1 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.
The Eleatic School: Xenophanes 83
knows.’! And he says that nothing comes into being, nor is anything destroyed, nor moved; and that the universe 1s one and is not subject to change. And he says ‘that god is eternal and one, homogeneous throughout, limited, spherical, with power of sense- perception in all parts. The sun is formed each day from small fiery particles which are gathered together ; the earth is infinite, and is not surrounded by air or by sky; an infinite number of suns and moons exist, and all things come from earth. The sea, he said, is salt because so many things flow together and become mixed in it; but Metrodoros assigns as the reason for its saltness that it has filtered through the earth.2 And Xenophanes believes that once the earth was mingled with the sea, but in the course of time it became freed from moisture ; and his proofs are such as these: that shells are found in the midst of the land and among the mountains, that in the quarries of Syracuse the imprints of a fish and of seals had been found, and in Paros the imprint of an anchovy at some depth in the stone, and in Melite shallow impressions of all sorts of sea products. He says that these imprints were made when everything long ago was covered with mud, and then the imprint dried in the mud. Farther he says that all men will be destroyed when the earth sinks into the sea and be- comes mud, and that the race will begin anew from the be- ginning ; and this transformation takes place for all worlds..
Plut. Strom. 4; Dox. 580. Xenophanes of Kolo-
phon, going his own way and differing from all those.
that had gone before, did not admit either genesis or
destruction, but says that the all is always the same.
For if 1t came into being, it could not have existed
before this ; and not-being could not come into existence
1 Epiph. adv. Haer. iii. 9; Dow. 590.
2 Zeller, Vorsokr. Phil. 543, n. 1.
G 2
δ4 the First Philosophers of Greece
nor could it accomplish anything, nor could anything come from not-being. And he declares that sensations are deceptive, and together with them he does away with the authority of reason itself. And he declares that the earth is constantly sinking little by little into the sea. He says that the sun is composed of numerous fiery particles massed together. And with regard to the gods he declares that there is no rule of one god over another, for it is impious that any of the gods should be ruled ; and none of the gods have need of anything at all, for a god hears and sees in all his parts and not in some particular organs.' He declares that the earth is infinite and is not surrounded on every side by air; and all things arise from earth; and he says that the sun and the stars arise from clouds.
Galen, Hist. Phil. 3; Dox. 601. Xenophanes of
Kolophon is said to be the chief of this school, which is
ordinarily considered aporetic (skeptical) rather than
dogmatic. 7; Dox. 604. To the class holding eclectic
views belongs Xenophanes, who has his doubts as to all
things, except that he holds this one dogma: that all
things are one, and that this is god, who is limited,
endowed with reason, and immovable.
Aet. Plac. i. 3; Dox. 284. Xenophanes held that
the first principle of all things is earth, for he wrote
in his book on nature: ‘All things come from earth,
and all things end by becoming earth.”
Aet. 11. 4; Dox. 882. Xenophanes et al.: The
world is without beginning, eternal, imperishable.
18: 348. The stars are formed of burning cloud; these
are extinguished each day, but they are kindled again
at night, like coals; for their risings and settings are
1 Zeller, Vorsokr. Phil. p. 626, η. 4: Arch. f. d. Gesch. d. Phil. ii. 1889, pp. 1-8. 2 Epiph. adv. Haer. iii. 9; Dow. 590.
The Eleatic School: Xenophanes 85
really kindlings and extinguishings. 18; 847. The objects which appear to those on vessels like stars, and which some call Dioscuri, are little clouds which have become luminous by a certain kind of motion. 20; 548. The sun is composed of fiery particles collected from the moist exhalation and massed together, or of burning clouds. 24; 354. Eclipses occur by extinction of the sun ; and the sun is born anew at its risings. Xeno- phanes recorded an eclipse of the sun for a whole month, and another eclipse so complete that the day seemed as night. 24; 355. Xenophanes held that there are many suns and moons according to the different regions and sections and zones of the earth ; and that at some fitting time the disk of the sun comes into a region of the earth not inhabited by us, and so it suffers eclipse as though it had gone into a hole; he adds that the sun goes on for an infinite distance, but it seems to turn around by reason of the great distance. 25; 356. The moon is a compressed cloud. 28; 358. It shines by its own light. 29 ; 960. The moon disappears each month because it is extinguished. 80; 362. The sun serves a purpose in the generation of the world and of the animals on it, as well as in sustaining them, and it drags the moon after it.
Aet. iii. 2; 367. Comets are groups or motions of
burning clouds. 3; 368. Lightnings take place when
clouds shine in motion. 4; 371. The phenomena of the
heavens come from the warmth of the sun as the principal
cause. For when the moisture is drawn up from the
sea, the sweet water separated by reason of its lightness
becomes mist and passes into clouds, and falls as rain
when compressed, and the winds scatter it; for he writes
expressly (Frag. 11): ‘ The sea is the source of water.’
