The first philosophers of Greece
viii. 54 that this is the beginning of the καθάρματα comes from the same
writer. Lines 384-385 are quoted much in the form in which they appear in Athenaeos, though with one copyist’s error; from the same work of Empedokles we have also lines 355, 415, 417 in passages where Diogenes had just mentioned Timaeos. The familiar lines 35 and 67-68 are found here—line 35 in a very confused form. In general these lines from poetic writers show numerous small errors, which may be due to the state of our manuscripts. Both the fragments from Herakleitos and those in poetic form are of great value, though we are in the dark as to their immediate source.
§ 13. The works of neo-Platonic writers frequently mention the earlier philosophers, but yield few fragments of value. Plotinos refers to ten fragments of Herakleitos. Four of these (80, 82, 83, 85) have the form of quotations, and in two instances the name of Herakleitos is mentioned; they are, however, very short, and give no clue to their source. Sometimes Plotinos plays on words that were evidently known as Herakleitean, e.g. Fr. (47?), 54, 69, 80; or again an Herakleitean idea is stated in his own words, Fr. 32, 83, 99, 130. The manner in which these quotations and allusions are made shows that the phrases were very familiar, either in earlier writers or possibly in some collection of sayings. Line 81 b of Parmenides is quoted with no name; line 40 b is quoted with the author’s name, and is followed by an account of the context which shows that it was drawn from a passage of some length. From Empedokles we find only two phrases, taken from lines 381 and 382, that are worked into the text of Plotinos.
Porphyry quotes from Herakleitos only familiar phrases, and these in the briefest form (74 ap. _de antr. nym._ xi. and 72 ap. _de antr. nym._ x.). The phrases were so familiar that it was only necessary to suggest the idea (e.g. 56 ap. _de antr. nym._ xxix.) without mentioning the name of the philosopher. Parmenides is not so well known; Greeks and Egyptians, we read, say that he mentioned the two gates in his _Physika_ (_de antr. nym._ xxiii.). Only the καθάρματα of Empedokles is quoted, but here Porphyry knows the subjects treated in the work (_de abst._ II. xxi.), and sometimes the full context of the passage he quotes (e.g. _de antr. nym._ viii.). In the case of lines 415-420 we are not sure that Porphyry was right in applying the verses to Parmenides; still, the quotations would seem to be taken directly from the καθάρματα and copied with fair accuracy.
Iamblichos draws a few quotations from his predecessors in the neo-Platonic school (Empedokles, lines 415-420 from Porphyry; and Herakleitos, Fr. 69, 82, 83 from Plotinos, if Stobaeos is correct in attributing this group of fragments to Iamblichos). Most of the allusions to fragments of Herakleitos, however, cannot be traced to this source. The combination of Herakleitos 29 and 95, which Hippolytos had attributed to Pythagoras, Iamblichos also attributes to the same thinker; his language, however, differs in detail from that used by Hippolytos. Two words of Herakleitos 114 (which had been cited by the Stoics and by Diogenes) are given, with the additional statement that Herakleitos gave laws to the Ephesians. Bywater’s number 128 is an allusion probably including a single word from Herakleitos, as does 129 also. Two words each from Fr. 11 and 12 (both found in Plutarch) are worked into the text of Iamblichos—in the former instance with the name of Herakleitos. Finally 105, which also appears in Plutarch, is given here in more accurate form. These references to Herakleitos, like those of the earlier neo-Platonists, are all made to fragments assumed to be familiar because they had been quoted often by earlier writers.
The writings of his predecessors in this same school are frequently mentioned by Proklos, but his quotations from pre-Sokratic thinkers seem not to be derived from them. In the commentary on Parmenides several scattered lines are quoted from the works of the original Parmenides. The quotations are very brief; they include in all only parts of six or seven lines, and sometimes these are cited more than once. It is therefore quite unlikely that Proklos drew them directly from the poem of Parmenides. In his commentary on the _Timaeos_ Proklos uses the form of quotation from Herakleitos six times (alluding to Fr. 16, 32, 44, 68, 79, 80), but only 32 and 44 can be called quotations, while even these are very brief. On p. 106 E we find part of what Diogenes gives in connection with Fragment 80, but no part of 80 itself; 79 was cited by the early Christian writers, and Proklos interpreted it in the same manner that they had done; 68 also had been paraphrased in the source from which Proklos drew it. So far as Herakleitos is concerned, we see how far from their origin the tradition of the fragments had gone, but we get no new light on their original form.
A few lines of Parmenides we know only from Proklos. Verses 29-30 had been given by Diogenes and Clement, but some of the verses 33-40 are new. In these instances, as is usually the case with the quotations in Proklos, the text of the quotations is in a condition almost hopeless. Indeed, at p. 160 D a line and a half of Parmenides are filled out with half a line from Empedokles under the name of the former writer. From Empedokles only single lines (once two lines together) are given, and they aid but little in the reconstruction of the text. Proklos, like Plutarch, is very careful to cite the name of his authorities; but the text of the quotations is so carelessly reproduced that they are of little value.
§ 14. The commentators on Aristotle early began to illustrate his statements about earlier thinkers by passages copied from their works. Alexander of Aphrodisias and Joh. Philoponos seldom add fragments not contained in the works of Aristotle himself; but Simplicius copies long extracts, so that, except for Herakleitos, his commentaries are the most important source for our knowledge of the writings of the pre-Sokratic philosophers. There can be no doubt that most of these quotations—at least in his commentary on the _Physics_ of Aristotle—were drawn from the original works. The most careful scrutiny of the passages from Zeno, Melissos, and Anaxagoras fails to reveal any reason for questioning their character as genuine quotations, except in the case of some of the fragments of Melissos. Pabst (and independently Burnet) has shown that the so-called Fragments 1-5 of Melissos, though given in the form of quotations, are in reality an epitome covering more briefly the same ground that is covered by the following fragments, and adding almost nothing to our knowledge of Melissos. It is wholly unlikely that Simplicius made this epitome himself, for that would be at variance with his ordinary method of work, and with his custom later in dealing with Melissos. So we are driven to assume either that he drew them from some epitome of Melissos to which he had access, or, what seems to me more probable, that he copied them from an earlier commentator, whose habit it was to condense his quotations rather than to copy them at full length. If now we examine the quotations in Simplicius’ commentary on the _de caelo_ (Melissos Fr. 17 and numerous lines from Parmenides and Empedokles), it is noticeable that a considerable number of them occur also in the scholia to Aristotle. It is possible that as they appear in our scholia they all come from Simplicius. One long quotation (Melissos Fr. 17) is, however, taken by Eusebios from Aristokles, a much earlier commentator on Aristotle. This fact of course confirms the belief that earlier commentators on Aristotle accessible to Simplicius already contained quotations from the philosophers in question;[120] and the presence in our scholia of so many fragments quoted by Simplicius on the _de caelo_ would at least suggest an investigation of the question whether our scholia drew them from an earlier source than Simplicius—in other words, whether Simplicius did not in all probability take them from the commentaries of his predecessors. So when we find Parmenides line 78 _ap._ Simplicius, _Physica_ 29, 18 in the form that Plato had quoted it,[121] when we find line 60 _ap._ 120, 23 quoted from an indirect source (cf. p. 145, 4, where it is quoted in context), we may conclude that Simplicius took those quotations from Parmenides at second hand, and not improbably from earlier commentators on Aristotle. The quotations from Herakleitos are all of them in a late form, and show that Simplicius was not familiar with any work under the name of Herakleitos.[122] Nor did Simplicius know Xenophanes at first hand. The two quotations from his poem occur in the discussion of a passage from Theophrastos, and are probably taken from him. The quotations show, however, that Simplicius knew at first hand the works of Zeno, Melissos, Anaxagoras, Parmenides, and Empedokles, and it remains to examine the numerous quotations from the last two thinkers in order to form some idea as to the probable accuracy of Simplicius’ method of quotation.
Stein in his attempt to restore the text of Parmenides finds numerous misarrangements of the lines and breaks where one or more lines have dropped out. Certainly there is evidence that Simplicius omitted four or more lines between 89 and 94, nor does he indicate the break in any way. Several times a phrase of his own is inserted in the middle of a line (e.g. _Phys._ 39, 28; 143, 22), and once a line is filled out metrically, according to our manuscripts, by a phrase which is generally regarded as a comment from Simplicius (_Phys._ 145, 16). The text itself of these fragments is often very dubious in our manuscripts (e.g. lines 96, 98, 100), but Simplicius may not be responsible for this. In our manuscripts also we read sometimes ωὐτός, sometimes αὐτός, and when either ὤν or ἐών (ὄντα or ἐόντα) is metrically possible, the shorter is usual; here again we cannot with any confidence hold that Simplicius is responsible.
