1. Hesiod, Works And Days, 26, 109-126 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Empedocles • Love/Philotês (in Empedocles) • Muse in Empedocles • daimon, Empedoclean • empedocles, theology and epistemology in • eusebein, personified in Empedocles • madness, in Empedocles • prayer, Empedocles to the Muse • water in ritual purification, pure spring in Empedocles
Found in books: Fowler (2014) 44; Iribarren and Koning (2022) 280; Petrovic and Petrovic (2016) 94; Seaford (2018) 201; Tor (2017) 318
26. καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ.
109. χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'110. ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111. οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112. ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113. νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114. γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115. τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116. θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117. τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118. αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119. ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120. ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121. αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122. τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123. ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124. οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125. ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 1
26. πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, '. None | 26. A beggar bears his fellow-beggar spite,
109. Filling both land and sea, while every day'110. Plagues haunt them, which, unwanted, come at night 111. As well, in silence, for Zeus took away 112. Their voice – it is not possible to fight 113. The will of Zeus. I’ll sketch now skilfully, 114. If you should welcome it, another story: 115. Take it to heart. The selfsame ancestry 116. Embraced both men and gods, who, in their glory 117. High on Olympus first devised a race 118. of gold, existing under Cronus’ reign 119. When he ruled Heaven. There was not a trace 120. of woe among them since they felt no pain; 121. There was no dread old age but, always rude 122. of health, away from grief, they took delight 123. In plenty, while in death they seemed subdued 124. By sleep. Life-giving earth, of its own right, 125. Would bring forth plenteous fruit. In harmony 1
26. They lived, with countless flocks of sheep, at ease '. None |
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2. Hesiod, Theogony, 26-28, 79, 191-193, 205-206, 783-804 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Xenophanes • Empedocles, his Muse • Love (Empedocles’ uniting force) • Love/Philotês (in Empedocles) • Muse in Empedocles • daimon, Empedoclean • empedocles, theology and epistemology in • eusebein, personified in Empedocles • god, gods, Empedoclean • madness, in Empedocles • prayer, Empedocles to the Muse • water in ritual purification, pure spring in Empedocles
Found in books: Clay and Vergados (2022) 75; Gee (2013) 33; Iribarren and Koning (2022) 207, 277, 284, 295, 304, 308; Long (2019) 26; Petrovic and Petrovic (2016) 94; Tor (2017) 319; Álvarez (2019) 144
26. ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
79. Καλλιόπη θʼ· ἣ δὲ προφερεστάτη ἐστὶν ἁπασέων.
191. ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη'192. ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 193. ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον.
205. παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206. τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε.
783. καί ῥʼ ὅστις ψεύδηται Ὀλύμπια δώματʼ ἐχόντων, 784. Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαι 785. τηλόθεν ἐν χρυσέῃ προχόῳ πολυώνυμον ὕδωρ 786. ψυχρόν, ὅτʼ ἐκ πέτρης καταλείβεται ἠλιβάτοιο 787. ὑψηλῆς· πολλὸν δὲ ὑπὸ χθονὸς εὐρυοδείης 788. ἐξ ἱεροῦ ποταμοῖο ῥέει διὰ νύκτα μέλαιναν 789. Ὠκεανοῖο κέρας· δεκάτη δʼ ἐπὶ μοῖρα δέδασται·
790. ἐννέα μὲν περὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης
791. δίνῃς ἀργυρέῃς εἱλιγμένος εἰς ἅλα πίπτει,
792. ἣ δὲ μίʼ ἐκ πέτρης προρέει μέγα πῆμα θεοῖσιν.
793. ὅς κεν τὴν ἐπίορκον ἀπολλείψας ἐπομόσσῃ
794. ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,
795. κεῖται νήυτμος τετελεσμένον εἰς ἐνιαυτόν·
796. οὐδέ ποτʼ ἀμβροσίης καὶ νέκταρος ἔρχεται ἆσσον
797. βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδος
798. στρωτοῖς ἐν λεχέεσσι, κακὸν δέ ἑ κῶμα καλύπτει.
799. αὐτὰρ ἐπεὶ νοῦσον τελέσῃ μέγαν εἰς ἐνιαυτόν, 800. ἄλλος γʼ ἐξ ἄλλου δέχεται χαλεπώτερος ἄεθλος. 801. εἰνάετες δὲ θεῶν ἀπαμείρεται αἰὲν ἐόντων, 802. οὐδέ ποτʼ ἐς βουλὴν ἐπιμίσγεται οὐδʼ ἐπὶ δαῖτας 803. ἐννέα πάντα ἔτεα· δεκάτῳ δʼ ἐπιμίσγεται αὖτις 804. εἴρας ἐς ἀθανάτων, οἳ Ὀλύμπια δώματʼ ἔχουσιν. '. None | 26. of Helicon, and in those early day 27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity,
79. Rose up. They to their father made their way,
191. At what he said vast Earth was glad at heart'192. And in an ambush set her child apart 193. And told him everything she had in mind.
205. And when the flinty sickle’s work was done, 206. Then Cronus cast into the surging sea
783. Than Heaven is above the earth; and thu 784. A brazen anvil would reach Tartaru 785. In nine full days and nights. A barricade 786. of bronze runs all around it, and the shade 787. of night about it spreads in a triple row 788. Just like a necklace; and above it grow 789. The roots of earth and of the barren sea.
790. The Titans there in dim obscurity
791. Are hidden by cloud-driving Zeus’ decree
792. In a dank setting at the boundary
793. of the wide earth. They may not leave this snare
794. Because bronze portals had been fitted there
795. By Lord Poseidon, and upon each side
796. A wall runs round it. There those three reside,
797. Great-souled Obriareus, Cottus and Gyes,
798. The faithful guardians and orderlie
799. of aegis-bearing Zeus, and there exist 800. The springs and boundaries, filled full of mist 801. And gloom, of Earth and Hell and the barren sea 802. And starry heaven, arranged sequentially, 803. Loathsome and dank, by each divinity 804. Detested: it’s a massive cavity, '. None |
