aye, And long-lived gods in honors excellent
:
Just so (and let no guile deceive thy breast), Even so the spring of mortal things, leastwise
Of
all
guard
In this
my
knowledge well, for thou hast heard song the Goddess and her tale.
Kopv(j>as
ere/acts ereprjicri
JJLLCLV.
.
lLv9a>v
/AT)
reXeetv drpaTrov
To join together diverse peaks of thought, And not complete one road that has no turn.
An
Aphorism.
25-
What must
be said,
may
28
eV Se
/cat
jjiepeL
<f)0ivei
ei<;
dXX^ Xajv
8e
Qr\pu>v
/cat
dXXaiv tOveai
aXXore
jaei/
^1X0717x1 o-vvep^o^ev
et? el-a
aXXore 8 av St^
/zev e^
e/c
TrXedi/wt p,ejJid9r)Ke
-)j8e
vrXeW
e/creXe^oucrt,
r^t
i^t
Tavrrji 8
In turn they conquer as the cycles roll, And wane the one to other still, and wax
The one
by olden Fate For these are all, and, as they course along Through one another, they become both men
to other in turn
;
And
Whiles in fair order through Love united all, Whiles rent asunder by the hate of Strife, Till they, when grown into the One and All Once more, once more go under and succumb. And in so far as is the One still wont To grow from the Many, and the Many, again, Spring from primeval scattering of the One, So far have they a birth and mortal date.
And
in so far as this
long interchange
Ends not, so far forever established gods Around the circle of the world they move.
29
<y/ce
a yvta
aii7<5
Nor
But
Harmony,
ov
crrctcrt?
ez>
Nor
its
limbs
/<ctt
TrdfATrav
ov
yap
0,770
ou TroSe?, ou ^oa
yowa,
KOL
ov ja^Sea
dXXa
cr(f>alpo<s
Y)V
For from its back there swing no branching arms, It hath no feet nor knees alert, nor form
3O
Of
sphere
it
was, and
like
30.
avrap
eVet
/xe
ya
Net/cos eVt/x^teXeeo o tv
et
e? rt/xa? T dvopovcre reXctoyaevoto ^poVoio, 09 <r$iv a /xot/3ato5 TrXare og Trap eX^ Xarat opKov
Yet after mighty Strife had waxen great Within the members of the Sphere, and rose
times arrived
to Strife, to
TrdVra
yap
e^etr^? TreXe^at^ero
yvla Oeolo.
Seei
ap9pov.
The
tu?
/cat
eS^cre
But as when rennet of the fig-tree juice Curdles the white milk, and will bind it
34-
fast.
3!
of Love.
avrap
e<?
iropov
e
eWpraTov
tAcero
eV Se yae cr^i $1X0x175 crrpoc^aXiyyc ye e^ r^t Sr) raSe Trdvra crvvep^erai ev [JLOVOV etvat,
OVK:
a^>ap,
dXXa
Oe\r)[JLa crwicrra/Aei
"
aXkoOev aXXa
rw^ Se
ocrcr
TOJZ>
ert Net/co?
Traz/
epvKe ju-erapcrto^- ov
yap a
dXXa ra
eV ecr^ara rep/xara /cu r fteV eVe/xtp-^e, /xeXewv ra Se r e oacrov 8 atei^ vTreKrrpoOeoi, rocrov altv eVi^
l^eo-rj]Kev
ati//a
pdOov aOdvar
et
^copa re
ra
Trptv,
OJV
Se re ^icryo^vo^v
X6
*-
"
@vea pvpLa
tSe
dp^pdra, dav^a.
now
will
To
paths of festal song, laid Draining each flowing thought from flowing
thought.
When down the Vortex to the last abyss Had foundered Hate, and Lovingness had
The eddying center of the Mass, behold Around her into Oneness gathered all.
reached
Yet not a-sudden, but only as willingly Each from its several region joined with each;
32
mingling thence are poured abroad The multitudinous tribes of mortal things. Yet much unmixed among the mixed remained,
And from
As much
For not
as
Hate
still
Out
blameless did Hate yield and stand yonder on the circle s utmost bounds;
all
But partwise yet within he stayed, partwise Was he already from the members gone. And ever the more skulked away and fled, Then ever the more, and nearer, inward pressed
The gentle minded, the divine Desire Of blameless Lovingness. Thence grew apace
Those mortal Things, erstwhile long wont to be Immortal, and the erstwhile pure and sheer
Were mixed, exchanging highways of new life, And from their mingling thence are poured abroad
The multitudinous
Knit in
all
WV Se crvvepxofJiewv
And as they came together, Hate began To take his stand far on the outer verge.
Similia similibus.
37-
avei
Se -^Oatv
JJLZV
(T^irepov Se/xa?,
aWepa
33
Now
Is.
Xe^w TrpwO T^Xt/ca r apxyv, aye uv eg 8f)\ tyivovro ra vvv eVopw/xev avra^ra,
. .
.
et
rot
yata
^o aWrjp
crfyiyyaiv Trepl
Come!
I will
name
Whence
rose to sight
things
we now
behold
And
Earth, many-billowed Sea, and the moist Air, Aether, the Titan, who binds the globe about.
Earth and Air Not
39-
Illimitable.
aTreipova yfjs re ftdOr] /cat 8ai//t\o? Sta TroXXw^ 877 yXwcrcr^? prjOevra jaarata)? e/c/ce^vrat (rrojaarwt , okiyov TOV Travros
L7rep
a)<j
If
Earth
Were Have
Of
black deeps were endless, and o er-full the white Ether, as forsooth some tongues
s
mouths
.
those
who
little
tXctetpa creX^Vfi.
aXX
jaez^
cl
But the sun s fires, together gathered, move Attendant round the mighty space of heaven,
34
o.TrecTTeycicrez
oe oc
P. \
cj \
ctt>y<X5j
ear av
>
/)/
/}
/;
And
The moon,
in
the sun
beams
passing under, covers o er, And darkens a bleak tract of earth as large As is the breadth of her, the silver-eyed.
43-
a)?
As sunbeam
striking on the
44-
moon
broad
disk.
avTavyel
77/305
OXvfjLTrov a.Tap/3~r)ToicrL
7T/3oo"cu77Ot5.
KVK\OTep$
TTepl
yaiav
eXtcrcrerat
aXXdrptov ^015.
Round
ct/3/iaTO5
o>5
Trept
X^
01 7? tXiVcrercu
s
rj
re Trap
aKprjv
a chariot
47-
aOpel
JJLCV
For toward the sacred circle of her lord She gazes face to face.
35
VVKTOL Se
(ae<TTi.
beams
of sinking sun.
Of
Wind and
50.
Rain.
1/315 o
IK TreXayou? ave^iov
(frepei
r)
Iris
rain.
Ka/37raXt)u,a>?
S dvoiraiov
And
fire
TToXXo, 8
And many
fire
OVT&)
yap
course
it
met,
And
ofttimes otherwise.
36
Earth
aX?
The
salt
grew
solid,
smit by
beams of
sun.
There budded many a head without a neck, And arms were roaming, shoulderless and bare, And eyes that wanted foreheads drifted by.
58.
[.
fJiOvvofjieXr) ert
ra yvta
OVTOL eVXai^aTO
37
avrap Tavrd re
CTret /caret
^t^ov
Sai//,&>,
cjv/u,7ri7rTeo"Koz>,
crvveKvp(rev eKacrra,
aXXa
re 7T/50?
rots TroXXd
8117 verf
e^eyivovro.
But now as God with God was mingled more, These members fell together where they met,
And many
a birth besides
eiXiVoS
oL
feet.
TToXXct
fjiev djji(f)nrp6crct)7ra
/Bovyevrj dvSpotrpuipa,
dv$pcxj)vrj fiovKpava,
rrji
ret
^e^eiy^iva
pev
avr
dvopwv
Se ywat/co^)U^
born with twofold brow and breast, Some with the face of man on bovine stock, Some with man s form beneath a bovine head, Mixed shapes of being with shadowed secret parts, Sometimes like men, and sometimes woman-
Many were
growths.
62.
vvv 8
ay
/cXv
evvv^ovs
ra>^8e
opTrrjKOLS
-
ov
yap pvOos
/cat
ov\o<f)vels
fjiev
uSaro? re
38
ovre ri
/LteXeajv epaTov Seyaa? e/x^aiVo^ra? ovr IvoTrrjv oiov T CTrt^ajptov az/Spacri yvtov.
7TU)
But come! now hear how twas the sundered Fire Led into life the germs, erst whelmed in night, Of men and women, the pitied and bewailed; For tis a tale that sees and knows its mark. First rose mere lumps of earth with rude impress, That had their shares of Water and of Warm. These then by Fire (in upward zeal to reach
Its
kindred Fire
in
aloft,
Of lovely limbs, nor yet a human cry, Nor secret member, common to the male.
The Process
of
Human
63-
Generation To-day.
aXXa
17
p,v eV
a*>8po?
But separate is the birth of human limbs; For tis in part in man s.
. .
64
ran 5 eVt
KO.I
ITo^o?
elcrt St
who
sees.
cv
Into clean
wombs
when
Therein they meet with Cold, the birth is girls; And boys, when contrariwise they meet with Warm.