The quotations from Empedokles shed more light on the method of Simplicius. Not infrequently lines are omitted in sequence, as two lines between 68 and 70 (_Phys._ 158, 1 f.), and again in the same quotation one line between 90 and 92, and two lines between 93 and 94. According to Bergk the line between 174 and 176 should be omitted (it is identical with 184); and Schneidewin inserts here line 175 (of Stein) from Stobaeos; the passage occurs twice in the same form in Simplicius, however (and once in the scholia to Aristotle), so that this error probably existed in the text from which Simplicius copied. On p. 33, 19 of the _Physica_ two passages from different parts of the poem of Empedokles are joined without break, and the end of line 95 (Stein 115) is modified to make the connection between the two passages. In two instances I believe that Simplicius (or some copyist) has repeated in a quotation some lines from the last previous quotation. On p. 159 of the _Physica_ the end of the first quotation is repeated as the end of the second, except that a summary phrase is substituted for the last half-line; again on p. 160 (lines 6-8) we find three lines which had occurred in the last previous quotation, and which are inserted here with the change of a connecting word. Sometimes we can point out an error that probably existed in the text from which Simplicius copied, as in the case of line 175 mentioned above. Thus ἐδεῖτο in line 99, κῆρυξ in 93, βεβλάστηκε at 105, and probably ἤερος in 78 appear in repetitions of the same quotation at different points, and so may be assigned to the source of Simplicius. In other instances we may say that Simplicius copied carelessly, as in the case of line 89, which is corrected in the prose paraphrase, and possibly 138, where the curious text in the _Physica_ may be corrected from the _de caelo_. The state of our manuscripts of Simplicius, however, is probably responsible for most of the numerous errors in the forms of words.
From this survey of the sources I have omitted the names of many writers who furnish some little addition to our knowledge of the fragments, for their method of quotation is relatively unimportant, nor have I thought it necessary to consider later writers who throw light only on the later history of the fragments. Accordingly I have not spoken of Eusebios, who repeats quotations from Plutarch and from Clement, or of Theodoret, who drew from Clement, or of Julian, who drew from Plutarch. Again, I have not spoken of Stobaeos, or Eustathios, or the scholia generally, as sources, for we are not at present able to determine the line of tradition for these fragments. I have, however, examined the more important sources of fragments, in order that the student may be able to estimate the relative value of the sources, both as to text and as to directness of transmission, in his own study of them.
II.
§ 15. Turning now to the doxographic tradition, we may state the problem as follows:—In the _Placita philosophorum_ attributed to Plutarch, in the _Eclogae physicae_ of Stobaeos, in fragments from Arius Didymos, in Hippolytos, and in other writers, we find copious statements as to the _opinions_ of the early philosophers. These opinions shed light on many points not mentioned in the fragments of their writings now remaining, and so they have great importance for the student of their systems. At the same time they are often confused and unreliable. The problem is to determine the relation of these writers to each other, as well as to the source of the whole series, in order that we may estimate their relative value. This work has been most successfully accomplished in the Prolegomena, to Diels’ _Doxographi Graeci_, a work that is absolutely indispensable to the student of this subject. There is no occasion to reopen here a question that Diels has so successfully solved, but I propose to state briefly a few of the conclusions which the reader will find substantiated in the work of Diels.
The most obvious fact to one who takes up the study of the doxographic writers is that the _Placita_ attributed to Plutarch, and the _Eclogae physicae_, which was originally a part of the _Florilegium_ of Stobaeos, are intimately related; and when the two are printed side by side, as the reader finds them in the text of Diels, the likeness of the two is most striking. At the same time the two books are not identical, and each gives much material that the other omits. Stobaeos cannot have copied from the work attributed to Plutarch, for even in passages that occur in the _Placita_ Stobaeos not infrequently gives the fuller form; nor can the writer of the _Placita_ have copied from Stobaeos, for his work can be traced back nearly three centuries before the time of Stobaeos. It was used by Athenagoras in his defence of the Christians 177 A.D. (_Dox._ p. 4); it was mentioned by Theodoret (_Dox._ p. 47); and important corrections of the text are made by Diels on the authority of Eusebios, Cyril, and the pseudo-Galen, all of whom had used it. Theodoret (_Therap._ IV. 31, _Dox._ 47) mentions the epitome by Plutarch, but only after he has mentioned the _Placita_ of Aetios, Ἀετίου τὴν περὶ ἀρεσκόντων συναγωγήν, and it is this work of Aetios which Diels vindicates as the source both of Plutarch and of Stobaeos, while Theodoret also quotes from it occasionally. A careful study of these three writers and their methods enables Diels to reconstruct a large part of the work of Aetios; and it is the sections of this work bearing on the earlier philosophers which I have translated (see III. English Index under ‘Aetios’). Of Aetios himself almost nothing is known; the work assigned to him must have been written between the age of Augustus and the age of the Antonines (_Dox._ 100). It was in four books, divided into chapters by topics, and in each chapter the opinions of the philosophers were given not by schools but by affinity of their opinions.
§ 16. Fortunately we are in a position to say what was the beginning of that style of composition of which the work of Aetios is an example. Aristotle, as we have seen, paid considerable attention to the earlier thinkers and often stated their opinions as the introduction to his own position. A list of the works of his pupil and successor Theophrastos is given by Diogenes Laertios (v. 46, 48), and in the list there is mentioned a book in eighteen chapters περὶ τῶν φυσικῶν, and a little later another book in sixteen chapters of φυσικῶν δόξων. We have a long fragment _de sensibus_ which Diels has edited in connection with the later doxographists (_Dox._ pp. 499 f.), and from this we can learn something of his method. In this fragment he discusses the opinions of his predecessors as to sense-perception, grouping them by affinity, and not chronologically or by schools. The work is done conscientiously, and is based on a study of the original writings of the thinkers he treats (_v. supra_, pp. 230 f.). Other fragments from the first book have been pointed out by Brandis and Usener (_Analecta Theophrastea_) in Simplicius’ Commentary on Aristotle’s _Physics_; while we have also several pages preserved in Philo _de incorrupt. mundi_. In the first book, to judge from the fragments in Simplicius, Theophrastos arranged the earlier thinkers by schools and accompanied his statements with brief biographical notices (e.g. pp. 11, 257 _supra_). Such a work was of the greatest convenience to later writers, and especially to the compilers who were so numerous in the age of the decadence. In fact the whole doxographic tradition may be traced back to this work of Theophrastos.
In the last centuries of the pre-Christian era there was an unusual interest in the biographies of famous men. Apocryphal anecdotes were gathered from popular gossip, deduced from the works of these writers, or made up with no foundation at all. In the second century several writers of the peripatetic school wrote the lives of the philosophers after this fashion. We hear of βίοι by Hermippos and by Satyros, and of the διαδοχαὶ τῶν φιλοσόφων of Satyros; and we are told that Herakleides of Lembos worked over what his immediate predecessors had collected. Phanias of Eresos is one of the ‘authorities’ of this school. Much of this material has come down to us in the work of Diogenes Laertios.
On the book of Theophrastos, and on the ‘Lives’ or the ‘Successions of the philosophers,’ as they were often called, the later doxographic writers based their work. Even in Diogenes Laertios there is material from both sources, and we can define some fragments almost in Theophrastos’ own words. In the _Philosophumena_ of Hippolytos the two sources are pretty clearly distinguished: chapters 1-4 and 10 (on Thales, Pythagoras, Empedokles, Herakleitos and Parmenides, see III. English Index under ‘Hippolytos’) are made up of personal anecdotes such as writers of the lives were eager to collect and to repeat; chapters 6-8 and 11 (on Anaximandros, Anaximenes, Anaxagoras, and Xenophanes) come indirectly from the work of Theophrastos. The _Stromateis_ attributed by Eusebios to Plutarch (see III. English Index under ‘Plutarch,’ and _Dox._ pp. 579 f.) are like the last-mentioned chapters of Hippolytos, though the language is often more careless.
A comparison of Aetios with Hippolytos, the _Stromateis_, and the doxographic material in Cicero and Censorinus (from Varro) makes it clear that the _Placita_ of Aetios are not based directly on the work of Theophrastos. Indeed (_Dox._ p. 100, and pp. 178 f.) it is evident from an examination of the work of Aetios by itself that much of his material is drawn from Stoic and Epicurean sources. As the main source for what remains after Stoic and Epicurean passages have been cut out, Diels postulates an earlier _Placita_ (_Vetusta placita_, pp. 215 f.). He finds traces of this in the work of Varro as used by Censorinus, in Cicero’s _Tusculan Disputations_, and in some later writers.
§ 17. Résumé. The doxographic tradition starts with the work of Theophrastos on the opinions of his predecessors. On this work is based immediately the _Vetusta placita_; on the _Vetusta placita_ is based the _Placita_ of Aetios, and there are traces of its use by later writers; the _Placita_ of Aetios may be partially reconstructed from Plutarch’s Placita and Stobaeos’ _Eclogae_. Again, using Theophrastos and gathering anecdotes from every side, writers of the second century B.C. wrote the lives of the philosophers. A line of tradition probably independent of the _Placita_ just considered appears in the work of Hippolytos, who used now the work of Theophrastos, now the lives; in Diogenes Laertios, where material from most various sources is indiscriminately mixed; and in the _Stromateis_ attributed to Plutarch by Eusebios, which are related to the better material of Hippolytos. Simplicius used Theophrastos directly. Finally in the fragments of Philodemos and the related material in Cicero’s _Lucullus_ and _De natura deorum_ we find traces of a use of Theophrastos either by Philodemos himself, or in a common source of both Cicero and Philodemos—probably a Stoic epitome of Theophrastos made by the Phaedros whom Cicero mentions.
FOOTNOTES
[1] Cf. Herm. _I. G. P._ 10 (_Dox._ 653).