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3. Homer, Iliad, 18.535 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, of Empedocles • Empedocles • Empedocles, • daimon, Empedoclean • exile, in Empedocles • meat-eating, prohibited by Empedocles • myrrh, offering to Aphrodite in Empedocles • offerings, bloodless, in Empedocles • pollution, Empedocles on • sacrifice, animal, rejection of, Empedocles • sacrifices, Empedocles on • transmigration, in Empedocles • vegetarianism, and Empedocles
Found in books: Del Lucchese (2019) 14; Mikalson (2010) 69; Petrovic and Petrovic (2016) 90
18.535. ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,''. None | 18.535. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; ''. None |
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4. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • empedocles, on experience and wisdom • eschatology. See mystery initiations and entries under Empedocles, Euripides, Homer, Parmenides, Pindar, Pythagoras and the Pythagoreans, aethereal • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine
Found in books: Cornelli (2013) 9; Long (2019) 22; Tor (2017) 151, 244
| '. Noneb7. And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don\'t beat it! For it is the soul of a friend that I recognised when I heard its voice.""' |
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5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Gale (2000) 233; Lloyd (1989) 179
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6. Herodotus, Histories, 2.81, 2.123, 2.123.1-2.123.2, 3.108-3.109, 4.29-4.30, 4.76-4.80 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, • Empedocles, and Aeschylus • Empedocles, influenced by mystic doctrine • Love/Philotês (in Empedocles) • Tomis, and Empedoclean elements • eschatology. See mystery initiations and entries under Empedocles, Euripides, Homer, Parmenides, Pindar, Pythagoras and the Pythagoreans, aethereal • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine
Found in books: Cornelli (2013) 129, 130; Del Lucchese (2019) 10; Ebrey and Kraut (2022) 266; Iribarren and Koning (2022) 299; Joosse (2021) 230; Kingsley Monti and Rood (2022) 149; Seaford (2018) 195; Tor (2017) 244; Williams and Vol (2022) 251; de Jáuregui (2010) 30, 161, 162
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
2.123. τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.' '
3.108. λέγουσι δὲ καὶ τόδε Ἀράβιοι, ὡς πᾶσα ἂν γῆ ἐπίμπλατο τῶν ὀφίων τούτων, εἰ μὴ γίνεσθαι κατʼ αὐτοὺς οἷόν τι κατὰ τὰς ἐχίδνας ἠπιστάμην γίνεσθαι. καί κως τοῦ θείου ἡ προνοίη, ὥσπερ καὶ οἰκός ἐστι, ἐοῦσα σοφή, ὅσα μὲν 1 ψυχήν τε δειλὰ καὶ ἐδώδιμα, ταῦτα μὲν πάντα πολύγονα πεποίηκε, ἵνα μὴ ἐπιλίπῃ κατεσθιόμενα, ὅσα δὲ σχέτλια καὶ ἀνιηρά, ὀλιγόγονα. τοῦτο μέν, ὅτι ὁ λαγὸς ὑπὸ παντὸς θηρεύεται θηρίου καὶ ὄρνιθος καὶ ἀνθρώπου, οὕτω δή τι πολύγονον ἐστί· ἐπικυΐσκεται μοῦνον πάντων θηρίων, καὶ τὸ μὲν δασὺ τῶν τέκνων ἐν τῇ γαστρὶ τὸ δὲ ψιλόν, τὸ δὲ ἄρτι ἐν τῇσι μήτρῃσι πλάσσεται, τὸ δὲ ἀναιρέεται. τοῦτο μὲν δὴ τοιοῦτο ἐστί· ἡ δὲ δὴ λέαινα ἐὸν ἰσχυρότατον καὶ θρασύτατον ἅπαξ ἐν τῷ βίῳ τίκτει ἕν· τίκτουσα γὰρ συνεκβάλλει τῷ τέκνῳ τὰς μήτρας. τὸ δὲ αἴτιον τούτου τόδε ἐστί· ἐπεὰν ὁ σκύμνος ἐν τῇ μητρὶ ἐὼν ἄρχηται διακινεόμενος, ὁ δὲ ἔχων ὄνυχας θηρίων πολλὸν πάντων ὀξυτάτους ἀμύσσει τὰς μήτρας, αὐξόμενός τε δὴ πολλῷ μᾶλλον ἐσικνέεται καταγράφων· πέλας τε δὴ ὁ τόκος ἐστί, καὶ τὸ παράπαν λείπεται αὐτέων ὑγιὲς οὐδέν. 3.109. ὣς δὲ καὶ οἱ ἔχιδναί τε καὶ οἱ ἐν Ἀραβίοισι ὑπόπτεροι ὄφιες εἰ ἐγίνοντο ὡς ἡ φύσις αὐτοῖσι ὑπάρχει, οὐκ ἂν ἦν βιώσιμα ἀνθρώποισι· νῦν δʼ ἐπεὰν θορνύωνται κατὰ ζεύγεα καὶ ἐν αὐτῇ ᾖ ὁ ἔρσην τῇ ἐκποιήσι, ἀπιεμένου αὐτοῦ τὴν γονὴν ἡ θήλεα ἅπτεται τῆς δειρῆς, καὶ ἐμφῦσα οὐκ ἀνιεῖ πρὶν ἂν διαφάγῃ. ὁ μὲν δὴ ἔρσην ἀποθνήσκει τρόπῳ τῷ εἰρημένῳ, ἡ δὲ θήλεα τίσιν τοιήνδε ἀποτίνει τῷ ἔρσενι· τῷ γονέι τιμωρέοντα ἔτι ἐν τῇ γαστρὶ ἐόντα τὰ τέκνα διεσθίει τὴν μητέρα, διαφαγόντα δὲ τὴν νηδὺν αὐτῆς οὕτω τὴν ἔκδυσιν ποιέεται. οἱ δὲ ἄλλοι ὄφιες ἐόντες ἀνθρώπων οὐ δηλήμονες τίκτουσί τε ᾠὰ καὶ ἐκλέπουσι πολλόν τι χρῆμα τῶν τέκνων. αἱ μέν νυν ἔχιδναι κατὰ πᾶσαν τὴν γῆν εἰσί, οἱ δὲ ὑπόπτεροι ὄφιες ἀθρόοι εἰσὶ ἐν τῇ Ἀραβίῃ καὶ οὐδαμῇ ἄλλῃ· κατὰ τοῦτο δοκέουσι πολλοὶ εἶναι.
4.29. δοκέει δέ μοι καὶ τὸ γένος τῶν βοῶν τὸ κόλον διὰ ταῦτα οὐ φύειν κέρεα αὐτόθι· μαρτυρέει δέ μοι τῇ γνώμῃ καὶ Ὁμήρου ἔπος ἐν Ὀδυσσείῃ ἔχον ὧδε, καὶ Λιβύην, ὅθι τʼ ἄρνες ἄφαρ κεραοὶ τελέθουσι, Hom. Od. 4.85 ὀρθῶς εἰρημένον, ἐν τοῖσι θερμοῖσι ταχὺ παραγίνεσθαι τὰ κέρεα, ἐν δὲ τοῖσι ἰσχυροῖσι ψύχεσι ἢ οὐ φύειν κέρεα τὰ κτήνεα ἀρχὴν ἡ φύοντα φύειν μόγις. 4.30. ἐνθαῦτα μέν νυν διὰ τὰ ψύχεα γίνεται ταῦτα. θωμάζω δέ ʽπροσθήκας γὰρ δή μοι ὁ λόγος ἐξ ἀρχῆς ἐδίζητὀ ὅτι ἐν τῇ Ἠλείῃ πάσῃ χώρῃ οὐ δυνέαται γίνεσθαι ἡμίονοι, οὔτε ψυχροῦ τοῦ χώρου ἐόντος οὔτε ἄλλου φανεροῦ αἰτίου οὐδενός. φασὶ δὲ αὐτοὶ Ἠλεῖοι ἐκ κατάρης τευ οὐ γίνεσθαι σφίσι ἡμιόνους, ἀλλʼ ἐπεὰν προσίῃ ἡ ὥρη κυΐσκεσθαι τὰς ἵππους, ἐξελαύνουσι ἐς τοὺς πλησιοχώρους αὐτάς, καὶ ἔπειτά σφι ἐν τῇ τῶν πέλας ἐπιεῖσι τοὺς ὄνους, ἐς οὗ ἂν σχῶσι αἱ ἵπποι ἐν γαστρί· ἔπειτα δὲ ἀπελαύνουσι.
4.76. ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν. 4.77. καίτοι τινὰ ἤδη ἤκουσα λόγον ἄλλον ὑπὸ Πελοποννησίων λεγόμενον, ὡς ὑπὸ τοῦ Σκυθέων βασιλέος Ἀνάχαρσις ἀποπεμφθεὶς τῆς Ἑλλάδος μαθητὴς γένοιτο, ὀπίσω τε ἀπονοστήσας φαίη πρὸς τὸν ἀποπέμψαντα Ἕλληνας πάντας ἀσχόλους εἶναι ἐς πᾶσαν σοφίην πλὴν Λακεδαιμονίων, τούτοισι δὲ εἶναι μούνοισι σωφρόνως δοῦναι τε καὶ δέξασθαι λόγον. ἀλλʼ οὗτος μὲν ὁ λόγος ἄλλως πέπλασται ὑπʼ αὐτῶν Ἑλλήνων, ὁ δʼ ὧν ἀνὴρ ὥσπερ πρότερον εἰρέθη διεφθάρη. 4.78. οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79. ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.80. ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανιστέατο τῷ Σκύλῃ. ὁ δὲ μαθὼν τὸ γινόμενον ἐπʼ ἑωυτῷ καὶ τὴν αἰτίην διʼ ἣν ἐποιέετο, καταφεύγει ἐς τὴν Θρηίκην. πυθόμενος δὲ ὁ Ὀκταμασάδης ταῦτα ἐστρατεύετο ἐπὶ τὴν Θρηίκην. ἐπείτε δὲ ἐπὶ τῷ Ἴστρῳ ἐγένετο, ἠντίασάν μιν οἱ Θρήικες, μελλόντων δὲ αὐτῶν συνάψειν ἔπεμψε Σιτάλκης παρὰ τὸν Ὀκταμασάδην λέγων τοιάδε. “τι δεῖ ἡμέας ἀλλήλων πειρηθῆναι; εἶς μέν μευ τῆς ἀδελφεῆς παῖς, ἔχεις δέ μευ ἀδελφεόν. σὺ δέ μοι ἀπόδος τοῦτον, καὶ ἐγὼ σοὶ τὸν σὸν Σκύλην παραδίδωμι· στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτʼ ἐγώ.” ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδη ἀδελφεὸς Σιτάλκεω πεφευγώς. ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρωα Σιτάλκη ἔλαβε τὸν ἀδελφεὸν Σκύλην. καὶ Σιτάλκης μὲν παραλαβὼν τὸν ἀδελφεὸν ἀπήγετο, Σκύλεω δὲ Ὀκταμασάδης αὐτοῦ ταύτῃ ἀπέταμε τὴν κεφαλήν. οὕτω μὲν περιστέλλουσι τὰ σφέτερα νόμαια Σκύθαι, τοῖσι δὲ παρακτωμένοισι ξεινικοὺς νόμους τοιαῦτα ἐπιτίμια διδοῦσι.''. None | 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
2.123.1. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world.
