 Part 1 of Ancient Greek Philosophers Scientist. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Matt. Ancient Greek Philosophers Scientist, a collection of their surviving words, reported in ancient sources and translated by various translators. Part 1, Fragments of Annexagoras of Clasaminai. Translated by John Burnett in early Greek philosophy third edition. 1. All things were together, intimate both in number and in smallness. For the small, too, was infinite. And when all things were together, none of them could be distinguished for their smallness. For air and ether prevailed over all things. Being both of them infinite. For amongst all things, these are the greatest both in quantity and size. 2. For air and ether are separated off from the mass that surrounds the world. And the surrounding mass is infinite in quantity. 3. Nor is there a least of what is small, but there is always a smaller. 4. For it cannot be what is should cease to be by being cut. But there is also always something greater than what is great. And it is equal to the small in amount. And compared with itself, each thing is both great and small. 4. And since these things are so, we must suppose that there are contained many things. And all sorts in the things that are uniting. Seeds of all things with all sorts of shapes and colors and savers. And that men have been formed in them and the other animals that have life. And that these men have inhabited cities and cultivated fields as with us. And that they have a sun and a moon and the rest is with us. And that their earth brings forth for them many things of all kinds of which they gather. The best together into their dwellings and use them. Thus much have I said with regard to separating off. To show that it will not only be with us that things are separated off, but elsewhere too. But before they were separated off, when all things were together. Not even was any color distinguishable for the mixture of all things prevented it. Of the moist and the dry and the warm and the cold and the light and the dark. And of much earth that was in it. And a multitude of innumerable seeds in no way like each other. For none of the other things either is like any other. And these things being so we must hold that all things are in the whole. Five. And those things have been thus decided. We must know that all of them are neither more nor less. For it is not possible for them to be more than all. And all are always equal. Six. And since the portions of the great and of the small are equal in amount. For this reason too, all things will be in everything. Nor is it possible for them to be apart. But all things have a portion of everything. Since it is impossible for there to be a least thing, they cannot be separated. Nor come to be by themselves. But they must be now just as they were in the beginning altogether. And in all things, many things are contained. And an equal number both in the greater and in the smaller of the things that are separated off. Seven. So that we cannot know the number of things that are separated off. Either in word or deed. Eight. And the things that are in one world are not divided nor cut off from one another with a hatchet. Neither the warm from the cold nor the cold from the warm. Nine. As these things revolve and are separated off by the force and swiftness. And the swiftness makes the force. Their swiftness is not like the swiftness of any of the things that are now among men. But in every way many times is swift. Ten. How can hair come from what is not hair? Or flesh from what is not flesh? Eleven. In everything there is a portion of everything except noose. And there are some things in which there is noose also. Twelve. All other things partake in a portion of everything. While noose is infinite and self-ruled and is mixed with nothing but is alone itself by itself. For if it were not by itself but were mixed with anything else it would partake in all things if it were mixed with any. For in everything there is a portion of everything. As has been said by me in what goes before and the things mixed with it would hinder it. So that it would have power over nothing in the same way it has now being alone by itself. For it is the thinnest of all things and the purest. And it has all knowledge about everything and the greatest strength. And noose has power over all things both greater and smaller that have life. And noose has power over the whole revolution so that it began to revolve in the beginning. And it began to revolve first from a small beginning. But the revolution now extends over a large space and will extend over a larger still. And all things that are mingled together and separated off and distinguished are all known by noose. And noose set in order all things that were to be and all things that were and are not now and that are. And this revolution in which now revolve the stars and the sun and the moon and the air and the ether that are separated off. And this revolution causes separating off and the rare is separated from the dense and the warm from the cold and the light from the dark and the dry from the moist. And there are many portions and many things but no thing is altogether separated off nor distinguished from anything else except noose. And all noose is alike both the greater and the smaller. While nothing else is like anything else. But each single thing is and was most manifestly those things of which it has most in it. Thirteen. And when noose began to move things separating off took place from all that was moved. And so much as noose set in motion was separated. And as things were set in motion and separated the revolution caused them to be separated much more. Fourteen. And noose whichever is is certainly there where everything else is in the surrounding mass and in what has been united with it and separated off from it. Fifteen. And the dense and the moist and the cold and the dark came together where the earth is now. While the rare and the warm and the dry and the bright went out toward the further parts of the ether. Sixteen. From these as they are separated off earth is solidified. For from miss water is separated off. And from water earth. From the earth stones are solidified by the cold. And these rush outwards more than water. Seventeen. The Hellenes follow a wrong usage in speaking of coming into being and passing away. For nothing comes into being or passes away. But there's a mingling and separation of things that are. So they would be right to call coming into being mixture and passing away separation. Eighteen. It is the sun that puts brightness onto the moon. Nineteen. We call rainbow the reflection of the sun in the clouds. Now it is a sign of storm. For the water that flows round the cloud causes wind and pours down in rain. Twenty. With the rise of the dog star men begin to harvest. With its setting they begin to till the fields. It is hidden for forty days and nights. Twenty one. From the weakness of our senses we are not able to judge truth. Twenty one A. What appears is a vision of the unseen. Twenty one B. We can make use of the lower animals because we use our own experience and memory and wisdom and art. Twenty two. What is called birds milk is the white of the egg. End of part one. Recording by Matt. Part two of ancient Greek philosopher scientists. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recording by Seven. Ancient Greek philosopher scientists. A collection of their surviving words reported in ancient sources and translated by various translators. Testimonials on Annex Amanda of Meliotis. Translated by John Burnett in early Greek philosophy. Third edition. Theoprastis. Physics. Fragment two. Annex Amanda of Meliotis. Son of Praxiodius. A fellow citizen and associate of Thales. Said that the material cause and first element of things was the infinite. He being the first to introduce this name for the material cause. He says it is neither water nor any other of the so called elements but a substance different from them which is infinite. From which arise all the heavens and the worlds within them. To that from which things they take their rise they pass away once more. As is ordained for they make reparation and satisfaction to one another for their injustice according to the appointed time. As he says in the somewhat poetical terms. Pseudo Plutriac. Stromatius. Fragment two. He says that the earth is cylindrical in form and that its depth is a third of its breath. He says that something capable of begetting hot and cold was separated off from the eternal at the origin of this world. From this arose a sphere of flame which grew round the air encircling the earth as the bark grows round a tree. When this was torn off and enclosed in certain things the sun moon and stars came into existence. Hippolytus. Refutation of all heresies. One dot six. He says that this is eternal and ageless and that it encompasses all the worlds. And besides this there was an eternal motion in the course of which was brought about the origin of the worlds. The earth swings free held in its place by nothing. It stays where it is because of its equal distance from everything. Its shape is convex and round and like a stone pillar. We are on one of the earth's surfaces and the other is on the opposite side. The heavenly bodies are wheels of fire separated off from the fire which encircles