{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_78670/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_78670","id":"gutenberg_78670","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/78670","summary":null,"tags":["Philosophy, Ancient"],"text":"Transcriber\u2019s Note: In the original, parts of this book were printed with\nthe Greek text on one page with critical notes below, and the English\ntranslation on the facing page. This is not practical to reproduce in\nan e-text, so the Greek is given first, followed by the critical notes,\nfollowed by the translation.\n\n\n\n\nTHE FIRST PHILOSOPHERS OF GREECE\n\n\n\n\n                                    THE\n                            FIRST PHILOSOPHERS\n                                 OF GREECE\n\n                     AN EDITION AND TRANSLATION OF THE\n                  REMAINING FRAGMENTS OF THE PRE-SOKRATIC\n             PHILOSOPHERS, TOGETHER WITH A TRANSLATION OF THE\n                 MORE IMPORTANT ACCOUNTS OF THEIR OPINIONS\n                      CONTAINED IN THE EARLY EPITOMES\n                              OF THEIR WORKS\n\n                                    BY\n                             ARTHUR FAIRBANKS\n\n                                  LONDON\n                  KEGAN PAUL, TRENCH, TR\u00dcBNER & CO. LTD.\n                   PATERNOSTER HOUSE, CHARING CROSS ROAD\n                                   1898\n\n      (_The rights of translation and of reproduction are reserved_)\n\n\n\n\nPREFACE\n\n\nThe Hegelian School, and in particular Zeller, have shown us the place of\nthe earlier thinkers in the history of Greek thought, and the importance\nof a knowledge of their work for all who wish to understand Plato and\nAristotle. Since Zeller\u2019s monumental work, several writers (e.g. Benn,\n_Greek Philosophers_, vol. i. London 1888; Tannery, _Science hell\u00e8ne_,\nParis 1887; Burnet, _Early Greek Philosophy_, London 1892) have traced\nfor us the history of this development, but the student who desires to go\nbehind these accounts and examine the evidence for himself still finds\nthe material difficult of access. This material consists of numerous\nshort fragments preserved by later writers, and of accounts of the\nopinions of these thinkers given mainly by Aristotle and by the Greek\ndoxographists (i.e. students of early thought who made epitomes of the\nopinions of the masters). The Greek text of the doxographists is now\naccessible to students in the admirable critical edition of H. Diels\n(Berlin 1879). The Greek text of the fragments has been published in\nnumerous short monographs, most of which are not readily accessible to\nthe student to-day; it is contained with a vast deal of other matter in\nMullach\u2019s _Fragmenta Graecorum Philosophorum_ (Paris 1883-1888, vol.\ni.-iii.), but the text is in many places so carelessly constructed that\nit does not serve the purposes of the scholar.\n\nIn the present work it has been my plan to prepare for the student a\nGreek text of the fragments of these early philosophers which shall\nrepresent as accurately as possible the results of recent scholarship,\nand to add such critical notes as may be necessary to enable the scholar\nto see on what basis the text rests. From this text I have prepared\na translation of the fragments into English, and along with this a\ntranslation of the important passages bearing on these early thinkers\nin Plato and Aristotle, and in the Greek doxographists as collected by\nDiels, in order that the student of early Greek thought might have before\nhim in compact form practically all the materials on which the history\nof this thought is to be based. It has been difficult, especially in\nthe case of Herakleitos and the Pythagoreans, to draw the line between\nmaterial to be inserted, and that to be omitted; but, in order to keep\nthe volume within moderate limits, my principle has been to insert only\nthe passages from Plato and Aristotle and from the doxographists.\n\nThe Greek text of Herakleitos is based on the edition of Bywater; that\nof Xenophanes on the edition of the Greek lyric poets by Hiller-Bergk;\nthat of Parmenides on the edition of Karsten; and that of Empedokles on\nthe edition of Stein. I have not hesitated, however, to differ from these\nauthorities in minor details, indicating in the notes the basis for the\ntext which I have given.\n\nFor a brief discussion of the relative value of the sources of these\nfragments the student is referred to the Appendix.\n\nMy thanks are due to several friends for their kind assistance, in\nparticular to Professor C. L. Brownson and Professor G. D. Lord, who\nhave read much of the book in proof, and have given me many valuable\nsuggestions. Nor can I pass over without mention the debt which all\nworkers in this field owe to Hermann Diels. It is my great regret that\nhis edition of Parmenides\u2019 _Lehrgedicht_ failed to reach me until most of\nthe present work was already printed. Nevertheless there is scarcely a\npage of the whole book which is not based on the foundation which he has\nlaid.\n\n                                                         ARTHUR FAIRBANKS.\n\nYALE UNIVERSITY: _November 1897_.\n\n\n\n\nCONTENTS\n\n\n                                              PAGE\n\n       I. IONIC SCHOOL: THALES                   1\n\n      II. IONIC SCHOOL: ANAXIMANDROS            10\n\n     III. IONIC SCHOOL: ANAXIMENES              20\n\n      IV. HERAKLEITOS                           28\n\n       V. ELEATIC SCHOOL: XENOPHANES            68\n\n      VI. ELEATIC SCHOOL: PARMENIDES            91\n\n     VII. ELEATIC SCHOOL: ZENO                 119\n\n    VIII. ELEATIC SCHOOL: MELISSOS             129\n\n      IX. PYTHAGORAS AND THE PYTHAGOREANS      142\n\n       X. EMPEDOKLES                           174\n\n      XI. ANAXAGORAS                           253\n\n          APPENDIX                             263\n\n          INDEXES                              289\n\n\n\n\n_LIST OF ABBREVIATIONS._\n\n\nDox. = Diels, _Doxographi Graeci_, Berlin 1879.\n\n  Aet. = _Aetii de placitis reliquiae._              }\n  Hipp. _Phil._ = _Hippolyti philosophumena._        } Included in\n  Epi. = _Epiphanii varia excerpta._                 } Diels, _Dox._\n  Herm. = _Hermiae irrisio gentilium philosophorum._ }\n\nSimp. _Phys._ = _Simplicii in Aristotelis physicorum libros quattuor\npriores_ edidit H. Diels, Berlin 1882.\n\nSimp. _Cael._ = Simplicius, _Commentary on Aristotle\u2019s De caelo_.\n\nFor other abbreviations, see list of authors in the Index of sources.\n\n\n\n\nTHE FIRST PHILOSOPHERS OF GREECE\n\n\n\n\nI.\n\n_THALES._\n\n\nAccording to Aristotle the founder of the Ionic physical philosophy,\nand therefore the founder of Greek philosophy, was Thales of Miletos.\nAccording to Diogenes Laertios, Thales was born in the first year of\nthe thirty-fifth Olympiad (640 B.C.), and his death occurred in the\nfifty-eighth Olympiad (548-545 B.C.). He attained note as a scientific\nthinker and was regarded as the founder of Greek philosophy because he\ndiscarded mythical explanations of things, and asserted that a physical\nelement, water, was the first principle of all things. There are various\nstories of his travels, and in connection with accounts of his travels\nin Egypt he is credited with introducing into Greece the knowledge\nof geometry. Tradition also claims that he was a statesman, and as a\npractical thinker he is classed as one of the seven wise men. A work\nentitled \u2018Nautical Astronomy\u2019 was ascribed to him, but it was recognised\nas spurious even in antiquity.\n\n    Literature: F. Decker, _De Thalete Milesio_, Diss. Halle, 1865;\n    Krische, _Forsch. auf d. Gebiet d. alt. Phil._ i. pp. 34-42; V.\n    also _Acta Phil._ iv. Lips. 1875, pp. 328-330; _Revue Philos._\n    Mar. 1880; _Archiv f. d. Geschichte d. Phil._ ii. 165, 515.\n\n\n(_a_) PASSAGES RELATING TO THALES IN PLATO AND IN ARISTOTLE.\n\nPlato, _de Legg._ x. 899 B. And as for all the stars and the moon and\nthe years and the months and all the seasons, can we hold any other\nopinion about them than this same one\u2014that inasmuch as soul or souls\nappear to be the cause of all these things, and good souls the cause of\nevery excellence, we are to call them gods, whether they order the whole\nheavens as living beings in bodies, or whether they accomplish this in\nsome other form and manner? Is there any one who acknowledges this, and\nyet holds that all things are not full of gods?\n\nArist. _Met._ i. 3; 983 b 6. Most of the early students of philosophy\nthought that first principles in the form of matter, and only these, are\nthe sources of all things; for that of which all things consist, the\nantecedent from which they have sprung, and into which they are finally\nresolved (in so far as being underlies them and is changed with their\nchanges), this they say is the element and first principle of things.\n983 b 18. As to the quantity and form of this first principle, there\nis a difference of opinion; but Thales, the founder of this sort of\nphilosophy, says that it is water (accordingly he declares that the earth\nrests on water), getting the idea, I suppose, because he saw that the\nnourishment of all beings is moist, and that warmth itself is generated\nfrom moisture and persists in it (for that from which all things spring\nis the first principle of them); and getting the idea also from the\nfact that the germs of all beings are of a moist nature, while water is\nthe first principle of the nature of what is moist. And there are some\nwho think that the ancients, and they who lived long before the present\ngeneration, and the first students of the gods, had a similar idea in\nregard to nature; for in their poems Okeanos and Tethys were the parents\nof generation, and that by which the gods swore was water,\u2014the poets\nthemselves called it Styx; for that which is most ancient is most highly\nesteemed, and that which is most highly esteemed is an object to swear\nby. Whether there is any such ancient and early opinion concerning nature\nwould be an obscure question; but Thales is said to have expressed this\nopinion in regard to the first cause.\n\nArist. _de Coelo_ ii. 13; 294 a 28. Some say that the earth rests on\nwater. We have ascertained that the oldest statement of this character is\nthe one accredited to Thales the Milesian, to the effect that it rests on\nwater, floating like a piece of wood or something else of that sort.[1]\n\nArist. _de Anima_ i. 2; 405 a 19. And Thales, according to what is\nrelated of him, seems to have regarded the soul as something endowed with\nthe power of motion, if indeed he said that the loadstone has a soul\nbecause if moves iron. i. 5; 411 a 7. Some say that soul is diffused\nthroughout the whole universe; and it may have been this which led Thales\nto think that all things are full of gods.\n\n    Simpl. in Arist. _de Anima_ 8 r 32, 16.[2]\u2014Thales posits water\n    as the element, but it is the element of bodies, and he thinks\n    that the soul is not a body at all. 31, 21 D.\u2014And in speaking\n    thus of Thales he adds with a degree of reproach that he\n    assigned a soul to the magnetic stone as the power which moves\n    the iron, that he might prove soul to be a moving power in\n    it; but he did not assert that this soul was water, although\n    water had been designated as the element, since he said that\n    water is the element of substances, but he supposed soul to be\n    unsubstantial form. 20 r 73, 22. For Thales, also, I suppose,\n    thought all things to be full of gods, the gods being blended\n    with them; and this is strange.\n\n\n(_b_) PASSAGES RELATING TO THALES IN THE DOXOGRAPHISTS.\n\n(Theophrastos, Dox. 475) Simpl. _Phys._ 6 r; 23, 21. Of those who say\nthat the first principle [\u1f00\u03c1\u03c7\u03ae] is one and movable, to whom Aristotle\napplies the distinctive name of physicists, some say that it is limited;\nas, for instance, Thales of Miletos, son of Examyes, and Hippo who\nseems also to have lost belief in the gods. These say that the first\nprinciple is water, and they are led to this result by things that appear\nto sense; for warmth lives in moisture and dead things wither up and\nall germs are moist and all nutriment is moist. Now it is natural that\nthings should be nourished by that from which each has come; and water\nis the first principle of moist nature ...; accordingly they assume\nthat water is the first principle of all things, and they assert that\nthe earth rests on water. Thales is the first to have set on foot the\ninvestigation of nature by the Greeks; although so many others preceded\nhim, in Theophrastos\u2019s opinion he so far surpassed them as to cause them\nto be forgotten. It is said that he left nothing in writing except a book\nentitled \u2018Nautical Astronomy.\u2019\n\nHipp. i.; _Dox._ 555. It is said that Thales of Miletos, one of the seven\nwise men, was the first to undertake the study of physical philosophy. He\nsaid that the beginning (the first principle) and the end of all things\nis water. All things acquire firmness as this solidifies, and again as\nit is melted their existence is threatened; to this are due earthquakes\nand whirlwinds and movements of the stars. And all things are movable and\nin a fluid state, the character of the compound being determined by the\nnature of the principle from which it springs. This principle is god, and\nit has neither beginning nor end. Thales was the first of the Greeks to\ndevote himself to the study and investigation of the stars, and was the\noriginator of this branch of science; on one occasion he was looking up\nat the heavens, and was just saying he was intent on studying what was\noverhead, when he fell into a well; whereupon a maidservant named Thratta\nlaughed at him and said: In his zeal for things in the sky he does not\nsee what is at his feet.[3] And he lived in the time of Kroesos.\n\nPlut. _Strom._ 1; _Dox._ 579.[4] He says that Thales was the earliest\nthinker to regard water as the first principle of all things. For from\nthis all things come, and to it they all return.\n\nAet. _Plac._ i. 2; _Dox._ 275. Thales of Miletos regards the first\nprinciple and the elements as the same thing. But there is a very great\ndifference between them, for elements are composite, but we claim that\nfirst principles are neither composite nor the result of processes. So we\ncall earth, water, air, fire, elements; and we call them first principles\nfor the reason that there is nothing antecedent to them from which they\nare sprung, since this would not be a first principle, but rather that\nfrom which it is derived. Now there is something anterior to earth and\nwater from which they are derived, namely the matter that is formless and\ninvisible, and the form which we call entelechy, and privation. So Thales\nwas in error when he called water an element and a first principle.\ni. 3; 276. Thales the Milesian declared that the first principle of\nthings is water. [This man seems to have been the first philosopher, and\nthe Ionic school derived its name from him; for there were very many\nsuccessive leaders in philosophy. And Thales was a student of philosophy\nin Egypt, but he came to Miletos in his old age.] For he says that all\nthings come from water and all are resolved into water. The first basis\nfor this conclusion is the fact that the seed of all animals is their\nfirst principle and it is moist; thus it is natural to conclude that all\nthings come from water as their first principle. Secondly, the fact that\nall plants are nourished by moisture and bear fruit, and unless they get\nmoisture they wither away. Thirdly, the fact that the very fire of the\nsun and the stars is fed by the exhalations from the waters, and so is\nthe universe itself. 7; 301. Thales said that the mind in the universe\nis god, and the all is endowed with soul and is full of spirits; and\nits divine moving power pervades the elementary water. 8; 307. Thales\net al. say that spirits are psychical beings; and that heroes are souls\nseparated from bodies, good heroes are good souls, bad heroes are bad\nsouls. 8; 307. The followers of Thales et al. assert that matter is\nturned about, varying, changing, and in a fluid state, the whole in every\npart of the whole. 12; 310. Thales and his successors declared that the\nfirst cause is immovable. 16; 314. The followers of Thales and Pythagoras\nhold that bodies can receive impressions and can be divided even to\ninfinity; and so can all figures, lines, surfaces, solids, matter, place,\nand time. 18; 315. The physicists, followers of Thales, all recognise\nthat the void is really a void. 21; 321. Thales: Necessity is most\npowerful, for it controls everything.\n\nAet. ii. 1; _Dox._ 327. Thales and his successors hold that the universe\nis one. 12; 340. Thales et al. hold that the sphere of the entire heaven\nis divided into five circles which they call zones; and of these the\nfirst is called the arctic zone, and is always visible, the next is\nthe summer solstice, the next is the equinoctial, the next the winter\nsolstice, and the next the antarctic, which is invisible. And the\necliptic in the three middle ones is called the zodiac and is projected\nto touch the three middle ones. All these are cut by the meridian at a\nright angle from the north to the opposite quarter. 13; 341. The stars\nconsist of earth, but are on fire. 20; 349. The sun consists of earth.\n24; 353. The eclipses of the sun take place when the moon passes across\nit in direct line, since the moon is earthy in character; and it seems to\nthe eye to be laid on the disk of the sun. 28; 358. The moon is lighted\nfrom the sun. 29; 360. Thales et al. agree with the mathematicians that\nthe monthly phases of the moon show that it travels along with the sun\nand is lighted by it, and eclipses show that it comes into the shadow of\nthe earth, the earth coming between the two heavenly bodies and blocking\nthe light of the moon.\n\nAet. iii. 9-10; 376. The earth is one and spherical in form. 11; 377. It\nis in the midst of the universe. 15; 379. Thales and Demokritos find in\nwater the cause of earthquakes.\n\nAet. iv. 1; 384. Thales thinks that the Etesian winds blowing against\nEgypt raise the mass of the Nile, because its outflow is beaten back by\nthe swelling of the sea which lies over against its mouth. 2; 386. Thales\nwas the first to declare that the soul is by nature always moving or\nself-moving.\n\nAet. v. 26; 438. Plants are living animals; this is evident from the fact\nthat they wave their branches and keep them extended, and they yield to\nattack and relax them freely again, so that weights also draw them down.\n\n(Philodemos) Cic. _de Nat. Deor._ i. 10; _Dox._ 531. For Thales of\nMiletos, who first studied these matters, said that water is the first\nprinciple of things, while god is the mind which formed all things from\nwater. If gods exist without sense and mind, why should god be connected\nwith water, if mind itself can exist without a body?\n\n\n\n\nII.\n\n_ANAXIMANDROS._\n\n\nAnaximandros of Miletos was a companion or pupil of Thales. According to\nApollodoros he was born in the second or third year of the forty-second\nOlympiad (611-610 B.C.). Of his life little is known; Zeller infers\nfrom the statement of Aelian (_V. H._ iii. 17) to the effect that he\nled the Milesian colony into Apollonia, that he was a man of influence\nin Miletos. He was a student of geography and astronomy; and various\ninventions, such as the sundial, are attributed to him. His book, which\nwas referred to as the first philosophical treatise in Greece, may not\nhave received the title \u2018\u03c0\u03b5\u03c1\u1f76 \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2\u2019 until after his death. It soon\nbecame rare, and Simplicius does not seem to have had access to it.\n\n    Literature: Schleiermacher, _Abh. d. Berl. Akad._ 1815; _Op.\n    Phil._ ii. 171; Krische, _Forschungen_, pp. 42-52; Teichm\u00fcller,\n    _Studien_, pp. 1-70, 545-588; B\u00fcsgen, _Das_ \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd _Anax._\n    Wiesbaden 1867; L\u00fctze, _Das_ \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd _Anax._ Leipz. 1878; J.\n    Neuhauser, _De Anax. Miles._ Bonn 1879, and in more complete\n    form, Bonn 1883; Tannery, _Rev. Phil._ v. (1882); Natorp,\n    _Phil. Monatshefte_, 1884; Tannery, _Archiv f. d. Gesch. d.\n    Philos._ viii. 443 ff.; Diels, _ibid._ x. (1897) 228 ff.\n\n\n(_a_) FRAGMENTS OF ANAXIMANDROS.\n\n1. Arist. _Phys._ iii. 4; 203 b 13 ff. The words \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76\n\u1f00\u03bd\u03ce\u03bb\u03b5\u03b8\u03c1\u03bf\u03bd and by some the words \u03c0\u03b5\u03c1\u03b9\u03ad\u03c7\u03b5\u03b9\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1fb6\u03bd are\nthought to come from Anaximandros.\n\n2. In Simpl. _Phys._ 6 r (24, 19); _Dox._ 476, it is generally agreed\nthat the following phrase is from Anaximandros: \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03c7\u03c1\u03b5\u03ce\u03bd\u00b7 \u03b4\u03b9\u03b4\u03cc\u03bd\u03b1\u03b9\n\u03b3\u1f70\u03c1 \u03b1\u1f50\u03c4\u1f70 \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03b9\u03c2 \u03c4\u03af\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03b4\u03af\u03ba\u03b7\u03bd \u03c4\u1fc6\u03c2 \u1f00\u03b4\u03b9\u03ba\u03af\u03b1\u03c2.[5]\n\n_Translation._\u20141. \u2018Immortal and indestructible,\u2019 \u2018surrounds all and\ndirects all.\u2019 2. \u2018(To that they return when they are destroyed) of\nnecessity; for he says that they suffer punishment and give satisfaction\nto one another for injustice.\u2019\n\n\n(_b_) PASSAGES RELATING TO ANAXIMANDROS IN ARISTOTLE.\n\nArist. _Phys._ i. 4; 187 a 12. For some who hold that the real, the\nunderlying substance, is a unity, either one of the three [elements] or\nsomething else that is denser than fire and more rarefied than air, teach\nthat other things are generated by condensation and rarefaction.... 20.\nAnd others believe that existing opposites are separated from the unity,\nas Anaximandros says, and those also who say that unity and multiplicity\nexist, as Empedokles and Anaxagoras; for these separate other things from\nthe mixture [\u03bc\u1fd6\u03b3\u03bc\u03b1].[6]\n\n_Phys._ iii. 4; 203 b 7. There is no beginning of the infinite, for\nin that case it would have an end. But it is without beginning and\nindestructible, as being a sort of first principle; for it is necessary\nthat whatever comes into existence should have an end, and there is a\nconclusion of all destruction. Wherefore as we say, there is no first\nprinciple of this [_i.e._ the infinite], but it itself seems to be the\nfirst principle of all other things and to surround all and to direct\nall, as they say who think that there are no other causes besides the\ninfinite (such as mind, or friendship), but that it itself is divine;\nfor it is immortal and indestructible, as Anaximandros and most of the\nphysicists say.\n\n    Simpl. _Phys._ 32 r; 150, 20. There is another method,\n    according to which they do not attribute change to matter\n    itself, nor do they suppose that generation takes place by a\n    transformation of the underlying substance, but by separation;\n    for the opposites existing in the substance which is infinite\n    matter are separated, according to Anaximandros, who was the\n    earliest thinker to call the underlying substance the first\n    principle. And the opposites are heat and cold, dry and moist,\n    and the rest.\n\n_Phys._ iii. 5; 204 b 22. But it is not possible that infinite matter is\none and simple; either, as some say, that it is something different from\nthe elements, from which they are generated, or that it is absolutely\none. For there are some who make the infinite of this character, but they\ndo not consider it to be air or water, in order that other things may not\nbe blotted out by the infinite; for these are mutually antagonistic to\none another, inasmuch as air is cold, water is moist, and fire hot; if\none of these were infinite, the rest would be at once blotted out; but\nnow they say that the infinite is something different from these things,\nnamely, that from which they come.\n\n_Phys._ iii. 8; 208 a 8. In order that generation may actually occur, it\nis not necessary to prove that the infinite should actually be matter\nthat sense can perceive; for it is possible that destruction of one thing\nis generation of another, provided the all is limited.\n\n_De Coelo_ iii. 5; 303 b 11. For some say that there is only one\nunderlying substance; and of these some say that it is water, some that\nit is air, some that it is fire, and some that it is more rarefied than\nwater and denser than air; and these last say that being infinite it\nsurrounds all the heavens.\n\n_Meteor._ 2; 355 a 21. It is natural that this very thing should be\nunintelligible to those who say that at first when the earth was moist\nand the universe including the earth was warmed by the sun, then air was\nformed and the whole heavens were dried, and this produced the winds and\nmade the heavens revolve.[7]\n\n_Metaph._ xii. 2; 1069 b 18. So not only is it very properly admitted\nthat all things are generated from not-being, but also that they all come\nfrom being:\u2014potentially from being, actually from not-being; and this is\nthe unity of Anaxagoras (for this is better than to say that all things\nexist together [\u1f41\u03bc\u03bf\u1fe6 \u03c0\u03ac\u03bd\u03c4\u03b1]), and it is the mixture [\u03bc\u1fd6\u03b3\u03bc\u03b1] of Empedokles\nand Anaximandros.\n\n    Plut. _Symp._ viii. 730 E. Wherefore they (the Syrians)\n    reverence the fish as of the same origin and the same family\n    as man, holding a more reasonable philosophy than that of\n    Anaximandros; for he declares, not that fishes and men were\n    generated at the same time, but that at first men were\n    generated in the form of fishes, and that growing up as sharks\n    do till they were able to help themselves, they then came forth\n    on the dry ground.\n\n\n(_c_) PASSAGES RELATING TO ANAXIMANDROS IN THE DOXOGRAPHISTS.\n\n(Theophrastos, _Dox._ 477) Simpl. _Phys._ 6 r; 24, 26. Among those\nwho say that the first principle is one and movable and infinite, is\nAnaximandros of Miletos, son of Praxiades, pupil and successor of Thales.\nHe said that the first principle and element of all things is infinite,\nand he was the first to apply this word to the first principle; and he\nsays that it is neither water nor any other one of the things called\nelements, but the infinite is something of a different nature, from which\ncame all the heavens and the worlds in them; and from what source things\narise, to that they return of necessity when they are destroyed; for he\nsays that they suffer punishment and give satisfaction[8] to one another\nfor injustice according to the order of time, putting it in rather\npoetical language. Evidently when he sees the four elements changing\ninto one another, he does not deem it right to make any one of these the\nunderlying substance, but something else besides them. And he does not\nthink that things come into being by change in the nature of the element,\nbut by the separation of the opposites which the eternal motion causes.\nOn this account Aristotle compares him with Anaxagoras.\n\nSimpl. _Phys._ 6 v; 27, 23; _Dox._ 478. The translation is given under\nAnaxagoras, _infra_.\n\nAlex. in _Meteor._ 91 r (vol. i. 268 Id.), _Dox._ 494. Some of the\nphysicists say that the sea is what is left of the first moisture;[9] for\nwhen the region about the earth was moist, the upper part of the moisture\nwas evaporated by the sun, and from it came the winds and the revolutions\nof the sun and moon, since these made their revolutions by reason of the\nvapours and exhalations, and revolved in those regions where they found\nan abundance of them. What is left of this moisture in the hollow places\nis the sea; so it diminishes in quantity, being evaporated gradually by\nthe sun, and finally it will be completely dried up. Theophrastos says\nthat Anaximandros and Diogenes were of this opinion.\n\nHipp. _Phil._ 6; _Dox._ 559. Anaximandros was a pupil of Thales. He\nwas a Milesian, son of Praxiades. He said that the first principle of\nthings is of the nature of the infinite, and from this the heavens and\nthe worlds in them arise. And this (first principle) is eternal and\ndoes not grow old, and it surrounds all the worlds. He says of time\nthat in it generation and being and destruction are determined. He said\nthat the first principle and the element of beings is the infinite, a\nword which he was the earliest to apply to the first principle. Besides\nthis, motion is eternal, and as a result of it the heavens arise. The\nearth is a heavenly body, controlled by no other power, and keeping its\nposition because it is the same distance from all things; the form of it\nis curved, cylindrical like a stone column;[10] it has two faces, one\nof these is the ground beneath our feet, and the other is opposite to\nit. The stars are a circle[11] of fire, separated from the fire about\nthe world, and surrounded by air. There are certain breathing-holes like\nthe holes of a flute through which we see the stars; so that when the\nholes are stopped up, there are eclipses. The moon is sometimes full and\nsometimes in other phases as these holes are stopped up or open. The\ncircle of the sun is twenty-seven times that of the moon, and the sun is\nhigher than the moon, but the circles of the fixed stars are lower.[12]\nAnimals come into being through vapours raised by the sun. Man, however,\ncame into being from another animal, namely the fish, for at first he was\nlike a fish. Winds are due to a separation of the lightest vapours and\nthe motion of the masses of these vapours; and moisture comes from the\nvapour raised by the sun[13] from them;[14] and lightning occurs when a\nwind falls upon clouds and separates them. Anaximandros was born in the\nthird year of the forty-second Olympiad.\n\nPlut. _Strom._ 2; _Dox._ 579. Anaximandros, the companion of Thales, says\nthat the infinite is the sole cause of all generation and destruction,\nand from it the heavens were separated, and similarly all the worlds,\nwhich are infinite in number. And he declared that destruction and, far\nearlier, generation have taken place since an indefinite time, since all\nthings are involved in a cycle. He says that the earth is a cylinder in\nform, and that its depth is one-third of its breadth. And he says that\nat the beginning of this world something [\u03c4\u03b9 Diels] productive of heat\nand cold from the eternal being was separated therefrom, and a sort\nof sphere of this flame surrounded the air about the earth, as bark\nsurrounds a tree; then this sphere was broken into parts and defined into\ndistinct circles, and thus arose the sun and the moon and the stars.\nFarther he says that at the beginning man was generated from all sorts\nof animals, since all the rest can quickly get food for themselves, but\nman alone requires careful feeding for a long time; such a being at the\nbeginning could not have preserved his existence. Such is the teaching of\nAnaximandros.\n\nHerm. _I. G. P._ 10; _Dox._ 653. His compatriot Anaximandros says that\nthe first principle is older than water and is eternal motion; in this\nall things come into being, and all things perish.\n\nAet. _Plac._ i. 3; _Dox._ 277. Anaximandros of Miletos, son of Praxiades,\nsays that the first principle of things is the infinite; for from\nthis all things come, and all things perish and return to this.[15]\nAccordingly, an infinite number of worlds have been generated and have\nperished again and returned to their source. So he calls it infinite, in\norder that the generation which takes place may not lessen it. But he\nfails to say what the infinite is, whether it is air or water or earth\nor some other thing. He fails to show what matter is, and simply calls\nit the active cause. For the infinite is nothing else but matter; and\nmatter cannot be energy, unless an active agent is its substance. 7; 302.\nAnaximandros declared that the infinite heavens are gods.\n\nAet. ii. 1; _Dox._ 327. Anaximandros (et al.): Infinite worlds exist in\nthe infinite in every cycle; _Dox._ 329, and these worlds are equally\ndistant from each other. 4; 331. The world is perishable. 11; 340.\nAnaximandros: The heavens arise from a mixture of heat and cold. 13;\n342. The stars are wheel-shaped masses of air, full of fire, breathing\nout flames from pores in different parts. 15; 345. Anaximandros et al.:\nThe sun has the highest position of all, the moon is next in order, and\nbeneath it are the fixed stars and the planets. 16; 345. The stars are\ncarried on by the circles and the spheres in which each one moves. 20;\n348. The circle of the sun is twenty-eight times as large as the earth,\nlike a chariot wheel, having a hollow centre and this full of fire,\nshining in every part, and sending out fire through a narrow opening like\nthe air from a flute. 21; 351. The sun is equal in size to the earth, but\nthe circle from which it sends forth its exhalations, and by which it is\nborne through the heavens, is twenty-seven times as large as the earth.\n24; 354. An eclipse takes place when the outlet for the fiery exhalations\nis closed. 25; 355. The circle of the moon is nineteen times as large as\nthe earth, and like the circle of the sun is full of fire; and eclipses\nare due to the revolutions of the wheel; for it is like a chariot wheel,\nhollow inside, and the centre of it is full of fire, but there is only\none exit for the fire. 28; 358. The moon shines by its own light. 29;\n359. The moon is eclipsed when the hole in the wheel is stopped.\n\nAet. iii. 3; _Dox._ 367. Anaximandros said that lightning is due to wind;\nfor when it is surrounded and pressed together by a thick cloud and so\ndriven out by reason of its lightness and rarefaction, then the breaking\nmakes a noise, while the separation makes a rift of brightness in the\ndarkness of the cloud.\n\nAet. iv. 3; _Dox._ 387. Anaximandros et al.: The soul is like air in its\nnature.\n\nAet. v. 19; _Dox._ 430. Anaximandros said that the first animals were\ngenerated in the moisture, and were covered with a prickly skin; and as\nthey grew older, they became drier, and after the skin broke off from\nthem, they lived for a little while.\n\nCic. _de Nat. Deor._ i. 10; _Dox._ 531. It was the opinion of\nAnaximandros that gods have a beginning, at long intervals rising and\nsetting, and that they are the innumerable worlds. But who of us can\nthink of god except as immortal?\n\n\n\n\nIII.\n\n_ANAXIMENES._\n\n\nAnaximenes of Miletos, son of Eurystratos, was the pupil or companion of\nAnaximandros. According to Apollodoros, quoted by Diogenes, he was born\nin the sixty-third Olympiad (528-524 B.C.). Diels[16] has, however, made\nit seem probable that this date refers to his prime of life, rather than\nto his birth. Of his life nothing is known.\n\n    Literature: Krische, _Forschungen_, i. 52-57; Teichm\u00fcller,\n    _Studien_, 71-104; _Revue Phil._ 1883, p. 6 ff.; _Archiv f. d.\n    Geschichte d. Phil._ i. pp. 315 ff. and pp. 582 ff.\n\n\n(_a_) FRAGMENT ACCREDITED TO ANAXIMENES.\n\n_Collection des anciens alchimistes grecs_, Livre i., Paris 1887, p. 83,\nll. 7-10, Olympiodoros. \u03bc\u03af\u03b1\u03bd \u03b4\u1f72 \u03ba\u03b9\u03bd\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03bd \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd \u1f00\u03c1\u03c7\u1f74\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd\n\u1f10\u03b4\u03cc\u03be\u03b1\u03b6\u03b5\u03bd \u1f08\u03bd\u03b1\u03be\u03b9\u03bc\u03ad\u03bd\u03b7\u03c2 \u03c4\u1f78\u03bd \u1f00\u03ad\u03c1\u03b1. \u03bb\u03ad\u03b3\u03b5\u03b9 \u03b3\u1f70\u03c1 \u03bf\u1f55\u03c4\u03c9\u03c2\u00b7 \u1f10\u03b3\u03b3\u03cd\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u1f00\u1f74\u03c1 \u03c4\u03bf\u1fe6\n\u1f00\u03c3\u03c9\u03bc\u03ac\u03c4\u03bf\u03c5\u00b7 \u03ba\u03b1\u1f76 \u1f45\u03c4\u03b9 \u03ba\u03b1\u03c4\u2019 \u1f14\u03ba\u03c1\u03bf\u03b9\u03b1\u03bd \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03b8\u03b1, \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u03b1\u1f50\u03c4\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd\n\u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03bb\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd \u03b4\u03b9\u1f70 \u03c4\u1f78 \u03bc\u03b7\u03b4\u03ad\u03c0\u03bf\u03c4\u03b5 \u1f10\u03ba\u03bb\u03b5\u03af\u03c0\u03b5\u03b9\u03bd.\n\n_Translation_\u2014Anaximenes arrived at the conclusion that air is the one,\nmovable, infinite, first principle of all things. For he speaks as\nfollows: Air is the nearest to an immaterial thing; for since we are\ngenerated in the flow of air, it is necessary that it should be infinite\nand abundant, because it is never exhausted.[17]\n\n\n(_b_) PASSAGES RELATING TO ANAXIMENES IN ARISTOTLE, &c.\n\nArist. _Meteor._ ii. 1; 354 a 28. Most of the earlier students of the\nheavenly bodies believed that the sun did not go underneath the earth,\nbut rather around the earth and this region, and that it disappeared from\nview and produced night, because the earth was so high toward the north.\n\n    Simpl. _de Coelo_ 273 b 45; Schol. Arist. 514 a 33. He regarded\n    the first principle as unlimited, but not as undefined, for he\n    called it air, thinking that air had a sufficient adaptability\n    to change.\n\n    Simpl. _Phys._ 32 r 149, 32. Of this one writer alone,\n    Theophrastos, in his account of the Physicists, uses the words\n    \u03bc\u03ac\u03bd\u03c9\u03c3\u03b9\u03c2 and \u03c0\u03cd\u03ba\u03bd\u03c9\u03c3\u03b9\u03c2 of texture. The rest, of course, spoke of\n    \u03bc\u03b1\u03bd\u03cc\u03c4\u03b7\u03c2 and \u03c0\u03c5\u03ba\u03bd\u03cc\u03c4\u03b7\u03c2.\n\n    Simpl. _Phys._ 257 v. Some say that the universe always existed,\n    not that it has always been the same, but rather that it\n    successively changes its character in certain periods of time;\n    as, for instance, Anaximenes and Herakleitos and Diogenes.\n\nArist. _de Coelo_ ii. 13; 294 b 13. Anaximenes and Anaxagoras and\nDemokritos say that the breadth of the earth is the reason why it remains\nwhere it is.\n\nArist. _Meteor._ ii. 7; 365 (a 17), b 6. Anaximenes says that the earth\nwas wet, and when it dried it broke apart, and that earthquakes are due\nto the breaking and falling of hills; accordingly earthquakes occur in\ndroughts, and in rainy seasons also; they occur in drought, as has been\nsaid, because the earth dries and breaks apart, and it also crumbles when\nit is wet through with waters.\n\nArist. _Metaph._ i. 3; 984 a 5. Anaximenes regarded air as the first\nprinciple.\n\n    Plut. _Prim. Frig._ vii. 3, p. 947. According to Anaximenes,\n    the early philosopher, we should not neglect either cold or\n    heat in _being_ but should regard them as common experiences\n    of matter which are incident to its changes. He says that the\n    compressed and the condensed state of matter is cold, while\n    the rarefied and relaxed (a word he himself uses) state of it\n    is heat. Whence he says it is not strange that men breathe hot\n    and cold out of the mouth; for the breath is cooled as it is\n    compressed and condensed by the lips, but when the mouth is\n    relaxed, it comes out warm by reason of its rarefaction.\n\n\n(_c_) PASSAGES RELATING TO ANAXIMENES IN THE DOXOGRAPHISTS.\n\nTheophrastos; Simpl. _Phys._ 6 r 24, 26; _Dox._ 476. Anaximenes of\nMiletos, son of Eurystratos, a companion of Anaximandros, agrees with him\nthat the essential nature of things is one and infinite, but he regards\nit as not indeterminate but rather determinate, and calls it air; the air\ndiffers in rarity and in density as the nature of things is different;\nwhen very attenuated it becomes fire, when more condensed wind, and then\ncloud, and when still more condensed water and earth and stone, and all\nother things are composed of these; and he regards motion as eternal, and\nby this changes are produced.[18]\n\nHipp. _Philos._ 7; _Dox._ 560. Anaximenes, himself a Milesian, son of\nEurystratos, said that infinite air is the first principle,[19] from\nwhich arise the things that have come and are coming into existence,\nand the things that will be, and gods and divine beings, while other\nthings are produced from these. And the form of air is as follows:\u2014When\nit is of a very even consistency, it is imperceptible to vision, but it\nbecomes evident as the result of cold or heat or moisture, or when it\nis moved. It is always in motion; for things would not change as they\ndo unless it were in motion. It has a different appearance when it is\nmade more dense or thinner; when it is expanded into a thinner state it\nbecomes fire, and again winds are condensed air, and air becomes cloud\nby compression, and water when it is compressed farther, and earth and\nfinally stones as it is more condensed. So that generation is controlled\nby the opposites, heat and cold. And the broad earth is supported on\nair;[20] similarly the sun and the moon and all the rest of the stars,\nbeing fiery bodies,[21] are supported on the air by their breadth.[22]\nAnd stars are made of earth, since exhalations arise from this, and these\nbeing attenuated become fire, and of this fire when it is raised to the\nheaven the stars are constituted. There are also bodies of an earthy\nnature[23] in the place occupied by the stars, and carried along with\nthem in their motion. He says that the stars do not move under the earth,\nas others have supposed, but around the earth,[24] just as a cap is moved\nabout the head. And the sun is hidden not by going underneath the earth,\nbut because it is covered by some of the higher parts of the earth, and\nbecause of its greater distance from us. The stars do not give forth heat\nbecause they are so far away. Winds are produced when the air that has\nbeen attenuated is set in motion; and when it comes together and is yet\nfarther condensed, clouds are produced, and so it changes into water. And\nhail is formed when the water descending from the clouds is frozen; and\nsnow, when these being yet more filled with moisture become frozen;[25]\nand lightning, when clouds are separated by violence of the winds; for\nwhen they are separated, the flash is bright and like fire.[26] And a\nrainbow is produced when the sun\u2019s rays fall on compressed air;[27] and\nearthquakes are produced when the earth is changed yet more by heating\nand cooling.[28] Such are the opinions of Anaximenes. And he flourished\nabout the first year of the fifty-eighth Olympiad.\n\nPlut. _Strom._ 3; _Dox._ 579. Anaximenes says that air is the first\nprinciple of all things, and that it is infinite in quantity but is\ndefined by its qualities; and all things are generated by a certain\ncondensation or rarefaction of it. Motion also exists from eternity. And\nby compression of the air the earth was formed, and it is very broad;\naccordingly he says that this rests on air; and the sun and the moon and\nthe rest of the stars were formed from earth. He declared that the sun is\nearth because of its swift motion, and it has the proper amount of heat.\n\nCic. _de Nat. Deor._ i. 10; _Dox._ 531. Afterwards Anaximenes said that\nair is god,[29] [and that it arose] and that it is boundless and infinite\nand always in motion; just as though air without any form could be god,\nwhen it is very necessary that god should be not only of some form, but\nof the most beautiful form; or as though everything which comes into\nbeing were not thereby subject to death.\n\nAet. i. 3; _Dox._ 278. Anaximenes of Miletos, son of Eurystratos,\ndeclared that air is the first principle of things, for from this all\nthings arise and into this they are all resolved again. As our soul\nwhich is air, he says, holds us together, so wind [i.e. breath, \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1]\nand air encompass the whole world. He uses these words \u2018air\u2019 and \u2018wind\u2019\nsynonymously. He is mistaken in thinking that animals are composed of\nsimple homogeneous air and wind; for it is impossible that one first\nprinciple should constitute the substance of things, but an active cause\nis also necessary; just as silver alone is not enough to become coin, but\nthere is need of an active cause, _i.e._ a coin-maker; [so there is need\nof copper and wood and other substances].\n\nAet. ii. 1; 327. Anaximenes et al.: Infinite worlds exist in the infinite\nin every cycle. 4; 331. The world is perishable. 11; 339. The sky is the\nrevolving vault most distant from the earth. 14; 344. The stars are fixed\nlike nailheads in the crystalline (vault). 19; 347. The stars shine for\nnone of these reasons, but solely by the light of the sun. 22; 352. The\nsun is broad [like a leaf]. 23; 352. The stars revolve, being pushed by\ncondensed resisting air.\n\nAet. iii. 10; 377. The form of the earth is like a table. 15; 379. The\ndryness of the air, due to drought, and its wetness, due to rainstorms,\nare the causes of earthquakes.\n\nAet. iv. 3; 387. Anaximenes et al.: The soul is like air in its nature.\n\n\n\n\nIV.\n\n_HERAKLEITOS._\n\n\nAccording to Apollodoros, Herakleitos son of\nBlyson flourished in the sixty-ninth\nOlympiad (504-501 B.C.). An attempt to fix the date from his reference\nto the expulsion from Ephesos of his friend Hermodoros (Frag. 114) has\nresulted in a somewhat later date, though it is by no means impossible\nthat Hermodoros was expelled during Persian rule in the city. Beyond the\nfact that Herakleitos lived in Ephesos we know nothing of his life; of\nthe many stories related about him most can be proved false, and there is\nno reason for crediting the remainder. His philosophic position is clear,\nhowever, since he refers to Pythagoras and Xenophanes (Fr. 16-17), and\nParmenides (Vss. 46 sqq.) seems to refer to him. His book is said to have\nbeen divided into three parts:\u2014(1) Concerning the All; (2) Political;\n(3) Theological. Even in antiquity he was surnamed the \u2018dark\u2019 or the\n\u2018obscure.\u2019\n\n    Literature: Schleiermacher, _Op. Phil._ ii. 1-146; Bernays,\n    _Ges. Abhandl._ i.; Lassalle, _Die Philosophie Herakleitos des\n    dunklen_, Berl. 1858; P. Schuster, \u2018Heraklit von Ephesos,\u2019\n    in _Act. soc. phil. Lips._ 1873, 111; Teichm\u00fcller, _Neue\n    Studien zur Gesch. d. Begriffe_, Gotha 1876-1878; Bywater,\n    _Heracl. Eph. Reliquiae_, Oxford 1877; Gomperz, \u2018Zu Herakl.\n    Lehre,\u2019 _Sitz. d. Wien. Ak._ 1886, p. 977 ff.; Patin, _Herakl.\n    Einheitslehre_, Leipzig 1886, \u2018Quellenstudien zu Heraklit,\u2019 in\n    _Festschrift f. L. Urlichs_, 1880, _Herakleitische Beispiele_,\n    Progr. Neuburg, 1892-1893; E. Pfleiderer, _Die Philosophie\n    des Heraklits im Lichte der Mysterienidee_, Berlin 1886; also\n    _Rhein. Mus._ xlii. 153 ff.; _JBB. f. protest. Theol._ xiv. 177\n    ff.; E. Wambier, _Studia Heraclitea_, Diss. Berlin 1891.\n\n\n(_a_) FRAGMENTS OF HERAKLEITOS.\n\n1. \u03bf\u1f50\u03ba \u1f10\u03bc\u03b5\u1fe6 \u1f00\u03bb\u03bb\u1f70 \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5 \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b1\u03c2 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03ad\u03b5\u03b9\u03bd \u03c3\u03bf\u03c6\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9, \u1f13\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1\n\u03b5\u1f36\u03bd\u03b1\u03b9.\n\n2. \u03c4\u03bf\u1fe6 \u03b4\u1f72 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03c4\u03bf\u1fe6\u03b4\u2019 \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2 \u03b1\u1f30\u03b5\u1f76 \u1f00\u03be\u03cd\u03bd\u03b5\u03c4\u03bf\u03b9 \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd\n\u1f22 \u1f00\u03ba\u03bf\u1fe6\u03c3\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd. \u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u03b3\u1f70\u03c1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd\n\u03c4\u03cc\u03bd\u03b4\u03b5 \u1f00\u03c0\u03b5\u03af\u03c1\u03bf\u03b9\u03c3\u03b9 \u1f10\u03bf\u03af\u03ba\u03b1\u03c3\u03b9 \u03c0\u03b5\u03b9\u03c1\u03ce\u03bc\u03b5\u03bd\u03bf\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03ad\u03c9\u03bd \u03ba\u03b1\u1f76 \u1f14\u03c1\u03b3\u03c9\u03bd \u03c4\u03bf\u03b9\u03bf\u03c5\u03c4\u03ad\u03c9\u03bd \u1f41\u03ba\u03bf\u03af\u03c9\u03bd\n\u1f10\u03b3\u1f7c \u03b4\u03b9\u03b7\u03b3\u03b5\u1fe6\u03bc\u03b1\u03b9, \u03b4\u03b9\u03b1\u03b9\u03c1\u03ad\u03c9\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c6\u03cd\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c6\u03c1\u03ac\u03b6\u03c9\u03bd \u1f45\u03ba\u03c9\u03c2 \u1f14\u03c7\u03b5\u03b9. \u03c4\u03bf\u1f7a\u03c2\n\u03b4\u1f72 \u1f04\u03bb\u03bb\u03bf\u03c5\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03b5\u03b9 \u1f41\u03ba\u03cc\u03c3\u03b1 \u1f10\u03b3\u03b5\u03c1\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u03c0\u03bf\u03b9\u03ad\u03bf\u03c5\u03c3\u03b9, \u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1 \u1f41\u03ba\u03cc\u03c3\u03b1\n\u03b5\u1f55\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c0\u03b9\u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9.