2.123.2. The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years.
2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them.
3.108. The Arabians also say that the whole country would be full of these snakes if the same thing did not occur among them that I believe occurs among vipers. ,Somehow the forethought of God (just as is reasonable) being wise has made all creatures prolific that are timid and edible, so that they do not become extinct through being eaten, whereas few young are born to hardy and vexatious creatures. ,On the one hand, because the hare is hunted by every beast and bird and man, therefore it is quite prolific; alone of all creatures it conceives during pregcy; some of the unborn young are hairy, some still naked, some are still forming in the womb while others are just conceived. ,On the one hand there is this sort of thing, but on the other hand the lioness, that is so powerful and so bold, once in her life bears one cub; for in the act of bearing she casts her uterus out with her cub. The explanation of this is that when the cub first begins to stir in the mother, its claws, much sharper than those of any other creature, tear the uterus, and the more it grows the more it scratches and tears, so that when the hour of birth is near seldom is any of the uterus left intact. 3.109. So too if the vipers and the winged serpents of Arabia were born in the natural manner of serpents life would be impossible for men; but as it is, when they copulate, while the male is in the act of procreation and as soon as he has ejaculated his seed, the female seizes him by the neck, and does not let go until she has bitten through. ,The male dies in the way described, but the female suffers in return for the male the following punishment: avenging their father, the young while they are still within the womb gnaw at their mother and eating through her bowels thus make their way out. ,Other snakes, that do no harm to men, lay eggs and hatch out a vast number of young. The Arabian winged serpents do indeed seem to be numerous; but that is because (although there are vipers in every land) these are all in Arabia and are found nowhere else.
4.29. And in my opinion it is for this reason that the hornless kind of cattle grow no horns in Scythia. A verse of Homer in the 4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " '4.77. It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. ,But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. ' "4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. " '4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "4.80. After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. "'. None |
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7. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Cornelli (2013) 130; Ebrey and Kraut (2022) 257; de Jáuregui (2010) 90
400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.''. None | 400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.''. None |
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8. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, prohibition on killing • Empedocles, writings • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles
Found in books: Cornelli (2013) 130, 253; Ebrey and Kraut (2022) 255; Wolfsdorf (2020) 61
81a. ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι'81b. διδόναι· λέγει δὲ καὶ Πίνδαρος καὶ ἄλλοι πολλοὶ τῶν ποιητῶν ὅσοι θεῖοί εἰσιν. ἃ δὲ λέγουσιν, ταυτί ἐστιν· ἀλλὰ σκόπει εἴ σοι δοκοῦσιν ἀληθῆ λέγειν. φασὶ γὰρ τὴν ψυχὴν τοῦ ἀνθρώπου εἶναι ἀθάνατον, καὶ τοτὲ μὲν τελευτᾶν—ὃ δὴ ἀποθνῄσκειν καλοῦσι—τοτὲ δὲ πάλιν γίγνεσθαι, ἀπόλλυσθαι δʼ οὐδέποτε· δεῖν δὴ διὰ ταῦτα ὡς ὁσιώτατα διαβιῶναι τὸν βίον· οἷσιν γὰρ ἂν— Φερσεφόνα ποινὰν παλαιοῦ πένθεος δέξεται, εἰς τὸν ὕπερθεν ἅλιον κείνων ἐνάτῳ ἔτεϊ ἀνδιδοῖ ψυχὰς πάλιν, '. None | 81a. Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also'81b. and many another poet of heavenly gifts. As to their words, they are these: mark now, if you judge them to be true. They say that the soul of man is immortal, and at one time comes to an end, which is called dying, and at another is born again, but never perishes. Consequently one ought to live all one’s life in the utmost holiness. For from whomsoever Persephone shall accept requital for ancient wrong, the souls of these she restores in the ninth year to the upper sun again; from them arise '. None |
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9. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Love (Empedoclean cosmic force)
Found in books: Ebrey and Kraut (2022) 259; Frede and Laks (2001) 41; Long (2019) 109; Wolfsdorf (2020) 57
82b. ἀρετὴν ἐπιτετηδευκότες, ἣν δὴ καλοῦσι σωφροσύνην τε καὶ δικαιοσύνην, ἐξ ἔθους τε καὶ μελέτης γεγονυῖαν ἄνευ φιλοσοφίας τε καὶ νοῦ;'97c. ἀναγιγνώσκοντος, καὶ λέγοντος ὡς ἄρα νοῦς ἐστιν ὁ διακοσμῶν τε καὶ πάντων αἴτιος, ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησάμην, εἰ τοῦθ’ οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ταύτῃ ὅπῃ ἂν βέλτιστα ἔχῃ: εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν περὶ ἑκάστου ὅπῃ γίγνεται ἢ ἀπόλλυται ἢ ἔστι, τοῦτο δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπῃ βέλτιστον αὐτῷ ἐστιν ἢ εἶναι ἢ '. None | 82b. by nature and habit, without philosophy or reason, the social and civil virtues which are called moderation and justice? How are these happiest? Don’t you see? Is it not likely that they pass again into some such social and gentle species as that of bees or of wasps or ants, or into the human race again, and that worthy men spring from them? Yes. And no one who has not been a philosopher and who is not wholly pure when he departs, is allowed to enter into the communion of the gods,'97c. that it is the mind that arranges and causes all things. I was pleased with this theory of cause, and it seemed to me to be somehow right that the mind should be the cause of all things, and I thought, If this is so, the mind in arranging things arranges everything and establishes each thing as it is best for it to be. So if anyone wishes to find the cause of the generation or destruction or existence of a particular thing, he must find out what sort of existence, or passive state of any kind, or activity is best for it. And therefore in respect to '. None |
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10. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedokles
Found in books: Clay and Vergados (2022) 69; Cornelli (2013) 168, 267, 323; Ebrey and Kraut (2022) 257; Eidinow and Kindt (2015) 561; de Jáuregui (2010) 341
530d. ὡς ἐγᾦμαι. τὰ μὲν οὖν πάντα ἴσως ὅστις σοφὸς ἕξει εἰπεῖν· ἃ δὲ καὶ ἡμῖν προφανῆ, δύο. 600b. συνουσίᾳ καὶ τοῖς ὑστέροις ὁδόν τινα παρέδοσαν βίου Ὁμηρικήν, ὥσπερ Πυθαγόρας αὐτός τε διαφερόντως ἐπὶ τούτῳ ἠγαπήθη, καὶ οἱ ὕστεροι ἔτι καὶ νῦν Πυθαγόρειον τρόπον ἐπονομάζοντες τοῦ βίου διαφανεῖς πῃ δοκοῦσιν εἶναι ἐν τοῖς ἄλλοις;' '. None | 530d. according to my opinion. To enumerate them all will perhaps be the task of a wise man, but even to us two of them are apparent.” “What are they?” “In addition to astronomy, its counterpart, I replied.” “What is that?” “We may venture to suppose,” I said, “that as the eyes are framed for astronomy so the ears are framed, for the movements of harmony; and these are in some sort kindred sciences, as the Pythagoreans affirm and we admit, do we not, Glaucon?” “We do,” he said. 600b. and transmitted to posterity a certain Homeric way of life just as Pythagoras was himself especially honored for this, and his successors, even to this day, denominating a certain way of life the Pythagorean, are distinguished among their contemporaries? No, nothing of this sort either is reported; for Creophylos, Socrates, the friend of Homer, would perhaps be even more ridiculous than his name as a representative of Homeric culture and education, if what is said about Homer is true. For the tradition is that Homer was completely neglected in his own lifetime by that friend of the flesh.' '. None |
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11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Bryan (2018) 153, 158; Wardy and Warren (2018) 153, 158