the world and enclosed in air. And they have breathing holes, certain pipe like passages at which the heavenly bodies are seen. For this reason too, when the breathing holes are stopped eclipses occur. And the moon appears now to wax and now to wane because of the stopping and opening of the passages. The circle of the sun is 27 times the size of the earth while that of the moon is 18 times as large. The sun is highest of all and the lowest are the wheels of the fixed stars. Living creatures arose from the moist elements as it was evaporated by the sun. Man was like another animal, namely a fish in the beginning. Hippolytus, refutation of all heresies 1.6, 7. Rain was produced by the moisture drawn up from the earth by the sun. Aristotel, physics 3.5, 204b, 22. Further, there cannot be a single body which is infinite, either, as some hold, one distinct from the elements which they then derive from it, no without disqualification. For there are some who make this, i.e. a body distinct from other elements, the infinite and not air or water in order that the other things may not be destroyed by the infinity. They are in opposition one to another, air is cold, water moist and fire hot. And therefore, if any one of them were infinite, the rest would have ceased to be by this time. Accordingly, they say that infinite is something other than the elements and from its elements arise. Aetius, Placita Philosophorum 2.13,7, semicolon 15,6 Aniaxmandas said that the stars were hoop-like compressions of air full of fire, breathing out flames at certain point from orifices. The sun was highest of all, after that came the moon, and below these the fixed stars and the planets. 20.21, Aniaxmandas said that the sun was a ring 28 times the size of the earth, like a cartwheel with a fellow hollow and full of fire, showing the fire at a certain point as if through the nozzle of a pair of bellows. 2.21.1, Aniaxmandas said that the sun was equal to the earth, but the ring from which it breathes out and by which it is carried round was 27 times as large as the earth. 20.25.1, Aniaxmandas said that the moon was a ring 18 times the size of the earth. 3.3.1, Aniaxmandas held that the thunder and lightning were caused by the blast, when it was shut up in a thick cloud and burst forth with violence. Then the breakage of the clouds makes the noise and the rift gives the appearance of a flash by contrast with the darkness of the cloud. 3.6.1, Aniaxmandas held that the wind was a current of air, i.e. vapor, which arose when its finest and moistest particles were set in motion or dissolved by the sun. 3.16.1, The sea is what is left of the original moisture. The fire has dried up most of it and turned the rest salt by scorching it. 5.19.1, The first animals were produced in the moisture, each enclosed in a prickly bark. As they advanced in age, they came out upon the drier part. When the bark broke off, they survived for a short time. 6.7.30.1, Plutarch, Sympiociacs, 730f, He declares that first human beings arose in the inside of fishes and after having been reared like sharks and become capable of protecting themselves, they were finally cast ashore and took to land. 6.6.1, Cicero, on the nature of God's 1.10, It was the opinion of Aniaxamander that gods have a beginning at long intervals rising and setting and that they are the innumerable worlds, but who of us can think of God except as immortal? End of Part 2, Recording by 7. Part 3 of Ancient Greek Philosopher's Scientists This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by 7. Ancient Greek Philosopher's Scientists A collection of the surviving words reported in ancient sources and translated by various translators. Part 3, Fragmented Testimonials on Anaxmenus of Melitos Translated by Arthur Fairbanks in The First Philosophers of Greece Fragment of Anaxmenus of Melitos Air is the nearest to an immaterial thing, for since we are generated in the flow of air, it is necessary that it should be infinite and abundant because it is never exhausted. Testimonials on Anaxmenus of Melitos Aristotel, Meteorology, 2.1 Most of the earlier students of the heavenly bodies believe that the sun did not go underneath the earth, but rather round the earth, and this region entreated it disappeared from view and produced night, because the earth was so high toward the north. Simplicius, Comments on Aristotle's On the Heavens, 2.73b.45 He regarded the first principle as unlimited, but not as undefined, for he called it air, thinking that air had an sufficient adaptability to change. Simplicius, Comments on Aristotle's Physics, 32r.149.32 Of this one writer alone, Theoprastos, in his account of the physicists, uses the words Greek of texture. The rest of course spoke of Greek. Simplicius, Comments on Aristotle's Physics, 2.57b. Some say that the universe always existed, not that it has always been the same, but rather it successively changes its character in certain periods of time, as for instance, Anaxmenes, Enhericcles, and Iogenes. Aristotle, On the Heavens, 2.13b.294b.13 Anaxmenes, Anaxcorragus, and Democritus say that the breath of the earth is the reason why it remains where it is. Aristotle, Meteorology, 2.7.365 Anaxmenes says that the earth was wet, and when it dried it broke out, and that the earthquakes are due to the break-in and falling of hills. Accordingly, earthquakes occur in droughts, and in rainy seasons also. They occur in drought, as has been said because the earth dries and breaks apart, and it also crumbles when it is wet through with waters. Aristotle, Metaphysics, 1.3.984-5 Anaxmenes regarded air as the first principle. Plutarch, On the Principle of Cold, 7.3 According to Anaxmenes, the early philosopher, we should not neglect either cold or heat in being, but should regard them as common experiences of matter which are incident to its changes. He says that the compressed and the condensed state of matter is cold, while the rarefaired and relaxed, a word he himself uses, state of it is heat. Whence he says it is not strange that meant breath hot and cold out of the mouth, for the breath is cooled as it is compressed and condensed by the lips, but when the mouth is relaxed, it comes out warm by reason of its rarefaction. Theoprastas, Physics, 6R, 24, 26 Anaxmenes of Meletus, son of Euristratus, a companion of Anaxmander, agrees with him that the essential nature of things is one and infinite. But he regards it not as indeterminate, but rather, determinate and calls it air. The air differs in rarity and in density as the nature of things is different. When very arch-wented, it becomes fire, when more condensed wind and then cold, and when still more condensed water and earth and stone, and all other things are composed of these. And he regards no motion as eternal and by this changes are produced. Hippolytus, Philosopher Mena, 7, Anaxmenes, he himself a Milatian, son of Eustratus, said that the infinite air is the first principle, from which arise the things that have come and are coming into existence, and the things that will be, and gods and divine beings, while other things are produced from these, and form of air as is follows. When it is of very even consistency, it is imperceptible to vision, but it becomes evident as the result of cold or heat or moisture, or when it is moved, it is always in motion, for things would not change as they do unless it were in motion. It is a different appearance when it is made more dense or thinner, when it is expanded into thinner state it becomes fire, and again winds are condensed air, and air becomes cloud by compression, and water when it compressed further, and earth and finally stones as it is more condensed. So that generation is controlled by the opposite's heat and cold, and the broad earth and the moon and all the rest of the stars, being fiery bodies, are supported on the air by their breath, and the stars are made of earth since exaltations arise from this, and these being accentuated become fire, and of this fire when it is raised to the heavens, the stars are constituted. There are also bodies of an earthly nature in the place occupied by the stars, and carried along with them in their motion. He says that the stars do not move under the earth as others have supposed, but around the earth, just as a cap is moved about the head, and the sun is hidden not by going underneath the sun, but because it is covered by some other higher parts of the earth, and because of its greater distance from us. The stars do not give forth heat because they are so far away. Winds are produced when the air that has been attatuated is set in motion, and when it comes together and is yet farther condensed, clouds are produced and so it changes into water, and hail is formed when the water descended from the clouds is frozen, and snow, when these being yet more filled with moisture become frozen, and lightning, when clouds are separated by violence of the winds, for when they are separated the flash is bright and like fire, and a rainbow is produced when the sun's rays fall on compressed air, and earthquakes are produced when the earth is changed yet more by beating and cooling. Such are the opinions of Alex Menis, and he flourished about the first year of the 58th Olympiad. Plutorac, Stromatius, 3 Alex Menis says that the air is the first principle of all things, and that it is infinite in quantity, but is