\n\n3. \u1f00\u03be\u03cd\u03bd\u03b5\u03c4\u03bf\u03b9 \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03ba\u03c9\u03c6\u03bf\u1fd6\u03c3\u03b9 \u1f10\u03bf\u03af\u03ba\u03b1\u03c3\u03b9\u00b7 \u03c6\u03ac\u03c4\u03b9\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03ad\u03b5\u03b9 \u03c0\u03b1\u03c1\u03b5\u03cc\u03bd\u03c4\u03b1\u03c2\n\u1f00\u03c0\u03b5\u1fd6\u03bd\u03b1\u03b9.\n\n4. \u03ba\u03b1\u03ba\u03bf\u1f76 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b5\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1f76 \u03ba\u03b1\u1f76 \u1f66\u03c4\u03b1, \u03b2\u03b1\u03c1\u03b2\u03ac\u03c1\u03bf\u03c5\u03c2 \u03c8\u03c5\u03c7\u1f70\u03c2 \u1f10\u03c7\u03cc\u03bd\u03c4\u03c9\u03bd.\n\n5. \u03bf\u1f50 \u03c6\u03c1\u03bf\u03bd\u03ad\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03b9\u03b1\u1fe6\u03c4\u03b1 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f76 \u1f41\u03ba\u03cc\u03c3\u03bf\u03b9\u03c3\u03b9 \u1f10\u03b3\u03ba\u03c5\u03c1\u03ad\u03bf\u03c5\u03c3\u03b9 \u03bf\u1f50\u03b4\u1f72 \u03bc\u03b1\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2\n\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03bf\u03c5\u03c3\u03b9, \u1f11\u03c9\u03c5\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03b4\u1f72 \u03b4\u03bf\u03ba\u03ad\u03bf\u03c5\u03c3\u03b9.\n\n6. \u1f00\u03ba\u03bf\u1fe6\u03c3\u03b1\u03b9 \u03bf\u1f50\u03ba \u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 \u03bf\u1f50\u03b4\u2019 \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd.\n\n7. \u1f10\u1f70\u03bd \u03bc\u1f74 \u1f14\u03bb\u03c0\u03b7\u03b1\u03b9, \u1f00\u03bd\u03ad\u03bb\u03c0\u03b9\u03c3\u03c4\u03bf\u03bd \u03bf\u1f50\u03ba \u1f10\u03be\u03b5\u03c5\u03c1\u03ae\u03c3\u03b5\u03b9, \u1f00\u03bd\u03b5\u03be\u03b5\u03c1\u03b5\u03cd\u03bd\u03b7\u03c4\u03bf\u03bd \u1f10\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f04\u03c0\u03bf\u03c1\u03bf\u03bd.\n\n8. \u03c7\u03c1\u03c5\u03c3\u1f78\u03bd \u03bf\u1f31 \u03b4\u03b9\u03b6\u03ae\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b3\u1fc6\u03bd \u03c0\u03bf\u03bb\u03bb\u1f74\u03bd \u1f40\u03c1\u03cd\u03c3\u03c3\u03bf\u03c5\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03b5\u1f51\u03c1\u03af\u03c3\u03ba\u03bf\u03c5\u03c3\u03b9 \u1f40\u03bb\u03af\u03b3\u03bf\u03bd.\n\n9. \u1f00\u03b3\u03c7\u03b9\u03b2\u03b1\u03c3\u03af\u03b7\u03bd.\n\n10. \u03c6\u03cd\u03c3\u03b9\u03c2 \u03ba\u03c1\u03cd\u03c0\u03c4\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c6\u03b9\u03bb\u03b5\u1fd6.\n\n11. \u1f41 \u1f04\u03bd\u03b1\u03be [\u03bf\u1f57 \u03c4\u1f78 \u03bc\u03b1\u03bd\u03c4\u03b5\u1fd6\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c4\u1f78] \u1f10\u03bd \u0394\u03b5\u03bb\u03c6\u03bf\u1fd6\u03c2 \u03bf\u1f54\u03c4\u03b5 \u03bb\u03ad\u03b3\u03b5\u03b9 \u03bf\u1f54\u03c4\u03b5 \u03ba\u03c1\u03cd\u03c0\u03c4\u03b5\u03b9,\n\u1f00\u03bb\u03bb\u1f70 \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03b5\u03b9.\n\n12. \u03c3\u03af\u03b2\u03c5\u03bb\u03bb\u03b1 \u03b4\u1f72 \u03bc\u03b1\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u1ff3 \u03c3\u03c4\u03cc\u03bc\u03b1\u03c4\u03b9 \u1f00\u03b3\u03ad\u03bb\u03b1\u03c3\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03ba\u03b1\u03bb\u03bb\u03ce\u03c0\u03b9\u03c3\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03bc\u03cd\u03c1\u03b9\u03c3\u03c4\u03b1\n\u03c6\u03b8\u03b5\u03b3\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7 \u03c7\u03b9\u03bb\u03af\u03c9\u03bd \u1f10\u03c4\u03ad\u03c9\u03bd \u1f10\u03be\u03b9\u03ba\u03bd\u03ad\u03b5\u03c4\u03b1\u03b9 \u03c4\u1fc7 \u03c6\u03c9\u03bd\u1fc7 \u03b4\u03b9\u1f70 \u03c4\u1f78\u03bd \u03b8\u03b5\u1f78\u03bd.\n\n13. \u1f45\u03c3\u03c9\u03bd \u1f44\u03c8\u03b9\u03c2 \u1f00\u03ba\u03bf\u1f74 \u03bc\u03ac\u03b8\u03b7\u03c3\u03b9\u03c2, \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03b3\u1f7c \u03c0\u03c1\u03bf\u03c4\u03b9\u03bc\u03ad\u03c9.\n\n14. \u1f00\u03c0\u03af\u03c3\u03c4\u03bf\u03c5\u03c2 \u1f00\u03bc\u03c6\u03b9\u03c3\u03b2\u03b7\u03c4\u03bf\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd \u03c0\u03b1\u03c1\u03b5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b2\u03b5\u03b2\u03b1\u03b9\u03c9\u03c4\u03ac\u03c2.\n\n15. \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1f76 \u03c4\u1ff6\u03bd \u1f64\u03c4\u03c9\u03bd \u1f00\u03ba\u03c1\u03b9\u03b2\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03b9 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b5\u03c2.\n\n16. \u03c0\u03bf\u03bb\u03c5\u03bc\u03b1\u03b8\u03af\u03b7 \u03bd\u03cc\u03bf\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd \u03bf\u1f50 \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b5\u03b9\u00b7 \u1f29\u03c3\u03af\u03bf\u03b4\u03bf\u03bd \u03b3\u1f70\u03c1 \u1f02\u03bd \u1f10\u03b4\u03af\u03b4\u03b1\u03be\u03b5 \u03ba\u03b1\u1f76\n\u03a0\u03c5\u03b8\u03b1\u03b3\u03cc\u03c1\u03b7\u03bd \u03b1\u1f56\u03c4\u03af\u03c2 \u03c4\u03b5 \u039e\u03b5\u03bd\u03bf\u03c6\u03ac\u03bd\u03b5\u03b1 \u03ba\u03b1\u1f76 \u1f19\u03ba\u03b1\u03c4\u03b1\u1fd6\u03bf\u03bd.\n\n17. \u03a0\u03c5\u03b8\u03b1\u03b3\u03cc\u03c1\u03b7\u03c2 \u039c\u03bd\u03b7\u03c3\u03ac\u03c1\u03c7\u03bf\u03c5 \u1f31\u03c3\u03c4\u03bf\u03c1\u03af\u03b7\u03bd \u1f24\u03c3\u03ba\u03b7\u03c3\u03b5 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd\u00b7 \u03ba\u03b1\u1f76\n[\u1f10\u03ba\u03bb\u03b5\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u03b1\u03cd\u03c4\u03b1\u03c2 \u03c4\u1f70\u03c2 \u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c6\u1f70\u03c2] \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5 \u1f11\u03c9\u03c5\u03c4\u03bf\u1fe6 \u03c3\u03bf\u03c6\u03af\u03b7\u03bd, \u03c0\u03bf\u03bb\u03c5\u03bc\u03b1\u03b8\u03af\u03b7\u03bd,\n\u03ba\u03b1\u03ba\u03bf\u03c4\u03b5\u03c7\u03bd\u03af\u03b7\u03bd.\n\n18. \u1f41\u03ba\u03cc\u03c3\u03c9\u03bd \u03bb\u03cc\u03b3\u03bf\u03c5\u03c2 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1 \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u1f00\u03c6\u03b9\u03ba\u03bd\u03ad\u03b5\u03c4\u03b1\u03b9 \u1f10\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf, \u1f65\u03c3\u03c4\u03b5 \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03bd \u1f45\u03c4\u03b9\n\u03c3\u03bf\u03c6\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03ba\u03b5\u03c7\u03c9\u03c1\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd.\n\n19. \u1f13\u03bd \u03c4\u1f78 \u03c3\u03bf\u03c6\u03cc\u03bd, [\u1f10\u03c0\u03af\u03c3\u03c4\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b3\u03bd\u03ce\u03bc\u03b7\u03bd \u1f97 \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1fb6\u03c4\u03b1\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b4\u03b9\u1f70 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd]. (65)\n\u03bb\u03ad\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 \u03bf\u1f50\u03ba \u1f10\u03b8\u03ad\u03bb\u03b5\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03b8\u03ad\u03bb\u03b5\u03b9 \u0396\u03b7\u03bd\u1f78\u03c2 \u03bf\u1f54\u03bd\u03bf\u03bc\u03b1.\n\n20. \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd <\u03c4\u03cc\u03bd\u03b4\u03b5> \u03c4\u1f78\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f01\u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03bf\u1f54\u03c4\u03b5 \u03c4\u03b9\u03c2 \u03b8\u03b5\u1ff6\u03bd \u03bf\u1f54\u03c4\u03b5 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5,\n\u1f00\u03bb\u03bb\u2019 \u1f26\u03bd \u03b1\u1f30\u03b5\u1f76 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9 \u03c0\u1fe6\u03c1 \u1f00\u03b5\u03af\u03b6\u03c9\u03bf\u03bd, \u1f01\u03c0\u03c4\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03bc\u03ad\u03c4\u03c1\u03b1 \u03ba\u03b1\u1f76\n\u1f00\u03c0\u03bf\u03c3\u03b2\u03b5\u03bd\u03bd\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd \u03bc\u03ad\u03c4\u03c1\u03b1.\n\n21. \u03c0\u03c5\u03c1\u1f78\u03c2 \u03c4\u03c1\u03bf\u03c0\u03b1\u1f76 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1\u00b7 \u03b8\u03b1\u03bb\u03ac\u03c3\u03c3\u03b7\u03c2 \u03b4\u1f72 \u03c4\u1f78 \u03bc\u1f72\u03bd \u1f25\u03bc\u03b9\u03c3\u03c5 \u03b3\u1fc6, \u03c4\u1f78 \u03b4\u1f72 \u1f25\u03bc\u03b9\u03c3\u03c5\n\u03c0\u03c1\u03b7\u03c3\u03c4\u03ae\u03c1.\n\n22. \u03c0\u03c5\u03c1\u1f78\u03c2 \u1f00\u03bd\u03c4\u03b1\u03bc\u03b5\u03af\u03b2\u03b5\u03c4\u03b1\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u1fe6\u03c1 \u1f01\u03c0\u03ac\u03bd\u03c4\u03c9\u03bd, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03c7\u03c1\u03c5\u03c3\u03bf\u1fe6 \u03c7\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76\n\u03c7\u03c1\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u03c7\u03c1\u03c5\u03c3\u03cc\u03c2.\n\n23. \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1 \u03b4\u03b9\u03b1\u03c7\u03ad\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u03c1\u03ad\u03b5\u03c4\u03b1\u03b9 \u1f10\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd \u1f41\u03ba\u03bf\u1fd6\u03bf\u03c2 \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd \u1f26\u03bd\n\u1f22 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u2020\u03b3\u1fc6\u2020.\n\n24. \u03c7\u03c1\u03b7\u03c3\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 ... \u03ba\u03cc\u03c1\u03bf\u03c2.\n\n25. \u03b6\u1fc7 \u03c0\u1fe6\u03c1 \u03c4\u1f78\u03bd \u03b3\u1fc6\u03c2 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd, \u03ba\u03b1\u1f76 \u1f00\u1f74\u03c1 \u03b6\u1fc7 \u03c4\u1f78\u03bd \u03c0\u03c5\u03c1\u1f78\u03c2 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd\u00b7 \u1f55\u03b4\u03c9\u03c1 \u03b6\u1fc7 \u03c4\u1f78\u03bd\n\u1f00\u03ad\u03c1\u03bf\u03c2 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd, \u03b3\u1fc6 \u03c4\u1f78\u03bd \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2.\n\n26. \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f78 \u03c0\u1fe6\u03c1 \u1f10\u03c0\u03b5\u03bb\u03b8\u1f78\u03bd \u03ba\u03c1\u03b9\u03bd\u03ad\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c4\u03b1\u03bb\u03ae\u03c8\u03b5\u03c4\u03b1\u03b9.\n\n27. \u03c4\u1f78 \u03bc\u1f74 \u03b4\u1fe6\u03bd\u03cc\u03bd \u03c0\u03bf\u03c4\u03b5 \u03c0\u1ff6\u03c2 \u1f04\u03bd \u03c4\u03b9\u03c2 \u03bb\u03ac\u03b8\u03bf\u03b9;\n\n28. \u03c4\u1f70 \u03b4\u1f72 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03bf\u1f30\u03b1\u03ba\u03af\u03b6\u03b5\u03b9 \u03ba\u03b5\u03c1\u03b1\u03c5\u03bd\u03cc\u03c2.\n\n29. \u1f25\u03bb\u03b9\u03bf\u03c2 \u03bf\u1f50\u03c7 \u1f51\u03c0\u03b5\u03c1\u03b2\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u03bc\u03ad\u03c4\u03c1\u03b1\u00b7 \u03b5\u1f30 \u03b4\u1f72 \u03bc\u03ae, \u1f18\u03c1\u03b9\u03bd\u03cd\u03b5\u03c2 \u03bc\u03b9\u03bd \u03b4\u03af\u03ba\u03b7\u03c2 \u1f10\u03c0\u03af\u03ba\u03bf\u03c5\u03c1\u03bf\u03b9\n\u1f10\u03be\u03b5\u03c5\u03c1\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9.\n\n30. \u1f20\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u1f11\u03c3\u03c0\u03ad\u03c1\u03b7\u03c2 \u03c4\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1 \u1f21 \u1f04\u03c1\u03ba\u03c4\u03bf\u03c2, \u03ba\u03b1\u1f76 \u1f00\u03bd\u03c4\u03af\u03bf\u03b9 \u03c4\u1fc6\u03c2 \u1f04\u03c1\u03ba\u03c4\u03bf\u03c5 \u03bf\u1f56\u03c1\u03bf\u03c2\n\u03b1\u1f30\u03b8\u03c1\u03af\u03bf\u03c5 \u0394\u03b9\u03cc\u03c2.\n\n31. \u03b5\u1f30 \u03bc\u1f74 \u1f25\u03bb\u03b9\u03bf\u03c2 \u1f26\u03bd, \u03b5\u1f50\u03c6\u03c1\u03cc\u03bd\u03b7 \u1f02\u03bd \u1f26\u03bd.\n\n32. \u03bd\u03ad\u03bf\u03c2 \u1f10\u03c6\u2019 \u1f21\u03bc\u03ad\u03c1\u1fc3 \u1f25\u03bb\u03b9\u03bf\u03c2.\n\n34.[30] \u1f67\u03c1\u03b1\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9.\n\n35. \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 \u03b4\u1f72 \u03c0\u03bb\u03b5\u03af\u03c3\u03c4\u03c9\u03bd \u1f29\u03c3\u03af\u03bf\u03b4\u03bf\u03c2\u00b7 \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f10\u03c0\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03b1\u03b9 \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03b1 \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9,\n\u1f45\u03c3\u03c4\u03b9\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b7\u03bd \u03ba\u03b1\u1f76 \u03b5\u1f50\u03c6\u03c1\u03cc\u03bd\u03b7\u03bd \u03bf\u1f50\u03ba \u1f10\u03b3\u03af\u03bd\u03c9\u03c3\u03ba\u03b5\u00b7 \u1f14\u03c3\u03c4\u03b9 \u03b3\u1f70\u03c1 \u1f15\u03bd.\n\n36. \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b7 \u03b5\u1f50\u03c6\u03c1\u03cc\u03bd\u03b7, \u03c7\u03b5\u03b9\u03bc\u1f7c\u03bd \u03b8\u03ad\u03c1\u03bf\u03c2, \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03c2 \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7, \u03ba\u03cc\u03c1\u03bf\u03c2 \u03bb\u03b9\u03bc\u03cc\u03c2\u00b7\n\u1f00\u03bb\u03bb\u03bf\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9 \u03b4\u1f72 \u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1 \u1f41\u03ba\u03cc\u03c4\u03b1\u03bd \u03c3\u03c5\u03bc\u03bc\u03b9\u03b3\u1fc7 <\u03b8\u03cd\u03c9\u03bc\u03b1> \u03b8\u03c5\u03ce\u03bc\u03b1\u03c3\u03b9\u00b7 \u1f40\u03bd\u03bf\u03bc\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u03b8\u2019\n\u1f21\u03b4\u03bf\u03bd\u1f74\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03c5.\n\n37. \u03b5\u1f30 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u1f44\u03bd\u03c4\u03b1 \u03ba\u03b1\u03c0\u03bd\u1f78\u03c2 \u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf, \u1fe5\u1fd6\u03bd\u03b5\u03c2 \u1f02\u03bd \u03b4\u03b9\u03b1\u03b3\u03bd\u03bf\u1fd6\u03b5\u03bd.\n\n38. \u2020\u03b1\u1f31 \u03c8\u03c5\u03c7\u03b1\u1f76 \u1f40\u03c3\u03bc\u1ff6\u03bd\u03c4\u03b1\u03b9 \u03ba\u03b1\u03b8\u2019 \u1f0d\u03b9\u03b4\u03b7\u03bd.\u2020\n\n39. \u03c4\u1f70 \u03c8\u03c5\u03c7\u03c1\u1f70 \u03b8\u03ad\u03c1\u03b5\u03c4\u03b1\u03b9, \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u03c8\u03cd\u03c7\u03b5\u03c4\u03b1\u03b9, \u1f51\u03b3\u03c1\u1f78\u03bd \u03b1\u1f50\u03b1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9, \u03ba\u03b1\u03c1\u03c6\u03b1\u03bb\u03ad\u03bf\u03bd\n\u03bd\u03bf\u03c4\u03af\u03b6\u03b5\u03c4\u03b1\u03b9.\n\n40. \u03c3\u03ba\u03af\u03b4\u03bd\u03b7\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03ac\u03b3\u03b5\u03b9, \u03c0\u03c1\u03cc\u03c3\u03b5\u03b9\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03c0\u03b5\u03b9\u03c3\u03b9.\n\n41-42. \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u1fd6\u03c3\u03b9 \u03b4\u1f76\u03c2 \u03c4\u03bf\u1fd6\u03c3\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03bf\u1f50\u03ba \u1f02\u03bd \u1f10\u03bc\u03b2\u03b1\u03af\u03b7\u03c2\u00b7 \u1f15\u03c4\u03b5\u03c1\u03b1 \u03b3\u1f70\u03c1 (\u03ba\u03b1\u1f76 \u1f15\u03c4\u03b5\u03c1\u03b1)\n\u1f10\u03c0\u03b9\u03c1\u03c1\u03ad\u03b5\u03b9 \u1f55\u03b4\u03b1\u03c4\u03b1.\n\n43. \u03bc\u03ad\u03bc\u03c6\u03b5\u03c4\u03b1\u03b9 \u03c4\u1ff7 \u1f49\u03bc\u03ae\u03c1\u1ff3 \u1f29\u03c1\u03ac\u03ba\u03bb\u03b5\u03b9\u03c4\u03bf\u03c2 \u03b5\u1f30\u03c0\u03cc\u03bd\u03c4\u03b9\u00b7 \u1f61\u03c2 \u1f14\u03c1\u03b9\u03c2 \u1f14\u03ba \u03c4\u03b5 \u03b8\u03b5\u1ff6\u03bd \u1f14\u03ba \u03c4\u2019\n\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u1f00\u03c0\u03cc\u03bb\u03bf\u03b9\u03c4\u03bf\u00b7 \u03bf\u1f30\u03c7\u03ae\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b3\u03ac\u03c1 \u03c6\u03b7\u03c3\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1.\n\n44. \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03c2 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03bc\u1f72\u03bd \u03c0\u03b1\u03c4\u03ae\u03c1 \u1f10\u03c3\u03c4\u03b9 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03b4\u1f72 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03cd\u03c2, \u03ba\u03b1\u1f76 \u03c4\u03bf\u1f7a\u03c2 \u03bc\u1f72\u03bd \u03b8\u03b5\u03bf\u1f7a\u03c2\n\u1f14\u03b4\u03b5\u03b9\u03be\u03b5 \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2, \u03c4\u03bf\u1f7a\u03c2 \u03bc\u1f72\u03bd \u03b4\u03bf\u03cd\u03bb\u03bf\u03c5\u03c2 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5 \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u1f10\u03bb\u03b5\u03c5\u03b8\u03ad\u03c1\u03bf\u03c5\u03c2.\n\n45. \u03bf\u1f50 \u03be\u03c5\u03bd\u03af\u03b1\u03c3\u03b9 \u1f45\u03ba\u03c9\u03c2 \u03b4\u03b9\u03b1\u03c6\u03b5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u1f11\u03c9\u03c5\u03c4\u1ff7 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03ad\u03b5\u03b9\u00b7 \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03c1\u03bf\u03c0\u03bf\u03c2 \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b7\n\u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1 \u03c4\u03cc\u03be\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03bb\u03cd\u03c1\u03b7\u03c2.\n\n46. \u03c4\u1f78 \u1f00\u03bd\u03c4\u03af\u03be\u03bf\u03c5\u03bd \u03c3\u03c5\u03bc\u03c6\u03ad\u03c1\u03bf\u03bd. \u1f10\u03ba \u03c4\u1ff6\u03bd \u03b4\u03b9\u03b1\u03c6\u03b5\u03c1\u03cc\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u03bb\u03bb\u03af\u03c3\u03c4\u03b7\u03bd \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b1\u03bd. \u03c0\u03ac\u03bd\u03c4\u03b1\n\u03ba\u03b1\u03c4\u2019 \u1f14\u03c1\u03b9\u03bd \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n47. \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b7 \u1f00\u03c6\u03b1\u03bd\u1f74\u03c2 \u03c6\u03b1\u03bd\u03b5\u03c1\u1fc6\u03c2 \u03ba\u03c1\u03b5\u03af\u03c3\u03c3\u03c9\u03bd.\n\n48. \u03bc\u1f74 \u03b5\u1f30\u03ba\u1fc6 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03bc\u03b5\u03b3\u03af\u03c3\u03c4\u03c9\u03bd \u03c3\u03c5\u03bc\u03b2\u03b1\u03bb\u03ce\u03bc\u03b5\u03b8\u03b1.\n\n49. \u03c7\u03c1\u1f74 \u03b5\u1f56 \u03bc\u03ac\u03bb\u03b1 \u03c0\u03bf\u03bb\u03bb\u1ff6\u03bd \u1f35\u03c3\u03c4\u03bf\u03c1\u03b1\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03cc\u03c6\u03bf\u03c5\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9.\n\n50. \u03b3\u03bd\u03b1\u03c6\u03ad\u03c9\u03bd \u1f41\u03b4\u1f78\u03c2 \u03b5\u1f50\u03b8\u03b5\u1fd6\u03b1 \u03ba\u03b1\u1f76 \u03c3\u03ba\u03bf\u03bb\u03b9\u1f74 \u03bc\u03af\u03b1 \u1f10\u03c3\u03c4\u1f76 \u03ba\u03b1\u1f76 \u1f21 \u03b1\u1f50\u03c4\u03ae.\n\n51. \u1f44\u03bd\u03bf\u03b9 \u03c3\u03cd\u03c1\u03bc\u03b1\u03c4\u2019 \u1f02\u03bd \u1f15\u03bb\u03bf\u03b9\u03bd\u03c4\u03bf \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u1f22 \u03c7\u03c1\u03c5\u03c3\u03cc\u03bd.\n\n52. \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1 \u1f55\u03b4\u03c9\u03c1 \u03ba\u03b1\u03b8\u03b1\u03c1\u03ce\u03c4\u03b1\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u03bc\u03b9\u03b1\u03c1\u03ce\u03c4\u03b1\u03c4\u03bf\u03bd, \u1f30\u03c7\u03b8\u03cd\u03c3\u03b9 \u03bc\u1f72\u03bd \u03c0\u03cc\u03c4\u03b9\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76\n\u03c3\u03c9\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd, \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2 \u03b4\u1f72 \u1f04\u03c4\u03bf\u03c0\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f40\u03bb\u03ad\u03b8\u03c1\u03b9\u03bf\u03bd.\n\n53. Sues coeno, cohortales aves pulvere (vel cinere) lavari. 54. \u03b2\u03bf\u03c1\u03b2\u03cc\u03c1\u1ff3\n\u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd.\n\n55. \u03c0\u1fb6\u03bd \u1f11\u03c1\u03c0\u03b5\u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03b3\u1fc7 \u03bd\u03ad\u03bc\u03b5\u03c4\u03b1\u03b9.\n\n56 = 45.\n\n57. \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03ba\u1f78\u03bd \u03c4\u03b1\u1f50\u03c4\u03cc\u03bd.\n\n58. \u03bf\u1f31 \u1f30\u03b1\u03c4\u03c1\u03bf\u1f76 \u03c4\u03ad\u03bc\u03bd\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u03af\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b7 \u03b2\u03b1\u03c3\u03b1\u03bd\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u03ba\u1ff6\u03c2 \u03c4\u03bf\u1f7a\u03c2\n\u1f00\u03c1\u03c1\u03c9\u03c3\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2 \u1f10\u03c0\u03b1\u03b9\u03c4\u03b9\u1ff6\u03bd\u03c4\u03b1\u03b9 \u03bc\u03b7\u03b4\u03ad\u03bd\u2019 \u1f04\u03be\u03b9\u03bf\u03bd \u03bc\u03b9\u03c3\u03b8\u1f78\u03bd \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03b5\u03b9\u03bd \u03c0\u03b1\u03c1\u1f70 \u03c4\u1ff6\u03bd\n\u1f00\u03c1\u03c1\u03c9\u03c3\u03c4\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd.\n\n59. \u03c3\u03c5\u03bd\u03ac\u03c8\u03b5\u03b9\u03b1\u03c2 \u03bf\u1f56\u03bb\u03b1 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c7\u1f76 \u03bf\u1f56\u03bb\u03b1, \u03c3\u03c5\u03bc\u03c6\u03b5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03b4\u03b9\u03b1\u03c6\u03b5\u03c1\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, \u03c3\u03c5\u03bd\u1fb7\u03b4\u03bf\u03bd\n\u03b4\u03b9\u1fb7\u03b4\u03bf\u03bd\u00b7 \u1f10\u03ba \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f13\u03bd \u03ba\u03b1\u1f76 \u1f10\u03be \u1f11\u03bd\u1f78\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1.\n\n60. \u03b4\u03af\u03ba\u03b7\u03c2 \u03bf\u1f54\u03bd\u03bf\u03bc\u03b1 \u03bf\u1f50\u03ba \u1f02\u03bd \u1f94\u03b4\u03b5\u03c3\u03b1\u03bd, \u03b5\u1f30 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u1f74 \u1f26\u03bd.\n\n61. \u2020\u03c4\u1ff7 \u03bc\u1f72\u03bd \u03b8\u03b5\u1ff7 \u03ba\u03b1\u03bb\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03b3\u03b1\u03b8\u1f70 \u03ba\u03b1\u1f76 \u03b4\u03af\u03ba\u03b1\u03b9\u03b1, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u03b4\u1f72 \u1f03 \u03bc\u1f72\u03bd \u1f04\u03b4\u03b9\u03ba\u03b1\n\u1f51\u03c0\u03b5\u03b9\u03bb\u03ae\u03c6\u03b1\u03c3\u03b9\u03bd, \u1f03 \u03b4\u1f72 \u03b4\u03af\u03ba\u03b1\u03b9\u03b1.\u2020\n\n62. \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9 \u03c7\u03c1\u1f74 \u03c4\u1f78\u03bd \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03bd \u1f10\u03cc\u03bd\u03c4\u03b1 \u03be\u03c5\u03bd\u03cc\u03bd, \u03ba\u03b1\u1f76 \u03b4\u03af\u03ba\u03b7\u03bd \u1f14\u03c1\u03b9\u03bd\u00b7 \u03ba\u03b1\u1f76 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1\n\u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u03c4\u2019 \u1f14\u03c1\u03b9\u03bd \u03ba\u03b1\u1f76 \u2020\u03c7\u03c1\u03b5\u03ce\u03bc\u03b5\u03bd\u03b1\u2020.\n\n63. \u1f14\u03c3\u03c4\u03b9 \u03b3\u1f70\u03c1 \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03c2....\n\n64. \u03b8\u03ac\u03bd\u03b1\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9 \u1f41\u03ba\u03cc\u03c3\u03b1 \u1f10\u03b3\u03b5\u03c1\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u1f41\u03c1\u03b5\u03cc\u03bc\u03b5\u03bd, \u1f41\u03ba\u03cc\u03c3\u03b1 \u03b4\u1f72 \u03b5\u1f55\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f55\u03c0\u03bd\u03bf\u03c2.\n\n65. v. 19.\n\n66. \u03c4\u03bf\u1fe6 \u03b2\u03b9\u03bf\u1fe6 \u03bf\u1f54\u03bd\u03bf\u03bc\u03b1 \u03b2\u03af\u03bf\u03c2, \u1f14\u03c1\u03b3\u03bf\u03bd \u03b4\u1f72 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2.\n\n67. \u03b8\u03b5\u03bf\u1f76 \u03b8\u03bd\u03b7\u03c4\u03bf\u03af, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03b9, \u03b6\u1ff6\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd \u03c4\u1f78\u03bd \u03b4\u1f72\n\u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03b2\u03af\u03bf\u03bd \u03c4\u03b5\u03b8\u03bd\u03b5\u1ff6\u03c4\u03b5\u03c2.\n\n68. \u03c8\u03c5\u03c7\u1fc7\u03c3\u03b9 \u03b3\u1f70\u03c1 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 \u1f55\u03b4\u03c9\u03c1 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9, \u1f55\u03b4\u03b1\u03c4\u03b9 \u03b4\u1f72 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 \u03b3\u1fc6\u03bd \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9\u00b7 \u1f10\u03ba\n\u03b3\u1fc6\u03c2 \u03b4\u1f72 \u1f55\u03b4\u03c9\u03c1 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9, \u1f10\u03be \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2 \u03b4\u1f72 \u03c8\u03c5\u03c7\u03ae.\n\n69. \u1f41\u03b4\u1f78\u03c2 \u1f04\u03bd\u03c9 \u03ba\u03ac\u03c4\u03c9 \u03bc\u03af\u03b1 \u03ba\u03b1\u1f76 \u1f61\u03c5\u03c4\u03ae.\n\n70. \u03be\u03c5\u03bd\u1f78\u03bd \u1f00\u03c1\u03c7\u1f74 \u03ba\u03b1\u1f76 \u03c0\u03ad\u03c1\u03b1\u03c2.\n\n71. \u03c8\u03c5\u03c7\u1fc6\u03c2 \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u03b1 \u03bf\u1f50\u03ba \u1f02\u03bd \u1f10\u03be\u03b5\u03cd\u03c1\u03bf\u03b9\u03bf \u03c0\u1fb6\u03c3\u03b1\u03bd \u1f10\u03c0\u03b9\u03c0\u03bf\u03c1\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f41\u03b4\u03cc\u03bd.\n\n72. \u03c8\u03c5\u03c7\u1fc7\u03c3\u03b9 \u03c4\u03ad\u03c1\u03c8\u03b9\u03c2 \u1f51\u03b3\u03c1\u1fc7\u03c3\u03b9 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9.\n\n73. \u1f00\u03bd\u1f74\u03c1 \u1f41\u03ba\u03cc\u03c4\u2019 \u1f02\u03bd \u03bc\u03b5\u03b8\u03cd\u03c3\u03b8\u1fc3, \u1f04\u03b3\u03b5\u03c4\u03b1\u03b9 \u1f51\u03c0\u1f78 \u03c0\u03b1\u03b9\u03b4\u1f78\u03c2 \u1f00\u03bd\u03ae\u03b2\u03bf\u03c5 \u03c3\u03c6\u03b1\u03bb\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03bf\u1f50\u03ba\n\u1f10\u03c0\u03b1\u03af\u03c9\u03bd \u1f45\u03ba\u03b7 \u03b2\u03b1\u03af\u03bd\u03b5\u03b9, \u1f51\u03b3\u03c1\u1f74\u03bd \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u1f14\u03c7\u03c9\u03bd.\n\n74-76. \u03b1\u1f54\u03b7 \u03c8\u03c5\u03c7\u1f74 \u03c3\u03bf\u03c6\u03c9\u03c4\u03ac\u03c4\u03b7 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03af\u03c3\u03c4\u03b7.\n\n77. \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u1f45\u03ba\u03c9\u03c2 \u1f10\u03bd \u03b5\u1f50\u03c6\u03c1\u03cc\u03bd\u1fc3 \u03c6\u03ac\u03bf\u03c2, \u1f05\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9 \u1f00\u03c0\u03bf\u03c3\u03b2\u03ad\u03bd\u03bd\u03c5\u03c4\u03b1\u03b9.\n\n78. \u03c4\u03b1\u1f54\u03c4\u2019 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03b6\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03c4\u03b5\u03b8\u03bd\u03b7\u03ba\u03cc\u03c2, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f10\u03b3\u03c1\u03b7\u03b3\u03bf\u03c1\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03ba\u03b1\u03b8\u03b5\u1fe6\u03b4\u03bf\u03bd,\n\u03ba\u03b1\u1f76 \u03bd\u03ad\u03bf\u03bd \u03ba\u03b1\u1f76 \u03b3\u03b7\u03c1\u03b1\u03b9\u03cc\u03bd\u00b7 \u03c4\u03ac\u03b4\u03b5 \u03b3\u1f70\u03c1 \u03bc\u03b5\u03c4\u03b1\u03c0\u03b5\u03c3\u03cc\u03bd\u03c4\u03b1 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03ac \u1f10\u03c3\u03c4\u03b9 \u03ba\u1f00\u03ba\u03b5\u1fd6\u03bd\u03b1 \u03c0\u03ac\u03bb\u03b9\u03bd\n\u03bc\u03b5\u03c4\u03b1\u03c0\u03b5\u03c3\u03cc\u03bd\u03c4\u03b1 \u03c4\u03b1\u1fe6\u03c4\u03b1.\n\n79. \u03b1\u1f30\u1f7c\u03bd \u03c0\u03b1\u1fd6\u03c2 \u1f10\u03c3\u03c4\u03b9 \u03c0\u03b1\u03af\u03b6\u03c9\u03bd \u03c0\u03b5\u03c3\u03c3\u03b5\u03cd\u03c9\u03bd\u00b7 \u03c0\u03b1\u03b9\u03b4\u1f78\u03c2 \u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b7\u03af\u03b7.\n\n80. \u1f10\u03b4\u03b9\u03b6\u03b7\u03c3\u03ac\u03bc\u03b7\u03bd \u1f10\u03bc\u03b5\u03c9\u03c5\u03c4\u03cc\u03bd.\n\n81. \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u1fd6\u03c3\u03b9 \u03c4\u03bf\u1fd6\u03c3\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c3\u03b9 \u1f10\u03bc\u03b2\u03b1\u03af\u03bd\u03bf\u03bc\u03ad\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u1f10\u03bc\u03b2\u03b1\u03af\u03bd\u03bf\u03bc\u03b5\u03bd, \u03b5\u1f36\u03bc\u03ad\u03bd \u03c4\u03b5\n\u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u03b5\u1f36\u03bc\u03b5\u03bd.\n\n82. \u03ba\u03ac\u03bc\u03b1\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03bc\u03bf\u03c7\u03b8\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u1f04\u03c1\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n83. \u03bc\u03b5\u03c4\u03b1\u03b2\u03ac\u03bb\u03bb\u03bf\u03bd \u1f00\u03bd\u03b1\u03c0\u03b1\u03cd\u03b5\u03c4\u03b1\u03b9.\n\n84. \u03ba\u03b1\u1f76 \u1f41 \u03ba\u03c5\u03ba\u03b5\u1f7c\u03bd \u03b4\u03b9\u03af\u03c3\u03c4\u03b1\u03c4\u03b1\u03b9 \u03bc\u1f74 \u03ba\u03b9\u03bd\u03b5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2.\n\n85. \u03bd\u03ad\u03ba\u03c5\u03b5\u03c2 \u03ba\u03bf\u03c0\u03c1\u03af\u03c9\u03bd \u1f10\u03ba\u03b2\u03bb\u03b7\u03c4\u03cc\u03c4\u03b5\u03c1\u03bf\u03b9.\n\n86. \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b6\u03ce\u03b5\u03b9\u03bd \u1f10\u03b8\u03ad\u03bb\u03bf\u03c5\u03c3\u03b9 \u03bc\u03cc\u03c1\u03bf\u03c5\u03c2 \u03c4\u2019 \u1f14\u03c7\u03b5\u03b9\u03bd\u00b7 [\u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b4\u1f72 \u1f00\u03bd\u03b1\u03c0\u03b1\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9,]\n\u03ba\u03b1\u1f76 \u03c0\u03b1\u1fd6\u03b4\u03b1\u03c2 \u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03af\u03c0\u03bf\u03c5\u03c3\u03b9 \u03bc\u03cc\u03c1\u03bf\u03c5\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9.\n\n90. \u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u03b8\u03b5\u03cd\u03b4\u03bf\u03bd\u03c4\u03b1\u03c2 \u1f10\u03c1\u03b3\u03ac\u03c4\u03b1\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9 [\u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf\u1f7a\u03c2] \u03c4\u1ff6\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03ba\u03cc\u03c3\u03bc\u1ff3\n\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd.\n\n91. \u03be\u03c5\u03bd\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c0\u1fb6\u03c3\u03b9 \u03c4\u1f78 \u03c6\u03c1\u03bf\u03bd\u03ad\u03b5\u03b9\u03bd. \u03be\u1f7a\u03bd \u03bd\u03cc\u1ff3 \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b1\u03c2 \u1f30\u03c3\u03c7\u03c5\u03c1\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c7\u03c1\u1f74 \u03c4\u1ff7\n\u03be\u03c5\u03bd\u1ff7 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd, \u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1 \u03bd\u03cc\u03bc\u1ff3 \u03c0\u03cc\u03bb\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03bf\u03bb\u1f7a \u1f30\u03c3\u03c7\u03c5\u03c1\u03bf\u03c4\u03ad\u03c1\u03c9\u03c2. \u03c4\u03c1\u03ad\u03c6\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b3\u1f70\u03c1\n\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b5\u03b9\u03bf\u03b9 \u03bd\u03cc\u03bc\u03bf\u03b9 \u1f51\u03c0\u1f78 \u1f11\u03bd\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03af\u03bf\u03c5\u00b7 \u03ba\u03c1\u03b1\u03c4\u03ad\u03b5\u03b9 \u03b3\u1f70\u03c1 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf\u03bd\n\u1f41\u03ba\u03cc\u03c3\u03bf\u03bd \u1f10\u03b8\u03ad\u03bb\u03b5\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03be\u03b1\u03c1\u03ba\u03ad\u03b5\u03b9 \u03c0\u1fb6\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u03b9\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9.\n\n92. \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03b4\u2019 \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2 \u03be\u03c5\u03bd\u03bf\u1fe6, \u03b6\u03ce\u03bf\u03c5\u03c3\u03b9 \u03bf\u1f31 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f76 \u1f61\u03c2 \u1f30\u03b4\u03af\u03b7\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03bd.\n\n93. \u1fa7 \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u03b4\u03b9\u03b7\u03bd\u03b5\u03ba\u03ad\u03c9\u03c2 \u1f41\u03bc\u03b9\u03bb\u03ad\u03bf\u03c5\u03c3\u03b9, \u03c4\u03bf\u03cd\u03c4\u1ff3 \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9.\n\n94. \u03bf\u1f50 \u03b4\u03b5\u1fd6 \u1f65\u03c3\u03c0\u03b5\u03c1 \u03ba\u03b1\u03b8\u03b5\u03cd\u03b4\u03bf\u03bd\u03c4\u03b1\u03c2 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd.\n\n95. \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03b3\u03c1\u03b7\u03b3\u03bf\u03c1\u03cc\u03c3\u03b9\u03bd \u1f15\u03bd\u03b1 \u03ba\u03b1\u1f76 \u03ba\u03bf\u03b9\u03bd\u1f78\u03bd \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, \u03c4\u1ff6\u03bd \u03b4\u1f72 \u03ba\u03bf\u03b9\u03bc\u03c9\u03bc\u03ad\u03bd\u03c9\u03bd\n\u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03b5\u1f30\u03c2 \u1f34\u03b4\u03b9\u03bf\u03bd \u1f00\u03c0\u03bf\u03c3\u03c4\u03c1\u03ad\u03c6\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n96. \u1f26\u03b8\u03bf\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b5\u03b9\u03bf\u03bd \u03bc\u1f72\u03bd \u03bf\u1f50\u03ba \u1f14\u03c7\u03b5\u03b9 \u03b3\u03bd\u03ce\u03bc\u03b1\u03c2, \u03b8\u03b5\u1fd6\u03bf\u03bd \u03b4\u1f72 \u1f14\u03c7\u03b5\u03b9.\n\n97. \u1f00\u03bd\u1f74\u03c1 \u03bd\u03ae\u03c0\u03b9\u03bf\u03c2 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b5 \u03c0\u03c1\u1f78\u03c2 \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03bf\u03c2 \u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1 \u03c0\u03b1\u1fd6\u03c2 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bd\u03b4\u03c1\u03cc\u03c2.\n\n100. \u03bc\u03ac\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c7\u03c1\u1f74 \u03c4\u1f78\u03bd \u03b4\u1fc6\u03bc\u03bf\u03bd \u1f51\u03c0\u1f72\u03c1 \u03c4\u03bf\u1fe6 \u03bd\u03cc\u03bc\u03bf\u03c5 \u1f45\u03ba\u03c9\u03c2 \u1f51\u03c0\u1f72\u03c1 \u03c4\u03b5\u03af\u03c7\u03b5\u03bf\u03c2.\n\n101. \u03bc\u03cc\u03c1\u03bf\u03b9 \u03bc\u03ad\u03b6\u03bf\u03bd\u03b5\u03c2 \u03bc\u03ad\u03b6\u03bf\u03bd\u03b1\u03c2 \u03bc\u03bf\u03af\u03c1\u03b1\u03c2 \u03bb\u03b1\u03b3\u03c7\u03ac\u03bd\u03bf\u03c5\u03c3\u03b9.\n\n102. \u1f00\u03c1\u03b7\u03b9\u03c6\u03ac\u03c4\u03bf\u03c5\u03c2 \u03b8\u03b5\u03bf\u1f76 \u03c4\u03b9\u03bc\u1ff6\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9.\n\n103. \u1f55\u03b2\u03c1\u03b9\u03bd \u03c7\u03c1\u1f74 \u03c3\u03b2\u03b5\u03bd\u03bd\u03cd\u03b5\u03b9\u03bd \u1f22 \u03c0\u03c5\u03c1\u03ba\u03b1\u03b9\u03ae\u03bd.\n\n104. \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f41\u03ba\u03cc\u03c3\u03b1 \u03b8\u03ad\u03bb\u03bf\u03c5\u03c3\u03b9 \u03bf\u1f50\u03ba \u1f04\u03bc\u03b5\u03b9\u03bd\u03bf\u03bd. \u03bd\u03bf\u1fe6\u03c3\u03bf\u03c2 \u1f51\u03b3\u03af\u03b5\u03b9\u03b1\u03bd\n\u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5 \u1f21\u03b4\u1f7a \u03ba\u03b1\u1f76 \u1f00\u03b3\u03b1\u03b8\u03cc\u03bd, \u03bb\u03b9\u03bc\u1f78\u03c2 \u03ba\u03cc\u03c1\u03bf\u03bd, \u03ba\u03ac\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f00\u03bd\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03bd.\n\n105. \u03b8\u03c5\u03bc\u1ff7 \u03bc\u03ac\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c7\u03b1\u03bb\u03b5\u03c0\u03cc\u03bd\u00b7 \u1f45 \u03c4\u03b9 \u03b3\u1f70\u03c1 \u1f02\u03bd \u03c7\u03c1\u03b7\u03af\u03b6\u1fc3 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9, \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f60\u03bd\u03ad\u03b5\u03c4\u03b1\u03b9.\n\n106. \u2020\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03c0\u1fb6\u03c3\u03b9 \u03bc\u03ad\u03c4\u03b5\u03c3\u03c4\u03b9 \u03b3\u03b9\u03b3\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd\u2020.\n\n107. \u2020\u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd \u1f00\u03c1\u03b5\u03c4\u1f74 \u03bc\u03b5\u03b3\u03af\u03c3\u03c4\u03b7\u00b7 \u03ba\u03b1\u1f76 \u03c3\u03bf\u03c6\u03af\u03b7 \u1f00\u03bb\u03b7\u03b8\u03ad\u03b1 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u03ba\u03b1\u03c4\u1f70\n\u03c6\u03cd\u03c3\u03b9\u03bd \u1f10\u03c0\u03b1\u03af\u03bf\u03bd\u03c4\u03b1\u03c2\u2020.\n\n108-109. \u1f00\u03bc\u03b1\u03b8\u03af\u03b7\u03bd \u1f04\u03bc\u03b5\u03b9\u03bd\u03bf\u03bd \u03ba\u03c1\u03cd\u03c0\u03c4\u03b5\u03b9\u03bd\u00b7 \u1f14\u03c1\u03b3\u03bf\u03bd \u03b4\u1f72 \u1f10\u03bd \u1f00\u03bd\u03ad\u03c3\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u2019 \u03bf\u1f36\u03bd\u03bf\u03bd.\n\n110. \u03bd\u03cc\u03bc\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03b2\u03bf\u03c5\u03bb\u1fc7 \u03c0\u03b5\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f11\u03bd\u03cc\u03c2.\n\n111. \u03c4\u03af\u03c2 \u03b3\u1f70\u03c1 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03bd\u03cc\u03bf\u03c2 \u1f22 \u03c6\u03c1\u03ae\u03bd; [\u03b4\u03ae\u03bc\u03c9\u03bd] \u1f00\u03bf\u03b9\u03b4\u03bf\u1fd6\u03c3\u03b9 \u1f15\u03c0\u03bf\u03bd\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03ac\u03bb\u1ff3\n\u03c7\u03c1\u03ad\u03c9\u03bd\u03c4\u03b1\u03b9 \u1f41\u03bc\u03af\u03bb\u1ff3, \u03bf\u1f50\u03ba \u03b5\u1f30\u03b4\u03cc\u03c4\u03b5\u03c2 \u1f45\u03c4\u03b9 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f76 \u03ba\u03b1\u03ba\u03bf\u1f76, \u1f40\u03bb\u03af\u03b3\u03bf\u03b9 \u03b4\u1f72 \u1f00\u03b3\u03b1\u03b8\u03bf\u03af. \u03b1\u1f31\u03c1\u03b5\u1fe6\u03bd\u03c4\u03b1\u03b9\n\u03b3\u1f70\u03c1 \u1f13\u03bd \u1f00\u03bd\u03c4\u03af\u03b1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03bf\u1f31 \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03b9, \u03ba\u03bb\u03ad\u03bf\u03c2 \u1f00\u03ad\u03bd\u03b1\u03bf\u03bd \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd, \u03bf\u1f31 \u03b4\u1f72 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f76\n\u03ba\u03b5\u03ba\u03cc\u03c1\u03b7\u03bd\u03c4\u03b1\u03b9 \u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1 \u03ba\u03c4\u03ae\u03bd\u03b5\u03b1.\n\n112. \u1f10\u03bd \u03a0\u03c1\u03b9\u03ae\u03bd\u1fc3 \u0392\u03af\u03b1\u03c2 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f41 \u03a4\u03b5\u03c5\u03c4\u03ac\u03bc\u03b5\u03c9 \u03bf\u1f57 \u03c0\u03bb\u03ad\u03c9\u03bd \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f22 \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd.\n\n113. \u03b5\u1f37\u03c2 \u1f10\u03bc\u03bf\u1f76 \u03bc\u03cd\u03c1\u03b9\u03bf\u03b9, \u1f10\u1f70\u03bd \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03b9\u03c2 \u1f96.\n\n114. \u1f04\u03be\u03b9\u03bf\u03bd \u1f18\u03c6\u03b5\u03c3\u03af\u03bf\u03b9\u03c2 \u1f21\u03b2\u03b7\u03b4\u1f78\u03bd \u1f00\u03c0\u03ac\u03b3\u03be\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c0\u1fb6\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u1f00\u03bd\u03ae\u03b2\u03bf\u03b9\u03c2 \u03c4\u1f74\u03bd \u03c0\u03cc\u03bb\u03b9\u03bd\n\u03ba\u03b1\u03c4\u03b1\u03bb\u03b9\u03c0\u03b5\u1fd6\u03bd, \u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2 \u1f19\u03c1\u03bc\u03cc\u03b4\u03c9\u03c1\u03bf\u03bd \u1f04\u03bd\u03b4\u03c1\u03b1 \u1f11\u03c9\u03c5\u03c4\u1ff6\u03bd \u1f40\u03bd\u03ae\u03b9\u03c3\u03c4\u03bf\u03bd \u1f10\u03be\u03ad\u03b2\u03b1\u03bb\u03bf\u03bd, \u03c6\u03ac\u03bd\u03c4\u03b5\u03c2\u00b7\n\u1f21\u03bc\u03ad\u03c9\u03bd \u03bc\u03b7\u03b4\u1f72 \u03b5\u1f37\u03c2 \u1f40\u03bd\u03ae\u03b9\u03c3\u03c4\u03bf\u03c2 \u1f14\u03c3\u03c4\u03c9, \u03b5\u1f30 \u03b4\u1f72 \u03bc\u03ae, \u1f04\u03bb\u03bb\u1fc3 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u2019 \u1f04\u03bb\u03bb\u03c9\u03bd.\n\n115. \u03ba\u03cd\u03bd\u03b5\u03c2 \u03ba\u03b1\u1f76 \u03b2\u03b1\u03cd\u03b6\u03bf\u03c5\u03c3\u03b9 \u1f43\u03bd \u1f02\u03bd \u03bc\u1f74 \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03c9\u03c3\u03b9.\n\n116. \u1f00\u03c0\u03b9\u03c3\u03c4\u03af\u1fc3 \u03b4\u03b9\u03b1\u03c6\u03c5\u03b3\u03b3\u03ac\u03bd\u03b5\u03b9 \u03bc\u1f74 \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n117. \u03b2\u03bb\u1f70\u03be \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03c0\u1f76 \u03c0\u03b1\u03bd\u03c4\u1f76 \u03bb\u03cc\u03b3\u1ff3 \u1f10\u03c0\u03c4\u03bf\u1fc6\u03c3\u03b8\u03b1\u03b9 \u03c6\u03b9\u03bb\u03ad\u03b5\u03b9.\n\n118. \u03b4\u03bf\u03ba\u03b5\u03cc\u03bd\u03c4\u03c9\u03bd \u1f41 \u03b4\u03bf\u03ba\u03b9\u03bc\u03ce\u03c4\u03b1\u03c4\u03bf\u03c2 \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9 \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd\u00b7 \u03ba\u03b1\u1f76 \u03bc\u03ad\u03bd\u03c4\u03bf\u03b9 \u03ba\u03b1\u1f76 \u03b4\u03af\u03ba\u03b7\n\u03ba\u03b1\u03c4\u03b1\u03bb\u03ae\u03c8\u03b5\u03c4\u03b1\u03b9 \u03c8\u03b5\u03c5\u03b4\u03ad\u03c9\u03bd \u03c4\u03ad\u03ba\u03c4\u03bf\u03bd\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b1\u03c2.\n\n119. \u03c4\u1f78\u03bd \u1f4d\u03bc\u03b7\u03c1\u03bf\u03bd \u1f04\u03be\u03b9\u03bf\u03bd \u1f10\u03ba \u03c4\u1ff6\u03bd \u1f00\u03b3\u03ce\u03bd\u03c9\u03bd \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1fe5\u03b1\u03c0\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9, \u03ba\u03b1\u1f76\n\u1f08\u03c1\u03c7\u03af\u03bb\u03bf\u03c7\u03bf\u03bd \u1f41\u03bc\u03bf\u03af\u03c9\u03c2.\n\n121. \u1f26\u03b8\u03bf\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u1ff3 \u03b4\u03b1\u03af\u03bc\u03c9\u03bd.\n\n122. \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03bc\u03ad\u03bd\u03b5\u03b9 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae\u03c3\u03b1\u03bd\u03c4\u03b1\u03c2 \u1f05\u03c3\u03c3\u03b1 \u03bf\u1f50\u03ba \u1f14\u03bb\u03c0\u03bf\u03bd\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u1f72 \u03b4\u03bf\u03ba\u03ad\u03bf\u03c5\u03c3\u03b9.\n\n123. \u1f14\u03bd\u03b8\u03b1 \u2020\u03b4\u03b5\u03cc\u03bd\u03c4\u03b9\u2020 \u1f10\u03c0\u03b1\u03bd\u03af\u03c3\u03c4\u03b1\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c6\u03cd\u03bb\u03b1\u03ba\u03b1\u03c2 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f10\u03b3\u03b5\u03c1\u03c4\u1f76 \u03b6\u03ce\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76\n\u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd.\n\n124. \u03bd\u03c5\u03ba\u03c4\u03b9\u03c0\u03cc\u03bb\u03bf\u03b9, \u03bc\u03ac\u03b3\u03bf\u03b9, \u03b2\u03ac\u03ba\u03c7\u03bf\u03b9, \u03bb\u1fc6\u03bd\u03b1\u03b9, \u03bc\u03cd\u03c3\u03c4\u03b1\u03b9.\n\n125. \u03c4\u1f70 \u03b3\u1f70\u03c1 \u03bd\u03bf\u03bc\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03b1 \u03ba\u03b1\u03c4\u2019 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03b1 \u1f00\u03bd\u03b9\u03b5\u03c1\u03c9\u03c3\u03c4\u1f76 \u03bc\u03c5\u03b5\u1fe6\u03bd\u03c4\u03b1\u03b9.\n\n126 = 130_b_.\n\n127. \u03b5\u1f30 \u03bc\u1f74 \u03b3\u1f70\u03c1 \u0394\u03b9\u03bf\u03bd\u03cd\u03c3\u1ff3 \u03c0\u03bf\u03bc\u03c0\u1f74\u03bd \u1f10\u03c0\u03bf\u03b9\u03b5\u1fe6\u03bd\u03c4\u03bf \u03ba\u03b1\u1f76 \u1f55\u03bc\u03bd\u03b5\u03bf\u03bd \u1f86\u03c3\u03bc\u03b1 \u03b1\u1f30\u03b4\u03bf\u03af\u03bf\u03b9\u03c3\u03b9,\n\u1f00\u03bd\u03b1\u03b9\u03b4\u03ad\u03c3\u03c4\u03b1\u03c4\u03b1 \u03b5\u1f34\u03c1\u03b3\u03b1\u03c3\u03c4\u2019 \u1f04\u03bd\u00b7 \u1f61\u03c5\u03c4\u1f78\u03c2 \u03b4\u1f72 \u1f0c\u03b9\u03b4\u03b7\u03c2 \u03ba\u03b1\u1f76 \u0394\u03b9\u03cc\u03bd\u03c5\u03c3\u03bf\u03c2, \u1f45\u03c4\u03b5\u1ff3 \u03bc\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76\n\u03bb\u03b7\u03bd\u03b1\u03af\u03b6\u03bf\u03c5\u03c3\u03b9.\n\n129. \u1f04\u03ba\u03b5\u03b1.\n\n130. \u03ba\u03b1\u03b8\u03b1\u03af\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b4\u1f72 \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9 \u03bc\u03b9\u03b1\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f02\u03bd \u03b5\u1f34 \u03c4\u03b9\u03c2 \u1f10\u03c2 \u03c0\u03b7\u03bb\u1f78\u03bd\n\u1f10\u03bc\u03b2\u1f70\u03c2 \u03c0\u03b7\u03bb\u1ff7 \u1f00\u03c0\u03bf\u03bd\u03af\u03b6\u03bf\u03b9\u03c4\u03bf. \u03bc\u03b1\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b4\u2019 \u1f02\u03bd \u03b4\u03bf\u03ba\u03bf\u03af\u03b7, \u03b5\u1f34 \u03c4\u03b9\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd\n\u1f10\u03c0\u03b9\u03c6\u03c1\u03ac\u03c3\u03b1\u03b9\u03c4\u03bf \u03bf\u1f55\u03c4\u03c9 \u03c0\u03bf\u03b9\u03ad\u03bf\u03bd\u03c4\u03b1. \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u1f00\u03b3\u03ac\u03bb\u03bc\u03b1\u03c3\u03b9 \u03c4\u03bf\u03c5\u03c4\u03ad\u03bf\u03b9\u03c3\u03b9 \u03b5\u1f54\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9, \u1f41\u03ba\u03bf\u1fd6\u03bf\u03bd\n\u03b5\u1f34 \u03c4\u03b9\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03b4\u03cc\u03bc\u03bf\u03b9\u03c3\u03b9 \u03bb\u03b5\u03c3\u03c7\u03b7\u03bd\u03b5\u03cd\u03bf\u03b9\u03c4\u03bf, \u03bf\u1f54 \u03c4\u03b9 \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03c9\u03bd \u03b8\u03b5\u03bf\u1f7a\u03c2 \u03bf\u1f50\u03b4\u2019 \u1f25\u03c1\u03c9\u03b1\u03c2 \u03bf\u1f35\u03c4\u03b9\u03bd\u03ad\u03c2\n\u03b5\u1f30\u03c3\u03b9.\n\n130_a_. \u03b5\u1f30 \u03b8\u03b5\u03bf\u03af \u03b5\u1f30\u03c3\u03b9, \u1f35\u03bd\u03b1 \u03c4\u03af \u03b8\u03c1\u03b7\u03bd\u03ad\u03b5\u03c4\u03b5 \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2; \u03b5\u1f30 \u03b4\u1f72 \u03b8\u03c1\u03b7\u03bd\u03ad\u03b5\u03c4\u03b5 \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2,\n\u03bc\u03b7\u03ba\u03ad\u03c4\u03b9 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2 \u1f21\u03b3\u03ad\u03b5\u03c3\u03b8\u03b5 \u03b8\u03b5\u03bf\u03cd\u03c2.\n\n\nSPURIOUS FRAGMENTS.\n\n131. \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c8\u03c5\u03c7\u1ff6\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03c9\u03bd \u03c0\u03bb\u03ae\u03c1\u03b7.\n\n132. \u03c4\u03ae\u03bd \u03c4\u03b5 \u03bf\u1f34\u03b7\u03c3\u03b9\u03bd \u1f31\u03b5\u03c1\u1f70\u03bd \u03bd\u03cc\u03c3\u03bf\u03bd \u1f14\u03bb\u03b5\u03b3\u03b5 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f45\u03c1\u03b1\u03c3\u03b9\u03bd \u03c8\u03b5\u03cd\u03b4\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n133. \u1f10\u03b3\u03ba\u03b1\u03bb\u03c5\u03c0\u03c4\u03ad\u03bf\u03c2 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u1f41 \u03bc\u03b1\u03c4\u03b1\u03af\u03c9\u03c2 \u1f10\u03bd \u03b4\u03cc\u03be\u1fc3 \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2.\n\n134. \u03bf\u1f34\u03b7\u03c3\u03b9\u03c2 \u03c0\u03c1\u03bf\u03ba\u03bf\u03c0\u1fc6\u03c2 \u1f10\u03b3\u03ba\u03bf\u03c0\u1f74 \u03c0\u03c1\u03bf\u03ba\u03bf\u03c0\u1fc6\u03c2.\n\n135. \u03c4\u1f74\u03bd \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1\u03bd \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f25\u03bb\u03b9\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b5\u03c0\u03b1\u03b9\u03b4\u03b5\u03c5\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2.\n\n136. \u1f21 \u03b5\u1f54\u03ba\u03b1\u03b9\u03c1\u03bf\u03c2 \u03c7\u03ac\u03c1\u03b9\u03c2 \u03bb\u03b9\u03bc\u1ff7 \u03ba\u03b1\u03b8\u03ac\u03c0\u03b5\u03c1 \u03c4\u03c1\u03bf\u03c6\u1f74 \u1f01\u03c1\u03bc\u03cc\u03c4\u03c4\u03bf\u03c5\u03c3\u03b1 \u03c4\u1f74\u03bd \u03c4\u1fc6\u03c2 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f14\u03bd\u03b4\u03b5\u03b9\u03b1\u03bd\n\u1f30\u1fb6\u03c4\u03b1\u03b9.\n\n137. \u03c3\u03c5\u03bd\u03c4\u03bf\u03bc\u03c9\u03c4\u03ac\u03c4\u03b7\u03bd \u1f41\u03b4\u1f78\u03bd \u1f41 \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd \u03b5\u1f30\u03c2 \u03b5\u1f50\u03b4\u03bf\u03be\u03af\u03b1\u03bd \u03c4\u1f78 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u1f00\u03b3\u03b1\u03b8\u03cc\u03bd.\n\n\n_Sources and Critical Notes._\n\n1. Hipp. _Ref. haer._ ix. 9 (cf. Philo, _Leg. all._ iii. 3, p. 88).\n\n    \u03bb\u03cc\u03b3\u03bf\u03c5 Bernays, \u03b4\u03cc\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2 MS., Bgk.: \u03b5\u1f36\u03bd\u03b1\u03b9 Miller, \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9 MS.,\n    Bern. Bgk.\n\n2. Sext. Emp. _adv. math._ vii. 132; (except last clause) Hipp. _Ref.\nhaer._ ix. 9. In part: Arist. _Rhet._ iii. 5, 1407 b 14; Clem. Al.\n_Strom._ v. 14, p. 716 (= Euseb. _P. E._ xiii. 13, p. 680); Amelius in\nEuseb. _P. E._ xi. 19, p. 540. (and elsewhere). Cf. Philo, _Quis rer.\ndiv. haer._ 43, p. 505; Joh. Sic. in Walz, _Rhett. Gr._ vi. p. 95.\n\n    \u03c4\u03bf\u1fe6 \u03b4\u03ad\u03bf\u03bd\u03c4\u03bf\u03c2 vulg. except Sext. Emp.: \u03be\u03b5\u03c4\u03bf\u1f76 (for \u1f00\u03be\u03cd\u03bd\u03b5\u03c4\u03bf\u03b9) MS.\n    Hipp.: \u1f00\u03c0\u03b5\u03af\u03c1\u03bf\u03b9\u03c3\u03b9 Bern., \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03b9 \u03b5\u1f30\u03c3\u1f76\u03bd Hipp., \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03b9 Sext. Emp.\n\n3. Clem. Al. _Strom._ v. 14, p. 718 (Euseb. _P. E._ xiii. 13, p. 681);\nTheod. _Ther._ i. 13, 49: \u1f00\u03c0\u03b9\u03ad\u03bd\u03b1\u03b9 MS. Clem.\n\n4. Sext. Emp. _adv. math._ viii. 126; Stob. _Flor._ iv. 56; cf. Diog.\nLaer. ix. 7.\n\n5. Clem. Al. _Strom._ ii. 2, p. 432; cf. M. Antoninus, iv. 46.\n\n    \u1f41\u03ba\u03cc\u03c3\u03bf\u03b9\u03c2 Gataker, \u1f41\u03ba\u03cc\u03c3\u03bf\u03b9 vulg.: \u1f10\u03b3\u03ba\u03c5\u03c1\u03ad\u03bf\u03c5\u03c3\u03b9 Schuster,\n    \u1f10\u03b3\u03ba\u03c5\u03c1\u03c3\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd vulg.