45b. τούτῳ πάσῃ τῇ τῆς ψυχῆς προνοίᾳ, καὶ διέταξαν τὸ μετέχον ἡγεμονίας τοῦτʼ εἶναι, τὸ κατὰ φύσιν πρόσθεν· τῶν δὲ ὀργάνων πρῶτον μὲν φωσφόρα συνετεκτήναντο ὄμματα, τοιᾷδε ἐνδήσαντες αἰτίᾳ. τοῦ πυρὸς ὅσον τὸ μὲν κάειν οὐκ ἔσχε, τὸ δὲ παρέχειν φῶς ἥμερον, οἰκεῖον ἑκάστης ἡμέρας, σῶμα ἐμηχανήσαντο γίγνεσθαι. τὸ γὰρ ἐντὸς ἡμῶν ἀδελφὸν ὂν τούτου πῦρ εἰλικρινὲς ἐποίησαν διὰ τῶν ὀμμάτων ῥεῖν λεῖον καὶ πυκνὸν ὅλον μέν, μάλιστα δὲ τὸ μέσον συμπιλήσαντες' 45c. τῶν ὀμμάτων, ὥστε τὸ μὲν ἄλλο ὅσον παχύτερον στέγειν πᾶν, τὸ τοιοῦτον δὲ μόνον αὐτὸ καθαρὸν διηθεῖν. ὅταν οὖν μεθημερινὸν ᾖ φῶς περὶ τὸ τῆς ὄψεως ῥεῦμα, τότε ἐκπῖπτον ὅμοιον πρὸς ὅμοιον, συμπαγὲς γενόμενον, ἓν σῶμα οἰκειωθὲν συνέστη κατὰ τὴν τῶν ὀμμάτων εὐθυωρίαν, ὅπῃπερ ἂν ἀντερείδῃ τὸ προσπῖπτον ἔνδοθεν πρὸς ὃ τῶν ἔξω συνέπεσεν. ὁμοιοπαθὲς δὴ διʼ ὁμοιότητα πᾶν γενόμενον, ὅτου τε ἂν αὐτό 45d. ποτε ἐφάπτηται καὶ ὃ ἂν ἄλλο ἐκείνου, τούτων τὰς κινήσεις διαδιδὸν εἰς ἅπαν τὸ σῶμα μέχρι τῆς ψυχῆς αἴσθησιν παρέσχετο ταύτην ᾗ δὴ ὁρᾶν φαμεν. ἀπελθόντος δὲ εἰς νύκτα τοῦ συγγενοῦς πυρὸς ἀποτέτμηται· πρὸς γὰρ ἀνόμοιον ἐξιὸν ἀλλοιοῦταί τε αὐτὸ καὶ κατασβέννυται, συμφυὲς οὐκέτι τῷ πλησίον ἀέρι γιγνόμενον, ἅτε πῦρ οὐκ ἔχοντι. παύεταί τε οὖν ὁρῶν, ἔτι τε ἐπαγωγὸν ὕπνου γίγνεται· σωτηρίαν γὰρ ἣν οἱ θεοὶ τῆς ὄψεως ἐμηχανήσαντο, τὴν τῶν βλεφάρων 67c. μεγάλην δὲ τὴν πολλήν, ὅση δὲ ἐναντία, σμικράν. τὰ δὲ περὶ συμφωνίας αὐτῶν ἐν τοῖς ὕστερον λεχθησομένοις ἀνάγκη ῥηθῆναι. '. None | 45b. and bound within it organs for all the forethought of the Soul; and they ordained that this, which is the natural front, should be the leading part. And of the organs they constructed first light-bearing eyes, and these they fixed in the face for the reason following. They contrived that all such fire as had the property not of burning but of giving a mild light should form a body akin to the light of every day. For they caused the pure fire within us, which is akin to that of day, to flow through the eyes in a smooth and dense stream;' 45c. and they compressed the whole substance, and especially the center, of the eyes, so that they occluded all other fire that was coarser and allowed only this pure kind of fire to filter through. So whenever the stream of vision is surrounded by midday light, it flows out like unto like, and coalescing therewith it forms one kindred substance along the path of the eyes’ vision, wheresoever the fire which streams from within collides with an obstructing object without. And this substance, having all become similar in its properties because of its similar nature, 45d. distributes the motions of every object it touches, or whereby it is touched, throughout all the body even unto the Soul, and brings about that sensation which we now term seeing. But when the kindred fire vanishes into night, the inner fire is cut off; for when it issues forth into what is dissimilar it becomes altered in itself and is quenched, seeing that it is no longer of like nature with the adjoining air, since that air is devoid of fire. Wherefore it leaves off seeing, and becomes also an inducement to sleep. For the eyelids —whose structure the Gods devised 67c. and that large motion produces loud sound, and motion of the opposite kind soft sound. The subject of concords of sounds must necessarily be treated in a later part of our exposition. '. None |
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12. Sophocles, Antigone, 361 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Janowitz (2002) 71; Wolfsdorf (2020) 532
| 361. He has resource for everything. Lacking resource in nothing he strides towards what must come. From Death alone he shall procure no escape, but from baffling diseases he has devised flights.''. None |
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13. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • Love (Empedoclean cosmic force) • Love (Empedocles’ uniting force) • Love/Philotês (in Empedocles) • Strife (Empedocles’ separating force)
Found in books: Iribarren and Koning (2022) 153; Lloyd (1989) 113, 179; Trott (2019) 135; Wolfsdorf (2020) 56; Álvarez (2019) 113, 118
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14. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • Empedokles • Love (Empedoclean cosmic force)
Found in books: Stanton (2021) 37; Wolfsdorf (2020) 56
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15. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite’s birth by the ejaculation of Zeus, name of Empedocles’ Love • Empedocles • Empedocles, • Empedocles, and Aeschylus • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Plato • Empedocles, and Pythagoreanism • Empedocles, and Xenophanes • Empedocles, cosmology and rebirth • Empedocles, daimonology and metempsychosis in • Empedocles, his Muse • Empedocles, his attitude to divine disclosure • Empedocles, ideas of consciousness in • Empedocles, influenced by mystic doctrine • Empedocles, on Golden Age • Empedocles, on daimones • Empedocles, on friendship • Empedocles, prohibition on killing • Empedocles, psychology and embryology • Empedocles, the daimôn as material • Empedocles, writings • Love (Empedoclean cosmic force) • Love (Empedocles’ uniting force) • Love/Philotês (in Empedocles) • Ovid, and Empedocles • Pythagoras xxv, Empedocles on • Strife (Empedoclean cosmic force) • Strife (Empedocles’ separating force) • cosmology, Empedoclean • daimones, in Empedocles • empedocles, Love as epistemic object • empedocles, on experience and wisdom • empedocles, on perception and understanding • empedocles, rejecting animal sacrifice • empedocles, self-identity in • empedocles, theology and epistemology in • empedocles, views on religion and philosophy in his thought • friendship (philia), in Empedocles • god, gods, Empedoclean • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • psychē (soul), in Empedocles • sacrifice, in Empedocles • wandering, in Empedocles
Found in books: Cornelli (2013) 92, 122, 126, 129, 168, 253; Del Lucchese (2019) 63; Ebrey and Kraut (2022) 255, 266; Fowler (2014) 44; Gale (2000) 42, 103, 233; Huffman (2019) 357; Iribarren and Koning (2022) 203, 210, 213, 268, 276, 277, 284, 287, 288, 304; Joosse (2021) 73; Kneebone (2020) 294, 295; Lloyd (1989) 43, 179, 191, 271; Long (2019) 23, 24, 25, 26, 27; McGowan (1999) 71; Neusner Green and Avery-Peck (2022) 26, 27; Seaford (2018) 186, 195, 196; Tor (2017) 151, 191, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 330, 331, 332, 333, 334, 335, 337, 344; Waldner et al (2016) 36, 44; Williams and Vol (2022) 175; Wolfsdorf (2020) 60, 61, 62, 63, 66, 67, 68, 69, 70, 71, 72, 532, 562, 572; de Jáuregui (2010) 96, 106, 107, 204, 337; Álvarez (2019) 27, 71, 72, 103, 104
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16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, prohibition on killing • Empedocles, writings • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles
Found in books: Seaford (2018) 196; Wolfsdorf (2020) 61
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17. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Bryan (2018) 158; Wardy and Warren (2018) 158
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18. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, on daimones • Empedocles, prohibition on killing • Empedocles, psychology and embryology • Strife (Empedoclean cosmic force) • daimones, in Empedocles • thought, in Empedocles
Found in books: Bryan (2018) 153, 158; Jouanna (2012) 214, 219; Wardy and Warren (2018) 153, 158; Wolfsdorf (2020) 68
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19. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Empedocles • Ovid, and Empedocles
Found in books: Gee (2013) 29, 30; Williams and Vol (2022) 177
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20. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedokles
Found in books: Eidinow and Kindt (2015) 561; Wolfsdorf (2020) 562
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21. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Xenophanes • Empedocles, his Muse • Empedokles • empedocles, theology and epistemology in
Found in books: Eidinow and Kindt (2015) 213; Tor (2017) 319
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22. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on Empedocles • Empedocles • Empedocles, cosmology and rebirth • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • killing, in Empedocles