defined by its qualities, and all things are generated by a certain condensation or rarefraction of it. Motion also exists from eternity, and by compression of the air the earth was formed, and it is very broad. Accordingly he says that this rests on air, and the sun and moon and the rest of the stars were formed from earth. He declared that the sun is earth because of its swift motion, and it has the proper amount of heat. Cicero, on the nature of gods, 1.10 Afterwards, Alex Menis says that the air is God, and that it arose, and that it is boundless and infinite and always in motion, just as though air without any form could be God. When it is very necessary that God should be not only of some form, but of the most beautiful form, or as though everything which comes into being were not thereby subject to death. Aetius, Placita, Philosopher, 1.3 Alex Menis of Meletus, son of Eustratus, declared that the air is the first principle of things, for from this all things arise and into this they are all resolved again. As our soul which is air, he says, holds us together, so wind and air can encompass the whole world. He uses these words air and wind synonymously. He is mistaken in thinking that animals are composed of simple, homogeneous air and wind, for it is impossible that one first principle should constitute the substance of things, pushed by condensed resisting air. But an active cause is also necessary, just as silver loan is not enough to become coin. But there is need on active cause, i.e., a coin maker. So there is need of copper and wood and other substances. 2.1 Alex Menis et al. Infinite words exist in the infinite of every cycle. 2.4 331 The world is perishable. 2.1 339 The skies are revolving vault, most distant from the earth. 2.14 344 The skies are fixed like nail heads in the crystalline. 2.19 347 The skies shine for none of these reasons, but solely by the light of the sun. 2.22 352 The sun is broad, parentheses like a leaf. 2.23 352 The stars revolve, being pushed by condensed resisting air. 3.10 337 The form of the earth is like a table. 3.15 379 The dryness of the air due to drought and its wetness due to rainstorms are the causes of earthquakes. 4.3 387 Alex Menis et al. The soul is like air in its nature. End of Part 3 Recorded by 7 Part 4 of Ancient Greek Philosopher's Scientists This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recorded by 7 Ancient Greek Philosopher's Scientists A collection of the surviving words reported in ancient sources and translated by various translators. Part 4 Fragments of Epidocleus of Argygentum Translated by William L. Lennard in The Fragments of Epidocleus Here now, Parsonius. Son of Wise Anteus? 2. For narrow though their members scattered ways of knowing life, and many a vile surprise, blunt soul and keen desire, and having viewed their little share of life with briefest fates, like smoke they are lifted up and flit away, believing only what each chance is on, hither and thither driven, yet they boast the larger vision of the whole and all. But thuswise never shall these things be seen, never be heard by men or seized by minds, and thou, since hither now withdrawn apart, shalt learn no more than mortal can may span. 3. Shelter these teachings in thy own mute breast. 4. But turn thy madness, gods, from tongue of mine, and drain through holy lips the wellspring clear, and many wood or white-armed maiden muse, the I approach, or drive and send to me meek piety's well-rained chariot of song, so far as lawful is men to hear whose lives are but a day. 3. No desire to pluck away the flowers of fame and wide report among mankind impaled thee, on to dare, speech beyond holy bound and seat profane, upon those topmost pinnacles of truth. 4. But come, by every way of knowing see how each thing is revealed, nor by having sight, trust sight no more than hearing will bear out. Trust echo in ear, but after tasting tongue, nor check the proof of all thy members ought. Note by all ways each thing is taste revealed. 5. Yea, but the base distrust the high and strong, yet know the pledges that our muse will urge, when once her words be sifted through thy soul. 6. And first the fourfold root of all things here, wide-gleaming Zeus, life bring in here dis, and natus, whose tears bid you mortality. 7. The uncreated elements. 8. More will I tell thee too, there is no birth of all things mortal, nor end in ruin as death, but mingling only an interchange of mixed, there is, and birth is, but its name with men. 9. But when in man, wild beast, or bird, or bush, these elements coming gale and arrive, the realm of light, the thoughtless deem it birth, when they depart, taste doom of death. And though, nor this is the law, I too are sent to use. 10. Avenging death. 11. Fools, for their thoughts are briefly broad at all, whose trust that what is not can ere become, or at that is can wholly die away. 12. For what is not what is can ere become, so that what is should ere be all destroyed. No force can compass, and no ear hath heard, for there twill be, for ever, where it is set. 13. The all hath neither void nor overflown. 14. But with the awe there is no void, so whence could ought of more come nigh? 15. No wise man dreams such folly in his heart, that only wise we live what men call life. We have our being and take our good and ill, and ere is mortals, we compacted be, and when as mortals we loosed apart, we are as nothing. 16. For even as love and hate was strong of yore, they shall have there hereafter, nor I think shall endless age be emptied of these twain. 17. I will report a twofold truth, now grows the one from many into being. Now even from the one disparting come the many. Twofold a birth, twofold the death of things, for now the meeting of the many brings two birth and death, and now, whatever grew from out there sundering, flies apart and dies, and this long interchange shall never end, whilst into one do all through love unite, whilst to through hate of strife, and in so far is the one will want to grow from many and the many again, spring from primeval scattering of the one. So far have they a birth and mortal date, and in so far as the long interchange ends not, so far forever established gods, around the circle of the world they move, but come, but hear my words, for knowledge gains make strong thy soul. For as before I speak, naming the utter goal of these my words, I will report a twofold truth, now grows the one from many into being. Now even from the one disparting come the many, fire, water, earth, and awful heights of air, and shut from them apart the deadly strife in equal pose, and love within their midst, in all her being in length and breadth the same, behold her now with mind and sit not there, with eyes astonished. For till she inborn, abides established in the limbs of men, through her they cherish thoughts of love, through her perfect works of concord, calling her by name delight or aphrodite clear, she speeds revolving in the elements, but this no mortal man hath ever learned. Here now the undelusive course of proof, behold those elements on equal strength and equal origin, each rules its task, and unto each its primal mode, and each prevailing conquers with revolving time, and more than these there is no birth nor end, for they were wasted ever and evermore. They were no longer, and the great all were then, how to be planished and from what far coast? And how besides might they to ruin come, since nothing lives that empty is of them? No, these are all, and as they course along through one another, now this, now that is born, and so forever down eternity. 18. Love 19. Firm clasping lovingness 20. The worldwide warfare of the eternal two, well in the past of human beings limbs is shown, wiles into one, do they through love unite, and mortal members take the bodily's form, and life doth flower at the prime, again deserved by the hate's perverse, they wander far and wide and up and down, the surf-swept beaches and dreary shores of life, so too with thicker tree and gleaming fish, housed in the crystal walls of waters wide, and so with beasts that couch on mountain slopes, and waterfowls that skim along the blue sea. 21. But come, and to my words forsade look well, if their wide witness anywhere forgot, art that behooves the elemental forms, behold the sun the warm, the bright diffused, behold the eternal stars forever steeped in liquid heat and glowing radiance, see also the rain, obscure and cold and dark, and how the earth's stream is forth, the green and firm, and all through wrath are split to shapes diverse, and each through love draws near and yearns for each, for from these elements hath budded all, that wars or is or evermore shall be, all trees and men and women, beasts and birds, and fishes nourished in deep waters, I, the long-lived gods in honor excellent, for these are all, and as they course along through one another, they take new faces all, by varied mingling and enduring change. 