[2] In references to Simpl. in Arist. _de Anima_ and _Physica_, the first numbers give folio and line, the second, page (and line) in the edition published by the Berlin Academy.
[3] Cf. Plato, _Theaet._ 174 A; Diog. Laer. i. 34.
[4] Epiphan. iii. 1; _Dox._ 589; Herm. _I. G. P._ 10; _Dox._ 653.
[5] The fragment is discussed at length by Ziegler, _Archiv f. d. Gesch. d. Philos._ i. (1883) p. 16 ff.
[6] Cf. Theophrastos (_Dox._ 478) under Anaxagoras, _infra_.
[7] Cf. Theophrastos, _Dox._ 494, _infra_, p. 12.
[8] _Archiv f. d. Geschichte d. Phil._ i. p. 16 sqq.
[9] Aet. iii. 16; _Dox._ 381.
[10] Aet. iii. 10; _Dox._ 376. Cf. Plut. _Strom._ 2; _Dox._ 579.
[11] κύκλος, the circle or wheel in which the stars are set, and in which they revolve. The circle of the moon is farther from the earth, and last comes the circle of the sun.
[12] Cf. Aet. ii. 15-25, _infra_.
[13] Aet. iii. 6; _Dox._ 374.
[14] Cf. Aet. iii. 3; _Dox._ 367.
[15] Epiphan. iii. 2; _Dox._ 589.
[16] _Rhein. Mus._ xxxi. 27.
[17] For a discussion of the above fragment, v. _Archiv f. d. Geschichte d. Phil._ i. 315.
[18] Cf. Arist. _Phys._ i. 4; and _de Coelo_ iii. 5.
[19] V. Epiph. _adv. Haer._ iii. 3; _Dox._ 589.
[20] Aet. iii. 15; _Dox._ 380.
[21] Aet. ii. 13; 342; ii. 20; 348; ii. 25; 356.
[22] Aet. ii. 22; 352.
[23] Aet. ii. 13; 342.
[24] Aet. ii. 16; 346.
[25] Aet. iii. 4; 370.
[26] Aet. iii. 3; 368.
[27] Aet. iii. 5; 373,
[28] Cf. Aet. iii. 15; 379 _infra_ and Arist. _Meteor._ ii. 7, _supra_.
[29] Aet. i. 7; 302.
[30] I keep Bywater’s numbers, though I omit some of his fragments. Such omissions are referred to in the critical notes.
[31] Cf. Galen. _Hist. Phil._ 64; _Dox._ 626.
[32] The text follows in the main the edition of Bergk-Hiller, _Poet. Lyr. Graec._, Leipzig, 1890.
[33] Zeller, _Vorsokratische Philosophie_, p. 530, n. 3.
[34] Zeller, 526, n. 1. No author is given in the context; Karsten follows Fabricius in accrediting it to Xenophanes.
[35] Zeller, 524, n. 2. Cf. Arist. _Rhet._ ii. 23; 1399 b 6.
[36] Zeller, 525, n. 2. Diog. Laer. iii. 16; Cic. _de nat. Deor._ i. 27.
[37] Zeller, 525, n. 3. Cf. Diog. Laer. ix. 18; Sext. Emp. _Pyrrh._ i. 224.
[38] Cf. Stob. _Ecl. Phys._ ii. 282, ἐκ πυρὸς γὰρ τὰ πάντα καὶ εἰς πῦρ τὰ πάντα τελευτᾷ, which Karsten does not assign to Xenophanes.
[39] Zeller, 541, n. 1. Cf. Sext. Emp. _Pyrrh._ ii. 30.
[40] Cf. Arist. _de Coelo_ ii. 13; 294 a 21.
[41] Zeller, 549, n. 2. Burnett, ‘All are free to guess.’
[42] Bergk⁴ interprets φροντίδα by _carmen_.
[43] Hiller, _Deut. Litt. Zeitg._, 1886, Coll. 474-475, suggests ‘(Men know the wanderings of Odysseus) from the beginning as Homer tells them, since all have learned them.’
[44] Cf. Plutarch, _Amat._ p. 763 D; _Is. et Os._ p. 379 B.
[45] Cf. Theod. _Graec. Aff. Cur._ iii. p. 49.
[46] Two passages from the _Rhet._ ii. 23 are translated above, p. 78. Extracts from the book ordinarily called _De Xenophane, Zenone, Gorgia_, and ascribed to Aristotle, are in part translated below, p. 80, n. 2 ff., in connection with the fragment of Theophrastos which covers exactly the same ground.
[47] V. Zeller, _Vorsokr. Phil._ i. 513, n. 1; Diels’ _Dox._ p. 110; Teichmüller, _Studien_, p. 607.
[48] Cf. Arist. _Xen. Zen. Gorg._ 977 a 23. It is natural that god should be one; for if there were two or more, he would not be the most powerful and most excellent of all.... If, then, there were several beings, some stronger, some weaker, they would not be gods; for it is not the nature of god to be ruled. Nor would they have the nature of god if they were equal, for god ought to be the most powerful; but that which is equal is neither better nor worse than its equal.
[49] Cf. Arist. _X. Z. G._ 977 a 19. He adds: For even if the stronger were to come from the weaker, the greater from the less, or the better from the worse, or on the other hand the worse from the better, still being could not come from not-being, since this is impossible. Accordingly god is eternal.
[50] Cf. Arist. _X. Z. G._ 977 b 6. The second part reads: But if there were several parts, these would limit each other. The one is not like not-being nor like a multiplicity of parts, since the one has nothing by which it may be limited.
[51] Arist. _X. Z. G._ 977 b 13. He adds: Nothing, however, can be moved into not-being, for not-being does not exist anywhere. But if there is change of place among several parts, there would be parts of the one. Therefore the two or more parts of the one may be moved; but to remain immovable and fixed is a characteristic of not-being. The one is neither movable nor is it fixed; for it is neither like not-being, nor like a multiplicity of being.
[52] Arist. _X. Z. G._ 977. Since god is a unity, he is homogeneous in all his parts, and sees and hears and has other sensations in all his parts. Except for this some parts of god might rule and be ruled by one another, a thing which is impossible. Being homogeneous throughout he is a sphere in form; for it could not be spheroidal in places but rather throughout.
[53] Epiph. _adv. Haer._ iii. 9; _Dox._ 590.
[54] Zeller, _Vorsokr. Phil._ 543, n. 1.
[55] Zeller, _Vorsokr. Phil._ p. 526, n. 4; _Arch. f. d. Gesch. d. Phil._ ii. 1889, pp. 1-5.
[56] Epiph. _adv. Haer._ iii. 9; _Dox._ 590.
[57] _Archiv f. d. Gesch. d. Phil._ iii. p. 173.
[58] Stein, _Symbol_. p. 782; Bernays, _Rhein. Mus._ vii. 115; Zeller, 738 and n. 1.
[59] Following Karsten and Preller; Stein rejects the interpretation.
[60] Cf. _Soph._ 217 C.
[61] V. Parmenides, Frag. v. 104.
[62] Karsten understands ‘heat and cold,’ Diels ‘perceiving and thinking.’
[63] V. Herm. _Irr. Gen. Phil._ 6; _Dox._ 652.
[64] Cf. vv. 123-131.
[65] V. Simpl. _Phys._ 8: 34, 14.
[66] Cf. Arist. _Metaph._ ii. 4; 1001 b 8.
[67] Cf. Diels, _Archiv f. d. Gesch. d. Phil._ i. 245; Zeller, i.⁵ 593 n. 1.
[68] Arist. _Phys._ vii. 5, 250ᵃ, 20.
[69] Reading πρὸς ταῦτα λυθήσεται, which, as Mr. G. D. Lord suggests to me, is probably the source of the corruption προστανλυθήσεται. The Vatican vulgate combines both readings.
[70] The paraphrase above (Fr. 3) gives the argument in fuller form.
[71] Zeller i.⁵ 613 n. 1 suggests ὑπ’ ἰοῦ ῥέων, ‘passing away because of rust.’
[72] Cf. Galen, 27; _Dox._ 615 sq.
[73] Cf. Epiph. _Haer._ i. 7; _Dox._ 589.
[74] Cf. 25; _Dox._ 574.
[75] Stein omits 312 from his numbering of the lines.
[76] Cf. _Dox._ p. 90, n. 3.
[77] Cf. Parmenides v. 112.
[78] In Empedokles’ verses, αἰθὴρ regularly means _air_.
[79] θνητά, ‘perishable things’ in contrast with the elements, might almost be rendered ‘things on the earth.’
[80] φύσις here seems to mean ‘nature,’ and not ‘origin.’
[81] θάμνος, ‘bush,’ I have rendered regularly ‘plant.’
[82] Cf. Aet. v. 19; _Dox._ 430.
[83] Cf. Cicero, _Tusc._ I. 9: ‘Empedocles animum esse censet cordi suffusum sanguinem.’
[84] Cf. p. 119, note 1.
[85] Cf. Galen, _Hist. Phil._ 118; _Dox._ 642.
[86] Reading κινούμενον with Diels.
[87] I.e. things are called after the element or elements (homoeomeries) which predominate in their make-up.
[88] Cf. Herakleitos, Fr. 68.
[89] Cf. 265 b 22.
[90] Cf. _Met._ 989 b 15.