Found in books: Lloyd (1989) 191; Wolfsdorf (2020) 65
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23. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Bryan (2018) 110; Wardy and Warren (2018) 110
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24. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Xenophanes • Empedocles, daimonology and metempsychosis in • Empedocles, his Muse • empedocles, Love as epistemic object • empedocles, on perception and understanding • empedocles, theology and epistemology in
Found in books: Frede and Laks (2001) 231; Long (2006) 60; Tor (2017) 191, 319, 330, 331
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25. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, cyclical cosmogony • Empedocles, goodness • Empedocles, soul
Found in books: Dimas Falcon and Kelsey (2022) 144, 148; Huffman (2019) 244
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26. Cicero, On The Nature of The Gods, 1.26 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Empedocles • Love (Empedoclean cosmic force)
Found in books: Long (2006) 117; Wolfsdorf (2020) 56
| 1.26. Next, Anaximenes held that air is god, and that it has a beginning in time, and is immeasurable and infinite in extent, and is always in motion; just as if formless air could be god, especially seeing that it is proper to god to possess not merely some shape but the most beautiful shape; or as if anything that has had a beginning must not necessarily be mortal. Then there is Anaxagoras, the successor of Anaximenes; he was the first thinker to hold that the orderly disposition of the universe is designed and perfected by the rational power of an infinite mind. But in saying this he failed to see that there can be no such thing as sentient and continuous activity in that which is infinite, and that sensation in general can only occur when the subject itself becomes sentient by the impact of a sensation. Further, if he intended his infinite mind to be a definite living creature, it must have some inner principle of life to justify the name. But mind is itself the innermost principle. Mind therefore will have an outer integument of body. ''. None |
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27. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Gale (2000) 42; Long (2019) 109
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28. Ovid, Fasti, 1.337-1.456 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Empedocles • Lucretius, compound adjectives as Empedoclean fingerprint • Ovid, and Empedocles
Found in books: Gale (2000) 109; Williams and Vol (2022) 176, 177, 178, 179, 218
1.337. ante, deos homini quod conciliare valeret, 1.338. far erat et puri lucida mica salis, 1.339. nondum pertulerat lacrimatas cortice murras 1.340. acta per aequoreas hospita navis aquas, 1.341. tura nec Euphrates nec miserat India costum, 1.342. nec fuerant rubri cognita fila croci. 1.343. ara dabat fumos herbis contenta Sabinis 1.344. et non exiguo laurus adusta sono. 1.345. si quis erat, factis prati de flore coronis 1.346. qui posset violas addere, dives erat. 1.347. hic, qui nunc aperit percussi viscera tauri, 1.348. in sacris nullum culter habebat opus. 1.349. prima Ceres avidae gavisa est sanguine porcae 1.350. ulta suas merita caede nocentis opes; 1.351. nam sata vere novo teneris lactentia sulcis 1.352. eruta saetigerae comperit ore suis. 1.353. sus dederat poenas: exemplo territus huius 1.354. palmite debueras abstinuisse, caper. 1.355. quem spectans aliquis dentes in vite prementem 1.356. talia non tacito dicta dolore dedit: 1.357. ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358. in tua quod spargi cornua possit, erit.’ 1.359. verba fides sequitur: noxae tibi deditus hostis 1.360. spargitur adfuso cornua, Bacche, mero. 1.361. culpa sui nocuit, nocuit quoque culpa capellae: 1.362. quid bos, quid placidae commeruistis oves? 1.363. flebat Aristaeus, quod apes cum stirpe necatas 1.364. viderat inceptos destituisse favos. 1.365. caerula quem genetrix aegre solata dolentem 1.366. addidit haec dictis ultima verba suis: 1.367. ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368. quoque modo repares quae periere, dabit, 1.369. decipiat ne te versis tamen ille figuris, 1.370. impediant geminas vincula firma manus.’ 1.371. pervenit ad vatem iuvenis resolutaque somno 1.372. alligat aequorei brachia capta senis, 1.373. ille sua faciem transformis adulterat arte: 1.374. mox domitus vinclis in sua membra redit, 1.375. oraque caerulea tollens rorantia barba, 1.376. qua dixit ‘repares arte, requiris, apes? 1.377. obrue mactati corpus tellure iuvenci: 1.378. quod petis a nobis, obrutus ille dabit.’ 1.379. iussa facit pastor: fervent examina putri 1.380. de bove: mille animas una necata dedit, 1.381. poscit ovem fatum: verbenas improba carpsit, 1.382. quas pia dis ruris ferre solebat anus. 1.383. quid tuti superest, animam cum ponat in aris 1.384. lanigerumque pecus ruricolaeque boves? 1.385. placat equo Persis radiis Hyperiona cinctum, 1.386. ne detur celeri victima tarda deo. 1.387. quod semel est triplici pro virgine caesa Dianae, 1.388. nunc quoque pro nulla virgine cerva cadit, 1.389. exta canum vidi Triviae libare Sapaeos, 1.390. et quicumque tuas accolit, Haeme, nives, 1.391. caeditur et rigido custodi ruris asellus; 1.392. causa pudenda quidem, sed tamen apta deo. 1.393. festa corymbiferi celebrabas, Graecia, Bacchi, 1.394. tertia quae solito tempore bruma refert. 1.395. di quoque cultores in idem venere Lyaei, 1.396. et quicumque iocis non alienus erat, 1.397. Panes et in Venerem Satyrorum prona iuventus, 1.398. quaeque colunt amnes solaque rura deae. 1.399. venerat et senior pando Silenus asello, 1.400. quique ruber pavidas inguine terret aves, 1.401. dulcia qui dignum nemus in convivia nacti 1.402. gramine vestitis accubuere toris, vina 1.403. vina dabat Liber, tulerat sibi quisque coronam, 1.404. miscendas parce rivus agebat aquas. 1.405. Naides effusis aliae sine pectinis usu, 1.406. pars aderant positis arte manuque comis: 1.407. illa super suras tunicam collecta ministrat, 1.408. altera dissuto pectus aperta sinu: 1.409. exserit haec humerum, vestem trahit illa per herbas, 1.410. impediunt teneros vincula nulla pedes, 1.411. hinc aliae Satyris incendia mitia praebent, 1.412. pars tibi, qui pinu tempora nexa geris, 1.413. te quoque, inextinctae Silene libidinis, urunt: 1.414. nequitia est, quae te non sinit esse senem. 1.415. at ruber, hortorum decus et tutela, Priapus 1.416. omnibus ex illis Lotide captus erat: 1.417. hanc cupit, hanc optat, sola suspirat in illa, 1.418. signaque dat nutu, sollicitatque notis, 1.419. fastus inest pulchris, sequiturque superbia formam: 1.420. irrisum voltu despicit illa suo. 1.421. nox erat, et vino somnum faciente iacebant 1.422. corpora diversis victa sopore locis. 1.423. Lotis in herbosa sub acernis ultima ramis, 1.424. sicut erat lusu fessa, quievit humo. 1.425. surgit amans animamque tenens vestigia furtim 1.426. suspenso digitis fert taciturna gradu, 1.427. ut tetigit niveae secreta cubilia nymphae, 1.428. ipsa sui flatus ne sonet aura, cavet, 1.429. et iam finitima corpus librabat in herba: 1.430. illa tamen multi plena soporis erat. 1.431. gaudet et, a pedibus tracto velamine, vota 1.432. ad sua felici coeperat ire via. 1.433. ecce rudens rauco Sileni vector asellus 1.434. intempestivos edidit ore sonos. 1.435. territa consurgit nymphe manibusque Priapum 1.436. reicit et fugiens concitat omne nemus; 1.437. at deus obscena nimium quoque parte paratus 1.438. omnibus ad lunae lumina risus erat. 1.439. morte dedit poenas auctor clamoris, et haec est 1.440. Hellespontiaco victima grata deo. 1.441. intactae fueratis aves, solacia ruris, 1.442. adsuetum silvis innocuumque genus, 1.443. quae facitis nidos et plumis ova fovetis 1.444. et facili dulces editis ore modos; 1.445. sed nil ista iuvant, quia linguae crimen habetis, 1.446. dique putant mentes vos aperire suas. 1.447. nec tamen hoc falsum: nam, dis ut proxima quaeque, 1.448. nunc penna veras, nunc datis ore notas, 1.449. tuta diu volucrum proles tum denique caesa est, 1.450. iuveruntque deos indicis exta sui. 1.451. ergo saepe suo coniunx abducta marito 1.452. uritur Idaliis alba columba focis; 1.453. nec defensa iuvant Capitolia, quo minus anser 1.454. det iecur in lances, Inachi lauta, tuas; 1.455. nocte deae Nocti cristatus caeditur ales, 1.456. quod tepidum vigili provocet ore diem.''