\n\n6. Clem. Al. _Strom._ ii. 5, p. 442.\n\n7. Clem. Al. _Strom._ ii. 4, p. 437; Theod. _Ther._ i. p. 15, 51.\n\n    \u1f14\u03bb\u03c0\u03b7\u03c3\u03b8\u03b5 Steph., \u1f14\u03bb\u03c0\u03b7\u03b1\u03b9 Byw. Schus.: \u1f10\u03be\u03b5\u03c5\u03c1\u03ae\u03c3\u03b5\u03c4\u03b5 Steph.,\n    \u1f10\u03be\u03b5\u03c5\u03c1\u03ae\u03c3\u03b5\u03b9\u03c2 Schus. On punctuation v. Gomperz, _Archiv f. d. G.\n    d. Phil._ i. 100.\n\n8. Clem. Al. _Strom._ iv. 2, p. 565; Theod. _Ther._ i. p. 15, 52.\n\n9. Suidas, under \u1f00\u03bc\u03c6\u03b9\u03c3\u03b2\u03b1\u03c4\u03b5\u1fd6\u03bd and \u1f00\u03b3\u03c7\u03b9\u03b2\u03b1\u03c4\u03b5\u1fd6\u03bd.\n\n10. Themist. _Or._ v. p. 69 (xii. p. 159). Cf. Philo, _Qu. in gen._ iv.\n1 p. 237, _de profug._ 32, p. 573, _de somn._ i. 2, p. 621, _de spec.\nlegg._ 8, p. 344; Julian, _Or._ vii. p. 216 C.\n\n11. Plut. _de pyth. orac._ 21, p. 404 E; Stob. _Flor._ v. 72, lxxxi. 17;\nIambl. _de myst._ iii. 15. Cf. Lucian, _vit. auct._ 14.\n\n    \u03c4\u1f78 \u03bc\u03b1\u03bd\u03c4\u03b5\u1fd6\u03bf\u03bd appears only in Plutarch, and should probably be\n    omitted.\n\n12. Plut. _de pyth. or._ 6, p. 397 A. Cf. Clem. Al. _Strom._ i. 15, p.\n358; Iambl. _de myst._ iii. 8; Pseudo-Herakl. _Epist._ viii.\n\n13. Hipp. _Ref. haer._ ix. 9.\n\n    MS. \u1f45\u03c3\u03bf\u03bd, corr. Miller.\n\n14. Polyb. iv. 40.\n\n15. Polyb. xii. 27; cf. Hdt. i.\n\n16. Diog. Laer. ix. 1. First part: Aul. Gell. _N. A._ praef. 12; Clem.\nAl. _Strom._ i. 19, p. 373: Athen. xiii. p. 610 B: Julian, _Or._ vi. p.\n187 D; Proklos in Tim. 31 F.\n\n    \u03c0\u03bf\u03bb\u03c5\u03bc\u03b1\u03b8\u1fc6 MSS. Clem. Athen.\n\n17. Diog. Laer. viii. 6. Cf. Clem. Al. _Strom._ i. 21, p. 396.\n\n    Schleiermacher omits \u1f10\u03ba\u03bb\u03b5\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4. \u03c4. \u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c6\u1f70\u03c2: Vulg.\n    \u1f10\u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03c4\u03bf \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6, the text is from Laurent. ed. Cobet: Casaubon\n    \u03ba\u03b1\u03bb\u03bf\u03c4\u03b5\u03c7\u03bd\u03af\u03b7\u03bd.\n\n18. Stob. _Flor._ iii. 81.\n\n19. Laer. Diog. ix. 1; Plut. _de Is._ 77, p. 382 C. Cf. Kleanthes, _H.\nZ._ 36; Pseudo-Linos, 13, Mul. Byw. 65; Clem. Al. _Strom._ v. 14, p. 718\n(Euseb. _P. E._ xiii. 13, p. 681); Cf. Bernays, _Rhein. Mus._ ix. 256.\nThe fragments are combined by Gomperz, l. c.\n\n    \u1f25\u03c4\u03b5 \u03bf\u1f31 \u1f10\u03b3\u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u03ae\u03c3\u03b5\u03b9 Diog. Laer., \u03c4\u03bf\u1fe6 \u03c6\u03c1\u03bf\u03bd\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2 \u1fa7 \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1fb6\u03c4\u03b1\u03b9 \u03c4\u1f78\n    \u03c3\u03cd\u03bc\u03c0\u03b1\u03bd, Plut., \u03b3\u03bd\u03ce\u03bc\u03b7\u03c2 \u1f97 ... \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1fb7\u03c2. Kleanth.\n\n20. Clem. Al. _Strom._ v. 14, p. 711 (Euseb. _P. E._ xiii. 13, p. 676).\nFirst clause: Plut. _de anim. procr._ 5, p. 1014 A. Last clause: Sim. in\nArist. _de coelo_, p. 132, Kars.; Olympiod. in Plat. _Phaed._ p. 201,\nFinc. Bywater traces the thought through writers of Stoical school.\n\n    \u03bc\u03ad\u03c4\u03c1\u1ff3 Euseb. ed. Steph. p. 132.\n\n21. Clem. Al. _Strom._ v. 14, p. 712 (Euseb. _P. E._ xiii. 13, p. 676).\nCf. Hipp. _Ref. haer._ vi. 17.\n\n    \u03c0\u1fe6\u03c1 \u03c4\u03c1\u03bf\u03c0\u1f70\u03c2 Eus. D, \u03c0\u03c5\u03c1\u1f78\u03c2 \u03c4\u03c1\u03bf\u03c0\u1f70\u03c2 Eus. F G, ed. Steph.: \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1\n    Eus. F.; elsewhere \u03b8\u03b1\u03bb\u03ac\u03c3\u03c3\u03b7\u03c2.\n\n22. Plut. _de EI_ 8, p. 388 E; cf. Philo, _de incor. mun._ 21, p. 508;\nDiog. Laer. ix. 8; Herakl. _alleg. Hom._ 43; Euseb. _P. E._ xiv. 3, p.\n720 &c. Probably only the word \u1f00\u03bc\u03b5\u03af\u03b2\u03bf\u03bc\u03b1\u03b9 comes from Herakleitos; cf. the\ntwo forms of Fr. 31 in Plutarch.\n\n23. Clem. Al. _Strom._ v. 14, p. 712 (Euseb. _P. E._ xiii. 13, p. 676).\n\n    Euseb. omits \u03b3\u1fc6, Schuster reads \u03b3\u1fc6\u03bd: \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd Eus., \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd Clem.\n\n24. Philo, _Leg. all._ iii. 3, p. 88, _de vict._ 6, p. 242; Hipp. _Ref.\nhaer._ ix. 10. Cf. Plut. _de EI_ 9, p. 389 C.\n\n25. Maxim. Tyr. xli. 4, p. 489. Cf. M. Antoninus, iv. 46. Plut. _de EI_\n18, p. 392 C (Eus. _P. E._ xi. 11, p. 528) and _de prim. frig._ 10, p.\n949 A, gives simply \u03c0\u03c5\u03c1\u1f78\u03c2 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 \u1f00\u03ad\u03c1\u03bf\u03c2 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2.\n\n26. Hipp. _Ref. haer._ ix. 10.\n\n27. Clem. Al. _Paedag._ ii. 10, p. 229. \u03c4\u03b9\u03c2, \u03c4\u03b9\u03bd\u03b1 Schleierm., \u03c4\u03b9 Gataker.\n\n28. Hipp. _Ref. haer._ ix. 10. Cf. Klean. _H. Z._ 10. Philodem. _de\npiet._ p. 70, Gomp.\n\n29. Plut. _de exil._ 11, p. 604 A; _de Iside_ 48, p. 370 D. Cf. Hipp.\n_Ref. haer._ vi. 26; Iambl. _Prot._ 21, p. 132.\n\n    Pseudo-Herakl. _Ep._ ix. reads \u03c0\u03bf\u03bb\u03bb\u03b1\u1f76 \u03b4\u03af\u03ba\u03b7\u03c2 \u1f18\u03c1\u03b9\u03bd\u03cd\u03b5\u03c2,\n    \u1f01\u03bc\u03b1\u03c1\u03c4\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u03c6\u03cd\u03bb\u03b1\u03ba\u03b5\u03c2: Plut. 370 D reads \u03bb\u03b1\u03bd\u03b8\u03ac\u03bd\u03b5\u03b9\u03bd \u03c6\u03b7\u03c3\u1f76 \u03c4\u1fc7 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd\n    \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03b9 \u03ba\u03b1\u03c4\u03b1\u03c1\u03ce\u03bc\u03b5\u03bd\u03bf\u03bd, \u1f10\u03ba \u03bc\u03ac\u03c7\u03b7\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03c4\u03b9\u03c0\u03b1\u03b8\u03b5\u03af\u03b1\u03c2 \u03c4\u1f74\u03bd \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd\n    \u1f10\u03c7\u03cc\u03bd\u03c4\u03c9\u03bd; \u1f25\u03bb\u03b9\u03bf\u03bd \u03b4\u1f72 \u03bc\u1f74 \u1f51\u03c0\u03b5\u03c1\u03b2\u03ae\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03c1\u03bf\u03c3\u03ae\u03ba\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f45\u03c1\u03bf\u03c5\u03c2\u00b7 \u03b5\u1f30 \u03b4\u1f72\n    \u03bc\u03ae, \u03b3\u03bb\u03ce\u03c4\u03c4\u03b1\u03c2 [\u03ba\u03bb\u1ff6\u03b8\u03b1\u03c2, Hubman] \u03bc\u03b9\u03bd \u03b4\u03af\u03ba\u03b7\u03c2 \u1f10\u03c0\u03b9\u03ba\u03bf\u03cd\u03c1\u03bf\u03c5\u03c2 \u1f10\u03be\u03b5\u03c5\u03c1\u03ae\u03c3\u03b5\u03b9\u03bd.\n\n30. Strabo, i. 6, p. 3. Vulg. adds \u03b3\u1f70\u03c1 after \u1f20\u03bf\u1fe6\u03c2.\n\n31. Plut. _Ag. et ign._ 7, p. 957 A. Cf. Plut. _de fort._ 3, p. 98; Clem.\nAl. _Prot._ 11, p. 87; _Somn. Scip._ 1, 20.\n\n32. Arist. _Met._ ii. 2, p. 355 a 9; Alexander Aph. in _Met._ l. l. 93\na; Olymp. in _Met._ l. l.; Prokl. in _Tim._ p. 334 B. Cf. Plotin. _Enn._\nii. 1, p. 97; Plato, _Polit._ vi. p. 498 B (and Schol.); Olymp. in Plat.\n_Phaed._ p. 201 Finc.\n\n33. Diog. Laer. i. 23 yields no fragment.\n\n34, Plut. _Quaes. Plat._ viii. 4, p. 1007 E. Cf. Plut. _de def. orac._\n12, p. 416 A; M. Antonin. ix. 3.\n\n35. Hipp. _Ref. haer._ ix. 10. MSS. \u03b5\u1f50\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd, corr. Miller.\n\n36. Hipp. _Ref. haer._ ix. 10 (cf. v. 21).\n\n    After \u03bb\u03b9\u03bc\u03cc\u03c2 Bergk inserts from Hippolytos \u03c4\u1f00\u03bd\u03b1\u03bd\u03c4\u03af\u03b1 \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1 \u1f61\u03c5\u03c4\u1f78\u03c2\n    \u03bd\u03cc\u03bf\u03c2. Bergk adds \u03bf\u1f36\u03bd\u03bf\u03c2 after \u1f45\u03ba\u03c9\u03c3\u03c0\u03b5\u03c1, Schuster after \u03b8\u03c5\u03ce\u03bc\u03b1\u03c3\u03b9;\n    Bernays suggests \u03b8\u03cd\u03c9\u03bc\u03b1 after \u03c3\u03c5\u03bc\u03bc\u03b9\u03b3\u1fc7, Zeller \u1f00\u1f74\u03c1, Diels \u03c0\u1fe6\u03c1.\n    MSS. read \u03c3\u03c5\u03bc\u03bc\u03b9\u03b3\u1fc6.\n\n37. Arist. _de sensu_ 5, p. 443 a 21.\n\n38. Plut. _de fac. in orbe lun._ 28, p. 943 E. Patin, _Einheitslehre_,\np. 23, points out that this so-called fragment is probably due to a\nmisunderstanding of the passage in Aristotle (Fr. 37).\n\n39. Schol. Tzetz. ad Exeg. in Iliad. p. 126, Hermann. Cf. Hippokrates,\n\u03c0\u03b5\u03c1\u1f76 \u03b4\u03b9\u03b1\u03af\u03c4\u03b7\u03c2 1, 21; Pseudo-Herakl. _Epist._ v.\n\n40. Plut. _de EI_ 18, p. 392 B. V. Pseudo-Herakl. _Epist._ vi.\n\n41. Plut. _Quaes. nat._ 2, p. 912 A. First half: Plato, _Krat._ 402 A;\nArist. _Metaph._ xiv. 5, p. 1010 a 13; Plut. _de sera num. vind._ 15, p.\n559 C; _de EI_ 18, p. 392 A; Simplic. in Arist. _Phys._ 17 p. 77, 32;\nIbid. f. 308 v.\n\n    Plato and Simpl. read \u1f10\u03c2 \u03c4\u1f78\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03c0\u03bf\u03c4\u03b1\u03bc\u03cc\u03bd. Byw. inserts \u03ba\u03b1\u1f76\n    \u1f15\u03c4\u03b5\u03c1\u03b1; cf. his fr. 42 _infra_.\n\n42. Arius Didymus in Euseb. _P. E._ xv. 20, p. 821. [Cf. Sext. Emp.\n_Pyrrh. hyp._ iii. 115.] \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u1fd6\u03c3\u03b9 \u03c4\u03bf\u1fd6\u03c3\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c3\u03b9 \u1f10\u03bc\u03b2\u03b1\u03af\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd \u1f15\u03c4\u03b5\u03c1\u03b1 \u03ba\u03b1\u1f76\n\u1f15\u03c4\u03b5\u03c1\u03b1 \u1f55\u03b4\u03b1\u03c4\u03b1 \u1f10\u03c0\u03b9\u03c1\u03c1\u03b5\u1fd6.\n\n43. Simpl. in Arist. _Cat._ p. 104 \u0394 ed. Basil. (Scholl. in Arist. 88\nb 28); Schol. Ven. ad _Il._ xviii. 107, and Eustath. p. 1133, 56. Cf.\nArist. _Eth. Eud._ vii. 1, p. 1235 a 26; Plutarch _de Isid._ 48, 370 D;\nNumen. in Chalcid. on Tim. 295.\n\n44. Hipp. _Ref. haer._ ix. 9. First part: Plut. _de Iside_ 48, p. 370\nD; Prok on _Tim._ 54 A (cf. 24. B); Lucian, _quomodo hist. consc._ 2;\n_Icar._ 8.\n\n45. Hipp. _Ref. haer._ ix. 9. Cf. Plato, _Symp._ 187 A, _Soph._ 242 D;\nPlut. _de anim. procr._ 27, p. 1026 B.\n\n    MSS. \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03ad\u03b5\u03b9\u03bd, corr. Miller. Cf. (Bywater 56) Plut. _de\n    tranq._ 15, 473; _de Is._ 45, 369; Porphyr. _de ant. nym._ 29;\n    Simpl. _Phys._ 11 r 50, 11. These writers give \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03bf\u03bd\u03bf\u03c2;\n    \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03c1\u03bf\u03c0\u03bf\u03c2 is probably from Parmenides v. 59; Plutarch inserts\n    \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5.\n\n46. Arist. _Eth. Nic._ viii. 2, p. 1155 b 14. Cf. Theophr. _Metaph._ 15;\nArist. _Eth. Eud._ vii. 1; 1235 a 13. These are rather summary phrases\nthan quotations.\n\n47. Plut. _de anim. procr._ 27, p. 1026 C; Hipp. _Ref. haer._ ix. 9-10.\n\n48. Diog. Laer. ix. 73.\n\n49. Clem. Al. _Strom._ v. 14, p. 733.\n\n50. Hipp. _Ref. haer._ ix. 10. MSS. \u03b3\u03c1\u03b1\u03c6\u03ad\u03c9\u03bd, corr. Duncker. The MSS.\nreading may be a participle introducing the quotation, and wrongly\nincluded in the excerpt, as Tannery suggests (_Science hell\u00e8n._ pp. 198\nff.).\n\n51. Arist. _Eth. Nic._ x. 5, p. 1176 a 6. Cf. Albertus M. _de veget._\nvi. 401 (p. 545 Mey.) _R. P._ 40 B: \u2018Boves ... felices ... cum inveniant\norobum ad comendum.\u2019 Bywater, _Journal Philol._ 1880, p. 230.\n\n52. Hipp. _Ref. haer._ ix. 10. Cf. Sext. Emp. _Pyrrh. hyp._ i. 55.\n\n53. Columella, _de R. R._ viii. 4. Cf. Galen, _Protrept._ 13, p. 5 ed.\nBas.\n\n54. Athen. v. 178 F. Cf. Clem. Al. _Protrept._ 10, p. 75; Sext. Emp.\n_Pyrrh. hyp._ i. 55; Plotin. _Enn._ i. 6, p. 55.\n\n55. Arist. _de mundo_ 6, p. 401 a 8 (Apuleius, _de mundo_ 36; Stob.\n_Ecl._ i. 2, p. 86). From Cod. Flor. of Apuleius Goldbacher obtains\nthe following (_Zeit. f. d. Oester. Gymn._ 1876, p. 496): \u0396\u03b5\u1f7a\u03c2 \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1\n\u03b5\u1f50\u03b5\u03c1\u03b3\u03b5\u03c4\u03b5\u1fd6 \u1f41\u03bc\u1ff6\u03c2 \u1f61\u03c2 \u1f04\u03bd \u03c4\u03b9\u03bd\u03b1 \u03bc\u03ad\u03c1\u03b7 \u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u1f51\u03c4\u03bf\u1fe6.\n\n56. V. 45.\n\n57. Arist. _Top._ viii. 5, p. 159 b 30; _Phys._ i. 2, p. 185 b 20; Hipp.\n_Ref. haer._ ix. 10; Simpl. in _Phys._ 11 v. 50, 11; 18 v. 82, 23.\n\n58. Hipp. _Ref. haer._ ix. 10. Cf. Xen. _Mem._ i. 2, 54; Plato, _Gorg._\n521 E, Polit. 293 B; Simpl. in Epict. 13, p. 83 D, and 27 p. 178 A.\n\n    Vulg. \u03bc\u03b7\u03b4\u1f72\u03bd, Sauppe \u03bc\u03b7\u03b4\u03ad\u03bd\u03b1: vulg. \u03bc\u03b9\u03c3\u03b8\u1ff6\u03bd, Wordsworth \u03bc\u03b9\u03c3\u03b8\u1f78\u03bd.\n    Bywater objects to \u03b2\u03b1\u03c3\u03b1\u03bd\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 and omits the phrases \u03c4\u03bf\u1f7a\u03c2\n    \u1f00\u03c1\u03c1\u03c9\u03c3\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2 and \u03c0\u03b1\u03c1\u1f70 \u03c4\u1ff6\u03bd \u1f00\u03c1\u03c1\u03c9\u03c3\u03c4\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd.\n\n59. Arist. _de mundo_ 5, p. 396 b 12 (Apuleius, _de mundo_ 20; Stob.\n_Ecl._ i. 34, p. 690).\n\n    Stob. _VA_ \u03c3\u03c5\u03bb\u03bb\u03ac\u03c8\u03b5\u03b9 \u03b5\u1f30\u03c2, Arist. _Q_ \u03c3\u03c5\u03bd\u03ac\u03c8\u03b1\u03c2, _OR_ \u03c3\u03c5\u03bd\u03ac\u03c8\u03b9\u03b5\u03c2:\n    Arist. _P_, Stob. and Apul. \u1f45\u03bb\u03b1: Zeller omits \u03ba\u03b1\u1f76.\n\n60. Clem. Al. _Strom._ iv. 3, p. 568. Cf. Pseudo-Herakl. _Epist._ vii.\n\n61. Schol. B in _Il._ iv. 4, p. 120 Bk. Cf. Hippokr. _de diaeta_ i.\n11 _RP._ 37 C; Bernays, Herakl. 22. Probably a Stoic deduction from\nHerakleitos, and therefore to be omitted here.\n\n62. Orig. _cont. Cels._ vi. 42, p. 312. Cf. Plut. _de soll. anim._ 7, p.\n964; Laer. Diog. ix. 8.\n\n    Vulg. \u03b5\u1f30 \u03b4\u1f72, Schleierm. \u03b5\u1f30\u03b4\u03ad\u03bd\u03b1\u03b9: vulg. \u1f10\u03c1\u03b5\u1fd6\u03bd, Schl. \u1f14\u03c1\u03b9\u03bd.\n\n63. Stob. _Ecl._ i. 6, p. 178. Vulg. \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b7, _A_ \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b1.\n\n64. Clem. Al. _Strom._ iii. 3, p. 520. Cf. _Strom._ v. 14, p. 712; Philo,\n_de Joseph._ 22, p. 59.\n\n66. Schol. in _Il._ i. 49; Cramer, _A. P._ iii. p. 122; _Etym. Mag._\nunder \u03b2\u03af\u03bf\u03c2; Tzetz. Ex. in _Il._ p. 101; Eust. in _Il._ i. 49, p. 41. Cf.\nHippokr. _de diaeta_ 21 \u03bf\u1f54\u03bd\u03bf\u03bc\u03b1 \u03c4\u03c1\u03cc\u03c6\u03b7, \u1f14\u03c1\u03b3\u03bf\u03bd \u03b4\u1f72 \u03bf\u1f50\u03c7\u03af.\n\n67. Hipp. _Ref. haer._ ix. 10; Herakl. _Alleg. Hom._ 24, p. 51; Maxim.\nTyr. x. 4, p. 107, xli. 4, p. 489; Lucian, _Vit. auct._ 14; Porph. _de\nant. nymph._ 10; Clem. Al. _Paed._ iii. 1, p. 251; Philo, _Leg. alleg._\ni. 33, p. 65, and _Qu. in Gen._ iv. 152, p. 360. Human and divine nature\nidentical: Dio Cass. _Frr._ i.-xxxv. Ch. 30, i. 40 Dind.; Stob. _Ecl._ i.\n39, p. 768.\n\n    Hipp. reads \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03b9 \u03b8\u03bd\u03b7\u03c4\u03bf\u03af, \u03b8\u03bd\u03b7\u03c4\u03bf\u1f76 \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03b9; Clement \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9\n    \u03b8\u03b5\u03bf\u03af, \u03b8\u03b5\u03bf\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9.\n\n68. Philo, _de incorr. mundi_ 21, p. 509; Aristides Quint. ii. p. 106\nMeib.; Clem. Al. _Strom._ vi. 2, p. 746; Hipp. _Ref. haer._ v. 16;\nJulian, Or. v. p. 165 D; Prokl. in _Tim._ p. 36 C; Olympiod. in Plat.\n_Gorg._ p. 357 Jahn; idem, p. 542.\n\n69. Hipp. _Ref. haer._ ix. 10. Cf. Plato, _Phileb._ 43 A; Kleomed. \u03c0.\n\u03bc\u03b5\u03c4\u03b5\u03ce\u03c1\u03c9\u03bd i. p. 75 Bak.; Maximus Tyr. xli. 4, p. 489; Tertull. _adv.\nMarc._ ii. 28; Diog. Laer. ix. 8; Plotin. _Enn._ iv. 8, p. 468; Iambl.\nStob. _Ecl._ i. 41; Hippokr. \u03c0. \u03c4\u03c1\u03bf\u03c6\u1fc6\u03c2 45; Philo, _de incorr. mun._ 21,\np. 508; and _de somn._ i. 24, p. 644; and _de vit. Moys._ i. 6, p. 85;\nMuson. Stob. _Flor._ cviii. 60; M. Antonin. vi. 17.\n\n70. Porphyr. Schol. B. _Il._ xiv. 200, p. 392 Bek. Cf. Hippokr. \u03c0. \u03c4\u03cc\u03c0\u03c9\u03bd\n1, \u03c0. \u03b4\u03b9\u03b1\u03af\u03c4\u03b7\u03c2 1, 19, \u03c0. \u03c4\u03c1\u03bf\u03c6\u1fc6\u03c2 9. Philo, _Leg. all._ i. 3, p. 44; Plut.\n_de EI_ 8, p. 388 C.\n\n71. Diog. Laer. ix. 7; Tertull. _de anima_ 2. Cf. Hipp. _Ref. haer._ v. 7.\n\n72. Numen. Porphyr. _de antro nymph._ 10.\n\n73. Stob. _Flor._ v. 120. Cf. M. Antonin. iv. 46.\n\n74-76. Plutarch, _Rom._ 28; Aristid. Quint. ii. p. 106; Porphyr. _de\nantro nymph._ 11; Synesius, _de insomn._ p. 140 A Petav.; Stob. _Flor._\nv. 120; Glykas, _Ann._ i. p. 74 B; Eustath. _Il._ xxiii. 261, p. 1299, 17.\n\n    Reading \u03b1\u1f50\u03b3\u1f74 \u03be\u03b7\u03c1\u1f74 \u03c8\u03c5\u03c7\u1f74 (Bywater 75 and 76); Philo, Euseb. _P.\n    E._ viii. 14, p. 399; and _de prov._ ii. 109, p. 117; Muson.\n    Stob. _Flor._ xvii. 43; Plut. _de esu carn._ i. 6, p. 995 _E_;\n    and _de def. orac._ 41, p. 432 F; Clem. Al. _Paedag._ ii. 2, p.\n    184; Galen, \u03c0. \u03c4\u1ff6\u03bd \u03c4\u1fc6\u03c2 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f20\u03b8\u1ff6\u03bd 5, i. p. 346 Bas.; Hermeias\n    on Plato, _Phaedr._ 73; Porphyr. \u1f00\u03c6\u03bf\u03c1\u03bc. \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f70 \u03bd\u03bf\u03b7\u03c4\u03ac 33,\n    78. \u2018Ac suspicor illud \u03b1\u1f50\u03b3\u1f74 irrepsisse pro \u03b1\u1f54\u03b7; quod aliquis\n    exposuerit illa voce \u03be\u03b7\u03c1\u03ac, unde orta est illa lectio,\u2019 Stephan.\n    _Poes. Phil._ p. 139.\n\n77. Clem. Al. _Strom._ iv. 22, p. 628.\n\n    Bywater emends the text of Clement to read: \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f45\u03c0\u03c9\u03c2 \u1f10\u03bd\n    \u03b5\u1f50\u03c6\u03c1\u03cc\u03bd\u1fc3 \u03c6\u03ac\u03bf\u03c2 \u1f05\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9, \u1f61\u03c3\u03b1\u03cd\u03c4\u03c9\u03c2 \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u1f7c\u03bd \u1f44\u03c8\u03b5\u03b9\u03c2. \u03b6\u1ff6\u03bd \u03b4\u1f72 \u1f05\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9\n    \u03c4\u03b5\u03b8\u03bd\u03b5\u1ff6\u03c4\u03bf\u03c2 \u03b5\u1f55\u03b4\u03c9\u03bd, \u1f00\u03c0\u03bf\u03c3\u03b2\u03b5\u03c3\u03b8\u03b5\u1f76\u03c2 \u1f44\u03c8\u03b5\u03b9\u03c2. \u1f10\u03b3\u03c1\u03b7\u03b3\u03bf\u03c1\u1f7c\u03c2 \u1f05\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9 \u03b5\u1f55\u03b4\u03bf\u03bd\u03c4\u03bf\u03c2,\n    and compares Sext. Emp. _Math._ vii. 130; Seneca, _Epist._ 54.\n\n78. Plut. _Consol. ad Apoll._ 10, p. 106 E; and _de EI_ 18, p. 392 D.\n(Bernays, _Rhein. Mus._ vii. p. 100, thinks that more of the contents of\nthese passages is drawn from Herakleitean sources.) Clem. Al. _Strom._\niv. 22, p. 628; Sext. Emp. _Pyrrh._ iii. 230; Tzetz. _Chil._ ii. 722.\n\n79. Hipp. Ref. _haer._ ix. 9. Cf. Clem. Al. _Paed._ i. 5, p. 111; Iambl.\nStob. _Ecl._ ii. 1, p. 12; Prokl. in _Tim._ 101 F; Plato, _Legg._ i. 644\nD, x. 903 D; Philo, _de vit. Moys._ i. 6, p. 85; Plut. _de EI_ 21, p. 393\nE; Lucian, _vit. auct._ 14.\n\n80. Plut. _adv. Colot._ 20, p. 1118 C; Dio Chrys. _Or._ 55, p. 282;\nTatian, _Or. ad Graec._; Diog. Laer. ix. 5; Plotin. _Enn._ iv. 8, p.\n468; Julian, _Or._ vi. p. 185 A; Prokl. on _Tim._ 106 E; Suidas s. v.\n\u03c0\u03bf\u03c3\u03c4\u03bf\u1fe6\u03bc\u03bf\u03c2. Cf. Clem. Al. _Strom._ ii. 1, p. 429; Plotin. _Enn._ v. 9, p.\n559; Hesychius \u1f10\u03b4\u03af\u03b6\u03b7\u03c3\u03b1.\n\n81. Herakl. _Alleg. Hom._ 24; Seneca, _Epist._ 58. Cf. Epicharm. _Fr._ B\n40 _Lorenz_.\n\n82. Plotin. _Enn._ ix. 8, p. 468; Iambl. Stob. _Ecl._ i. 41, p. 906;\nAeneas Gaz. _Theophrast._ p. 9 Barth. Cf. Hippokr. \u03c0. \u03b4\u03b9\u03b1\u03af\u03c4\u03b7\u03c2 i. 15;\nPhilo, _de cherub._ 26, p. 155.\n\n83. Plotin. _Enn._ iv. 8, p. 468 and p. 473; Iambl. Stob. _Ecl._ i. 41,\np. 906 and p. 894; Aeneas G. _Theophrast._ p. 9 and p. 11.\n\n84. Theophrast. \u03c0. \u1f30\u03bb\u03af\u03b3\u03b3\u03c9\u03bd 9, p. 138 Wim.; Alexand. Aphr. _Probl._ p. 11\nUsen. Cf. M. Antonin. iv. 27.\n\n    MSS. Alexander, \u03ba\u03c5\u03ba\u03bb\u03b5\u03cd\u03c9\u03bd and \u1f35\u03c3\u03c4\u03b1\u03c4\u03b1\u03b9: Theophrast. begins the\n    sentence with \u03bc\u1f74, corr. Bernays.\n\n85. Strabo, xvi. 26, p. 784; Plutarch, _Qu. conv._ iv. 4, p. 669 A;\nPollux, _Onom._ v. 163; Origen, _c. Cels._ v. 14, p. 247 (quoting Celsus,\nv. 24, p. 253); Julian, _Or._ vii. p. 226 C. Cf. Philo, _de profug._\nii. p. 555; Plotin. _Enn._ v. 1, p. 483; Schol. V. ad _Il._ xxiv. 54 (=\nEustath. ad _Il._ p. 1338, 47); Epictet. _Diss._ ii. 4, 5.\n\n86. Clem. Al. _Strom._ iii. 3, p. 516. Mullach assigns the bracketed\nwords to Clement.\n\n87-89. Plut. _de orac. def._ 11, p. 415 E, and cf. _Plac. phil._ 24, p.\n909; Censorin. _de D. N._ 17; Io. Lydus, _de mensibus_ iii. 10, p. 37,\ned. Bonn (Crameri _A. P._ i. p. 324); cf. Philo, _Qu. in gen._ ii. 5, p.\n82. These passages do not yield any definite fragment of Herakleitos.\n\n90. M. Antonin. vi. 42. Pfleiderer rejects \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf\u1f7a\u03c2.\n\n91. Stob. _Flor._ iii. 84. Cf. Kleanth. _H. Zeus_ 24; Hippokr. \u03c0.\n\u03c4\u03c1\u03bf\u03c6\u1fc6\u03c2 15; Plut. _de Isid._ 45, p. 369 A; Plotin. _Enn._ vi. 5, p. 668;\nEmpedokles, v. 231 Stn.\n\n92. Sext. Emp. _Math._ vii. 133, where the quotation is apparently\nlonger. Burnett, 140, n. 35, acutely suggests \u03c6\u03c1\u03bf\u03bd\u03ad\u03b5\u03b9\u03bd for \u03bb\u03cc\u03b3\u03bf\u03c5.\n\n93. M. Antonin. iv. 46.\n\n94. M. Antonin. iv. 46.\n\n95. Plut. _de superst._ 3, p. 166 C. Cf. Hippolyt. _Ref. haer._ vi. 26;\nIambl. _Protrept._ 21, p. 132 Arcer. The form is Plutarch\u2019s.\n\n96. Origen, _c. Cels._ vi. 12, p. 291.\n\n97. Origen, _c. Cels._ vi. 12, p. 291. Cf. M. Antonin. iv. 46 Bern.\n\n    \u03b4\u03b1\u03ae\u03bc\u03bf\u03bd\u03bf\u03c2 E. Petersen, _Hermes_, 1879, xiv. 304.\n\n98. Plato, _Hipp. Maj._ 289 B. Cf. M. Antonin. iv. 16.\n\n99. _Ibid._ 289 A. The words of Herakleitos cannot be restored. Cf.\nPlotin. _Ennead._ vi. p. 626; Arist. _Top._ iii. 2, 117 b 118.\n\n100. Diog. Laer. ix. 2.\n\n101. Clem. Al. _Strom._ iv. 7, p. 586; Theodor. _Ther._ viii. p. 117, 33.\nCf. Hipp. _Ref. haer._ 8. Theodor. reads \u03bc\u03cc\u03bd\u03bf\u03b9.\n\n102. Clem. Al. _Strom._ iv. 4, p. 571; Theodor. _Ther._ viii. p. 117, 33.\n\n103. Diog. Laer. ix. 2. _M_ Cobet \u03c3\u03b2\u03b5\u03bd\u03bd\u03cd\u03bd\u03b1\u03b9, _L_ \u03c3\u03b2\u03b5\u03bd\u03bd\u03cd\u03b7\u03bd.\n\n104. Stob. _Flor._ iii. 83, 4. Cf. \u03b5\u1f50\u03b1\u03c1\u03ad\u03c3\u03c4\u03b7\u03c3\u03b9\u03c2, Clem. Al. _Strom._ ii.\n21, p. 497; Theodor. _Ther._ xi. p. 152, 25.\n\n105. Arist. _Eth. Nic._ ii. 2, p. 1105 a 8; and _Eth. Eud._ ii. 7, p.\n1223 b 22; and _Pol._ v. 11, p. 1315 a 29; Plut. _de cohib. ira_ 9, p.\n457 D; and _Erot._ 11, p. 755 D; Iambl. _Protrep._ p. 140 Arc.; and\n_Coriol._ 22.\n\n106. Stob. _Flor._ v. 119. Neither this nor the following fragment can be\nregarded as genuine.\n\n107. Stob. _Flor._ iii. 84.\n\n108. Plut. _qu. conv._ iii. pro\u0153m. p. 644 F; and _de audien._ 12, p. 43\nD; and _virt. doc. posse_ 2, p. 439 D; Stob. _Flor._ xviii. 32.\n\n109. Stob. _Flor._ iii. 82 \u03ba\u03c1\u03cd\u03c0\u03c4\u03b5\u03b9\u03bd \u1f00\u03bc\u03b1\u03b8\u03af\u03b7\u03bd \u03ba\u03c1\u03ad\u03c3\u03c3\u03bf\u03bd \u1f22 \u1f10\u03c2 \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd \u03c6\u03ad\u03c1\u03b5\u03b9\u03bd.\nA variation of 108.\n\n110. Clem. Al. _Strom._ v. 14, p. 718 (Euseb. _P. E._ xiii. 13, p. 681).\n\n    Euseb. \u03b2\u03bf\u03c5\u03bb\u1fc7, Clem. \u03b2\u03bf\u03c5\u03bb\u1f74. \u03ba\u03b1\u03af is suspicious.\n\n111. Clem. Al. _Strom._ v. 9, p. 682; and iv. 7, p. 586; Prokl. on\n_Alkib._ p. 255 Creuz, ii. 525 Cous. Clement omits first clause; Proklos\nends with \u1f00\u03b3\u03b1\u03b8\u03bf\u03af.\n\n    Some MSS. omit \u03b1\u1f50\u03c4\u1ff6\u03bd; Prokl. \u03b1\u1f30\u03b4\u03bf\u1fe6\u03c2 \u1f20\u03c0\u03b9\u03cc\u03c9\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03ac\u03bb\u1ff3\n    \u03c7\u03c1\u03b5\u03b9\u1ff6\u03bd \u03c4\u03b5 \u1f41\u03bc\u03af\u03bb\u1ff3 \u03bf\u1f50\u03ba. Clem. \u03ba\u03b1\u1f76 \u03bd\u03cc\u03bc\u03bf\u03b9\u03c3\u03b9 \u03c7\u03c1\u03ad\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f41\u03bc\u03af\u03bb\u1ff3 \u03b5\u1f30\u03b4\u03cc\u03c4\u03b1\u03c2.\n    MSS. p. 682 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03b1. Restored by Bernays, _Heraclit._ i. p. 34.\n\n112. Diog. Laer. i. 88.\n\n113. Galen, \u03c0. \u03b4\u03b9\u03b1\u03b3\u03bd\u03ce\u03c3\u03b5\u03c9\u03c2 \u03c3\u03c6\u03c5\u03b3\u03bc\u1ff6\u03bd I. I. iii. p. 53 ed. Bas.; Symmachus,\n_Epist._ ix. 115 (105 Paris 1604); Theod. Prod. in _Lazerii Misc._ i. p.\n20; and _Tetrastich. in Basil._ i. (fol. \u03ba 2 vers. ed. Bas.); Diog. Laer.\nix. 16; Cicero, _ad Att._ xvi. 11; Cf. Seneca, _Ep._ 7.\n\n114. Strabo, xiv. 25, p. 642; Cicero, _Tusc._ v. 105; Muson., Stob.\n_Flor._ xl. 9; Laer. Diog. ix. 2; Iambl. _de vita Pyth._ 30, p. 154 Arc.\nCf. Lucian _vit. auct._ 14.\n\n115. Plut. _An seni sit ger. resp._ vii. p. 787.\n\n116. Plut. _Coriol._ 38; Clem. Al. _Strom._ v. 13, p. 699. Clem. \u1f00\u03c0\u03b9\u03c3\u03c4\u03af\u03b7.\n\n117. Plutarch, _de audiendo_ 7, p. 41 A; _de aud. poet._, p. 28 D.\n\n118. Clem. Al. _Strom._ v. 1, p. 649. Bergk \u03c6\u03bb\u03c5\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd, Bernays Bywater\n\u03c0\u03bb\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd.\n\n119. Diog. Laer. ix. 1. Schleiermacher attributes to H. on the basis of\nSchol. Ven. A. on _Iliad_ xviii. 251 Eustath. 1142, 5; Bywater suggests\nHerakleides and compares Eust. p. 705, 60, and Achilles Tat. _Isag._ p.\n124 B Petav.\n\n120. Seneca, _Ep._ 12 \u2018Unus dies par omni est.\u2019 The Greek cannot be\nrestored from Plutarch, _Camill._ 19 \u03c6\u03cd\u03c3\u03b9\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u1f01\u03c0\u03ac\u03c3\u03b7\u03c2 \u03bc\u03af\u03b1\u03bd \u03bf\u1f56\u03c3\u03b1\u03bd.\n\n121. Plutarch, _Qu. Plat._ i. 2, 999 E; Alex. Aphrod. _de fato_ 6, p. 16\n(_de anima_ ii. 48, p. 150); Stob. _Flor._ civ. 23. Cf. Pseudo-Herakl.\n_Ep._ 9.\n\n122. Clem. Al. _Strom._ iv. 22, p. 630; _Protrept._ 2, p. 18 (Euseb.\n_P. E._ ii. 3, p. 66); Theodoret. _Ther._ viii. p. 118, 1. Cf. Themist.\n(Plut.) in Stob. _Flor._ cxx. 28.\n\n123. Hippolyt. _Ref. haer._ ix. 10; the fragment is quoted to show that\nHerakleitos believes in the resurrection of the flesh, and recognises\nthat god is the cause of this resurrection. Cf. Clem. Al. _Strom._ v. 1,\np. 649.\n\n    Sauppe suggests \u1f14\u03bd\u03b8\u03b1 \u03b8\u03b5\u1f78\u03bd \u03b4\u03b5\u1fd6 ... \u03c6\u03cd\u03bb\u03b1\u03ba\u03b1, Bernays \u1f14\u03bd\u03b8\u03b1\u03b4\u03b5\n    \u1f10\u03cc\u03bd\u03c4\u03b1\u03c2: MSS. \u1f10\u03b3\u03b5\u03c1\u03c4\u03b9\u03b6\u03cc\u03bd\u03c4\u03c9\u03bd, corr. Bernays. Schuster suggests\n    \u03b4\u03b1\u03af\u03bc\u03c9\u03bd \u1f10\u03b8\u03ad\u03bb\u03b5\u03b9 \u1f14\u03bd\u03b8\u03b1\u03b4\u03b5 \u1f10\u03cc\u03bd\u03c4\u03b9 \u1f10\u03c0\u03b9\u03af\u03c3\u03c4\u03b1\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c6\u03c5\u03bb\u03b1\u03ba\u1f78\u03c2 \u03ba. \u03c4. \u03bb.\n\n124. Clem. Al. _Protrept._ 2, p. 18 (Euseb. _P. E._ ii. 3, p. 66).\n\n125. Clem. Al. _Protrept._ 2. p. 19 (Euseb. _P. E._ ii. p. 67). Bywater\ncompares Arnobius _adv. nat._ v. 29.\n\n126. (v. 130.)\n\n127. Clem. Al. _Protrept._ 2, p. 30. MSS. \u1f10\u03c0\u03bf\u03b9\u03bf\u1fe6\u03bd\u03c4\u03bf, corr. Lobeck: MSS.\n\u03b5\u1f34\u03c1\u03b3\u03b1\u03c3\u03c4\u03b1\u03b9, corr. Schleierm. Clem. Al. \u1f45\u03c4\u03b5\u1ff3, Plutarch, _de Isid._ 28, p.\n362 A \u1f45\u03c4\u03b5 \u03bf\u1f56\u03bd ... \u03bb\u03b7\u03c1\u03b1\u03af\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd.\n\n128. Iamblich. _de Myst._ v. 15. The Greek text cannot be restored.\n\n129. Iamblich. _de Myst._ i. 11.\n\n130. Greg. Naz. _Or._ xxv. (xxiii.) 15, p. 466, ed. Par. 1778 \u03c0\u03b7\u03bb\u1ff7 \u03c0\u03b7\u03bb\u1f78\u03bd\n\u03ba\u03b1\u03b8\u03b1\u03b9\u03c1\u03cc\u03bd\u03c4\u03c9\u03bd. Elias Cretensis on the Gregory passage (cod. Vat. Pii II.\n6, fol. 90 r) gives first thirteen words (Byw. 130). Cf. Apollonius,\n_Ep._ 27. Byw. 126, the last sentence, from Origen, _c. Cels._ i. 5, p.\n6 (quoting Celsus); and in part vii. 62, p. 384, Clem. Al. _Prot._ 4,\np. 44. The whole passage, lacking the last eight words, is published by\nNeumann, _Hermes_ xv. 1880, p. 605 (cf. also xvi. 159), from fol. 83 a\nof a MS. entitled \u03a7\u03c1\u03b7\u03c3\u03bc\u03bf\u1f76 \u03b8\u03b5\u1ff6\u03bd (containing also works ascribed to Justin\nMartyr) formerly in the Strassburg library.\n\nThis same MS. gives the following fragment, the last clauses of which\nNeumann joins to the passage as given in the text: \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03c9\u03bd \u1f00\u03b3\u03ac\u03bb\u03bc\u03b1\u03c3\u03b9\u03bd\n\u03b5\u1f54\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9 \u03bf\u1f50\u03ba \u1f00\u03ba\u03bf\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f00\u03ba\u03bf\u03cd\u03bf\u03b9\u03b5\u03bd, \u03bf\u1f50\u03ba \u1f00\u03c0\u03bf\u03b4\u03b9\u03b4\u03bf\u1fe6\u03c3\u03b9\u03bd, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03bf\u1f50\u03ba\n\u1f00\u03c0\u03b1\u03b9\u03c4\u03bf\u1fd6\u03b5\u03bd.\n\n130a. Given by Neumann from the Strassburg MS. just referred to. The\nsaying is attributed to Xenophanes by Aristotle, _Rhet._ 23; 1400 b 5 and\nPlutarch, v. _infra_, p. 78.\n\n131. Diog. Laer. ix. 7.\n\n132. Diog. Laer. ix. 7. Cf. _Floril. Monac._ 195, p. 282.\n\n133. Apollonius, _Ep._ 18.\n\n134. _Floril. Monac._ 199, p. 283. Cf. Philo, ap. Ioan. Dam. _S. P._ 693\nE, fr. p. 652 Mang. Stob. _Flor._ iv. 88 credits it to Bion; Maxim. Conf.\n_Serm._ 34, p. 624 Combef.\n\n135. _Floril. Monac._ 200, p. 283.\n\n136. Maximus Conf. _Serm._ 8, p. 557.\n\n137. Maximus Conf. _Serm._ 46, p. 646.\n\n138. Schol. ad Eurip. _Hek._ 184, i. p. 254 Dind.\n\n\nTRANSLATION.\n\n1. Not on my authority, but on that of truth, it is wise for you to\naccept the fact that all things are one.\n\n    Hippolytos quotes this with Fragment 45, to show that\n    Herakleitos taught the underlying unity of all things. On the\n    word \u03bb\u03cc\u03b3\u03bf\u03c2 (meaning both discourse and the truth the discourse\n    contains), _v._ Zeller, i. 630, n. 1.\n\n2. This truth, though it always exists, men do not understand, as well\nbefore they hear it as when they hear it for the first time. For although\nall things happen in accordance with this truth, men seem unskilled\nindeed when they make trial of words and matters such as I am setting\nforth, in my effort to discriminate each thing according to its nature,\nand to tell what its state is. But other men fail to notice what they do\nwhen awake, in the same manner that they forget what they do when asleep.\n\n    Hippolytos quotes this passage with reference to a universal\n    all-pervading reason.\n\n3. Those who hear without the power to understand are like deaf men; the\nproverb holds true of them\u2014\u2018Present, they are absent.\u2019\n\n    Quoted by Clement in illustration of Ev. Luc. xiv. 35.\n\n4. Eyes and ears are bad witnesses for men, since their souls lack\nunderstanding.\n\n    Sextus Emp. interprets this as meaning \u2018rude souls trust the\n    irrational senses.\u2019 Cf. Zeller, i. 716, n. 5.\n\n5. Most men do not understand such things as they are wont to meet with;\nnor by learning do they come to know them, though they think they do.\n\n6. They know not how to listen, nor how to speak.\n\n    Clement compares this with Eccles. vi. 35.\n\n7. If you do not hope, you will not find that which is not hoped for;\nsince it is difficult to discover and impossible to attain.\n\n    Clement compares this with Isaias vii. 9. With Gomperz\u2019s\n    punctuation: \u2018Unless you expect the unexpected, you will not\n    find truth; for, &c.\u2019\n\n8. Seekers for gold dig much earth, and find little gold.\n\n9. Controversy.\n\n10. Nature loves to hide.\n\n    \u2018So we worship the creator of nature, because the knowledge of\n    him is difficult.\u2019\n\n11. The Lord [whose is the oracle] at Delphi neither speaks nor conceals,\nbut gives a sign.\n\n12. And the Sibyl with raving mouth, uttering words solemn, unadorned,\nand unsweetened, reaches with her voice a thousand years because of the\ngod in her.\n\n    Quoted by Plutarch to show that allurements of sense are out of\n    place in the holy responses of the god. Both this fragment and\n    the preceding seem originally to have referred to the nature of\n    Herakleitos\u2019s teaching; it is obscure, and yet divine.\n\n13. What can be seen, heard, and learned, this I prize.\n\n    Hippolytos contrasts this with Fr. 47, and in this connection\n    the translation of Schuster, \u2018Am I to prize these (invisible)\n    things above what can be seen, heard, learned?\u2019 seems the more\n    natural.\n\n14. (For this is characteristic of the present age, when, inasmuch as\nall lands and seas may be crossed by man, it would no longer be fitting\nto depend on the witness of poets and mythographers, as our ancestors\ngenerally did), \u2018bringing forth untrustworthy witnesses to confirm\ndisputed points,\u2019 in the words of Herakleitos.\n\n15. Eyes are more exact witnesses than ears.\n\n    Cf. Bernays, _Rhein. Mus._ ix. 261 sqq.\n\n16. Much learning does not teach one to have understanding; else it would\nhave taught Hesiod, and Pythagoras, and again Xenophanes, and Hekataios.\n\n17. Pythagoras, son of Mnesarchos, prosecuted investigations more than\nany other man, and [selecting these treatises] he made a wisdom of his\nown\u2014much learning and bad art.\n\n18. No one of all whose discourses I have heard has arrived at this\nresult: the recognition that wisdom is apart from all other things.\n\n    V. Teichm\u00fcller, i. 109 ff. on the idea of _katharsis_ in\n    Herakleitos.\n\n19. Wisdom is one thing: [to understand the intelligence by which all\nthings are steered through all things]; it is willing and it is unwilling\nto be called by the name Zeus.\n\n    The first two clauses follow Fr. 16 in Diog. Laer.; the idea in\n    parenthesis often appears in Stoic writers.\n\n20. This order, the same for all things, no one of gods or men has made,\nbut it always was, and is, and ever shall be, an ever-living fire,\nkindling according to fixed measure, and extinguished according to fixed\nmeasure.\n\n    Zeller, i. 645 n. 1, discusses the various interpretations, and\n    prefers to translate the first phrase \u2018This world, the same for\n    all,\u2019 _i.e._ including gods and men.\n\n21. The transformations of fire are, first of all, sea; and of the sea\none half is earth, and the other half is lightning flash.\n\n    Zeller, i. 647 n. 1, regards \u03c0\u03c1\u03b7\u03c3\u03c4\u03ae\u03c1 as identical with \u03ba\u03b5\u03c1\u03b1\u03c5\u03bd\u03cc\u03c2\n    of Fr. 28. Burnett, _Early Greek Philosophy_, p. 153 n. 53,\n    suggests fiery stormcloud, Seneca\u2019s _igneus turbo_.\n\n22. All things are exchanged for fire, and fire for all things; as wares\nare exchanged for gold, and gold for wares.\n\n23. (The earth) is poured out as sea, and measures the same amount as\nexisted before it became earth.\n\n    V. Lassalle, ii. 63; Heinze, _Logos_, p. 25; Schuster, p. 129;\n    Zeller, i. 690 n. 1.\n\n24. Want and satiety.\n\n    Context: Fire is intelligent and the governing cause of all\n    things. Herakleitos calls it want and satiety. In his opinion\n    want is the process of arrangement, and satiety the process of\n    conflagration.\n\n25. Fire lives in the death of earth, and air lives in the death of fire;\nwater lives in the death of air, and earth in that of water.\n\n    Not accepted by Zeller, i. 676, who regards it as a Stoic\n    version of Fr. 68.\n\n26. Fire coming upon all things will test them, and lay hold of them.\n\n    Burnett suggests that the reference to a judgment (\u03ba\u03c1\u03b9\u03bd\u03ad\u03b5\u03b9)\n    was inserted by Hippolytos to obtain the Christian idea of a\n    judgment.\n\n27. How could one escape the notice of that which never sets?\n\n    Cf. Schuster, p. 184; Zeller, i. 649 n. 2; Teichm\u00fcller, i. 184.\n\n28. The thunderbolt directs the course of all things.\n\n    Cf. Fr. 19.\n\n29. The sun will not overstep his bounds; if he does, the Erinnyes,\nallies of justice, will find him out.\n\n30. The limit of the evening and the morning is the Bear; and opposite\nthe Bear is the boundary of bright Zeus.\n\n    Strabo regards this as a Homeric expression for the fact that\n    the northern circle is the boundary of rising and setting. Zeus\n    _aithrios_ means the clear heavens.\n\n31. If there were no sun, it would be night.\n\n32. The sun is new every day.\n\n33. (Herakleitos and Demokritos bear witness that Thales was an\nastronomer, and predicted eclipses, etc.)\n\n34. The seasons bring all things.\n\n    \u2018Time is not motion of a simple sort, but, so to speak, motion\n    in an order which has measure and limits and periods. The sun,\n    guardian of these, ... appoints and announces the seasons,\n    which, according to Herakleitos, bring all things.\u2019\n\n35. Hesiod is the teacher of most men; they suppose that his knowledge\nwas very extensive, when in fact he did not know night and day, for they\nare one.\n\n36. God is day and night, winter and summer, war and peace, satiety and\nhunger; but he assumes different forms, just as when incense is mingled\nwith incense; every one gives him the name he pleases.\n\n37. If all things should become smoke, then perception would be by the\nnostrils.\n\n    Arist. \u2018Some think that odour is a smoky exhalation, ... and\n    that every one is brought in contact with this in smelling. So\n    Herakleitos says that if all things,\u2019 etc. The reference is\n    originally to the conflagration of the universe [\u1f10\u03ba\u03c0\u03cd\u03c1\u03c9\u03c3\u03b9\u03c2].\n\n38. Souls smell in Hades.\n\n    Plutarch adds the reason: Because they retain a perception of\n    what is fiery.\n\n39. Cool things become warm, the warm grows cool; the wet dries, the\nparched becomes wet.\n\n40. It scatters and brings together; it approaches and departs.\n\n    This follows the next fragment, as illustrating change.\n\n41-42. You could not step twice in the same rivers; for other and yet\nother waters are ever flowing on.\n\n43. Herakleitos blamed Homer for saying: Would that strife might perish\nfrom among gods and men! For then, said he, all things would pass away.\n\n    Aristotle assigns a different reason: For there could be no\n    harmony without sharps and flats, nor living beings without\n    male and female, which are contraries.\n\n44. War is father of all and king of all; and some he made gods and some\nmen, some slaves and some free.\n\n45. Men do not understand how that which draws apart agrees with itself;\nharmony lies in the bending back, as for instance of the bow and of the\nlyre.\n\n    V. Bernays, _Rhein. Mus._ vii. p. 94. Reading \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03bf\u03bd\u03bf\u03c2 from\n    fragment 56, we obtain the meaning \u2018opposite tension\u2019 more\n    distinctly.\n\n46. Opposition unites. From what draws apart results the most beautiful\nharmony. All things take place by strife.\n\n    Quoted by Aristotle as an illustration of the search for a\n    deeper principle, more in accordance with nature.\n\n47. Hidden harmony is better than manifest.\n\n48. Let us not make rash conjectures about the greatest things.\n\n49. Men who desire wisdom must be learners of very many things.\n\n50. For woolcarders the straight and the crooked path is one and the same.\n\n51. Asses would rather have refuse than gold.\n\n52. The sea is the purest and the foulest water; it is drinkable and\nhealthful for fishes; but for men it is unfit to drink and hurtful.\n\n    Quoted by Hippolytos as an example of Herakleitos\u2019\n    identification of opposites.\n\n53-54. Swine like to wash in the mire; barnyard fowls in the dust.\n\n55. Every beast is tended by blows.\n\n    Cf. Zeller, i. p. 724: \u2018Every creature feeds on earth.\u2019\n\n(56. Identical with 45.)\n\n57. Good and bad are the same.\n\n58. (Good and bad are one; at any rate, as Herakleitos says) physicians,\nwho cut and burn and in every way torment the sick, complain that they do\nnot receive any adequate recompense from them.\n\n59. Thou shouldst unite things whole and things not whole, that which\ntends to unite and that which tends to separate, the harmonious and the\ndiscordant; from all things arises the one, and from the one all things.\n\n60. They would not have known the name of justice, were it not for these\nthings.\n\n    According to the context in Clement \u2018these things\u2019 refers to\n    injustice.\n\n61. (God, ordering things as they ought to be, perfects all things in the\nharmony of the whole, as Herakleitos says that) for god all things are\nfair and good and just, but men suppose that some are unjust and others\njust.\n\n    Cf. Hippocr. de Diaeta (Bernays, Herakl. 22; RP 37 c)\n    Accordingly the arrangements (laws) which men have made are\n    never constant, either when they are right, or when they are\n    not right; but the arrangements the gods have made are always\n    right, both those which are right and those which are not\n    right; so great is the difference between them.\n\n62. Men should know that war is general and that justice is strife; all\nthings arise and [pass away] through strife.\n\n63. For they are absolutely destined....\n\n64. All the things we see when awake are death, and all the things we see\nwhen asleep are sleep.\n\n    For various interpretations, v. Teichm\u00fcller, i. 97 sq.; Zeller,\n    i. 715; Patin, _Einheitslehre_, 19.\n\n65. v. 19.\n\n66. The name of the bow is life, but its work is death.\n\n    A similar play on words is found in Fr. 101.\n\n67. Gods are mortals, men are immortals, each living in the others\u2019 death\nand dying in the others\u2019 life.\n\n    Cf. Sext. Emp. _Pyrrh._ iii. 230, R. P. 38.\n\n68. For to souls it is death to become water, and for water it is death\nto become earth; but water is formed from earth, and from water, soul.\n\n    Clement quotes this as borrowed from Orpheus; and Hippolytos\n    also found it in the poets.\n\n69. Upward, downward, the way is one and the same.\n\n70. Beginning and end are common (to both ways).\n\n71. The limits of the soul you could not discover, though traversing\nevery path.\n\n72. It is a delight to souls to become wet.\n\n73. Whenever a man gets drunk, he is led about by a beardless boy,\nstumbling, not knowing whither he goes, for his soul is wet.\n\n74. The dry soul is wisest and best.\n\n    Byw. 75. A dry beam is the wisest and best soul; Fr. 76. Where\n    the earth is dry, the soul is wisest and best.\n\n        If Fr. 74 is the genuine form, the corruptions are very\n        early. We cannot, however, regard all three forms as\n        genuine, and it is at least doubtful whether Fr. 75\n        expresses a Herakleitean idea.\n\n        Zeller and others add to Fr. 74 the rest of the phrase in\n        Plutarch, \u2018flashing through the body as lightning through\n        the cloud.\u2019\n\n77. Man, like a light in the night, is kindled and put out.\n\n78. Life and death, and waking and sleeping, and youth and old age, are\nthe same; for the latter change and are the former, and the former change\nback to the latter.\n\n79. Lifetime is a child playing draughts; the kingdom is a child\u2019s.\n\n    Clement understood \u03b1\u1f30\u03ce\u03bd to be Zeus; Hippolytos made it\n    equivalent to \u03b1\u1f30\u03ce\u03bd\u03b9\u03bf\u03c2, the eternal (king).\n\n80. I inquired of myself.\n\n    The translation follows the sense in Diogenes; in Plutarch it\n    is parallel with the Delphic oracle, \u2018I have sought to know\n    myself.\u2019\n\n81. In the same rivers we step and we do not step; we are and we are not.\n\n    Cf. Fr. 41.\n\n82. It is weariness to toil at the same things, and to be subject to them.\n\n83. Changing it finds rest.\n\n84. Even a potion separates into its ingredients when it is not stirred.\n\n85. Corpses are more fit to be thrown away than dung.\n\n86. Being born they wish to live and to meet death, [or rather to find\nrest,] and they leave behind children to die.\n\n    87. Thirty years make a generation, according to Herakleitos.\n    88. Not without reason does Herakleitos call a month a\n    generation. 89. A man may become a grandfather in thirty years.\n\n90. The sleeping are workmen (and fellow-workers) in what happens in the\nworld.\n\n91. Understanding is common to all. It is necessary for those who speak\nwith intelligence to hold fast to the common element of all, as a city\nholds fast to law, and much more strongly. For all human laws are\nnourished by one which is divine, and it has power so much as it will;\nand it suffices for all things and more than suffices.\n\n92. And though reason is common, most people live as though they had an\nunderstanding peculiar to themselves.\n\n93. With what they most constantly associate, with this they are at\nvariance.\n\n94. It is not meet to act and speak like men asleep.\n\n    Cf. Fr. 2 and 90.\n\n95. They that are awake have one world in common, but of the sleeping\neach turns aside into a world of his own.\n\n96. For human nature has not wisdom, but divine nature has.\n\n97. Man is called a baby by god, even as a child is by man.\n\n    The translation is Burnett\u2019s, following the suggestion of\n    Petersen in _Hermes_ xiv. 1879, p. 304.\n\n    Fr. 98. And does not Herakleitos, whom you bring forward, say\n    this very thing, that the wisest of men will appear as an ape\n    before God, both in wisdom and in beauty and in all other\n    respects? Fr. 99. You are ignorant, sir, of that fine saying\n    of Herakleitos, that the most beautiful of apes is ugly in\n    comparison with beings of another kind, and the most beautiful\n    of earthen pots is ugly in comparison with maidenkind, as\n    Hippias the wise man says.\n\n100. The people ought to fight for their law as for a wall.\n\n101. Greater deaths gain greater portions.\n\n102. Gods and men honour those slain in battle.\n\n103. Wantonness must be quenched more than a conflagration.\n\n104. It is not good for men to have whatever they want. Disease makes\nhealth sweet and good; hunger, satiety; toil, rest.\n\n105. It is hard to contend with passion; for whatever it desires to get\nit buys at the cost of soul.\n\n    106. It is the part of all men to know themselves and to be\n    temperate. 107. To be temperate is the greatest virtue; and it\n    is wisdom to speak the truth and to act according to nature\n    with understanding.\n\n108. It is better to conceal stupidity, but it is an effort in time of\nrelaxation and over the wine.\n\n109. It is better to conceal ignorance than to put it forth into the\nmidst.\n\n110. It is law to obey the counsel of one.\n\n111. For what sense or understanding have they? They follow the bards\nand employ the crowd as their teacher, not knowing that many are bad and\nfew good. For the very best choose one thing before all others, immortal\nglory among mortals, while the masses eat their fill like cattle.\n\n112. In Priene was born Bias son of Teutamas, who is of more account than\nthe rest.\n\n    Diogenes adds the apothegm \u2018most men are bad.\u2019\n\n113. To me one man is ten thousand if he be the best.\n\n114. The Ephesians deserve to be hanged, every one that is a man grown,\nand the youth to abandon the city, for they cast out Hermodoros the best\nman among them, saying:\u2014Let no one among us be best, and if one be best,\nlet him be so elsewhere and among others.\n\n115. Dogs also bark at those they do not know.\n\n116. As the result of incredulity (divine things) miss being known.\n\n    Either because men are incredulous, or the things incredible.\n    Cf. Zeller, _Phil. Gr._ i.\u2074 574 A 2. Gomperz combined this with\n    fragment 10.\n\n117. The fool is wont to be in a flutter at every word.\n\n118. The most esteemed of those in estimation knows how to be on his\nguard; yet truly justice shall overtake forgers of lies and witnesses to\nthem.\n\n    If the reference is to Homer, read \u03c0\u03bb\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd, \u2018knows how to\n    create myths.\u2019\n\n119. (He used to say that) Homer deserved to be cast out of the lists and\nflogged, and Archilochos likewise.