Aet. iv. 9; 896. Sensations are deceptive.
Aet. v. 1; 415. Xenophanes and Epikouros abolished the prophetic art.
86 the First Philosophers of Greece
VI. THE ELEATIC SCHOOL: PARMENIDES.
ΡλΕΜΕΝΙΡΕΒΒ, the son of Pyres (or Pyrrhes), of Elea,
was born about 515 Β.ο.; his family was of noble rank
and rich, but Parmenides devoted himself to philosophy.
He was associated with members of the Pythagorean
society, and is himself called a Pythagorean by later
writers. In the formation of his philosophic system how-
ever he was most influenced by his aged fellow-townsman,
Xenophanes ; the doctrines of Xenophanes he developed
into a system which was embodied in a poetic work ‘ On
Nature.” The statement that he made laws for the
citizens may have reference to some connection with the
Pythagorean society.
Literature : The fragments of Parmenides have been
collected by Peyron, Leipzig 1610: Karsten, Amster-
dam 1880; Brandis, Comm. Eleat. Altona 1818;
Vatke, Berlin 1864; Stein, Symb. philol. Bonn.
Leipzig 1867; V. Revue Phil. 1888, 5: 1884, 9.
Berger, Die Zonenlehre d. Parm. Miinchen, 1895.
(a2) FRa@MENTS oF PaRMENIDES.
"Ίπποι Tai µε φέρουσιν, ὅσον 7’ ἐπὶ θυμὸν (xdvor,
πέµπον, ἐπεί µ ἐς ὁδὸν βῆσαν πολύφημον ἄγουσαι
δαύµονος ἢ κατὰ πάντ᾽ αὐτὴ φέρει εἰδότα φῶτα.
“A / A 4 , / σσ
τῇ φερόμην' τῇ γάρ µε πολύφραστοι φέρον ἵπποι
5 ἅρμα τιταίνουσαι' κοῦραι 8 ὁδὸν ἡγεμόνευον.
ἄξων δ᾽ ἐν χνοιῇσιν «ἴειΣ σύριγγος ἀντὴν
- — oy Ὁ
τηε Eleatic School: Parmenides 87
6 δοιοῖς γὰρ ἐπεύ ὃ ἲ αἰθομενος (δοιοῖς yap ἐπείγετο δινωτοῖσιν
/ .
κύκλοι ἀμφοτέρωθεν), ὅτε σπερχοίατο πέµπειν
ε fo) ο)
Ηλιάδες κοῦραι, προλιποῦσαι δώµατα νυκτό»,
Sources and Critical Notes.
1-30. (Followed without break by 53-58) Sext. Emp. Math. vii. 111. Cf. Porphyrius, de antro nymph. ch. 22. 28-32. Simpl. de coelo 557, 25. 28-30.. Laer. Diog. ix. 22. 29-30. Plut. adv. Colot. 1114 p. Prokl. Tim. p. 106 5; Clem. Al. Strom. v. p. 682.
Vv. 6-8 Karsten transfers toa position after v. 10 (order: 5, 9, 10, 6, 7, 8, 11), comma at end of v. 5 and period at end of v.8. Stein transfers vv. 4-8 to a position after v. 21, and changes δαίµονος of v. ὃ to δα΄µονες in apposition with Ἡλιάδες κοῦραι. Order: 3, 9,10... 20, 21,4,5... ‘7, 8, where a break occurs, and v. 22 begins a new section.
V.2: SV (πσαν. V.3: MSS. πάντα τῇ φέρει, Karst. πάντ) ἁδαῆ Φ., Hermann καὶ πάντ᾽ αὐτὴ, Stein πάντα µάθη. Diels compares v. 82 and Verg. Aen. vi. 565. Ῥ. 4: C Φφεροµένην, G Φέρομαι. V.6: Karsten inserts te. V.7: αἰσθόμενος, Stein ἀχθόμενος : GR éxhyero, C ἐπήγετο V.10: MSS. κρατερῶ», except G - κρατεραῖς, corr. Karsten. V. 12: MSS. καὶ opas. V. 14: CRV δίκη». V.17: FG ταῖς. V. 20: MSS. CGRV ἀρηρότα τῇ, Hermann ἀρηρότας ᾗ. V.25: V ἵπποι: R re, other MSS. ral. V. 26: CR obra, ( οὔτε. V.27: Stein τηλοῦ for ἐκτὸς. V. 28: CR πείθεσθαι. V.29: Prokl. εὐφέγγεος, Simpl. εὐκυκλέοῦ : Plut., Diog., Sext. L ἀτρεκές ; text follows Prokl. and other MSS. of Sext. Stein compares Sextus’s explanation ἀμετακίνητον 215 6. V. 31: Stein'suggests τοῦτο. V. 32: MSS. εἶναι, corr. Karsten.