22. For amber sun and earth and heaven and sea is friendly with its every part that springs, far-driven and scattered in the mortal world, so too these things are most apt to mix, and like and love by Aphrodite's haste, but hostile chiefly are those things which most from one another differ, both in birth and in their mixing, and their molded forms and want to mingle, miserable and lone, after the counsels of their father hate. 23. And even as artists men who know their craft, through wits of cunning paint with streak and hue, bright temple tablets and will seize in hand the oozy poisons pied and red and gold, mixing harmonious, now more, now less, from which they fashion forms innumerable, peopling a fresh world with trees and men and women, beasts and birds and fishes nourished in deep waters, I, and long-lived gods in honor excellent, just so, and let no guile deceive thy breast, even so the spring of mortal things, lest wise of all the hosts born visible to man, O God, this knowledge well, for thou has heard in this my song the goddess and her tale. 24. To join together diverse peaks of thought and not complete one road that has no turn. 25. What must be said may it be said twice or. 26. In turn they conquer as the cycles roll, and wane the one-to-other still and wax, the one-to-other in turn by olden fate. For these are all, as they course along through one another, they become both men and multitudinous tribes or hairy beasts, whilst in fair order, through love unite at all whilst rent asunder by hate of strife, till they, when grown into the one and all, once more, once more go under and succumb, and in so far as is the one still want to grow from the many, and the many again spring from my primeval scattering of the one, so far have they a birth and mortal date, and in so far as this long exchange ends not, so far for ever established gods around the circle of the world they move. 27. Their views are not the swift limbs of the sun, nor they are the strength of shaggy earth, nor sea, but in the strong recesses of harmony established firm abides the rounded sphere, exultant in surrounding solitude. 27. Nor faction nor fight unseemingly in its limbs. 28. The sphere on every side, the boundless same, exultant in surrounding solitude. 29. For from its back, there swing no branching arms, it hath no feet, nor knees alert, nor form, or life producing member, a sphere it was, and like unto itself. 30. Yet after mighty strife had waxened great within the members of the sphere, and rose to her own honors, as the times arrived, which unto each, in turn, to strife to love, should come by amplest oath and all decree. 31. For one by one did quake the limbs of God. 32. The joint binds too. 33. But as when rennet of the fig tree juice curdles the white milk, and will bind it fast. 34. Cementing meal with water. 35. I will now make return to paths of festal song laid down before, draining each flowing thought from flowing thought. When down the vortex to the last abyss, had founded hate and lovingness had reached the edding center of the mass. Behold, around her into oneness gathered all, yet not a sudden, but only as willingly, each from its several regions joined with each, and from their mingling hence upward abroad, the multitudinous tribes of mortal things. Yet much unmixing among the mixed remained, as much as hate still held its scales aloft, for not all blameless did hate yield and stand, out yonder on the circles outmost bounds, but partial wise, yet within he stayed. Part wise was he already from the members gone, and ever the more scald away and fled, than ever the more and nearer inward pressed the gentle-minded the divine desire of blameless lovingness. Hence grew apace these mortal things, erstwhile long won't to be immortal, and the erstwhile pure and sheer, were mixed exchanging highways of new life, and from their mingling, hence upward abroad, the multitudinous tribes of mortal things, net in all forms and wonderful to see. Thirty-six, and as they came together, hate began to take his stand far on the outer verge. Thirty-seven, and earth through earth her figure magnifies, and air through air. Thirty-eight, come, I will name the like-primeval four, whence rose to sight all things we now behold, earth many billowed sea, and the moist air, and aether the titan who binds the globe about. Thirty-nine, if earth's black deeps were endless, and oh four were the white aether, as false sooth some tongues, have idly prided in the babbling mouths of those whose little of the all have seen. Forty, kin dart in Helios, and Celine mild. Forty-one, but the sun's fires together gathered, move a tendon to round the mighty space of heaven. Forty-two, and the sun's beams, the moon in passing under, covers all, and darkness a bleak tract of earth as large as the breath of her, the silver-eyed. Forty-three, a sun beam striking on the moon's broad disc. Forty-four, towards Olympus back he darts his beams with fearless face. Forty-five, round earth revolves a disc of alien light. Forty-six, even as revolves a chariot's nave, which round the outmost. Forty-seven, for toward the sacred circle of her lord, she gazes face to face. Forty-eight, but earth makes night for beams of sinking sun. Forty-nine, of night the lonely with her sightless eyes. Forty, iris from the sea brings wind and mighty rain. Forty-one, and fire sprang upward with a rendering speed. Forty-two, and many a fire there burns beneath the ground. Forty-three, for sometimes so upon its courses met, and oft times otherwise. Forty-four, in earth sang ether with deep stretching roots. Forty-five, earth sweat the sea. Forty-six, the salt grew solid, smit by beams of sun. Forty-seven, there budded many ahead without a neck, and arms were roaming shoulderless and bare, and eyes that wanted foreheads drifted by. Forty-eight, in isolation wandered every limb. Hither and thither, sea and union meet. Forty-nine, but now as God with God was mingled more, these members fell together where they met, and many a birth besides was then begot, in the long line of ever-vary life. Sixty, creatures of countless hands and trailing feet. Sixty-one, many were born with two-fold brow and breast, some with a face of man on bovine stalk, some with man's form beneath a bovine head, mixed shapes of beam with shadowed secret parts, sometimes like men and sometimes woman growths. Sixty-two, but come, now he howl towards the sundered fire, led into life the gems, erst-whelmed in night, of men and women, the pitted and bewailed, Forty-sus tale that sees and knows its mark, first rose mere lumps of earth with rude impress, then had their shares of water and of warm. These then by fire, in inward zeal to reach its kindle fire in heaven, were shot aloft, a bait not yet had they revealed a form of lovely limbs. Nor yet a human cry, nor secret member, common to the male. Sixty-three, but separate is the birth of human limbs, for tis in part in man's. Sixty-four, love long in comes, reminding him who sees. Sixty-five, into clean wombs as seeds are poured, and when there and they meet with God, the birth is girls, and boys when contra-wise they meet with warm. Sixty-six, into the cloven meads of Aphrodite. Sixty-seven, for bellies with warmer wombs become mothers of boys, and therefore men are dark, more stalwart and more shaggy. Sixty-eight, on the tenth day in the month the eighth, the blood becomes white pus. Sixty-nine, twice bearing. Seventy, sheepskin. Seventy-one, and if belief lack pith, and thou still doubt, how from the mingling of the elements, the earth and water, the ether and the sun, so many forms and hues of mortal things, could thus have been, as one have come to be, each framed a net by Aphrodite's power. Seventy-two, as the tall trees and fish in briney floods. Seventy-three, as Cypress, after watering earth with rain, zealous to heat her, then did give earth oar, to speed of fire that then she might grow firm. Seventy-four, leading the songless shoals of spawning fish. Seventy-five, of beasts, inside compact with outside loose, which in the palms of Aphrodite shaped, got this, their sponginess. Seventy-six, to thus with conks upon the heavy chines, of ocean dwellers eye, of shellfish wreathed, of stony-hided turtles, where thou marks'd, the earthen crust outside the softer parts. Seventy-seven, through seventy-eight, trees bore perennial fruit, perennial fronds, laden with fruit the whole revolving year, since fed forever by a fruitful air. Seventy-nine, thus first tall olives lay their yellow eggs. Seventy-eight, wherefore pomegranate slow in ripening bee, and apples gross of plentiful in juice. Seventy-one, wine is but water fermented in the wood, and issues from the rind. Seventy-two, from the same stuff on sturdy limbs grow hair, leaves, scales of fish, and birds thick-federed plumes. Seventy-three, stiff hairs, keen piercing, bristle on the chines of hedgehogs. Seventy-four, as when a man, about to sally forth, prepares a light and kindles him ablaze, of flaming fire against the wintry night, in horny lanterns shielding from all winds, though it protects from breath of flowing winds. It beams darts outward, as more fine and thin, and with untiring rays, lights up the sky, just so the fire primeval, once lay hid in the round pupil of the eye, enclosed in films and gauzy veils, which through and through were pierced with poles divinely fashioned, and thus kept off the watery deeps around. Whilst fire burst outward, as more fine and thin. Eighty-five, the gentle flame of eye did chance to get only a little of the earthen part. Eighty-six, from which by Aphrodite the divine, the untiring eyes were formed. Eighty-seven, thus Aphrodite wrought with bolts of love. Eighty-eight, one vision of two eyes is born. Eighty-nine, knowing that all things have