\n\n120. One day is equal to every other.\n\n121. Character is a man\u2019s guardian divinity.\n\n122. There awaits men at death what they do not expect or think.\n\n123. Then [it is necessary] that God raise them up, and that they become\nguardians of the living and the dead.\n\n    Or adopting Sauppe\u2019s conjectures in full \u2018that he become a\n    watchful guardian....\u2019\n\n124. Night-walkers, wizards, bacchanals, revellers, sharers in the\nmysteries.\n\n125. For what are esteemed mysteries among men they celebrate in an\nunholy way.\n\n127. For if it were not to Dionysos that they made the procession and\nsang the song with phallic symbols, their deeds would indeed be most\nshameful; but Hades and Dionysos are the same, to whomever they go mad\nand share the revel.\n\n    128. I distinguish two kinds of sacrifices; those of men\n    altogether purified, which would occur rarely, as Herakleitos\n    says, in the case of a single individual, or of some very few\n    men easily counted; secondly, those that are material and\n    corporeal and composite through change, such as are in harmony\n    with those who are still restrained by the body.\n\n129. (Herakleitos fittingly called religious rites) _cures_ (for the\nsoul).\n\n130. They purify themselves by defiling themselves with blood, as if one\nwho had stepped into the mud were to wash it off with mud. If any one\nof men should observe him doing so, he would think he was insane. And\nto these images they pray, just as if one were to converse with men\u2019s\nhouses, for they know not what gods and heroes are.\n\n130a. If they are gods, why do ye lament them? And if ye lament them, no\nlonger consider them gods.\n\n    The fragment in the critical notes reads: \u2018To images of gods\n    they pray, to those who do not hear, as though they might hear;\n    to those who do not answer, as though they might not make\n    request.\u2019\n\n131. All things are full of souls and of divine spirits.\n\n132. He was wont to say that false opinion is a sacred disease, and that\nvision is deceitful.\n\n133. Each one who has come to be esteemed without due grounds, ought to\nhide his face.\n\n134. False opinion of progress is the stoppage of progress.\n\n135. Their education is a second sun to those that have been educated.\n\n136. As food is timely in famine, so opportune favour heals the need of\nthe soul.\n\n137. The same one was wont to say that the shortest way to glory was to\nbecome good.\n\n    138. Timaios wrote thus: So Pythagoras does not appear to have\n    discovered the true art of words, nor yet the one accused by\n    Herakleitos, but Herakleitos himself is the one who is the\n    pretender.\n\n\nPASSAGES IN PLATO AND ARISTOTLE REFERRING TO HERAKLEITOS.\n\nPlato, _Theaet._ 160 D. Homer, and Herakleitos, and the whole company\nwhich say that all things are in motion and in a state of flux. Cf. 152 D\nH.\n\n_Kratylos_, 401 D. According to Herakleitos all things are in motion and\nnothing abides. Cf. 402 A, and frag. 41; also 412 D, 440 C.\n\n_Plato also alludes to fragments 32, 45, 98-99._\n\nAristotle: _Topica_ i. 11, 104 f 21. All things are in motion, according\nto Herakleitos.\n\n_Top._ viii. 5; 155 f 30. Wherefore those that hold different opinions,\nas that good and bad are the same thing, as Herakleitos says, do not\ngrant that the opposite cannot coexist with itself; not as though\nthey did not think this to be the case, but because as followers of\nHerakleitos they are obliged to speak as they do.\n\n_Phys._ i. 2; 185 b 19. But still, if in the argument all things that\nexist are one, as a cloak or a himation, it turns out that they are\nstating the position of Herakleitos; for the same thing will apply to\ngood and bad, and to good and not-good, so that good and not-good, and\nman and horse, will be the same; and they will not be arguing that all\nthings are one, but that they are nothing, and that the same thing\napplies to such and to so much.\n\n_Phys._ iii. 5; 205 a 3. As Herakleitos says that all things sometime\nbecome fire.\n\n_De coelo_ i. 10; 279 b 16. And others in their turn say that sometimes\ncombination is taking place, and at other times destruction, and that\nthis will always continue, as Empedokles of Agrigentum, and Herakleitos\nof Ephesos.\n\n_De anima_ i. 2; 405 a 25. And Herakleitos also says that the first\nprinciple is soul, as it were a fiery exhalation, of which all other\nthings consist; for it is the least corporeal and always in a state of\nflux, and the moving is known by the moving; and he agreed with most\nthinkers in holding that things are in motion.\n\n_De part anim._ i. 5; 645 a 17. And as Herakleitos is reported to have\nsaid to strangers who wanted to meet him, who stopped when they entered\nand saw him getting warm by an oven\u2014for he bade them enter boldly, since,\nsaid he, gods are here\u2014so should one enter upon the investigation of\neach of the animals without timidity, as there is in them all something\nnatural and beautiful.\n\n_Met._ i. 3; 984 a 7. Hippasos of Metapontum and Herakleitos of Ephesos\ncall fire the first cause. Cf. 996 a 9, 1001 a 15.\n\n_Met._ iii. 3; 1005 b 24. For it is impossible for any one to postulate\nthat the same thing is and is not, as some think Herakleitos says.\n\n_Met._ iii. 5; 1010 a 13. V. Frag. 41-42, _supra_.\n\n_Met._ iii. 7; 1012 a 24. For the word of Herakleitos, that all things\nare and are not, seems to make all things true.\n\n_Met._ x. 5; 1062 a 32. For one might ask Herakleitos himself after this\nmanner and speedily compel him to agree that it is never possible for\nopposite statements to be true about the same things. Cf. 1063 b 24.\n\n_Met._ xii. 4; 1078 b 12. For the doctrine of ideas is held by its\nsupporters because they are convinced by Herakleitos\u2019s words in regard\nto the truth, viz., that all things perceived by the senses are always\nin a state of flux; so that if there is to be a science and a knowledge\nof anything, it is necessary to assume the existence of other objects in\nnature besides those that are perceived by sense, for there can be no\nscience of things in a state of flux.\n\n_Eth._ ii. 3; 1105 a 8. It is harder to fight against pleasure than\nagainst anger, as Herakleitos says.\n\n_Eth._ vii. 3; 1146 b 30. For some believe their opinions no less\nstrongly than what they know by scientific procedure; and Herakleitos is\nan example of this.\n\n_Eth._ viii. 2; 1155 b 4. And Herakleitos says that opposition unites,\nand that the most beautiful harmony results from opposites, and that all\nthings come into being through strife.\n\n_Eth._ x. 5; 1176 a 6. As Herakleitos says, an ass would prefer refuse to\ngold, for natural food is sweeter to asses than gold.\n\n    Sext. Emp. _adv. Math._ vii. 129. According to Herakleitos we\n    become intelligent when we get this divine reason by breathing\n    it in, and in sleep we are forgetful, but on waking we gain our\n    senses again. For in sleep since the pores of the senses are\n    closed, the mind in us is separated from what is akin to it in\n    what surrounds us, and its connection through pores is only\n    preserved like a sort of root; and being cut off it loses its\n    former power of memory; but when we wake it peeps out through\n    the pores of sense as through little doors, and entering into\n    connection with what surrounds us it regains the power of\n    reason.\n\n\nPASSAGES REFERRING TO HERAKLEITOS IN THE \u2018DOXOGRAPHISTS.\u2019\n\nAr. Did. _Epit._ 39, 2; _Dox._ 471. Zeno as well as Herakleitos says that\nthe soul is a perceptive exhalation. The latter desiring to make it clear\nthat souls always gain mental faculties by giving forth exhalations,\nlikened them to rivers; and these are his words: (Fr. 42) \u2018Other and yet\nother waters are flowing on upon those who step in the same rivers.\u2019\n\nSim. in _Phys._ 6 r; _Dox._ 475. (Theophrastos says) Hippasos of\nMetapontum and Herakleitos of Ephesos teach that the one is moved and\nlimited, but they make fire the first principle and derive all things\nfrom fire by condensation and rarefaction, and again they resolve them\ninto fire since this one thing is the essential nature underlying their\nappearance; for Herakleitos says that all things are transformations of\nfire [\u03c0\u03c5\u03c1\u1f78\u03c2 \u1f00\u03bc\u03bf\u03b9\u03b2\u1f74\u03bd], and he finds a certain order and definite time in\nthe changes of the universe according to a fated [\u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b7\u03bd] necessity.\n\nTheoph. _de Sens._ 1; _Dox._ 499. The followers of Anaxagoras and\nHerakleitos say that men perceive by the presence in themselves of the\nopposite quality.\n\nPhil. _de Piet._ 14, 25; _Dox._ 548. (Chrysippos) in his third book says\nthat the universe is one of the beings endowed with sense, fellow-citizen\nwith men and gods, and that strife and Zeus are the same thing, as\nHerakleitos says.\n\nHipp. _Phil._ 44; _Dox._ 558. Herakleitos the Ephesian, a philosopher\nof the physical school, was always lamenting, charging all men with\nignorance of the whole of life, but still he pitied the life of mortals.\nFor he would say that he himself knew all things, but that other men knew\nnothing. His language agrees quite well with that of Empedokles when he\nsays that strife and love are the first principles of all things, and\nthat god is intelligent fire, and that all things enter into a common\nmotion and do not stand still. And as Empedokles said that the whole\nregion occupied by man is full of evils, and that the evils extend from\nthe region about the earth as far as the moon but do not go farther,\ninasmuch as all the region beyond the moon is purer, so also it seemed to\nHerakleitos.\n\nEpi. _adv. Haer._ iii. 20; _Dox._ 591. Herakleitos the Ephesian, son of\nBlyson, said that fire is the source of all things, and that all things\nare resolved into fire again.\n\nGalen, _His. Phil._ 62; _Dox._ 626. Herakleitos says that the sun is a\nburning mass, kindled at its rising, and quenched at its setting.\n\nHerm. _I. G. P._ 13; _Dox._ 654. Perhaps I might yield to the arguments\nof noble Demokritos and want to laugh with him, unless Herakleitos led me\nto the opposite view as he said weeping: Fire is the first principle of\nall things, and it is subject to rarefaction and condensation, the one\nactive, the other passive, the one synthetic, the other analytic. Enough\nfor me, for I am already steeped in such first principles.\n\nAet. i. 3; _Dox._ 283. Herakleitos and Hippasos say that the first\nprinciple of all things is fire; for they say that all things arise from\nfire and they all end by becoming fire. As this is quenched all things\ncome into the order of the universe; for first the dense part of it\ncontracting into itself becomes earth, then the earth becoming relaxed by\nfire is rendered water in its nature, then it is sublimated and becomes\nair; and again the universe and all bodies are consumed by fire in the\nconflagration. [Fire then is the first principle because all things arise\nfrom this, and the final principle because all things are resolved into\nthis.]\n\nAet. 1. 5; _Dox._ 292. Hippasos of Metapontum and Herakleitos the\nEphesian say that the all is one, ever moving and limited, and that fire\nis its first principle.\n\nAet. i. 7; _Dox._ 303. Herakleitos says that the periodic fire is\neternal, and that destined reason working through opposition is the\ncreator [\u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u1f78\u03bd] of things.\n\nAet. i. 9; _Dox._ 307. H. et al. declare that matter is subject to\nchange, variation, and transformation, and that it flows the whole\nthrough the whole.\n\nAet. i. 13; _Dox._ 312. H. introduces certain very small and indivisible\nparticles (or H. seems to some to leave particles, instead of the unity).\n\nAet. i. 23; _Dox._ 320. H. denies rest and fixed position to the whole;\nfor this is the attribute of dead bodies; but he assigns eternal motion\nto what is eternal, perishable motion to what is perishable.\n\nAet. i. 27; _Dox._ 322. H. says that all things happen according to fate\nand that fate itself is necessity. Indeed he writes \u2018For it is absolutely\ndestined.\u2019 (Frag. 63.)\n\nAet. i. 23; _Dox._ 323. H. declares that reason, pervading the essence of\nthe all, is the essence of fate. And it is itself ethereal matter, seed\nof the generation of the all, and measure of the allotted period.\n\nAet. ii. 1; _Dox._ 327, Herakleitos et al. The universe is one. 4; _Dox._\n331. The universe is generated not according to time, but according to\nthought. 11; _Dox._ 340; H. et al. The heaven is of a fiery nature. 13;\n_Dox._ 342. H. and Parmenides. The stars are compressed bits of fire. 17;\n_Dox._ 346. H. and Parm. The stars are nurtured by an exhalation from\nthe earth. 20; _Dox._ 351. H. and Hekataios. The sun is an intelligent\nburning mass rising out of the sea. (The same words are assigned to\nStoics, Plut. 2, 890 A; _Dox._ 349.) 21; _Dox._ 351. It is as great \u2018as\nthe width of a human foot.\u2019 22; _Dox._ 352. It is bowl-shaped, rather\ngibbous. 24; _Dox._ 354. An eclipse takes place by the turning of the\nbowl-shaped body so that the concave side is upward, and the convex side\ndownward toward our vision. [25; _Dox._ 356. The earth is surrounded with\nmist.] 27; _Dox._ 358. (The moon) is bowl-shaped.[31] 28; _Dox._ 359. Sun\nand moon are subject to the same influences. For these heavenly bodies\nbeing bowl-shaped, receive bright rays from the moist exhalation, and\ngive light in appearance [\u03c0\u03c1\u1f78\u03c2 \u03c4\u1f74\u03bd \u03c6\u03b1\u03bd\u03c4\u03b1\u03c3\u03af\u03b1\u03bd]; the sun more brightly,\nfor it moves in purer aether [\u1f00\u03ae\u03c1], and the moon moves in thicker aether\nand so it shines more dimly. 29; _Dox._ 359. Eclipses of the moon are\noccasioned by the turning of the bowl-shaped body. 32; _Dox._ 364. The\ngreat year consists of eighteen thousand sun-years. According to Diogenes\nand Herakleitos the year consists of three hundred and sixty-five days.\n\nAet. iii. 3; _Dox._ 369. Thunder is occasioned by a gathering of winds\nand clouds, and the impact of gusts of wind on the clouds; and lightning\nby a kindling of the exhalations; and fiery whirlwinds [\u03c0\u03c1\u03b7\u03c3\u03c4\u1fc6\u03c1\u03b1\u03c2] by a\nburning and a quenching of the clouds.\n\nAet. iv. 3; _Dox._ 338. Parmenides and Hippasos and Herakleitos call the\nsoul a fiery substance. 7; _Dox._ 392. H. says that souls set free from\nthe body go into the soul of the all, inasmuch as it is akin to them in\nnature and essence.\n\nAet. v. 23; _Dox._ 434. Herakleitos and the Stoics say that men come to\nmaturity at about fourteen years, with the beginning of sexual life; for\ntrees come to maturity when they begin to bear fruit.... And at about\nthe age of fourteen men gain understanding of good and evil, and of\ninstruction as to these matters.\n\n\n\n\nV.\n\n_THE ELEATIC SCHOOL: XENOPHANES._\n\n\nXenophanes of Kolophon, son of Dexias (Apollodoros says of Orthomenes),\nwas the founder of the Eleatic School. After a careful review of the\nevidence, Zeller (_Vorsokr. Phil._ pp. 521-522) concludes that he was\nborn about 580 B.C.; it is agreed by all writers that he lived to a\ngreat age. The stories of his travels and adventures are very numerous.\nHe speaks of the war between the Ionic colonies and the Persians as\nbeginning in his youth. According to Diogenes he sang the founding of\nElea in 2,000 hexameter verses. The reference to him by Herakleitos\n(Fr. 16) indicates the general respect for his philosophy. He composed\npoetry of all varieties, and is said to have recited his own poems. His\nphilosophic views were embodied in a poem which was early lost, and to\nwhich later ages gave the name \u2018\u03c0\u03b5\u03c1\u1f76 \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2.\u2019\n\n    Literature: Brandis, _Comm. Eleat._ 1813; Cousin, _Nouv. frag.\n    phil._ 1828, pp. 9-45;. Karsten, _Phil. Graec. vet. reliq._ i.\n    1, 1830; Bergk, _Poet. Lyr. Graec._ ii.; F. Kern, _Quaestionum\n    Xenophanearum cap. duo_, Naumb. 1864; _Beitr\u00e4ge_, Danzig 1871;\n    _Ueber Xenophanes_, Stettin 1874; Freudenthal, _Die Theologie\n    des Xenophanes_, 1886; and _Archiv f. d. Gesch. d. Phil._ i.\n    1888, p. 322 sqq.; Thill, _X\u00e9nophane de Colophon_, Luxemb. 1890.\n\n    On the book _De Xen. Zen. Gorg. Aristotelis_, v. F\u00fclleborn,\n    Halle 1789; Bergk, 1843; Mullach, 1845; Ueberweg, _Philol._\n    viii. 1853, p. 104 sqq.; xxvi. 1868, p. 709 sqq.; Vermehren,\n    1861; F. Kern, _Symbola crit. ad libellum_ \u03c0. \u039e\u03b5\u03bd\u03bf\u03c6. etc.\n    Oldenb. 1867; Diels\u2019 _Doxogr._ pp. 109-113; Zeller, _Geschichte\n    d. Phil. d. Griechen_, i. 499-521.\n\n\n(_a_) FRAGMENTS OF XENOPHANES.[32]\n\n     1  \u03b5\u1f37\u03c2 \u03b8\u03b5\u1f78\u03c2 \u1f14\u03bd \u03c4\u03b5 \u03b8\u03b5\u03bf\u1fd6\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03bf\u03c2,\n        \u03bf\u1f54\u03c4\u03b5 \u03b4\u03ad\u03bc\u03b1\u03c2 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd \u1f41\u03bc\u03bf\u03af\u03b9\u03bf\u03c2 \u03bf\u1f54\u03c4\u03b5 \u03bd\u03cc\u03b7\u03bc\u03b1.\n\n     2  \u03bf\u1f56\u03bb\u03bf\u03c2 \u1f41\u03c1\u1fb7, \u03bf\u1f56\u03bb\u03bf\u03c2 \u03b4\u1f72 \u03bd\u03bf\u03b5\u1fd6, \u03bf\u1f56\u03bb\u03bf\u03c2 \u03b4\u03ad \u03c4\u2019 \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9.\n\n     3  \u1f00\u03bb\u03bb\u2019 \u1f00\u03c0\u03ac\u03bd\u03b5\u03c5\u03b8\u03b5 \u03c0\u03cc\u03bd\u03bf\u03b9\u03bf \u03bd\u03cc\u03bf\u03c5 \u03c6\u03c1\u03b5\u03bd\u1f76 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03c1\u03b1\u03b4\u03b1\u03af\u03bd\u03b5\u03b9.\n\n     4  \u03b1\u1f30\u03b5\u1f76 \u03b4\u2019 \u1f10\u03bd \u03c4\u03b1\u1f50\u03c4\u1ff7 \u03bc\u03af\u03bc\u03bd\u03b5\u03b9 \u03ba\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u1f50\u03b4\u03ad\u03bd,\n        \u03bf\u1f50\u03b4\u1f72 \u03bc\u03b5\u03c4\u03ad\u03c1\u03c7\u03b5\u03c3\u03b8\u03b1\u03af \u03bc\u03b9\u03bd \u1f10\u03c0\u03b9\u03c0\u03c1\u03ad\u03c0\u03b5\u03b9 \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u1f04\u03bb\u03bb\u1fc3.\n\n     5  \u1f00\u03bb\u03bb\u1f70 \u03b2\u03c1\u03bf\u03c4\u03bf\u1f76 \u03b4\u03bf\u03ba\u03ad\u03bf\u03c5\u03c3\u03b9 \u03b3\u03b5\u03bd\u03bd\u1fb6\u03c3\u03b8\u03b1\u03b9 \u03b8\u03b5\u03bf\u1f7a\u03c2,\n        \u03c4\u1f74\u03bd \u03c3\u03c6\u03b5\u03c4\u03ad\u03c1\u03b1\u03bd \u03b4\u2019 \u1f10\u03c3\u03b8\u1fc6\u03c4\u03ac \u03c4\u2019 \u1f14\u03c7\u03b5\u03b9\u03bd \u03c6\u03c9\u03bd\u03ae\u03bd \u03c4\u03b5 \u03b4\u03ad\u03bc\u03b1\u03c2 \u03c4\u03b5.\n\n     6  ... \u1f00\u03bb\u03bb\u2019 \u03b5\u1f30 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u1f14\u03c7\u03bf\u03bd \u03b2\u03cc\u03b5\u03c2 \u1f24\u03b5 \u03bb\u03ad\u03bf\u03bd\u03c4\u03b5\u03c2,\n        <\u1f61\u03c2> \u03b3\u03c1\u03ac\u03c8\u03b1\u03b9 \u03c7\u03b5\u03af\u03c1\u03b5\u03c3\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c1\u03b3\u03b1 \u03c4\u03b5\u03bb\u03b5\u1fd6\u03bd \u1f05\u03c0\u03b5\u03c1 \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2,\n        \u03ba\u03b1\u03af \u03ba\u03b5 \u03b8\u03b5\u1ff6\u03bd \u1f30\u03b4\u03ad\u03b1\u03c2 \u1f14\u03b3\u03c1\u03b1\u03c6\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c3\u03ce\u03bc\u03b1\u03c4\u2019 \u1f10\u03c0\u03bf\u03af\u03bf\u03c5\u03bd\n        \u03c4\u03bf\u03b9\u03b1\u1fe6\u03b8\u2019, \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1f76 \u03b4\u03ad\u03bc\u03b1\u03c2 \u03b5\u1f36\u03c7\u03bf\u03bd <\u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03b9>\n        \u1f35\u03c0\u03c0\u03bf\u03b9 \u03bc\u03ad\u03bd \u03b8\u2019 \u1f35\u03c0\u03c0\u03bf\u03b9\u03c3\u03b9, \u03b2\u03cc\u03b5\u03c2 \u03b4\u03ad \u03c4\u03b5 \u03b2\u03bf\u03c5\u03c3\u1f76\u03bd \u1f41\u03bc\u03bf\u1fd6\u03b1.\n\n     7  \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b8\u03b5\u03bf\u1fd6\u03c2 \u1f00\u03bd\u03ad\u03b8\u03b7\u03ba\u03b1\u03bd \u1f4d\u03bc\u03b7\u03c1\u03cc\u03c2 \u03b8\u2019 \u1f29\u03c3\u03af\u03bf\u03b4\u03cc\u03c2 \u03c4\u03b5\n        \u1f45\u03c3\u03c3\u03b1 \u03c0\u03b1\u03c1\u2019 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd \u1f40\u03bd\u03b5\u03af\u03b4\u03b5\u03b1 \u03ba\u03b1\u1f76 \u03c8\u03cc\u03b3\u03bf\u03c2 \u1f10\u03c3\u03c4\u03af,\n        \u03ba\u03b1\u1f76 \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u2019 \u1f10\u03c6\u03b8\u03ad\u03b3\u03be\u03b1\u03bd\u03c4\u03bf\u00b7 \u03b8\u03b5\u1ff6\u03bd \u1f00\u03b8\u03b5\u03bc\u03af\u03c3\u03c4\u03b9\u03b1 \u1f14\u03c1\u03b3\u03b1,\n        \u03ba\u03bb\u03ad\u03c0\u03c4\u03b5\u03b9\u03bd, \u03bc\u03bf\u03b9\u03c7\u03b5\u03cd\u03b5\u03b9\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03c5\u03c2 \u1f00\u03c0\u03b1\u03c4\u03b5\u03cd\u03b5\u03b9\u03bd.\n\n     8  \u1f10\u03ba \u03b3\u03b1\u03af\u03b7\u03c2 \u03b3\u1f70\u03c1 \u03c0\u03ac\u03bd\u03c4\u03b1, \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03b3\u1fc6\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u1fb7.\n\n     9  \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b3\u1f70\u03c1 \u03b3\u03b1\u03af\u03b7\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2 \u1f10\u03ba\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03c3\u03b8\u03b1.\n\n    10  \u03b3\u1fc6 \u03ba\u03b1\u1f76 \u1f55\u03b4\u03c9\u03c1 \u03c0\u03ac\u03bd\u03c4\u2019 \u1f10\u03c3\u03b8\u2019 \u1f45\u03c3\u03b1 \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u2019 \u1f20\u03b4\u1f72 \u03c6\u03cd\u03bf\u03bd\u03c4\u03b1\u03b9.\n\n    11  \u03c0\u03b7\u03b3\u03ae \u03b4\u2019 \u1f10\u03c3\u03c4\u03b9 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u2019 \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2, \u03c0\u03b7\u03b3\u1f74 \u03b4\u2019 \u1f00\u03bd\u03ad\u03bc\u03bf\u03b9\u03bf\u00b7\n        \u03bf\u1f54\u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f10\u03bd \u03bd\u03ad\u03c6\u03b5\u03c3\u03b9\u03bd <\u03c0\u03bd\u03bf\u03b9\u03b1\u03af \u03ba\u2019 \u1f00\u03bd\u03ad\u03bc\u03bf\u03b9\u03bf \u03c6\u03cd\u03bf\u03b9\u03bd\u03c4\u03bf\n        \u1f10\u03ba\u03c0\u03bd\u03b5\u03af\u03bf\u03bd\u03c4\u03bf\u03c2> \u1f14\u03c3\u03c9\u03b8\u03b5\u03bd \u1f04\u03bd\u03b5\u03c5 \u03c0\u03cc\u03bd\u03c4\u03bf\u03c5 \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03b9\u03bf\n        \u03bf\u1f54\u03c4\u03b5 \u1fe5\u03bf\u03b1\u1f76 \u03c0\u03bf\u03c4\u03b1\u03bc\u1ff6\u03bd \u03bf\u1f54\u03c4\u2019 \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f44\u03bc\u03b2\u03c1\u03b9\u03bf\u03bd \u1f55\u03b4\u03c9\u03c1\n        \u1f00\u03bb\u03bb\u1f70 \u03bc\u03ad\u03b3\u03b1\u03c2 \u03c0\u03cc\u03bd\u03c4\u03bf\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c4\u03c9\u03c1 \u03bd\u03b5\u03c6\u03ad\u03c9\u03bd \u1f00\u03bd\u03ad\u03bc\u03c9\u03bd \u03c4\u03b5\n        \u03ba\u03b1\u1f76 \u03c0\u03bf\u03c4\u03b1\u03bc\u1ff6\u03bd.\n\n    12  \u03b3\u03b1\u03af\u03b7\u03c2 \u03bc\u1f72\u03bd \u03c4\u03cc\u03b4\u03b5 \u03c0\u03b5\u1fd6\u03c1\u03b1\u03c2 \u1f04\u03bd\u03c9 \u03c0\u03b1\u03c1\u1f70 \u03c0\u03bf\u03c3\u03c3\u1f76\u03bd \u1f41\u03c1\u1fb6\u03c4\u03b1\u03b9\n        \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9 \u03c0\u03c1\u03bf\u03c3\u03c0\u03bb\u03ac\u03b6\u03bf\u03bd, \u03c4\u1f70 \u03ba\u03ac\u03c4\u03c9 \u03b4\u2019 \u1f10\u03c2 \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd \u1f31\u03ba\u03ac\u03bd\u03b5\u03b9.\n\n    13  \u1f23\u03bd \u03c4\u2019 \u1f3e\u03c1\u03b9\u03bd \u03ba\u03b1\u03bb\u03ad\u03bf\u03c5\u03c3\u03b9, \u03bd\u03ad\u03c6\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03ad\u03c6\u03c5\u03ba\u03b5\n        \u03c0\u03bf\u03c1\u03c6\u03cd\u03c1\u03b5\u03bf\u03bd \u03ba\u03b1\u1f76 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\u1f41 \u039c\u1fc6\u03b4\u03bf\u03c2 \u1f00\u03c6\u03af\u03ba\u03b5\u03c4\u03bf;\n\n    18  \u03bd\u1fe6\u03bd \u03b1\u1f56\u03c4\u2019 \u1f04\u03bb\u03bb\u03bf\u03bd \u1f14\u03c0\u03b5\u03b9\u03bc\u03b9 \u03bb\u03cc\u03b3\u03bf\u03bd, \u03b4\u03b5\u03af\u03be\u03c9 \u03b4\u1f72 \u03ba\u03ad\u03bb\u03b5\u03c5\u03b8\u03bf\u03bd.\n        ...\n        \u03ba\u03b1\u03af \u03c0\u03bf\u03c4\u03ad \u03bc\u03b9\u03bd \u03c3\u03c4\u03c5\u03c6\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03c3\u03ba\u03cd\u03bb\u03b1\u03ba\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b9\u03cc\u03bd\u03c4\u03b1\n          \u03c6\u03b1\u03c3\u1f76\u03bd \u1f10\u03c0\u03bf\u03b9\u03ba\u03c4\u1fd6\u03c1\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c4\u03cc\u03b4\u03b5 \u03c6\u03ac\u03c3\u03b8\u03b1\u03b9 \u1f14\u03c0\u03bf\u03c2\u00b7\n        \u03c0\u03b1\u1fe6\u03c3\u03b1\u03b9 \u03bc\u03b7\u03b4\u1f72 \u1fe5\u03ac\u03c0\u03b9\u03b6\u2019, \u1f10\u03c0\u03b5\u1f76 \u1f26 \u03c6\u03af\u03bb\u03bf\u03c5 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\u03bd\u03bf\u03bc\u03af\u03b6\u03b5\u03c4\u03b1\u03b9\u00b7 \u03bf\u1f50\u03b4\u1f72 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd\n          \u03c0\u03c1\u03bf\u03ba\u03c1\u03af\u03bd\u03b5\u03b9\u03bd \u1fe5\u03ce\u03bc\u03b7\u03bd \u03c4\u1fc6\u03c2 \u1f00\u03b3\u03b1\u03b8\u1fc6\u03c2 \u03c3\u03bf\u03c6\u03af\u03b7\u03c2.\n        \u03bf\u1f54\u03c4\u03b5 \u03b3\u1f70\u03c1 \u03b5\u1f30 \u03c0\u03cd\u03ba\u03c4\u03b7\u03c2 \u1f00\u03b3\u03b1\u03b8\u1f78\u03c2 \u03bb\u03b1\u03bf\u1fd6\u03c3\u03b9 \u03bc\u03b5\u03c4\u03b5\u03af\u03b7,                        15\n          \u03bf\u1f54\u03c4\u2019 \u03b5\u1f30 \u03c0\u03b5\u03bd\u03c4\u03b1\u03b8\u03bb\u03b5\u1fd6\u03bd, \u03bf\u1f54\u03c4\u03b5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03c3\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd,\n        \u03bf\u1f50\u03b4\u1f72 \u03bc\u1f72\u03bd \u03b5\u1f30 \u03c4\u03b1\u03c7\u03c5\u03c4\u1fc6\u03c4\u03b9 \u03c0\u03bf\u03b4\u1ff6\u03bd, \u03c4\u03cc\u03c0\u03b5\u03c1 \u1f10\u03c3\u03c4\u1f76 \u03c0\u03c1\u03cc\u03c4\u03b9\u03bc\u03bf\u03bd\n          \u1fe5\u03ce\u03bc\u03b7\u03c2 \u1f45\u03c3\u03c3\u2019 \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd \u1f14\u03c1\u03b3\u2019 \u1f10\u03bd \u1f00\u03b3\u1ff6\u03bd\u03b9 \u03c0\u03ad\u03bb\u03b5\u03b9,\n        \u03c4\u03bf\u1f54\u03bd\u03b5\u03ba\u03b5\u03bd \u1f02\u03bd \u03b4\u1f74 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u1f10\u03bd \u03b5\u1f50\u03bd\u03bf\u03bc\u03af\u1fc3 \u03c0\u03cc\u03bb\u03b9\u03c2 \u03b5\u1f34\u03b7\u00b7\n          \u03c3\u03bc\u03b9\u03ba\u03c1\u1f78\u03bd \u03b4\u2019 \u1f04\u03bd \u03c4\u03b9 \u03c0\u03cc\u03bb\u03b5\u03b9 \u03c7\u03ac\u03c1\u03bc\u03b1 \u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u2019 \u1f10\u03c0\u1f76 \u03c4\u1ff7,                  20\n        \u03b5\u1f34 \u03c4\u03b9\u03c2 \u1f00\u03b5\u03b8\u03bb\u03b5\u03cd\u03c9\u03bd \u03bd\u03b9\u03ba\u1ff7 \u03a0\u03af\u03c3\u03b1\u03bf \u03c0\u03b1\u03c1\u2019 \u1f44\u03c7\u03b8\u03b1\u03c2\u00b7\n          \u03bf\u1f50 \u03b3\u1f70\u03c1 \u03c0\u03b9\u03b1\u03af\u03bd\u03b5\u03b9 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u03c5\u03c7\u03bf\u1f7a\u03c2 \u03c0\u03cc\u03bb\u03b5\u03c9\u03c2.\n\n    20  \u1f01\u03b2\u03c1\u03bf\u03c3\u03cd\u03bd\u03b1\u03c2 \u03b4\u1f72 \u03bc\u03b1\u03b8\u03cc\u03bd\u03c4\u03b5\u03c2 \u1f00\u03bd\u03c9\u03c6\u03b5\u03bb\u03ad\u03b1\u03c2 \u03c0\u03b1\u03c1\u1f70 \u039b\u03c5\u03b4\u1ff6\u03bd,\n          \u1f44\u03c6\u03c1\u03b1 \u03c4\u03c5\u03c1\u03c1\u03b1\u03bd\u03af\u03b7\u03c2 \u1f26\u03c3\u03b1\u03bd \u1f04\u03bd\u03b5\u03c5 \u03c3\u03c4\u03c5\u03b3\u03b5\u03c1\u1fc6\u03c2,\n        \u1f94\u03b5\u03c3\u03b1\u03bd \u03b5\u1f30\u03c2 \u1f00\u03b3\u03bf\u03c1\u1f74\u03bd \u03c0\u03b1\u03bd\u03b1\u03bb\u03bf\u03c5\u03c1\u03b3\u03ad\u03b1 \u03c6\u03ac\u03c1\u03b5\u2019 \u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2,\n          \u03bf\u1f50 \u03bc\u03b5\u03af\u03bf\u03c5\u03c2 \u1f65\u03c3\u03c0\u03b5\u03c1 \u03c7\u03af\u03bb\u03b9\u03bf\u03b9 \u03b5\u1f30\u03c2 \u1f10\u03c0\u03af\u03c0\u03b1\u03bd,\n        \u03b1\u1f50\u03c7\u03b1\u03bb\u03ad\u03bf\u03b9, \u03c7\u03b1\u03af\u03c4\u1fc3\u03c3\u03b9\u03bd \u1f00\u03b3\u03b1\u03bb\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u1f50\u03c0\u03c1\u03b5\u03c0\u03ad\u03b5\u03c3\u03c3\u03b9\u03bd,                     5\n          \u1f00\u03c3\u03ba\u03b7\u03c4\u03bf\u1fd6\u03c2 \u1f40\u03b4\u03bc\u1f74\u03bd \u03c7\u03c1\u03af\u03bc\u03b1\u03c3\u03b9 \u03b4\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9.\n\n    21  \u03bd\u1fe6\u03bd \u03b3\u1f70\u03c1 \u03b4\u1f74 \u03b6\u03ac\u03c0\u03b5\u03b4\u03bf\u03bd \u03ba\u03b1\u03b8\u03b1\u03c1\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c7\u03b5\u1fd6\u03c1\u03b5\u03c2 \u1f01\u03c0\u03ac\u03bd\u03c4\u03c9\u03bd\n          \u03ba\u03b1\u1f76 \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2\u00b7 \u03c0\u03bb\u03b5\u03ba\u03c4\u03bf\u1f7a\u03c2 \u03b4\u2019 \u1f00\u03bc\u03c6\u03b9\u03c4\u03b9\u03b8\u03b5\u1fd6 \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03bf\u03c5\u03c2,\n        \u1f04\u03bb\u03bb\u03bf\u03c2 \u03b4\u2019 \u03b5\u1f50\u1ff6\u03b4\u03b5\u03c2 \u03bc\u03cd\u03c1\u03bf\u03bd \u1f10\u03bd \u03c6\u03b9\u03ac\u03bb\u1fc3 \u03c0\u03b1\u03c1\u03b1\u03c4\u03b5\u03af\u03bd\u03b5\u03b9\u00b7\n          \u03ba\u03c1\u03b1\u03c4\u1f74\u03c1 \u03b4\u2019 \u1f15\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd \u03bc\u03b5\u03c3\u03c4\u1f78\u03c2 \u1f10\u03c5\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2\u00b7\n        \u1f04\u03bb\u03bb\u03bf\u03c2 \u03b4\u2019 \u03bf\u1f36\u03bd\u03bf\u03c2 \u1f11\u03c4\u03bf\u1fd6\u03bc\u03bf\u03c2, \u1f43\u03c2 \u03bf\u1f54\u03c0\u03bf\u03c4\u03ad \u03c6\u03b7\u03c3\u03b9 \u03c0\u03c1\u03bf\u03b4\u03ce\u03c3\u03b5\u03b9\u03bd,                5\n          \u03bc\u03b5\u03af\u03bb\u03b9\u03c7\u03bf\u03c2 \u1f10\u03bd \u03ba\u03b5\u03c1\u03ac\u03bc\u03bf\u03b9\u03c3\u2019, \u1f04\u03bd\u03b8\u03b5\u03bf\u03c2 \u1f40\u03c3\u03b4\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2\u00b7\n        \u1f10\u03bd \u03b4\u1f72 \u03bc\u03ad\u03c3\u03bf\u03b9\u03c3\u2019 \u1f01\u03b3\u03bd\u1f74\u03bd \u1f40\u03b4\u03bc\u1f74\u03bd \u03bb\u03b9\u03b2\u03b1\u03bd\u03c9\u03c4\u1f78\u03c2 \u1f35\u03b7\u03c3\u03b9\u03bd,\n          \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd \u03b4\u2019 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f55\u03b4\u03c9\u03c1 \u03ba\u03b1\u1f76 \u03b3\u03bb\u03c5\u03ba\u1f7a \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u03b1\u03c1\u03cc\u03bd\u00b7\n        \u03c0\u03ac\u03c1\u03ba\u03b5\u03b9\u03bd\u03c4\u03b1\u03b9 \u03b4\u2019 \u1f04\u03c1\u03c4\u03bf\u03b9 \u03be\u03b1\u03bd\u03b8\u03bf\u1f76 \u03b3\u03b5\u03c1\u03b1\u03c1\u03ae \u03c4\u03b5 \u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1\n          \u03c4\u03c5\u03c1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03bc\u03ad\u03bb\u03b9\u03c4\u03bf\u03c2 \u03c0\u03af\u03bf\u03bd\u03bf\u03c2 \u1f00\u03c7\u03b8\u03bf\u03bc\u03ad\u03bd\u03b7\u00b7                            10\n        \u03b2\u03c9\u03bc\u1f78\u03c2 \u03b4\u2019 \u1f04\u03bd\u03b8\u03b5\u03c3\u03b9\u03bd \u1f00\u03bd \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd \u03c0\u03ac\u03bd\u03c4\u1fc3 \u03c0\u03b5\u03c0\u03cd\u03ba\u03b1\u03c3\u03c4\u03b1\u03b9,\n          \u03bc\u03bf\u03bb\u03c0\u1f74 \u03b4\u2019 \u1f00\u03bc\u03c6\u1f76\u03c2 \u1f14\u03c7\u03b5\u03b9 \u03b4\u03ce\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03b8\u03b1\u03bb\u03af\u03b7.\n        \u03c7\u03c1\u1f74 \u03b4\u1f72 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03bc\u1f72\u03bd \u03b8\u03b5\u1f78\u03bd \u1f51\u03bc\u03bd\u03b5\u1fd6\u03bd \u03b5\u1f54\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2\n          \u03b5\u1f50\u03c6\u03ae\u03bc\u03bf\u03b9\u03c2 \u03bc\u03cd\u03b8\u03bf\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u03b1\u03c1\u03bf\u1fd6\u03c3\u03b9 \u03bb\u03cc\u03b3\u03bf\u03b9\u03c2.\n        \u03c3\u03c0\u03b5\u03af\u03c3\u03b1\u03bd\u03c4\u03b1\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03be\u03b1\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03c4\u1f70 \u03b4\u03af\u03ba\u03b1\u03b9\u03b1 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9                 15\n          \u03c0\u03c1\u03ae\u03c3\u03c3\u03b5\u03b9\u03bd\u00b7 (\u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u1f70\u03c1 \u1f66\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c0\u03c1\u03bf\u03c7\u03b5\u03b9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd\u00b7)\n        \u03bf\u1f50\u03c7 \u1f55\u03b2\u03c1\u03b9\u03c2 \u03c0\u03af\u03bd\u03b5\u03b9\u03bd \u1f41\u03c0\u03cc\u03c3\u03bf\u03bd \u03ba\u03b5\u03bd \u1f14\u03c7\u03c9\u03bd \u1f00\u03c6\u03af\u03ba\u03bf\u03b9\u03bf\n          \u03bf\u1f34\u03ba\u03b1\u03b4\u2019 \u1f04\u03bd\u03b5\u03c5 \u03c0\u03c1\u03bf\u03c0\u03cc\u03bb\u03bf\u03c5, \u03bc\u1f74 \u03c0\u03ac\u03bd\u03c5 \u03b3\u03b7\u03c1\u03b1\u03bb\u03ad\u03bf\u03c2\u00b7\n        \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd \u03b4\u2019 \u03b1\u1f30\u03bd\u03b5\u1fd6\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd, \u1f43\u03c2 \u1f10\u03c3\u03b8\u03bb\u1f70 \u03c0\u03b9\u1f7c\u03bd \u1f00\u03bd\u03b1\u03c6\u03b1\u03af\u03bd\u03b5\u03b9,\n          \u1f65\u03c2 \u03bf\u1f31 \u03bc\u03bd\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 \u03ba\u03b1\u1f76 <\u03c0\u03cc\u03bd\u03bf\u03c2> \u1f00\u03bc\u03c6\u2019 \u1f00\u03c1\u03b5\u03c4\u1fc6\u03c2.                      20\n        \u03bf\u1f54\u03c4\u03b9 \u03bc\u03ac\u03c7\u03b1\u03c2 \u03b4\u03b9\u03ad\u03c0\u03b5\u03b9\u03bd \u03a4\u03b9\u03c4\u03ac\u03bd\u03c9\u03bd \u03bf\u1f50\u03b4\u1f72 \u0393\u03b9\u03b3\u03ac\u03bd\u03c4\u03c9\u03bd,\n          \u03bf\u1f50\u03b4\u03ad \u03c4\u03b9 \u039a\u03b5\u03bd\u03c4\u03b1\u03cd\u03c1\u03c9\u03bd, \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1\u03c4\u03b1 \u03c4\u1ff6\u03bd \u03c0\u03c1\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd,\n        \u1f22 \u03c3\u03c4\u03b1\u03c3\u03af\u03b1\u03c2 \u03c3\u03c6\u03b5\u03b4\u03b1\u03bd\u03ac\u03c2\u00b7 \u03c4\u03bf\u1fd6\u03c3\u2019 \u03bf\u1f50\u03b4\u1f72\u03bd \u03c7\u03c1\u03b7\u03c3\u03c4\u1f78\u03bd \u1f14\u03bd\u03b5\u03c3\u03c4\u03b9\u03bd\u00b7\n          \u03b8\u03b5\u1ff6\u03bd <\u03b4\u1f72> \u03c0\u03c1\u03bf\u03bc\u03b7\u03b8\u03b5\u03af\u03b7\u03bd \u03b1\u1f30\u1f72\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd \u1f00\u03b3\u03b1\u03b8\u03cc\u03bd.\n\n    22  \u03c0\u03ad\u03bc\u03c8\u03b1\u03c2 \u03b3\u1f70\u03c1 \u03ba\u03c9\u03bb\u1fc6\u03bd \u1f10\u03c1\u03af\u03c6\u03bf\u03c5 \u03c3\u03ba\u03ad\u03bb\u03bf\u03c2 \u1f24\u03c1\u03b1\u03bf \u03c0\u1fd6\u03bf\u03bd\n          \u03c4\u03b1\u03cd\u03c1\u03bf\u03c5 \u03bb\u03b1\u03c1\u03b9\u03bd\u03bf\u1fe6, \u03c4\u03af\u03bc\u03b9\u03bf\u03bd \u1f00\u03bd\u03b4\u03c1\u1f76 \u03bb\u03b1\u03c7\u03b5\u1fd6\u03bd,\n        \u03c4\u03bf\u1fe6 \u03ba\u03bb\u03ad\u03bf\u03c2 \u1f19\u03bb\u03bb\u03ac\u03b4\u03b1 \u03c0\u1fb6\u03c3\u03b1\u03bd \u1f10\u03c6\u03af\u03be\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u2019 \u1f00\u03c0\u03bf\u03bb\u03ae\u03be\u03b5\u03b9\n          \u1f14\u03c3\u03c4\u2019 \u1f02\u03bd \u1f00\u03bf\u03b9\u03b4\u03ac\u03c9\u03bd \u1f96 \u03b3\u03ad\u03bd\u03bf\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03b9\u03ba\u03cc\u03bd.\n\n    23  \u03bf\u1f50\u03b4\u03ad \u03ba\u03b5\u03bd \u1f10\u03bd \u03ba\u03cd\u03bb\u03b9\u03ba\u03b9 \u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u03ba\u03b5\u03c1\u03ac\u03c3\u03b5\u03b9\u03ad \u03c4\u03b9\u03c2 \u03bf\u1f36\u03bd\u03bf\u03bd\n          \u1f10\u03b3\u03c7\u03ad\u03b1\u03c2, \u1f00\u03bb\u03bb\u2019 \u1f55\u03b4\u03c9\u03c1 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u03cd\u03c0\u03b5\u03c1\u03b8\u03b5 \u03bc\u03ad\u03b8\u03c5.\n\n    24  \u1f24\u03b4\u03b7 \u03b4\u2019 \u1f11\u03c0\u03c4\u03ac \u03c4\u2019 \u1f14\u03b1\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f11\u03be\u03ae\u03ba\u03bf\u03bd\u03c4\u2019 \u1f10\u03bd\u03b9\u03b1\u03c5\u03c4\u03bf\u03af\n          \u03b2\u03bb\u03b7\u03c3\u03c4\u03c1\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f10\u03bc\u1f74\u03bd \u03c6\u03c1\u03bf\u03bd\u03c4\u03af\u03b4\u2019 \u1f00\u03bd\u2019 \u1f19\u03bb\u03bb\u03ac\u03b4\u03b1 \u03b3\u1fc6\u03bd\u00b7\n        \u1f10\u03ba \u03b3\u03b5\u03bd\u03b5\u03c4\u1fc6\u03c2 \u03b4\u1f72 \u03c4\u03cc\u03c4\u2019 \u1f26\u03c3\u03b1\u03bd \u1f10\u03b5\u03af\u03ba\u03bf\u03c3\u03b9 \u03c0\u03ad\u03bd\u03c4\u03b5 \u03c4\u03b5 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fd6\u03c2,\n          \u03b5\u1f34\u03c0\u03b5\u03c1 \u1f10\u03b3\u1f7c \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd\u03b4\u2019 \u03bf\u1f36\u03b4\u03b1 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd \u1f10\u03c4\u03cd\u03bc\u03c9\u03c2.\n\n    25  \u03bf\u1f50\u03ba \u1f34\u03c3\u03b7 \u03c0\u03c1\u03cc\u03ba\u03bb\u03b7\u03c3\u03b9\u03c2 \u03b1\u1f55\u03c4\u03b7, \u1f00\u03c3\u03b5\u03b2\u03b5\u1fd6 \u03c0\u03c1\u1f78\u03c2 \u03b5\u1f50\u03c3\u03b5\u03b2\u1fc6.\n\n    26  \u1f00\u03bd\u03b4\u03c1\u1f78\u03c2 \u03b3\u03b7\u03c1\u03ad\u03bd\u03c4\u03bf\u03c2 \u03c0\u03bf\u03bb\u03bb\u1f78\u03bd \u1f00\u03c6\u03b1\u03c5\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2.\n\n    27  \u1f11\u03c3\u03c4\u1fb6\u03c3\u03b9\u03bd \u03b4\u2019 \u1f10\u03bb\u03ac\u03c4\u03b7\u03c2 <\u03b2\u03ac\u03ba\u03c7\u03bf\u03b9> \u03c0\u03c5\u03ba\u03b9\u03bd\u1f78\u03bd \u03c0\u03b5\u03c1\u1f76 \u03b4\u1ff6\u03bc\u03b1.\n\n    28  \u1f10\u03be \u1f00\u03c1\u03c7\u1fc6\u03c2 \u03ba\u03b1\u03b8\u2019 \u1f4d\u03bc\u03b7\u03c1\u03bf\u03bd \u1f10\u03c0\u03b5\u1f76 \u03bc\u03b5\u03bc\u03b1\u03b8\u03ae\u03ba\u03b1\u03c3\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2.\n\n    29  \u03b5\u1f30 \u03bc\u1f74 \u03c7\u03bb\u03c9\u03c1\u1f78\u03bd \u1f14\u03c6\u03c5\u03c3\u03b5 \u03b8\u03b5\u1f78\u03c2 \u03bc\u03ad\u03bb\u03b9, \u03c0\u03bf\u03bb\u03bb\u1f78\u03bd \u1f14\u03c6\u03b1\u03c3\u03ba\u03bf\u03bd\n        \u03b3\u03bb\u03cd\u03c3\u03c3\u03bf\u03bd\u03b1 \u03c3\u1fe6\u03ba\u03b1 \u03c0\u03ad\u03bb\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n    30  <\u1f01\u03b3\u03bd\u1f78\u03bd> \u1f10\u03bd\u1f76 \u03c3\u03c0\u03b5\u03ac\u03c4\u03b5\u03c3\u03c3\u03b9 \u03c4\u03b5\u03bf\u1fd6\u03c2 \u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03af\u03b2\u03b5\u03c4\u03b1\u03b9 \u1f55\u03b4\u03c9\u03c1.\n\n    31  \u1f41\u03c0\u03c0\u03cc\u03c3\u03b1 \u03b4\u1f74 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03c0\u03b5\u03c6\u03ae\u03bd\u03b1\u03c3\u03b9\u03bd \u03b5\u1f30\u03c3\u03bf\u03c1\u03ac\u03b1\u03c3\u03b8\u03b1\u03b9.\n\n\n_Sources and Critical Notes._\n\n1. Clem. Alex. _Strom._ v. p. 714. Euseb. _Praep. Ev._ xiii. 13, p. 678\nD. MS. \u03bf\u1f50\u03b4\u03b5 \u03b4\u2019, ... \u03bf\u1f54\u03c4\u03b5, corr. Potter.\n\n2. Sext. Emp. _Math._ ix. 144.\n\n3. Simplic. _Phys._ 6 r 23, 20; _Dox._ 481.\n\n4. Simplic. _Phys._ 6 r 23, 11; _Dox._ 481.\n\n5. Clem. Al. _Strom._ v. p. 714; Euseb. _Praep. Ev._ xiii. 13, p. 678 D,\nfollowing Fr. 1. Theodoret, _Gr. Aff. Curat._ iii. 72, p. 49.\n\n    V. 1: Theod., Clem. cd. Par. and Ed. Floren., Euseb. _CFGI_\n    read \u1f00\u03bb\u03bb\u2019 \u03bf\u1f31 \u03b2\u03c1\u03bf\u03c4\u03bf\u03af. Text follows remaining MSS. of Clem. and\n    Euseb. V. 2: Theod. \u03ba\u03b1\u1f76 \u1f34\u03c3\u03b7\u03bd, Clem. and Euseb. \u03c4\u1f74\u03bd \u03c3\u03c6\u03b5\u03c4\u03ad\u03c1\u03b1\u03bd;\n    Theod. \u03c4\u2019 \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03bd, Clem. and Euseb. \u03b4\u2019 \u1f10\u03c3\u03b8\u1fc6\u03c4\u03b1.\n\n6. Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third\nin MSS. and earlier texts; Karsten places it fifth.\n\n    V. 1: Clem. and Theod. \u1f00\u03bb\u03bb\u2019 \u03b5\u1f34 \u03c4\u03bf\u03b9 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u03b5\u1f36\u03c7\u03bf\u03bd: Clem. Euseb.\n    \u03bb\u03ad\u03bf\u03bd\u03c4\u03b5\u03c2, Theod. \u1f10\u03bb\u03b5\u03c6\u03ac\u03bd\u03c4\u03b5\u03c2. V. 2: Euseb. _FG_ \u03ba\u03b1\u1f76, other MSS.\n    \u1f22, corr. Hiller. V. 3: Euseb. and Theod. \u03ba\u03b1\u03af \u03ba\u03b5: Eus. _DEFG_\n    \u03b4\u03ce\u03bc\u03b1\u03c4\u2019. V. 4: MSS. \u1f14\u03c3\u03c7\u03bf\u03bd, corr. Karst.: MSS. \u1f41\u03bc\u03bf\u1fd6\u03bf\u03bd, Meineke\n    \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03b9. V. 5: Clem. Theod. \u1f41\u03bc\u03bf\u1fd6\u03bf\u03b9, Eus. \u1f45\u03bc\u03bf\u03b9\u03bf\u03b9, Karst. \u1f41\u03bc\u03bf\u1fd6\u03b1.\n\n7. Sext. Emp. _Math._ ix. 193 and i. 289 combined.\n\n    V. 3: MSS. \u1f45\u03c2, Karst. \u03ba\u03b1\u1f76.\n\n8. Sext. Emp. _Math._ x. 313; Stob. _Ecl. Phys._ i. p. 294, _Dox._ 284;\nSchol. Vill. and Schol. Min. to Homer, _Il._ \u0397 99.\n\n9. Sext. Emp. _Math._ ix. 361 and x. 313; Eustath. _Il._ \u0397 99, p. 668, 60.\n\n10. Simplic. _Phys._ 41 r 189, 1, attributes this verse to Anaximenes\non the authority of Porphyry. Joh. Philoponus (_Phys._ i. 188 b 30)\nattributes it to Xenophanes on the same authority.\n\n    MS. \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9, corr. Diels.\n\n11. Schol. Genev. to Homer, _Il._ \u0399 199, 2. V. _Sitz. d. berl. Akad._\nJune 18, 1891. I have inserted Diels\u2019 emendation in lines 2 and 3. The\nfirst line also occurs in Stob. _Flor._ ed. Gais. iv. App. p. 6.\n\n12. Achill. Tat. in _Isagoge ad Aratum_ (_Petavii Doctr. Tempor._ iii. p.\n76). Cf. Aristotle, _de Xenophane_, &c., 2; 976 a 32.\n\n    V. 2: \u03ba\u03b1\u1f76 \u1fe5\u03b5\u1fd6 \u03c0\u03c1\u03bf\u03c3\u03c0\u03bb\u03ac\u03b6\u03bf\u03bd, \u03c4\u1f70 \u03ba\u03ac\u03c4\u03c9 \u03b4\u2019 \u03b5\u1f30\u03c2, Karst. \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9.\n\n13. Eustath. _Il._ \u039b 24, p. 827, 59; Schol. Vill. ad _Il._ \u039b 27 and\nSchol. Leyd. in Valckenaer, _Diatr. Eurip._ p. 195.\n\n14. Sext. Emp. _Math._ vii. 49 and 110, and viii. 326. Vv. 1-2: Plut.\n_aud. poet._ 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. _Phil._ 14, _Dox._\n565; Origen, _Philos._ xiv. vol. i. p. 892; Galen, _de diff. puls._ iii.\n1, viii. p. 62. Last half line: Sext. Emp. _Pyrrh._ ii. 18; Proklos in\n_Tim._ p. 78, &c.\n\n    V. 1: Sext. Diog. \u1f34\u03b4\u03b5\u03bd. V. 3: Galen \u1f22\u03bd \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03c4\u1f70 \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03b1 \u03c4\u03cd\u03c7\u1fc3\n    \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03c3\u03bc\u03ad\u03bd\u03b1, Hipp. \u03c4\u03cd\u03c7\u1fc3.\n\n15. Plut. _Symp._ ix. 746 B. Karst. reads \u03b4\u03b5\u03b4\u03cc\u03be\u03b1\u03c3\u03c4\u03b1\u03b9.\n\n16. Stob. _Flor._ xxix. 41 G, _Ecl. Phys._, I. 224.\n\n    V. 1: _Flor._ \u1f10\u03c0\u03ad\u03b4\u03b5\u03b9\u03be\u03b1\u03bd, Ecl. \u03c0\u03b1\u03c1\u03ad\u03b4\u03bf\u03be\u03b1\u03bd. V. 2: _Ecl._ MS. Flor.\n    \u1f10\u03c6\u03b5\u03c5\u03c1\u03af\u03c3\u03ba\u03bf\u03c5\u03c3\u03b9\u03bd, other MSS. \u1f10\u03c6\u03b5\u03cd\u03c1\u03b9\u03c3\u03ba\u03bf\u03bd.\n\n17. Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40.\n\n18. Diog. Laer. viii. 36; Suidas, v. \u039e\u03b5\u03bd\u03bf\u03c6\u03ac\u03bd\u03b7\u03c2. _Anthol. Graec._ i.\n86, p. 345, ed. Bosch. prefixes two verses which Karsten assigns to\nApollodoros on the evidence of Athen. 418 E.\n\n    V. 1: MSS. \u03bd\u1fe6\u03bd \u03bf\u1f56\u03bd \u03c4\u2019, corr. Steph. V. 3: Suidas \u03c6\u03b7\u03c3\u03af \u03b3\u2019. V. 5:\n    Karst. \u03c4\u1fc6\u03c2. Suidas BE \u03c6\u03b8\u03b5\u03b3\u03be\u03b1\u03bc\u03ad\u03bd\u03b7\u03bd.\n\n19. Athen. x. 413 F.\n\n    V. 3: Schneidewin \u1fe5\u03bf\u1f70\u03c2, cf. v. 21. V. 5: MSS. \u03c4\u03af, Wakef. \u03c4\u1f78.\n    V. 6: Vulg. \u03c0\u03c1\u1f78\u03c2 \u1f04\u03ba\u03c1\u03b1, Jacobs \u03c0\u03c1\u03bf\u03c3\u03bf\u03c1\u1fb6\u03bd from MS. _A_ \u03c0\u03c1\u03bf\u03c3\u03ad\u03c1\u03b1\u03bd.\n    V. 8: MSS. \u03c3\u03b9\u03c4\u03b5\u03af\u03b7, corr. Turnebus. V. 10: Dindorf connects\n    with the preceding line and reads \u03bf\u1f54 \u03ba\u2019 \u1f14\u03bf\u03b9 \u1f04\u03be\u03b9\u03bf\u03c2. V. 15: _A_\n    \u03bb\u03b1\u03bf\u1fd6\u03c3\u03b9\u03bd \u1f14\u03c4\u2019 \u03b5\u1f34\u03b7, corr. Steph.\n\n20. Athen. xii. p. 526.\n\n    V. 1: MSS. \u1f01\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b1\u03c2, corr. Schneider V. 2: Vulg. \u1f10\u03c0\u1f76 \u03c3\u03c4\u03c5\u03b3\u03b5\u03c1\u1fc6\u03c2,\n    corr. Dindorf. V. 4: _AB_ \u1f65\u03c3\u03c0\u03b5\u03c1, _PVL_ \u1f24\u03c0\u03b5\u03c1. V. 5: Last word:\n    Schneidewin \u03c4\u03b1\u03bd\u03b1\u1fc7\u03c3\u03b9\u03bd, Bergk\u2074 prefers \u1f00\u03b3\u03ac\u03bb\u03bc\u03b1\u03c3\u03af \u03c4\u2019.\n\n21. Athen. xi. p. 462.\n\n    Vv. 4-8: Eustath. _Od._ \u03b9 359, p. 1633, 53. V. 2: MSS.\n    \u1f00\u03bc\u03c6\u03b9\u03c4\u03b9\u03b8\u03b5\u1f76\u03c2, corr. Dindorf. V. 13: Bergk\u2074 reads \u03c0\u03bf\u03c1\u03c3\u03cd\u03bd\u03b5\u03b9. V. 4:\n    Eust. omits \u03b4\u1f72 and reads \u1f10\u03bc\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2. V. 5: _AE_ \u03bf\u1f36\u03bd\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd\n    \u1f15\u03c4\u03bf\u03b9\u03bc\u03bf\u03c2, Karst. \u1f04\u03bb\u03bb\u1ff3 \u03b4\u2019 \u03bf\u1f36\u03bd\u03bf\u03c2 \u1f15\u03c4\u03bf\u03b9\u03bc\u03bf\u03c2. Text follows Meineke\n    and Bergk. V. 11: Vulg. \u03b1\u1f50\u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd, corr. Karst. V. 14: MSS.\n    \u03bb\u03cc\u03b3\u03bf\u03b9\u03c2, Eichst\u00e4dt \u03bd\u03cc\u03bf\u03b9\u03c2, Schneid. \u03bd\u03cc\u03bc\u03bf\u03b9\u03c2. V. 16: Vulg. puts\n    colon after \u03c0\u03c1\u03ae\u03c3\u03c3\u03b5\u03b9\u03bd and period at end of line. Meineke puts\n    comma at end of line, and colon after \u1f55\u03b2\u03c1\u03b9\u03c2. Bergk reads \u03c4\u03b1\u1fe6\u03c4\u03b1\n    \u03b3\u1f70\u03c1 \u1f67\u03bd ... \u1f55\u03b2\u03c1\u03b9\u03c2 as parenthetical. Schneid. \u03c0\u03c1\u03bf\u03b1\u03b9\u03c1\u03ad\u03c4\u03b5\u03bf\u03bd. V. 19:\n    Hermann \u1f00\u03bd\u03b1\u03c6\u03b1\u03af\u1fc3. V. 20: Vulg. \u1f21 \u03bc\u03bd\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7, \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u1f43\u03c2, Schneid.\n    \u03bf\u1f31 \u03bc\u03bd\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 \u03ba\u03b1\u1f76 \u03c0\u03cc\u03bd\u03bf\u03c2, Bergk \u03bf\u1f31 \u03bc\u03bd\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u2019 \u1f96, \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd, \u1f43\u03c2.\n    V. 21: Bergk \u03b4\u03b9\u03ad\u03c0\u03b5\u03b9. V. 22: Hermann \u03bf\u1f50\u03b4\u03ad \u03c4\u03b9, Bergk \u03bf\u1f50\u03b4\u2019 \u03b1\u1f56:\n    MSS. \u03c0\u03bb\u03b1\u03c3\u03bc\u03ac\u03c4\u03c9\u03bd, corr. Hermann. V. 23: MSS. \u03c6\u03b5\u03bd\u03b4\u03cc\u03bd\u03b1\u03c2, Scalig.\n    \u03c6\u03bb\u03b5\u03b4\u03cc\u03bd\u03b1\u03c2, Osann. \u03c3\u03c6\u03b5\u03b4\u03b1\u03bd\u03ac\u03c2. V. 24: Scalig. adds \u03b4\u1f72: MSS. \u1f00\u03b3\u03b1\u03b8\u03ae\u03bd,\n    corr. Franke et al.\n\n22. Athen. ix. P. 368 E. V. 3: MSS. \u1f00\u03c6\u03af\u03be\u03b5\u03c4\u03b1\u03b9, corr. Karst. V. 4: Meineke\n\u03ba\u03bb\u03ad\u03bf\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03b9\u03ba\u1ff6\u03bd, Bergk \u1f00\u03bf\u03b9\u03b4\u03bf\u03c0\u03cc\u03bb\u03c9\u03bd \u1f96 \u03b3\u03ad\u03bd\u03bf\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03b9\u03ba\u1ff6\u03bd.\n\n23. Athen. xi. p. 782. V. 2: Vulg. \u1f10\u03b3\u03c7\u03b5\u03cd\u03b1\u03c2, corr. Casaub.\n\n24. Diog. Laer. ix. 19.\n\n25. Arist. _Rhet._ i. 15; p. 377 a 20.\n\n26. _Etym. Magn._ s.v. \u0393\u03b7\u03c1\u03ac\u03c2; attributed to Xenophon.\n\n27. Schol. ad Aristoph. _Equit._ v. 408. Vulg. \u1f10\u03bb\u03ac\u03c4\u03b1\u03b9, MS. \u03b8 \u1f10\u03bb\u03ac\u03c4\u03b5, V\n\u1f10\u03bb\u03ac\u03c4\u03b7. Lobeck, _Aglaoph._ p. 308 i, suggests \u1f10\u03ba\u03c3\u03c4\u1fb6\u03c3\u03b9\u03bd \u03b4\u2019 \u1f10\u03bb\u03b1\u03c4\u1ff6\u03bd \u03c0\u03c5\u03ba\u03b9\u03bd\u03bf\u1f76\n\u03c0\u03b5\u03c1\u1f76 \u03b4\u03ce\u03bc\u03b1\u03c4\u03b1 \u03b2\u03ac\u03ba\u03c7\u03bf\u03b9, and compares Eurip. _Bacch._ 110.\n\n(28). Draco Straton. p. 33, ed. Herm.; Cram. _An. Oxon._ iii. p. 296\n(Herod. \u03c0\u03b5\u03c1\u1f76 \u03b4\u03b9\u03c7\u03c1\u03cc\u03bd. p. 367 Lehrs); Cram. _An. Oxon._ iv. p. 415\n(_Choerob. dict._ p. 566 Gais.).\n\n(29). Herod. \u03c0\u03b5\u03c1\u1f76 \u03bc\u03bf\u03bd. \u03bb\u03ad\u03be. 41, 5. MSS. \u039e\u03b5\u03bd\u03bf\u03c6\u1ff6\u03bd, corr. Dind. Cf. _Etym.