39
A^poStr^?.
iv
yap
OepfJiOTepoii TO/CGI?
/cat /cat
/cat
For bellies with the warmer wombs become Mothers of boys, and therefore men are dark, More stalwart and more shaggy.
ev
oySooVov Se/cdV^t
TTVOV eTrXero
On
month the
Becomes white
69.
Twice bearing.
70.
Sheepskin.
On Animals and
71.
Plants.
et oe rt crot Trept
770)5
TrtcrTt?,
vSaros yatr;? re
ocra
i/vi^
at^epo? -^eXiov re
Kipva^vaiv
TOCTCT
,
etSi7 re yevoia.ro
^pota re
0vr)Ta>v
yeyaacrt crvvap^ocrOivr
40
And
belief lack pith, and thou still doubt from the mingling of the elements, The Earth and Water, the Ether and the Sun, So many forms and hues of mortal things Could thus have being, as have come to be, Each framed and knit by Aphrodite s power.
How
72-
As
the
tall
trees
and
fish in
briny floods.
73-
o>5
Se Tore -^Oova Kuvrpi?, eVet T e S l-r\vtv ev tSea TTOLTrvvovcra BOWL Trvpl 8ai/ce KpaTvvai
.
As
Kypris, after watering Earth with Rain, Zealous to heat her, then did give Earth o er To speed of Fire that then she might grow firm.
74-
(frv\ov dfMOVCTo^
TWV 8
O(T
(7(1)
fJieV
TTVKvd,
TO.
KTO0l ^Oi
.
Of
beasts, inside
4!
V0
oi//ei
Of ocean-dwellers, aye, of shell-fish wreathed, Or stony-hided turtles, where thou mark st The earthen crust outside the softer parts.
77-78.
[Sez/Spea 8 ] e //,7reSo<vXXa /cat e ^vreSo/capTra reOrjX Kaprrwv d^^o^aytcrt /car rjtpa irdvT eviavrov.
Trees bore perennial fruit, perennial fronds, Laden with fruit the whole revolving year,
Since fed forever by a fruitful
79-
air.
OVTCD 8
ojtoro/cet fjLCLKpd
Thus
/cat
V7rep<f)\oia
fjLrjXa.
in ripening be,
And
apples
grow
so plentiful in juice.
Si.
owo?
o,7To
<J)\OLOV
TTcXerat cranev iv
V\Q)L vSa)p.
Wine
And
42
raura rpt^e?
/cai
c^uXXa
/cat oioivoiv
Trrepd TTVKVO.
From
the
same
stuff
Leaves,
scales of fish,
plumes.
83-
avToip
on the chines
Of hedge-hogs.
Our
Eyes.
84.
o? 8 ore
^Lfjiepi,r)i>
TI<>
cfy/a?,
01
<^>a>5
avi^v Xa/x Trrepa T ave^aiv JJLCV TT^eu/xa Siacr/aSi acriz de S eifw Sta^poHcrKov, ocroi Tavacorepot
dretpecrt^ d/crtVecreny
TTavTOLW
Se ror eV /x^Vty^iv [r ]
\67TTrj LCTLV
Ta^aa/repo^
As when
a man, about to sally forth, Prepares a light and kindles him a blaze Of flaming fire against the wintry night,
all
winds;
43
Though it protect from breath of blowing winds, Its beam darts outward, as more fine and thin,
with untiring rays lights up the sky: so the Fire primeval once lay hid Just In the round pupil of the eye, enclosed
In films and gauzy veils, which through and through Were pierced with pores divinely fashioned,
And
And
thus kept off the watery deeps around, Whilst Fire burst outward, as more fine and
thin.
85-
r Se
(>\o
The
gentle flame of eye did chance to get Only a little of the earthen part.
86.
J/-TV
ofJifJiaT
>
>
O-O
>
eTrygev aretpea 01
O>
AypooLTr).
From which by Aphrodite, the divine, The untiring eyes were formed.
87.
yoja<oi5
acrKfjcracra Karacrropyot?
A^poStrrj.
bolts of love.
yyverai
One
vision of
two eyes
is
born.
44
"
eyeVovro
Knowing
that
all
015
yXv/cv
fji^v
eVt irutpov
opovcrev,
o^v 8
eV o^u
e/3i7,
Thus Sweet
olvtoi
fJLa\\ov IvdpBiJiiov,
avTap
e Xcuou
OVK eWXet.
Water
But
to
is
allied,
will not
mix with
oil.
92.
TO>I
Ta KOLTTLTeptoi jjieL^Oei
TOV ^aX/coi/
the copper
tin.
/3vcrcraH 8e
With
flax
mixed the
niger in /undo fluvii color exstat ab umbra, antris. atque cavernosis itidem spectatur in
et
45
And
Comes
the black color of the river s deeps all from shade; and one may see the
same
In hollow caves.
Eyes.
95-
V{JL
Trpoir*
l<j)vovro,
first
Began
to
grow
together
Bones.
96.
rj
TO)
Svo
T<i)v
6/cro) fiepecav
^ci^e
N^crnSo? atyX^s,
recrcrapa 8
Kind Earth
Of
for her broad-breasted melting-pots, the eight parts got two of Lucid Nestis,
And
of Hephsestos four.
Harmony.
The back-bone.
Blood and Flesh.
98.
?)
Se XOaiv rovroicriv
10*17
o/x/3pa>t
jact\to"ra,
opjatcr^eicra reXetots ev
46
ctr
IK TOJV
And
after
Of Aphrodite anchored
Almost
in equal
(Although the parts of Earth were sometimes less, Sometimes a little more than theirs). From these There came our blood and all the shapes of flesh.
The Ear.
99-
KeoSajy.
ddpKivo*; oo5.
bell ...
a fleshy twig.
The Rushing Blood and
100.
the Clepsydra.
a>0
8 dvaTrvtl
TTOLVTO.
KOI CKnvel-
TTCLCTL
Kara crw/ia
ev06v
erret^*
orrorav
i*.ev
aTraf^t repev
af/xa,
awrjp
ewe
K\ei/;v8/3T7t Trat^tcrt SieiTrere o? ^a evre /xet avXoi) nopOfjiov eV euetSet ets vSaro? ^SaTrr^tcrt repev Se /xa?
ovS er
e?
ayyocrS
ecrojc/e fa
6fji/3po<;
ttii/
elpyei
aepo? oy/co?
Trecrw^ evrt
poov avrdp
eVetra
47
cos
o avTcos, of uocop
o>
etrcp^erat alcn^ov / \ v rt * o
e^ryt
vSaj/3.
\
"
/xez/
XP
V^t Tropoto,
a.jj.(j>l
aWrjp 8 KTos ecra) XeXt^jiteVo? 6p,/3pov epv/cet TrvXa? tcr^/xoio Sucr^^eog, a/cpa Kparvvaiv,
etcrd/ce
X a P^
ju-e^f rare S
av
TraXtv, efjiirakiv
T)
irpiv,
015
eure 8
aWepos v0v$ pevfjia Karep^erat otS/u,art dvaOpuiO Krji) TrdXiv IKTTV.L Icrov
oirLcrcra).
And
Of
thus does
all
In
all,
bloodless tubes
Innumerable along the outmost rind so the blood remains within; For air, however, is cut a passage free.
The
comes rushing in with roaring swell; But when again it forward leaps, the air
air
In turn breathes out; as when a little girl Plays with a water-clock of gleaming bronze:
As
Is
long as ever the opening of the pipe by her pretty fingers stopped and closed,
And
Of
thuswise plunged within the yielding mass silvery water, can the Wet no more Get in the vessel; but the air s own weight,
falls inside
it
That
Keeps
48
Uncovers and
When
Gets
in,
Even
so
it
is,
When
brazen clock
The water
and the
Shuts pipe and tube: the air, that from without Comes pressing inward, holds the water back
As
Until her hand will loosen, when amain Quite contrariwise to way and wise before
Pours out and under the water s destined As air drops down and in. Even so it is
bulk,
With
members
When
hurrying back it streams to inward, then Amain a flow of air comes rushing on; But when again it forward leaps, the air
In turn breathes out along the selfsame way.
Scent.
101.
/zeXeo)i>
p-vKTTJpcriv e
ocrcr
a.7re Xei7re
7701171
Sniffing with nostrils mites from wild beasts limbs, Left by their feet along the tender grass.
.
. .
102.
eSSe f^ev
ovv
Trvoir}s re
XeXoy^acrt
TTOLVTO. /cat
And
thus got
all
49
/xei>
ovv
10x17x1
Tu^Ty? TrecfjpovrjKev
Thus
all
vvKvpcre
TrecroVxa.
at their fall
aijaaxo? iv
rrji
II
ecrxt
In the blood-streams, back-leaping unto it, The heart is nourished, where prevails the power That men call thought; for lo the blood that stirs
is
man
controlling thought.
1 06.
Trpo? Trapeov
yap
//,>?xi5
de^exat
a.v6p<t>TTOL<Tiv.
thrift of
reason grows,
body
s thrift
and
state.
107.
e/c
TOVTCDV
[yap] TrdVxa
<j>povov(rt
7rem7yacrii>
apjjLOcrOevTa.