. None | 1.337. Cornmeal, and glittering grains of pure salt, 1.338. Were once the means for men to placate the gods. 1.339. No foreign ship had yet brought liquid myrrh 1.340. Extracted from tree’s bark, over the ocean waves: 1.341. Euphrates had not sent incense, nor India balm, 1.342. And the threads of yellow saffron were unknown. 1.343. The altar was happy to fume with Sabine juniper, 1.344. And the laurel burned with a loud crackling. 1.345. He was rich, whoever could add violet 1.346. To garlands woven from meadow flowers. 1.347. The knife that bares the entrails of the stricken bull, 1.348. Had no role to perform in the sacred rites. 1.349. Ceres was first to delight in the blood of the greedy sow, 1.350. Her crops avenged by the rightful death of the guilty creature, 1.351. She learned that in spring the grain, milky with sweet juice, 1.352. Had been uprooted by the snouts of bristling pigs. 1.353. The swine were punished: terrified by that example, 1.354. You should have spared the vine-shoots, he-goat. 1.355. Watching a goat nibbling a vine someone once 1.356. Vented their indignation in these words: 1.357. ‘Gnaw the vine, goat! But when you stand at the altar 1.358. There’ll be something from it to sprinkle on your horns.’ 1.359. Truth followed: Bacchus, your enemy is given you 1.360. To punish, and sprinkled wine flows over its horns. 1.361. The sow suffered for her crime, and the goat for hers: 1.362. But what were you guilty of you sheep and oxen? 1.363. Aristaeus wept because he saw his bees destroyed, 1.364. And the hives they had begun left abandoned. 1.365. His azure mother, Cyrene, could barely calm his grief, 1.366. But added these final words to what she said: 1.367. ‘Son, cease your tears! Proteus will allay your loss, 1.368. And show you how to recover what has perished. 1.369. But lest he still deceives you by changing shape, 1.370. Entangle both his hands with strong fastenings.’ 1.371. The youth approached the seer, who was fast asleep, 1.372. And bound the arms of that Old Man of the Sea. 1.373. He by his art altered his shape and transformed his face, 1.374. But soon reverted to his true form, tamed by the ropes. 1.375. Then raising his dripping head, and sea-green beard, 1.376. He said: ‘Do you ask how to recover your bees? 1.377. Kill a heifer and bury its carcase in the earth, 1.378. Buried it will produce what you ask of me.’ 1.379. The shepherd obeyed: the beast’s putrid corpse 1.380. Swarmed: one life destroyed created thousands. 1.381. Death claims the sheep: wickedly, it grazed the vervain 1.382. That a pious old woman offered to the rural gods. 1.383. What creature’s safe if woolly sheep, and oxen 1.384. Broken to the plough, lay their lives on the altar? 1.385. Persia propitiates Hyperion, crowned with rays, 1.386. With horses, no sluggish victims for the swift god. 1.387. Because a hind was once sacrificed to Diana the twin, 1.388. Instead of Iphigeneia, a hind dies, though not for a virgin now. 1.389. I have seen a dog’s entrails offered to Trivia by Sapaeans, 1.390. Whose homes border on your snows, Mount Haemus. 1.391. A young ass too is sacrificed to the erect rural guardian, 1.392. Priapus, the reason’s shameful, but appropriate to the god. 1.393. Greece, you held a festival of ivy-berried Bacchus, 1.394. That used to recur at the appointed time, every third winter. 1.395. There too came the divinities who worshipped him as Lyaeus, 1.396. And whoever else was not averse to jesting, 1.397. The Pans and the young Satyrs prone to lust, 1.398. And the goddesses of rivers and lonely haunts. 1.399. And old Silenus came on a hollow-backed ass, 1.400. And crimson Priapus scaring the timid birds with his rod. 1.401. Finding a grove suited to sweet entertainment, 1.402. They lay down on beds of grass covered with cloths. 1.403. Liber offered wine, each had brought a garland, 1.404. A stream supplied ample water for the mixing. 1.405. There were Naiads too, some with uncombed flowing hair, 1.406. Others with their tresses artfully bound. 1.407. One attends with tunic tucked high above the knee, 1.408. Another shows her breast through her loosened robe: 1.409. One bares her shoulder: another trails her hem in the grass, 1.410. Their tender feet are not encumbered with shoes. 1.411. So some create amorous passion in the Satyrs, 1.412. Some in you, Pan, brows wreathed in pine. 1.413. You too Silenus, are on fire, insatiable lecher: 1.414. Wickedness alone prevents you growing old. 1.415. But crimson Priapus, guardian and glory of gardens, 1.416. of them all, was captivated by Lotis: 1.417. He desires, and prays, and sighs for her alone, 1.418. He signals to her, by nodding, woos her with signs. 1.419. But the lovely are disdainful, pride waits on beauty: 1.420. She laughed at him, and scorned him with a look. 1.421. It was night, and drowsy from the wine, 1.422. They lay here and there, overcome by sleep. 1.423. Tired from play, Lotis rested on the grassy earth, 1.424. Furthest away, under the maple branches. 1.425. Her lover stood, and holding his breath, stole 1.426. Furtively and silently towards her on tiptoe. 1.427. Reaching the snow-white nymph’s secluded bed, 1.428. He took care lest the sound of his breath escaped. 1.429. Now he balanced on his toes on the grass nearby: 1.430. But she was still completely full of sleep. 1.431. He rejoiced, and drawing the cover from her feet, 1.432. He happily began to have his way with her. 1.433. Suddenly Silenus’ ass braying raucously, 1.434. Gave an untimely bellow from its jaws. 1.435. Terrified the nymph rose, pushed Priapus away, 1.436. And, fleeing, gave the alarm to the whole grove. 1.437. But the over-expectant god with his rigid member, 1.438. Was laughed at by them all, in the moonlight. 1.439. The creator of that ruckus paid with his life, 1.440. And he’s the sacrifice dear to the Hellespontine god. 1.441. You were chaste once, you birds, a rural solace, 1.442. You harmless race that haunt the woodlands, 1.443. Who build your nests, warm your eggs with your wings, 1.444. And utter sweet measures from your ready beaks, 1.445. But that is no help to you, because of your guilty tongues, 1.446. And the gods’ belief that you reveal their thoughts. 1.447. Nor is that false: since the closer you are to the gods, 1.448. The truer the omens you give by voice and flight. 1.449. Though long untouched, birds were killed at last, 1.450. And the gods delighted in the informers’ entrails. 1.451. So the white dove, torn from her mate, 1.452. Is often burned in the Idalian flames: 1.453. Nor did saving the Capitol benefit the goose, 1.454. Who yielded his liver on a dish to you, Inachus’ daughter: 1.455. The cock is sacrificed at night to the Goddess, Night, 1.456. Because he summons the day with his waking cries,''. None |
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29. Ovid, Metamorphoses, 1.430-1.433 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Empedoclean epos • Empedocles, • Tomis, and Empedoclean elements
Found in books: Del Lucchese (2019) 167; Williams and Vol (2022) 262, 337
1.430. Quippe ubi temperiem sumpsere umorque calorque, 1.431. concipiunt, et ab his oriuntur cuncta duobus; 1.432. cumque sit ignis aquae pugnax, vapor umidus omnes 1.433. res creat, et discors concordia fetibus apta est.''. None | 1.430. one helpless woman left of myriads lone, 1.431. both innocent and worshiping the Gods, 1.432. he scattered all the clouds; he blew away 1.433. the great storms by the cold northwind.''. None |
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30. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, as stand-in for Lucretius • Empedocles, death on Etna • Horace, Empedocles in Ars poetica • Lucretius, Empedocles as surrogate for • immortality, Empedocles’ wish for • suicide, of Empedocles (according to Horace)
Found in books: Goldschmidt (2019) 134, 135; Kazantzidis (2021) 166, 167, 168; Williams and Vol (2022) 303