\nMagn._ 235, 4. _Etym. Gud._ 301, 15.\n\n(30). Herod. _Ibid._ 30, 30. MSS. \u03ba\u03b1\u1f76 \u03bc\u1f74\u03bd, corr. Lehrs. Cf. \u03c0\u03b5\u03c1\u1f76 \u03ba\u03bb\u03b9\u03c3.\n\u1f44\u03bd\u03bf\u03bc. 772, 33.\n\n(31). Herod. \u03c0\u03b5\u03c1\u1f76 \u03b4\u03b9\u03c7\u03c1\u03cc\u03bd. 296, 5.\n\n\nTRANSLATION.\n\n1. God is one, supreme among gods and men, and not like mortals in body\nor in mind.[33]\n\n2. The whole [of god] sees, the whole perceives, the whole hears.[34]\n\n3. But without effort he sets in motion all things by mind and thought.\n\n4. It [_i.e._ being] always abides in the same place, not moved at all,\nnor is it fitting that it should move from one place to another.\n\n5. But mortals suppose that the gods are born (as they themselves are),\nand that they wear man\u2019s clothing and have human voice and body.[35]\n\n6. But if cattle or lions had hands, so as to paint with their hands and\nproduce works of art as men do, they would paint their gods and give them\nbodies in form like their own\u2014horses like horses, cattle like cattle.[36]\n\n7. Homer and Hesiod attributed to the gods all things which are\ndisreputable and worthy of blame when done by men; and they told of them\nmany lawless deeds, stealing, adultery, and deception of each other.[37]\n\n8. For all things come from earth, and all things end by becoming\nearth.[38]\n\n9. For we are all sprung from earth and water.[39]\n\n10. All things that come into being and grow are earth and water.\n\n11. The sea is the source of water and the source of wind; for neither\nwould blasts of wind arise in the clouds and blow out from within them,\nexcept for the great sea, nor would the streams of rivers nor the\nrain-water in the sky exist but for the sea; but the great sea is the\nbegetter of clouds and winds and rivers.\n\n12. This upper limit of earth at our feet is visible and \u2020touches the\nair,\u2020 but below it reaches to infinity.[40]\n\n13. She whom men call Iris (rainbow), this also is by nature cloud,\nviolet and red and pale green to behold.\n\n14. Accordingly there has not been a man, nor will there be, who knows\ndistinctly what I say about the gods or in regard to all things, for even\nif one chances for the most part to say what is true, still he would not\nknow; but every one thinks he knows.[41]\n\n15. These things have seemed to me to resemble the truth.\n\n16. In the beginning the gods did not at all reveal all things clearly to\nmortals, but by searching men in the course of time find them out better.\n\n17. The following are fit topics for conversation for men reclining on a\nsoft couch by the fire in the winter season, when after a meal they are\ndrinking sweet wine and eating a little pulse: Who are you, and what is\nyour family? What is your age, my friend? How old were you when the Medes\ninvaded this land?\n\n18. Now, however, I come to another topic, and I will show the way....\nThey say that once on a time when a hound was badly treated a passer-by\npitied him and said, \u2018Stop beating him, for it is the soul of a dear\nfriend; I recognised him on hearing his voice.\u2019\n\n19. But if one wins a victory by swiftness of foot, or in the pentathlon,\nwhere the grove of Zeus lies by Pisas\u2019 stream at Olympia, or as a\nwrestler, or in painful boxing, or in that severe contest called the\npancration, he would {5} be more glorious in the eyes of the citizens,\nhe would win a front seat at assemblies, and would be entertained by the\ncity at the public table, and he would receive a gift which would be a\nkeepsake for him. If he won by means of horses he would get all these\nthings {10} although he did not deserve them, as I deserve them, for our\nwisdom is better than the strength of men or of horses. This is indeed\na very wrong custom, nor is it right to prefer strength to excellent\nwisdom. For if there should be in the city a man good at boxing, or in\nthe {15} pentathlon, or in wrestling, or in swiftness of foot, which is\nhonoured more than strength (among the contests men enter into at the\ngames), the city would not on that account be any better governed. Small\njoy would it be to any city in this case if a citizen conquers at the\ngames {20} on the banks of the Pisas, for this does not fill with wealth\nits secret chambers.\n\n20. Having learned profitless luxuries from the Lydians, while as yet\nthey had no experience of hateful tyranny, they proceeded into the\nmarket-place, no less than a thousand in number all told, with purple\ngarments completely covering them, boastful, proud of their comely locks,\nanointed with unguents of rich perfume.\n\n21. For now the floor is clean, the hands of all and the cups are clean;\none puts on the woven garlands, another passes around the fragrant\nointment in a vase; the mixing bowl stands full of good cheer, and more\nwine, mild and of delicate bouquet, is at hand in jars, which {5} says\nit will never fail. In the midst frankincense sends forth its sacred\nfragrance, and there is water, cold, and sweet, and pure; the yellow\nloaves are near at hand, and the table of honour is loaded with cheese\nand rich honey. The altar in the midst is thickly covered with {10}\nflowers on every side; singing and mirth fill the house. Men making merry\nshould first hymn the god with propitious stanzas and pure words; and\nwhen they have poured out libations and prayed for power to do the right\n(since this lies nearest at hand), then it is no unfitting {15} thing\nto drink as much as will not prevent your walking home without a slave,\nif you are not very old. And one ought to praise that man who, when he\nhas drunk, unfolds noble things as his memory and his toil for virtue\nsuggest; but there is nothing praiseworthy in {20} discussing battles of\nTitans or of Giants or Centaurs, fictions of former ages, nor in plotting\nviolent revolutions. But it is good always to pay careful respect to the\ngods.\n\n22. For sending the thigh-bone of a goat, thou didst receive the rich leg\nof a fatted bull, an honourable present to a man, the fame whereof shall\ncome to all Greece, and shall not cease so long as there is a race of\nGreek bards.\n\n23. Nor would any one first pour the wine into the cup to mix it, but\nwater first and the wine above it.\n\n24. Already now sixty-seven years my thoughts have been tossed restlessly\nup and down Greece, but then it was twenty and five years from my birth,\nif I know how to speak the truth about these things.[42]\n\n25. Nor is this (an oath) an equal demand to make of an impious man as\ncompared with a pious man.\n\n26. Much more feeble than an aged man.\n\n27. Bacchic wands of fir stand about the firmly built house.\n\n28. From the beginning, according to Homer, since all have learned\nthem.[43]\n\n29. If the god had not made light-coloured honey, I should have said that\na fig was far sweeter.\n\n30. Holy water trickles down in thy grottoes.\n\n31. As many things as they have made plain for mortals to see!\n\n\nSAYINGS OF XENOPHANES.\n\nArist. _Rhet._ ii. 23; 1399 b 6 (Karsten, _Fr._ 34). Xenophanes asserts\nthat those who say the gods are born are as impious as those who say that\nthey die; for in both cases it amounts to this, that the gods do not\nexist at all.\n\n_Ibid._ 1400 b 5 (K. 35). When the inhabitants of Elea asked Xenophanes\nwhether they should sacrifice to Leukothea and sing a dirge or not, he\nadvised them not to sing a dirge if they thought her divine, and if they\nthought her human not to sacrifice to her.[44]\n\nPlutarch, _de vit. pud._ p. 530 F (K. 36). When Lasos, son of Hermiones,\ncalled that man a coward who was unwilling to play at dice with him,\nXenophanes answered that he was very cowardly and without daring in\nregard to dishonourable things.\n\nDiog. Laer. ix. 20 (K. 37). When Empedokles said to him (Xenophanes) that\nthe wise man was not to be found, he answered: Naturally, for it would\ntake a wise man to recognise a wise man.\n\nPlut. _de comm. not._ p. 1084 E (K. 38). Xenophanes, when some one told\nhim that he had seen eels living in hot water, said: Then we will boil\nthem in cold water.\n\nDiog. Laer. ix. 19 (K. 39). \u2018Have intercourse with tyrants either as\nlittle as possible, or as agreeably as possible.\u2019\n\nClem. Al. _Strom._ vii. p. 841. And Greeks suppose the gods to be like\nmen in their passions as well as in their forms; and accordingly they\nrepresent them, each race in forms like their own, in the words of\nXenophanes: Ethiopians make their gods black and snub-nosed, Thracians\nred-haired and with blue eyes; so also they conceive the spirits of the\ngods to be like themselves.[45]\n\nA. Gellius, _Noct. Att._ iii. 11 (K. 31). Some writers have stated that\nHomer antedated Hesiod, and among these were Philochoros and Xenophanes\nof Kolophon; others assert that he was later than Hesiod.\n\n\n(_b_) PASSAGES RELATING TO XENOPHANES IN PLATO AND ARISTOTLE.\n\nPlato, _Soph._ 242 D. And the Eleatic group of thinkers among us,\nbeginning with Xenophanes and even earlier, set forth in tales how what\nmen call all things is really one.\n\n_De Coelo_, ii. 13; 294 a 21. On this account some assert that there\nis no limit to the earth underneath us, saying that it is rooted in\ninfinity, as, for instance, Xenophanes of Kolophon; in order that they\nmay not have the trouble of seeking the cause.[46]\n\n_De mirac. oscult._ 38; 833 a 16. The fire at Lipara, Xenophanes says,\nceased once for sixteen years, and came back in the seventeenth. And he\nsays that the lava-stream from Aetna is neither of the nature of fire,\nnor is it continuous, but it appears at intervals of many years.\n\n_Metaph._ i. 5; 986 b 10. There are some who have expressed the opinion\nabout the All that it is one in its essential nature, but they have\nnot expressed this opinion after the same manner nor in an orderly or\nnatural way. 986 b 23. Xenophanes first taught the unity of these things\n(Parmenides is said to have been his pupil), but he did not make anything\nclear, nor did he seem to get at the nature of either of these things,\nbut looking up into the broad heavens he said: The unity is god. These,\nas we have said, are to be dismissed from the present investigation, two\nof them entirely as being rather more crude, Xenophanes and Melissos; but\nParmenides seems to speak in some places with greater care.[47]\n\n\n(_c_) PASSAGES RELATING TO XENOPHANES IN THE \u2018DOXOGRAPHISTS.\u2019\n\nTheophrastos, Fr. 5; Simpl. _Phys._ 5 v: 22, 36; _Dox._ 480. Theophrastos\nsays that Xenophanes of Kolophon, teacher of Parmenides, asserted that\nthe first principle is one, and that being is one and all-embracing, and\nis neither limited nor infinite, neither moving nor at rest. Theophrastos\nadmits, however, that the record of his opinion is derived from some\nother source than the investigation of nature. This all-embracing unity\nXenophanes called god; he shows that god is one because god is the most\npowerful of all things; for, he says, if there be a multiplicity of\nthings, it is necessary that power should exist in them all alike; but\nthe most powerful and most excellent of all things is god.[48] And he\nshows that god must have been without beginning, since whatever comes\ninto being must come either from what is like it or from what is unlike\nit; but, he says, it is no more natural that like should give birth to\nlike, than that like should be born from like; but if it had sprung from\nwhat is unlike it, then being would have sprung from not-being.[49] So\nhe showed that god is without beginning and eternal. Nor is it either\ninfinite or subject to limits; for not-being is infinite, as having\nneither beginning nor middle nor end; moreover limits arise through the\nrelation of a multiplicity of things to each other.[50] Similarly he\ndenies to it both motion and rest; for not-being is immovable, since\nneither could anything else come into it nor could it itself come\ninto anything else; motion, on the one hand, arises among the several\nparts of the one, for one thing changes its position with reference\nto another, so that when he says that it abides in the same state and\nis not moved (Frag. 4.), \u2018And it always abides in the same place, not\nmoved at all, nor is it fitting that it should move from one place\nto another,\u2019 he does not mean that it abides in a rest that is the\nantithesis of motion, but rather in a stillness that is out of the sphere\nof both motion and rest. Nikolaos of Damascus in his book _On the Gods_\nmentions him as saying that the first principle of things is infinite\nand immovable.[51] According to Alexander he regards this principle\nas limited and spherical. But that Xenophanes shows it to be neither\nlimited nor infinite is clear from the very words quoted,\u2014Alexander says\nthat he regarded it as limited and spherical because it is homogeneous\nthroughout; and he holds that it perceives all things, saying (Frag. 3)\n\u2018But without effort he sets in motion all things by mind and thought.\u2019[52]\n\nTheophrast. Fr. 5 a; Galen, in Hipp. _d. n. h._ xv. 35 K.; _Dox._ 481.\nSeveral of the commentators have made false statements about Xenophanes,\nas for instance Sabinos, who uses almost these very words: \u2018I say that\nman is not air, as Anaximenes taught, nor water, as Thales taught, nor\nearth, as Xenophanes says in some book;\u2019 but no such opinion is found\nto be expressed by Xenophanes anywhere. And it is clear from Sabinos\u2019s\nown words that he made a false statement intentionally and did not fall\ninto error through ignorance. Else he would certainly have mentioned by\nname the book in which Xenophanes expressed this opinion. On the contrary\nhe wrote \u2018as Xenophanes says in some book.\u2019 Theophrastos would have\nrecorded this opinion of Xenophanes in his abridgment of the opinions of\nthe physicists, if it were really true. And if you are interested in the\ninvestigation of these things, you can read the books of Theophrastos in\nwhich he made this abridgment of the opinions of the physicists.\n\nHipp. _Philos._ i. 14; _Dox._ 565. Xenophanes of Kolophon, son of\nOrthomenes, lived to the time of Cyrus. He was the first to say that all\nthings are incomprehensible, in the following verses: (Frag. 14) \u2018For\neven if one chances for the most part to say what is true, still he would\nnot know; but every one thinks he knows.\u2019[53] And he says that nothing\ncomes into being, nor is anything destroyed, nor moved; and that the\nuniverse is one and is not subject to change. And he says that god is\neternal and one, homogeneous throughout, limited, spherical, with power\nof sense-perception in all parts. The sun is formed each day from small\nfiery particles which are gathered together; the earth is infinite, and\nis not surrounded by air or by sky; an infinite number of suns and moons\nexist, and all things come from earth. The sea, he said, is salt because\nso many things flow together and become mixed in it; but Metrodoros\nassigns as the reason for its saltness that it has filtered through the\nearth.[54] And Xenophanes believes that once the earth was mingled with\nthe sea, but in the course of time it became freed from moisture; and his\nproofs are such as these: that shells are found in the midst of the land\nand among the mountains, that in the quarries of Syracuse the imprints\nof a fish and of seals had been found, and in Paros the imprint of an\nanchovy at some depth in the stone, and in Melite shallow impressions of\nall sorts of sea products. He says that these imprints were made when\neverything long ago was covered with mud, and then the imprint dried in\nthe mud. Farther he says that all men will be destroyed when the earth\nsinks into the sea and becomes mud, and that the race will begin anew\nfrom the beginning; and this transformation takes place for all worlds.\n\nPlut. _Strom._ 4; _Dox._ 580. Xenophanes of Kolophon, going his own way\nand differing from all those that had gone before, did not admit either\ngenesis or destruction, but says that the all is always the same. For if\nit came into being, it could not have existed before this; and not-being\ncould not come into existence nor could it accomplish anything, nor\ncould anything come from not-being. And he declares that sensations\nare deceptive, and together with them he does away with the authority\nof reason itself. And he declares that the earth is constantly sinking\nlittle by little into the sea. He says that the sun is composed of\nnumerous fiery particles massed together. And with regard to the gods he\ndeclares that there is no rule of one god over another, for it is impious\nthat any of the gods should be ruled; and none of the gods have need of\nanything at all, for a god hears and sees in all his parts and not in\nsome particular organs.[55] He declares that the earth is infinite and is\nnot surrounded on every side by air; and all things arise from earth; and\nhe says that the sun and the stars arise from clouds.\n\nGalen, _Hist. Phil._ 3; _Dox._ 601. Xenophanes of Kolophon is said to\nbe the chief of this school, which is ordinarily considered aporetic\n(skeptical) rather than dogmatic. 7; _Dox._ 604. To the class holding\neclectic views belongs Xenophanes, who has his doubts as to all things,\nexcept that he holds this one dogma: that all things are one, and that\nthis is god, who is limited, endowed with reason, and immovable.\n\nAet. _Plac._ i. 3; _Dox._ 284. Xenophanes held that the first principle\nof all things is earth, for he wrote in his book on nature: \u2018All things\ncome from earth, and all things end by becoming earth.\u2019[56]\n\nAet. ii. 4; _Dox._ 332. Xenophanes et al.: The world is without\nbeginning, eternal, imperishable. 13; 343. The stars are formed of\nburning cloud; these are extinguished each day, but they are kindled\nagain at night, like coals; for their risings and settings are really\nkindlings and extinguishings. 18; 347. The objects which appear to those\non vessels like stars, and which some call Dioscuri, are little clouds\nwhich have become luminous by a certain kind of motion. 20; 348. The\nsun is composed of fiery particles collected from the moist exhalation\nand massed together, or of burning clouds. 24; 354. Eclipses occur\nby extinction of the sun; and the sun is born anew at its risings.\nXenophanes recorded an eclipse of the sun for a whole month, and another\neclipse so complete that the day seemed as night. 24; 355. Xenophanes\nheld that there are many suns and moons according to the different\nregions and sections and zones of the earth; and that at some fitting\ntime the disk of the sun comes into a region of the earth not inhabited\nby us, and so it suffers eclipse as though it had gone into a hole; he\nadds that the sun goes on for an infinite distance, but it seems to turn\naround by reason of the great distance. 25; 356. The moon is a compressed\ncloud. 28; 358. It shines by its own light. 29; 360. The moon disappears\neach month because it is extinguished. 30; 362. The sun serves a purpose\nin the generation of the world and of the animals on it, as well as in\nsustaining them, and it drags the moon after it.\n\nAet. iii. 2; 367. Comets are groups or motions of burning clouds. 3; 368.\nLightnings take place when clouds shine in motion. 4; 371. The phenomena\nof the heavens come from the warmth of the sun as the principal cause.\nFor when the moisture is drawn up from the sea, the sweet water separated\nby reason of its lightness becomes mist and passes into clouds, and\nfalls as rain when compressed, and the winds scatter it; for he writes\nexpressly (Frag. 11): \u2018The sea is the source of water.\u2019\n\nAet. iv. 9; 396. Sensations are deceptive.\n\nAet. v. 1; 415. Xenophanes and Epikouros abolished the prophetic art.\n\n\n\n\nVI.\n\n_THE ELEATIC SCHOOL: PARMENIDES._\n\n\nParmenides, the son of Pyres (or Pyrrhes), of Elea, was born about 515\nB.C.; his family was of noble rank and rich, but Parmenides devoted\nhimself to philosophy. He was associated with members of the Pythagorean\nsociety, and is himself called a Pythagorean by later writers. In the\nformation of his philosophic system however he was most influenced by\nhis aged fellow-townsman, Xenophanes; the doctrines of Xenophanes he\ndeveloped into a system which was embodied in a poetic work \u2018On Nature.\u2019\nThe statement that he made laws for the citizens may have reference to\nsome connection with the Pythagorean society.\n\n    Literature: The fragments of Parmenides have been collected by\n    Peyron, Leipzig 1810; Karsten, Amsterdam 1830; Brandis, _Comm.\n    Eleat._ Altona 1813; Vatke, Berlin 1864; Stein, _Symb. philol.\n    Bonn._ Leipzig 1867; V. _Revue Phil._ 1883, 5: 1884, 9. Berger,\n    _Die Zonenlehre d. Parm._ M\u00fcnchen, 1895.\n\n\n(_a_) FRAGMENTS OF PARMENIDES.\n\n    \u1f3d\u03c0\u03c0\u03bf\u03b9 \u03c4\u03b1\u03af \u03bc\u03b5 \u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f45\u03c3\u03bf\u03bd \u03c4\u2019 \u1f10\u03c0\u1f76 \u03b8\u03c5\u03bc\u1f78\u03c2 \u1f31\u03ba\u03ac\u03bd\u03bf\u03b9,\n    \u03c0\u03ad\u03bc\u03c0\u03bf\u03bd, \u1f10\u03c0\u03b5\u03af \u03bc\u2019 \u1f10\u03c2 \u1f41\u03b4\u1f78\u03bd \u03b2\u1fc6\u03c3\u03b1\u03bd \u03c0\u03bf\u03bb\u03cd\u03c6\u03b7\u03bc\u03bf\u03bd \u1f04\u03b3\u03bf\u03c5\u03c3\u03b1\u03b9\n    \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03bf\u03c2 \u1f23 \u03ba\u03b1\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u2019 \u03b1\u1f50\u03c4\u1f74 \u03c6\u03ad\u03c1\u03b5\u03b9 \u03b5\u1f30\u03b4\u03cc\u03c4\u03b1 \u03c6\u1ff6\u03c4\u03b1.\n    \u03c4\u1fc7 \u03c6\u03b5\u03c1\u03cc\u03bc\u03b7\u03bd\u00b7 \u03c4\u1fc7 \u03b3\u03ac\u03c1 \u03bc\u03b5 \u03c0\u03bf\u03bb\u03cd\u03c6\u03c1\u03b1\u03c3\u03c4\u03bf\u03b9 \u03c6\u03ad\u03c1\u03bf\u03bd \u1f35\u03c0\u03c0\u03bf\u03b9\n    \u1f05\u03c1\u03bc\u03b1 \u03c4\u03b9\u03c4\u03b1\u03af\u03bd\u03bf\u03c5\u03c3\u03b1\u03b9\u00b7 \u03ba\u03bf\u1fe6\u03c1\u03b1\u03b9 \u03b4\u2019 \u1f41\u03b4\u1f78\u03bd \u1f21\u03b3\u03b5\u03bc\u03cc\u03bd\u03b5\u03c5\u03bf\u03bd.                        5\n    \u1f04\u03be\u03c9\u03bd \u03b4\u2019 \u1f10\u03bd \u03c7\u03bd\u03bf\u03b9\u1fc7\u03c3\u03b9\u03bd <\u1f35\u03b5\u03b9> \u03c3\u03cd\u03c1\u03b9\u03b3\u03b3\u03bf\u03c2 \u1f00\u03c5\u03c4\u1f74\u03bd\n    \u03b1\u1f30\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 (\u03b4\u03bf\u03b9\u03bf\u1fd6\u03c2 \u03b3\u1f70\u03c1 \u1f10\u03c0\u03b5\u03af\u03b3\u03b5\u03c4\u03bf \u03b4\u03b9\u03bd\u03c9\u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd\n    \u03ba\u03cd\u03ba\u03bb\u03bf\u03b9\u03c2 \u1f00\u03bc\u03c6\u03bf\u03c4\u03ad\u03c1\u03c9\u03b8\u03b5\u03bd), \u1f45\u03c4\u03b5 \u03c3\u03c0\u03b5\u03c1\u03c7\u03bf\u03af\u03b1\u03c4\u03bf \u03c0\u03ad\u03bc\u03c0\u03b5\u03b9\u03bd\n    \u1f29\u03bb\u03b9\u03ac\u03b4\u03b5\u03c2 \u03ba\u03bf\u1fe6\u03c1\u03b1\u03b9, \u03c0\u03c1\u03bf\u03bb\u03b9\u03c0\u03bf\u1fe6\u03c3\u03b1\u03b9 \u03b4\u03ce\u03bc\u03b1\u03c4\u03b1 \u03bd\u03c5\u03ba\u03c4\u03cc\u03c2,\n    \u03b5\u1f30\u03c2 \u03c6\u03ac\u03bf\u03c2, \u1f60\u03c3\u03ac\u03bc\u03b5\u03bd\u03b1\u03b9 \u03ba\u03c1\u03b1\u03c4\u1ff6\u03bd \u1f04\u03c0\u03bf \u03c7\u03b5\u03c1\u03c3\u1f76 \u03ba\u03b1\u03bb\u03cd\u03c0\u03c4\u03c1\u03b1\u03c2.                     10\n    \u1f14\u03bd\u03b8\u03b1 \u03c0\u03cd\u03bb\u03b1\u03b9 \u03bd\u03c5\u03ba\u03c4\u03cc\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f24\u03bc\u03b1\u03c4\u03cc\u03c2 \u03b5\u1f30\u03c3\u03b9 \u03ba\u03b5\u03bb\u03b5\u03cd\u03b8\u03c9\u03bd,\n    \u03ba\u03b1\u03af \u03c3\u03c6\u03b1\u03c2 \u1f51\u03c0\u03ad\u03c1\u03b8\u03c5\u03c1\u03bf\u03bd \u1f00\u03bc\u03c6\u1f76\u03c2 \u1f14\u03c7\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03bb\u03ac\u03b9\u03bd\u03bf\u03c2 \u03bf\u1f50\u03b4\u03cc\u03c2,\n    \u03b1\u1f50\u03c4\u03b1\u1f76 \u03b4\u2019 \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9\u03b1\u03b9 \u03c0\u03bb\u1fc6\u03bd\u03c4\u03b1\u03b9 \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03b9\u03c3\u03b9 \u03b8\u03c5\u03c1\u03ad\u03c4\u03c1\u03bf\u03b9\u03c2.\n    \u03c4\u1ff6\u03bd \u03b4\u1f72 \u0394\u03af\u03ba\u03b7 \u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03b9\u03bd\u03bf\u03c2 \u1f14\u03c7\u03b5\u03b9 \u03ba\u03bb\u03b7\u1fd6\u03b4\u03b1\u03c2 \u1f00\u03bc\u03bf\u03b9\u03b2\u03bf\u03cd\u03c2.\n    \u03c4\u1f74\u03bd \u03b4\u1f74 \u03c0\u03b1\u03c1\u03c6\u03ac\u03bc\u03b5\u03bd\u03b1\u03b9 \u03ba\u03bf\u1fe6\u03c1\u03b1\u03b9 \u03bc\u03b1\u03bb\u03b1\u03ba\u03bf\u1fd6\u03c3\u03b9 \u03bb\u03cc\u03b3\u03bf\u03b9\u03c3\u03b9\u03bd                        15\n    \u03c0\u03b5\u1fd6\u03c3\u03b1\u03bd \u1f10\u03c0\u03b9\u03c6\u03c1\u03b1\u03b4\u03ad\u03c9\u03c2, \u1f65\u03c2 \u03c3\u03c6\u03b9\u03bd \u03b2\u03b1\u03bb\u03b1\u03bd\u03c9\u03c4\u1f78\u03bd \u1f40\u03c7\u1fc6\u03b1\n    \u1f00\u03c0\u03c4\u03b5\u03c1\u03ad\u03c9\u03c2 \u1f64\u03c3\u03b5\u03b9\u03b5 \u03c0\u03c5\u03bb\u03ad\u03c9\u03bd \u1f04\u03c0\u03bf. \u03c4\u03b1\u1f76 \u03b4\u1f72 \u03b8\u03c5\u03c1\u03ad\u03c4\u03c1\u03c9\u03bd\n    \u03c7\u03ac\u03c3\u03bc\u2019 \u1f00\u03c7\u03b1\u03bd\u1f72\u03c2 \u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03bd \u1f00\u03bd\u03b1\u03c0\u03c4\u03ac\u03bc\u03b5\u03bd\u03b1\u03b9, \u03c0\u03bf\u03bb\u03c5\u03c7\u03ac\u03bb\u03ba\u03bf\u03c5\u03c2\n    \u1f04\u03be\u03bf\u03bd\u03b1\u03c2 \u1f10\u03bd \u03c3\u03cd\u03c1\u03b9\u03b3\u03be\u03b9\u03bd \u1f00\u03bc\u03bf\u03b9\u03b2\u03b1\u03b4\u1f78\u03bd \u03b5\u1f31\u03bb\u03af\u03be\u03b1\u03c3\u03b1\u03b9,\n    \u03b3\u03cc\u03bc\u03c6\u03bf\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u03cc\u03bd\u1fc3\u03c3\u03b9\u03bd \u1f00\u03c1\u03b7\u03c1\u03cc\u03c4\u03b5\u00b7 \u03c4\u1fc7 \u1fe5\u03b1 \u03b4\u03b9\u2019 \u03b1\u1f50\u03c4\u1ff6\u03bd                     20\n    \u1f30\u03b8\u1f7a\u03c2 \u1f14\u03c7\u03bf\u03bd \u03ba\u03bf\u1fe6\u03c1\u03b1\u03b9 \u03ba\u03b1\u03b8\u2019 \u1f01\u03bc\u03b1\u03be\u03b9\u03c4\u1f78\u03bd \u1f05\u03c1\u03bc\u03b1 \u03ba\u03b1\u1f76 \u1f35\u03c0\u03c0\u03bf\u03c5\u03c2.\n    \u03ba\u03b1\u03af \u03bc\u03b5 \u03b8\u03b5\u1f70 \u03c0\u03c1\u03cc\u03c6\u03c1\u03c9\u03bd \u1f51\u03c0\u03b5\u03b4\u03ad\u03be\u03b1\u03c4\u03bf, \u03c7\u03b5\u1fd6\u03c1\u03b1 \u03b4\u1f72 \u03c7\u03b5\u03b9\u03c1\u1f76\n    \u03b4\u03b5\u03be\u03b9\u03c4\u03b5\u03c1\u1f74\u03bd \u1f15\u03bb\u03b5\u03bd, \u1f67\u03b4\u03b5 \u03b4\u2019 \u1f14\u03c0\u03bf\u03c2 \u03c6\u03ac\u03c4\u03bf \u03ba\u03b1\u03af \u03bc\u03b5 \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03b4\u03b1\u00b7\n    \u1f66 \u03ba\u03bf\u1fe6\u03c1\u2019 \u1f00\u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03b9\u03c3\u03b9 \u03c3\u03c5\u03bd\u03ae\u03bf\u03c1\u03bf\u03c2 \u1f21\u03bd\u03b9\u03cc\u03c7\u03bf\u03b9\u03c3\u03b9\u03bd,\n    \u1f35\u03c0\u03c0\u03bf\u03b9\u03c2 \u03c4\u03b1\u03af \u03c3\u03b5 \u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd \u1f31\u03ba\u03ac\u03bd\u03c9\u03bd \u1f21\u03bc\u03ad\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u1ff6,                         25\n    \u03c7\u03b1\u1fd6\u03c1\u2019, \u1f10\u03c0\u03b5\u1f76 \u03bf\u1f54\u03c4\u03b9 \u03c3\u03b5 \u03bc\u03bf\u1fd6\u03c1\u03b1 \u03ba\u03b1\u03ba\u1f74 \u03c0\u03c1\u03bf\u03cd\u03c0\u03b5\u03bc\u03c0\u03b5 \u03bd\u03ad\u03b5\u03c3\u03b8\u03b1\u03b9\n    \u03c4\u03ae\u03bd\u03b4\u2019 \u1f41\u03b4\u03cc\u03bd\u00b7 \u1f26 \u03b3\u1f70\u03c1 \u1f00\u03c0\u2019 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u1f10\u03ba\u03c4\u1f78\u03c2 \u03c0\u03ac\u03c4\u03bf\u03c5 \u1f10\u03c3\u03c4\u03af\u03bd\u00b7\n    \u1f00\u03bb\u03bb\u1f70 \u03b8\u03ad\u03bc\u03b9\u03c2 \u03c4\u03b5 \u03b4\u03af\u03ba\u03b7 \u03c4\u03b5. \u03c7\u03c1\u03ad\u03c9 \u03b4\u03ad \u03c3\u03b5 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03c5\u03b8\u03ad\u03c3\u03b8\u03b1\u03b9,\n    \u1f20\u03bc\u1f72\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7\u03c2 \u03b5\u1f50\u03c0\u03b5\u03b9\u03b8\u03ad\u03bf\u03c2 \u1f00\u03c4\u03c1\u03b5\u03bc\u1f72\u03c2 \u1f26\u03c4\u03bf\u03c1,\n    \u1f20\u03b4\u1f72 \u03b2\u03c1\u03cc\u03c4\u03c9\u03bd \u03b4\u03cc\u03be\u03b1\u03c2 \u03c4\u1fc7\u03c2 \u03bf\u1f50\u03ba \u1f14\u03bd\u03b9 \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u1f00\u03bb\u03b7\u03b8\u03ae\u03c2.                        30\n    \u1f00\u03bb\u03bb\u2019 \u1f14\u03bc\u03c0\u03b7\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u03b1\u03b8\u03ae\u03c3\u03b5\u03b1\u03b9, \u1f61\u03c2 \u03c4\u1f70 \u03b4\u03bf\u03ba\u03bf\u1fe6\u03bd\u03c4\u03b1\n    \u03c7\u03c1\u1f74 \u03b4\u03bf\u03ba\u03af\u03bc\u03c9\u03c2 \u03ba\u03c1\u1fd6\u03bd\u03b1\u03b9\u00b7 \u03b4\u03b9\u1f70 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03b5\u03c1\u1ff6\u03bd\u03c4\u03b1.\n\n\n    \u03c4\u1f70 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd.\n\n    \u03b5\u1f34 \u03b4\u2019 \u1f04\u03b3\u2019, \u1f10\u03b3\u1f7c\u03bd \u1f10\u03c1\u03ad\u03c9, \u03ba\u03cc\u03bc\u03b9\u03c3\u03b1\u03b9 \u03b4\u1f72 \u03c3\u1f7a \u03bc\u1fe6\u03b8\u03bf\u03bd \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c2,\n    \u03b1\u1f35\u03c0\u03b5\u03c1 \u1f41\u03b4\u03bf\u1f76 \u03bc\u03bf\u1fe6\u03bd\u03b1\u03b9 \u03b4\u03b9\u03b6\u03ae\u03c3\u03b9\u03cc\u03c2 \u03b5\u1f30\u03c3\u03b9 \u03bd\u03bf\u1fc6\u03c3\u03b1\u03b9.\n    \u1f21 \u03bc\u1f72\u03bd \u1f45\u03c0\u03c9\u03c2 \u1f14\u03c3\u03c4\u03b9\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f61\u03c2 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03bc\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9                       35\n    \u03c0\u03b5\u03b9\u03b8\u03bf\u1fe6\u03c2 \u1f10\u03c3\u03c4\u03b9 \u03ba\u03ad\u03bb\u03b5\u03c5\u03b8\u03bf\u03c2, \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7 \u03b3\u1f70\u03c1 \u1f40\u03c0\u03b7\u03b4\u03b5\u1fd6\u00b7\n    \u1f21 \u03b4\u2019 \u1f61\u03c2 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f61\u03c2 \u03c7\u03c1\u03b5\u03ce\u03bd \u1f10\u03c3\u03c4\u03b9 \u03bc\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9\n    \u03c4\u1f74\u03bd \u03b4\u03ae \u03c4\u03bf\u03b9 \u03c6\u03c1\u03ac\u03b6\u03c9 \u03c0\u03b1\u03bd\u03b1\u03c0\u03b5\u03b9\u03b8\u03ad\u03b1 \u1f14\u03bc\u03bc\u03b5\u03bd \u1f00\u03c4\u03b1\u03c1\u03c0\u03cc\u03bd\u00b7\n    \u03bf\u1f54\u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f02\u03bd \u03b3\u03bd\u03bf\u03af\u03b7\u03c2 \u03c4\u03cc \u03b3\u03b5 \u03bc\u1f74 \u1f10\u03cc\u03bd\u00b7 \u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f00\u03bd\u03c5\u03c3\u03c4\u03cc\u03bd\u00b7\n    \u03bf\u1f54\u03c4\u03b5 \u03c6\u03c1\u03ac\u03c3\u03b1\u03b9\u03c2. \u03c4\u1f78 \u03b3\u1f70\u03c1 \u03b1\u1f50\u03c4\u1f78 \u03bd\u03bf\u03b5\u1fd6\u03bd \u1f10\u03c3\u03c4\u03af\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b5\u1f36\u03bd\u03b1\u03b9.                40\n\n                  \u03be\u03c5\u03bd\u1f78\u03bd \u03b4\u03ad 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\u1f31\u03ba\u03bd\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9\n    \u03b5\u1f30\u03c2 \u1f41\u03bc\u03cc\u03bd, \u03bf\u1f54\u03c4\u2019 \u1f10\u1f78\u03bd \u1f14\u03c3\u03c4\u03b9\u03bd \u1f45\u03c0\u03c9\u03c2 \u03b5\u1f34\u03b7 \u03ba\u03b5\u03bd \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2\n    \u03c4\u1fc7 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03c4\u1fc7 \u03b4\u2019 \u1f27\u03c3\u03c3\u03bf\u03bd, \u1f10\u03c0\u03b5\u1f76 \u03c0\u1fb6\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f04\u03c3\u03c5\u03bb\u03bf\u03bd.\n    \u03b5\u1f30 \u03b3\u1f70\u03c1 \u03c0\u03ac\u03bd\u03c4\u03bf\u03b8\u03b5\u03bd \u1f36\u03c3\u03bf\u03bd \u1f41\u03bc\u1ff6\u03c2 \u1f10\u03bd \u03c0\u03b5\u03af\u03c1\u03b1\u03c3\u03b9 \u03ba\u03cd\u03c1\u03b5\u03b9.\n\n\n    \u03c4\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03b4\u03cc\u03be\u03b1\u03bd.\n\n    \u1f10\u03bd \u03c4\u1ff7 \u03c3\u03bf\u03b9 \u03c0\u03b1\u03cd\u03c3\u03c9 \u03c0\u03b9\u03c3\u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd \u1f20\u03b4\u1f72 \u03bd\u03cc\u03b7\u03bc\u03b1                            110\n    \u1f00\u03bc\u03c6\u1f76\u03c2 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7\u03c2\u00b7 \u03b4\u03cc\u03be\u03b1\u03c2 \u03b4\u2019 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6\u03b4\u03b5 \u03b2\u03c1\u03bf\u03c4\u03b5\u03af\u03b1\u03c2\n    \u03bc\u03ac\u03bd\u03b8\u03b1\u03bd\u03b5, \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd \u1f10\u03bc\u1ff6\u03bd \u1f10\u03c0\u03ad\u03c9\u03bd \u1f00\u03c0\u03b1\u03c4\u03b7\u03bb\u1f78\u03bd \u1f00\u03ba\u03bf\u03cd\u03c9\u03bd.\n    \u03bc\u03bf\u03c1\u03c6\u1f70\u03c2 \u03b3\u1f70\u03c1 \u03ba\u03b1\u03c4\u03ad\u03b8\u03b5\u03bd\u03c4\u03bf \u03b4\u03cd\u03bf \u03b3\u03bd\u03ce\u03bc\u03b1\u03b9\u03c2 \u1f40\u03bd\u03bf\u03bc\u03ac\u03b6\u03b5\u03b9\u03bd\n    \u03c4\u1ff6\u03bd \u03bc\u03af\u03b1\u03bd \u03bf\u1f50 \u03c7\u03c1\u03b5\u03ce\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd, \u1f10\u03bd \u1fa7 \u03c0\u03b5\u03c0\u03bb\u03b1\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03b9 \u03b5\u1f30\u03c3\u03af\u03bd.\n    \u1f00\u03bd\u03c4\u03af\u03b1 \u03b4\u2019 \u1f10\u03ba\u03c1\u03af\u03bd\u03b1\u03bd\u03c4\u03bf \u03b4\u03ad\u03bc\u03b1\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03ae\u03bc\u03b1\u03c4\u2019 \u1f14\u03b8\u03b5\u03bd\u03c4\u03bf                        115\n    \u03c7\u03c9\u03c1\u1f76\u03c2 \u1f00\u03c0\u2019 \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd, \u03c4\u1fc7 \u03bc\u1f72\u03bd \u03c6\u03bb\u03bf\u03b3\u1f78\u03c2 \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9\u03bf\u03bd \u03c0\u1fe6\u03c1\n    \u1f24\u03c0\u03b9\u03bf\u03bd \u1f14\u03bc\u03bc\u03b5\u03bd \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd, \u1f11\u03b1\u03c5\u03c4\u1ff7 \u03c0\u03ac\u03bd\u03c4\u03bf\u03c3\u03b5 \u03c4\u03c9\u1f50\u03c4\u03cc\u03bd,\n    \u03c4\u1ff7 \u03b4\u2019 \u1f11\u03c4\u03ad\u03c1\u1ff3 \u03bc\u1f74 \u03c4\u03c9\u1f50\u03c4\u03cc\u03bd\u00b7 \u1f00\u03c4\u1f70\u03c1 \u03ba\u1f00\u03ba\u03b5\u1fd6\u03bd\u03bf \u03ba\u03b1\u03c4\u2019 \u03b1\u1f50\u03c4\u03bf\u1fe6\n    \u1f00\u03bd\u03c4\u03af\u03b1 \u03bd\u03cd\u03ba\u03c4\u2019 \u1f00\u03b4\u03b1\u1fc6, \u03c0\u03c5\u03ba\u03b9\u03bd\u1f78\u03bd \u03b4\u03ad\u03bc\u03b1\u03c2 \u1f10\u03bc\u03b2\u03c1\u03b9\u03b8\u03ad\u03c2 \u03c4\u03b5.\n    \u03c4\u1ff6\u03bd \u03c3\u03bf\u03b9 \u1f10\u03b3\u1f7c \u03b4\u03b9\u03ac\u03ba\u03bf\u03c3\u03bc\u03bf\u03bd \u1f10\u03bf\u03b9\u03ba\u03cc\u03c4\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c6\u03b1\u03c4\u03af\u03b6\u03c9,                       120\n    \u1f61\u03c2 \u03bf\u1f50 \u03bc\u03ae \u03c0\u03bf\u03c4\u03ad \u03c4\u03af\u03c2 \u03c3\u03b5 \u03b2\u03c1\u03bf\u03c4\u1ff6\u03bd \u03b3\u03bd\u03ce\u03bc\u03b7 \u03c0\u03b1\u03c1\u03b5\u03bb\u03ac\u03c3\u1fc3.\n\n    \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03c0\u03b5\u03b9\u03b4\u1f74 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c6\u03ac\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03bd\u1f7a\u03be \u1f40\u03bd\u03cc\u03bc\u03b1\u03c3\u03c4\u03b1\u03b9\n    \u03ba\u03b1\u1f76 \u03c4\u1f70 \u03ba\u03b1\u03c4\u1f70 \u03c3\u03c6\u03b5\u03c4\u03ad\u03c1\u03b1\u03c2 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c3\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2,\n    \u03c0\u1fb6\u03bd \u03c0\u03bb\u03ad\u03bf\u03bd \u1f10\u03c3\u03c4\u1f76\u03bd \u1f41\u03bc\u03bf\u1fe6 \u03c6\u03ac\u03b5\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03bd\u03c5\u03ba\u03c4\u1f78\u03c2 \u1f00\u03c6\u03ac\u03bd\u03c4\u03bf\u03c5,\n    \u1f34\u03c3\u03c9\u03bd \u1f00\u03bc\u03c6\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd, \u1f10\u03c0\u03b5\u1f76 \u03bf\u1f50\u03b4\u03b5\u03c4\u03ad\u03c1\u1ff3 \u03bc\u03ad\u03c4\u03b1 \u03bc\u03b7\u03b4\u03ad\u03bd.                         125\n\n    \u03b1\u1f31 \u03b3\u1f70\u03c1 \u03c3\u03c4\u03b5\u03b9\u03bd\u03cc\u03c4\u03b5\u03c1\u03b1\u03b9 \u03c0\u03bb\u1fc6\u03bd\u03c4\u03b1\u03b9 \u03c0\u03c5\u03c1\u1f78\u03c2 \u1f00\u03ba\u03c1\u03ae\u03c4\u03bf\u03b9\u03bf,\n    \u03b1\u1f31 \u03b4\u2019 \u1f10\u03c0\u1f76 \u03c4\u03b1\u1fd6\u03c2 \u03bd\u03c5\u03ba\u03c4\u1f78\u03c2, \u03bc\u03b5\u03c4\u1f70 \u03b4\u1f72 \u03c6\u03bb\u03bf\u03b3\u1f78\u03c2 \u1f35\u03b5\u03c4\u03b1\u03b9 \u03b1\u1f36\u03c3\u03b1,\n    \u1f10\u03bd \u03b4\u1f72 \u03bc\u03ad\u03c3\u1ff3 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b4\u03b1\u03af\u03bc\u03c9\u03bd, \u1f23 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u1fb7.\n    \u03c0\u03ac\u03bd\u03c4\u1fc3 \u03b3\u1f70\u03c1 \u03c3\u03c4\u03c5\u03b3\u03b5\u03c1\u03bf\u1fd6\u03bf \u03c4\u03cc\u03ba\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03bc\u03af\u03be\u03b9\u03bf\u03c2 \u1f04\u03c1\u03c7\u03b5\u03b9\n    \u03c0\u03ad\u03bc\u03c0\u03bf\u03c5\u03c3\u2019 \u1f04\u03c1\u03c3\u03b5\u03bd\u03b9 \u03b8\u1fc6\u03bb\u03c5 \u03bc\u03b9\u03b3\u1f72\u03bd \u03c4\u03cc \u03c4\u2019 \u1f10\u03bd\u03ac\u03bd\u03c4\u03b9\u03bf\u03bd \u03b1\u1f56\u03b8\u03b9\u03c2                   130\n    \u1f04\u03c1\u03c3\u03b5\u03bd \u03b8\u03b7\u03bb\u03c5\u03c4\u03ad\u03c1\u1ff3.\n\n    \u03c0\u03c1\u03ce\u03c4\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u1f72\u03bd \u1f1c\u03c1\u03c9\u03c4\u03b1 \u03b8\u03b5\u1ff6\u03bd \u03bc\u03b7\u03c4\u03af\u03c3\u03b1\u03c4\u03bf \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd.\n\n    \u03b5\u1f34\u03c3\u1fc3 \u03b4\u2019 \u03b1\u1f30\u03b8\u03b5\u03c1\u03af\u03b1\u03bd \u03c4\u03b5 \u03c6\u03cd\u03c3\u03b9\u03bd \u03c4\u03ac \u03c4\u2019 \u1f10\u03bd \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1\n    \u03c3\u03ae\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u03b1\u03c1\u1fb6\u03c2 \u03b5\u1f50\u03b1\u03b3\u03ad\u03bf\u03c2 \u1f20\u03b5\u03bb\u03af\u03bf\u03b9\u03bf\n    \u03bb\u03b1\u03bc\u03c0\u03ac\u03b4\u03bf\u03c2 \u1f14\u03c1\u03b3\u2019 \u1f00\u03af\u03b4\u03b7\u03bb\u03b1 \u03ba\u03b1\u1f76 \u1f41\u03c0\u03c0\u03cc\u03b8\u03b5\u03bd \u1f10\u03be\u03b5\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf,                      135\n    \u1f14\u03c1\u03b3\u03b1 \u03c4\u03b5 \u03ba\u03cd\u03ba\u03bb\u03c9\u03c0\u03bf\u03c2 \u03c0\u03b5\u03cd\u03c3\u1fc3 \u03c0\u03b5\u03c1\u03af\u03c6\u03bf\u03b9\u03c4\u03b1 \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7\u03c2\n    \u03ba\u03b1\u1f76 \u03c6\u03cd\u03c3\u03b9\u03bd. \u03b5\u1f30\u03b4\u03ae\u03c3\u03b5\u03b9\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03bd \u1f00\u03bc\u03c6\u1f76\u03c2 \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1,\n    \u1f14\u03bd\u03b8\u03b5\u03bd \u1f14\u03c6\u03c5 \u03c4\u03b5, \u03ba\u03b1\u1f76 \u1f65\u03c2 \u03bc\u03b9\u03bd \u1f04\u03b3\u03bf\u03c5\u03c3\u2019 \u1f10\u03c0\u03ad\u03b4\u03b7\u03c3\u03b5\u03bd \u1f08\u03bd\u03ac\u03b3\u03ba\u03b7\n    \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u2019 \u1f14\u03c7\u03b5\u03b9\u03bd \u1f04\u03c3\u03c4\u03c1\u03c9\u03bd.\n\n    \u03c0\u1ff6\u03c2 \u03b3\u03b1\u1fd6\u03b1 \u03ba\u03b1\u1f76 \u1f25\u03bb\u03b9\u03bf\u03c2 \u1f20\u03b4\u1f72 \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7                                     140\n    \u03b1\u1f30\u03b8\u03ae\u03c1 \u03c4\u03b5 \u03be\u03c5\u03bd\u1f78\u03c2 \u03b3\u03ac\u03bb\u03b1 \u03c4\u2019 \u03bf\u1f50\u03c1\u03ac\u03bd\u03b9\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f4c\u03bb\u03c5\u03bc\u03c0\u03bf\u03c2\n    \u1f14\u03c3\u03c7\u03b1\u03c4\u03bf\u03c2 \u1f20\u03b4\u2019 \u1f04\u03c3\u03c4\u03c1\u03c9\u03bd \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u03bc\u03ad\u03bd\u03bf\u03c2 \u1f61\u03c1\u03bc\u03ae\u03b8\u03b7\u03c3\u03b1\u03bd\n    \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9.\n    \u03bd\u03c5\u03ba\u03c4\u03b9\u03c6\u03b1\u1f72\u03c2 \u03c0\u03b5\u03c1\u1f76 \u03b3\u03b1\u1fd6\u03b1\u03bd \u1f00\u03bb\u03ce\u03bc\u03b5\u03bd\u03bf\u03bd \u1f00\u03bb\u03bb\u03cc\u03c4\u03c1\u03b9\u03bf\u03bd \u03c6\u1ff6\u03c2\n\n    \u03b1\u1f34\u03b5\u03b9 \u03c0\u03b1\u03c0\u03c4\u03b1\u03af\u03bd\u03bf\u03c5\u03c3\u03b1 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03b3\u1f70\u03c2 \u1f20\u03b5\u03bb\u03b9\u03bf\u1fd6\u03bf                               145\n\n    \u1f61\u03c2 \u03b3\u1f70\u03c1 \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03c4\u2019 \u1f14\u03c7\u03b5\u03b9 \u03ba\u03c1\u1fb6\u03c3\u03b9\u03c2 \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd \u03c0\u03bf\u03bb\u03c5\u03ba\u03ac\u03bc\u03c0\u03c4\u03c9\u03bd,\n    \u03c4\u1f7c\u03c2 \u03bd\u03cc\u03bf\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03c0\u03b1\u03c1\u03ad\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd\u00b7 \u03c4\u1f78 \u03b3\u1f70\u03c1 \u03b1\u1f50\u03c4\u1f78\n    \u1f14\u03c3\u03c4\u03b9\u03bd \u1f45\u03c0\u03b5\u03c1 \u03c6\u03c1\u03bf\u03bd\u03ad\u03b5\u03b9 \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd \u03c6\u03cd\u03c3\u03b9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd\n    \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b1\u03bd\u03c4\u03af\u00b7 \u03c4\u1f78 \u03b3\u1f70\u03c1 \u03c0\u03bb\u03ad\u03bf\u03bd \u1f10\u03c3\u03c4\u1f76 \u03bd\u03cc\u03b7\u03bc\u03b1.\n\n    \u03b4\u03b5\u03be\u03b9\u03c4\u03b5\u03c1\u03bf\u1fd6\u03c3\u03b9\u03bd \u03bc\u1f72\u03bd \u03ba\u03bf\u03cd\u03c1\u03bf\u03c5\u03c2, \u03bb\u03b1\u03bf\u1fd6\u03c3\u03b9 \u03b4\u1f72 \u03ba\u03bf\u03cd\u03c1\u03b1\u03c2.                       150\n    \u03bf\u1f55\u03c4\u03c9 \u03c4\u03bf\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03b4\u03cc\u03be\u03b1\u03bd \u1f14\u03c6\u03c5\u03bd \u03c4\u03ac\u03b4\u03b5 \u03bd\u1fe6\u03bd \u03c4\u03b5 \u1f14\u03b1\u03c3\u03b9,\n    \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u03ad\u03c0\u03b5\u03b9\u03c4\u2019 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6\u03b4\u03b5 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9 \u03c4\u03c1\u03b1\u03c6\u03ad\u03bd\u03c4\u03b1.\n    \u03c4\u03bf\u1fd6\u03c2 \u03b4\u2019 \u1f44\u03bd\u03bf\u03bc\u03b1 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u03ba\u03b1\u03c4\u03ad\u03b8\u03b5\u03bd\u03c4\u2019 \u1f10\u03c0\u03af\u03c3\u03b7\u03bc\u03bf\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3.\n\nKars. 150\n\n    Femina virque simul Veneris cum germina miscent\n    unius in formam diverso ex sanguine virtus\n    temperiem servans bene condita corpora fingit.\n    at si virtutes permixto semine pugnent\n    nec faciant unam permixto in corpore dirae\n    nascentem gemino vexabunt semine sexum.\n\nSimpl. _Phys._ 7, v. 31, 4. \u1f10\u03c0\u1f76 \u03c4\u1ff7\u03b4\u03ad \u1f10\u03c3\u03c4\u03b9 \u03c4\u1f78 \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\n\u03c6\u03b1\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u03b1\u03bb\u03b8\u03b1\u03ba\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03ba\u03bf\u03c5\u03c6\u1f78\u03bd, \u1f10\u03c0\u1f76 \u03b4\u1f72 \u03c0\u03c5\u03ba\u03bd\u1ff7 \u1f60\u03bd\u03cc\u03bc\u03b1\u03c3\u03c4\u03b1\u03b9 \u03c4\u1f78 \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd \u03ba\u03b1\u1f76\n\u1f41 \u03b6\u03cc\u03c6\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03ba\u03bb\u03b7\u03c1\u1f78\u03bd \u03ba\u03b1\u1f76 \u03b2\u03b1\u03c1\u03cd\u00b7 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u1f70\u03c1 \u1f00\u03c0\u03b5\u03ba\u03c1\u03af\u03b8\u03b7 \u1f11\u03ba\u03b1\u03c4\u03ad\u03c1\u03c9\u03c2 \u1f11\u03ba\u03b1\u03c4\u03ad\u03c1\u03b1.\n\n\n_Sources and Critical Notes._\n\n1-30. (Followed without break by 53-58) Sext. Emp. _Math._ vii. 111. Cf.\nPorphyrius, _de antro nymph._ ch. 22. 28-32. Simpl. _de coelo_ 557, 25.\n28-30. Laer. Diog. ix. 22. 29-30. Plut. _adv. Colot._ 1114 D. Prokl.\n_Tim._ p. 105 B; Clem. Al. _Strom._ v. p. 682.\n\nVv. 6-8 Karsten transfers to a position after v. 10 (order: 5, 9, 10,\n6, 7, 8, 11), comma at end of v. 5 and period at end of v. 8. Stein\ntransfers vv. 4-8 to a position after v. 21, and changes \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03bf\u03c2 of v.\n3 to \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b5\u03c2 in apposition with \u1f29\u03bb\u03b9\u03ac\u03b4\u03b5\u03c2 \u03ba\u03bf\u1fe6\u03c1\u03b1\u03b9. Order: 3, 9, 10 ... 20,\n21, 4, 5 ... 7, 8, where a break occurs, and v. 22 begins a new section.\n\n    V. 2: SV \u03b6\u03b7\u03c3\u03b1\u03bd. V. 3: MSS. \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1fc6 \u03c6\u03ad\u03c1\u03b5\u03b9, Karst. \u03c0\u03ac\u03bd\u03c4\u2019 \u1f00\u03b4\u03b1\u1fc6\n    \u03c6., Hermann \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u2019 \u03b1\u1f50\u03c4\u1f74, Stein \u03c0\u03ac\u03bd\u03c4\u03b1 \u03bc\u03ac\u03b8\u03b7. Diels compares\n    v. 32 and Verg. _Aen._ vi. 565. V. 4: _C_ \u03c6\u03b5\u03c1\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd, _G_\n    \u03c6\u03ad\u03c1\u03bf\u03bc\u03b1\u03b9. V. 6: Karsten inserts \u1f35\u03b5\u03b9. V. 7: _G_ \u03b1\u1f30\u03c3\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, Stein\n    \u1f00\u03c7\u03b8\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2: _GR_ \u1f10\u03c0\u03ae\u03b3\u03b5\u03c4\u03bf, _C_ \u1f10\u03c0\u03ae\u03b3\u03b5\u03c4\u03bf\u03c2 V. 10: MSS. \u03ba\u03c1\u03b1\u03c4\u03b5\u03c1\u1ff6\u03bd,\n    except _G_ \u03ba\u03c1\u03b1\u03c4\u03b5\u03c1\u03b1\u1fd6\u03c2, corr. Karsten. V. 12: MSS. \u03ba\u03b1\u1f76 \u03c3\u03c6\u1fb6\u03c2. V.\n    14: _CRV_ \u03b4\u03af\u03ba\u03b7\u03bd. V. 17: _FG_ \u03c4\u03b1\u1fd6\u03c2. V. 20: MSS. _CGRV_ \u1f00\u03c1\u03b7\u03c1\u03cc\u03c4\u03b1\n    \u03c4\u1fc6, Hermann \u1f00\u03c1\u03b7\u03c1\u03cc\u03c4\u03b1\u03c2 \u1f97. V. 25: _V_ \u1f35\u03c0\u03c0\u03bf\u03b9: _R_ \u03c4\u03b5, other MSS.\n    \u03c4\u03b1\u1f76. V. 26: _CR_ \u03bf\u1f54\u03c4\u03bf\u03b9, _G_ \u03bf\u1f54\u03c4\u03b5. V. 27: Stein \u03c4\u03b7\u03bb\u03bf\u1fe6 for\n    \u1f10\u03ba\u03c4\u1f78\u03c2. V. 28: _CR_ \u03c0\u03b5\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9. V. 29: Prokl. \u03b5\u1f50\u03c6\u03ad\u03b3\u03b3\u03b5\u03bf\u03c2, Simpl.\n    \u03b5\u1f50\u03ba\u03c5\u03ba\u03bb\u03ad\u03bf\u03c2: Plut., Diog., Sext. _L_ \u1f00\u03c4\u03c1\u03b5\u03ba\u03ad\u03c2; text follows Prokl.\n    and other MSS. of Sext. Stein compares Sextus\u2019s explanation\n    \u1f00\u03bc\u03b5\u03c4\u03b1\u03ba\u03af\u03bd\u03b7\u03c4\u03bf\u03bd 215 6. V. 31: Stein suggests \u03c4\u03bf\u1fe6\u03c4\u03bf. V. 32: MSS.\n    \u03b5\u1f36\u03bd\u03b1\u03b9, corr. Karsten.\n\n33-40. Prokl. _Tim._ 105 B. 35-40. Simpl. _Phys._ 25 r 116, 28. 40 b.\nPlot. _Ennead._ v. 1, 8, p. 489; Clem. Al. _Strom._ 749.\n\n    V. 33: MSS. \u1f04\u03b3\u03b5 \u03c4\u1ff6\u03bd, corr. Karsten. V. 34: MSS. \u03bc\u03bf\u1fe6\u03c3\u03b1\u03b9, corr.\n    Brandis. V. 38: Prokl. \u03b4\u2019 \u1f24\u03c4\u03bf\u03b9: Simpl. \u03c0\u03b1\u03bd\u03b1\u03c0\u03b5\u03c5\u03b8\u03ad\u03b1, Stein\n    \u03c0\u03b1\u03bd\u03b1\u03c0\u03b5\u03b9\u03b8\u1fc6, text follows Prokl. V. 39 Prokl. \u1f10\u03c6\u03b9\u03ba\u03c4\u1f78\u03bd, text\n    follows Simpl. Stein compares Simpl. D 109, 24; 111, 25.\n\n41-42. Prokl. _Parm._ ii. 120; Vulg. \u1f04\u03c1\u03be\u03bf\u03bc\u03b1\u03b9 corr. Karst.\n\n43-51. Simpl. _Phys._ 25 r 117, 4. 43-44. _Ibid._ 19 r 86, 27. 45. Cf.\n_Ibid._ 17 r 78, 6. 50. _Ibid._ 17 r 78, 3.\n\n    V. 43: _F_ \u03c4\u03ad\u03bf\u03bd, a_DE_ (19: 86) \u03c4\u1f78 \u1f44\u03bd. V. 44: MSS. (19: 86)\n    and a (25: 117): _D_ \u03bc\u1f74 \u03b4\u1f72 \u03bf\u1f35\u03b4\u2019, _F_ \u03bf\u1f36\u03b4\u2019, _E_ \u03bc\u1f74 \u03b4\u03ad\u03bf\u03b9 \u03b4\u2019: f\n    \u03b5\u1f36\u03bd\u03b1\u03b9, _DEF_ (25: 117) \u1f14\u03c3\u03c4\u03b9. V. 45: Diels supplies \u03b5\u1f34\u03c1\u03b3\u03c9, Stein\n    concludes the line like v. 52. V. 47 _DEF_ \u03c0\u03bb\u03ac\u03c4\u03c4\u03bf\u03bd\u03c4\u03b1\u03b9, text\n    follows a. Vv. 50, 51: Diels \u03c4\u03b1\u1f50\u03c4\u03cc\u03bd.\n\n53-58a follow 1-32 in Sext. Emp. 52-53. Plato, _Soph._ 237 A, 258 D;\nArist. _Met._ xiii. 1089 a; Simpl. _Phys._ 29 v 135, 21; 31 r 143, 31;\n53 v 244, 1. 53. Simpl. _Phys._ 11 r 78, 6; 152 v 650, 13. 54-56. Diog.\nLaer. ix. 22.\n\n    V. 52: Plato, \u03c4\u03bf\u1fe6\u03c4\u2019 \u03bf\u1f50\u03b4\u03b1\u03bc\u1fc7, Arist. \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u03b1\u1fc7\u03c2 Simpl. \u03b4\u03b1\u03bc\u1fc6,\n    corr. Stein. Karsten omits v. 52. V. 55: Bergk \u03b5\u1f54\u03c3\u03ba\u03bf\u03c0\u03bf\u03bd. V.\n    56: _CRV_ \u03ba\u03c1\u03af\u03bd\u03b5, _G_ \u03ba\u03c1\u03b9\u03bd\u03b1\u03bd: _L_ \u03c0\u03bf\u03bb\u03cd\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd. Vulg. \u03bb\u03cc\u03b3\u1ff3, corr.