(Prooemium) The horses which bear me con-
ducted me as far as desire may go, when they had
brought me speeding along to the far-famed road
of a divinity who herself bears onward through all
5 things the man of understanding. Along this road
I was borne, along this the horses, wise indeed, bore
me hastening the chariot on, and maidens guided
my course. The axle in its box, enkindled by the
heat, uttered the sound of a pipe (for it was driven
on by the rolling wheels gn either side), when the
maiden daughters of Helios hastened to conduct me
3 4 . / A v . ,
εἰ» φάος, ὠσάμεναι κρατῶν aTrO χερσὶ καλύπτρα».
ἔνθα πύλαι νυκτός τε καὶ ἥματός εἰσι κελεύθων,
καί σφας ὑπέρθυρον ἀμφὶς ἔχει καὶ λάινος ovdos,
αὐταὶ δ) αἰθέριαι πλῆνται µεγάλοισι θυρέτροι».
τῶν δὲ Δίκη πολύποινος ἔχει κληῖδας ἁμοιβούς.
τὴν δὴ παρφάµεναι κοῦραι μαλακοῖσι λόγοισιν
πεῖσαν ἐπιφραδέως, ὥς σφιν βαλανωτὸν ὀχῆα
ἁπτερέως ὥσειε πυλέων ἄπο. Tat δὲ θυρέτρων
χάσμ᾽ ayaves ποίησαν ἀναπτάμεναι, πολυχάλκους
ἄξονας ἐν σύρυγξιν ἁμοιβαδὸν εἱλίξασαι,
γόµφοις καὶ περόνῃσιν ἀρηρότε' τῇ pa δι αὐτῶν
Ox a4 fe) ϐ) « A ef \ ο
iOvs ἔχον κοῦραι καθ) ἁμαξιτὸν ἅρμα καὶ immous.
\ / e ὃ / a δὲ \
ὦ xovp ἀθανάτοισι συνήορου ἡνιόχοισιν,
χαῖρ, ἐπεὶ οὔτι σε Hospe κακὴ προύπεμπε νέεσθαι
τήνδ’ ὁδόν' ἡ γὰρ at’ ἀνθρώπων ἐκτὸς πάτου ἐστίν "
ἀλλὰ θέµις τε δίκη τε. χρέω δέ σε πάντα πυθέσθαι,
3 ΔΑ > / > 4 > XN be
ἡμὲν ἀληθείης εὐπειθέος ἀτρεμὲς Hrop,
noe βρότων δόξας τῇς οὐκ ἔνι πίστιο ἀληθής.
> 9 WwW 4 fo) / e A
ἀλλ) ἔμπης καὶ ταῦτα µαθήσεαι, ws τὰ δοκοῦντα χρὴ δοκίµως κρῖναι' διὰ παντὸς πάντα περῶντα.
τὰ πρὸς ἀλήθειαν.
al 8 diy’, ἐγὼν ἐρέω, κόµισαι δὲ σὺ μῦθον ἀκούσα»,
ς A A
αἵπερ ὁδοὶ μοῦναι Sifnows εἶσι νοῆσαι.
ἡ μὲν ὅπως ἔστιν τε καὶ Os οὐκ ἔστι μὴ εἶναι
338-40. Prokl. Tim. 1068. 35-40. Simpl. Phys. 25 r 116, 28. 40b. Plot. Ennead. v. 1, 8, p. 489; Clem. Al. Strom. 749.
V. 38: MSS. &ye τῶν, corr. Karsten. V. 384: MSS. μοῦσαι, corr. Brandis. V. 38: Prokl. 8 #ra: Simpl. παναπευθέα, Stein παναπειθη, text follows Prokl. V. 39 Prokl. ἐφικτὸ», text follows. Simpl. Stein compares Simpl. D 109, 24; 111, 25.
The Eleatic School: Parmenides 89
10 to the light, leaving the realms of night, pushing
aside with the hand the veils from their heads.
There is the gate between the ways of day and night ;
lintel above it, and stone threshold beneath, hold it
in place, and high in air it is fitted with great doors ;
retributive Justice holds the keys that open and
shut them.' However, the maidens addressed her
with mild words, and found means to persuade her ©
to thrust back speedily for them the fastened bolt from
the doors; and the gate swinging free made the
opening wide, turning in their sockets the bronze
hinges, well fastened with bolts and nails; then
through this the maidens kept horses and chariot
straight on the high-road. The goddess received
me with kindness, and, taking my right hand in
hers, she addressed me with these words :—Youth
joined with drivers immortal, who hast come with
the horses that bear thee, to our dwelling, hail!
since no evil fate has bid thee come on this road
(for it lies far outside the beaten track of men),
but right and justice. ’Tis necessary for thee to |
learn all things, both the abiding essence of per-
suasive truth, and men’s opinions in which rests
no true belief. But nevertheless these things also
thou shalt learn, since it is necessary to judge
accurately the things that rest on opinion, passing
all things carefully in review.