KO.I
xovxoig
/cat
For as of these commingled all things are, Even so through these men think, rejoice, or grieve.
5O
dp
.
iv aiet
cr<j)LO
As By
fiev
yap yalav
oTrajTrajaev,
vSart 8 vScop,
aWepa
8to^,
drap
through Earth that Earth we do behold, Through Ether, divine Ether luminous,
For
tis
Fire,
devouring
no.
et
-yap K.iv
cr<>
ravrd re
ravr
ci
crot
^aXa
Trdi/ra 8t
raJj^S
ataivo?
eKTifcreaf
avra yap
aue
8e o~v
/zvpta SetXa
a r d/M/3Xwouo~i
evrl
(^>t\f]v
o~
a<f>ap
e/cXeiv|/ovo~t TreptTrXo/u-eVot
cr<j)cjv
auraiv TroOeovra
yevvav
*a! vatpaTos al&av.
Trdi/ra
yap
For
if
reliant
51
s nature, where his essence lies. But if for others thou wilt look and reach Such empty treasures, myriad and vile, As men be after, which forevermore Blunt soul and keen desire O then shall these
Of each man
Most
For
yearning is a quick return Unto their own primeval stock. For know: All things have fixed intent and share of thought.
all their
Dominion.
III.
8 ocr<ra yeyacri KaK&v KO.I yifpao? a\Kap e eVel Trevcr^i, JJLOVVCOL crol Kpavea) raSe Trdvra. ol r eVt yalav Travcrets 8 d/ca/u,arajv ave^wv
(j>dpfjLaKa
ya>
fj,evo<;
TTVoia&i
f)i>
Karaivvovcriv apovpas
K\a.ivov Kaipiov av^fjiov
/cat e
0T](rL<;
l
,
ofjifipoio
0-rjcreLS
Se
/>
And
Was
And
thou shalt master every drug that e er made defense gainst sickness and old age
all this I will fulfil
thou shalt calm the might of tireless winds, That burst on earth and ruin seedlands; aye,
52
Thou
shalt
Black rain to drought, at seasons good for men, drought of summer shalt thou change nourishing the mountain trees, As down they stream from ether. And thou shalt From Hades beckon the might of perished men.
THE PURIFICATIONS.
The Healer and Prophet.
112.
at
<j>i\oL)
ot /teya acrrv
^
\
Kara
avQov
jueA.eSi ^toz es
v
dyaOvv
epycw,
V/AU>
/T5"
ot o
o>
>
a/x
errovrai
Ke/oSos a
eTTt
^ ^aXeTrotcrt
TTCTrap/AeVot
[clju,^)t
Ye
mighty city dwell Along Acragas hard by The Acropolis, ye stewards of good works, The stranger s refuge venerable and kind, All hail, O friends! But unto ye I walk As god immortal now, no more as man, On all sides honored fittingly and well, Crowned both with fillets and with flowering
friends,
who
in the
the yellow
wreaths.
54
To thriving cities, I am sought by prayers, And thousands follow me that they may ask The path to weal and vantage, craving some
For
oracles, whilst others seek to hear
healing
all
a foul disease
That
dXXa
el
rt TourS*
eTTi/cei//,
eucret
jieya
^p rjf^d
Yet why urge more, as if forsooth I wrought Some big affair do I not far excel The mortals round me, doomed to many deaths!
114.
a>
<i
Xot, oTSa
>
>
fJLtv
//<v#oi9,
ov? eya) e^epeoj- jjia\a o apyaAe^ L^J -ye rerv/crat KOL Sucr^Xo? CTTI (frpeva TTWTTtos
t/-
sj
"n
friends, I
I
know
Which
will
But greatly troublous unto men alway Hath been the emulous struggle of Belief
To
ea-Tiv
0u>v
<f>6va)L
^>tXa
yvta
os K
ttriopKov djaapr^cra?
55
CXTTO
jJLaKopcov
dpyaXeas
aWepiov
Trot To?
ovTa
fjiv
ydp
8 eg
^oz O?
e?
avya?
T^eXtof (fraedovTos, 6 8
aWepos
e/A/3aXe SiVcu?-
aXXog 8
/cat
e^-
aXXou Several,
crrvyeovcrc Se Tra
eya>
Net/cet
xat^oaeVwt TTICTWO?.
is
There
word
And
Far
With amplest
spirits,
with their
lot of
age-long
life,
Do
Or
foul their limbs with slaughter in offense, swear forsworn, as failing of their pledge,
wander thrice ten thousand weary years Far from the Blessed, and be born through time In various shapes of mortal kind, which change Ever and ever troublous paths of life: For now Air hunts them onward to the Sea; Now the wild Sea disgorges them on Land; Now Earth will spue toward beams of radiant Sun Whence he will toss them back to whirling Air Each gets from other what they all abhor. And in that brood I too am numbered now, A fugitive and vagabond from heaven,
Shall
;
As one
56
yap
TTOT
eya>
yef/ATji/
Koups
re KO/DT} re
t
was once already boy and girl, Thicket and bird, and mute fish in the waves.
For
I
ywpov.
place.
19.
9vr]To1s.
From what
Am
large honor and what height of bliss here fallen to move with mortal kind!
This Sky-Roofed World.
1
20.
. . .
r)\v0ofj,ev
roS
v-n
avrpov vTrdcrreyov
And
then
we came unto
This
I
a roofed cave.
ale of Tears.
121.
evBa
3>6vo<;
arepnea ywpov, KOTO? re KCU aXXcov eOvea Krjpvv re pevcrra Ka o T ? /te? epya av Xa/jiaW Kara CTKOTO? 7)Xao-/covo-ti/.
re
"
I/
<TOt
Where
Slaughter and
besides,
57
Where shriveled Diseases and obscene Decays, And Labors, burdened with the water-jars, Do wander down the dismal meads of Bane.
122.
evO* rjaav
"KOovivi
re
/cat
HXtoTn?
A?5pt9
&
KaXXtcrrw r Alcr^prf
rjs
Oowcra re AT^^ai^
re,
T epotcrcra /teXay/coupog r
Acra<eta.
And And
There the far-peering Virgin of the Sun, bloody Quarrel and grave-eyed Harmony, there was Fair and Foul and Speed and Late, Black-haired Confusion and sweet maiden Sure.
123.
<&u(ra>
Kti
/cat
re QQipevri re, /cat Ev^any /cat ^Eyepcrt?, / AcrrejLt^)^? re, 7roXvo"re (ai>o5 re Meytorw
^CJTTT
<&ovr
re /cat
And
Filth,
o>
TroTrot,
e/c
o>
o>
Toio)v
r epiScjv
re
o~Tova^a>v
mortal kind!
From
58
>
\
<f
e/c
jaez/
yap
4 WWI/ ertfet
//)
>
veKpa etde
n
a/xeipajv.
For from the living he the dead did make, Their forms exchanging
. . .
126.
All things doth Nature change, enwrapping souls In unfamiliar tunics of the flesh.
127.
The
When
forms of brutes,
Are tawny lions, those great beasts that sleep Couched on the black earth up the mountain side; TUit, when in forms of beautiful plumed trees
They
live,
ovSe
Zeu<j
/So.o
dXXa
Kv7rpt9 /SacrtXeta.
re ^ojtot(Tt [JLVpOLCTL T
SatSaXedo/xot?
59
eve&pevai
ije
a yuta.
Was
Nor
With painted images With costly unguents With gentle sacrifice With redolent fumes
Pouring
libations out
upon the ground Of yellow honey; not then with unmixed blood Of many bulls was ever an altar stained; But among men twas sacrilege most vile To reave of life and eat the goodly limbs.
The Sage.
129.
fy Se rt? eV Keivoicriv avyp Treptwcrta etSw?, 65 ST) fjLTJKio-Tov 7rpa,7uSwz> eVnfcraTO TT\OVTOV
re /AaXtfrra CTCK^WV eTrnjpavos
epyw
e
yap
irdo"r]icriv
ope^curo
7rpa,7TtSe<Tcriv,
Was
one among them there, a supreme man Of vastest knowledge, gainer of large wealth Of understanding, and chief master wise Of diverse works of skill and wisdom all;
60
For whensoe
Of
Readily each and every thing that e er In ten or twenty human ages throve.
Those Days.
130.
ycrav 8e T
irp ocrrjvrj,
All things were tame, and gentle toward men, All beasts and birds, and friendship s flame blew
fair.
The Divine.
131-
ei
yap
(j)rjfj.epLO)v
r)p,Tepa<;
eW/ceV rtvog, a^i/3pore Movcra, /LteXeVa? [fj.e\ rot] Sta (^povn So? eX^etv,
ayaOov \6yov
[JL(f)aLvovTL.
For
since,
O Muse
To
gateway
to thy soul,
132.
7rXovroi>,
OeiXo? S
<Si
cTKoroecrcra
dewv
Trept,
8oa
fj,fj, f)\v.
well with
his wealth
6l
OVK
CCTTIV 7reXdcra,o-#ai ev
f)
6(j>0a
X P a L ^/^cu
rjnrep re
We We
may may
With
not grasp It with our human hands, neither hands nor eyes, those highways twain
Belief drops into
134-
Whereby
ouSe
ov
minds of men.
yap
di/Spo/ie-^i
Ke(j>a\rjL
Kara
ywa
Ke /cacrrat,
fjLev
a
<f>pr)v
iepr) /cat
d^ecr^aros
e-TrXero
Kocrpov anavTa
Kara^crcrovcra dorjicnv.