[91] Cf. iii. 4; 429 b 24.
[92] Cf. iv. 4; 1007 b 25.
[93] Cf. Theophr. _Phys. op._ Frag. 19; _Dox._ 493.
[94] I translate the suggestion of Diels in his notes.
[95] Cf. Aet. iv. 1, _supra_, p. 256.
[96] Cf. the consideration of this topic by Zeller in the _Archiv f. d. Gesch. d. Philos._ Bd. V. (1892) p. 165 f.
[97] See I. Index of Sources, ‘Plato.’ Cf. _Krat._ 401 D, 402 A, 412 D, 439 B, 440 C, _Theaet._ 152 D.
[98] _Phaed._ 97 B, _Gorg._ 465 C, _Phaed._ 72 C, _Legg._ 595 A.
[99] _Parm._ 52, 53 ap. _Soph._ 237 A, 258 D; 98 ap. _Theaet._ 180 E; 103-105 ap. _Soph._ 244 E; 132 ap. _Symp._ 178 B.
[100] Cf. Simpl. _Phys._ 7 r 29, 42 and 19 87, 1.
[101] _Theaet._ 183 E, _Soph._ 237 A.
[102] _Phaedr._ 261 D.
[103] _Parm._ 128 B.
[104] _Apol._ 26 D, _Krat._ 400 A, 409 A, 413 A, _Legg._ 967 B.
[105] See _supra_, p. 133 f.; also _Phileb._ 16 C, 23 C, _Pol._ 530 D, 600 A.
[106] _Die Einheitslehre Heraklits_, p. 17 f.
[107] See I. Index of Sources, under ‘Aristotle.’
[108] Emminger, _Die vorsokratische Philosophie der Griechen nach den Berichten des Aristoteles_. Würzburg 1878.
[109] _Meta._ 1078 b 12.
[110] _Meta._ 1036 b 18.
[111] _Meta._ 987 a 1.
[112] Herakl. 46; Parm. 146-149; Emped. 182-183, 219.
[113] Herakl. 84; Emped. 191-192, 314-315, 336-337, 423-424.
[114] See Index of Sources under ‘Kleanthes.’
[115] E.g. 78 ap. _Moral._ 106 E; 95 ap. 166 C.
[116] E.g. Emped. 272 ap. _Moral._ 917 C; 369 ap. _Moral._ 996 B.
[117] Emped. 232 ap. _Moral._ 745 C; 154-155 ap. _Moral._ 925 B; Parmen. 29-30 ap. _Moral._ 1114 D.
[118] _Transactions of American Philol. Assoc._ XXVIII. pp. 82-83.
[119] Simplicius copies the same error in line 78, probably finding it in his copy of Empedokles.
[120] Diels, _Doxographi Graeci_, p. 112, shows that Simplicius used the work of Alexander of Aphrodisias.
[121] Cf. the correct form Simp. _Phys._ 159, 15; it is not unlikely that lines 52, 53 _ap._ 135, 21, and 132 _ap._ 39, 18 were also taken from Plato.
[122] Four out of the six quotations from Herakleitos are given either in Plato or Aristotle, or both; Frag. 20 comes directly or indirectly from a Stoic source.
INDEXES
I. _INDEX OF SOURCES_
The references are to the critical notes. Anaximandros (Ad.), Herakleitos (H.), Zeno (Z.), Melissos (M.), and Anaxagoras (A.), are referred to by fragments; Parmenides (P.) and Empedokles (E.) by lines. Other references are by pages (p.)
Achilles (commonly called Tatius) in Petavii _de doctrina temporum_. Antwerp 1703. H. 119; Z. 12; E. 138, 154
Aelian _de natura animalium_, ed. Hercher. E. 257-260, 438-439
Aeneas Gazaeus, _Theophrastos_, ed. Wolf. Turici 1560. H. 82
Albertus Magnus _de vegetabilibus_, ed. Meyer. H. 51
Alexander of Aphrodisias, _Commentaries on Aristotle_. H. 32, 84, 121
Amelius in Eusebios, _Praeparatio evangelicae_. H. 2
Ammonius on Aristotle _de interpretatione_. P. 60; E. 347-351
_Anecdota Graeca_, ed. Bekker. Berlin 1821. E. 156
Apollonius, _Epistolae_, in Hercher, _Scriptores epistolographi_. Paris 1873. H. 130, 133
Apuleius _de mundo_, ed. Goldbacher. Wien 1876. H. 55, 59
Aristides Quintilianus _de musica_, ed. Meibomius. Amst. 1652. H. 68, 74
Aristokles in Eusebios, _Praeparatio evangelicae_. M. 17
Aristotle (Edition of the Berlin Academy), Ad. 1; H. 2, 32, 37, 41, 43, 46, 51, 55, 57, 59, 105; Z. 12, 25; P. 52-58, 103-104, 132, 146-149; E. 36-39, 48-50, 69-73, 92, 98, 100, 104-107, 139-141, 145, 146-148, 165, 166-167, 168, 175, 182-183, 197-198, 199-201, 208, 219, 221, 236-237, 244, 270, 273-274, 279, 280, 287-311, 313b, 316-325, 326, 330-332, 333-335, 425-427
Arius Didymus in Eusebios, _Praeparatio evangelicae_. H. 42
Athenaeos, _Deipnosophistae_. H. 16, 54; Z. 17, 19, 20, 21, 22, 23; E. 214, 383-384, 405-411
Athenagoras, _Legatio_ in Migne, _Patrologia Graeca_, vol. vi. E. 34-35
Aulus Gellius, _Noctes Atticae_. H. 16; E. 441
Caelius Aurelianus _de moribus acutis et chronicis_, ed. Wetstein. Amst. 1709. P. 150-155
Cedrenus, _Chronicles_ in _Scriptores historiae Byzantinae_. Bonn 1838. E. 355
Censorinus _de die natali_, ed. Hultsch. Lips. 1867. H. 87
Cicero, _opera_. H. 113, 114
Clement of Alexandria (references are to the pages of Potter’s edition, Oxford 1715). H. 2, 3, 5, 6, 7, 8, 12, 16, 17, 19, 20, 21, 23, 27, 31, 49, 54, 60, 64, 67, 68, 74, 77, 78, 79, 80, 86, 101, 102, 104, 110, 111, 116, 118, 122, 123, 124, 125, 127, 130; Z. 1, 5, 6; P. 29-30, 40, 59-60, 90-93, 133-139; E. 26-28, 33, 55-57, 74, 78, 81, 130-133, 147-148, 165, 342-343, 344-346, 366-368, 383-384, 385, 390-391, 400-401, 404, 445-446, 447-451
Columella _de re rustica_, ed. Ernesti. 1774. H. 53
Cornutus, _Compendium graecae theologiae_. E. 397-399
Cyrillus _adversum Julianum_ in Migne, _Patrologia Graeca_. E. 412-414
Didymos, _Geoponica_ in Niclas, _Geoponicorum libri xx_. Lips. 1781. E. 441
Dio Cassius, _Historia Romana_. H. 67
Dio Chrysostom, _Orations_, ed. Reiske. H. 80
Diodorus Siculus, _Bibliotheca historica_. E. 354
Diogenes Laertios _de vitis philosophorum_. H. 4, 16, 17, 19, 22, 33, 48, 62, 69, 71, 80, 103, 112, 113, 114, 119, 131, 132; Z. 14, 18, 24; P. 28-30, 54-56; E. 1, 6, 24-32, 34-35, 67-68, 352-363, 383-384, 415, 417
Draco Stratoniceus _de metris poeticis_, ed. Hermann. Lips. 1812. Z. 28
Elias Cretensis, p. 54
Epicharmos in Mullach, _Fragmenta Philos. Graec._ H. 81
Epictetus, _Dissertationes_. H. 85
_Etymologicum Magnum_. H. 66; Z. 18; E. 150
Eusebios, _Praeparatio evangelicae_. H. 2, 3, 19, 20, 22, 23, 25, 110, 122, 124, 125; Z. 1, 5, 6; M. 17; P. 60; E. 33-35, 377-380, 412-414, 450-451
Eustathios, _Commentaries on Homer_. H. 48, 66, 74, 119; Z. 13, 17; E. 168, 182-183, 405-407
_Florilegium Monacense_, ed. Meineke. H. 132, 134, 135
Gaisford, _Poetae minores Graeci_. P. 151-153; E. 169-185, 210-213, 240-242, 244-246
Galen, in _Scriptores medici_, ed. Kuhn. H. 58, 74, 113; Z. 14; P. 150; E. 91, 98, 100, 151, 276-278
Glykas, _Annales_, ed. Bekker, Bonn 1836, in _Corpus script. Byzant._ H. 74
Gregory Nazianzen, _Orations_. H. 130