their emanations. Ninety, thus sweet-seized sweet, better on better flu, sour sprung from sour and upon hot, road hot. Ninety-one, water to wine is more nearly allied, but will not mix with oil. Ninety-two, as when one mixes with copper tin. Ninety-three, with flaxes mixed the silvery elder's seed. Ninety-four, and the black color of the river's deeps come all from shade, and one may see the same in hollow caves. Ninety-five, as in the palms of kriper-shaped, they first began to grow together. Ninety-six, kind earth for her broad-breasted melting pots. Of the eight parts got two of lucid nesties, and of Hepastius-four, fence-came-white bones, divinely joined by glue of harmony. Ninety-seven, the backbone. Ninety-eight, and after earth within the perfect pots of Aphrodite-anchored lay, she met almost in equal parts Hepastiosis-red, Henryne and Aether, the all-splendorous. Although the parts of the earth were sometimes less, sometimes a little more than theirs, from these there came out blood, and all the shapes of flesh. Ninety-nine, a bell, a fleshy twig. One hundred, and thus does all breathe in and out. In all, over the body's surface, bloodless tubes of flesh are stretched, and at the outlets, rifts innumerable along the utmost rind aboard. And so the blood remains within for air, however is cut a passage free. And when from here the thin blood backwards streams, the air comes rushing in with a roaring swell. But when again it forward leaps, the air in turn breathes out, as when a little girl plays with a water-clock of gleaming bronze, as long as ever the opening of the pipe is by her pretty fingers stopped and closed, and thus why plunged within the yielding mass of silvery water, can the wet no more get in the vessel. But the air's own weight that falls inside against the countless holes keeps it in check until the child at last uncovers and sets free the thickened air. When of a truth the water's destined bulk gets in, as air gives away, even so it is, when in the belly of the brazen clock the water lies and the girl's fingertip shuts the pipe and tube. The air that from without comes pressing forward holds the water back about the passages of the gurgling neck, as the child keeps possession of the top until a hand will loosen, will amane. But counter-wise to way and wise before, pours out and under the water's destined bulk, as air drops down and in. Even so it is, with the thin blood that through our members drive, when hurrying back it streams to inward, then a main a flow of air comes rushing on, but when again it forward leaps, the air in turn breathes out along the self same way. 101 Sniffing with nostrils mites from wild beasts limbs left by their feet along the tender grass. 102 And thus got all things share of breath and smells. 103 Thus all things think their thought by will of chance. 104 And in so far the lightest at their fall do strike together. 105 In the blood streams back leaping unto it, the heart is nourished where prevails the power that men call thought. For low the blood that stirs about the heart is man's controlling thought. 106 For unto men their thrift of reason grows according to the body's thrift and state. 107 For as these commingled all things are, even through these men think, rejoice or grieve. 108 As far as mortals change by day, so far by night their thinking changes. 109 For taste through earth that earth we do behold, through ether divine ether luminous, through water water, through fire devouring fire, and love through love, and hate through doleful hate. 110 For if reliant on a spirit firm with inclination and endeavor pure, thou wilt behold them. All these things shall be forever thine for service and besides. Therefore full many another shall thou gain. For of themselves into that core they grow, of each man's nature, where his essence lies. But if for others thou will look and reach, such empty treasures, myriad and vile, as men be after, which forevermore, blunt souls in keen desire. 111 O then shall these most swiftly leave thee as the seasons roll, for all their yearning is a quick return, unto thy own primeval stoke, for no all things have fixed intent and share of thought. 111 And thou shalt master every drug that air was made defense against sickness and old age, for thee alone all this I will fulfill, and thou shalt calm the might of tireless winds that burst on earth and ruined seedlands. I shall thou arouse the blasts and watch them take thy vengeance, wild and shuril, for that before thou cowardest them, thou shalt change black rain to drought, at seasons good for men, and the long drought of summer shalt thou change to torrents and orishing the mountain trees, as down the stream from ether, and thou shalt from hails back on the might of perished men. 112 Ye friends, who in the mightest city dwell, along the yellow alkiest hard by the acropolis, ye stewards of good works, the strangest refuge, vulnerable and kind. All hail, old friends, but unto ye I walk, as gaudy mortal now, no more as man on all sides honored fittingly and well. Crown both with fillets and with flowering wreaths, when with my throngs of men and women I come to thriving cities, I am sought by prayers, and thousands follow me that they may ask the path to wheel and vantage, craving some from oracles, while others seek to hear a healing word against many a foul disease, that all too long hath pierced with grievous pains. 113 Yet why urge more as some foresooth I wrought some big affair? Do I not far excel the mortals around me, doomed to many deaths? 114 O friends, I know indeed in these words which I speak, that very truth abides, but greatly troubles unto men always hath been the emular struggle of belief to reach their bosoms. 115 There is a word of fate, an old decree, an everlasting of the gods, made fast with amplest oaths, that whosoever of those far spirits, with their lot of age-long life, do file their limbs with slaughter in offense, or swear foresorn as failing of their pledge, shall wonder thrice ten thousand weary years far from the blessed, and be born through time in various shapes of mortal kind, which change ever and ever troublesome paths of life, for now air hunts them onward to the sea, now the wild sea disgorges them on land. Now earth will spew them towards beams of radiant sun, whence he will toss them back to whirling air. Each gets from other what they all abhor, and in that brood I too am numbered now, a fugitive and vagabond from heaven, as one obedient unto raving strife. 116 Carries a bos in tolerable fate. 117 For I was once already boy and girl, thicket and bird, and mute fish in the waves. 118 I wept and wailed, beholding the strange place. 119 From what large honor and what height of bliss am I here fallen to move with mortal kind? 120 And then we came unto a roofed cave. 121 A joyless land, with slaughter and grudge, and troops of dooms besides, with shriveled diseases and obscene decays, and labors burdened with the waters jars, do wonder down the dismal meads of bane. 122 There were earth mother, there the far-peering virgin of the sun, and bloody quarrel and graviate harmony, and there was fair and foul and speed and late, black-haired confusion and sweet maiden sure. 123 Growth and decay, and sleep and roused from sleep, action and rest, and glory many crowned, and filth and silence and prevailing voice. 124 O mortal kind, O ye poor sons of grief, from such contentions and such sighing sprung. 125 For from the living he the dead did make, their forms exchanging. 126 All things doth nature change, and wrapping souls in unfamiliar tunics of the flesh. 127 The worthiest dwellings of the souls of men, when tis they are lot to live in forms of brutes, are twenty lions, those great beasts that sleep, crouched on the black earth up the mountainside. But when in forms of beautiful plume trees they live, the bays are worthiest for souls. 128 Nor unto them was any heiress God, nor Caidomius, nor Zeus, the king of gods, no Cronus, no Pysaudium, then, but only Christ's queen, whom they with holy gifts were want to appease, with costly endurance of rich frequency, with gentle sacrifices of taintless myrrh, with redolent fumes of frankincense of old, pouring libations out upon the ground of yellow honey, not then with an mixed blood of many bulls was ever an altar stained, but among men to a sacrilege most vile, to reave of life and eat the godly limbs. 129 Was one among them there a supreme man of vastest knowledge, gainer of large wealth, of understanding and chief masterwise of diverse works of skill and wisdom all, for whensoever he sought with scope and reach of understanding, then to his view, readily each and everything that ere in ten or twenty human ages throve. 130 All things were tame and gentle towards men, all beasts and birds, and friendships flamed blue fare. 131 For since, O muse and dine, that could's dain, to give for these our paltry human cares, a gateway to thy soul, O now much more, calliope of the beautiful dear voice, be near me now, be seeking, whilst I speak, excelling thoughts about the blessed gods. 132 O well with them who hath secured his wealth of thoughts divine, O wretched he whose care is shadowy speculation of the gods. 133 We may not bring it near us with our eyes, we may not grasp it with our human hands, where neither hands nor eyes whose highways twain whereby belief drops into minds of men. 134 For this adorned with never a man like head, for from its back there swing no branching arms, it hath no feet, no knees alert, no form of tufted secret member, but it lives, one holy mind, ineffable alone, and with swift thoughts darts through the universe. 