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31. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arnold, Matthew, ‘Empedocles on Etna’ • Empedoclean epos • Empedoclean traces in exilic corpus • Empedocles • Empedocles, • Empedocles, as stand-in for Lucretius • Empedocles, death on Etna • Empedocles, in Matthew Arnold’s ‘Empedocles on Etna’ • Horace, Empedocles in Ars poetica • Lucretius, Empedocles as surrogate for • Ovid, and Empedocles • Sicily, Empedocles’ birthplace • suicide, of Empedocles (according to Horace)
Found in books: Clay and Vergados (2022) 111, 150, 157; Del Lucchese (2019) 154; Gale (2000) 42, 104, 109, 110, 121, 233, 234; Gee (2013) 54; Goldschmidt (2019) 143, 144; Jenkyns (2013) 222; Kazantzidis (2021) 134, 135, 166; Konig (2022) 341; Long (2006) 169; Nuno et al (2021) 36, 62; Williams and Vol (2022) 168, 169, 240, 303, 315, 316, 339
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32. Plutarch, On The Eating of Flesh I, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • daimon, Empedoclean • necessity, in Empedocles • oath-breaking, in Empedocles • oracle, in Empedocles • sacrifice, animal, rejection of, Empedocles • transmigration, in Empedocles
Found in books: Cornelli (2013) 122; Petrovic and Petrovic (2016) 84; de Jáuregui (2010) 76, 356
| 996b. is no worse than he who slaughters it outright. But it seems that we are more observant of acts contrary to convention than of those that are contrary to nature. In that place, then, Imade my remarks in a popular vein. Istill hesitate, however, to attempt a discussion of the principle underlying my opinion, great as it is, and mysterious and incredible, as Plato says, with merely clever men of mortal opinions, just as a steersman hesitates to shift his course in the midst of a storm, or a playwright to raise his god from the machine in the midst of a play. Yet perhaps it is not unsuitable to set the pitch and announce the theme by quoting some verses of Empedocles. ... By these lines he means, though he does not say so directly, that human souls are imprisoned in mortal bodies as a punishment for murder, the eating of animal flesh, and cannibalism.''. None |
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33. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Love (Empedocles’ uniting force) • Plutarch, on Empedocles daimon • Strife (Empedocles’ separating force) • daimon, Empedoclean • exile, in Empedocles • necessity, in Empedocles • oath-breaking, in Empedocles • oracle, in Empedocles • psyche as seat of purity/impurity, equivalent to Empedocles daimon • sacrifice, animal, rejection of, Empedocles • sin, in Empedocles • supplication, in Empedocles • transmigration, in Empedocles
Found in books: Petrovic and Petrovic (2016) 83, 84, 88; Álvarez (2019) 27
| 607c. but by coming to Thebes expatriated his \'descendant,\' Euhius Dionysus, Rouser of women, Him that is adored in frenzy"? Now as to the matters at which Aeschylus hinted darkly when he said And pure Apollo, god exiled from heaven "let my lips" in the words of Herodotus "be sealed"; Empedocles, however, when beginning the presentation of his philosophy, says by way of prelude: Alaw there is, an oracle of Doom, of old enacted by the assembled gods, That if a Daemon â\x80\x94 such as live for agesâ\x80\x94 Defile himself with foul and sinful murder, He must for seasons thrice ten thousand roam Far from the Blest: such is the path Itread,''. None |
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34. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, on friendship • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • cosmology, Empedoclean • friendship (philia), in Empedocles
Found in books: Frede and Laks (2001) 231; Wolfsdorf (2020) 572
| 370d. the one of whom is harsh and contentious, and the other mild and tutelary. Observe also that the philosophers are in agreement with these; for Heracleitus without reservation styles War "the Father and King and Lord of all," and he says that when Homer prays that Strife may vanish from the ranks of the gods and of mortals, he fails to note that he is invoking a curse on the origin of all things, since all things originate from strife and antagonism; also Heracleitus says that the Sun will not transgress his appropriate bounds, otherwise the stern-eyed maidens, ministers of Justice, will find him out.''. None |
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35. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, on Empedocles • Empedocles • Empedocles, cosmology and rebirth • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • cosmology, Empedoclean • metempsychosis (transmigration of soul, reincarnation), in Empedocles
Found in books: Horkey (2019) 39; Wolfsdorf (2020) 64
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36. Pausanias, Description of Greece, 9.8.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Empedokles
Found in books: Eidinow and Kindt (2015) 464; Naiden (2013) 282
9.8.2. ἐνταῦθα καὶ Διονύσον ναός ἐστιν Αἰγοβόλου. θύοντες γὰρ τῷ θεῷ προήχθησάν ποτε ὑπὸ μέθης ἐς ὕβριν, ὥστε καὶ τοῦ Διονύσου τὸν ἱερέα ἀποκτείνουσιν· ἀποκτείναντας δὲ αὐτίκα ἐπέλαβε νόσος λοιμώδης, καί σφισιν ἀφίκετο ἴαμα ἐκ Δελφῶν τῷ Διονύσῳ θύειν παῖδα ὡραῖον· ἔτεσι δὲ οὐ πολλοῖς ὕστερον τὸν θεόν φασιν αἶγα ἱερεῖον ὑπαλλάξαι σφίσιν ἀντὶ τοῦ παιδός. δείκνυται δὲ ἐν Ποτνιαῖς καὶ φρέαρ· τὰς δὲ ἵππους τὰς ἐπιχωρίους τοῦ ὕδατος πιούσας τούτου μανῆναι λέγουσιν.''. None | 9.8.2. Here there is also a temple of Dionysus Goat-shooter. For once, when they were sacrificing to the god, they grew so violent with wine that they actually killed the priest of Dionysus. Immediately after the murder they were visited by a pestilence, and the Delphic oracle said that to cure it they must sacrifice a boy in the bloom of youth. A few years afterwards, so they say, the god substituted a goat as a victim in place of their boy. In Potniae is also shown a well. The mares of the country are said on drinking this water to become mad.''. None |
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37. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, prohibition on killing • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • sacrifice, in Empedocles
Found in books: Gale (2000) 103; Wolfsdorf (2020) 62
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38. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles
Found in books: Gagné (2020) 264; Lampe (2003) 428
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39. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, daimonology and metempsychosis in
Found in books: Tor (2017) 238; de Jáuregui (2010) 106
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40. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, • Empedocles, cosmology and rebirth • Empedocles, on daimones • Love (Empedocles’ uniting force) • Strife (Empedocles’ separating force) • daimones, in Empedocles • killing, in Empedocles
Found in books: Del Lucchese (2019) 154; Wolfsdorf (2020) 66; de Jáuregui (2010) 107; Álvarez (2019) 27
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41. Diogenes Laertius, Lives of The Philosophers, 8.5, 8.32, 8.36, 8.77 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, cosmology and rebirth • Empedocles, on daimones • Empedocles, prohibition on killing • Empedocles, psychology and embryology • Empedocles, writings • Empedokles • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • daimon, Empedoclean • daimones, in Empedocles • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • psychē (soul), in Empedocles • transmigration, in Empedocles
Found in books: Eidinow and Kindt (2015) 418, 561; Gale (2000) 103; Lloyd (1989) 33; Long (2019) 22; Petrovic and Petrovic (2016) 79; Wolfsdorf (2020) 61, 70, 562
| 8.5. When Euphorbus died, his soul passed into Hermotimus, and he also, wishing to authenticate the story, went up to the temple of Apollo at Branchidae, where he identified the shield which Menelaus, on his voyage home from Troy, had dedicated to Apollo, so he said: the shield being now so rotten through and through that the ivory facing only was left. When Hermotimus died, he became Pyrrhus, a fisherman of Delos, and again he remembered everything, how he was first Aethalides, then Euphorbus, then Hermotimus, and then Pyrrhus. But when Pyrrhus died, he became Pythagoras, and still remembered all the facts mentioned.
