13 fv 7 Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι.
7. Sext. Emp. Math. ix. 193 and i. 289 combined. V. 3: MSS. 3s, Karst. καὶ.
8. Sext. Emp. Math. x. 318; Stob. Hel. Phys. i. p. 294, Dox. 284; Schol. Vill. and Schol. Min. to Homer, 10. H 99.
9. Sext. Emp. Math. ix. 361 and x. 313 ; Eustath. Il. H 99, p. 668, 60.
10. Simplic. Phys. 41 r 189, 1, attributes this verse to Anaximenes on the authority of Porphyry. Joh. Philoponus (Phys. i. 188 b 30) attri- butes it to Xenophanes on the same authority.
MS. γίνονται, corr. Diels.
11. Schol. Genev. to Homer, 10. 1 199, 2. V. Stés. d. berl. Akad. June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The first line also occurs in Stob. Flor. ed. Gais. iv. App. p. 6.
12. Achill. Tat. in Isagoge ad Aratum (Petavit Doctr. Tempor. iii. p. 76). Cf. Aristotle, de Xenophane, &c., 2; 976 a 32.
V. 2: καὶ pet προσπλάζον, τὰ κάτω 3° els, Karst. αἴθέρι.
13. Eustath. Jl. A 24, p. 827, 59; Schol. Vill. ad Z7. A 27 and Schol. Leyd. in Valckenaer, Diatr. Eurip. p. 195.
—- —— — eee
The Eleatic School: Xenophanes 69
7. Homer and Hesiod attributed to the gods all things
which are disreputable and worthy of blame when done _
by men; and they told of them many lawless deeds,
stealing, adultery, and deception of each other.!
8. For all things come from earth, and all things end by becoming earth.?
9. For we are all sprung from earth and water.®
10. All things that come into being and grow are earth and water.
11. The sea is the source of water and the source of
wind ; for neither would blasts of wind arise in the clouds
and blow out from within them, except for the great sea,
nor would the streams of rivers nor the rain-water in
the sky exist but for the sea; but the great sea is the
begetter of clouds and winds and rivers.
12. This upper limit of earth at our feet is visible and ttouches the air,f but below it reaches to infinity.‘
18. She whom men call Iris (rainbow), this also is by nature cloud, violet and red and pale green to behold.
1 Zeller, 525, n. 3. Οἱ. Diog. Laer. ix. 18; Sext. Emp. Pyrrh. i. 224. 2 Cf. Stob. Hcl. Phys. ii. 282, ἐκ πυρὸς yap τὰ πάντα καὶ εἰς rip τὸ πάντα τελευτᾷ, which Karsten does not assign to Xenophanes. * Zeller, 541,n.1. ΟΙ. Sext. Emp. Pyrrh. ii. 30. - 4 Cf. Arist. de Coelo ii. 13; 294 a 21.
70 the First Philosophers of Greece
14 καὶ τὸ μὲν οὖν cadis οὔτις ἀνὴρ yéver’ οὔδε τι» ἔσται
εἰδὼς ἀμφὶ θεῶν τε καὶ ἄσσα λέγω περὶ πάντων '
» ν , / » 2
εἰ γὰρ καὶ τὰ µάλιστα τύχοι τετελεσμένον εἰπών,
9 A Od 9 Ν 9 A a
αὐτὸς ὅμως οὐκ olde: Soxos 8 ἐπὶ πᾶσι τέτυκται.
15 ταῦτα δεδόξασθαι μὲν ἑοικότα rots ἐτύμοισι.
16 οὔτοι ἀπ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,
΄ / / 9 / wv
ἀλλὰ χρόνῳ Cyréovres ἐφευρίσκουσιν ἄμεινον.
17 πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν Spy
ἐν κλίνῃ µαλακῇ κατακείµενον, ἔμπλεον ὄντα,
πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ' ἐρεβίνθους -
tis πὀθεν els ἀνδρῶν ; πόσα τοι ἔτε ἐστί, φέριστε ;
πηλίκος 708 60’ ὁ Μῆδος ἀφίκετο ;
18 νῦν abr’ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον.