Hephaestion, _Enchiridion_, ed. Gaisford. Lips. 1832. E. 164
Herakleitos (pseudo-), _Epistolae_ in Bywater’s _Heraclitus_. H. 12, 39, 40, 60, 121
Herakleitos (Herakleides), _Allegoriae Homericae_. H. 22, 67, 81; E. 34-35
Hermeias _on Plato’s Phaedros_, ed. Ast. H. 74
Herodian, _Reliquiae_, ed. Lentz. Lips. 1870. Z. 28, 29, 30, 31
Hesychius, _Lexicon_. H. 80
Hierokles, _Commentary on the Carmen aureum_, in Mullach, _Fragmenta Philos. Graec._ vol. i. E. 385-386, 389
Hippokrates, in Bywater’s _Heraclitus_. H. 39, 61, 66, 69, 70, 82
Hippolytos, _Refutatio omnium haeresium_, ed. Duncker, Schneidewin. Göttingen 1859. H. 1, 2, 13, 21, 24, 26, 28, 29, 35, 36, 44, 45, 47, 50, 52, 57, 58, 67, 68, 69, 71, 79, 101, 123; Z. 14; E. 33-35, 110-111, 333-335, 338-341, 348-349, 369-370
Iamblichos _de mysteriis_ &c. H. 11, 12, 29, 69, 79, 82, 83, 95, 105, 114, 128, 129; E. 415-420
Iohannes Lydus _de mensibus_, ed. Bekker. Berlin 1837, in _Corpus scriptorum historiae Byzantinae_. H. 87
Iohannes Siceliotas in Walz, _Rhetores Graeci_. Stuttgart 1836. H. 2
Julian, _Orations_, ed. Spanheim. Lips. 1696. H. 10, 16, 68, 80, 85; E. 388
Kleanthes’ Hymn to Zeus, in Heeren’s _Stobaei Eclogae Physicae_. 1792. H. 19, 28, 91
Kleomedes περὶ μετεώρων, ed. Bakius. Lips. 1832. H. 69
Linos (pseudo-) in Mullach, _Fragmenta Philos. Graec._ vol. i. H. 19
Lucian, _Dialogues_. H. 14, 44, 67, 79, 114; E. 355
Macrobius, on _Somnium Scipionis_, and _Saturnalia_. H. 31; E. 150
Marcus Antoninus, _Commentaries_. H. 25, 34, 69, 73, 84, 90; E. 138
Maximus Confessor, _Sermones_, ed. Combefisius. Paris 1675. H. 34, 136, 137
Maximus Tyrius, _Dissertationes_. H. 25, 67, 69
Musonius in Stobaeos, _Florilegium_. H. 69, 74, 114 (Cf. H. 27, 67, 74 in Clement, _Paedagogos_)
Numenius in Chalcidius on the _Timaeos_, in Mullach, _Fragmenta Philos. Graec._ vol. ii. H. 43 (Cf. H. 72 in Porphyry, _de antro nympharum_)
Olympiodoros (cf. p. 17), _Commentaries on Plato and Aristotle_. H. 20, 32, 68
Origen _contra Celsum_. H. 62, 85, 130; Z. 74; E. 374-375
_Orphica_, ed. G. Hermann. Lips. 1805. E. 438-439
Philo Judaeus, _Opera_, ed. Mangey. H. 1, 2, 10, 22, 24, 64, 67, 68, 69, 70, 74, 79, 82, 85, 87, 134; E. 48-49, 386-387
Philodemos _de pietate_, ed. Gomperz. H. 28
Philoponos, _Commentaries on Aristotle_. Z. 10; P. 60-61, 81; E. 98, 100, 219, 244, 270-271, 280, 284-285, 380-332, 333-335
Philostratos, _vita Apollonii_, ed. Kayser. E. 355, 383-384
Plato (Stephanus’ pages). H. 32, 41, 45, 58, 69, 79, 98, 99; P. 52-53, 98, 103-105, 132
Plotinos, _Enneades_. H. 32, 54, 69, 80, 82, 83, 85, 99; P. 40, 81; E. 381-382
Plutarch, _Moralia_ and _Lives_. H. 11, 12, 19, 20, 22, 24, 25, 29, 31, 34, 38, 40, 41, 43, 44, 45, 47, 62, 70, 74, 78, 79, 80, 85, 87, 105, 108, 115, 116, 117, 120, 121, 122, 127, 138; Z. 14, 15; P. 60, 132, 144, 145; E. 5, 8-9, 33-35, 36-39, 40-44, 45-47, 51-54, 58-59, 60, 78, 79, 80-81, 98, 100, 135-136, 143-144, 149, 151, 153, 155, 157-159, 160, 161, 163, 165, 208, 209, 220, 221, 238-239, 243, 257-260, 261, 272, 279, 281, 282-283, 313, 373-381, 390, 393-396, 402, 403, 423-424, 430-431, 440, 444
Pollux, _Onomasticon_. H. 85
Polybios, _Historia_. H. 14-15
Porphyry, _de antro nympharum_, &c. H. 67, 70, 74; P. (1-30); Z. 10; E. 165-392, 401, 405-420, 436-437
Probus, _Comment. in Virgilii Bucol. et Geor._ E. 33, 35
Proklos, _Commentaries on Plato_. H. 16, 32, 44, 68, 79, 80, 111; P. 29-30, 33-42, 65, 81, 85, 103-105; Z. 14; E. 3, 18, 138, 162, 386-387
Satyros in Diogenes Laertios. E. 24-32
Scholia to Aristophanes. Z. 27
Scholia to Aristotle. P. 140-143; M. 17; E. 169-185, 210-213, 244, 246, 240-242, 381-382
Scholia to Euripides. H. 138; Z. 13; E. 275
Scholia to Homer. H. 39, 43, 61, 66, 85, 119; Z. 8, 11, 13; E. 168, 182-183, 405-407, 67-68
Scholia to Nicander, _Theriaca_. E. 421-422
Scholia to Plato, ed. Ast. E. 60
Seneca, _Epistolae_. H. 77, 81, 113, 120
Sextus Empiricus, _adv. Mathematicos_, ed. Bekker. H. 2, 4, 42, 52, 54, 78; Z. 2, 7, 8, 14; P. 1-30, 53-58, 132; E. 2-10, 33, 35, 77, 80, 333-335, 355, 364-365, 428-429
Simplicius _de caelo_. M. 17; Z. 28-32, 60, 62-65, 77, 110-113, 140-143, 151-153; E. 67-73, 114-115, 128, 169-185, 178, 181, 210-213, 215-218, 240-242, 244-246, 254, 256
Simplicius, _Commentary on the Physics_. H. 20, 41, 43, 56, 57, 58; X. 3, 4; Z. 1-16; M. 1-16; P. 35-40, 43b-51, 52-58, 57-70, 82-89, 94-112, 110-121, 122-125, 126-128, 132; E. 61-73, 74-95, 96, 109, 112-118, 119-129, 135, 138, 139, 141, 152, 171-185, 186-194, 195-196, 199-202, 203-207, 218, 247-253, 262-269
Stobaeos, _Florilegium_ and _Eclogae physicae_. H. 4, 11, 18, 59, 63, 67, 73, 74, 104, 106, 107, 108, 109, 134; Z. 8, 11, 16; P. 103-105, 132; E. 67-68, 71, 91, 138, 175, 237-239, 269-270, 390, 402
Suidas, _Geography_. H. 30, 85, 114; E. 326
Symmachus, _Epistolae_. H. 113
Synesius, _Epistolae_, ed. Hercher. Paris 1873. E. 386-388; _De insomnia_, 474
Suidas, _Lexicon_. H. 9, 80; E. 24-32, 150
Tatianus, _Oratio ad Graecos_ in Otto, _Corpus apologet._ vi. Jena 1851. H. 80
Tertullian, in Migne, _Patrologia latina_ i.-iii. H. 69, 71
Themistius, _Orationes_, ed. Truncavellus. Venet. 1534. H. 10;
Themistius, _Paraphrases Arist. libr._ ed. Spengel. Lips. 1866. H. 122; E. 330
Theodoret, _Ecclesiastica historia_. H. 3, 7, 8, 101, 102, 104, 122; Z. 5, 6; P. 60, 90; E. 56-57, 91, 334-336
Theodoros, _Prodromus_, v. _supra_, p. 50
Theon Smyrnaeus, _Arithmetica_, ed. Hiller. 1878. E. 442-443
Theophrastos, _Opera_, ed. Wimmer. H. 46, 84; P. 146-149; E. 182-183, 219, 314-315, 336-337, 423-424; Ad. 2; Z. 2, 3
Timon of Phlius in Eusebios, _Praeparatio evangelicae_. E. 400-401
Tzetzes, _Chiliades_, and _Exeget. in Iliadum_. H. 66, 78; E. 24-32, 66-68, 244, 347-351, 396
Xenophon, _Memorabilia_. H. 58
II. _GREEK INDEX_
Parmenides (P.) and Empedokles (E.) are referred to by lines; Anaximandros (Ad.), Herakleitos (H.), Xenophanes (X.), Zeno (Z.), Melissos (M.), and Anaxagoras (A.), by the number of the fragment in which the word occurs. Occasional references to pages are indicated by p.