\n    Burnet. Stein rejects v. 53, and transfers 54-57a to the\n    pro\u0153mium following 32.\n\n57 b-112 (except 90-93). Simpl. _Phys._ 31: 145-146. 57 b-59. _Ibid._\n31 r 142, 34. 57 b-70. _Ibid._ 17 r 78, 12. 59-60. Clem. Al. _Strom._\nv. 716; Euseb. _Praep._ xiii. 680 c. 59-61. Simpl. _Phys._ 7 r 30, 1.\n60. Plut. _adv. Col._ 1114 D; Euseb. _Praep._ i. 23; Theod. _Ther. Ser._\niv. 7; Phil. _Phys._ B 5 r: 65; Simpl. _de Caelo_ 557, 17; _Phys._ 26 r\n120, 23. 60a. Simpl. _Phys._ 19 r 87, 21; Plut. _Strom._ 5; _Dox._ 580.\n61. Ammon. on Herm. D 7 (= Cramer A. P. 1388); Philop. _Phys._ 5 r: 65;\nProkl. _Parm._ iv. 62. 62-66. Simpl. _Phys._ 34 v 162, 18. 62-65. Simpl.\n_de Caelo_, 137, 1.\n\n    V. 57: Stein \u03bc\u03cc\u03bd\u03b7\u03c2: _V_ \u03b4\u03ad \u03c4\u03b9, _CH_ \u03b4\u1f72 \u03c4\u03bf\u03b9, _FG_ \u03b4\u03ad \u03b3\u03b5. V. 60:\n    Plut. _Strom._ 5 reads \u03bc\u03bf\u1fe6\u03bd\u03bf\u03bd for \u03bf\u1f56\u03bb\u03bf\u03bd: a (17: 78) \u1f00\u03c4\u03ad\u03bb\u03b5\u03c5\u03c4\u03bf\u03bd,\n    MSS. (26: 120) and _Dox._ 284 and 580 \u1f00\u03b3\u03ad\u03bd\u03b7\u03c4\u03bf\u03bd. V. 62: _F_\n    \u03b4\u03b9\u03b6\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9. V. 66: D (31: 145) \u03bc\u03b7\u03b4\u03b1\u03bc\u1ff6\u03c2: _E_ (31: 145) \u03b1\u1f50\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03bd:\n    _Da_ (17: 78) a (31: 145) \u03c6\u1fe6\u03bd\u03b1\u03b9, _E_ \u03c6\u1fe6\u03bd. Cf. Stein, p. 786.\n    V. 68: MSS. \u1f14\u03ba \u03b3\u03b5 \u03bc\u1f74 \u1f44\u03bd\u03c4\u03bf\u03c2, _DE_ om. \u03b3\u03b5, Karst. \u1f10\u03ba \u03c4\u03bf\u1fe6 \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2,\n    Stein \u1f14\u03ba \u03b3\u03b5 \u03c0\u03ad\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2. Corr. Diels, paraphrasing Simpl. 78, 27.\n    V. 70: _EF_ Bergk, Diels \u03c0\u03ad\u03b4\u03b7\u03c3\u03b9\u03bd. V. 71b: _v._ Stein, _Symbol._\n    787. V. 73: a_DE_ \u1f00\u03bd\u03cc\u03bd\u03b7\u03c4\u03bf\u03bd; text follows F. V. 75: MSS. \u1f14\u03c0\u03b5\u03b9\u03c4\u03b1\n    \u03c0\u03ad\u03bb\u03bf\u03b9 \u03c4\u03bf, corr. Karsten, Stein \u1f00\u03c0\u03cc\u03bb\u03bf\u03b9\u03c4\u03bf \u03c0\u03ad\u03bb\u03bf\u03bd: MSS. \u1f04\u03bd, corr.\n    Stein. V. 76: _EF_ \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u2019, _D_ \u1f14\u03b3\u03b5\u03c4\u2019, corr. Bergk.\n\n77. _De Caelo_, 559, 115. 78. Simpl. _Phys._ 19 r 86, 24, 31 r 143, 3;\n81. Simpl. _Phys._ 86, 22; 87, 23. Plot. _Ennead._ vi. 4, 4, 648 A;\nProkl. _Parm._ ii. 62 and 120; Philop. B 5: 65. 82-89 (except 85). Simpl.\n_Phys._ 9 r 39, 26. 82-84. _Ibid._ 17 v 79, 32. 85-89. _Ibid._ 7 r 30, 6;\n9 r 40, 3. 85. Prokl. _Parm._ iv. 32. Simpl. _Phys._ 31 r 143, 15.\n\n    V. 78: _F_ \u03b4\u03b9\u03b1\u03b9\u03c1\u03ad\u03c4\u03b5\u03bf\u03bd. V. 79: For \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd Stein reads \u03ba\u03b5\u03bd \u1f10\u03cc\u03bd.\n    V. 80: _F_ \u03b4\u1f72 \u03c0\u03bb\u03ad\u03bf\u03bd. V. 82: _D_ \u1f00\u03ba\u03b9\u03bd\u03ae\u03c4\u03c9\u03bd. V. 84: MSS. \u03c4\u1fc6\u03b4\u03b5,\n    corr. Scal. _DEF_ \u1f10\u03c0\u03bb\u03ac\u03c7\u03b8\u03b7\u03c3\u03b1\u03bd, corr. a. V. 85: Diels \u03c4\u03b1\u1f50\u03c4\u03cc\u03bd,\n    \u03c4\u03b1\u1f50\u03c4\u1ff7, \u1f11\u03b1\u03c5\u03c4\u03cc. Simpl. 30, 6 omits the last \u03c4\u03b5. V. 86: _C_ \u03bf\u1f50\u03c7\n    \u03bf\u1f55\u03c4\u03c9\u03c2, a \u03bf\u1f55\u03c4\u03c9\u03c2, text from _DF_. V. 88: Stein \u03c0\u03ad\u03bb\u03bf\u03bd. V. 89:\n    Simpl. \u03bc\u1f74 \u1f10\u1f78\u03bd \u03b4\u1f72 \u1f02\u03bd \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2. Karsten reads \u1f10\u03c0\u03b9\u03b4\u03b5\u03c5\u03ad\u03c2 in three\n    syllables and puts \u03ba\u03b5 for \u1f04\u03bd. Preller omits \u03bc\u03ae. Stein considers\n    these views untenable, and finds a break, probably longer than\n    one line, after \u1f10\u03c0\u03b9\u03b4\u03b5\u03c5\u03ad\u03c2.\n\n90-93. Clem. Al. _Strom._ v. 2, 653. 90. Theod. _Ther. Ser._ i. 13.\n\n    V. 90: Stein suggests \u1f00\u03c0\u03b5\u03cc\u03bd \u03c4\u03b5 \u03bd\u03cc\u1ff3 \u03c0\u03b1\u03c1\u03b5\u03cc\u03bd \u03c4\u03b5 \u03b2\u03b5\u03b2\u03b1\u03af\u1ff3. V. 91:\n    Stein \u03c0\u03ad\u03bb\u03bf\u03bd: Vulg. \u1f00\u03c0\u03bf\u03c4\u03bc\u03ae\u03be\u03b5\u03b9, corr. Brandis. MSS. \u03c4\u1f78 \u1f10\u1f78\u03bd \u03c4\u03bf\u1fe6,\n    corr. Preller, comparing vv. 105 and 108.\n\n94-112. Simpl. _Phys._ 31 v 146, 7. 94-98. _Ibid._ 19 r 87, 13 and 86,\n31. 94-96. _Ibid._ 31 r 143, 22. 98. Plat. _Theaet._ 180 E, and from this\nSimpl. _Phys._ 7 r 29, 18. 103-105. Plat. _Soph._ 244 E; from Plato,\nSimpl. _Phys._ 12 r 52, 23; 19 v 89, 22; Stob. _Ecl._ i. 15, p. 352.\n103-104. Arist. _de X. Z. G._ ch. 2 and 4; Prokl. _Tim._ 160 D; Simpl.\n_Phys._ 27 r 126, 22 and 127, 31; 29 v 137, 16. 104-105. Prokl. _Parm._\niv. p. 62.\n\n    V. 95: _DE_ (87, 15) \u03c0\u03b5\u03c6\u03c9\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd. V. 96: (19: 86, 13) \u03bf\u1f50\u03b4\u1f72\u03bd\n    \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9\u03bd. (31: 146) \u03bf\u1f50\u03b4\u2019 \u03b5\u1f30 \u03c7\u03c1\u03cc\u03bd\u03bf\u03c2 \u1f10\u03c3\u03c4\u03af\u03bd, corr. Stein. V. 98:\n    Text from Simpl. 19: 87. Simpl. 31: 146 \u03c0\u03ac\u03bd\u03c4\u2019 \u1f60\u03bd\u03cc\u03bc\u03b1\u03c3\u03c4\u03b1\u03b9. Plato\n    \u03bf\u1f37\u03bf\u03bd \u1f00\u03ba\u03af\u03bd\u03b7\u03c4\u03bf\u03bd \u2020 \u03c4\u03b5\u03bb\u03ad\u03b8\u03b5\u03b9 \u03c4\u1ff7 \u03c0\u03ac\u03bd\u03c4\u03b9 \u2020 \u1f44\u03bd\u03bf\u03bc\u2019 \u03b5\u1f36\u03bd\u03b1\u03b9. V. 100: MSS.\n    \u03bf\u1f50\u03c7\u03af, corr. Karst. V. 105: _E_ and Plato \u03c7\u03c1\u03b5\u03cc\u03bd. V. 102: Karsten\n    \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03c0\u03af, Stein \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03cc\u03bd, V. 106: _DEF_ \u03c0\u03b1\u03cd\u03bf\u03b9, text from a:\n    _F_ \u03ba\u03b9\u03bd\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9, Stein \u1f31\u03ba\u03ad\u03c3\u03b8\u03b1\u03b9. V. 107: MSS. \u03bf\u1f54\u03c4\u03b5 \u1f44\u03bd, corr. a.\n    _DEF_ \u03ba\u03b1\u1f76 \u1f15\u03bd, a \u03ba\u03b5\u03bd\u1f78\u03bd, corr. Karsten. V. 109: _DEF_ \u03bf\u1f31 \u03b3\u03ac\u03c1, a \u1f26\n    \u03b3\u03ac\u03c1, Diels \u03b5\u1f30 \u03b3\u03ac\u03c1 or \u1f27 \u03b3\u03ac\u03c1: MSS. \u03ba\u03c5\u03c1\u03b5\u1fd6, corr. Stein.\n\n110-121. Simpl. _Phys._ 9 r 38, 30. 110-119. _Ibid._ 7 v 30, 4. 113-119.\n_Ibid._ 38 r 180, 1. 110-113. Simpl. _de Coelo_ 138, Peyr. 55 sq.\n\n    V. 113: (9 r 38) _DEF_ \u03b3\u03bd\u03ce\u03bc\u03b1\u03c2. 110-111. _Phys._ 9 r 41, 8 (7 v\n    30 and 38 r 180 all MSS. give \u03b3\u03bd\u03ce\u03bc\u03b1\u03b9\u03c2 and Stein prefers this,\n    p. 794). V. 117: (9 r 39) _DE_, (39 r 180) _DEF_ \u1f24\u03c0\u03b9\u03bf\u03bd \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd\n    \u1f10\u03bb\u03b1\u03c6\u03c1\u03cc\u03bd (\u1f14\u03c3\u03c4\u03b9\u03bd a), 7 r 30, and (9 r 39) a_F_ \u1f24\u03c0\u03b9\u03bf\u03bd \u1f42\u03bd \u03bc\u03ad\u03b3\u2019\n    \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd \u1f10\u03bb\u03b1\u03c6\u03c1\u03cc\u03bd, RP \u03bb\u03b5\u03c0\u03c4\u1f78\u03bd \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd \u1f10\u03bb\u03b1\u03c6\u03c1\u1f78\u03bd, text follows Stein V.\n    118: (9 r 39) a_EF_ (39 r 180) a_F_, (7 v 31) MSS. \u03ba\u03b1\u03c4\u2019 \u03b1\u1f50\u03c4\u03cc\u00b7\n    (9 r 39) _DE_ \u03ba\u03b1\u03c4\u1f70 \u03c4\u03b1\u1f50\u03c4\u03bf\u03bd, text follows Stein, who uses first\n    letter of the next line. V. 119: _F_ \u03ba\u03b1\u03c4\u2019 \u03b1\u1f50\u03c4\u03cc \u03c4\u1f00\u03bd\u03c4\u03b9\u03b1, a_DE_\n    \u03c4\u1f00\u03bd\u03b1\u03bd\u03c4\u03b9\u03b1, text from Stein by change of \u03a4 to \u03a5. V. 120: MSS.\n    \u03c4\u1f78\u03bd, corr. Karsten. V. 121: Stein reads \u03b3\u03bd\u03ce\u03bc\u1fc3.\n\n122-125. Simpl. _Phys._ 39 r 180, 9.\n\n    V. 125: D \u1f36\u03c3\u03bf\u03bd, Stein suggests \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd.\n\n126-128. _Ibid._ 9 r 39, 14. 127-131. _Ibid._ 7 v 31, 13.\n\n    V. 126: _E_\u1d43_D_\u00b9 \u03c0\u03ac\u03b7\u03bd\u03c4\u03bf, _D_\u00b2_E_ \u03c0\u03cd\u03b7\u03bd\u03c4\u03bf, a \u03c0\u03bf\u03af\u03b7\u03bd\u03c4\u03bf, corr.\n    Bergk: _DE_\u1d43 \u1f00\u03ba\u03c1\u03ae\u03c4\u03bf\u03b9\u03c2, a \u1f00\u03ba\u03c1\u03af\u03c4\u03bf\u03b9\u03bf, corr. Stein. V. 127: _E_\u1d43\n    \u03bf\u1f34\u03b5\u03c4\u03b1\u03b9. V. 129: MSS. \u03c0\u03ac\u03bd\u03c4\u03b1, Mullach \u03c0\u03ac\u03bd\u03c4\u1fc3, Stein \u03c0\u1fb6\u03c3\u03b9\u03bd: a_F_\n    \u1f04\u03c1\u03c7\u03b7, text follows _DE_. V. 130: Stein suggests \u03bc\u03b9\u03b3\u1fc6\u03bd, \u03c4\u03cc \u03c4\u2019.\n\n132. Plato, _Symp._ 178 B; Arist. _Met._ i. 4, 984 b 26; Plut. _Amat._\n756 F; Sext. Emp. _Math._ ix. 9; Stob. _Ecl._ i. 10, p. 274; Simpl.\n_Phys._ 9 r 39, 18.\n\n133-139. Clem. Al. _Strom._ v. 14, 732. Stein assigns to Empedokles.\n\n140-143. Simpl. _de Coelo_ f. 138: Peyr. 55 sqq., Brandis 510 a.\n\n    V. 140: Stein introduces \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd before \u03c0\u03c9\u03c2 from what precedes.\n\n144. Plut. _Colot._ p. 1116 A.\n\n145. Plut. _Quaest. Rom._ 282 A; _de fac. lun._ 929 A.\n\n146-149. Arist. _Met._ iii. 5, 1009 b 17; Theophr. _de sens._ 3; _Dox._\n499.\n\n    V. 146: Text follows Arist. SB\u1d47C\u1d47, Theophr. PF; Vulg. \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2:\n    MSS. \u03ba\u03c1\u1fb6\u03c3\u03b9\u03bd, corr. Stephan. V. 147: Arist. \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b1\u03c4\u03b1\u03b9; text\n    follows Theophr.\n\n150. Galen, Hipp. _Epid._ vi. 48; Comm. ii. (ix. p. 430 Char).\n\n151-153. Simpl. _de Coelo_ f. 138; Peyr. 55 sq., Gaisf. _Poet. Min._ 287.\n\n    V. 151: MSS. \u1f14\u03c6\u03c5, corr. Stein. MSS. (\u03ba\u03b1\u1f76) \u03bd\u1fe6\u03bd \u1f14\u03b1\u03c3\u03b9, Peyr. \u03bd\u1fe6\u03bd\n    \u03c4\u03b5 \u1f14\u03b1\u03c3\u03b9, Stein \u03bd\u1fe6\u03bd \u03ba\u03b1\u1f76 \u1f14\u03b1\u03c3\u03b9. V. 153: Text follows Oxford MS.:\n    Turin MS. transposes last two words.\n\n150-155. (Karsten) Coelius Aurel. _de Morb. Chron._ iv. 9, p. 545 Wet. R.\nP. 102 c. V. (151) Vulg. _venis informans_, corr. Diels, Dox. 193, n. 1.\n\n\nTRANSLATION.\n\n(Pro\u0153mium) The horses which bear me conducted me as far as desire may\ngo, when they had brought me speeding along to the far-famed road of\na divinity who herself bears onward through all {5} things the man of\nunderstanding. Along this road I was borne, along this the horses, wise\nindeed, bore me hastening the chariot on, and maidens guided my course.\nThe axle in its box, enkindled by the heat, uttered the sound of a pipe\n(for it was driven on by the rolling wheels on either side), when the\nmaiden daughters of Helios hastened to conduct me {10} to the light,\nleaving the realms of night, pushing aside with the hand the veils from\ntheir heads. There is the gate between the ways of day and night; lintel\nabove it, and stone threshold beneath, hold it in place, and high in air\nit is fitted with great doors; retributive Justice holds the keys that\nopen and {15} shut them.[57] However, the maidens addressed her with\nmild words, and found means to persuade her to thrust back speedily for\nthem the fastened bolt from the doors; and the gate swinging free made\nthe opening wide, turning in their sockets the bronze {20} hinges, well\nfastened with bolts and nails; then through this the maidens kept horses\nand chariot straight on the high-road. The goddess received me with\nkindness, and, taking my right hand in {25} hers, she addressed me with\nthese words:\u2014Youth joined with drivers immortal, who hast come with the\nhorses that bear thee, to our dwelling, hail! since no evil fate has bid\nthee come on this road (for it lies far outside the beaten track of men),\nbut right and justice. \u2019Tis necessary for thee to {30} learn all things,\nboth the abiding essence of persuasive truth, and men\u2019s opinions in which\nrests no true belief. But nevertheless these things also thou shalt\nlearn, since it is necessary to judge accurately the things that rest on\nopinion, passing all things carefully in review.\n\n\nCONCERNING TRUTH.\n\nCome now I will tell thee\u2014and do thou hear my word and heed it\u2014what\nare the only ways of {35} enquiry that lead to knowledge. The one way,\nassuming that being is and that it is impossible for it not to be, is\nthe trustworthy path, for truth attends it. The other, that not-being is\nand that it necessarily is, I call a wholly incredible course, {40} since\nthou canst not recognise not-being (for this is impossible), nor couldst\nthou speak of it, for thought and being are the same thing.\n\nIt makes no difference to me at what point I begin, for I shall always\ncome back again to this.\n\nIt is necessary both to say and to think that being is; for it is\npossible that being is, and it is impossible {45} that not-being is;\nthis is what I bid thee ponder. I restrain thee from this first course\nof investigation; and from that course also along which mortals knowing\nnothing wander aimlessly, since helplessness directs the roaming thought\nin their bosoms, and they are borne on deaf and likewise {50} blind,\namazed, headstrong races, they who consider being and not-being as\nthe same and not the same; and that all things follow a back-turning\ncourse.[58]\n\nThat things which are not are, shall never prevail, she said, but do thou\nrestrain thy mind from this course of investigation.\n\nAnd let not long-practised habit compel thee {55} along this path, thine\neye careless, thine ear and thy tongue overpowered by noise; but do thou\nweigh the much contested refutation of their words, which I have uttered.\n\nThere is left but this single path to tell thee of: namely, that being\nis. And on this path there are many proofs that being is without\nbeginning and {60} indestructible; it is universal, existing alone,\nimmovable and without end; nor ever was it nor will it be, since it now\n_is_, all together, one, and continuous. For what generating of it wilt\nthou seek out? From what did it grow, and how? I will not permit thee\nto say or to think that it came from not-being; for it is impossible\nto think or to say that not-being {65} is. What thing would then have\nstirred it into activity that it should arise from not-being later rather\nthan earlier? So it is necessary that being either is absolutely or is\nnot. Nor will the force of the argument permit that anything spring from\n {70} being except being itself. Therefore justice does not slacken her\nfetters to permit generation or destruction, but holds being firm.\n\n(The decision as to these things comes in at this point.)\n\nEither being exists or it does not exist. It has been decided in\naccordance with necessity to leave the unthinkable, unspeakable path, as\nthis is not the true path, but that the other path exists and is true.\n{75} How then should being suffer destruction? How come into existence?\nIf it came into existence, it is not being, nor will it be if it ever is\nto come into existence.... So its generation is extinguished, and its\ndestruction is proved incredible.\n\nNor is it subject to division, for it is all alike; nor is anything more\nin it, so as to prevent its cohesion, nor anything less, but all is full\nof being; {80} therefore the all is continuous, for being is contiguous\nto being.\n\nFarther it is unmoved, in the hold of great chains, without beginning or\nend, since generation and destruction have completely disappeared and\n{85} true belief has rejected them. It lies the same, abiding in the\nsame state and by itself; accordingly it abides fixed in the same spot.\nFor powerful necessity holds it in confining bonds, which restrain it on\nall sides. Therefore divine right does not permit being to have any end;\nbut it is lacking in nothing, for if it lacked anything it would lack\neverything.[59]\n\n{90} Nevertheless, behold steadfastly all absent things as present to thy\nmind; for thou canst not separate being in one place from contact with\nbeing in another place; it is not scattered here and there through the\nuniverse, nor is it compounded of parts.\n\nTherefore thinking and that by reason of which {95} thought exists are\none and the same thing, for thou wilt not find thinking without the\n_being_ from which it receives its name. Nor is there nor will there be\nanything apart from being; for fate has linked it together, so that it is\na whole and immovable. Wherefore all these things will be but a name, all\nthese things which mortals determined in the belief that they were true,\nviz. that things arise and perish, {100} that they are and are not, that\nthey change their position and vary in colour.\n\nBut since there is a final limit, it is perfected on every side, like\nthe mass of a rounded sphere, equally distant from the centre at every\npoint. For {105} it is necessary that it should neither be greater at all\nnor less anywhere, since there is no not-being which can prevent it from\narriving at equality, nor is being such that there may ever be more than\nwhat is in one part and less in another, since the whole is inviolate.\nFor if it is equal on all sides, it abides in equality within its limits.\n\n\nCONCERNING OPINIONS.\n\n{110} At this point I cease trustworthy discourse and the thought about\ntruth; from here on, learn the opinions of mortals, hearing of the\nillusive order of my verses.\n\nMen have determined in their minds to name two principles [_lit._ forms];\nbut one of these they ought {115} not to name, and in so doing they\nhave erred. They distinguish them as antithetic in character, and give\nthem each character and attributes distinct from those of the other.\nOn the one hand there is the aethereal flame of fire, fine, rarefied,\neverywhere identical with itself and not identical with its opposite; and\non the other hand, opposed to the first, is {120} the second principle,\nflameless darkness, dense and heavy in character. Of these two principles\nI declare to thee every arrangement as it appears to men, so that no\nknowledge among mortals may surpass thine.\n\nBut since all things are called light and darkness, and the peculiar\nproperties of these are predicated of one thing and another, everything\nis at the same time full of light and of obscure darkness, of both {125}\nequally, since neither has anything in common with the other.\n\nAnd the smaller circles are filled with unmixed fire, and those next them\nwith darkness into which their portion of light penetrates; in the midst\nof these is the divinity who directs the course of all. For she controls\ndreaded birth and coition in every {130} part of the universe, sending\nfemale to join with male, and again male to female.\n\nFirst of all the gods she devised love.\n\nThou shalt know the nature of the heavens and {135} all signs that are\nin the sky, the destructive deeds of the pure bright torch of the sun\nand whence they arose, and thou shalt learn the wandering deeds of the\nround-eyed moon and its nature. Thou shalt know also the sky surrounding\nall, whence it arose, and how necessity took it and chained it so as to\nserve as {140} a limit to the courses of the stars. How earth and sun and\nmoon and common sky and the milky way of the heavens and highest Olympos\nand the burning (might of the) stars began to be.\n\nIt (the moon) wanders about the earth, shining {145} at night with\nborrowed light. She is always gazing earnestly toward the rays of the sun.\n\nFor as at any time is the blending of very complex members in a man, so\nis the mind in men constituted; for that which thinks is the same in all\nmen and in every man, _viz._ the essence of the members of the body; and\nthe element that is in {150} excess is thought.\n\nOn the right hand boys, on the left hand girls.\n\nSo, according to men\u2019s opinions, did things arise, and so they are now,\nand from this state when they shall have reached maturity shall they\nperish. For each of these men has determined a name as a distinguishing\nmark.\n\n{K. 150} When male and female mingle seed of Venus in the form [the body]\nof one, the excellence from the two different bloods, if it preserves\nharmony, fashions a well-formed body; but if when the seed is mingled the\nexcellencies fight against each other and do not unite into one, they\nwill distress the sex that is coming into existence, as the twofold seed\nis mingled in the body of the unfortunate woman.\n\nWith this there are fineness and heat and light and softness and\nbrightness; and with the dense are classed cold and darkness and hardness\nand weight, for these are separated the ones on one side, the others on\nthe other.\n\n\n(_b_) PASSAGES RELATING TO PARMENIDES IN PLATO AND ARISTOTLE.\n\nPlato, _Theaet._ 180 D. I almost forgot, Theodoros, that there were\nothers who asserted opinions the very opposite of these: \u2018the all\nis alone, unmoved; to this all names apply,\u2019 and the other emphatic\nstatements in opposition to those referred to, which the school of\nMelissos and Parmenides make, to the effect that all things are one, and\nthat the all stands itself in itself, not having space in which it is\nmoved.\n\n_Ibid._ 183 E. Feeling ashamed before Melissos and the rest who assert\nthat the all is one being, for fear we should examine the matter somewhat\ncrudely, I am even more ashamed in view of the fact that Parmenides is\none of them. Parmenides seems to me, in the words of Homer, a man to be\nreverenced and at the same time feared. For when I was a mere youth and\nhe a very old man, I conversed with him, and he seemed to me to have an\nexceedingly wonderful depth of mind. I fear lest we may not understand\nwhat he said, and that we may fail still more to understand his thoughts\nin saying it; and, what is most important, I fear lest the question\nbefore us should fail to receive due consideration....[60]\n\n_Soph._ 238 C (concluding a discussion of Parmenides). You understand\nthen that it is really impossible to speak of not-being or to say\nanything about it or to conceive it by itself, but it is inconceivable,\nnot to be spoken of or mentioned, and irrational.\n\n_Parm._ 150 E. Accordingly the unity itself in relation to itself is as\nfollows: Having in itself neither greatness nor littleness, it could not\nbe exceeded by itself nor could it exceed itself, but being equal it\nwould be equal to itself.\n\n_Ibid._ 168 C. This statement: It does not exist, means absolutely that\nit does not exist anywhere in any way, nor does not-being have any share\nat all in being. Accordingly not-being could not exist, nor in any other\nway could it have a share in being.\n\n(_Symp._ 178 B, 195 C: Reference to the stories which Hesiod and\nParmenides told about the gods. Line 132 is quoted.)\n\nArist. _Phys._ i. 2; 184 b 16. The first principle must be one, unmoved,\nas Parmenides and Melissos say, ...\n\n_Ibid._ i. 3; 186 a 4. To those proceeding after this impossible manner\nthings seem to be one, and it is not difficult to refute them from their\nown statements. For both of them reason in a fallacious manner, both\nParmenides and Melissos; for they make false assumptions, and at the\nsame time their course of reasoning is not logical.... And the same sort\nof arguments are used by Parmenides, although he has some others of his\nown, and the refutation consists in showing both that he makes mistakes\nof fact and that he does not draw his conclusions correctly. He makes a\nmistake in assuming that being is to be spoken of absolutely, speaking of\nit thus many times; and he draws the false conclusion that, in case only\nwhites are considered, white meaning one thing, none the less there are\nmany whites and not one; since neither in the succession of things nor in\nthe argument will whiteness be one. For what is predicated of white will\nnot be the same as what is predicated of the object which is white, and\nnothing except white will be separated from the object; since there is no\nother ground of separation except the fact that the white is different\nfrom the object in which the white exists. But Parmenides had not yet\narrived at the knowledge of this.\n\n_Ibid._ i. 5; 188 a 20. Parmenides also makes heat and cold first\nprinciples; and he calls them fire and earth.\n\n_Ibid._ iii. 6; 207 a 15. Wherefore we must regard Parmenides as a more\nacute thinker than Melissos, for the latter says that the infinite is the\nall, but the former asserts that the all is limited, equally distant from\nthe centre [on every side].[61]\n\n_Gen. Corr._ i. 3; 318 b 6. Parmenides says that the two exist, both\nbeing and not being\u2014_i.e._ earth and water.\n\n_Metaph._ i. 3; 984 b 1. None of those who have affirmed that the all is\none have, it happens, seen the nature of such a cause clearly, except,\nperhaps, Parmenides, and he in so far as he sometimes asserts that there\nis not one cause alone, but two causes.\n\n_Metaph._ i. 5; 986 b 18. For Parmenides seemed to lay hold of a unity\naccording to reason, and Melissos according to matter; wherefore the\nformer says it is limited, the latter that it is unlimited. Xenophanes\nfirst taught the unity of things (Parmenides is said to have been his\npupil), but he did not make anything clear, nor did he seem to get at\nthe nature of either finiteness or infinity, but, looking up into the\nbroad heavens, he said, the unity is god. These, as we said, are to be\ndismissed from the present investigation, two of them entirely as being\nsomewhat more crude, Xenophanes and Melissos; but Parmenides seems to\nspeak in some places with greater care. For believing that not-being does\nnot exist in addition to being, of necessity he thinks that being is\none and that there is nothing else, ... and being compelled to account\nfor phenomena, and assuming that things are one from the standpoint of\nreason, plural from the standpoint of sense, he again asserts that there\nare two causes and two first principles, heat and cold, or, as he calls\nthem, fire and earth; of these he regards heat as being, its opposite as\nnot-being.\n\n_Metaph._ ii. 4; 1001 a 32. There is nothing different from being, so\nthat it is necessary to agree with the reasoning of Parmenides that all\nthings are one, and that this is being.\n\n\n(_c_) PASSAGES RELATING TO PARMENIDES IN THE DOXOGRAPHISTS.\n\nTheophrastos, Fr. 6; Alexander _Metaph._ p. 24, 5 Bon.; _Dox._ 482. And\nsucceeding him Parmenides, son of Pyres, the Eleatic\u2014Theophrastos adds\nthe name of Xenophanes\u2014followed both ways. For in declaring that the\nall is eternal, and in attempting to explain the genesis of things, he\nexpresses different opinions according to the two standpoints:\u2014from the\nstandpoint of truth he supposes the all to be one and not generated and\nspheroidal in form, while from the standpoint of popular opinion, in\norder to explain generation of phenomena, he uses two first principles,\nfire and earth, the one as matter, the other as cause and agent.\n\nTheophrastos, Fr. 6 a; Laer. Diog. ix. 21, 22; _Dox._ 482. Parmenides,\nson of Pyres, the Eleatic, was a pupil of Xenophanes, yet he did not\naccept his doctrines.... He was the first to declare that the earth is\nspheroidal and situated in the middle of the universe. He said that there\nare two elements, fire and earth; the one has the office of demiurge, the\nother that of matter. Men first arose from mud; heat and cold are the\nelements of which all things are composed. He holds that intelligence and\nlife are the same, as Theophrastos records in his book on physics, where\nhe put down the opinions of almost everybody. He said that philosophy\nhas a twofold office, to understand both the truth and also what men\nbelieve. Accordingly he says: (Vv. 28-30), \u2018\u2019Tis necessary for thee to\nlearn all things, both the abiding essence of persuasive truth, and men\u2019s\nopinions in which rests no true belief.\u2019\n\nTheoph. Fr. 17; Diog. Laer. viii. 48; _Dox._ 492. Theophrastos says that\nParmenides was the first to call the heavens a universe and the earth\nspheroidal.\n\nTheoph. _de Sens._ 3; _Dox._ 499. Parmenides does not make any definite\nstatements as to sensation, except that knowledge is in proportion to the\nexcess of one of the two elements. Intelligence varies as the heat or\nthe cold is in excess, and it is better and purer by reason of heat; but\nnevertheless it has need of a certain symmetry. (Vv. 146-149) \u2018For,\u2019 he\nsays, \u2018as at any time is the blending of very complex members in a man,\nso is the mind in men constituted; for that which thinks is the same in\nall men and in every man, viz., the essence of the members of the body;\nand the element that is in excess is thought.\u2019 He says that perceiving\nand thinking are the same thing, and that remembering and forgetting come\nfrom these[62] as the result of mixture, but he does not say definitely\nwhether, if they enter into the mixture in equal quantities, thought\nwill arise or not, nor what the disposition should be. But it is evident\nthat he believes sensation to take place by the presence of some quality\nin contrast with its opposite, where he says that a corpse does not\nperceive light and heat and sound by reason of the absence of fire, but\nthat it perceives cold and silence and the similar contrasted qualities,\nand in general that being as a whole has a certain knowledge. So in his\nstatements he seems to do away with what is difficult by leaving it out.\n\nTheophr. Fr. 7; Simpl. _Phys._ 25 r 115; _Dox._ 483. In the first book\nof his physics Theophrastos gives as the opinion of Parmenides: That\nwhich is outside of being is not-being, not-being is nothing, accordingly\nbeing is one.\n\nHipp. _Phil._ 11; _Dox._ 564. Parmenides supposes that the all is one and\neternal, and without beginning and spheroidal in form; but even he does\nnot escape the opinion of the many, for he speaks of fire and earth as\nfirst principles of the all, of earth as matter, and of fire as agent and\ncause, and he says that the earth will come to an end, but in what way\nhe does not say. He says that the all is eternal, and not generated, and\nspherical, and homogeneous, not having place in itself, and unmoved, and\nlimited.[63]\n\nPlut. _Strom._ 5; _Dox._ 580. Parmenides the Eleatic, the companion\nof Xenophanes, both laid claim to his opinions, and at the same time\ntook the opposite standpoint. For he declared the all to be eternal and\nimmovable according to the real state of the case; for it is alone,\nexisting alone, immovable and without beginning (v. 60); but there is a\ngeneration of the things that seem to be according to false opinion, and\nhe excepts sense perceptions from the truth. He says that if anything\nexists besides being, this is not-being, but not-being does not exist at\nall. So there is left the being that has no beginning; and he says that\nthe earth was formed by the precipitation of dense air.\n\nEpiph. _adv. Haer._ iii. 10; _Dox._ 590. Parmenides, the son of Pyres,\nhimself also of the Eleatic school, said that the first principle of all\nthings is the infinite.\n\nCic. _de Nat. Deor._ i. 11; _Dox._ 534. For Parmenides devised a sort\nof contrivance like a crown (he applied to it the word \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03b7), an orb\nof light with continuous heat, which arched the sky, and this he called\ngod, but in it no one could suspect a divine form or a divine sentiment,\nand he made many monstrosities of this sort; moreover, he raised to the\nrank of gods War, Discord, Desire, and many other things which disease or\nsleep or forgetfulness or old age destroys; and similarly with reference\nto the stars he expresses opinions which have been criticised elsewhere\nand are omitted here.\n\nAet. i. 3; _Dox._ 284. Parmenides, the Eleatic, son of Pyrrhes, was a\ncompanion of Xenophanes, and in his first book the doctrines agree with\nthose of his master; for here that verse occurs: (v. 60), Universal,\nexisting alone, immovable and without beginning. He said that the cause\nof all things is not earth alone, as his master said, but also fire. 7;\n303. The world is immovable and limited, and spheroidal in form. 24; 320.\nParmenides and Melissos did away with generation and destruction, because\nthey thought that the all is unmoved. 25; 321. All things are controlled\nby necessity; this is fated, it is justice and forethought, and the\nproducer of the world.\n\nAet. ii. 1; _Dox._ 327. The world is one. 4; 332. It is without beginning\nand eternal and indestructible. 7; 335. Parmenides taught that there were\ncrowns encircling one another in close succession,[64] one of rarefied\nmatter, another of dense, and between these other mixed crowns of light\nand darkness; and that which surrounded all was solid like a wall, and\nunder this was a crown of fire; and the centre of all the crowns was\nsolid, and around it was a circle of fire; and of the mixed crowns the\none nearest the centre was the source of motion and generation for all,\nand this \u2018the goddess who directs the helm and holds the keys,\u2019[65] he\ncalls \u2018justice and necessity.\u2019 The air is that which is separated from\nthe earth, being evaporated by the forcible pressure of the earth; the\nsun and the circle of the milky way are the exhalation of fire, and the\nmoon is the mixture of both, namely of air and fire. The aether stands\nhighest of all and surrounding all, and beneath this is ranged the fiery\nelement which we call the heavens, and beneath this are the things of\nearth. 11; 339. The revolving vault highest above the earth is the\nheavens. 340. The heavens are of a fiery nature. 13; 342. The stars are\nmasses of fire. 15; 345. He ranks the morning star, which he considers\nthe same as the evening star, first in the aether; and after this the\nsun, and beneath this the stars in the fiery vault which he calls the\nheavens. 17; 346. Stars are fed from the exhalations of the earth. 20;\n349. The sun is of a fiery nature. The sun and the moon are separated\nfrom the milky way, the one from the thinner mixture, which is hot, the\nother from the denser, which is cold. 25; 356. The moon is of a fiery\nnature. 26; 357. The moon is of the same size as the sun, and derives\nits light from it. 30; 361. (The moon appears dark) because darkness is\nmingled with its fiery nature, whence he calls it the star that shines\nwith a false light.\n\nAet. iii. 1; 365. The mixture of dense and thin gives its milk-like\nappearance to the milky way. 11; 377. Parmenides first defined the\ninhabited parts of the earth by the two tropical zones. 15; 380. Because\nthe earth is equally distant on all sides from other bodies, and so rests\nin an equilibrium, not having any reason for swaying one way rather than\nanother; on this account it only shakes and does not move from its place.\n\nAet. iv. 3; 388. The soul is of a fiery nature. 5; 391. The reason is\nin the whole breast. 392. Life and intelligence are the same thing,\nnor could there be any living being entirely without reason. 9; 397.\nSensations arise part by part according to the symmetry of the pores,\neach particular object of sense being adapted to each sense (organ). 398.\nDesire is produced by lack of nourishment.\n\nAet. v. 7; 419. Parmenides holds the opposite opinion; males are produced\nin the northern part, for this shares the greater density; and females in\nthe southern part by reason of its rarefied state. 420. Some descend from\nthe right side to the right parts of the womb, others from the left to\nthe left parts of the womb; but if they cross in the descent females are\nborn. 11; 422. When the child comes from the right side of the womb, it\nresembles the father; when it comes from the left side, the mother. 30;\n443. Old age attends the failure of heat.\n\n\n\n\nVII.\n\n_THE ELEATIC SCHOOL: ZENO._\n\n\nZeno of Elea, son of Teleutagoras, was born early in the fifth century\nB.C. He was the pupil of Parmenides, and his relations with him were so\nintimate that Plato calls him Parmenides\u2019s son (_Soph._ 241 D). Strabo\n(vi. 1, 1) applies to him as well as to his master the name Pythagorean,\nand gives him the credit of advancing the cause of law and order in\nElea. Several writers say that he taught in Athens for a while. There\nare numerous accounts of his capture as party to a conspiracy; these\naccounts differ widely from each other, and the only point of agreement\nbetween them has reference to his determination in shielding his fellow\nconspirators. We find reference to one book which he wrote in prose\n(Plato, _Parm._ 127 C), each section of which showed the absurdity of\nsome element in the popular belief.\n\n    Literature: Lohse, Halis 1794; Gerling, _de Zenonis\n    Paralogismis_, Marburg 1825; Wellmann, _Zenos Beweise_, G.-Pr.\n    Frkf. a. O. 1870; Raab, _d. Zenonische Beweise_, Schweinf.\n    1880; Schneider, _Philol._ xxxv. 1876; Tannery, _Rev. Philos._\n    Oct. 1885; Dunan, _Les arguments de Z\u00e9non_, Paris 1884;\n    Brochard, _Les arguments de Z\u00e9non_, Paris 1888; Frontera,\n    _\u00c9tude sur les arguments de Z\u00e9non_, Paris 1891.\n\n\n(_a_) FRAGMENTS OF ZENO, FROM SIMPLICIUS ON THE PHYSICS.\n\n1. Simpl. _Phys._ 30 r 139, 11. \u03b5\u1f30 \u03b3\u1f70\u03c1 \u1f04\u03bb\u03bb\u1ff3 \u1f44\u03bd\u03c4\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf, \u03bf\u1f50\u03b4\u1f72\u03bd \u1f02\u03bd\n\u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u03c0\u03bf\u03b9\u03ae\u03c3\u03b5\u03b9\u03b5\u03bd\u00b7 \u03bc\u03b5\u03b3\u03ad\u03b8\u03bf\u03c5\u03c2 \u03b3\u1f70\u03c1 \u03bc\u03b7\u03b4\u03b5\u03bd\u1f78\u03c2 \u1f44\u03bd\u03c4\u03bf\u03c2, \u03c0\u03c1\u03bf\u03c3\u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f72\u03bd \u03bf\u1f37\u03cc\u03bd\n\u03c4\u03b5 \u03b5\u1f30\u03c2 \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2 \u1f10\u03c0\u03b9\u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9. \u03ba\u03b1\u1f76 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f02\u03bd \u1f24\u03b4\u03b7 \u03c4\u1f78 \u03c0\u03c1\u03bf\u03c3\u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u03b5\u1f34\u03b7.\n\u03b5\u1f30 \u03b4\u1f72 \u1f00\u03c0\u03bf\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03c4\u1f78 \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03bc\u03b7\u03b4\u1f72\u03bd \u1f14\u03bb\u03b1\u03c4\u03c4\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9, \u03bc\u03b7\u03b4\u1f72 \u03b1\u1f56 \u03c0\u03c1\u03bf\u03c3\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\n\u03b1\u1f50\u03be\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, \u03b4\u1fc6\u03bb\u03bf\u03bd \u1f45\u03c4\u03b9 \u03c4\u1f78 \u03c0\u03c1\u03bf\u03c3\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u1f26\u03bd \u03bf\u1f50\u03b4\u1f72 \u03c4\u1f78 \u1f00\u03c0\u03bf\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd.\n\n2. Simpl. _Phys._ 30 r 140, 29. \u03b5\u1f30 \u03c0\u03bf\u03bb\u03bb\u03ac \u1f10\u03c3\u03c4\u03b9\u03bd, \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u03c4\u03bf\u03c3\u03b1\u1fe6\u03c4\u03b1 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f45\u03c3\u03b1\n\u1f10\u03c3\u03c4\u1f76 \u03ba\u03b1\u1f76 \u03bf\u1f54\u03c4\u03b5 \u03c0\u03bb\u03b5\u03af\u03bf\u03bd\u03b1 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03bf\u1f54\u03c4\u03b5 \u1f10\u03bb\u03ac\u03c4\u03c4\u03bf\u03bd\u03b1. \u03b5\u1f30 \u03b4\u1f72 \u03c4\u03bf\u03c3\u03b1\u1fe6\u03c4\u03ac \u1f10\u03c3\u03c4\u03b9\u03bd \u1f45\u03c3\u03b1 \u1f10\u03c3\u03c4\u03af,\n\u03c0\u03b5\u03c0\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03b1 \u1f02\u03bd \u03b5\u1f34\u03b7. \u03b5\u1f30 \u03c0\u03bf\u03bb\u03bb\u03ac \u1f10\u03c3\u03c4\u03b9\u03bd, \u1f04\u03c0\u03b5\u03b9\u03c1\u03b1 \u03c4\u1f70 \u1f44\u03bd\u03c4\u03b1 \u1f10\u03c3\u03c4\u03af\u03bd. \u1f00\u03b5\u1f76 \u03b3\u1f70\u03c1 \u1f15\u03c4\u03b5\u03c1\u03b1\n\u03bc\u03b5\u03c4\u03b1\u03be\u1f7a \u03c4\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd \u1f10\u03c3\u03c4\u03af, \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bb\u03b9\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u1f15\u03c4\u03b5\u03c1\u03b1 \u03bc\u03b5\u03c4\u03b1\u03be\u03cd. \u03ba\u03b1\u1f76 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f04\u03c0\u03b5\u03b9\u03c1\u03b1\n\u03c4\u1f70 \u1f44\u03bd\u03c4\u03b1 \u1f10\u03c3\u03c4\u03af.\n\n3. Simpl. _Phys._ 30 v 141, 1. \u03b5\u1f30 \u03bc\u1f74 \u1f14\u03c7\u03bf\u03b9 \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2 \u03c4\u1f78 \u1f42\u03bd \u03bf\u1f50\u03b4\u2019 \u1f02\u03bd \u03b5\u1f34\u03b7, \u03b5\u1f30\n\u03b4\u1f72 \u1f14\u03c3\u03c4\u03b9\u03bd, \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03bc\u03ad\u03b3\u03b5\u03b8\u03cc\u03c2 \u03c4\u03b9 \u1f14\u03c7\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03c0\u03ac\u03c7\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03ad\u03c7\u03b5\u03b9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1f78\n\u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1f11\u03c4\u03ad\u03c1\u03bf\u03c5. \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u1fe6 \u03c0\u03c1\u03bf\u03cd\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f41 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03bb\u03cc\u03b3\u03bf\u03c2. \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1\n\u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf \u1f15\u03be\u03b5\u03b9 \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03ad\u03be\u03b5\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u03b9. \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03b4\u1f74 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f05\u03c0\u03b1\u03be \u03c4\u03b5 \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd\n\u03ba\u03b1\u1f76 \u1f00\u03b5\u1f76 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd\u00b7 \u03bf\u1f50\u03b4\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f14\u03c3\u03c7\u03b1\u03c4\u03bf\u03bd \u1f14\u03c3\u03c4\u03b1\u03b9 \u03bf\u1f54\u03c4\u03b5 \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2\n\u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9. \u03bf\u1f55\u03c4\u03c9\u03c2 \u03b5\u1f30 \u03c0\u03bf\u03bb\u03bb\u03ac \u1f10\u03c3\u03c4\u03b9\u03bd, \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u03b1\u1f50\u03c4\u1f70 \u03bc\u03b9\u03ba\u03c1\u03ac \u03c4\u03b5 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76\n\u03bc\u03b5\u03b3\u03ac\u03bb\u03b1, \u03bc\u03b9\u03ba\u03c1\u1f70 \u03bc\u1f72\u03bd \u1f65\u03c3\u03c4\u03b5 \u03bc\u1f74 \u1f14\u03c7\u03b5\u03b9\u03bd \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2, \u03bc\u03b5\u03b3\u03ac\u03bb\u03b1 \u03b4\u1f72 \u1f65\u03c3\u03c4\u03b5 \u1f04\u03c0\u03b5\u03b9\u03c1\u03b1 \u03b5\u1f36\u03bd\u03b1\u03b9.\n\n4. Simpl. _Phys._ 130 \u03bd 562, 4. \u03b5\u1f30 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f41 \u03c4\u03cc\u03c0\u03bf\u03c2, \u1f14\u03bd \u03c4\u03b9\u03bd\u03b9 \u1f14\u03c3\u03c4\u03b1\u03b9\u00b7 \u03c0\u1fb6\u03bd \u03b3\u1f70\u03c1\n\u1f42\u03bd \u1f14\u03bd \u03c4\u03b9\u03bd\u03b9\u00b7 \u03c4\u1f78 \u03b4\u1f72 \u1f14\u03bd \u03c4\u03b9\u03bd\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c4\u03cc\u03c0\u1ff3. \u1f14\u03c3\u03c4\u03b1\u03b9 \u1f04\u03c1\u03b1 \u03ba\u03b1\u1f76 \u1f41 \u03c4\u03cc\u03c0\u03bf\u03c2 \u1f10\u03bd \u03c4\u03cc\u03c0\u1ff3 \u03ba\u03b1\u1f76\n\u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03c0\u2019 \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd\u00b7 \u03bf\u1f50\u03ba \u1f04\u03c1\u03b1 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f41 \u03c4\u03cc\u03c0\u03bf\u03c2.\n\n\n_Sources and Critical Notes._\n\nFr. 1. _D_ \u03b5\u1f30 \u03b3\u1f70\u03c1, _EF_ \u03bf\u1f50 \u03b3\u1f70\u03c1, a \u03bf\u1f50 \u03b3\u1f70\u03c1 \u03b5\u1f30: _E_ \u1f04\u03bb\u03bb\u03c9\u03bd. \u03c0\u03c1\u03bf\u03c3\u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03b4\u1f72]\nZeller, _Vorsokr. Phil._ 591, n. 2, strikes out \u03b4\u1f72: _F_ \u03bf\u1f34\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b5\u1f30\u03c2: _E_\ngives \u03bf\u1f50 \u03b4\u03b9\u1f70 for \u03bf\u1f50\u03b4\u1f72: _DEF_ \u1f00\u03c0\u03bf\u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd.\n\nFr. 2. a adds \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bb\u03b9\u03bd after \u1f02\u03bd \u03b5\u1f34\u03b7.\n\nFr. 3. _DF_ \u1f14\u03c7\u03bf\u03b9, a_E_ \u1f14\u03c7\u03b5\u03b9.\n\nFr. 4. _E_ omits \u03ba\u03b1\u1f76 after \u1f04\u03c1\u03b1.\n\n\n(_a_) SIMPLICIUS\u2019S ACCOUNT OF ZENO\u2019S ARGUMENTS, INCLUDING THE TRANSLATION\nOF THE FRAGMENTS.\n\n30 r 138, 30. For Eudemos says in his Physics, \u2018Then does not this exist,\nand is there any _one_? This was the problem. He reports Zeno as saying\nthat if any one explains to him the _one_, what it is, he can tell\nhim what things are. But he is puzzled, it seems, because each of the\nsenses declares that there are many things, both absolutely, and as the\nresult of division, but no one establishes the mathematical point. He\nthinks that what is not increased by receiving additions, or decreased\nas parts are taken away, is not one of the things that are.\u2019 It was\nnatural that Zeno, who, as if for the sake of exercise, argued both\nsides of a case (so that he is called double-tongued), should utter such\nstatements raising difficulties about the one; but in his book which has\nmany arguments in regard to each point, he shows that a man who affirms\nmultiplicity naturally falls into contradictions. Among these arguments\nis one by which he shows that if there are many things, these are both\nsmall and great\u2014great enough to be infinite in size, and small enough\nto be nothing in size. By this he shows that what has neither greatness\nnor thickness nor bulk could not even be. (Fr. 1)[66] \u2018For if, he says,\nanything were added to another being, it could not make it any greater;\nfor since greatness does not exist, it is impossible to increase the\ngreatness of a thing by adding to it. So that which is added would be\nnothing. If when something is taken away that which is left is no less,\nand if it becomes no greater by receiving additions, evidently that which\nhas been added or taken away is nothing.\u2019 These things Zeno says, not\ndenying the one, but holding that each thing has the greatness of many\nand infinite things, since there is always something before that which is\napprehended, by reason of its infinite divisibility; and this he proves\nby first showing that nothing has any greatness because each thing of the\nmany is identical with itself and is one.\n\n_Ibid._ 30 v 140, 27. And why is it necessary to say that there is a\nmultiplicity of things when it is set forth in Zeno\u2019s own book? For again\nin showing that, if there is a multiplicity of things, the same things\nare both finite and infinite, Zeno writes as follows, to use his own\nwords: (Fr. 2) \u2018If there is a multiplicity of things, it is necessary\nthat these should be just as many as exist, and not more nor fewer. If\nthere are just as many as there are, then the number would be finite. If\nthere is a multiplicity at all, the number is infinite, for there are\nalways others between any two, and yet others between each pair of these.\nSo the number of things is infinite.\u2019 So by the process of division he\nshows that their number is infinite. And as to magnitude, he begins with\nthis same argument. For first showing that (Fr. 3) \u2018if being did not have\nmagnitude, it would not exist at all,\u2019 he goes on, \u2018if anything exists,\nit is necessary that each thing should have some magnitude and thickness,\nand that one part of it should be separated from another. The same\nargument applies to the thing that precedes this. That also will have\nmagnitude and will have something before it. The same may be said of each\nthing once for all, for there will be no such thing as last, nor will one\nthing differ from another. So if there is a multiplicity of things, it is\nnecessary that these should be great and small\u2014small enough not to have\nany magnitude, and great enough to be infinite.