For tis adorned with never a manlike head, For from Its back there swing no branching arms, It hath no feet nor knees alert, nor form
lives,
And with
aXXa TO
aWepos
aTrXerou avyfjs
62
Will ye not cease from this great din of slaughter Will ye not see, unthinking as ye are,
How
fjLOpfjyrjf
cr^>aet
8*
<r^>aa<?
OJ9
aura5
a.TTOppa.i(TavTe
The
And
throat for sacrifice with prayers Hut the poor victims press, blinded fool!
slits his
Imploring their destroyers. Yet not one Hut still is deaf to piteous moan and wail. Each slits the throat and in his halls prepares
horrible repast. Thus too the son Seizes the father, children the mother seize,
And
reave of
life
and eath
138.
their
own dear
flesh.
apvcras
Drawing
63
on
ov
7rpo<T0ev
/ae
StwXecre t^Xee?
TTC/H ^etXecrt
lv cr^erXt
epya /3opa?
Ah woe
is
pitiless
day
Destroyed me long ago, ere yet my lips Did meditate this feeding s monstrous crime!
Taboos.
140.
airo
tree
ano ^
Ye
wretched,
ye altogether wretched,
TOV o ovr ap re Aios reyeot So/xot atyto^oto av ovSe [atv^ E]K[aT]i7? reyos
Neither roofed halls of aegis-holding Zeus Delight it, nor dire Hecate s venging house.
143>
Kpyvaav
* / 0,770 Trej/re
>
i-
>
~i
>
ra/AOvr
five
64
j/^orevcrat KOXOTTJTOS.
fast
from
evil-doing.
145-
Ne
life
from heavy
pains.
The Progression
146.
of Rebirth.
ts
/cat
Se re Xo? /xdVret9 re
/cat v/xi/oTroXoi
Kat
1177/301
and singers of high hymns, Physicians sage, and chiefs o er earth-born men Shall they become, whence germinate the gods,
seers at last,
And
The
excellent in honors.
147.
a#aj>dYots
At hearth and
tals,
feast
From human
65
ova.
Man-enfolding Earth.
149.
The
cloud-collecting.
150.
The
blood-full liver.
151-
Life-giving.
152.
old age.
The
belly.
1533.
ev
7rra e
NOTES.
ON NATURE.
Fr.
I.
Pausanias
is the friend to whom Empedocles addresses himself throughout the poem On Nature. Matthew Arnold has made him a character in Empedocles on Aetna.
Fr.
2.
Narrow ways:
emanations (diroppoai) from things (cf. fr. 89) whence man s the portion such as it is of perception and knowledge (cf. are literally Lucr. of simulacra IV). "Ways" (ira\a/j.a.i) but the notion of small passages is suggested by vices";
"de
ffreivuiroi
cf.
fr. 4.
:
Their little share of life a note of sadness struck more than once by Empedocles, and one of the few elements in common with the personage in Arnold s poem. Cf. the comments on
life
and man
in the
cf.
Gnomic
writers.
Like smoke:
"Ergo
dissolui quoque convenit omnem animai naturam, ceu fumus, in altas aeris auras."
Than mortal ken may span: more skill may have power to move"
Fr.
Fr.
3.
literally,
"than
mortal
4.
Meek
By
Piety s
lit.,
"from
Piety."
every
;
way
fr.
of
2.
knowing
(VaXd^Tj)
cf.
Trust sight no more than hearing, etc. here E. may imply a distinction between the understanding and sense perception
:
68
them which weighs and decides. His theory of knowledge was apparently little developed. Aristotle (De an., Ill, 3, 4273. 21-29) says that E. drew no distinction between voelv or and alcrOdveffOai.
Note by
all
<ppoveiv
ways
"ways"
here translates
iropos,
road,
pore.
The Roman
critic
(Hor.,
DC
ff.)
warns the
poet against a beginning that promises bigger things than the work bears out, and he might have chided Empedocles with the contrary fault for the reverent attitude, reflected in this
;
way
s
to
soul thrills to his large thought and the roll of his splendid verse. Later writers on the Unknow able and the limitations of human knowledge have not always
the gods
The High and Strong: "either philosophers or Love and Strife." Diels, PPF.
doctrines or
Sifted through thy soul: an illustration of the dependence of a poetic value on an emendation; if, instead of StaffffTjOevros
(FV), we read
"Deep
8ia.Tfj.rj6ei>Tos
(PPF),
in thine
me
The
some
dis
agreement as to the interpretation of the symbols that follow. Nestis is presumably a Sicilian water divinity, identified by van ten Brink and Heyne with Proserpina, and the context shows that she symbolizes water. Zeller (p. 759) makes Zeus fire, Here air, and Aidoneus (Dis) earth; Burnet (p. 243) and Bodrero (p. 78). following Knatz, make Zeus air, Here earth, and Aidoneus fire. I am not persuaded that any peculiar theory is implied in this mythology, as Bodrero attempts to prove (cf. also Gomperz, p. 245) at the most E. is hinting at the elements as eternal (the "established gods" of fr. 17) and
;
primary
"the
four-fold
root of
all
things."
Moreover, E.
was poet no
less
than philosopher.
though
it
"flowing"
69
contrasted
and the dry mist (like fire) of Heraclitus; and the warm and cold which Anaximander conceived as differentiated from the (The five-fold division of PhiE. was the first ab lolaos was probably derived from E.)
&Treipoi>.
solute pluralist
clitus,
One.
preceding thinkers, Thales, Pythagoras, Hera Parmenides, etc., had made ultimate reality a material Not until Plato have we an approach to an idealistic
;
monism
Fr.
7.
(cf.
Burnet,
p.
207-8).
preserved to us by
Elements (oroi^eta), supplied here and elsewhere, is nowhere E., and was apparently first used in philos
Plato.
Cf. Zeller, p. 759.
ophy by
Fr.
8.
End in ruinous death: this is not here enlarged upon as is the idea of birth; it is, however, but the other aspect of the latter: the interchange of the mixed implies a scattering as well, the dissolution of the old to form the new; at least I
take
i
f
.
so.
Cf.
etc.
fr.
17.
Fr. 9.
In msn,
properly,
:
"in
the case of
man."
how many
philosophers have
felt
them
by
selves balked in the perfect expression of their thought having in their vocabulary to "assent to use." Fr. 10.
Avenging Death
of
death"
"doom
"ut
in
A6-rjva
d\oiris
ultrix."
fr. 9 (cf. Plut. quoted by Diels, PPF). Lycoph. 935 est sceleris vindex, sic Mors
peccatorum
Fr.
Diels,
PPF.
H-I2.
The doctrine (and in part the words) of Parmenides, afterwards developed with such energy and imagination and observation of the processes of the sensible universe in Book I of the De Natura Rerum.
For there tucill lie, etc. perhaps a more literal rendering would make the meaning more obvious to some readers "For every time will it [i. e., any given object] be right there, where any one every time puts
: :
it."
Fr. 13-14.
is
a Plenum, in
that there
life
is
here any affirmation of the immortality of I, 53, 267) I do men but all per-
7O
in so far as their
elements are
Dicls,
eternal."
however, renders (FV) Pporol "wir Sterbliche"; in is evidently the understood subject of KaXeovet ( call ), it must also be the subject of /Stwfft ( live ), and it is but natural to construe fipoTol below in the same sense. But there is still presumably no reference to the immortality of the soul. Thought and feeling with E. are part of the physical
deed, as
"men"
system and "our being" is but a physical being, to which, however, as to every thing, the thought of fr. ir must apply. refer to the mingling and "loosed apart" "Compacted" and
;
body
constituent elements.
Fr.
16.
and
"Aphrodite"
as the dynamic powers of the universe. conception are still in dispute (cf. Zeller,
Many
p.
details of the
p.
771; Tannery,
306). Efforts to relate them genetically to the Isis and Typhon of the Egyptian, or to the Ormuzd and Ahriman of the Persian
"War"
Fr. 17. The longest, the most significant, and the most difficult of is the "The One" the fragments; preserved by Simplicius.
Sphere;
"the
Many,"
as
we
see
from
line
18
Two-fold the
saying;
I
tilings:
a dark
PPF:
from the "The wheel of nature runs a double course, one complete separation of the four elements to the union of the Sphere, the other from the Sphere to the separation of the elements. In either course exist the certainties of creation and dissolution for, as the elements come together, their meeting (ffvvoSos) brings things to birth, but when the tend
:
ency to mingle has finally increased so far as to form the Sphere again, the same meeting is found at last to be no less
/cei re) the source of their destruction (thus ffvvoSos ri /cret r from the to as the elements Sphere (Siabegin separate again,
<5Xe
<f>vonti>uv)
Cf.
fr. 26.