ἀγαθός, H. 57, 61, 111
ἄγαλμα, H. 130; E. 408
ἀγχιβασίη, H. 9
ἄγων, H. 119; X. 19
ἀδικία, Ad. 2
ἄεθλον, X. 19
ἀήρ, pp. 17, 63; M. 17; E. 132; A. 1, 2, 6; P. 24; E. 450
ἀθάνατος, E. 425; H. 67
ἀθρέω, E. 4, 19, 156
ἀίδιος, M. 17; E. 370
αἰθέριος, E. 377
αἰθήρ, X. 11; P. 133, 141; E. 31, 40, 78, 133, 146, 166, 198, 204, 211, 216, 291, 293, 299, 304, 310, 334, 379, 427; A. 1, 2, 6
αἴθρη, E. 158
αἴθριος, H. 30
αἷμα, E. 207, 292, 308, 327
αἶσα, P. 127; E. 113, 231, 266
αἴσιμος, E. 301, 307
αἰσχρή, E. 395
αἴων, H. 79; E. 71, 111, 224, 389, 420
ἀκίνητος, P. 82
ἄκος, H. 129
ἀκούη, H. 13; P. 55; E. 20, 21
ἀκούω, H. 2, 6; X. 2; M. 17; E. 14, 33
ἄκρητος, E. 144, 183, 410, 412
ἀληθείη, P. 29, 36, 111; E. 366
ἀληθής, P. 73, 84, 99; M. 17
ἀμβλύνω, E. 3, 228
ἄμβροτος, E. 99, 181, 355
ἀμηχανίη, P. 47
ἀμοιβή, p. 60
ἀμπλακίη, E. 371
ἀνάγκη, P. 72, 86, 138; E. 232
ἀνάπαυσις, H. 104
ἀναπαύω, H. 83, 86
ἀναπνέω, E. 287
ἀνεμός, X. 11
ἀνόητος, P. 73
ἀντίχθων, pp. 136, 148
ἀξύνετος, H. 2, 3
ἀοιδός, H. 111; X. 22
ἄπειρος, H. 2; X. 12; A. 1, 6; Z. 1, 3; M. 7, 8, 9, 11
ἀπογίνομαι, Z. 1
ἀποκρίνομαι, E. 43; A. 2, 4, 6, 9, 10, 11, 12, 16
ἀπόκρισις, A. 10
ἀπόλειψις, E. 63
ἀπόλλυμι, M. 11, 12, 17; A. 17; E. 93
ἀπορροή, E. 281
ἄραιος, p. 102; M. 14; E. (196); A. 6, 8
ἄρθρον, E. 82
ἄρκτος, H. 30
ἁρμονίη, H. 45, 46, 47; E. 122, 137, 202
ἀρχή, H. 70; M. 7, 9; E. 130; A. 16
ἄσπετος, E. 111, 128
ἀστεμφής, E. 398
αὐγή, E. 99, 152, 153, 157, 427
αὐτοκρατής, A. 6
βάκχοι, H. 124; X. 27
βάρβαρος, H. 4
βασανίζω, H. 58
βίος, H. 66, 67; E. 249, 251, 373
βληστρίζω, X. 24
βόρβορος, H. 53-54
βρότειος, P. 111; E. 10, 35
βροτός, X. 5; P. 46, 99, 109, 121; E. 54, 147, 247, 303, 347
βωμός, X. 21; E. 412
γένεσις, P. 77, 83; E. 63
γέννη, P. 62; E. 87, 192, 194, 230
γῆ, γαῖα, H. 21, 25, 68; X. 8, 9, 10, 12; P. 140, 144; M. 17; E. 26, 78, 132, 146, (152), 154, 158, 160, 165, 211, 333, 378, 391; A. 4, 9, 10
γηρείς, X. 26
γίνομαι, P. 69, 100; M. 6, 11, 17; E. 46, 48, 71, 95
γινώσκω, H. 18, 35, 106, 115, 130; X. 18; P. 39; A. 14; E. 281
γλαυκῶπις, E. 159
γναφεύς, H. 50
γνωμή, H. 19, 96; P. 113, 121
γνωρίζω, p. 250
γόμφος, P. 20; E. 241, (279)
γυῖον, E. 2, 23, 142, 249, 260, 269 308, 347, 371, 414
δαίμων, H. 97, 121, 131; P. 3, 128; p. 145; E. 254, 373
δαΐφρων, E. 1
δείλαιος, E. 446
δειλός, E. 3, 53, 228, 343, 400, 441
δέμας, P. 115, 119; E. 198, 268
δημιουργός, p. 61
δῆμος, H. 100
διακοσμέω, A. 6
διάκοσμος, P. 120
διακρίνομαι, A. 6, 7, 14, 17
διάλλαξις, E. 38
διάμορφα, E. 102
διαφέρω, H. 45, 46, 59, 93
δίζημι, H. 80; P. 62
δίζησις, P. 34, 45, 53
δίκαιος, H. 61; X. 19, 21
δίκη, H. 60, 62, 118; P. 14, 28, 70; E. 5
δίνη, E. 378
δολιχαίων, E. 107, (126)
δόξη, H. 133; P. 30, (31), 111, 151; E. 343
δύναμις, P. 123
ἔθος, P. 54
εἶδος, M. 17; E. 123, 135, 192, 207, 266, 375
εἱμαρμένα, H. 63, p. 60
ἐκπνέω, E. 287, 294, 311
ἔλεγχος, P. 56
ἔμπαιος, E. 3
ἕν, H. 19, 59, 91; M. 11, 17; E. 62, 67, 118, 70, 76, 248
ἐξανατέλλω, E. 258, 265
ἐξευρίσκω, H. 7
ἐξόλλυμι, E. 47
ἐπανίστημι, H. 123
ἐπίσταμαι, H. 6, 19, 35
ἐπιχθόνιος, E. 448
ἐργάτης, H. 90
ἔρις, H. 43, 46, 62
εὕδω, H. 2
εὐνομίη, X. 19
εὐσεβής, X. 25; E. 408
εὐφρόνη, H. 31, 36, 77
εὔχομαι, X. 21
ἐφημερίοι, E. 14, 338
ζάω, H. 56, 78, 123
ζωή, E. 4
ἦθος, H. 96, 121; E. 88, 226
ἥλιος, H. 29, 31, 32, 135; P. 134, 140, 145; E. 98, 130, 135, 149, 164, 211, 379; A. 6, 10
ἧμαρ, P. 11; E. 436
ἡμέρη, H. 32, 35, 36
ἥρως, H. 130
θάλασσα, H. 21, 23; X. 11; E. 136, 187
θάμνος, E. 41, 252, 384
θάνατος, H. 25, 64, 68
θελημά, E. (101), 174
θέμις, P. 28, 88; E. 14, 44
θεμιτός, E. 425
θεός, H. 12, 43, 44, 61, 67, (91), (96), 102, 130, 130a; X. 1, 5, 6, 7, 16, 21, 29; P. 22; E. 11, 107, 129, 142, 341, 343, 355, 369, 405, 449
θνήσκω, H. 78
θνητός, H. 67, 111; X. 1, 16, 31; E. 17, 37, 63, 82, 86, 115, 128, 182, 184, 188, 212, 355, 365, 375, 391, 400
θρίξ, E. 237; M. 11; A. 18
θυμός, H. 105; P. 1; E. 414, 436, 446
ἰατρός, H. 58
ἰδέα, A. 3
ἱερός, E. 350
ἱλάειρα, E. 149, 152
ἱστορίη, H. 17
ἵστωρ, H. 49
καθαίρω, H. 130
καθαρμός, E. 352
καθαρός, H. 52; X. 21; P. 134; E. 12, 223, 273
καθεύδω, H. 78, 90, 94
κακοτεχνίη, H. 17
καμασῆνες, E. 163, 214
κάματος, H. 82, 104
καπνός, H. 37
καταθνῄσκω, E. 47
κέλευθος, P. 11, 36, 51; E. 183, 376
κενεός, M. 14; E. 91
κεραυνός, H. 28
κεφαλή, E. 347
κινέω, M. 8, 14; A. 7
κλεψύδρη, E. 295
κόπριος, H. 85
κόρος, H. 24, 36, 104, (111)
κορυφή, E. 58
κόσμος, H. 20, 90, 95; P. 92, 112, pp. 146, 148; E. 116, 351; A. 13
κρᾶσις, E. 189, 192
κρίσις, P. 72; M. 14
κρούνωμα, E. 35
κυβερνάω, Ad. 1; H. 19; P. 128
κυκεών, H. 84
κύκλος, P. 7; E. 73, 112, 133, 153, 178
κύων, H. 115
κωφός, H. 3; P. 49
λαμπάς, P. 135
λεσχηνεύω, H. 130
λήγω, E. 66, 72, (89)
λῆναι, H. 124, (127)
λιβανωτός, X. 21
λίθος, A. 9
λόγος, H. 1, 2, 92, 116, 117; X. 18; P. 15, 56, 110; M. 12, 17; E. 57, 59, 86, 170, 341
λύρη, H. 45
μάγοι, H. 124
μαίνομαι, H. 12, 127, 130
μάρτυς, H. 4, 15, 118
μέγεθος, Z. 1, 3; M. 8
μέλεα, P. 146, 148; E. 139, 179, 238, 247, 268, 270, 312
μελεδήμων, E. 353
μελέτη, E. 223, 339
μέμηλε, E. 343
μένω, P. 85, 86
μερίμνη, E. 3, 45, 228
μέρος, E. 112, 186, 200
μεταβάλλω, H. 83
μετακοσμέω, M. 11, 12
μεταπίπτω, H. 78; M. 12, 17
μετρέομαι, H. 23
μέτρον, H. 20, 29
μητίομαι, P. 131; E. 437
μῆτις, E. 10, 120, 330
μιαίνω, H. 130
μῖγμα, pp. 9, 11, 122
μίγνυμι, P. 130; E. 38, 259; A. 6
μίμνω, X. 4
μῖξις, P. 129; E. 38, 40