\u2019[67]\n\n_Ibid._ 130 v 562, 3. Zeno\u2019s argument seems to deny that place exists,\nputting the question as follows: (Fr. 4) \u2018If there is such a thing as\nplace, it will be in something, for all being is in something, and that\nwhich is in something is in some place. Then this place will be in a\nplace, and so on indefinitely. Accordingly there is no such thing as\nplace.\u2019\n\n_Ibid._ 131 r 563, 17. Eudemos\u2019 account of Zeno\u2019s opinion runs as\nfollows:\u2014\u2018Zeno\u2019s problem seems to come to the same thing. For it is\nnatural that all being should be somewhere, and if there is a place for\nthings, where would this place be? In some other place, and that in\nanother, and so on indefinitely.\u2019\n\n_Ibid._ 236 v. Zeno\u2019s argument that when anything is in a space equal to\nitself, it is either in motion or at rest, and that nothing is moved in\nthe present moment, and that the moving body is always in a space equal\nto itself at each present moment, may, I think, be put in a syllogism as\nfollows: The arrow which is moving forward is at every present moment in\na space equal to itself, accordingly it is <in a space equal to itself>\nin all time; but that which is in a space equal to itself in the present\nmoment is not in motion. Accordingly it is in a state of rest, since it\nis not moved in the present moment, and that which is not moving is at\nrest, since everything is either in motion or at rest. So the arrow which\nis moving forward is at rest while it is moving forward, in every moment\nof its motion.\n\n237 r. The Achilles argument is so named because Achilles is named in it\nas the example, and the argument shows that if he pursued a tortoise it\nwould be impossible for him to overtake it.\n\n255 r. Aristotle accordingly solves the problem of Zeno the Eleatic,\nwhich he propounded to Protagoras the Sophist.[68] Tell me, Protagoras,\nsaid he, does one grain of millet make a noise when it falls, or does the\nten-thousandth part of a grain? On receiving the answer that it does\nnot, he went on: Does a measure of millet grains make a noise when it\nfalls, or not? He answered, it does make a noise. Well, said Zeno, does\nnot the statement about the measure of millet apply to the one grain and\nthe ten-thousandth part of a grain? He assented, and Zeno continued,\nAre not the statements as to the noise the same in regard to each? For\nas are the things that make a noise, so are the noises. Since this is\nthe case, if the measure of millet makes a noise, the one grain and the\nten-thousandth part of a grain make a noise.\n\n\n(_b_) ZENO\u2019S ARGUMENTS AS DESCRIBED BY ARISTOTLE.\n\n_Phys._ iv. 1; 209 a 23. Zeno\u2019s problem demands some consideration; if\nall being is in some place, evidently there must be a place of this\nplace, and so on indefinitely. 3; 210 b 22. It is not difficult to solve\nZeno\u2019s problem, that if place is anything, it will be in some place;\nthere is no reason why the first place should not be in something else,\nnot however as in that place, but just as health exists in warm beings as\na state while warmth exists in matter as a property of it. So it is not\nnecessary to assume an indefinite series of places.\n\nvi. 2; 233 a 21. (Time and space are continuous ... the divisions of time\nand space are the same.) Accordingly Zeno\u2019s argument is erroneous, that\nit is not possible to traverse infinite spaces, or to come in contact\nwith infinite spaces successively in a finite time. Both space and time\ncan be called infinite in two ways, either absolutely as a continuous\nwhole, or by division into the smallest parts. With infinites in point\nof quantity, it is not possible for anything to come in contact in a\nfinite time, but it is possible in the case of the infinites reached by\ndivision, for time itself is infinite from this standpoint. So the result\nis that it traverses the infinite in an infinite, not a finite time, and\nthat infinites, not finites, come in contact with infinites.\n\nvi. 9; 239 b 5. And Zeno\u2019s reasoning is fallacious. For if, he says,\neverything is at rest [or in motion] when it is in a space equal to\nitself, and the moving body is always in the present moment <in a space\nequal to itself,> then the moving arrow is still. This is false; for\ntime is not composed of present moments that are indivisible, nor indeed\nis any other quantity. Zeno presents four arguments concerning motion\nwhich involve puzzles to be solved, and the first of these shows that\nmotion does not exist because the moving body must go half the distance\nbefore it goes the whole distance; of this we have spoken before (_Phys._\nviii. 8; 263 a 5). And the second is called the Achilles argument; it\nis this:\u2014The slow runner will never be overtaken by the swiftest, for\nit is necessary that the pursuer should first reach the point from\nwhich the pursued started, so that necessarily the slower is always\nsomewhat in advance. This argument is the same as the preceding, the\nonly difference being that the distance is not divided each time into\nhalves.... His opinion is false that the one in advance is not overtaken;\nhe is not indeed overtaken while he is in advance; but nevertheless he is\novertaken, if you will grant that he passes through the limited space.\nThese are the first two arguments, and the third is the one that has been\nalluded to, that the arrow in its flight is stationary. This depends on\nthe assumption that time is composed of present moments; there will be\nno syllogism if this is not granted. And the fourth argument is with\nreference to equal bodies moving in opposite directions past equal bodies\nin the stadium with equal speed, some from the end of the stadium, others\nfrom the middle; in which case he thinks half the time equal to twice\nthe time. The fallacy lies in the fact that while he postulates that\nbodies of equal size move forward with equal speed for an equal time, he\ncompares the one with something in motion, the other with something at\nrest.\n\n\n(_c_) PASSAGES RELATING TO ZENO IN THE DOXOGRAPHISTS.\n\nPlut. _Strom._ 6; _Dox._ 581. Zeno the Eleatic brought out nothing\npeculiar to himself, but he started farther difficulties about these\nthings.\n\nEpiph. _adv. Haer._ iii. 11; _Dox._ 590. Zeno the Eleatic, a dialectician\nequal to the other Zeno, says that the earth does not move, and that no\nspace is void of content. He speaks as follows:\u2014That which is moved is\nmoved in the place in which it is, or in the place in which it is not; it\nis neither moved in the place in which it is, nor in the place in which\nit is not; accordingly it is not moved at all.\n\nGalen, _Hist. Phil._ 3; _Dox._ 601. Zeno the Eleatic is said to have\nintroduced the dialectic philosophy. 7; _Dox._ 604. He was a skeptic.\n\nAet. i. 7; _Dox._ 303. Melissos and Zeno say that the one is universal,\nand that it exists alone, eternal, and unlimited. And this one is\nnecessity [_Heeren inserts here the name_ Empedokles], and the material\nof it is the four elements, and the forms are strife and love. He says\nthat the elements are gods, and the mixture of them is the world. The\nuniform will be resolved into them;[69] he thinks that souls are divine,\nand that pure men who share these things in a pure way are divine. 23;\n320. Zeno et al. denied generation and destruction, because they thought\nthat the all is unmoved.\n\n\n\n\nVIII.\n\n_THE ELEATIC SCHOOL: MELISSOS._\n\n\nMelissos of Samos, son of Ithagenes, was a contemporary of Zeno, though\nhe may have been slightly younger. Parmenides is said to have been his\nteacher, and it is possible that he may have made the acquaintance\nof Herakleitos. According to Diogenes, he was a respected statesman,\nand there seems to be good evidence (Plutarch, _Perikles_ 26, after\nAristotle) that he commanded the Samian fleet at its victory over the\nAthenians, 440 B.C. He wrote a book which later writers refer to under\nvarious titles.\n\n    Literature: The fragments are treated by Brandis, _Commen.\n    Eleat._ iii. and by Mullach _de Melisso X. G._ p. 80; Pabst,\n    _de Meliss. Fragmentis_, Bonn 1889, disputes the authenticity\n    of Fr. 1-5. Spalding, _Vindic. philos. Megar._ Berlin 1793,\n    first showed that the first two chapters of the book called _de\n    Xenophane, Zenone, Gorgia_, refer to Melissos. Cf. also Fr.\n    Kern, _Zur W\u00fcrdigung des Melissos_, Festschrift d. stettin.\n    Stadtgym. 1880.\n\n\n(_a_) FRAGMENTS OF MELISSOS MAINLY FROM SIMPLICIUS ON THE PHYSICS.\n\nSimpl. _Phys._ 23 v 109, 20 (Fr. 7). \u1f45\u03c4\u03b5 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03bf\u1f50\u03ba \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf, \u1f14\u03c3\u03c4\u03b9 \u03b4\u03ad,\n\u1f00\u03b5\u1f76 \u1f26\u03bd \u03ba\u03b1\u1f76 \u1f00\u03b5\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03c7\u1f74\u03bd \u03bf\u1f50\u03ba \u1f14\u03c7\u03b5\u03b9 \u03bf\u1f50\u03b4\u1f72 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae\u03bd, \u1f04\u03bb\u03bb\u2019 \u1f04\u03c0\u03b5\u03b9\u03c1\u03cc\u03bd\n\u1f10\u03c3\u03c4\u03b9\u03bd. \u03b5\u1f30 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf, \u1f00\u03c1\u03c7\u1f74\u03bd \u1f02\u03bd \u03b5\u1f36\u03c7\u03b5\u03bd\u00b7 \u1f24\u03c1\u03be\u03b1\u03c4\u03bf \u03b3\u1f70\u03c1 \u1f04\u03bd \u03c0\u03bf\u03c4\u03b5 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd\u00b7\n\u03ba\u03b1\u1f76 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae\u03bd\u00b7 \u1f10\u03c4\u03b5\u03bb\u03b5\u03cd\u03c4\u03b7\u03c3\u03b5 \u03b3\u1f70\u03c1 \u1f04\u03bd \u03c0\u03bf\u03c4\u03b5 \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd\u00b7 \u03b5\u1f30 \u03b4\u1f72 \u03bc\u03ae\u03c4\u03b5 \u1f24\u03c1\u03be\u03b1\u03c4\u03bf \u03bc\u03ae\u03c4\u03b5\n\u1f10\u03c4\u03b5\u03bb\u03b5\u03cd\u03c4\u03b7\u03c3\u03b5\u03bd \u1f00\u03b5\u03af \u03c4\u03b5 \u1f26\u03bd \u03ba\u03b1\u1f76 \u1f00\u03b5\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9, \u03bf\u1f50\u03ba \u1f14\u03c7\u03b5\u03b9 \u1f00\u03c1\u03c7\u1f74\u03bd \u03bf\u1f50\u03b4\u1f72 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae\u03bd\u00b7 \u03bf\u1f50\n\u03b3\u1f70\u03c1 \u1f00\u03b5\u1f76 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f00\u03bd\u03c5\u03c3\u03c4\u1f78\u03bd \u1f45 \u03c4\u03b9 \u03bc\u1f74 \u03c0\u1fb6\u03bd \u1f10\u03c3\u03c4\u03b9. l. 31. (Fr. 8.) \u1f00\u03bb\u03bb\u2019 \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f14\u03c3\u03c4\u03b9\u03bd\n\u1f00\u03b5\u03af, \u03bf\u1f55\u03c4\u03c9 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2 \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd \u1f00\u03b5\u1f76 \u03c7\u03c1\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9. l. 33. (Fr. 15.) \u03b5\u1f30 \u03b3\u1f70\u03c1\n\u03b4\u03b9\u1fc4\u03c1\u03b7\u03c4\u03b1\u03b9 \u03c4\u1f78 \u1f10\u03cc\u03bd, \u03ba\u03b9\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9. \u03ba\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd \u03b4\u1f72 \u03bf\u1f50\u03ba \u1f02\u03bd \u03b5\u1f34\u03b7 \u1f05\u03bc\u03b1.\n\n_Phys._ 24 r 110, 1. (Fr. 16.) \u03b5\u1f30 \u03bc\u1f72\u03bd \u1f42\u03bd \u03b5\u1f34\u03b7, \u03b4\u03b5\u1fd6 \u03b1\u1f50\u03c4\u1f78 \u1f13\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9\u00b7 \u1f13\u03bd \u03b4\u1f72 \u1f42\u03bd\n\u03b4\u03b5\u1fd6 \u03b1\u1f50\u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03bc\u1f74 \u1f14\u03c7\u03b5\u03b9\u03bd. (19 r 87, 6) \u03b5\u1f30 \u03b4\u1f72 \u1f14\u03c7\u03bf\u03b9 \u03c0\u03ac\u03b8\u03bf\u03c2, \u1f14\u03c7\u03bf\u03b9 \u1f02\u03bd \u03bc\u03cc\u03c1\u03b9\u03b1 \u03ba\u03b1\u1f76\n\u03bf\u1f50\u03ba\u03ad\u03c4\u03b9 \u1f13\u03bd \u03b5\u1f34\u03b7. l. 3. (Fr. 9.) \u1f00\u03c1\u03c7\u03ae\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03ad\u03bb\u03bf\u03c2 \u1f14\u03c7\u03bf\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u03bf\u1f54\u03c4\u03b5 \u1f00\u03af\u03b4\u03b9\u03bf\u03bd\n\u03bf\u1f54\u03c4\u03b5 \u1f04\u03c0\u03b5\u03b9\u03c1\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd. l. 5. (Fr. 10.) \u03b5\u1f30 \u03bc\u1f74 \u1f13\u03bd \u03b5\u1f34\u03b7, \u03c0\u03b5\u03c1\u03b1\u03bd\u03b5\u1fd6 \u03c0\u03c1\u1f78\u03c2 \u1f04\u03bb\u03bb\u03bf.\n\n_Phys._ 247 r 111, 19. (Fr. 11.) \u03bf\u1f55\u03c4\u03c9\u03c2 \u03bf\u1f56\u03bd \u1f00\u03af\u03b4\u03b9\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd\u00b7\n\u03ba\u03b1\u1f76 \u1f13\u03bd \u03ba\u03b1\u1f76 \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03c0\u1fb6\u03bd. \u03ba\u03b1\u1f76 \u03bf\u1f54\u03c4\u2019 \u1f02\u03bd \u1f00\u03c0\u03cc\u03bb\u03bf\u03b9\u03c4\u03bf \u03bf\u1f54\u03c4\u03b5 \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u03b3\u03af\u03bd\u03bf\u03b9\u03c4\u03bf \u03bf\u1f54\u03c4\u03b5\n\u03bc\u03b5\u03c4\u03b1\u03ba\u03bf\u03c3\u03bc\u03ad\u03bf\u03b9\u03c4\u03bf \u03bf\u1f54\u03c4\u03b5 \u1f00\u03bb\u03b3\u03b5\u1fd6 \u03bf\u1f54\u03c4\u03b5 \u1f00\u03bd\u03b9\u1fb6\u03c4\u03b1\u03b9. \u03b5\u1f30 \u03b3\u03ac\u03c1 \u03c4\u03b9 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c0\u03ac\u03c3\u03c7\u03bf\u03b9, \u03bf\u1f50\u03ba \u1f02\u03bd\n\u1f14\u03c4\u03b9 \u1f13\u03bd \u03b5\u1f34\u03b7. \u03b5\u1f30 \u03b3\u1f70\u03c1 \u1f11\u03c4\u03b5\u03c1\u03bf\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9, \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u03c4\u1f78 \u1f10\u1f78\u03bd \u03bc\u1f74 \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, \u1f00\u03bb\u03bb\u1f70\n\u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03c3\u03b8\u03b1\u03b9 \u03c4\u1f78 \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd \u1f10\u03cc\u03bd, \u03c4\u1f78 \u03b4\u1f72 \u03bf\u1f50\u03ba \u1f10\u1f78\u03bd \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9. \u03b5\u1f30 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03c4\u03c1\u03b9\u03c7\u1f76 \u03bc\u03b9\u1fc7\n\u03bc\u03c5\u03c1\u03af\u03bf\u03b9\u03c2 \u1f14\u03c4\u03b5\u03c3\u03b9\u03bd \u1f11\u03c4\u03b5\u03c1\u03bf\u1fd6\u03bf\u03bd \u03b3\u03af\u03bd\u03bf\u03b9\u03c4\u03bf \u03c4\u1f78 \u03c0\u1fb6\u03bd, \u1f40\u03bb\u03b5\u1fd6\u03c4\u03b1\u03b9 \u1f02\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03b1\u03bd\u03c4\u1f76 \u03c7\u03c1\u03cc\u03bd\u1ff3. l.\n24. (Fr. 12.) \u1f00\u03bb\u03bb\u2019 \u03bf\u1f50\u03b4\u1f72 \u03bc\u03b5\u03c4\u03b1\u03ba\u03bf\u03c3\u03bc\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u1f00\u03bd\u03c5\u03c3\u03c4\u03cc\u03bd\u00b7 \u1f41 \u03b3\u1f70\u03c1 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2 \u1f41 \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd\n\u1f10\u1f7c\u03bd \u03bf\u1f50\u03ba \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03c4\u03b1\u03b9 \u03bf\u1f54\u03c4\u03b5 \u1f41 \u03bc\u1f74 \u1f10\u1f7c\u03bd \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9. \u1f45\u03c4\u03b5 \u03b4\u1f72 \u03bc\u03ae\u03c4\u03b5 \u03c0\u03c1\u03bf\u03c3\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03bc\u03b7\u03b4\u1f72\u03bd\n\u03bc\u03ae\u03c4\u03b5 \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03c4\u03b1\u03b9 \u03bc\u03ae\u03c4\u03b5 \u1f11\u03c4\u03b5\u03c1\u03bf\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9, \u03c0\u1ff6\u03c2 \u1f02\u03bd \u03bc\u03b5\u03c4\u03b1\u03ba\u03bf\u03c3\u03bc\u03b7\u03b8\u1f72\u03bd \u03c4\u1ff6\u03bd \u1f10\u03cc\u03bd\u03c4\u03c9\u03bd \u03c4\u03b9 \u1f96; \u03b5\u1f30\n\u03bc\u1f72\u03bd \u03b3\u03ac\u03c1 \u03c4\u03b9 \u1f10\u03b3\u03af\u03bd\u03b5\u03c4\u03bf \u1f11\u03c4\u03b5\u03c1\u03bf\u1fd6\u03bf\u03bd, \u1f24\u03b4\u03b7 \u1f02\u03bd \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u03b1\u03ba\u03bf\u03c3\u03bc\u03b7\u03b8\u03b5\u03af\u03b7\u00b7 \u03bf\u1f50\u03b4\u1f72 \u1f00\u03bb\u03b3\u03b5\u1fd6 \u03bf\u1f50 \u03b3\u1f70\u03c1\n\u1f02\u03bd \u03c0\u1fb6\u03bd \u03b5\u1f34\u03b7 \u1f00\u03bb\u03b3\u03ad\u03bf\u03bd\u00b7 \u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f02\u03bd \u03b4\u03cd\u03bd\u03b1\u03b9\u03c4\u03bf \u1f00\u03b5\u1f76 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c7\u03c1\u1fc6\u03bc\u03b1 \u1f00\u03bb\u03b3\u03ad\u03bf\u03bd \u03bf\u1f50\u03b4\u1f72 \u1f14\u03c7\u03b5\u03b9\n\u1f34\u03c3\u03b7\u03bd \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03bd \u03c4\u1ff7 \u1f51\u03b3\u03b9\u03b5\u1fd6\u00b7 \u03bf\u1f54\u03c4\u2019 \u1f02\u03bd \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03b5\u1f34\u03b7, \u03b5\u1f30 \u1f00\u03bb\u03b3\u03ad\u03bf\u03b9\u00b7 \u1f00\u03c0\u03bf\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03b3\u03ac\u03c1\n\u03c4\u03b5\u03c5 \u1f02\u03bd \u1f00\u03bb\u03b3\u03ad\u03bf\u03b9 \u1f22 \u03c0\u03c1\u03bf\u03c3\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5, \u03ba\u03bf\u1f50\u03ba \u1f02\u03bd \u1f14\u03c4\u03b9 \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03b5\u1f34\u03b7. \u03bf\u1f50\u03b4\u2019 \u1f02\u03bd \u03c4\u1f78 \u1f51\u03b3\u03b9\u1f72\u03c2\n\u1f00\u03bb\u03b3\u1fc6\u03c3\u03b1\u03b9 \u03b4\u03cd\u03bd\u03b1\u03b9\u03c4\u03bf\u00b7 \u1f00\u03c0\u1f78 \u03b3\u1f70\u03c1 \u1f02\u03bd \u1f44\u03bb\u03bf\u03b9\u03c4\u03bf \u03c4\u1f78 \u1f51\u03b3\u03b9\u1f72\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f10\u1f78\u03bd, \u03c4\u1f78 \u03b4\u1f72 \u03bf\u1f50\u03ba \u1f10\u1f78\u03bd\n\u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf. \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b9\u1fb6\u03c3\u03b8\u03b1\u03b9 \u03c9\u1f51\u03c4\u1f78\u03c2 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u1ff7 \u1f00\u03bb\u03b3\u03ad\u03bf\u03bd\u03c4\u03b9. l. 6. (Fr. 14.)\n\u03bf\u1f50\u03b4\u1f72 \u03ba\u03b5\u03bd\u03b5\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u03bf\u1f50\u03b4\u03ad\u03bd\u00b7 \u03c4\u1f78 \u03b3\u1f70\u03c1 \u03ba\u03b5\u03bd\u03b5\u1f78\u03bd \u03bf\u1f50\u03b4\u03ad\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd\u00b7 \u03bf\u1f50\u03ba \u1f02\u03bd \u03bf\u1f56\u03bd \u03b5\u1f34\u03b7 \u03c4\u03cc \u03b3\u03b5\n\u03bc\u03b7\u03b4\u03ad\u03bd. \u03bf\u1f50\u03b4\u1f72 \u03ba\u03b9\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9\u00b7 \u1f51\u03c0\u03bf\u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03ba \u1f14\u03c7\u03b5\u03b9 \u03bf\u1f50\u03b4\u03b1\u03bc\u1fc7, \u1f00\u03bb\u03bb\u1f70 \u03c0\u03bb\u03ad\u03c9\u03bd \u1f10\u03c3\u03c4\u03af\u03bd.\n\u03b5\u1f30 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03ba\u03b5\u03bd\u03b5\u1f78\u03bd \u1f26\u03bd, \u1f51\u03c0\u03b5\u03c7\u03c9\u03c1\u03b5\u1fd6 \u1f02\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03ba\u03b5\u03bd\u03cc\u03bd\u00b7 \u03ba\u03b5\u03bd\u03bf\u1fe6 \u03b4\u1f72 \u03bc\u1f74 \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2 \u03bf\u1f50\u03ba\n\u1f14\u03c7\u03b5\u03b9 \u1f45\u03ba\u1fc3 \u1f51\u03c0\u03bf\u03c7\u03c9\u03c1\u03ae\u03c3\u03b5\u03b9. \u03c0\u03c5\u03ba\u03bd\u1f78\u03bd \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd \u03bf\u1f50\u03ba \u1f02\u03bd \u03b5\u1f34\u03b7\u00b7 \u03c4\u1f78 \u03b3\u1f70\u03c1 \u1f00\u03c1\u03b1\u03b9\u1f78\u03bd \u03bf\u1f50\u03ba\n\u1f00\u03bd\u03c5\u03c3\u03c4\u1f78\u03bd \u03c0\u03bb\u03ad\u03c9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03c4\u1ff7 \u03c0\u03c5\u03ba\u03bd\u1ff7, \u1f00\u03bb\u03bb\u2019 \u1f24\u03b4\u03b7 \u03c4\u1f78 \u1f00\u03c1\u03b1\u03b9\u03cc\u03bd \u03b3\u03b5 \u03ba\u03b5\u03bd\u03b5\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd\n\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c4\u03bf\u1fe6 \u03c0\u03c5\u03ba\u03bd\u03bf\u1fe6. \u03ba\u03c1\u03af\u03c3\u03b9\u03bd \u03b4\u1f72 \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd \u03c7\u03c1\u1f74 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u1fe6 \u03c0\u03bb\u03ad\u03c9 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\n\u03bc\u1f74 \u03c0\u03bb\u03ad\u03c9\u00b7 \u03b5\u1f30 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c7\u03c9\u03c1\u03b5\u1fd6 \u03c4\u03b9 \u1f22 \u03b5\u1f30\u03c3\u03b4\u03ad\u03c7\u03b5\u03c4\u03b1\u03b9, \u03bf\u1f50 \u03c0\u03bb\u03ad\u03c9\u03bd\u00b7 \u03b5\u1f30 \u03b4\u1f72 \u03bc\u03ae\u03c4\u03b5 \u03c7\u03c9\u03c1\u03b5\u1fd6\n\u03bc\u03ae\u03c4\u03b5 \u03b5\u1f30\u03c3\u03b4\u03ad\u03c7\u03b5\u03c4\u03b1\u03b9, \u03c0\u03bb\u03ad\u03c9\u03bd. \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03c0\u03bb\u03ad\u03c9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, \u03b5\u1f30 \u03ba\u03b5\u03bd\u1f78\u03bd \u03bc\u1f74 \u1f14\u03c3\u03c4\u03b9\u03bd. \u03b5\u1f30\n\u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03c0\u03bb\u03ad\u03c9\u03bd \u1f10\u03c3\u03c4\u03af\u03bd, \u03bf\u1f50 \u03ba\u03b9\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9.\n\n_Phys._ 34 v 162, 24. (Fr. 6.) \u1f00\u03b5\u1f76 \u1f26\u03bd \u1f45 \u03c4\u03b9 \u1f26\u03bd \u03ba\u03b1\u1f76 \u1f00\u03b5\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9. \u03b5\u1f30 \u03b3\u1f70\u03c1\n\u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf, \u1f00\u03bd\u03b1\u03b3\u03ba\u03b1\u1fd6\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c0\u03c1\u1f76\u03bd \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bc\u03b7\u03b4\u03ad\u03bd. \u2020\u03b5\u1f30 \u03c4\u03cd\u03c7\u03bf\u03b9 \u03bd\u1fe6\u03bd \u03bc\u03b7\u03b4\u1f72\u03bd\n\u1f26\u03bd, \u03bf\u1f50\u03b4\u03b1\u03bc\u1f70 \u1f02\u03bd \u03b3\u03ad\u03bd\u03bf\u03b9\u03c4\u03bf \u03bf\u1f50\u03b4\u1f72\u03bd \u1f10\u03ba \u03bc\u03b7\u03b4\u03b5\u03bd\u03cc\u03c2.\n\nSimpl. _de Coelo_, 137 r; Schol. Aristot. 509 b 18; cf. Aristokl. Euseb.\n_Pr. Ev._ xiv. 17. (Fr. 17.) \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd \u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f45\u03c4\u03b9\n\u1f13\u03bd \u03bc\u03cc\u03bd\u03bf\u03bd \u1f10\u03c3\u03c4\u03af\u03bd. \u1f00\u03c4\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03c4\u03ac\u03b4\u03b5 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03b1\u00b7 \u03b5\u1f30 \u03b3\u1f70\u03c1 \u1f26\u03bd \u03c0\u03bf\u03bb\u03bb\u1f70, \u03c4\u03bf\u03b9\u03b1\u1fe6\u03c4\u03b1 \u03c7\u03c1\u1fc6\u03bd \u03b1\u1f50\u03c4\u1f70\n\u03b5\u1f36\u03bd\u03b1\u03b9, \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1 \u1f10\u03b3\u03ce \u03c6\u03b7\u03bc\u03b9 \u03c4\u1f78 \u1f13\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9. \u03b5\u1f30 \u03b3\u1f70\u03c1 \u1f14\u03c3\u03c4\u03b9 \u03b3\u1fc6 \u03ba\u03b1\u1f76 \u1f55\u03b4\u03c9\u03c1 \u03ba\u03b1\u1f76 \u1f00\u1f74\u03c1\n\u03ba\u03b1\u1f76 \u03c3\u03af\u03b4\u03b7\u03c1\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c7\u03c1\u03c5\u03c3\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03c0\u1fe6\u03c1 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u1f72\u03bd \u03b6\u1ff7\u03bf\u03bd \u03c4\u1f78 \u03b4\u1f72 \u03c4\u03b5\u03b8\u03bd\u03b7\u03ba\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03bc\u03ad\u03bb\u03b1\u03bd\n\u03ba\u03b1\u1f76 \u03bb\u03b5\u03c5\u03ba\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f70 \u1f45\u03c3\u03b1 \u03c6\u03b1\u03c3\u1f76\u03bd \u03bf\u1f31 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f00\u03bb\u03b7\u03b8\u1fc6,\u2014\u03b5\u1f30 \u03b4\u1f74 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f14\u03c3\u03c4\u03b9\n\u03ba\u03b1\u1f76 \u1f21\u03bc\u03b5\u1fd6\u03c2 \u1f40\u03c1\u03b8\u1ff6\u03c2 \u1f41\u03c1\u1ff6\u03bc\u03b5\u03bd \u03ba\u03b1\u1f76 \u1f00\u03ba\u03bf\u03cd\u03bf\u03bc\u03b5\u03bd, \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c7\u03c1\u1f74 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1\n\u03c4\u1f78 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f14\u03b4\u03bf\u03be\u03b5\u03bd \u1f21\u03bc\u1fd6\u03bd, \u03ba\u03b1\u1f76 \u03bc\u1f74 \u03bc\u03b5\u03c4\u03b1\u03c0\u03af\u03c0\u03c4\u03b5\u03b9\u03bd \u03bc\u03b7\u03b4\u1f72 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f11\u03c4\u03b5\u03c1\u03bf\u1fd6\u03bf\u03bd, \u1f00\u03bb\u03bb\u2019\n\u03b1\u1f30\u03b5\u1f76 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1 \u1f14\u03c3\u03c4\u03b9\u03bd. \u03bd\u1fe6\u03bd \u03b4\u03ad \u03c6\u03b1\u03bc\u03b5\u03bd \u1f40\u03c1\u03b8\u1ff6\u03c2 \u1f41\u03c1\u1fb7\u03bd \u03ba\u03b1\u1f76 \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd\n\u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u03b9\u03ad\u03bd\u03b1\u03b9, \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03b4\u1f72 \u1f21\u03bc\u1fd6\u03bd \u03c4\u03cc \u03c4\u03b5 \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd\n\u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c3\u03ba\u03bb\u03b7\u03c1\u1f78\u03bd \u03bc\u03b1\u03bb\u03b8\u03b1\u03ba\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u03b1\u03bb\u03b8\u03b1\u03ba\u1f78\u03bd \u03c3\u03ba\u03bb\u03b7\u03c1\u1f78\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b6\u1ff7\u03bf\u03bd\n\u1f00\u03c0\u03bf\u03b8\u03bd\u03ae\u03c3\u03ba\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u1f10\u03ba \u03bc\u1f74 \u03b6\u1ff6\u03bd\u03c4\u03bf\u03c2 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9, \u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f11\u03c4\u03b5\u03c1\u03bf\u03b9\u03bf\u1fe6\u03c3\u03b8\u03b1\u03b9, \u03ba\u03b1\u1f76\n\u1f45 \u03c4\u03b9 \u1f26\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f43 \u03bd\u1fe6\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, \u1f00\u03bb\u03bb\u2019 \u1f45 \u03c4\u03b5 \u03c3\u03af\u03b4\u03b7\u03c1\u03bf\u03c2 \u03c3\u03ba\u03bb\u03b7\u03c1\u1f78\u03c2 \u1f10\u1f7c\u03bd\n\u03c4\u1ff7 \u03b4\u03b1\u03ba\u03c4\u03cd\u03bb\u1ff3 \u03ba\u03b1\u03c4\u03b1\u03c4\u03c1\u03af\u03b2\u03b5\u03c3\u03b8\u03b1\u03b9 \u2020 \u1f41\u03bc\u03bf\u1fe6 \u1fe5\u03ad\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c7\u03c1\u03c5\u03c3\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03bb\u03af\u03b8\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03bf \u1f45 \u03c4\u03b9\n\u1f30\u03c3\u03c7\u03c5\u03c1\u1f78\u03bd \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c0\u1fb6\u03bd, \u1f65\u03c3\u03c4\u03b5 \u03c3\u03c5\u03bc\u03b2\u03b1\u03af\u03bd\u03b5\u03b9 \u03bc\u03ae\u03c4\u03b5 \u1f41\u03c1\u1fb7\u03bd \u03bc\u03ae\u03c4\u03b5 \u03c4\u1f70 \u1f44\u03bd\u03c4\u03b1 \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03bd\u00b7\n\u1f10\u03be \u1f55\u03b4\u03b1\u03c4\u03cc\u03c2 \u03c4\u03b5 \u03b3\u1fc6 \u03ba\u03b1\u1f76 \u03bb\u03af\u03b8\u03bf\u03c2 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9. \u03bf\u1f50 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03b9\u03c2 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u00b7\n\u03c6\u03b1\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2 \u03b3\u1f70\u03c1 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c0\u03bf\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u1f00\u03af\u03b4\u03b9\u03b1 \u03ba\u03b1\u1f76 \u03b5\u1f34\u03b4\u03b7 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f34\u03c3\u03c7\u03c5\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1, \u03c0\u03ac\u03bd\u03c4\u03b1\n\u1f11\u03c4\u03b5\u03c1\u03bf\u03b9\u03bf\u1fe6\u03c3\u03b8\u03b1\u03b9 \u1f21\u03bc\u1fd6\u03bd \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u03bc\u03b5\u03c4\u03b1\u03c0\u03af\u03c0\u03c4\u03b5\u03b9\u03bd \u1f10\u03ba \u03c4\u03bf\u1fe6 \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03c4\u03b5 \u1f41\u03c1\u03c9\u03bc\u03ad\u03bd\u03bf\u03c5\u00b7 \u03b4\u1fc6\u03bb\u03bf\u03bd\n\u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f40\u03c1\u03b8\u1ff6\u03c2 \u1f11\u03c9\u03c1\u1ff6\u03bc\u03b5\u03bd \u03bf\u1f50\u03b4\u1f72 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03b1 \u03c0\u03bf\u03bb\u03bb\u1f70 \u1f40\u03c1\u03b8\u1ff6\u03c2 \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03b5\u1f36\u03bd\u03b1\u03b9. \u03bf\u1f50 \u03b3\u1f70\u03c1\n\u1f02\u03bd \u03bc\u03b5\u03c4\u03ad\u03c0\u03b9\u03c0\u03c4\u03b5\u03bd \u03b5\u1f30 \u1f00\u03bb\u03b7\u03b8\u1fc6 \u1f26\u03bd, \u1f00\u03bb\u03bb\u2019 \u1f26\u03bd \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1 \u1f10\u03b4\u03cc\u03ba\u03b5\u03b9 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd\u00b7 \u03c4\u03bf\u1fe6\n\u03b3\u1f70\u03c1 \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03bf\u1fe6 \u03ba\u03c1\u03b5\u1fd6\u03c3\u03c3\u03bf\u03bd \u03bf\u1f50\u03b4\u03ad\u03bd. \u1f22\u03bd \u03b4\u1f72 \u03bc\u03b5\u03c4\u03b1\u03c0\u03ad\u03c3\u1fc3, \u03c4\u1f78 \u03bc\u1f72\u03bd \u1f10\u1f78\u03bd \u1f00\u03c0\u03ce\u03bb\u03b5\u03c4\u03bf,\n\u03c4\u1f78 \u03b4\u1f72 \u03bf\u1f50\u03ba \u1f10\u1f78\u03bd \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd. \u03bf\u1f55\u03c4\u03c9\u03c2 \u03bf\u1f56\u03bd \u03b5\u1f30 \u03c0\u03bf\u03bb\u03bb\u1f70 \u03b5\u1f34\u03b7, \u03c4\u03bf\u03b9\u03b1\u1fe6\u03c4\u03b1 \u03c7\u03c1\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1\n\u03c4\u1f78 \u1f15\u03bd.\n\n\n_Sources and Critical Notes._\n\nFr. 1-5. The passage giving these fragments, as they have been called,\ncontains little that is not found in the remaining fragments, and in\nspite of the fact that it is given as a direct quotation, it seems best\nto regard it as a condensed statement of the opinions of Melissos. V.\nZeller, _Vorsokr. Phil._ 607, n. 1, and Pabst, _de Meliss. Fragmentis_,\nBonn 1889.\n\nFr. 7. _D_ omits \u03ba\u03b1\u1f76 ... \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd. Simplicius writes \u03b3\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, Diels\nwould restore \u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd regularly, and compares Spengel ad Eudem. fr. p.\n18, 18. _DE_ \u1f14\u03c7\u03b5\u03b9, a_F_ \u1f14\u03c7\u03bf\u03bd.\n\nFr. 15. a_F_ \u1f05\u03bc\u03b1, _E_ \u1f00\u03bb\u03bb\u1f70.\n\nFr. 16. a_D_ \u1f42\u03bd \u03b5\u1f34\u03b7, _EF_ \u03bf\u1f56\u03bd \u03b5\u1f34\u03b7, Brandis suggests \u1f42\u03bd \u1f14\u03c3\u03c4\u03b9. _F_ \u03b4\u1f72 \u03bc\u1f74\n\u1f42\u03bd\u00b7 Cf. 19 r 87, 6.\n\nFr. 11. a_F_ \u03b3\u03af\u03b3\u03bd\u03bf\u03b9\u03c4\u03bf. _E_ \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9, omits \u1f02\u03bd. _E_ omits \u03b4\u1f72 after \u03c4\u1f78. a_D_\n(_F_) \u03c4\u03c1\u03b9\u03c7\u1f76 \u03bc\u03b9\u1fc6, _E_ \u03c4\u03c1\u03b9\u1d61 \u03bc\u1f74 \u1f26. Vulg. from Brandis \u03b5\u1f30 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u03c4\u03c1\u03b9\u03c3\u03bc\u03c5\u03c1\u03af\u03bf\u03b9\u03c3\u03b9\n\u1f14\u03c4\u03b5\u03c3\u03b9. _F_ \u03c0\u03b1\u03c1\u03cc\u03bd\u03c4\u03b9 for \u03c0\u03b1\u03bd\u03c4\u03af.\n\nFr. 12. _D_ \u03bc\u03b5\u03c4\u1f70 \u03c4\u1f78 \u03ba\u03bf\u03c3\u03bc\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9: a \u1f00\u03c0\u03bf\u03bb\u03b5\u1fd6\u03c4\u03b1\u03b9: _DF_ \u03bc\u03b5\u03c4\u03b1\u03ba\u03bf\u03c3\u03bc\u03b7\u03b8\u03ad\u03bd\u03c4\u03c9\u03bd \u1f10\u03cc\u03bd\u03c4\u03c9\u03bd:\na \u03b3\u03ac\u03c1, _DFE_ \u03b3\u03b5: a \u1f00\u03bb\u03b3\u03b5\u03b9\u03bd\u03cc\u03bd (twice): _D_ \u03bf\u1f50\u03ba for \u03ba\u03bf\u1f50\u03ba: _DF_ \u1f60\u03c5\u03c4\u1f78\u03c2, a_E_ \u1f41\n\u03b1\u1f50\u03c4\u1f78\u03c2.\n\nFr. 14. Cf. Simpl. 40, 12. _E_ \u03c0\u03bb\u03ad\u03bf\u03bd et passim, Text follows a_D_: _DF_\n\u03ba\u03b5\u03bd\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd, _E_ \u03ba\u03bf\u03b9\u03bd\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd: a omits \u03bf\u1f56\u03bd.\n\nFr. 6. _E_ \u03b5\u1f30 \u03c4\u03cd\u03c7\u03bf\u03b9 \u03bd\u1fe6\u03bd, _D_ \u03b5\u1f30 \u03c4\u03cd\u03c7\u03b7, a_F_ \u03b5\u1f30 \u03c4\u03bf\u03af\u03bd\u03c5\u03bd. Diels suggests \u1f45\u03c4\u03b5\n\u03c4\u03bf\u03af\u03bd\u03c5\u03bd; cf. 109, 20. _DE_ \u03bf\u1f50\u03b4\u1f72\u03bd, a_F_ \u03bc\u03b7\u03b4\u1f72\u03bd.\n\nFr. 17. Vulg. \u03c7\u03c1\u03ae: Simpl. \u03b6\u1ff7\u03bf\u03bd, Aristokl. \u03b6\u1ff6\u03bd (twice): Aristokl. \u03b5\u1f36\u03bd\u03b1\u03b9\n\u1f10\u03c7\u03c1\u1fc6\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f10\u1f78\u03bd \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd, \u03bf\u1f37\u03bf\u03bd \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f14\u03b4\u03bf\u03be\u03b5\u03bd \u1f21\u03bc\u1fd6\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, Simpl. omits\n\u03c0\u03ac\u03bd\u03c4\u03b1 and \u1f00\u03bb\u03b7\u03b8\u1fc6: Aristokl. \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd, \u1f00\u03bb\u03bb\u2019 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd, \u03bf\u1f37\u03cc\u03bd \u03c0\u03b5\u03c1 \u1f10\u03c3\u03c4\u1f76\n\u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd, Simpl. omits \u1f14\u03c3\u03c4\u03b9\u03bd: Bergk \u1f41\u03bc\u03bf\u03c5\u03c1\u03ad\u03c9\u03bd, digito conterminus, aptatus,\nMSS. \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd, corr. Brandis, _Gesch. d. Phil._ i. 403: Vulg. \u03b5\u1f34\u03b7.\n\n\nSIMPLICIUS\u2019S ACCOUNT OF MELISSOS, INCLUDING THE TRANSLATION OF THE\nFRAGMENTS.\n\n22; 103, 13. Now let us glance at Melissos\u2019 argument, which we ran across\na few lines back. Melissos, making use of the axioms of the physicists,\nin regard to generation and destruction, begins his book as follows:\n(Fr. 1) If nothing is, how could this be spoken of as though something\nis? And if anything is, either it has come into being, or else it always\nhas been. If it came into being, it sprung either from being or from\nnot-being; but it is impossible that any such thing should have sprung\nfrom not-being (for nothing else that is could have sprung from it, much\nless pure being); nor could it have sprung from being, for in that case\nit <would simply be, and> would not have come into existence. So then\nbeing is not generated; being always is, nor will it be destroyed. For\nbeing could not be changed into not-being (this also is conceded by the\nphysicists), nor into being; for then it would abide as it is, and would\nnot be destroyed. Accordingly being was not generated, nor will it be\ndestroyed; so it always was and always will be. (Fr. 2) But while that\nwhich comes into existence has a beginning, that which does not come into\nexistence does not have a beginning, and being which did not come into\nexistence would not have a beginning. Farther, that which is destroyed\nhas an end; but if anything is not subject to destruction, it does not\nhave an end; and that which has neither beginning nor end is of course\ninfinite; so being is infinite. (Fr. 3) And if it is infinite, it is\none; for if being were two, both parts could not be infinite, but each\nwould be limited by the other. But being is infinite; there could not be\nseveral beings; accordingly being is one. (Fr. 4) Farther, if being is\none it does not move; for the one is always homogeneous [_lit._ like\nitself]; and that which is homogeneous could not perish or become greater\nor change its arrangement or suffer pain or annoyance. If it experienced\nany of these things it would not be one; for that which is moved with any\nsort of motion changes something from one thing into something different;\nbut there is nothing else except being, so this will not be moved. (Fr.\n5) To follow another line of argument: there is no place void of being,\nfor the void is nothing; but that which is nothing could not exist; so\nthen being is not moved: it is impossible for it to go anywhere, if\nthere is no void. Nor is it possible for it to contract into itself,\nfor in that case different degrees of density would arise, and this is\nimpossible; for it is impossible that the rare should be as full as the\ndense; but the rare is more empty than the dense, and there is no such\nthing as emptiness. It is necessary to judge whether being is full or\nnot by its capacity to receive something else: if it will not receive\nanything it is full; if it will receive something it is not full. Now if\nthe void does not exist, it must of necessity be full; and if this is\nthe case it does not move, not because it is impossible for it to move\nthrough space already filled, as we say of bodies, but because all being\ncannot be moved into being (for there is nothing besides itself), nor can\nbeing be moved into not-being, for not-being does not exist.\n\n23; 109, 7. Melissos also is blamed because in his frequent references\nto the beginning he does not use the word to mean a beginning in time\nwhich applies to that which comes into existence, but rather to mean a\nlogical beginning which does not apply to the things that are changing\ncollectively. He seems to have seen clearly before Aristotle that\nall matter, even that which is eternal, being limited has a limited\ncapacity, and in itself is always at the end of time, and because of\nthe ever-moving beginning of that which passes, it is always at the\nbeginning, and remains eternal, so that that which has beginning and end\nin quantity has also beginning and end in time, and the reverse; for that\nwhich has beginning and end in time is not everything simultaneously.\nSo he bases his proof on beginning and end in time. Accordingly he\nsays that that which is not everything\u2014_i.e._ which is not the whole\nsimultaneously\u2014is not without beginning or end; what applies to things\nthat are indivisible and infinite in their being, applies so much the\nmore to pure being; and that all applies to being. Melissos puts it as\nfollows: (Fr. 7) Since then it did not come into being but _is_, it\nalways was and always will be, and has neither beginning nor end, but is\ninfinite. For if it had come into existence it would have had a beginning\n(for that which once came into existence would have a beginning) and an\nend (for that which once came into existence would come to an end); if it\nneither had a beginning nor came to an end, it always was and always will\nbe; it has not beginning or end; but it is impossible that anything which\nis not the whole should always exist.... l. 31. (Fr. 8) But as it always\nexists, so it is necessary also that it be always infinite in magnitude.\nl. 33. (Fr. 15) If being is separated it moves; and that which moves\ncould not exist simultaneously.\n\n24; 110, 1 (Fr. 16) If being exists it must be one, and being one it\nis necessary that it should not itself have body; (19; 87, 6) and if\nit should have thickness, it would have parts and would no longer be a\nunity. l. 3 (Fr. 9) Nothing which has beginning and end is either eternal\nor infinite. l. 5 (Fr. 10) If it were not one, it would be bounded by\nsomething else.[70]\n\n24; 111, 18. Melissos bringing his previous topic to a conclusion goes\non to consider motion. (Fr. 11) So then the all is eternal and infinite\nand homogeneous; and it could neither perish nor become greater nor\nchange its arrangement nor suffer pain or distress. If it experienced\nany of these things it would no longer be one; for if it becomes\ndifferent, it is necessary that being should not be homogeneous, but\nthat which was before must perish, and that which was not must come into\nexistence. If then the all should become different by a single hair in\nten thousand years, it would perish in the whole of time. (Fr. 12) And\nit is impossible for its order to change, for the order existing before\ndoes not perish, nor does another which did not exist come into being;\nand since nothing is added to it or subtracted from it or made different,\nhow could any of the things that are change their order? But if anything\nbecame different, its order would already have been changed. (Fr. 13)\nNor does it suffer pain, for the all could not be pained; it would be\nimpossible for anything suffering pain always to be; nor does it have\npower equal to the power of what is healthy. It would not be homogeneous\nif it suffered pain; it would suffer pain whenever anything was added\nor taken away, and it would no longer be homogeneous. Nor could what is\nhealthy suffer a pang of pain, for both the healthy and _being_ would\nperish, and not-being would come into existence. The same reasoning that\napplies to pain applies also to distress. (Fr. 14) Nor is there any void,\nfor the void is nothing, and that which is nothing could not be. Nor does\nit move, for it has nowhere to go to, since it is full; for if there\nwere a void it could go into the void, but since there is no void it has\nnowhere to go to. It could not be rare and dense, for it is not possible\nfor the rare to be as full as the dense, but the rare is already more\nempty than the dense. This is the test of what is full and what is not\nfull: if it has room for anything, or admits anything into it, it is not\nfull; if it does not have room for anything, or admit anything into it,\nit is full. If no void exists it must be full; if then it is full it does\nnot move. These are the doctrines of Melissos.\n\n34; 162, 24. (Fr. 6) What was, always was and always will be; for if it\nhad come into existence, it necessarily would have been nothing before it\ncame into existence. If now there were nothing existing, nothing would\never have come into existence from nothing.\n\nSimpl. _de Coelo_ 137 r; Schol. Aristot. 509 b; cf. Aristokl. Euseb. _Pr.\nEv._ xiv. 17. (Fr. 17) This argument is the strongest proof that being\nis one only. And the proofs are as follows: For if a multiplicity of\nthings existed it would be necessary that these things should be just\nsuch as I say the one is. For if earth exists, and water and air and iron\nand gold and fire and the living and the dead and black and white, and\neverything else which men say is real,\u2014if these things exist and we see\nand hear them correctly, it is necessary that each thing should be such\nas we first determined, namely, it should not change its character or\nbecome different, but should always be each thing what it is. Now we say\nthat we see and hear and understand correctly; but it seems to us that\nhot becomes cold and cold hot, that hard becomes soft and soft hard, that\nthe living being dies and life comes from what is not living; and that\nall these things become different, and what they are is not like what\nthey were. It seems to us that iron, being hard to the touch, wastes away\n\u2020becoming liquefied,\u2020[71] and so does gold, and rock, and whatever else\nseems to be strong, so that we conclude that we do not see or know things\nthat are. And earth and rock arise from water. These things then do not\nharmonise with each other. Though we said that many things are eternal,\nand have forms and strength, it seems that they all become different\nand change their character each time they are seen. Evidently we do not\nsee correctly, nor is the appearance of multiplicity correct; for they\nwould not change their character if they were real, but would remain each\nthing as it seemed, for nothing is nobler than that which is real. But\nif they change their character, being perishes and not-being comes into\nexistence. So then if a multiplicity of things exist, it is necessary\nthat they should be such as the one is.\n\n\n(_b_) ARISTOTLE\u2019S ACCOUNT OF MELISSOS.\n\n_Phys._ i. 3; 186 a 6. Both Melissos and Parmenides argue fallaciously,\nand they make false assumptions and their reasonings are not logical; but\nthe argument of Melissos is the more wearisome, for it sets no problem,\nbut granted one strange thing, others follow; and there is no difficulty\nin this. The error in the reasoning of Melissos is plain, for he thinks\nthat if everything which has come into being has a beginning, he can\nassume that that which has not come into being does not have a beginning.\nThis, then, is strange, that he should think that everything has a\nbeginning except time, and this does not, and that simple generation has\nno beginning but change alone begins, as though change as a whole did not\ncome into being. Even if the all is a unity, why then should it not move?\nWhy should not the whole be moved even as a part of it which is a unity,\nnamely water, is moved in itself? Then why should there not be change? It\nis not possible that being should be one in form, but only in its source.\n\n_Soph. Elen._ 5; 163 b 13. The same is true of syllogisms, as for\ninstance in the case of Melissos\u2019 argument that the all is infinite; in\nthis he assumes that the all is not generated (for nothing is generated\nfrom not-being), and that that which is generated, is generated from\na beginning. If then the all was not generated, it does not have a\nbeginning, so it is infinite. It is not necessary to assent to this, for\neven if everything which is generated has a beginning, it does not follow\nthat if anything has a beginning it was generated, as a man with a fever\nis warm, but one who is warm may not have a fever.\n\n_Soph. Elen._ 6; 164 b 35. Or again, as Melissos assumes in his argument\nthat generation and having a beginning are the same thing, or that that\nwhich is generated from equals has the same size. The two statements,\nthat what is generated has a beginning, and that what has a beginning is\ngenerated, he deems equivalent, so that the generated and the limited\nare both the same in that they each have a beginning. Because what is\ngenerated has a beginning, he postulates that what has a beginning is\ngenerated, as though both that which is generated and that which is\nfinite were the same in having a beginning.\n\n\n(_c_) PASSAGES RELATING TO MELISSOS IN THE DOXOGRAPHISTS.\n\nEpiph. _adv. Haer._ iii. 12; _Dox._ 590. Melissos of Samos, son of\nIthagenes, said that the all is one in kind, but that nothing is fixed in\nits nature, for all things are potentially destructible.\n\nAet. _Plac._ i. 3; _Dox._ 285. Melissos of Miletos, son of Ithagenes,\nbecame his companion, but he did not preserve in its purity the doctrine\nthat was transmitted to him. For he said in regard to the infinite that\nthe world of those things that appear is limited. i. 7; 303. Melissos and\nZeno say that the one is universal, and that it exists alone, eternal,\nand unlimited. And this unity is necessity [_Heeren inserts here the\nname_ Empedokles], and the material of which it consists is the four\nelements, and the forms are love and strife. He calls the elements gods,\nand the mixture of them the world. And the uniform will be resolved. He\nthinks that souls are divine, and that pure men who share these things in\na pure way are divine. i. 24; 320. Melissos (et al.) deny generation and\ndestruction, because they think that the all is unmoved.\n\nAet. ii. 1; 327. Melissos (et al.): The universe is one. 328. The all is\ninfinite, but the world is limited. 4; 332. Melissos (et al.): The world\nis not generated, not to be destroyed, eternal.\n\nAet. iv. 9; 396. Melissos (et al.): Sensations are deceptive.\n\n\n\n\nIX.\n\n_PYTHAGORAS AND THE PYTHAGOREANS._\n\n\nPythagoras, son of Mnesarchos, a native of Samos, left his fatherland\nto escape the tyranny of Polykrates (533/2 or 529/8 B.C.). He made his\nhome for many years in Kroton in southern Italy, where his political\nviews gained control in the city. At length he and his followers were\nbanished by an opposing party, and he died at Metapontum. Many stories\nare told of his travels into Egypt and more widely, but there is no\nevidence on which the stories can be accepted. He was a mystic thinker\nand religious reformer quite as much as a philosopher, but there is no\nreason for denying that the doctrines of the school originated with him.\nOf his disciples, Archytas, in southern Italy, and Philolaos and Lysis,\nat Thebes, are the best known. It is the doctrine of the school, not the\nteaching of Pythagoras himself, which is known to us through the writings\nof Aristotle.\n\n    Literature:\u2014On Pythagoras: Krische, _De societatis a Pythagora\n    conditae scopo politico_, 1830; E. Rohde, _Rhein. Mus._ xxvi.\n    565 sqq.; xxvii. 23 sqq.; Diels, _Rhein. Mus._ xxxi. 25 sq.;\n    Zeller, _Sitz. d. kgl. preus. Akad._ 1889, 45, p. 985 sqq.;\n    Chaignet, _Pythagore_, 1873, and the excellent account in\n    Burnett.\n\n    Philolaos: Boeckh, _Philolaos Lehren, nebst den Bruchst\u00fccken\n    seines Werkes_, 1819; V. Rose, _Comment. de Arist. libr.\n    ord. et auct._ Berlin 1854; Schaarschmidt, _Die angebliche\n    Schriftstellerei des Phil._ Bonn 1864; Zeller, _Gesch. d.\n    griech. Phil._ 4 Auf. 261, 341, 386; _Hermes_ x. 178; Bywater,\n    _Journal of Philol._ i. 21 sqq.\n\n    Archytas: Hartenstein, _de Archyt. Tar. fragm._ Lips. 1833;\n    Gruppe, _Die Fragm. d. Archyt._ Berlin 1840; Petersen,\n    _Zeitschr. f. Altertumsk._ 1836; Chaignet, _Pythagore_, 1873,\n    pp. 191, 255.\n\n\nPASSAGES IN PLATO REFERRING TO THE PYTHAGOREANS.