7!
we have
the
must be noted
that,
;
when Love
is
supreme,
harmony of
:
the Sphere when Hate is supreme, a complete In neither state is anything like our world pos dissipation. sible we must be in either one or the other intermediate
where the elements are making headway (i) away from the Sphere toward dissipation, or (2) from dissipation toward the Sphere. Cf. Burnet (p. 248 ff.), who believes we
period,
Anaximander (but cf. Burnet, p. 64) and Heraclitus and the Pythagoreans seem also to have taught a succession of worlds born and destroyed; and a similar thought is implicit in the
nebular hypothesis of modern astronomy.
So far have they a birth, etc. refers, I believe, to the four elements mortal, if viewed as parts of the perishable things of our world; immortal and unshaken as gods (cf. the
:
"they"
mythological names of fr. 6), if viewed as the primeval sources of all things and as subject to the law of the four cosmic
periods eternal interchange and revolution round of the world."
:
"the
circle
And shut from them apart, etc. both Strife and Love are apparently conceived as material, not simply as dynamic prin The early philosophers were a long way from the inciples.
and abstractions of modern science (cf. Burnet, and even the Pythagorean numbers were by no means sharply distinguished from their concrete expression in geo metrical forms and material things, and even the of Anaxagoras was mindstuff in space. Thus Strife is in equi poise, i.e., everywhere of the same weight (aTaXavrov s entend de 1 equilibre des poids. Tannery, p. 305), and at this moment somewhere outside the Sphere while Love, equal in length and breadth, is situated inside, and
corporealities
p.
246)
"Nous"
"speeds
revolving in the
elements."
regards them as "media endowed with and able to displace each other, media in the bosom of which are plunged the corporeal molecules, but which are still conceived to be as material as the imponderable ether of the modern physicists," i. e., almost as diffused gases; but it is very doubtful if Empedocles had such a defi
Tannery
(p.
306)
special properties
Tis she inborn, etc. whatever the difficulties in thinking out the thought with consistency of detail, there is a freshness
:
72
cosmic principle, or
E. material, with a passion, or a faculty, in the life of man. makes a similar identification of Hate (cf. fr. 109). Schopen hauer s identification of the dynamic principle of all nature
offers a modern analogy. Nor should we overlook with the prior significance in the very choice of the names, drawn from the passions of men to stand for activities as funda mental and wide as the universe.
"will"
I think,
it
to interpret love
of
etc.)
as
more than
it is
possible the
physiological passion of sex for sex, with which identified by the commentators.
usually
Behold these elements own equal strength, etc.: E. conceives the elements as each alike in quantity and strength, each alike primeval but each, with its peculiar function and appearance
;
(cf.
Es
used
in
naming the
ele
ments), qualitatively distinct from the others. But what he means by affirming that 762.
"each
Cf. Zeller, p.
time"
is not, to me speaks nowhere of an age of Air, or Earth, or Water; and the peculiar agencies he imputes to fire (see infra) are apparently at all times at work, without ever ending in fire s dominating all, as in the
He
common
Possibly interpretation of the system of Heraclitus. he refers to the temporal sequence in the separation of the elements from the Sphere (for which see Zeller, p. 787), or
simply to the fact that now this, now that created object in natura rerum has more of this or more of that element in its composition. Cf. fr. 26. In Chinese philosophy "The elements are supposed to conquer one another according to a definite
are told that wood conquers earth, earth conquers water, water conquers fire, fire conquers metal, and metal con quers wood." Paul Carus, Chinese Thought, 1907, p. 47. But
law.
We
there
is
nothing in E.
The
ing
is
translator has
made no
and evidently no
<J>i\li)
4>i\6ri)s
into English
vital
difference of
used by E.
by Diels, PPF.
73
to water.
Fr. 20.
fragment
Fr. 21.
57-62.
But come, etc. i. e., observe if what I have already said does not give a sufficiently clear description of the form, or physical characteristics of the elements quid materiae etiam in priore numeratione elementorum relictum erat formae
:
"si
explicandae."
Diels,
PPF.
fr. 41.
The Sun
see note on
:
The eternal Stars E. conceived the fixed stars as fastened to the vault (of the dark hemisphere), the planets as free, and both as formed of fire separated from the air.
sun and the stars apparently correspond to the fiery element, rain to the watery, and earth to the earthy, con sidered here as visible parts of the present universe no less than as the sources thereof. Air seems to be unrepresented, unless it be suggested by I am inclined "glowing radiance." to take the phrase merely as a bit of poetry it is the radiance of the night, hardly the bright heaven, the of
day.
The
But were
aery expanse
(
it
regularly uses
air,
heaven
for
aether sidera
pascit"
(Bk.
I,
231),
and Virgil
"Polus
dum
sidera
pascit"
(Bk.
I,
608)
phrases which, however, are not, as I understand them, based on an astronomy like that of Empedocles.
The green the Greek is 0&vpva, the beginnings of things, the semina rerum of Lucretius (Liddell & Scott), here possibly with some suggestion of the growth of the vegetable world (hence the translation "green"). There is assuredly no ref erence to the primeval "lumps with rude impress" of fr. 62, for E. is here speaking of things as they are.
:
The long-lived gods: the gods in the On Nature of pedocles are part of the perishable world, formed, like tree or fish, out of the elements hence, though honors excellent," they are not immortal.
Em
"in
74
Fr. 22.
fr. 21.
For amber Sun, etc.: the mutual attraction of the like and the repulsion of the unlike are here referred respectively to the action of Love and Hate; but elsewhere in his system Emon the matter. Cf. Gompedocles leaves us much in the dark Tannery, p. 308. Also Burnet, p. 247. perz, p. 237.
Things that are most apt to mix: where the emanations of the one are peculiarly well fitted to the pores of the other. Cf.
Burnet, 247
Fr. 23.
fr.
this
mixing harmonious, etc.: Gomperz (p. 233) sees a reference in fragment to the four primary colors, as analogous to the four elements. The simile were then doubly striking.
The goddess: lit., divinity (0eoO), undoubtedly the Muse, mentioned several times by E. (cf. fr. 4, 5, 131); important as a hint that the author is poet as well as philosopher, and
may
tem.
Fr. 25.
One may
Cf.
regret that
left
us
more such
pithy sayings.
"A
reasonable reason,
repetition."
If good,
is
Don
Juan,
XV,
51.
Fr. 26.
"they"
means
the elements;
cf.
note
on
17.
is
E.,
and can
only mean,
Gr. eh eva riff/iov; it refers to that the elements which results, as the uni of orderly arrangement of the Sphere. fying process goes on, in the dead harmony
Whiles
in
which ends
of
all
Till they,
till,
when grown.
..
.succumb:
i.e.,
as I understand
it,
of
coming together
the process again which ends in the Sphere, they again begin of separating which ends in dissipation. Cf. fr. 17; and Zeller
(p. 778),
who might
75
under and
succumb" is
(1.
in the
Greek
virevepOe yevrjTai, a
843)
ewi>
AXX bworav
KaOvirepdev
i,uet>
virevepOe yevrjTai
"
TOVTOLKIS OLKad
Travffd/j.ei Oi
iroffios
is,
There: in the Sphere, where one could distinguish none of the elements and none of the forms of things. One notes that the passage makes no mention of air, and wonders if a line
lost.
"Being"
of
movable; but the four elements, though in this sphere visibly indistinguishable, must still maintain their respective qual
ities.
Sphere,
Burnet,
p.
250
Diels,
"in
Concordiae latebris
Possibly below, and is not, perhaps, to be taken any more literally than the refer ence to the Sphere as "exultant." If examined narrowly, however, difficulties must be admitted. The figure may be Pythagorean. Harmony, then, were the personified "fitting,"
"surrounding
"adaptation,"
the Sphere is completely under the reign of Love. "the close recess" is but the solitude"
universe,
fitted,
when brought
together by Love.
HVKIVOS
closeKpvcj>os,
Pythagorean, requires us to conceive "Harmony" as pervading the Sphere, not as hiding it somewhere in space. Moreover, one would expect to find Kpifas to the Sphere rather than to the applied
recess.
in
compact ) were itself perfectly appropriate; but as a noun (meaning, as it seems to here, a hidden place would confuse the thought, for the figure, if
Prof.
Newbold
s
in a letter
i.
e .,
close-binding frost, as "better than the reading, though not altogether satisfactory."
"is
Harmonia
MS
Bodrero assumes (p. 135) that Harmony not Love alone, but the union of Love and Hate, their equilibrium"; but his whole interpretation of Empedocles is very far from that of all other scholars, and is of little usually, as
here, the point of view adopted in these pages.
:
service to
The rounded Sphere This primeval Sphere must never be confounded with E. s present spherical universe, composed, as
76
we
though
Exultant in surrounding solitude: quoted with literary tact, in a corrupt form, by Marcus Aurelius (XII, 3) thou wilt separate, I say, from this ruling faculty the things which arc attached to it by the impressions of sense, and the and wilt make things of time to come and of time that is past,
:
"If
thyself like
in its
joyous
rest reposing.
Fr. 29.
where expressions, in part identical, are used the of Divine; and note that below in fr. 31 the apparently Sphere is called God.
Cf.
fr.
134,
Nor form
to a free
of life-producing
member:
:
and an austere imagination Empedocles gazes upon man, the naked and the swift, and seizes at once on that which most identifies his manhood.