μίσγω, E. 184, 254
μοῖρα, P. 26, 97; A. 5, 6, 16
μόρος, H. 86, 101
μόρφη, P. 113; E. 97, 430
μουνογενής, P. 60
μῦθος, P. 33, 57; E. 58, 74, 75, 129, 264, 367
μύστη, H. 124
μυστήρια, H. 125
νεῖκος, E. 68, 79, (117), 139, 171, 175, 177, 194, 335, 382
νεκρός, H. 123
νέκυς, H. 85
νοέω, X. 2; P. 34, 40, 43, 64, 94, 96; E. 22, 23, 316, p. 250
νόημα, X. 1; P. 53, 94, 110, 149; E. 328, 329
νοητός, P. 64
νόμος, H. 91, 100, 110; E. 44
νοῦς, H. 91, 111; X. 3; P. 48, 90, 147; E. 9, 81, 429; A. 5, 6, 7, 12
νοῦσος, H. 104
νυκτιπόλος, H. 124
ὄγκος, E. 247
ὁδός, H. 69, 71, 137; P. 2, 27, 34, 45, 54, 57, 74
ὄζος, E. 315
οἰακίζω, H. 30
οἶδα, X. 14, 24; P. 3, 46; E. 417
οἶδμα, E. 293, 310, 367, 415
οἴησις, H. 132, 134
οἶνος, X. 17, 21
ὄλεθρος, P. 77, 83
ὄλλυμι, P. 70, 100
ὄμβρος, E. 100, 204, 215, 298, 304
ὅμιλος, H. 111
ὅμου πάντα, p. 11; A. 1, 16
ὀρειλεχής, E. 253, 438
ὅσιος, E. 12, 17
ὄστεα, E. 201
οὐλόμενος, E. 37, 79
οὐλοφυής, E. 265
οὔρανος, P. 137; E. 150, 187
ὄφθαλμος, H. 4, 15, 326, 344
ὄψις, H. 13; E. 20, 272
πάθος, M. 16
παίζω, H. 79; E. 295
παίς, H. 73, 79, 86, 97; E. 294
παλάμη, E. 2, 19, 218, 242
παλίντονος, H. 45 (note)
παλίντροπος, H. 45; P. 51
πειθώ, P. 36; E. 346
πεῖραρ, H. 71; X. 12; P. 82, 87, 102, 109, 139; E. 75
πελέκης, A. 13
πέρας, H. 70
περιέχω, A. 2, 12
περιχωρέω, A. 7, 11
περιχώρησις, A. 6
πεσσεύω, H. 79
πηλός, H. 130
πίθανος, pp. 133, 214
πίθος, pp. 133, 214
πίστις, P. 30, 68, 84; E. 20, 23, 210, 368
πίστωμα, E. 56
πίσυνος, E. 382
πλάζω, P. 47; E. 251
πλάσματα, X. 21
πλῆθος, A. 1, 4, 15, 16
πνεῦμα, p. 21, E. 301, 307, 319
πνοίη, E. 314
πόλεμος, H. 36, 44, 62
πολύδηρις, P. 56
πολυμαθίη, H. 16-17
πολυφθερής, E. 365
πομπή, H. 127
πράπιδες, E. 222, 342, 417, 418
πρήστηρ, H. 21, p. 63
προσγίνομαι, Z. 1; M. 12
πυκνός, p. 102, M. 14; E. 217
πύλη, P. 11; E. 305
πυνθάνομαι, E. 10, 25
πῦρ, H. 20, 21, 22, 25, 26; P. 116, 126; M. 17; E. 78, 197, 216, 263, 267, 317, 322, 334
ῥιζώματα, E. 33, 55
ῥόος, E. 300
σάρξ, E. 207, 402, 435; A. 18
σελήνη, P. 136, 140; E. 149, (153); A. 6, 10
σῆμα, P. 58, 115, 134
σημαίνω, H. 11
σιβύλλα, H. 12
σκύλαξ, X. 18
σμικρότης, A. 1
σοφίη, H. 107; X. 19; E. 18
σοφός, H. 1, 18, 19, 74; E. 51, 416
σπέρμα, A. 3, 4
σπλάγχνος, E. 57
στεινωπός, E. 2
στεφάνη, pp. 108, 109
στοργή, E. 335
στρογγύλη, p. 151
στυφελίζω, X. 18
συγγραφή, H. 17
συγκρίνομαι, A. 3
συγχωρέω, A. 8
σύμμιξις, A. 4
συμμίσγω, A. 17
συμπήγνυμι, A. 9, 10
συμφέρω, H. 46, 59
συνέρχομαι, E. 173, 175, 248
συνίστημι, P. 93; E. 174
σφαίρη, P. 103
σφαῖρος, E. 134, 138
σχεδύνη, E. 209
σῶμα, M. 16; E. 249
σωφρονέω, H. 106-107
ταχύτης, A. 11
τεθηπώς, P. 49; E. 81
τελευτάω, H. 122; P. 152
τελευτή, M. 7; E. 37
τέλος, M. 9
τέρμα, E. 178
τιμή, E. 16, 88
τίσις, Ad. 2
τόξον, H. 45
τόπον, P. 101; Z. 4
τρήματα, E. 299
τύχη, E. 195
ὕβρις, H. 103; X. 21
ὑγρός, H. 72, 73
ὕδωρ, H. 25, 68; X. 9, 10, 11; M. 17; E. 78, 208, 211, 221, 266, 284, 297, 301, 302, 307, 324, 333; A. 9
φαντασία, p. 62
φάος, P. 10, 144; E. 40, 72, 320
φάρμακα, E. 24, 121
φιλόσοφος, H. 49
φιλότης, E. 67, 80, 103, (116), 172, 181, 209, 248
φλόξ, E. 152
φόνος, E. 371, 384, 412, 428
φρήν, H. 111; X. 3; E. 51, 74, 127, 346, 350, 368
φρονέω, H. 5, 90; P. 148; E. 195, 332, 337
φρόνησις, H. 92; E. 231
φροντίς, X. 24; E. 339, 351
φύλλον, E. 237, 440
φῦλον, P. 49; E. 163
φύσις, H. 2, 10, 107; P. 133, 137, 148; E. 36, 39, 226, 270
φύω, X. 10; P. 66, 138, 151; E. 69, 182, 188, 242, 257, 375; A. 10
χάρις, H. 136
χείρ, P. 22; E. 296, 306, 345, 441, 443
χθών, E. 166, 187, 198, 199, 203, 215, 235, 378, 403
χόανος, E. 199
χρέος, P. 65, 96
χρεών, Ad. 2; P. 28, 37, 67, 105, 116
χρησμοσύνη, H. 24
χροιή, A. 3, 4
ψεῦδος, H. 118, (132)
ψυχή, H. 4, 38, 68, 71, 72, 73, 74, 105, 131, 136; X. 18; A. 10
ᾠοτοκέω, E. 219
ὥρη, H. 34; E. 374
III. _ENGLISH INDEX_
The references are to pages; a star * indicates the important reference in a series.
Achilles argument, the, 116, 118
Aether, 110, 149, 183, 223, 237, 261
Aetios, 5, 6, 7, 14 ff., 21 f., 83 f., 109 f., 119, 129, 143, 146 f., 223 f., 253 f.
Aetna, 78
Aidoneus, 161, 223
Air, 17, 19, 179, 223, 237, 248
Akragas, 203
Alexandros, 12, 81
Alkmaeon, 138
All, the, 78, 105, 108; one, 57
Anaxagoras, 18, 215, 216, 220, *235 f.
Anaximandros, *8, 215, 257
Anaximenes, *17, 81
Animals, 13, 171; origin of, 189, 191, 228, 261; from moisture, 16; souls of, 150
Anthropomorphism, 67, 77
Aphrodite, 167, 181, 185
Apollodoros, 17, 23, 151
Archilochos, 53
Archippos, 154
Archytas, 132
Ares, 209
Aristotle, 2, 8, 9, 18, 57 f., 78, 104, 129, 134 f., 145, 215 f., 247
Aristoxenos, 153
Arius Didymus, 151
Arrow argument, 116
Astronomy, 5
Ate, 207
Athletic contests _vs._ wisdom, 71
Banquet, sacrificial, 75
Beginning of the universe, 124 f., 129
Being, 91 f., 108, 124 f., 173, 243; not moved, 95; not generated, 95; not divided, 95, 126
Bias, 51
Blood, seat of thought, 214, 234
Blyson, 23
Body, the tomb of the soul, 133, 214; subject to change, 146; infinitely divisible, 146
Breathing, Empedokles on, 195, 227
Cause, active, 22
Change, constant, 35, 165; impossibility of, 127, 129
Chariot of Parmenides, 87
Chrysippos, 60
Chthonie, 207
Cicero, 7, 16, 21, 108, 151, 233
Circles of the heavens, 99
Clouds, 19, 256
Comets, 84, 255
Community of gods and men, 133
Condensation of matter, 9, 21, 60 f., 125
Counter-earth, 136, 148
Cube, 152 f.