135 But the wide law of all extends throughout, broad ruling either, and the vast white sky. 136 Will ye not seize from this great dain of slaughter? Will ye not see, I'm thinking, as ye are, how ye rend one another unbeknown? 137 The father lifteth for the stroke of death, his own dear son with changed form, and slits his throat for sacrifice with prayers, a blinded fool, but the poor victims press imploring their destroyers, yet not one, but still is death to pietus, moan, and wail. Each slits the throat, and in his halls prepares a horrible repast. Thus too the son seizes the father, children the mother sees, and reave of life and death their own dear flesh. 138 Drawing the soul as water with a bronze. 139 Our woe is me, that never a pitiless day destroyed me long ago, ere yet my lips did meditate this feeding's monstrous crime. 140 Withhold your hands from leaves of Phoebus tree. 141 Ye wretched, O ye altogether wretched, your hands from beans withhold. 142 Neither roofed halls of ages holding zeus delight, nor dire haykits vengen house. 143 Scooping from fountains five with lasting bronze. 144 O fast from evil doing. 145 Since wielded by your evil doings huge, near shall ye free your life from heavy pains. 146 And seers at last and singers of high hymns, physician, sage, and chiefs all earth-born men, shall they become, whence germinate the gods, their excellent in honors. 147 At hearth and feast companioned with immortals, from human pains and wasting held immune. 148 Man enfolding earth. 149 The cloud collecting. 150 The blood full liver. 151 Life giving. 152 Evening the days old age. 153 The belly. 153a In seven times seven days. End of part four. Recording by seven. Part five of ancient Greek philosopher-scientists. This is a LibriVox recording. All LibriVox recordings are in the public domain. For further information or to volunteer, please visit LibriVox.org. Ancient Greek philosopher-scientists. A collection of their surviving words reported in ancient sources and translated by various translators. Part five. Fragments and testimonials on Heraclitus of Ephesus. Translation by G.T.W. Patrick. In the fragments of the work of Heraclitus of Ephesus on nature. Fragments. One. It is wise for those who hear, not me, but the universal reason to confess that all things are one. Two. To this universal reason which I unfold, although it always exists, men make themselves insensible. Both before they have heard it and when they have heard it for the first time. For notwithstanding that all things happen according to this reason, men act as though they had never had any experience in regard to it when they attempt such words and works as I am now relating. Describing each thing according to its nature and explaining how it is ordered. And some men are as ignorant of what they do when awake as they are forgetful of what they do when asleep. Three. Those who hear and do not understand are like the deaf. Of them the proverb says, present they are absent. Four. Eyes and ears are bad witnesses to men having rude souls. Five. The majority of people have no understanding of the things with which they daily meet. Nor, when instructed, do they have any right knowledge of them, although to themselves they seem to have. Six. They understand neither how to hear nor how to speak. Seven. If you do not hope you will not win that which is not hoped for since it is unattainable and inaccessible. Eight. Gold seekers dig over much earth and find little gold. Nine. Debate. Ten. Nature loves to conceal herself. Eleven. The God whose oracle is at Delphi neither speaks plainly nor conceals but indicates by signs. Twelve. But the sibil with raging mouth uttering things solemn, rude and unadorned reaches with her voice over a thousand years because of the God. Thirteen. Whatever concerns seeing, hearing and learning I particularly honour. Fifteen. The eyes are more exact witnesses than the ears. Sixteen. Much learning does not teach one to have understanding. Else it would have taught Hesiod and Pythagoras and again Xenophonies and Hecateus. Seventeen. Pythagoras, son of Nesarchus, practised investigation most of all men and having chosen out these treatises he made a wisdom of his own. Much learning and bad art. Eighteen. Of all whose words I have heard no one attains to this to know that wisdom is apart from all. Nineteen. There is one wisdom to understand the intelligent will by which all things are governed through all. Twenty. This world, the same for all, neither any of the gods nor any man has made but it always was and is and shall be an ever-living fire kindled in due measure and in due measure extinguished. Twenty-one. The transmutations of fire are first the sea and of the sea half is earth and half the lightning flash. Twenty-two. All things are exchanged for fire and fire for all things just as wears for gold and gold for wears. Twenty-three. The sea is poured out and measured to the same proportion as existed before it became earth. Twenty-four. Craving and satiety. Twenty-five. Fire lives in the death of earth. Air lives in the death of fire. Water lives in the death of air and earth in the death of water. Twenty-six. Fire, coming upon all things, will sift and seize them. Twenty-seven. How can one escape that which never sets? Twenty-eight. Lightning rules all. Twenty-nine. The sun will not overstep his bounds for, if he does, the Erinii's helpers of justice will find him out. Thirty. The limits of the evening and morning are the bear and opposite the bear the bounds of bright Zeus. Thirty-one. If there were no sun it would be night. Thirty-two. The sun is new every day. Thirty-five. Hesiod is a teacher of the masses. They suppose him to have possessed the greatest knowledge who indeed did not know day and night, for they are one. Thirty-six. God is day and night, winter and summer, war and peace, plenty and want. But he is changed just as when incense is singled with incense but named according to the pleasure of each. Thirty-eight. Souls smell in Hades. Thirty-nine. Cold becomes warm and warm cold. Wet becomes dry and dry wet. Forty. It disperses and gathers. It comes and goes. Forty-one. Under the same river you could not step twice, for other and still other waters are flowing. Forty-two. To those entering the same river, other and still other waters flow. Forty-four. War is the father and king of all and has produced some as gods and some as men and has made some slaves and some free. Forty-five. They do not understand how that which separates unites with itself. It is a harmony of oppositions as in the case of the bow and of the liar. Forty-seven. The hidden harmony is better than the visible. Forty-eight. Let us not draw conclusions rashly about the greatest things. Forty-nine. Philosophers must be learned in very many things. Fifty. The straight and crooked way of the wall-carders is one and the same. Fifty-one. Asses would choose stubble rather than gold. Fifty-two. Seawater is very pure and very foul. For, while to fishes, it is drinkable and healthful. When it is hurtful and unfit to drink. Fifty-four. They revel in dirt. Fifty-five. Every animal is driven by blows. Fifty-six. The harmony of the world is a harmony of oppositions as in the case of the bow and of the liar. Fifty-seven. Good and evil are the same. Fifty-nine. Unite whole and part. Agreement and disagreement. Accordant and discordant. From all comes one. And from one all. Sixty. They would not know the name of justice. Were it not for these things? Sixty-two. We must know that war is universal and strife right. And that by strife all things arise and are used. Sixty-three. For it is wholly destined. Sixty-four. Death is what we see waking. What we see in sleep is a dream. Sixty-five. There is only one supreme wisdom. It wills and wills not to be called by the name of Zeus. Sixty-six. The name of the bow is life but its work is death. Sixty-seven. Immortals are mortal, mortals immortal living in their death and dying in their life. Sixty-eight. To souls it is death to become water. And to water it is death to become earth. But from earth comes water and from water soul. Sixty-nine. The way upward and downward are one and the same. Seventy. The beginning and end are common. Seventy-one. The limits of the soul you would not find out though you should traverse every way. Seventy-two. To souls it is joy to become wet. Seventy-three. A man when he is drunken is led by a beardless youth stumbling ignorant where he is going having a wet soul. Seventy-four. The dry soul is the wisest and best. Seventy-five. The dry beam is the wisest and best soul. Seventy-six. Where the land is dry the soul is wisest and best. Seventy-seven. Man as a light at night is lighted and extinguished. Seventy-nine. Time is a child playing at draughts. A child's kingdom. Eighty. I have inquired of myself. Eighty-one. Into the same river we both step and do not step. We both are and are not. Eighty-two. It is weariness upon the same things to labour and by them to be controlled. Eighty-three. In change is rest. Eighty-four. A mixture separates when not kept in