* * * * * *
Kai ποτέ µιν στυφελιζοµένου σκύλακος παριόντα
φασὶν ἐποικτῖραι καὶ τύδε φάσθαι Fos:
παῦσαι μηδὲ ῥάπιζ, ἐπεὶ ἡ φίλου ἀνέρος ἐστιν = 4B
ψυχή, τὴν ἔγνων φθεγξαμένης ἀίων.
14. Sext. Emp. Math. vii. 49 and 110, and viii. 326. Vv. 1-2: Plut.
aud. poet. 178; Laer. Diog. ix. 72. Vv. 3-4: Hipp. Phil. 14, Doz.
565; Origen, Philos. xiv. vol. i. p. 892; Galen, de diff. puls. iii. 1, viii. p. 62. Last half line: Sext. Emp. Pyrrh. ii. 18; Proklos in Tim. p. 78, ἄο.
V.1: Sext. Diog. ev. V.3: Galen ἣν γὰρ καὶ τὰ µέγιστα τύχῃ τετελεσμένα, Hipp. τύχῃ. 15. Plut. Symp. ix. 146 8. Karst. reads δεδόξασται. 16. Stob. Flor. xxix. 41 G, Ecl. Phys., I. 224. V. 1: Flor. ἐπέδειξαν, Hcl. παρέδοξαν. V. 2: Hcl. MS. Flor. ἐφευρίσκουσιν, other MSS. ἐφεύρισκον. 17. Athen. ii. p. 542. V.3: Eustath. p. 948, 40.
18. Diog. Laer. viii. 36 ; Suidas, v. Ἐενοφάνη». Anthol. Graec. i. 86, p. 845, ed. Bosch. prefixes two verses which Karsten assigns to Apollo- doros on the evidence of Athen. 418 z.
V. 1: MSS. νῦν οὖν 7’, corr. Steph. V.3: Suidas gncly. V.5: Karst. τῆς. Suidas BE φθεγξαμένη».
THE ELEATIC SCHOOL: XENOPHANES (ai
14. Accordingly there has not been a man, nor will
there be, who knows distinctly what I say about the
gods or in regard to all things, for even if one chances
for the most part to say what is true, still he would
not know; but every one thinks he knows.'
15. These things have seemed to me to resemble the truth.
16. In the beginning the gods did not at all reveal
all things clearly to mortals, but by searching men in
the course of time find them out better.
17. The following are fit topics for conversation for
men reclining on a soft couch by the fire in the winter
season, when after a meal they are drinking sweet wine
and eating a little pulse: Who are you, and what is your
family? What is your age, my friend? How old
were you when the Medes invaded this land ?
18. Now, however, I come to another topic, and I will
show the way.... They say that once on a time whena
hound was badly treated a passer-by pitied him and said,
‘Stop beating him, for it is the soul of a dear friend; I
recognised him on hearing his voice.’
1 Zeller, 549,n.2. Burnett, ‘ All are free to guess.’
72 the First Philosophers of Greece
19 Gd’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο
ἢ πενταθλεύων, ἔνθα Aros τέμενος
map Πίσαο pono’ ἐν Ὀλυμπίῃ, εἴτε παλαίων,
ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων,
sire τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν 5
ἀστοῖσιν κ᾿ ein κυδρότερος προσορᾶν,
καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο,
καί Kev ot?’ εἴη δημοσίων Kredvav
- ἐκ πόλεως καὶ δῶρον, ὅ οἱ κειµήλιον Ein:
ἵ λ ο A 4 φ ο / 10
site καὶ ἵπποισιν, ταῦτά Xx ἅπαντα λάχοι»
9 \ wv Lid \ ς / A > /
ovx ἑὼν ἄξιος, ὥσπερ yw" ῥώμης γὰρ ἀμείνων
9 “A 3099 ϱ e /
ἀνδρῶν ἠδ' ἵππων ἡμετέρη σοφίη.
GAN’ εἰκῆ µάλα τοῦτο νοµίζεται' οὐδὲ δίκαιον
προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίη».