Yet after mighty Strife: it will be remembered that Strife breaks up and separates the elements in the Sphere.
Fr. 30.
Amplest oath
Fr. 31.
Gr. TrXare os
6p/cou, lit.
broad oath.
Cf.
fr. 115.
"This mixture of all materials is divine in which antiquity in general sees in the sense the only world itself the totality of divine beings and powers." Zeller,
p.
813;
cf. p.
814.
Fr. 32.
"quod
sive meliore libro fretus pressit Martianus Rota sive ingenio Diels, PPF. articulis constat semper iunctura duobus."
Fr. 33.
Dicls
(PPF)
cites
"e
Plut. patet
it
e.,
like a baker,
When down the Vortex the origin of the vortex is not ex Tannery plained in any existing fragment of Empedocles. thinks (p. 312) "the vortex is due to a disturbance of equi the final resultant of the disordered movements librium
which Hate occasions
"Hate.... is
in the
Sphere."
And
again
(p.
314)
movement;
in con-
77
sequence of its very mobility it works its way naturally into the interior of the motionless Sphere, produces an agitation and then a movement of revolution. Thereupon Hate is
excluded altogether." But cf. Zeller, p. 784, 787. This chaos, or vortex, caused, according to Tannery by Hate, has suggested to some the "x^Ma" of Hesiod and
is
to the circumference
finally
is
most
"rudes indigestaque moles" of Ovid; it was, however, an accepted tenet of the older schools (cf. The Siv-rj in Anaximenes and Anaximander, W. A. Heidel, Class. Philology, I, 3., July
the
1906).
The ec dying centre of the mass: mass" is not in the Greek; but is to be understood rather than Sphere" which has properly ceased to be in becoming a vortex.
"the
"the
Oneness: not to be
"fair
order"
"and
of
fr.
26, as
fol
low,
from
their
mingling,"
Not
all
blameless
i.
e.,
(see Diels, PPF, and fr. 30) although anything more than a poetic touch, to involve inconsistency of a free will over against the fundamental Such cruxes recall the inconsistencies even in cessity.
decree"
;
"blameless Lovingness"
if
the
ne
the
more developed materialism of modern times, which assumes the possibility of sense experience and of distinguishing truth
and
error, right
circle s
and wrong.
Cf.
:
fr. 116.
The
utmost bounds
The members:
the elements.
:
130.
The two
"The
Were
below.
Fr. 36.
mixed,"
They
The
elements.
7
Fr. 37.
(cf.
Lucr. II 1114 sq.), at versus recuperari Cf. fr. 109 on sense perception.
Fr. 38.
Diels,
PPF.
If the brief examples of things we now behold" are to correspond to the four elements, one finds nothing representa tive of fire, unless ether be here used, as by Anaxagoras, for fire, with reference to the fiery sky (cf. note to fr. 135) and
"all
to the etymology of the word itself (from atOeiv, light up, blaze ) a sense, indeed, appropriate to the appellative "Titan."
were quite a different sense than is usual in E., with ether regularly stands for the element air. This, how ever, involves us in another difficulty: "moist air" (vypbs drip) has been already mentioned: but with Zeller we may interpret
this
Rut
whom
as the lower, thicker, misty air (so a-yp in Homer), as op posed to the upper air, the pure ether, "without, however, is assuming any elemental difference," p. 786. "Moist rendered "feuchten Luftkreis" by Diels (FV), and "damp
it
air"
mist"
by Rurnet.
may add
(
that
Rurnet
is
:
evidently
it
wrong
in E.
is
used inter
aiGr/p
in fr.
Cf. Stickney,
DC
Xat. Dconun,
44.
who
:"
cf.
"Rread,
kingdoms,
stars,
and sky
that holds
them
all."
Emerson, Days.
Fr. 39.
The white Ether: is not in the Greek, but is in keeping with E. s "Ether, the all splendorous," the "awful
"white"
heights of
Air,"
As
forsooth
some tongues,
s
a gruffncss reminding of
Ileraclitus,
and of Emerson
line:
fools."
"The
Fr. 41.
seems to have conceived the sun as luminous image of when the latter was lighted up by the fire of the day fi. e., the bright hemisphere] and reflected upon the crys tal vault of heaven." Tannery, p. 317. Rut cf. Rurnet, p. 254, and
E.
"a
the earth,
Zellcr,
p.
789,
How
the sun, a
mere
its
track in the re
volving sky
we
are
left to
79
An
The
anticipation of the
modern
scientific
explanation of solar
eclipses.
yXavKuiris
silver-eyed: y^avKuinSos wvw, for the much discussed see the Homeric dictionaries. It refers properly
"brightness and flashing splendor," used especially of Athene, of whom the Iliad (A, 200) says, "Seivu 5e oi oaae (paavOev Cf. Schol. on Apoll. Rhod. I. 1280 (quoted
."
"diayXatiffffovffut
dvrl rov
y\rii>7]
diaXdfjLTrovaij
>
66et>
/cat
}]
TJ
rov
eirl
6<p6oL\fj.ov
irapa
rt>
y\av<Tffeiv
6 ecrri
s
\d/j.Treii>.
/cat
~Evpnri-
dys
it
expijiraTO
7\ai>/Cw7rt
re arpefperai
/JL-TIVIJ."
But
speaks of "Selene mild," intended here anything stronger than "with eye of silvery sheen."
is
doubtful
if
E.,
who
y\avKos
it
is
olive,
(fr.
"blauaugigen"
adequate.
Fr. 43. E. knew the source of the moon s light (cf. fr. 45, 47) but the moon itself he held to be a disk of frozen air, and one-half
;
as far
ijXtoi )
as the sun
("E.
StTrXdo-ioj
aTrexetj/
(ri>v
ffeX^vijv."
Fr. 44.
He darts his beams: with Diels I take the subject to be the sun and not the earth (Burnet) and "Olympos" is then the bright heaven, Tannery s "feu du jour" (see note to fr. 41). E. explained the light of the heavenly bodies through his doc trine of emanations, and, accordingly maintained a correct conclusion from incorrect premises that the sun s light re quires a certain time to reach earth. Cf. Zeller, p. 790.
;
Fr. 46.
Which round the outmost: probably goal is turning, or something of the sort, followed here. The form of the clause
shows that
it
served as a simile.
fr. 43.
E. conceived our earth as surrounded by a hollow globe composed of two hemispheres, a lighter of fire, a darker of air, whose revolution produces day and night. Cf. Zeller, This line means only that earth shuts off the light p. 786 ff.
with
it its
sun (see
fr.
41).
8O
FT. 50.
tific
Fr. 51.
And upward, etc.: of fire, which, in E. s thought, had an upward, as air a downward (see fr. 54) tendency, innate The peculiar powers apparently not elsewhere explained. functions attributed by E. to fire led Aristotle (De gen. et corr., B 3. 33ob 19) to separate it from the other elements of the system, an interpretation developed with much ingenuity by Bodrero (Chap. II.).
Doubtless an allusion to volcanic phenomena, as
Sicily.
Fr. 52.
common
in
Fr. 53.
"It"
refers to air.
"Met,"
i.e.,
Sec note to
"The
fr. 51.
at first mixed with water, but the in caused by the velocity of the world s creasing compression revolution [the Vortex of fr. 35] made the water gush forth." Burnet, p. 256. The phrase is not, then, as criticized by Aris
earth....
was
totle,
mere
E.
poetic metaphor.
fire
Fr. 56.
With
Cf.
fr. 73-
Fr. 57-6r. These fragments contain the rude germ of the theory of natural selection and the origin of species (but cf. Zeller, p.
795) they seem to refer to a process of animal genesis during the period when Love is increasing in power (i.e., the fourth period; see fr. 17) fr. 62, on the other hand to another process
;
when Hate
world).
is
increasing
(i. e.,
Cod
with god
\.
e.,
There seems
to be
is
advanced, that E.
no reason for the conjecture, sometimes here influenced by the monsters of Baby
fa-
8l
hermaphro
library of
centaurs,
satyrs,
chimasras,
cyclops,
and other
"mixed
shapes of
being."
The
Johns Hopkins has recently (1906) been enriched, so a med ical colleague informs me, by a collection (originally from Marburg), containing some 936 old volumes on monsters, which the curious reader may consult at his leisure for further
parallels.
Fr. 62.
See notes to
fr.
57-61.
fire
:
The sundered
the
fire
Gr.
Kpiv&nevov
irvp,
lit.
which
"burns
beneath the
E.
is
ground"
"upward
zeal."
Though
"Of
he probably considers the process as typical for the whole animal kingdom.
cold seem to have been important con former favoring growth, the latter
inducing decay, old age, sleep, death, in the last instance per haps serving as the occasion for the separation of the elements by Hate. The general idea is probably as old as speculation.
Fr. 63. For tis in part in man s i. e., in part in the male semen. E. explained conception as a union of male and female semen,
:
semen."
In so far as this ancient belief recognizes that both sexes furnish the germs of the offspring, it is an anticipation of
modern embryology.
Fr. 64.
An
alternative reading, a
"Love-longing
little
freer
Fr. 65.