motion. Eighty-five. Corpses are more worthless than excrement. Eighty-six. Being born they will only to live and die. Or rather to find rest. And they leave children who likewise are to die. Eighty-nine. In thirty years a man may become a grandfather. Ninety-one. The law of understanding is common to all. Those who speak with intelligence must hold fast to that which is common to all even more strongly than a city holds fast to its law. For all human laws are dependent upon one divine law. For this rules as far as it wills and suffices for all and over abounds. Ninety-two. Although the law of reason is common the majority of people live as though they had an understanding of their own. Ninety-three. They are at variance with that with which they are in most continual association. Ninety-four. We ought not to act and speak as though we were asleep. Ninety-six. For human nature does not possess understanding but the divine does. Ninety-seven. The thoughtless man understands the voice of the deity as little as the child understands the man. Ninety-one. The people must fight for their law as for their walls. Ninety-one. Greater fates gain greater rewards. Ninety-one. Gods and men honour those slain in war. Ninety-one. Presumption must be quenched even more than a fire. Ninety-four. For men to have whatever they wish would not be well. Sickness makes health pleasant and good. Hunger, satiety, weariness, rest. Ninety-five. It is hard to contend against passion for whatever it craves it buys with its life. Ninety-six. It pertains to all men to know themselves and to learn self-control. Ninety-seven. Self-control is the highest virtue and wisdom is to speak truth and consciously to act according to nature. Ninety-eight. It is better to conceal ignorance than to do so in relaxation and over wine. Ninety-nine. It is better to conceal ignorance than to expose it. Ninety-ten. It is law also to obey the will of one. Ninety-11. For what sense or understanding have they? They follow minstrels and take the multitude for a teacher, knowing that many are bad and few good. For the best men choose one thing above all, immortal glory among mortals, but the masses stuff themselves like cattle. Ninety-12. In Praini there lived Bias, son of Tutamus, whose word was worth more than that of others. Ninety-13. To me one is ten thousand if he be the best. Ninety-14. The Ephesians deserve man for man to be hung and the youth to leave the city in as much as they have banished Hermodorus, the worthiest man among them, saying, let no one of us excel and if there be any such let him go elsewhere and among other people. Ninety-15. Dogs also bark at what they do not know. Ninety-16. By its incredibility it escapes their knowledge. Ninety-17. A stupid man loves to be puzzled by every discourse. Ninety-18. The most approved of those who are of repute knows how to cheat. Nevertheless justice will catch the makers and witnesses of lies. Ninety-20. One day is like all. Ninety-21. A man's character is his demon. Ninety-22. There awaits men after death what they neither hope nor think. Ninety-23. They shall arise and become guardians of the living and the dead. Ninety-24. Night-romas, magians, bacchanals, revelers in wine, the initiated. Ninety-25. For the things which are considered mysteries among men they celebrate sacrilegiously. Ninety-26. And to these images they pray as if one should prattle with the houses knowing nothing of gods or heroes who they are. Ninety-27. For were it not Dionysus to whom they institute a procession and sing songs in honour of the pudenda it would be the most shameful action. But Dionysus in whose honour they rave back at frenzy and Hades are the same. Ninety-29. Atonements. Ninety-30. When defiled they purify themselves with blood just as if anyone who had fallen into the mud should wash himself with mud. Testimonials. Ninety-40. Especially at the present time when all places are accessible either by land or by water we should not accept poets and mythologists as witnesses of things that are unknown since for the most part they furnish us with unreliable testimony about disputed things according to Heraclitus. Diogenes Laertius. One-twenty-three. He, that is Thales, seems according to some to have been the first to study astronomy and to foretell the eclipses and motions of the sun as Eudemus relates in his account of astronomical works. And for this reason he is honoured by Xenophonies and Herodotus and both Heraclitus and Democritus bear witness to him. Plutarch. Platonic Questions. Eight. Four. Thus time having a necessary union and connection with heaven is not simple motion but, so to speak, motion in an order having measured limits and periods of which the sun being overseer and guardian to limit, direct, appoint and proclaim the changes and seasons which, according to Heraclitus, produce all things is the helper of the leader and first god not in small or trivial things but in the greatest and most important. Aristotle. On Sense and the Sensible. Five. Something that odor consists in smoky exhalation common to earth and air and that for smell all things are converted into this. And it was for this reason that Heraclitus thus said that if all existing things should become smoke perception would be by the nostrils. Aristotle. Eudemian Ethics. Seven. One. And Heraclitus blamed the poet who said would that strife were destroyed from among gods and men for there could be no harmony without sharps and flats nor living beings without male and female which are contraries. Aristotle. Nicomachian Ethics. Eight. Two. In reference to these things some seek for deeper principles and more in accordance with nature. Euripides says the parched earth loves the rain and the high heaven with moisture laden loves earthward to fall. And Heraclitus says the unlike is joined together and from differences results the most beautiful harmony and all things take place by strife. Columela on agriculture. Eight. Four. Dry dust and ashes must be placed near the wall where the roof or eaves shelter the court in order that there may be a place where the birds may sprinkle themselves. For with these things they improve their wings and feathers. If we may believe Heraclitus the Ephesian who says hogs wash themselves in mud and doves in dust. Hippolytus. Refutation of all heresies. Nine. Ten. And good and evil are one. The physicians therefore says Heraclitus cutting, cauterizing and in every way torturing the sick complain that the patients do not pay them fitting reward for thus effecting these benefits and sufferings. Scoliast B. In Iliad. Four. Four. They say that it is unfitting that the sight of wars should please the gods, but it is not so, for noble works delight them and while wars and battles seem to us terrible to God they do not seem so. For God in his dispensation of all events perfects them into a harmony of the whole. Just as indeed Heraclitus says that to God all things are beautiful and good are right, though men suppose that some are right and others wrong. Plutarch Consolation to Apollonius. Ten. For when is death not present with us? As indeed Heraclitus says, living and dead awake and asleep, young and old are the same, for these several states are transmutations of each other. Plutarch. About the Pythias Oracles. Eleven. Those who adopt the reading Hebontos. That is, at man's estate reckon a generation at thirty years according to Heraclitus, in which time a father may have a son who is himself at the age of puberty. John Liddus Demensibus. Three. Ten. Thirty is the most natural number, for it bears the same relation to tens as three to four units. Then again it is the monthly cycle and is composed of the four numbers one, four, nine, sixteen, which are the squares of the units in order. Not without reason, therefore, does Heraclitus call the month a generation? Marcus Antoninus. Four. Forty-two. We all work together to one end some consciously and with purpose others unconsciously. Just as indeed Heraclitus, I think, says that the sleeping are co-workers and fabricators of the things that happen in the world. Plutarch on superstition. Three. Heraclitus says, to those who are awake there is one world in common, but of those who are asleep each is withdrawn to a private world of his own. Plato. 289b. And does not Heraclitus whom you bring forward say the same that the wisest of men compared with God appears an ape in wisdom and in beauty and in all other things? Plato. 289a. You are ignorant, my man, that there is a good saying of Heraclitus to the effect that the most beautiful of apes is ugly when compared with another kind and the most beautiful of earthen pots is ugly when compared with maiden kind, as says Hippias the Wise. Diogenes Laertius. 9.1. And he, Heraclitus, used to say that Homer deserved to be driven out of the lists and flogged and archilicus likewise. Eamblicus. On Mysteries. I distinguish two kinds of sacrifices. First, those of men wholly purified, such as would rarely happen in the case of a single individual, as Heraclitus says, or of a certain very few men. Second, material and corporeal sacrifices and those arising from change, such as are fit for those still fettered by the body. Second of Part 5. Part 6 of Ancient Greek Philosopher's Scientists. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Ernst Patinama. Amsterdam, The Netherlands. 