Cycles of the universe, 179, 216
Darkness as first principle, 99
Day and night, 89
Death, 45, 53, 229
Decad, 144, 152
Delphi, oracle at, 27
Demokritos, 18, 33, 248, 250, 254
Destruction of things, 10, 13, 14, 82, 93 f., 119, 124, 165, 222, 245
Diodoros, 153
Diogenes Laertios, 63, 64, 120
Discord, 39
Divisibility of matter, infinite, 115
Dyad, 144, 152
Earth, the, 31, 67 f., 83; a heavenly body, 13; form of, 13, 14, 22, 106; is infinite, 78; once covered by the sea, 82; rests on water, 3, 4; rests on air, 20; is sinking into the sea, 83
Earthquakes, 7, 18, 22, 261
Eclipses, 7, 15, 63, 84, 148
Ecliptic, 6
Egyptian wisdom, 154
Eleatic school, 64 f.; unity, 79, 103, 105, 119
Elements, 41, 161, 167, 183, 221, 224; imperishable, 169, 230; indivisible, 142; motion of, 215; separation of, 12
Embryo, 228
Empedokles, 57, 60, *157 f., 247, 249; reverenced as a god, 203
Enquiry, ways of, 89
Epikouros, 85
Epiphanius, 108, 119, 129, 154 f., 234
Equality, geometrical, 133
Erinnyes, 33
Esoteric class, 154
Eudemos, 116
Euripides, 257
Eurystratos, 17, 19, 21
Eye, Empedokles on the, 197
False assumptions of Melissos, 129
Fate, 39, 62, 97, 163
Fire, 19, 99, 155, 191; central Pythagorean, 136; ever-living, 29; periodic, 61; transformations of, 31
First principle, 2, 5, 67, 218, 230, 234, 260; are ten, 138; heat and cold as, 104; is eternal, 13; is fire, 58; is water, 4, 67
Flame, sphere of, 14
Flesh forbidden, 205, 213
Fossils, 82
Friendship, 222
Galen, 81, 83, 119
Gate of Parmenides, 89
Generation, 10, 13 f., 20, 82, 93 f., 119, 124, 129 f., 163, 245
Genesis, 165
God, 33, 39, 47, 65, 79, 147, 151, 173, 201, 222, 254
Gods, 2, 3, 7, 21, 41, 58, 201, 233; anthropomorphic, 67, 77; are born, 16, 171; Homeric treatment of, 67; goddess of Parmenides, 89
Good and bad, 39, 57
Habit, 93
Hades, 35
Hail, 20
Harmony, 35, 37, 39, 137, 153; of the spheres, 135, 151
Heavens, 101, 110, 134, 137; revolution of, 11, 216
Hekataios, 29, 63
Heliope, 207
Helios, 87
Hephaistos, 183
Hera, 161, 223
Herakleides, 148
Herakleitos, *23 f., 120, 216, 253
Hermeias, 14, 23, 155, 262
Hermodoros, 51
Heroes, 6, 145
Hesiod, 29, 33
Hippasos, 58, 60, 63
Hippolytos, 13, 19, 25, 108, 151, 238, 260 f.
Homer, 35, 53, 57, 103, 223
Homoeomeries, 248 f.
Homogeneous, Being is, 125, 127
Ignorance, 49
Incredulity, 51
Infinite, the, 9, 11, 15, 114, 125, 134, 138, 248; double, 139
Infinites, 117, 237
Invocation of Empedokles, 159
Ionic school, 5
Justice, 39, 51, 89
Kalliopeia, 201
Klepsydra compared with breathing, 195
Knowledge, 89; of the gods, 69; progress of, 69
Kronos, 209
Kypris, 183, 185, 209
Law, 47, 49
Leukippos, 217, 249
Lightning, 14, 16, 20, 31, 63, 84, 226, 256, 261
Lipara, fire at, 78
Loadstone, 3
Love and strife, 167, 171, 179, 215 f., 218, 221, 224, 230
Luxury, 73
Lysis, 132, 154
Many, the, 165
Matter, 6, 15, 145; eternal, 125; divisibility of, 6
Melissos, 79, 103, 104, 109, 119, *120 f.; fallacies of, 129
Men, origin of, 106; from animals, 14; from fish, 11, 13; mind of, 101, 107
Metempsychosis, 71
Meteor, 235
Metrodoros, 82, 259
Milky Way, 101, 110, 148, 255
Mind as first principle, 239 f., 246 f.
Mnesarchos, 29, 132
Monad, 144 f., 151 f.
Moon, 7, 13, 14 f., 20, 62, 84, 101, 110, 148, 175, 177, 226, 246, 255, 261; phases of, 7; revolution of, 12
Motion, 119, 126 f., 146, 248, 249; eternal, 14, 21, 62; universal, 57, 58, 243
Multiplicity, 114, 128, 217
Muse, invocation of, 159, 201
Mysteries, 53
Necessity, 6, 95, 119, 131, 187, 203
Nestis, 161, 183, 223
Nikolaos, 80
Nile, 256, 260; rise of, 7
Noise, Zeno on, 116
Not-being, 11, 103, 108, 124, 243, 254
Number, 134 f., 152
Oenopides, 147 f., 246
Olympia, 71
Olympos, 101, 175
Ombros, 183
One, the, 114, 119, 131, 139, 145
One, all are, 57
Opinion of men, 89, 97, 145; _vs._ truth, 187
Opposites, 35, 37, 58, 138, 247; separation of, 12
Order, 29
Origination, 163
Orpheus, 133
Parmenides, 23, 62 f., 78, *86 f., 112, 120, 129, 257; fallacies of, 104; theory of sensation, 107 f., 110; theory of thought, 107; Plato on, 103
Passion, 49
Perception by pores, 230; by likes, 199
Perikles, 235, 247
Philip the Opuntian, 148
Philodemos, 7
Philolaos, 132, 148
Pisas, the, 71
Place, 146; existence of, 115; Zeno on, 117
Plants, 7, 220, 229, 251
Plato, 2, 57, 78, 103 f., 112, 133, 141, 146, 148 f., 214, 245 f., 262
Plutarch, 5, 11, 14, 21, 82, 108, 119
Polykrates, 132
Poseidon, 209
Praxiades, 13
Progress, 56
Protagoras, 116
Purifications, Empedokles on, 203
Pythagoras, 23, 29, 56, 132 f.; science of, 151
Pythagoreans, 86, 132 f.
Rainbow, 21, 69, 149, 256
Rarefaction, 9, 21, 60 f., 125
Reason, 47, 62; authority of, 83; ‘destined,’ 61; in the universe, 6
Sabinos, 81
Sacrifice, 53, 155, 209
Samian fleet, 120
Science, 58, 145; of numbers, 143
Sea, the, 12, 37, 69, 179, 218, 226, 259
Sensation, 85; validity of, 128 f., 131, 159, 226, 256
Sense-perception, 27, 60, 108, 150, 161; theory of, 214, 217, 258 f.
Senses, Empedokles on, 227, 231
Separation, 217, 237, 239, 245
Sibyl, 27
Simplicius, 114 f., 124 f.
Sky, 22
Sleep, 25, 59, 229, 257
Solstice, 6, 147 f., 225, 255, 261
Soul, 2, 3, 7, 21, 41, 43, 57, 59, 63, 110, 149, 153, 218, 225, 250, 256; transmigration of, 71, 155, 203 f., 213
Space, 117
Speusippos, 141
Stars, 6, 7, 13 f., 20, 22, 62, 84, 110, 225, 255, 260; revolution of, 22
Stoics, the, 63, 145 f., 226, 254
Stones, 19
Strife, 35, 37, 39, 60, 167, 171, 175, 179, 215, 218
Sun, 6, 7, 13 f., 22, 33, 61 f., 84, 101, 110, 148, 171, 175, 225, 255, 260; revolution of, 12; setting of, 18, 20
Temperance, 49
Tetrad, 144, 152
Tetraktys, 152
Thales, *1 f., 33, 81, 145, 147, 253
Theology of Xenophanes, 65 f., 77
Theophrastos, 4, 11, 19, 59, 79, 81, 106, 155, 230 f., 257 f.
Things eternal, 129
Thought equals being, 91, 97
Thunder, 63
Thunderbolt, 31, 256
Timaios, 56
Time and space, 117
Tomb, the body a, 133, 214
Tortoise, 116
Treatise, first philosophical, 8
Truth, 69, 89 f.; _vs._ opinion, 106
Tyche, 183
Understanding, common to all, 47; lacking, 25, 51
Unity, 78, 129; of being, 103; is God, 79
Universe, the, 60, 62, 146 f., 153, 224, 255, 262; structure of, 109
Void, 6, 119, 125, 127, 134, 146 f., 216, 248, 251
Wantonness, 49
War, 35, 39
Water, 2, 67
Weather, control of, 161
Winds, 13, 19, 20, 63, 261
Wisdom, 29, 47
Worlds, 15; infinite in number, 14, 22
Worship, 209; popular, 55
Xenophanes, 23, 29, *64 f., 105; sayings of, 77; skepticism of, 82 f.; theology of, 65 f., 77
Zalmoxis, 154
Zaratas, 153
Zeno, 59, *112 f., 120; arguments of, 114 f.; on motion, 119
Zeus, 29, 33, 60, 71, 136, 161, 209, 223
Zodiac, 147 f.
Zones, 6, 110, 147, 149
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