8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.' "
8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp !" '
8.77. The sun he calls a vast collection of fire and larger than the moon; the moon, he says, is of the shape of a quoit, and the heaven itself crystalline. The soul, again, assumes all the various forms of animals and plants. At any rate he says:Before now I was born a boy and a maid, a bush and a bird, and a dumb fish leaping out of the sea.His poems On Nature and Purifications run to 5000 lines, his Discourse on Medicine to 600. of the tragedies we have spoken above.''. None |
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42. Porphyry, On Abstinence, 2.28 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite, of Empedocles • Empedocles • pollution, Empedocles on • sacrifices, Empedocles on
Found in books: Gale (2000) 103; Mikalson (2010) 69
| 2.28. 28.The truth of this may also be perceived from the altar which is even now preserved about Delos, which, because no animal is brought to, or is sacrificed upon it, is called the altar of the pious. So that the inhabitants not only abstain from sacrificing animals, but they likewise conceive, that those who established, are similarly pious with those who use the altar. Hence, the Pythagoreans having adopted this mode of sacrifice, abstained from animal food through the whole of life. But when they distributed to the Gods a certain animal instead of themselves, they merely tasted of it, living in reality without touching other |61 animals. We, however, do not act after this manner; but being filled with animal diet, we have arrived at this manifold illegality in our life by slaughtering animals, and using them for food. For neither is it proper that the altars of the Gods should be defiled with murder, nor that food of this kind should be touched by men, as neither is it fit that men should eat one another; but the precept which is still preserved at Athens, should be obeyed through the whole of life. |
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43. Porphyry, Life of Pythagoras, 19, 30-31, 36 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite, of Empedocles • Empedocles • Empedocles, and Pythagoreanism • Empedocles, daimonology and metempsychosis in • Empedocles, prohibition on killing • Empedocles, writings • Love/Philotês (in Empedocles) • Pythagoras xxv, Empedocles on • empedocles, on experience and wisdom • empedocles, theology and epistemology in • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • pollution, Empedocles on • sacrifices, Empedocles on
Found in books: Cornelli (2013) 9, 129, 163; Iribarren and Koning (2022) 210; McGowan (1999) 71; Mikalson (2010) 69; Tor (2017) 151, 323; Wolfsdorf (2020) 60, 61
| 19. Through this he achieved great reputation, he drew great audiences from the city, not only of men, but also of women, among whom was a specially illustrious person named Theano. He also drew audiences from among the neighboring barbarians, among whom were magnates and kings. What he told his audiences cannot be said with certainty, for he enjoined silence upon his hearers. But the following is a matter of general information. He taught that the soul was immortal and that after death it transmigrated into other animated bodies. After certain specified periods, the same events occur again; that nothing was entirely new; that all animated beings were kin, and should be considered as belonging to one great family. Pythagoras was the first one to introduce these teachings into Greece. 30. He soothed the passions of the soul and body by rhythms, songs and incantations. These he adapted and applied to his friends. He himself could hear the harmony of the Universe, and understood the universal music of the spheres, and of the stars which move in concert with them, and which we cannot hear because of the limitations of our weak nature. This is testified to by these characteristic verses of Empedocles: "Amongst these was one in things sublimest skilled,His mind with all the wealth of learning filled, Whatever sages did invent, he sought;And whilst his thoughts were on this work intent,All things existent, easily he viewed,Through ten or twenty ages making search." 36. When Pythagoras sacrificed to the Gods, he did not use offensive profusion, but offered no more than barley bread, cakes and myrrh; least of all, animals, unless perhaps cocks and pigs. When he discovered the proposition that the square on the hypotenuse of a right angled triangle was equal to the squares on the sides containing the right angle, he is said to have sacrificed an ox, although the more accurate say that this ox was made of flour. |
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44. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Empedocles • Empedocles, daimonology and metempsychosis in
Found in books: Huffman (2019) 357; Tor (2017) 238
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45. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: • Empedocles • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine
Found in books: Tor (2017) 246; de Jáuregui (2010) 356
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46. Vergil, Georgics, 1.24-1.42, 2.483-2.486, 2.513, 2.532-2.537, 4.295-4.314, 4.549-4.551
Tagged with subjects: • Empedocles • Ovid, and Empedocles • immortality, Empedocles’ wish for • suicide, of Empedocles (according to Horace)
Found in books: Gale (2000) 19, 42, 110; Kazantzidis (2021) 168; Williams and Vol (2022) 171, 172, 174, 177, 178
1.24. tuque adeo, quem mox quae sint habitura deorum 1.25. concilia, incertum est, urbisne invisere, Caesar, 1.26. terrarumque velis curam et te maximus orbis 1.27. auctorem frugum tempestatumque potentem 1.28. accipiat, cingens materna tempora myrto, 1.29. an deus inmensi venias maris ac tua nautae 1.30. numina sola colant, tibi serviat ultima Thule 1.31. teque sibi generum Tethys emat omnibus undis, 1.32. anne novum tardis sidus te mensibus addas, 1.33. qua locus Erigonen inter Chelasque sequentis 1.34. panditur—ipse tibi iam bracchia contrahit ardens 1.35. Scorpius et caeli iusta plus parte reliquit— 1.36. quidquid eris,—nam te nec sperant Tartara regem 1.37. nec tibi regdi veniat tam dira cupido, 1.38. quamvis Elysios miretur Graecia campos 1.39. nec repetita sequi curet Proserpina matrem— 1.40. da facilem cursum atque audacibus adnue coeptis 1.41. ignarosque viae mecum miseratus agrestis 1.42. ingredere et votis iam nunc adsuesce vocari.
2.483. Sin, has ne possim naturae accedere partis, 2.484. frigidus obstiterit circum praecordia sanguis: 2.485. rura mihi et rigui placeant in vallibus amnes, 2.486. flumina amem silvasque inglorius. O ubi campi
2.513. Agricola incurvo terram dimovit aratro:
2.532. Hanc olim veteres vitam coluere Sabini, 2.533. hanc Remus et frater, sic fortis Etruria crevit 2.534. scilicet et rerum facta est pulcherrima Roma, 2.535. septemque una sibi muro circumdedit arces. 2.536. Ante etiam sceptrum Dictaei regis et ante 2.537. inpia quam caesis gens est epulata iuvencis,
4.295. Exiguus primum atque ipsos contractus in usus 4.296. eligitur locus; hunc angustique imbrice tecti 4.297. parietibusque premunt artis et quattuor addunt, 4.298. quattuor a ventis obliqua luce fenestras. 4.299. Tum vitulus bima curvans iam cornua fronte 4.300. quaeritur; huic geminae nares et spiritus oris 4.301. multa reluctanti obstruitur, plagisque perempto 4.302. tunsa per integram solvuntur viscera pellem. 4.303. Sic positum in clauso linquunt et ramea costis 4.304. subiciunt fragmenta, thymum casiasque recentes. 4.305. Hoc geritur Zephyris primum impellentibus undas, 4.306. ante novis rubeant quam prata coloribus, ante 4.307. garrula quam tignis nidum suspendat hirundo. 4.308. Interea teneris tepefactus in ossibus umor 4.309. aestuat et visenda modis animalia miris, 4.310. trunca pedum primo, mox et stridentia pennis, 4.311. miscentur tenuemque magis magis aera carpunt, 4.312. donec, ut aestivis effusus nubibus imber, 4.313. erupere aut ut nervo pulsante sagittae, 4.314. prima leves ineunt si quando proelia Parthi.
4.549. ad delubra venit, monstratas excitat aras, 4.550. quattuor eximios praestanti corpore tauros 4.551. ducit et intacta totidem cervice iuvencas.''. None | 1.24. Minerva, from whose hand the olive sprung; 1.25. And boy-discoverer of the curved plough; 1.26. And, bearing a young cypress root-uptorn, 1.27. Silvanus, and Gods all and Goddesses, 1.28. Who make the fields your care, both ye who nurse 1.29. The tender unsown increase, and from heaven' "1.30. Shed on man's sowing the riches of your rain:" '1.31. And thou, even thou, of whom we know not yet 1.32. What mansion of the skies shall hold thee soon,' "1.33. Whether to watch o'er cities be thy will," '1.34. Great Caesar, and to take the earth in charge, 1.35. That so the mighty world may welcome thee 1.36. Lord of her increase, master of her times,' "1.37. Binding thy mother's myrtle round thy brow," "1.38. Or as the boundless ocean's God thou come," '1.39. Sole dread of seamen, till far 2.483. Dance in their tipsy frolic. Furthermore 2.484. The Ausonian swains, a race from 2.513. Twice doth the thickening shade beset the vine,
2.532. Apples, moreover, soon as first they feel 2.533. Their stems wax lusty, and have found their strength, 2.534. To heaven climb swiftly, self-impelled, nor crave 2.535. Our succour. All the grove meanwhile no le 2.536. With fruit is swelling, and the wild haunts of bird 2.537. Blush with their blood-red berries. Cytisu
4.295. Alive they soar, and mount the heights of heaven. 4.296. If now their narrow home thou wouldst unseal, 4.297. And broach the treasures of the honey-house, 4.298. With draught of water first toment thy lips, 4.299. And spread before thee fumes of trailing smoke. 4.300. Twice is the teeming produce gathered in, 4.301. Twofold their time of harvest year by year, 4.302. Once when Taygete the Pleiad uplift 4.303. Her comely forehead for the earth to see, 4.304. With foot of scorn spurning the ocean-streams, 4.305. Once when in gloom she flies the watery Fish, 4.306. And dips from heaven into the wintry wave. 4.307. Unbounded then their wrath; if hurt, they breathe 4.308. Venom into their bite, cleave to the vein 4.309. And let the sting lie buried, and leave their live 4.310. Behind them in the wound. But if you dread 4.311. Too rigorous a winter, and would fain 4.312. Temper the coming time, and their bruised heart 4.313. And broken estate to pity move thy soul, 4.314. Yet who would fear to fumigate with thyme,
4.549. The watery folk that people the waste sea 4.550. Sprinkled the bitter brine-dew far and wide. 4.551. Along the shore in scattered groups to feed''. None |
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47. None, None, nan
Tagged with subjects: • Empedocles • Empedocles, daimonology and metempsychosis in • empedocles, on experience and wisdom • empedocles, rejecting animal sacrifice • empedocles, theology and epistemology in
Found in books: Cornelli (2013) 9; Lloyd (1989) 179; Tor (2017) 322, 323; Álvarez (2019) 102
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48. None, None, nan
Tagged with subjects: • Aphrodite’s birth by the ejaculation of Zeus, name of Empedocles’ Love • Empedocles • Love (Empedocles’ uniting force)
Found in books: de Jáuregui (2010) 187; Álvarez (2019) 67, 71, 143
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