This is, perhaps, as rational as most modern theories. "At present we are almost absolutely ignorant concerning the causation of sex, though certain observers are inclined to
ovum."
suppose that the determining factor must be sought for in the Williams, Obstetrics (1904), p. 143.
82
Fr. 66.
Fr. 68.
TO
TriW,
not
7""os
colostrum
),
if
my
available
information be correct, though the latter is The comparison seems to he probably meant (Burnet). however grotesque between mother s milk (properly colos
trum) in the breast enlarging during pregnancy, and the matter of a suppurating boil the teat of the former corre of the latter. Colostrum is, however, sponding to the present in the breast after the first few months.
"head"
Fr. 69.
i.
e.,
Fr.
70.
Sheepskin
the
"embryo"
used of the membrane conceived as covering E. could only have been familiar (fa tus?).
the birth of the young.
fire.
with the
Fr. 71. Fr. 73.
Sun
this
To speed
of
fire
densing property.
Fr. 74.
56.
The
subject
may
be Aphrodite.
Fr. 75-76.
Here
lime)
the hones, the earthen part (in modern science, the within some animals are related, quite in the spirit of
our
own
The
turtle
physiology, to the shells on the outside of others. s shell, consisting chiefly of keratin, is, however,
like
morphologically connected,
the skin.
horn,
finger-nails,
etc.,
with
Aristotle (Pneumat. 4843 38) says that E. explained fingernails as produced from sinew by hardening.
Fr. 77-78.
Trees were supposed by E. to derive their nourishment through their pores from the air, more or less vitalizing ac cording to the mixture again a suggestion of modern science.
In thus assimilating the seeds of the olive tree to the eggs by birds, E. was probably guided by similarity no less of
Fr. 79.
laid
tell
is
"because
the
83
Fr. 82.
many
Fr. 84.
doctrine of comparative morphology that has reminded critics of the poet-scientist Goethe.
lantern
Of horny
made
of trans
"horny,"
though not
in
the text,
must be
conceives the eye as a sort of lantern. The apple "Emp. of the eye contains fire and water enclosed in films, the pores of which, alternately arranged for each element, give to the emanations of each a free passage. Fire serves for perceiving the
bright,
When
things reach the outside of the eye, there pass through the pores from within it emanations of its fire and water, and
from the
"It
vision."
Zeller, p. 801.
was an attempt, however inadequate, to explain percep tion by intermediate processes. It was an attempt, moreover, which admitted, however reluctantly, the subjective factor, thus completing one stage of the journey whose ultimate goal
to recognize that our sense-perceptions are anything rather than the mere reflections of exterior objective qualities of
is
things."
Gomperz,
:
p.
235.
Fr. 86.
From which
i.
e.,
Fr. 87.
Aphro
dite.
96.
Fr. 88.
on
fr.
2.
"went
for"
Fr. 92.
Diels (FV), following Aristotle, who has preserved us the fragment, makes the connection sufficiently clear "Die Samcnmischung bei der Erscugung von Mauleseln bringt, da swei
:
iveiche Stoffe
zusammenkommen, cine harte Verbindung zuDemi nur Hohles and Dichtes passt zu einandcr. Dort aber geht es, wie wenn man Zinn und Kupfer mischt."
standc.
84
Fr. 93. Fr. 94.
See note to
fr.
42.
(PPF)
Preserved only in Latin (Plut. Quaest. has thus turned it into Greek:
"/cai
not.,
39).
Diels
Tre Xet
ei>
e/c
ffKioevros
Kal cnrri\atu5ea(Tiv
fvoparai
fi>
avrpois.
Fr. 95.
They: e., the eyes. The thought is thus completed by Diels (FV), following Simplicius: "crgab sich auch dcr Unterschicd, dass cinige bei Tag, anderc bci Nacht heller schcn."
i.
Fr. 96.
4 parts
"ben
construtti
vasi,"
as
Bod-
Glue of
Fr. 97.
Harmony
cf.
"bolts
of
love."
Thus completed by
ihre
Form
Diels (FV), following Aristotle: "hat dahcr, dass sie bei dcr Entstchung dcr Tiere durch
cine zufalligc
Fr. 98.
IVcndung
zcrbrach."
She met:
among
others,
which sug
gests in Empeclocles
Cf.
fr. 102, 103. Cf. Bodrero, p. 107 ff. Ether, the all-splcndorous an illustration of
:
how
E. will
sometimes emphasize a term, used symbolically to denote an clement as one of the four-fold roots of all things, by an epithet suggestive of that element as it appears in the world
about
us.
Diels
(PPF)
paraphrases:
"Tellus
ad sanguinem efficiendum
fere pares partes ignis, aquae, aeris arcessit, sed fieri potest ut paulo plus terrae aut minus, ut quae pluribus elementis una
occurrat,
Fr. 99.
admisceatur."
fleshy sprout
The
E. s picturesque definition of the outer ear. inner ear he likens to a bell which sounds as the air
:
strikes
upon
it
Fr. 100.
This fragment (cf. fr. 105) shows some knowledge of the motions of the blood, though far enough from the discovery of Harvey. Cf. Harvey s own work On the Motion of the Heart and Blood in Animals (1628) for the anterior views.
As
a theory of respiration,
it is
as grotesque as
it is
ingenious.
8^ j
form of a
in
water
escaped
drop
by
drop
top b
its
through a single
orifice at a.
The
The
in
strument was filled by plunging it in water upside down, and stopping the orifice at a with the finger before taking it out again."
i.
e.,
a cor
All that
is
left of E. s
theory of scent.
The
emanations.
Fr. 102.
Got:
lit.,
"chanced
on"
(\e\6yxo-ffi).
Cf. note
on
fr.
98.
Fr.
103.
Chance cf. note on fr. 98. Here, as in some passages elsewhere, E. seems to be a hylozoist. Cf. Zeller, p. 802 but E. nowhere credits the elements as such, with consciousness,
:
unless
fr.
cf.
Gomperz,
p.
245).
Fr. 104.
The
lightest
supply
"bodies."
Fr. 105.
cf.
note to
fr.
100.
The blood
the ancients
to
the verse
to
by
Diels,
PPF), and
have turned
"namque
De Anima
et
But E. did not mean here, I think, to exclude some power of thought from other parts of the body; he says "where prevails the power," i. e., where it chiefly (fj-aXiffra) exists. Cf. Zeller,
p. 803.
86
Fr. 106.
Cf.
"Praeterea
hat nicht die Seele aus den Elementen zusammengesetzt, sondern er hat das, was \vir Seelenthatigkeit nenncn, aus der elementarischen Zusammensetzung des Korpers
"Empedoclcs
erkliirt.
cine
i.
vom Korpcr
e.,
sik
nicht"
a soul as distinct
elements
Zeller, p.
in
8o_>.
the
body
is
nowhere found
in
the
On
Nature.
Fr. 107.
Fr.
These
the elements.
Cf. note
on
fr.
106.
08.
and have been supplied here from "Ry night" day" references in Simpl. and Philop., quoted by Diels, PPF.
"by
Fr. 109.
Through Earth, etc. "we think each element with the cor responding element in our body" (Zeller, p. 802), and the same holds true of Love and Hate (cf. note on fr. 17).
:
Cf. PlotiriUS
T^yei/Tj/xeVos.
Oi5 yo-p
ai>
TTUTTOTC tlSev
:
6ff>0a\fj.bs
ri\iov
r)\ioe<.5i]s
fiy
Cf. also
"War"
Goethe
nicht das
Auge sonnenhaft,
;
Lag
Wie
nicht in tins des Gottes eig ne Kraft, konnt tins Gottliches entzucken?"
Man
Fr. no.
is
the microcosm.
doctrine; E.
All these things: perhaps the good thoughts of the master is here, as elsewhere, addressing Pausanias.
my
of themselves. .. .they grow, etc.: sound psychology, if interpretation just above be correct, and capable of serving as the basis for a chapter in the philosophy of living, on the
For
practical bearings
consciousness.
Drugs: Gr. (pap/j.ana possibly "charms" is better, as sug gested to me by a friend. Galen makes E. the founder of the Italian school of medicine. Cf. Burnet, p. 215.
;
The dominion over human ills, sickness, windstorms, drought and death, here promised to Pausanias, was early imputed to
87
Gr. KarafiOi/jievov jteVoj dvSpos, of perished men the dead" seems hardly permissible with /tteVos (though the word is sometimes used of the spirit, the courage of man), and would render still more crass the contradiction
:
The might
of
"Spirits
On Nature
of the
psychic life. One would conjecture that the fragment belongs to the Purifications, but for the fact that it is addressed to
latter, to
THE PURIFICATIONS.
The inconsistency of the religious tenets of this poem with the philosophic system of the On Nature is, like the relation between the two parts of Parmenides poem, a commonplace in the history of
Greek thought; and, though attempts at a reconciliation have been made, conservatively by Burnet (p. 271), radically by Bodrero (pas sim), our materials seem too scanty for anything more than in
genious speculation.
genuineness.
The work evidently owes much to Orphic and Pythagorean tradition; but there seems no reason for doubting its
Fr. 112.
gentum.
line runs:
and blessed,
mortal."
shalt thou be a
p.