9.11.2008. Ancient Greek Philosopher's Scientists. A collection of those surviving words reported in ancient sources and translated by various translators. Part 6. Fragments of Parmenides of Ilya. Translated by John Burnett in Early Greek Philosophy, Third Edition. The car that bears me carried me as far as ever my heart desired when it had brought me and set me on the renowned way of the goddess, which leads to man who knows through all the towns. On that way was I born along, for on it did the wise steeds carry me, drawing my car, and maidens showed the way. And the axle, glowing in the socket, for it was urged round by the whirling wheels at each end, gave forth a sound just of a pipe when the daughters of the sun hastened to convey me into the light, threw back the veils from off their faces and left the abode of night. There are the gates of the ways of night and day, fitted above with lintel and below with a threshold of stone. They themselves, high in the air, are closed by mighty doors, and avenging justice keeps the keys that fit them. Her did the maidens entreat with gentle words and cunningly persuade John Farson, without dimmer, to bolt at bars from the gates. Then, when the doors were thrown back, they disclosed a wide opening when their brazen posts, fitted with rivets and nails, swung back one after the other. Straight through them, on the broad way, did the maidens guide the horses and the car, and the goddess greeted me kindly and took my right hand in hers and spake to me these words. Welcome, O youth, that comest to my abode on the car that bears thee, tended by immortal charioteers. It is no ill chance but right injustice that has sent thee forth to travel on this way. Far indeed does it lie from the beaten track of men. Meet it is that thou shouldst learn all things as well the unshaken heart of well-rounded truth as the opinions of mortals in which is no true belief at all. Yet nonetheless shall thou learn these things also, how, passing right through all things, one should judge the things that seem to be. But do thou restrain thy thought from this way of inquiry, nor let habit, by its much experience, cause thee to cast upon this way a wandering eye or sounding ear or tongue. But judge, by argument, the much disputed proof uttered by me. There is only one way left that can be spoken of. Look steadfastly with thy mind at things though afar, as if they were at hand. Thou canst not cut off what is from holding fast to what is, neither scattering itself abroad in order nor coming together. It is all one to me where I begin, for I shall come back again there. Come now, I will tell thee, and do thou harken to my saying and carry it away, the only two ways of search that can be thought of. The first, namely, that it is, and that it is impossible for it not to be, is the way of belief, for truth is its companion. The other, namely, that it is not, and that it must needs not be, that I tell thee is a path that none can learn of at all. For thou canst not know what is not, that is impossible, nor utter it, for it is the same thing that can be thought and that can be. It needs must be that what can be spoken and thought is, for it is possible for it to be, and it is not possible for what is nothing to be. This is what I bid thee ponder. I hold thee back from this first way of inquiry, and from this other also, upon which mortals, knowing not, wander too faced, for helplessness guides the wandering thought in their breasts, so that they are born along, stupefied like men, deaf and blind, undescending crowds, who hold that it is and is not, the same and not the same, and all things travel in opposite directions. For this shall never be proved, that the things that are not are, and do thou restrained our thought from this way of inquiry. One path only is left for us to speak of, namely that it is. In this path are very many tokens, that what is is uncreated and indestructible, for it is complete, immovable and without end. Nor was it ever, nor will it be, for now it is, all at once, a continuous one. For what kind of origin for it will thou look for? In what way and from what source could it have drawn its increase? I shall not let thee say, nor think, that it came from what is not, for it can neither be thought nor uttered, that anything is not. And if it came from nothing, what need could have made it arise later, rather than sooner? Therefore must it either be altogether, or be not at all. Nor will the force of truth suffer ought to arise besides itself from that which is not. Wherefore justice doth not lose her fetters, and let anything come into being, or pass away, but holds it fast. Our judgment thereon depends on this. Is it, or is it not? Surely it is a judged, as it needs must be, that we are to set aside the one way as unthinkable and nameless, for it is no true way, and that the other path is real and true. How then can what is be going to be in the future? Or how could it come into being? If it came into being, it is not. Nor is it, if it is going to be in the future. Thus is becoming extinguished and passing away not to be hurt of. Nor is it too visible, since it is all alike, and there is no more of it in one place than in another, to hinder it from holding together, nor less of it. But everything is full of what is. Wherefore it is wholly continuous, for what is is in contact with what is. Moreover, it is movable in the bonds of mighty chains without beginning and without end. Since coming into being and passing away have been driven afar, and true belief has cast them away. It is the same, and it rests in the self-same place, abiding in itself, and thus it remaineth constant in its place, for hard necessity keeps it in the bonds of the limit that holds it fast on every side. Wherefore it is not permitted to what is to be infinite, for it is in need of nothing, while if it were infinite, it would stand in need of everything. The thing that can be thought, and that for the sake of which the thought exists, is the same. For you cannot find thought without something that is as to which it is uttered. For it is not, and never shall be, anything besides what is, since fate has chanted so as to be whole and immovable. Wherefore all these things are but names which mortals have given, believing them to be true, coming into being and passing away, being and not being, change of place, and alteration of bright colour. Since then it has a furthest limit, it is complete on every side, like the mass of a rounded sphere, equally poised from the centre in every direction, for it cannot be greater or smaller in one place than in another. For there is no nothing that could keep it from reaching out equally, nor can odd, that is, be more here and less there than what is, since it is all inviolable. For the point from which it is equal and every direction tends equally to the limits. Here shall I close my trustworthy speech and thought about the truth. Henceforward, learn the beliefs of mortals, giving ear to the deceptive ordering of my words. Mortals have made up their minds to name two forms, one of which they should not name, and that is where they go astray from the truth. They have distinguished them as opposite in form, and have assigned to them marks distinct from one another. To the one they lot the fire of heaven, gentle, very light, in every direction the same as itself, but not the same as the other. The other is just the opposite to it, dark night, a compact and heavy body. Of these I tell thee the whole arrangement as it seems likely, for so no thought of mortals will ever outstrip thee. Now that all things have been named, light and night, and the names which belong to the power of each have been assigned to these things and to those, everything is full at once of light and dark night, both equal, since neither is ought to do with the other. And thou shalt know the substance of the sky and all the signs in the sky and the resplendent works of the glowing sun's pure torch and whence there arose. And thou shalt learn likewise of the wandering deeds of the round-faced moon and of her substance. Thou shalt know too the heavens that surround us whence there arose and how necessity took them and bound them to keep the limits of the stars, how the earth and the sun and the moon and the sky that is common to all and the milky way and the outermost Olympus and the burning might of the stars arose. The narrowed bands were filled with unmixed fire and those next them with night and in the midst of these rushes their portion of fire. In the midst of these is a divinity that directs the cause of all things for she is the beginner of all painful birth and all begetting, driving the female to the embrace of the male and a male to that of the female. First of all the gods she contrived eros shining by night with borrowed light wandering round the earth always looking to the beams of the sun for just as thought stands at any time to the mixture of its oaring organs so does it come to men for that which thinks is the same namely the substance of the limbs in each and every man for their thought is that of which there is more in them on the right boys on the left girls thus according to men's opinions did things come into being and thus they are now in time they will grow up and pass away to each of these things men have assigned a fixed name end of part six recording by Ernst Patinama