” \ 3 , ο θὺ a / 1 5
οὔτε γὰρ εὖ πύκτης ἀγαθὸς λαοῖσι µετείη,
ovr’ et πενταθλεῖν, οὔτε παλαισμοσύνην,
οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιµον
er ο 9 3 ” 9) 9 ? a
ῥώμης dao’ ἀνδρῶν ἔργ᾽ ἐν ἀγῶνι πέλει,
τοῦνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις Ein’
σμικρὸν & ἄν τι πόλει χάρµα γένοιτ) ἐπὶ τῷ, 20
el τι» ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας '
οὗ γὰρ πιαίνει ταῦτα μυχοὺς πόλεων.
20 ἁβροσύνας δὲ µαθόντες ἀνωφελέας παρὰ Λυδῶν,
ὄφρα τυρρανίης ἦσαν ἄνευ στυγερῆς,
ἤεσαν sis ἀγορὴν παναλουργέα pape ἔχοντες,
ov µείους ὥσπερ χίλιοι εἰς ἐπίπαν,
αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, 5
ἀσκητοῖς ὀδμὴν χρίµασι δευόµενου.
19. Athen. x. 418.
V. 8: Schneidewin pods, cf. v.21. V.5: ΜΒΡ. τί, Wakef. τὸ. 5.6: Vulg. πρὸς ἄκρα, Jacobs προσορᾶν from MS. A προσέρα». V. 8: MSS. σιτείη, corr. Turnebus. V. 10: Dindorf connects with the preceding line and reads of κ᾿ ἔοι ἄξιος. V.15: A λαοῖσιν ἔτ εἴη, corr. Steph.
20. Athen. xii. p. 526.
V. 1: MSS. ἀφροσύνας, corr. Schneider V. 2: Vulg. ἐπὶ στυγερῆς, corr. Dindorf. V.4: 4Ἡ ὥσπερ, PVL ἥπερ. V.5: Last word: Schneidewin ταναῇσι»ν, Bergk' prefers ἀγάλμασί 7’,
The Eleatic School: Xenuphanes 73
19. But if one wins a victory by swiftness of foot, or in the pentathlon, where the grove of Zeus lies by Pisas’ stream at Olympia, or as a wrestler, or in painful boxing, or in that severe contest called the pancration, he would be more glorious in the eyes of the citizens, he would win a front seat at assemblies, and would be entertained by the city at the public table, and he would receive a gift which would be a keepsake for him. If he won by means of horses he would get all these things although he did not deserve them, as I deserve them, for our wisdom is better than the strength of men or of horses. This is indeed a very wrong custom, nor is 16 right to prefer strength to excellent wisdom. For if there should be in the city a man good at boxing, or in the pentathlon, or in wrestling, or in swiftness of foot, which is honoured more than strength (among the contests men enter into at the games), the city would not on that account be any.better governed. Small joy would it be to any city in this case if a citizen conquers at the games on the banks of the Pisas, for this does not fill with wealth its secret chambers.
20. Having learned profitless luxuries from the Ly-
dians, while as yet they had no experience of hateful
tyranny, they proceeded into the market-place, no less
than a thousand in number all told, with purple garments
completely covering them, boastful, proud of their comely
locks, anointed with unguents of rich perfume.
74 the First Philosophers of Greece
21 νῦν yap δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων
καὶ κύλικεο' πλεκτοὺς δ᾽ ἀμφιτιθεῖ στεφάνους,
ἄλλος δ᾽ evades μύρον ἐν φιάλῃ παρατείνει"
κρατὴρ ὃ ἕστηκεν μεστὸς ἐυφροσύνης :
ἄλλος & οἶνος ἑτοῖμος, ὃς οὕποτέ φησι προδώσειν, 5
µείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος"
ἐν δὲ µέσοισ᾽ ἁγνὴν ὀδμὴν λιβανωτὸς ἴησιν,
ψυχρὸν δ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν '
πάρκεινται & ἄρτοι ξανθοὶ γεραρή τε τράπεζα
τυροῦ καὶ μέλιτος πίονον ἀχθομένη ° 10
᾿Βωμὸς δ᾽ ἄνθεσιν av τὸ µέσον πάντῃ πεπύκασται,
μολπὴ δ᾽ ἀμφὶς ἔχει δώματα καὶ θαλίη.
χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας
εὐφήμοις µύθοις καὶ καθαροῖσι λόγοι».
σπείσαντας δὲ καὶ εὐξαμένου» τὰ δίκαια δύνασθαι 15
πρήσσειν' (ταῦτα yap ὧν ἐστι προχειρότερον ')
οὐχ Ups πίνειν ὁπόσον Kev ἔχων ἀφίκοιο
οἴκαδ᾽ ἄνευ προπόλου, μὴ Πάνυ γηραλέοο *
ἀνδρῶν δ᾽ αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει,
ὥς οἱ μνημοσύνη καὶ «πόνο» aud’ ἀρετῆ». 20
οὔτι µάχας διέπειν Τιτάνων οὐδὲ Γιγάντων,
οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων,
ἡ στασίας σφεδανάς' τοῖσ᾽ οὐδὲν χρηστὸν ἔνεστιν'
θεῶν «δὲ» προµηθείην αἰὲν ἔχειν ἀγαθόν.
21. Athen. xi. p. 462.
Vv. 4-8: Eustath. Od. ι 359, p. 1633, 53. V. 2: MSS. ἀμφιτιθεὶς, corr. Dindorf. V.13: Bergk‘ reads πορσύνει. V.4: Eust. omits δὲ and reads ἐμφροσύνης. V.5: AE olvos ἐστὶν ἔτοιμος, Karst. ἄλλῳ 8 οἶνος ἔτοιμος. Text follows Meineke and Bergk. V.11: Vulg. αὐτὸ µέσον, corr. Karst. V.14: MSS. Adyos, Hichstidt νόοις, Schneid. νόμοι. V.16: Vulg. puts colon after πρήσσειν and period at end of line. Meineke puts comma at end of line, and colon after ὕβρι. Bergk reads ταῦτα γὰρ ὧν .. . ὕβρις as paren- thetica]l. Schneid. προαιρέτεον. V.19: Hermann ἀναφαίνῃ. V.20: Vulg. ἡ μνημοσύνη, καὶ τὸν ὃς, Schneid. of μνημοσύνη καὶ πόνος, Bergk of µνηµο- σύν) ᾗ, καὶ τὸν, ὃς. V. 91: Bergk διέπει. V.22: Hermann οὐδέ τι, Bergk ovS av: MSS. πλασμάτων, corr. Hermann. V. 23: MSS. φενδόνα», Scalig. Φλεδόνας, Osann. σφεδανά.. V. 24: Scalig. adds δὲ: MSS. -ἀγαθή», corr. Franke et al.
The Eleatic School: Xenophanes 75
21. For now the floor is clean, the hands of all and the cups are clean; one puts on the woven garlands, another passes around the fragrant ointment in a vase ; the mixing bow] stands full of good cheer, and more wine, mild and of delicate bouquet, is at hand in jars, which says if will never fail. In the midst frankincense sends forth its sacred fragrance, and there is water, cold, and sweet, and pure; the yellow loaves are near at hand, and the table of honour is loaded with cheese and rich honey. The altar in the midst is thickly covered with flowers on every side; singing and mirth fill the house.
Men making merry should first hymn the god with
- propitious stanzas and pure words ; and when they have
poured out libations and prayed for power to do the right (since this lies nearest at hand), then it is no un- fitting thing to drink as much as will not prevent your walking eine without a slave, if you are not very old. And one ought to praise that man who, when he has drunk, unfolds noble things as his memory and his toil for virtue suggest ; (but there is nothing praiseworthy in discussing battles of Titans or of Giants or Centaurs, fic- tions of former ages, nor in plotting violent revolutions.
But it is good always to pay careful respect to the gods.
τ6 the First Philosophers of Greece
22 πέµψας γὰρ κωλῆν ἐρίφου σκέλος ἤραο πῖον
ταύρου λαρινοῦ, τίµιον ἀνδρὶ λαχεῖν,
τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ ἀπολήξει
ἔστ᾽ ἂν ἀοιδάων ᾗ yévos Ἑλλαδικόν.