589.
fillets
Em
passage about the Sicilian cities reminds one of the peasant-prophet who went about the populous towns of Gali lee, followed by the multitudes seeking a sign or a healing word; but the simplicity of the Jew is more impressive than
the display of the Greek.
Fr. 113.
I. e., "Why
should I boast of
my
miracles and
his
my
following,
E.,
if
who am
Orphic
a god and so
(cf.
much above
213,
mankind?"
an
Burnet,
p.
and
references),
has here
88
little
self-conscious
hu
mility"
of his sect.
Fr. 115.
these with
"the
identifies
With slaughter:
fellowmen
fr.
;
e.,
bloodshed of animals, no
less
than of
Cf.
it
flesh.
136.
sin, sinfully.
In offense: in
.. .years: Gr. rpiy pvplai wpat, by interpreted as 10,000 years. Cf. Zeller, p. 780.
some
Be born through
in
time, etc.
in origin, though apparently not entirely Pythagorean in form: "Non e spccializzata solo a certi determinati esseri, ma riguarda tutti gli esseri organic!
is
E.
probably Pythagorean
Dei,"
according to Bodrero
etc.
:
(p.
146).
familiar four elements, and below of Hate, but the realm of the Blessed and the curse pronounced upon the spirits seem in
Moreover, something is compatible with the On Nature. needed after all for metemphychosis besides "the reappearance of the same corporeal elements in definite combinations"
(Burnet,
sufficient.
p.
Cf.
271), though perhaps Empedocles deemed that the Buddhistic doctrine of reincarnation and
retribution.
Cf. also
Gomperz,
In the
p.
249
ff.
Fr. 116.
Charts: Aphrodite.
On Nature
(fr.
Hate
to submit to the
Fr. 117.
Possibly as a punishment for having tasted flesh: "Empedocle ci fa sapere che il suo spirito era gia pervenuto alia sede
dei beati,
ma
che cedendo alia tentazione accosto impuri cibi torno ad essere arbusto, pesce, uccello,
fanciullo e
"So
giovinetta."
Bodrero,
p.
147.
long as man [in the Orphic belief] has not severed completely his brotherhood with plants and animals, not real
ized the distinctive
will say
marks and
with Empedocles:
89
was
I,
and
was
a maiden,
bush, a bird, and a fish with scales that gleam in the ocean.
p. 59x1.
after
119).
This must refer to Empcdocles feelings, as he entered, banishment from heaven, upon his earthly career (cf. fr
Cf.
In fans.
cui
tantum
Lucr.. V. 226.
For other
Fr. 119.
Fr. T2i.
parallels see
Munro and
Guissani, notes to
loc. cit.
Cf. note to
fr.
118.
stand
joyless land: with fr. 122 and 123 this refers, as it, to our mundane world itself.
under
And Labors burthened with the water-jars: this is a para phrase of the puzzling fyya pei crrd, which, it has been sug gested to me by Prof. Newbold, "can hardly be anything other than the fruitless toil of the water-carriers, representing, if the scene be earth, life s disappointments and the of all
vanity
be correct, the figure is evidently taken from the conception of the Orphic Hell, which, if the literary tradition be reliable, was situated upon
pursuits."
human
If this interpretation
earth
(for water-carriers in
Hell,
cf.
Harrison, Proleg.
;
to
Study of Greek Religion, Chap. XI, p. 614 ff.) but that E. is depicting scenes from the Orphic Hell itself may be ques tioned from what is preserved to us of the context he seems
:
throughout these adjacent fragments to be dwelling on the earthly abiding place unto which he and others must descend from the realm of the blessed.
But Diels (PPF) "nee sunt humanae res nuxac (Karsten) nee vero foedum morbi genus (Stein), sed agri inundationibus
:
vexati"
According to
this, it
might run
in
English
"And
And
Cf.
"Lightning
I,
169.
()O
Fr.
There:
i.e.,
in
the joyless
land,"
the
"roofed
cave,"
thi-
earth.
The personages
"
that
follow
are
in
feminine.
11.
P..
evidently
Xymphs
- 39:
re".
.
dp
irjv
rXai
\7j re.
OdXeid Tf Ki /xooo/cij
./vT\.
Fr.
125.
hlcssc-d to the
Thi- refer-, perhaps, to the passage from the life of the (relative) death on this earth, where -ouls are
wrapped
"in
tle-h"
f r.
126.),
and have
Fr.
120.
e\i-tcncc.
This
refer.- to
metempsychosis.
dwellings: for those who have proceeded in expanded from the context where the orig
nut. an.,
dpi<JTr)V
Fr.
127.
The
tsortliiest
;
their purification
inal pa--ai;e
I
I
is
XII,
flvat
/..
([noted by Diels.
TT]V
F)
"\tyti
Kai
R.
17
rr)i>
^troiKijaiv
rot
f)puTroi\
el 8t
el
fj.ii/
fcDtoj
X^i^ij
}-..
avrbv
fj.eTayu.~yoi,
Xe oi ra yivtff;us
Hai
ts
<!>\-rov,
5a0i
7jr."
having
Fr.
128.
On A alitie,
the elements.
Kydoii>n>s
linrnet
(p.
2/1),
who
thinks
it
to be re
Unini.red
as -uch,
i-
bhod
thick
the figure
is
and dark.
scilicet
Fr. 129.
"Similitcr
non vat is
Parmenides
fiffiaius KT\.
Xercrcre 5
6/j.ws
a-n-fovra.
voui Trapeovra
arl)itrati
.sum.
["a
unde apparet cur nonmilli Parmenidem hie re-pici nee duhium cur Pythagorae qnater rcdivivi
reference to Pythagoras, four times returned to
sit."
mentio
life"!
facta
Diels,
still
turing that E.
"supreme
is
PPF. But Burnet (p. 236), conjec speaking of the Golden Age, thinks the
Diels
man"
is
Orpheus.
In
ten
:
or
"ubi
twenty
(PPF)
summa
vi
quae-
91
decem
sive viginti
hominum
solebat."
132.
Bodrero in his attempt to interpret harmoniously all the thoughts of Empedocles explains this passage with reference to what has gone before in the On Nature as follows "Felice colui die ha una cosi perfetta composizione di elementi da
:
poter
comprendere
la
natura.
degli
la
poverta delle proprie risorse, segue le credence superstiziose e comuni" (p. 159).
Fr.
134.
Burnet thinks that E. is here too Cf. fr. 29 and note. speaking of the Sphere but the last lines seem out of place in such a connection, even though we recall that E. has vaguely
;
named
Fr. 135.
the Sphere
"God"
(fr. 31).
Broad-ruling Ether, etc. "den weithin herrschenden Feueraether und den unermesslichen Himmelsglanz." Diels, FV.
:
Din of slaughter:
killing of animals.
Cf.
our philosopher placed life and soul in the blood [cf. it was not unnatural for him to speak of drawing the soul. The passage seems to refer either to Diels, PPF. the draining or scooping up into a bronze vessel of the blood of slaughtered animals, or to cutting their throats with a
"As
fr.
105],
"
sacrificial
knife of bronze.
Fr. 139.
Fr. 140.
Cf. note
on
fr.
117.
Fr. 141.
A familiar Pythagorean commandment, on the meaning of which scholars have offered a variety of suggestions. Bodrero (p .149) and others connect it with the doctrine of metem Burnet (p. 104) well compares it psychosis (cf. fr. 139, 127) (and kindred Pythagorean rules) to the bizarre taboos of savages. Possibly there was some fancied association, based on shape, with the egg (as E. likened olives to eggs in fr. 79), which, as may be gathered from Plutarch, was held by Orphics and Pythagoreans to be taboo, perhaps as being the principle
;
92
of
Ccf.
Harrison. Prole?.,
to
628).
Fr.
142.
fr.
"etiam
135.
sensus incertus. utrum Tovis et Hecate* regna (cf. 2?) opponantur an quattuor elementa. unde exclusus
(cf.
fr.
sit
scelestus
115.
g)."
Dicls.
PPF.
Fr.
143.
Scooping Gr. rap.ovr\ cutting. e.. water for purposes of ceremonial lustration (?). for which bronze vessels were regu larly employed.
:
i.
Fr.
144.
figure
somewhere
in
his
poems.
Fr.
145.
"sin"
as
referred to above
"be
In various shapes of mortal kind which change Ever and ever paths of troublous life." Fr. 115
Fr.
i
\fi-~.
The
la.^t
word-
left
us of the
.ll
148.
body,
rji
i/
V
[>.
to
"mother
earth."
hut
to the
human
Conviv.
TrepiHttufvoifr.
ffw^a"
(Plut.
Onti.-st.
8. 2. p.
683
[fast
PPF)
i.\().
Of
air.
Fr.
157.
Of Aphrodite.
Preserved
dr.
in
Fr.
152.
Aristotle
DieK PPF
Trap
Fr. 153.
fiarfiu, a
Efnr f 5oK\ei"
very rare word "ffijualvci 8t /ecu KocXlnc w* Hesych.. quoted by Diels. PPF.
:
Fr.
I53a.
Dicls
(FV)
"/;/
sieben mal
sieben
(seiner
Gliedcrung nach}
durchgebildet."
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