\n\n_Phaedo_ 62 B. The saying that is uttered in secret rites, to the effect\nthat we men are in a sort of prison, and that one ought not to loose\nhimself from it nor yet to run away, seems to me something great and not\neasy to see through; but this at least I think is well said, that it is\nthe gods who care for us, and we men are one of the possessions of the\ngods.\n\n_Kratyl._ 400 B. For some say that it (the body) is the tomb of the\nsoul\u2014I think it was the followers of Orpheus in particular who introduced\nthis word\u2014which has this enclosure like a prison in order that it may be\nkept safe.\n\n_Gorg._ 493 A. I once heard one of the wise men say that now we are\ndead and the body is our tomb, and that that part of the soul where\ndesires are, it so happens, is open to persuasion, and moves upward or\ndownward. And, indeed, a clever man\u2014perhaps some inhabitant of Sicily\nor Italy\u2014speaking allegorically, and taking the word from \u2018credible\u2019\n(\u03c0\u03af\u03b8\u03b1\u03bd\u03bf\u03c2) and \u2018persuadable\u2019 (\u03c0\u03b9\u03c3\u03c4\u03b9\u03ba\u03cc\u03c2), called this a jar (\u03c0\u03af\u03b8\u03bf\u03c2);\nand he called those without intelligence uninitiated, and that part\nof the soul of uninitiated persons where the desires are, he called\nits intemperateness, and said it was not watertight, as a jar might be\npierced with holes\u2014using the simile because of its insatiate desires.\n\n_Gorg._ 507 E. And the wise men say that one community embraces heaven\nand earth and gods and men and friendship and order and temperance and\nrighteousness, and for that reason they call this whole a universe, my\nfriend, for it is not without order nor yet is there excess. It seems to\nme that you do not pay attention to these things, though you are wise in\nregard to them. But it has escaped your notice that geometrical equality\nprevails widely among both gods and men.\n\n\nPASSAGES IN ARISTOTLE REFERRING TO THE PYTHAGOREANS.\n\n_Phys._ iii. 4; 203 a 1. For all who think they have worthily applied\nthemselves to such philosophy, have discoursed concerning the infinite,\nand they all have asserted some first principle of things\u2014some, like\nthe Pythagoreans and Plato, a first principle existing by itself, not\nconnected with anything else, but being itself the infinite in its\nessence. Only the Pythagoreans found it among things perceived by sense\n(for they say that number is not an abstraction), and they held that it\nwas the infinite outside the heavens.\n\niii. 4; 204 a 33. (The Pythagoreans) both hold that the infinite is\nbeing, and divide it.\n\niv. 6; 213 b 22. And the Pythagoreans say that there is a void, and that\nit enters into the heaven itself from the infinite air, as though it (the\nheaven) were breathing; and this void defines the natures of things,\ninasmuch as it is a certain separation and definition of things that lie\ntogether; and this is true first in the case of numbers, for the void\ndefines the nature of these.\n\n_De coel._ i. 1; 268 a 10. For as the Pythagoreans say, the all and all\nthings are defined by threes; for end and middle and beginning constitute\nthe number of the all, and also the number of the triad.\n\nii. 2; 284 b 6. And since there are some who say that there is a right\nand left of the heavens, as, for instance, those that are called\nPythagoreans (for such is their doctrine), we must investigate whether it\nis as they say.\n\nii. 2; 285 a 10. Wherefore one of the Pythagoreans might be surprised in\nthat they say that there are only these two first principles, the right\nand the left, and they pass over four of them as not having the least\nvalidity; for there is no less difference up and down, and front and back\nthan there is right and left in all creatures.\n\nii. 2; 285 b 23. And some are dwelling in the upper hemisphere and to the\nright, while we dwell below and to the left, which is the opposite to\nwhat the Pythagoreans say; for they put us above and to the right, while\nthe others are below and at the left.\n\nii. 9; 290 b 15. Some think it necessary that noise should arise when\nso great bodies are in motion, since sound does arise from bodies among\nus which are not so large and do not move so swiftly; and from the sun\nand moon and from the stars in so great number, and of so great size,\nmoving so swiftly, there must necessarily arise a sound inconceivably\ngreat. Assuming these things and that the swiftness has the principle of\nharmony by reason of the intervals, they say that the sound of the stars\nmoving on in a circle becomes musical. And since it seems unreasonable\nthat we also do not hear this sound, they say that the reason for this\nis that the noise exists in the very nature of things, so as not to\nbe distinguishable from the opposite silence; for the distinction of\nsound and silence lies in their contrast with each other, so that as\nblacksmiths think there is no difference between them because they are\naccustomed to the sound, so the same thing happens to men.\n\nii. 9; 291 a 7. What occasions the difficulty and makes the Pythagoreans\nsay that there is a harmony of the bodies as they move, is a proof. For\nwhatever things move themselves make a sound and noise; but whatever\nthings are fastened in what moves or exist in it as the parts in a ship,\ncannot make a noise, nor yet does the ship if it moves in a river.\n\nii. 13; 293 a 19. They say that the whole heaven is limited, the opposite\nto what those of Italy, called the Pythagoreans, say; for these say that\nfire is at the centre and that the earth is one of the stars, and that\nmoving in a circle about the centre it produces night and day. And they\nassume yet another earth opposite this which they call the counter-earth\n[\u1f00\u03bd\u03c4\u03af\u03c7\u03b8\u03c9\u03bd], not seeking reasons and causes for phenomena, but stretching\nphenomena to meet certain assumptions and opinions of theirs and\nattempting to arrange them in a system.... And farther the Pythagoreans\nsay that the most authoritative part of the All stands guard, because it\nis specially fitting that it should, and this part is the centre; and\nthis place that the fire occupies, they call the guard of Zeus, as it is\ncalled simply the centre, that is, the centre of space and the centre of\nmatter and of nature.\n\niii. 1; 300 a 15. The same holds true for those who construct the heaven\nout of numbers; for some construct nature out of numbers, as do certain\nof the Pythagoreans.\n\n_Metaphys._ i. 5; 985 b 23-986 b 8. With these and before them\n(Anaxagoras, Empedokles, Atomists) those called Pythagoreans applying\nthemselves to the sciences, first developed them; and being brought up\nin them they thought that the first principles of these (_i.e._ numbers)\nwere the first principles of all things. And since of these (sciences)\nnumbers are by nature the first, in numbers rather than in fire and\nearth and water they thought they saw many likenesses to things that are\nand that are coming to be, as, for instance, justice is such a property\nof numbers, and soul and mind are such a property, and another is\nopportunity, and of other things one may say the same of each one.\n\n\u2020And further, discerning in numbers the conditions and reasons of\nharmonies also\u2020; since, moreover, other things seemed to be like\nnumbers in their entire nature, and numbers were the first of every\nnature, they assumed that the elements of numbers were the elements of\nall things, and that the whole heavens were harmony and number. And\nwhatever characteristics in numbers and harmonies they could show were\nin agreement with the properties of the heavens and its parts and with\nits whole arrangement, these they collected and adapted; and if there\nchanced to be any gap anywhere, they eagerly sought that the whole system\nmight be connected with these (stray phenomena). To give an example of my\nmeaning: inasmuch as ten seemed to be the perfect number and to embrace\nthe whole nature of numbers, they asserted that the number of bodies\nmoving through the heavens were ten, and when only nine were visible, for\nthe reason just stated they postulated the counter-earth as the tenth.\nWe have given a more definite account of these thinkers in other parts\nof our writings. But we have referred to them here with this purpose in\nview, that we might ascertain from them what they asserted as the first\nprinciples and in what manner they came upon the causes that have been\nenumerated. They certainly seem to consider number as the first principle\nand as it were the matter in things and in their conditions and states;\nand the odd and the even are elements of number, and of these the one is\ninfinite and the other finite, and unity is the product of both of them,\nfor it is both odd and even, and number arises from unity, and the whole\nheaven, as has been said, is numbers.\n\nA different party in this same school say that the first principles\nare ten, named according to the following table:\u2014finite and infinite,\neven and odd, one and many, right and left, male and female, rest and\nmotion, straight and crooked, light and darkness, good and bad, square\nand oblong. After this manner Alkmaeon of Kroton seems to have conceived\nthem, and either he received this doctrine from them or they from him;\nfor Alkmaeon arrived at maturity when Pythagoras was an old man, and\nhis teachings resembled theirs. For he says that most human affairs\nare twofold, not meaning opposites reached by definition, as did the\nformer party, but opposites by chance\u2014as, for example, white-black,\nsweet-bitter, good-bad, small-great. This philosopher let fall his\nopinions indefinitely about the rest, but the Pythagoreans declared the\nnumber of the opposites and what they were. From both one may learn\nthis much, that opposites are the first principles of things; but from\nthe latter he may learn the number of these, and what they are. But how\nit is possible to bring them into relation with the causes of which we\nhave spoken if they have not clearly worked out; but they seem to range\ntheir elements under the category of matter, for they say that being is\ncompounded and formed from them, and that they inhere in it.\n\n987 a 9-27. Down to the Italian philosophers and with the exception of\nthem the rest have spoken more reasonably about these principles, except\nthat, as we said, they do indeed use two principles, and the one of\nthese, whence is motion, some regard as one and others as twofold. The\nPythagoreans, however, while they in similar manner assume two first\nprinciples, add this which is peculiar to themselves: that they do not\nthink that the finite and the infinite and the one are certain other\nthings by nature, such as fire or earth or any other such thing, but the\ninfinite itself and unity itself are the essence of the things of which\nthey are predicated, and so they make number the essence of all things.\nSo they taught after this manner about them, and began to discourse and\nto define what being is, but they made it altogether too simple a matter.\nFor they made their definitions superficially, and to whatever first\nthe definition might apply, this they thought to be the essence of the\nmatter; as if one should say that twofold and two were the same, because\nthe twofold subsists in the two. But undoubtedly the two and the twofold\nare not the same; otherwise the one will be many\u2014a consequence which\neven they would not draw. So much then may be learned from the earlier\nphilosophers and from their successors.\n\ni. 6; 987 b 10. And Plato only changed the name, for the Pythagoreans\nsay that things exist by imitation of numbers, but Plato, by sharing the\nnature of numbers.\n\ni. 6; 987 b 22. But that the one is the real essence of things, and not\nsomething else with unity as an attribute, he affirms, agreeing with the\nPythagoreans; and in harmony with them he affirms that numbers are the\nprinciples of being for other things. But it is peculiar to him that\ninstead of a single infinite he posits a double infinite, an infinite\nof greatness and of littleness; and it is also peculiar to him that he\nseparates numbers from things that are seen, while they say that numbers\nare the things themselves, and do not interpose mathematical objects\nbetween them. This separation of the one and numbers from things, in\ncontrast with the position of the Pythagoreans, and the introduction of\nideas, are the consequence of his investigation by concepts.\n\ni. 8; 989 b 32-990 a 32. Those, however, who carry on their investigation\nwith reference to all things, and divide things into what are perceived\nand what are not perceived by sense, evidently examine both classes, so\none must delay a little longer over what they say. They speak correctly\nand incorrectly in reference to the questions now before us. Now those\nwho are called Pythagoreans use principles and elements yet stranger than\nthose of the physicists, in that they do not take them from the sphere of\nsense, for mathematical objects are without motion, except in the case of\nastronomy. Still, they discourse about everything in nature and study it;\nthey construct the heaven, they observe what happens in its parts \u2020and\ntheir states and motions\u2020; they apply to these their first principles and\ncauses, as though they agreed entirely with the other physicists that\nbeing is only what is perceptible and what that which is called heaven\nincludes. But their causes and first principles, they say, are such as\nto lead up to the higher parts of reality, and are in harmony with this\nrather than with the doctrines of nature. In what manner motion will take\nplace when finite and infinite, odd and even, are the only underlying\nrealities, they do not say; nor how it is possible for genesis and\ndestruction to take place without motion and change, or for the heavenly\nbodies to revolve. Farther, if one grant to them that greatness arises\nfrom these principles, or if this could be proved, nevertheless, how will\nit be that some bodies are light and some heavy? For their postulates\nand statements apply no more to mathematical objects than to things of\nsense; accordingly they have said nothing at all about fire or earth\nor any such objects, because I think they have no distinctive doctrine\nabout things of sense. Farther, how is it necessary to assume that number\nand states of number are the causes of what is in the heavens and what\nis taking place there from the beginning and now, and that there is no\nother number than that out of which the world is composed? For when\nopinion and opportune time are at a certain point in the heavens, and\na little farther up or down are injustice and judgment or a mixture of\nthem, and they bring forward as proof that each one of these is number,\nand the result then is that at this place there is already a multitude\nof compounded quantities because those states of number have each their\nplace\u2014is this number in heaven the same which it is necessary to assume\nthat each of these things is, or is it something different? Plato says it\nis different; still, he thinks that both these things and the causes of\nthem are numbers; but the one class are ideal causes, and the others are\nsense causes.\n\nii. 1; 996 a 4. And the most difficult and perplexing question of all\nis whether unity and being are not, as Plato and the Pythagoreans say,\nsomething different from things but their very essence, or whether the\nunderlying substance is something different, friendship, as Empedokles\nsays, or as another says, fire, or water, or air.\n\nii. 4; 1001 a 9. Plato and the Pythagoreans assert that neither being nor\nyet unity is something different from things, but that it is the very\nnature of them, as though essence itself consisted in unity and existence.\n\n1036 b 17. So it turns out that many things of which the forms appear\ndifferent have one form, as the Pythagoreans discovered; and one can say\nthat there is one form for everything, and the others are not forms; and\nthus all things will be one.\n\nix. 2; 1053 b 11. Whether the one itself is a sort of essence, as first\nthe Pythagoreans and later Plato affirmed....\n\nxi. 7; 1072 b 31. And they are wrong who assume, as do the Pythagoreans\nand Speusippos, that the most beautiful and the best is not in the first\nprinciple, because the first principles of plants and animals are indeed\ncauses; for that which is beautiful and perfect is in what comes from\nthese first principles.\n\nxii. 4; 1078 b 21. The Pythagoreans (before Demokritos) only defined\na few things, the concepts of which they reduced to numbers, as for\ninstance opportunity or justice or marriage....\n\nxii. 6; 1080 b 16. The Pythagoreans say that there is but one number,\nthe mathematical, but things of sense are not separated from this,\nfor they are composed of it; indeed, they construct the whole heaven\nout of numbers, but not out of unit numbers, for they assume that the\nunities have quantity; but how the first unity was so constituted as\nto have quantity, they seem at a loss to say. b 31. All, as many as\nregard the one as the element and first principle of things, except\nthe Pythagoreans, assert that numbers are based on the unit; but the\nPythagoreans assert, as has been remarked, that numbers have quantity.\n\nxii. 8; 1083 b 9. The Pythagorean standpoint has on the one hand\nfewer difficulties than those that have been discussed, but it has\nnew difficulties of its own. The fact that they do not regard number\nas separate, removes many of the contradictions; but it is impossible\nthat bodies should consist of numbers, and that this number should be\nmathematical. Nor is it true that indivisible elements have quantity;\nbut, granted that they have this quality of indivisibility, the units\nhave no quantity; for how can quantity be composed of indivisible\nelements? but arithmetical number consists of units. But these say that\nthings are number; at least, they adapt their speculations to such bodies\nas consist of elements which are numbers.\n\nxiii. 3; 1090 a 20. On the other hand the Pythagoreans, because they see\nmany qualities of numbers in bodies perceived by sense, regard objects as\nnumbers, not as separate numbers, but as derived from numbers. And why?\nBecause the qualities of numbers exist in harmony both in the heaven and\nin many other things. But for those who hold that number is mathematical\nonly, it is impossible on the basis of their hypothesis to say any such\nthing; and it has already been remarked that there can be no science of\nthese numbers. But we say, as above, that there is a science of numbers.\nEvidently the mathematical does not exist apart by itself, for in that\ncase its qualities could not exist in bodies. In such a matter the\nPythagoreans are restrained by nothing; when, however, they construct out\nof numbers physical bodies\u2014out of numbers that have neither weight nor\nlightness, bodies that have weight and lightness\u2014they seem to be speaking\nabout another heaven and other bodies than those perceived by sense.\n\n_Eth._ i. 4; 1096 b 5. And the Pythagoreans seem to speak more\npersuasively about it, putting the unity in the co-ordination of good\nthings.\n\nii. 5; 1106 b 29. The evil partakes of the nature of the infinite, the\ngood of the finite, as the Pythagoreans conjectured.\n\nv. 8; 1132 b 21. Reciprocity seems to some to be absolutely just, as the\nPythagoreans say; for these defined the just as that which is reciprocal\nto another.\n\n_Mor._ i. 1; 1118 a 11. First Pythagoras attempted to speak concerning\nvirtue, but he did not speak correctly; for bringing virtues into\ncorrespondence with numbers, he did not make any distinct.\n\n\nPYTHAGORAS AND THE PYTHAGOREANS: PASSAGES IN THE DOXOGRAPHISTS.\n\nAet. _Plac._ i. 3; _Dox._ 280. And again from another starting-point,\nPythagoras, son of Mnesarchos, a Samian, who was the first to call this\nmatter by the name of philosophy, assumed as first principles the numbers\nand the symmetries existing in them, which he calls harmonies, and the\nelements compounded of both, that are called geometrical. And again he\nincludes the monad and the undefined dyad among the first principles;\nand for him one of the first principles tends toward the creative and\nform-giving cause, which is intelligence, that is god, and the other\ntends toward the passive and material cause, which is the visible\nuniverse. And he says that the starting-point of number is the decad;\nfor all Greeks and all barbarians count as far as ten, and when they get\nas far as this they return to the monad. And again, he says, the power\nof the ten is in the four and the tetrad. And the reason is this: if any\none \u2020returning\u2020 from the monad adds the numbers in a series as far as the\nfour, he will fill out the number ten (_i.e._ 1 + 2 + 3 + 4 = 10); but if\nhe goes beyond the number of the tetrad, he will exceed the ten. Just as\nif one should add one and two and should add to these three and four, he\nwill fill out the number ten; so that according to the monad number is\nin the ten, but potentially in the four. Wherefore the Pythagoreans were\nwont to speak as though the greatest oath were the tetrad: \u2018By him that\ntransmitted to our soul the tetraktys, which has the spring and root of\never-flowing nature.\u2019 And our soul, he says, is composed of the tetrad;\nfor it is intelligence, understanding, opinion, sense, from which things\ncome every art and science, and we ourselves become reasoning beings.\nThe monad, however, is intelligence, for intelligence sees according\nto the monad. As for example, men are made up of many parts, and part\nby part they are devoid of sense and comprehension and experience, yet\nwe perceive that man as one alone, whom no being resembles, possesses\nthese qualities; and we perceive that a horse is one, but part by part\nit is without experience. For these are all forms and classes according\nto monads. Wherefore, assigning this limit with reference to each one\nof these, they speak of a reasoning being and a neighing being. On\nthis account then the monad is intelligence by which we perceive these\nthings. And the undefined dyad is science; fittingly, for all proof and\nall persuasion is part of science, and farther every syllogism brings\ntogether what is questioned out of some things that are agreed upon, and\neasily proves something else; and science is the comprehension of these\nthings, wherefore it would be the dyad. And opinion as the result of\ncomprehending them is the triad; fittingly, for opinion has to do with\nmany things; and the triad is quantity, as \u2018The thrice-blessed Danaoi.\u2019\nOn this account then he includes the triad.... And their sect is called\nItalic because Pythagoras taught in Italy, for he removed from Samos, his\nfatherland, because of dissatisfaction with the tyranny of Polykrates.\n\nAet. i. 7; _Dox._ 302. Pythagoras held that one of the first principles,\nthe monad, is god and the good, which is the origin of the One, and\nis itself intelligence; but the undefined dyad is a divinity and the\nbad, surrounding which is the mass of matter. i. 8; 307. Divine spirits\n[\u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b5\u03c2] are psychical beings; and heroes are souls separated from\nbodies, good heroes are good souls, bad heroes are bad souls. i. 9;\n307. The followers of Thales and Pythagoras and the Stoics held that\nmatter is variable and changeable and transformable and in a state of\nflux, the whole through the whole. i. 10; 309. Pythagoras asserted that\nthe so-called forms and ideas exist in numbers and their harmonies, and\nin what are called geometrical objects, apart from bodies. i. 11; 310.\nPythagoras and Aristotle asserted that the first causes are immaterial,\nbut that other causes involve a union or contact with material substance\n[so that the world is material]. i. 14; 312. The followers of Pythagoras\nheld that the universe is a sphere according to the form of the four\nelements; but the highest fire alone is conical. i. 15; 314. The\nPythagoreans call colour the manifestation of matter. i. 16; 314. Bodies\nare subject to change of condition, and are divisible to infinity. i. 18;\n316. (After quotation from Arist. _Phys._ iv. 4; 212 a 20) And in his\nfirst book on the philosophy of Pythagoras he writes that the heaven is\none, and that time and wind and the void which always defines the places\nof each thing, are introduced from the infinite. And among other things\nhe says that place is the immovable limit of what surrounds the world,\nor that in which bodies abide and are moved; and that it is full when it\nsurrounds body on every side, and empty when it has absolutely nothing in\nitself. Accordingly it is necessary for place to exist, and body; and it\nis never empty except only from the standpoint of thought, for the nature\nof it in perpetuity is destructive of the interrelation of things and of\nthe combination of bodies; and motions arise according to place of bodies\nthat surround and oppose each other; and no infiniteness is lacking,\neither of quantity or of extent. i. 20; 318. Pythagoras said that time is\nthe sphere of what surrounds the world. i. 21; 318. Pythagoras, Plato:\nMotion is a certain otherness or difference in matter. [This is the\ncommon limit of all motion.] i. 24; 320. Pythagoras and all that assume\nthat matter is subject to change assert that genesis and destruction\nin an absolute sense take place; for from change of the elements and\nmodification and separation of them there take place juxtaposition and\nmixture, and intermingling and melting together.\n\nAet. _Plac._ ii. 1; 327. Pythagoras first named the circumference of all\nthings the universe by reason of the order in it. ii. 4; 330. Pythagoras,\nPlato, and the Stoics held that the universe is brought into being by\ngod. And it is perishable so far as its nature is concerned, for it\nis perceived by sense, and therefore material; it will not however be\ndestroyed in accordance with the foreknowledge and plan of god. ii. 6;\n334. Pythagoras: The universe is made from five solid figures, which are\ncalled also mathematical; of these he says that earth has arisen from\nthe cube, fire from the pyramid, air from the octahedron, and water from\nthe icosahedron, and the sphere of the all from the dodecahedron. ii.\n9; 338. The followers of Pythagoras hold that there is a void outside\nthe universe into which the universe breathes forth, and from which it\nbreathes in. ii. 10; 339. Pythagoras, Plato, Aristotle: The right hand\nside of the universe is the eastern part from which comes the beginning\nof motion, and the left hand side is the west. They say the universe has\nneither height nor depth, in which statement height means distance from\nbelow upwards, and depth from above downwards. For none of the distances\nthus described exist for the universe, inasmuch as it is disposed around\nthe middle of itself, from which it extends toward the all, and with\nreference to which it is the same on every side. ii. 12; 340. Thales,\nPythagoras, and their followers: The sphere of the whole heaven is\ndivided into five circles, which they call zones; the first of these\nis called the arctic zone and is ever visible; the second the summer\nsolstice, the third the equinoctial, the fourth the winter solstice, and\nfifth the antarctic zone, which is invisible. And the ecliptic called\nthe zodiac in the three middle ones is projected to touch the three\nmiddle ones. And the meridian crosses all these from the north to the\nopposite quarter at right angles. It is said that Pythagoras was the\nfirst to recognise the slant of the zodiacal circle which Oenopides of\nChios appropriated as his own discovery. ii. 13; 343. Herakleides and\nthe Pythagoreans asserted that each world [\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2] of the stars is air\nand aether surrounding earth in the infinite aether. And these doctrines\nare brought out in the Orphic writings, for they construct each world\nof the stars. ii. 22; 352. The Pythagoreans: The sun is spherical. ii.\n23; 353. Plato, Pythagoras, Aristotle: The solstices lie along the slant\nof the zodiacal circle, through which the sun goes along the zodiac,\nand with the accompaniment of the tropic circles; and all these things\nalso the globe shows. ii. 24; 354. An eclipse takes place when the moon\ncomes past. ii. 25; 357. Pythagoras: The moon is a mirror-like body. i.\n29; 360. Some of the Pythagoreans (according to the Aristotelian account\nand the statement of Philip the Opuntian) said that an eclipse of the\nmoon takes place, sometimes by the interposition of the earth, sometimes\nby the interposition of the counter-earth [\u1f00\u03bd\u03c4\u03af\u03c7\u03b8\u03c9\u03bd]. But it seems to\nsome more recent thinkers that it takes place by a spreading of the\nflame little by little as it is gradually kindled, until it gives the\ncomplete full moon, and again, in like manner, it grows less until the\nconjunction, when it is completely extinguished. ii. 30; 361. Some of\nthe Pythagoreans, among them Philolaos, said that the earthy appearance\nof the moon is due to its being inhabited by animals and by plants, like\nthose on our earth, only greater and more beautiful; for the animals on\nit are fifteen times as powerful, not having any sort of excrement, and\ntheir day is fifteen times as long as ours. But others said that the\noutward appearance in the moon is a reflection on the other side of the\ninflamed circle of the sea that is on our earth. ii. 32; 364. Some regard\nthe greater year ... as the sixty year period, among whom are Oenopides\nand Pythagoras.\n\nAet. _Plac._ iii. 1; _Dox._ 364. Some of the Pythagoreans said that the\nmilky way is the burning of a star that fell from its own foundation,\nsetting on fire the region through which it passed in a circle, as\nPhaethon was burned. And others say that the course of the sun arose in\nthis manner at the first. And certain ones say that the appearance of the\nsun is like a mirror reflecting its rays toward the heaven, and therefore\nit happens at times to reflect its rays on the rainbow in the clouds.\n\nAet. iii. 2; 366. Some of the followers of Pythagoras say that the comet\nis one of the stars that are not always shining, but emit their light\nperiodically through a certain definite time; but others say that it is\nthe reflection of our vision into the sun, like reflected images. iii.\n14; 378. Pythagoras: The earth, after the analogy of the sphere of the\nall, is divided into five zones, arctic, antarctic, summer, winter, and\nequinoctial; of these the middle one he defines to be the middle of the\nearth, called for this very reason the torrid zone; but the inhabited one\n[the one between the arctic and the torrid zones] being well-tempered....\n\nAet. iv. 2; _Dox._ 386. Pythagoras holds that number moves itself,\nand he takes number as an equivalent for intelligence. iv. 4; 389.\nPythagoras, Plato: According to a superficial account the soul is of two\nparts, the one possessing, the other lacking, reason; but according to\nclose and exact examination, of three parts; for the unreasoning part\nthey divide into the emotions and the desires. (Theodor. v. 20); _Dox._\n390. The successors of Pythagoras saying that body is a mixture of five\nelements (for they ranked the aether as a fifth along with the four)\nheld that the powers of the soul are of the same number as these. And\nthese they name intelligence and wisdom and understanding and opinion\nand sense-perception. iv. 5; 391. Pythagoras: The principle of life is\nabout the heart, but the principle of reason and intelligence is about\nthe head. iv. 5; 392. Pythagoras et al.: The intelligence enters from\nwithout. iv. 7; 392. Pythagoras, Plato: The soul is imperishable. iv.\n9; 396. Pythagoras et al.: The sense-perceptions are deceptive. iv. 9;\n397. Pythagoras, Plato: Each of the sensations is pure, proceeding from\neach single element. With reference to vision, it was of the nature of\naether; hearing, of the nature of wind; smell, of the nature of fire;\ntaste, of the nature of moisture; touch, of the nature of earth. iv. 14;\n405. The followers of Pythagoras and of the mathematicians on reflections\nof vision: For vision moves directly as it were against the bronze [of\na mirror], and meeting with a firm smooth surface it is turned and\nbent back on itself, meeting some such experience as when the arm is\nextended and then bent back to the shoulder. iv. 20; 409. Pythagoras,\nPlato, Aristotle: Sound is immaterial. For it is not air, but it is the\nform about the air and the appearance [\u1f10\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03af\u03b1] after some sort of\npercussion which becomes sound; and every appearance is immaterial; for\nit moves with bodies, but is itself absolutely immaterial;[72] as in the\ncase of a bent rod the surface-appearance suffers no change, but the\nmatter is what is bent.\n\nAet. _Plac._ v. 1; 415. Pythagoras did not admit the sacrificial part\nalone (of augury). v. 3; 417. Pythagoras: The seed is foam of the best\npart of the blood, a secretion from the nourishment, like blood and\nmarrow. v. 4; 417. Pythagoras, Plato, Aristotle: The power of seed is\nimmaterial, like intelligence, the moving power; but the matter that\nis poured forth is material. v. 20; 432. Pythagoras, Plato: The souls\nof animals called unreasoning are reasonable, not however with active\nreasoning powers, because of an imperfect mixture of the bodies and\nbecause they do not have the power of speech, as in the case of apes and\ndogs; for these have intelligence but not the power of speech.\n\nAr. Did. _Ep._ Fr. 32; _Dox._ 467. Apollodoros in the second book\n_Concerning the gods_: It is the Pythagorean opinion that the morning and\nthe evening star are the same.\n\nTheophr. _Phys. Op._ Fr. 17; _Dox._ 492. Favorinus says that he\n(Pythagoras) was the first to call the heavens a universe and the earth\nround [\u03c3\u03c4\u03c1\u03bf\u03b3\u03b3\u03cd\u03bb\u03b7\u03bd].\n\nCic. _de Deor. Nat._ i. 11; Philod. _piet._ Fr. c 4 b; _Dox._ 533. For\nPythagoras, who held that soul is extended through all the nature of\nthings and mingled with them, and that from this our souls are taken, did\nnot see that god would be separated and torn apart by the separation of\nhuman souls; and when souls are wretched, as might happen to many, then\npart of god would be wretched; a thing which could not happen.\n\nHippol. _Phil._ 2; _Dox._ 555. There is a second philosophy not far\ndistant from the same time, of which Pythagoras, whom some call a Samian,\nwas the first representative. And this they call the Italian philosophy\nbecause Pythagoras fled the rule of Polykrates over the Samians and\nsettled in a city of Italy where he spent his life. The successive\nleaders of this sect shared the same spirit. And he in his studies of\nnature mingled astronomy and geometry and music <and arithmetic>. And\nthus he asserted that god is a monad, and examining the nature of number\nwith especial care, he said that the universe produces melody and is put\ntogether with harmony, and he first proved the motion of the seven stars\nto be rhythm and melody. And in wonder at the structure of the universe,\nhe decreed that at first his disciples should be silent, as it were\nmystae who were coming into the order of the all; then when he thought\nthey had sufficient education in the principles of truth, and had sought\nwisdom sufficiently in regard to stars and in regard to nature, he\npronounced them pure and then bade them speak. He separated his disciples\ninto two groups, and called one esoteric, and the other exoteric. To the\nformer he entrusted the more perfect sciences, to the latter the more\nmoderate. And he dealt with magic, as they say, and himself discovered\nthe art of physiognomy. Postulating both numbers and measures he was wont\nto say that the first principle of arithmetic embraced philosophy by\ncombination, after the following manner:\n\nNumber is the first principle, a thing which is undefined,\nincomprehensible, having in itself all numbers which could reach\ninfinity in amount. And the first principle of numbers is in substance\nthe first monad, which is a male monad, begetting as a father all other\nnumbers. Secondly the dyad is female number, and the same is called by\nthe arithmeticians even. Thirdly the triad is male number; this the\narithmeticians have been wont to call odd. Finally the tetrad is a female\nnumber, and the same is called even because it is female.\n\nAll numbers, then, taken by classes are fours (for number is undefined\nin reference to class), of which is composed the perfect number, the\ndecad. For the series, one two three and four, becomes ten, if its own\nname is kept in its essence by each of the numbers. Pythagoras said that\nthis sacred tetraktys is \u2018the spring having the roots of ever-flowing\nnature\u2019 in itself, and from this numbers have their first principle. For\nthe eleven and the twelve and the rest derive from the ten the first\nprinciple of their being. The four parts of the decad, this perfect\nnumber, are called number, monad, power, and cube. And the interweavings\nand minglings of these in the origin of growth are what naturally\ncompletes nascent number; for when a power is multiplied upon itself, it\nis the power of a power; and when a power is multiplied on a cube, it is\nthe power of a cube; and when a cube is multiplied on a cube, the cube of\na cube; thus all numbers, from which arises the genesis of what arises,\nare seven:\u2014number, monad, power, cube, power of a power, power of a cube,\ncube of a cube.\n\nHe said that the soul is immortal, and that it changes from one body\nto another;[73] so he was wont to say that he himself had been born\nbefore the Trojan war as Aethalides, and at the time of the Trojan war\nas Euphorbos, and after that as Hermotimos of Samos, then as Pyrrhos\nof Delos, fifth as Pythagoras. And Diodoros of Eretria and Aristoxenos\nthe musician say that Pythagoras had come into Zaratas of Chaldaea;\nand he set forth that in his view there were from the beginning two\ncauses of things, father and mother; and the father is light and the\nmother darkness; and the parts of light are warm, dry, light, swift;\nand of darkness are cold, moist, heavy, slow; and of these all the\nuniverse is composed, of male and female. And he says that the universe\nexists in accordance with musical harmony, so the sun also makes an\nharmonious period. And concerning the things that arise from the earth\nand the universe they say that Zaratas spoke as follows: There are two\ndivinities, one of the heavens and the other of the earth; the one of\nthe earth produces things from the earth, and it is water; and the\ndivinity of the heavens is fire with a portion of air, warm, and cold;\nwherefore he says that none of these things will destroy or even pollute\nthe soul, for these are the essence of all things. And it is said that\nZaratas forbade men to eat beans because he said that at the beginning\nand composition of all things when the earth was still a whole, the bean\narose. And he says that the proof of this is that if one chews a bean to\na pulp and exposes it to the sun for a certain time (for the sun will\naffect it quickly), it gives out the odour of human seed. And he says\nthat there is another and clearer proof: if when a bean is in flower\nwe were to take the bean and its flower, and putting it into a pitcher\nmoisten it and then bury it in the earth, and after a few days dig it up\nagain, we should see in the first place that it had the form of a womb,\nand examining it closely we should find the head of a child growing with\nit.\n\nHe perished in a conflagration with his disciples in Kroton in Italy. And\nit was the custom when one became a disciple for him to burn his property\nand to leave his money under a seal with Pythagoras, and he remained in\nsilence sometimes three years, sometimes five years, and studied. And\nimmediately on being released from this he mingled with the others and\ncontinued a disciple and made his home with them; otherwise he took his\nmoney and was sent off. The esoteric class were called Pythagoreans,\nand the others Pythagoristae. And those of the disciples who escaped\nthe conflagration were Lysis and Archippos and Zalmoxis the slave of\nPythagoras, who is said to have taught the Pythagorean philosophy to the\nDruids among the Celts.[74] It is said that Pythagoras learned numbers\nand measures from the Egyptians; astonished at the wisdom of the priests,\nwhich was deserving of belief and full of fancies and difficult to buy,\nhe imitated it and himself also taught his disciples to be silent, and\nobliged the student to remain quietly in rooms underneath the earth.\n\nEpiph. _Pro._ i.; _Dox._ 587. Pythagoras laid down the doctrine of the\nmonad and of foreknowledge and the interdict on sacrificing to the gods\nthen believed on, and he bade men not to partake of beings that had life,\nand to refrain from wine. And he drew a line between the things from the\nmoon upwards, calling these immortal, and those below, which he called\nmortal; and he taught the transmigration of souls from bodies into bodies\neven as far as animals and beasts. And he used to teach his followers to\nobserve silence for a period of five years. Finally he named himself a\ngod.\n\nEpiph. _Haer._ iii. 8; _Dox._ 390. Pythagoras the Samian, son of\nMnesarchos, said that the monad is god, and that nothing has been brought\ninto being apart from this. He was wont to say that wise men ought not to\nsacrifice animals to the gods, nor yet to eat what had life, or beans,\nnor to drink wine. And he was wont to say that all things from the moon\ndownward were subject to change, while from the moon upward they were\nnot. And he said that the soul goes at death into other animals. And\nhe bade his disciples to keep silence for a period of five years, and\nfinally he named himself a god.\n\nHerm. _I. G. P._ 16; _Dox._ 655. Others then from the ancient tribe,\nPythagoras and his fellow-tribesmen, revered and taciturn, transmitted\nother dogmas to me as mysteries, and this is the great and unspeakable\n_ipse-dixit_: the monad is the first principle of all things. From its\nforms and from numbers the elements arose. And he declared that the\nnumber and form and measure of each of these is somehow as follows:\u2014Fire\nis composed of twenty-four right-angled triangles, surrounded by\nfour equilaterals. And each equilateral consists of six right-angled\ntriangles, whence they compare it to the pyramid. Air is composed of\nforty-eight triangles, surrounded by eight equilaterals. And it is\ncompared to the octahedron, which is surrounded by eight equilateral\ntriangles, each of which is separated into six right-angled triangles\nso as to become forty-eight in all. And water is composed of one\nhundred and twenty triangles, surrounded by twenty equilaterals, and\nit is compared to the icosahedron, which is composed of one hundred\nand twenty equilateral triangles. And aether is composed of twelve\nequilateral pentagons, and is like a dodecahedron. And earth is composed\nof forty-eight triangles, and is surrounded by six equilateral pentagons,\nand it is like a cube. For the cube is surrounded by six tetragons, each\nof which is separated into eight triangles, so that they become in all\nforty-eight.\n\n\n\n\nX.\n\n_EMPEDOKLES._\n\n\nEmpedokles, son of Meton, grandson of an Empedokles who was a victor at\nOlympia, made his home at Akragas in Sicily. He was born about 494 B.C.,\nand lived to the age of sixty. The only sure date in his life is his\nvisit to Thourioi soon after its foundation (444). Various stories are\ntold of his political activity, which may be genuine traditions; these\nillustrate a democratic tendency. At the same time he claimed almost\nthe homage due to a god, and many miracles are attributed to him. His\nwritings in some parts are said to imitate Orphic verses, and apparently\nhis religious activity was in line with this sect. His death occurred\naway from Sicily\u2014probably in the Peloponnesos.\n\n    Literature:\u2014Sturz, _Emped. vita et phil. carm. rell._ Lips.\n    1805; Karsten, _Emped. carm. rell._ Amst. 1838; Bergk, _Kleine\n    Schriften_, Berl. 1839; Panzerbieter, _Beitr. z. Kritik u.\n    Erkl. d. Emped._ Meining. 1844; Stein, _Emped. Frag._ Bonn\n    1852; Schneidewin, _Philol._ xv.; H. Diels; _Hermes_ xv. pp.\n    161-179; _Gorgias und Empedocles_, Acad. Berol. 1884; Unger,\n    _Philol. Suppl._ 1883, pp. 511-550; O. Kern, _Archiv f. d.\n    Gesch. d. Philos._ i. 498 ff.; Knatz, \u2018Empedoclea\u2019 in _Schedae\n    Phil. H. Usener oblatae_, Bonn 1891; A. Platt, _Journal of\n    Philology_, xxiv. p. 246; Bidez, _Archiv_, ix. 190; Gomperz,\n    _Hermes_, xxxi. p. 469.\n\nNOTE.\u2014I print Stein\u2019s numbers at the left of the Greek text, Karsten\u2019s\nnumbers at the right.\n\n\nFRAGMENTS OF EMPEDOKLES.\n\n\n\u03a0\u0395\u03a1\u0399 \u03a6\u03a5\u03a3\u0395\u03a9\u03a3 \u03a0\u03a1\u03a9\u03a4\u039f\u03a3.\n\n         \u03a0\u03b1\u03c5\u03c3\u03b1\u03bd\u03af\u03b1, \u03c3\u1f7a \u03b4\u1f72 \u03ba\u03bb\u1fe6\u03b8\u03b9, \u03b4\u03b1\u0390\u03c6\u03c1\u03bf\u03bd\u03bf\u03c2 \u1f08\u03b3\u03c7\u03af\u03c4\u03bf\u03c5 \u03c5\u1f31\u03ad.                  54\n\n         \u03c3\u03c4\u03b5\u03b9\u03bd\u03c9\u03c0\u03bf\u1f76 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c0\u03b1\u03bb\u03ac\u03bc\u03b1\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03b3\u03c5\u1fd6\u03b1 \u03ba\u03ad\u03c7\u03c5\u03bd\u03c4\u03b1\u03b9\u00b7                  32\n         \u03c0\u03bf\u03bb\u03bb\u1f70 \u03b4\u1f72 \u03b4\u03b5\u03b9\u03bb\u2019 \u1f14\u03bc\u03c0\u03b1\u03b9\u03b1, \u03c4\u03ac \u03c4\u2019 \u1f00\u03bc\u03b2\u03bb\u03cd\u03bd\u03bf\u03c5\u03c3\u03b9 \u03bc\u03b5\u03c1\u03af\u03bc\u03bd\u03b1\u03c2.\n         \u03c0\u03b1\u1fe6\u03c1\u03bf\u03bd \u03b4\u1f72 \u03b6\u03c9\u1fc6\u03c2 \u1f00\u03b2\u03af\u03bf\u03c5 \u03bc\u03ad\u03c1\u03bf\u03c2 \u1f00\u03b8\u03c1\u03ae\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2\n      5  \u1f60\u03ba\u03cd\u03bc\u03bf\u03c1\u03bf\u03b9 \u03ba\u03b1\u03c0\u03bd\u03bf\u1fd6\u03bf \u03b4\u03af\u03ba\u03b7\u03bd \u1f00\u03c1\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u1f00\u03c0\u03ad\u03c0\u03c4\u03b1\u03bd,                       35\n         \u03b1\u1f50\u03c4\u1f78 \u03bc\u03cc\u03bd\u03bf\u03bd \u03c0\u03b5\u03b9\u03c3\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2, \u1f45\u03c4\u1ff3 \u03c0\u03c1\u03bf\u03c3\u03ad\u03ba\u03c5\u03c1\u03c3\u03b5\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2\n         \u03c0\u03ac\u03bd\u03c4\u03bf\u03c3\u2019 \u1f10\u03bb\u03b1\u03c5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03c4\u1f78 \u03b4\u2019 \u1f45\u03bb\u03bf\u03bd \u03bc\u1f70\u03c8 \u03b5\u1f54\u03c7\u03b5\u03c4\u03b1\u03b9 \u03b5\u1f51\u03c1\u03b5\u1fd6\u03bd\u00b7\n         \u03bf\u1f55\u03c4\u03c9\u03c2 \u03bf\u1f54\u03c4\u2019 \u1f10\u03c0\u03b9\u03b4\u03b5\u03c1\u03ba\u03c4\u1f70 \u03c4\u03ac\u03b4\u2019 \u1f00\u03bd\u03b4\u03c1\u03ac\u03c3\u03b9\u03bd \u03bf\u1f50\u03b4\u2019 \u1f10\u03c0\u03b1\u03ba\u03bf\u03c5\u03c3\u03c4\u1f70\n         \u03bf\u1f54\u03c4\u03b5 \u03bd\u03cc\u1ff3 \u03c0\u03b5\u03c1\u03b9\u03bb\u03b7\u03c0\u03c4\u03ac. \u03c3\u1f7a \u03b4\u2019 \u03bf\u1f56\u03bd, \u1f10\u03c0\u03b5\u1f76 \u1f67\u03b4\u2019 \u1f10\u03bb\u03b9\u03ac\u03c3\u03b8\u03b7\u03c2,\n     10  \u03c0\u03b5\u03cd\u03c3\u03b5\u03b1\u03b9 \u03bf\u1f50 \u03c0\u03bb\u03ad\u03bf\u03bd \u1f20\u1f72 \u03b2\u03c1\u03bf\u03c4\u03b5\u03af\u03b7 \u03bc\u1fc6\u03c4\u03b9\u03c2 \u1f44\u03c0\u03c9\u03c0\u03b5\u03bd.                      40\n         \u1f00\u03bb\u03bb\u1f70, \u03b8\u03b5\u03bf\u1f76, \u03c4\u1ff6\u03bd \u03bc\u1f72\u03bd \u03bc\u03b1\u03bd\u03af\u03b7\u03bd \u1f00\u03c0\u03bf\u03c4\u03c1\u03ad\u03c8\u03b1\u03c4\u03b5 \u03b3\u03bb\u03ce\u03c3\u03c3\u03b7\u03c2,\n         \u1f10\u03ba \u03b4\u2019 \u1f41\u03c3\u03af\u03c9\u03bd \u03c3\u03c4\u03bf\u03bc\u03ac\u03c4\u03c9\u03bd \u03ba\u03b1\u03b8\u03b1\u03c1\u1f74\u03bd \u1f40\u03c7\u03b5\u03c4\u03b5\u03cd\u03c3\u03b1\u03c4\u03b5 \u03c0\u03b7\u03b3\u03ae\u03bd.\n         \u03ba\u03b1\u1f76 \u03c3\u03ad, \u03c0\u03bf\u03bb\u03c5\u03bc\u03bd\u03ae\u03c3\u03c4\u03b7 \u03bb\u03b5\u03c5\u03ba\u03ce\u03bb\u03b5\u03bd\u03b5 \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03b5 \u039c\u03bf\u1fe6\u03c3\u03b1,\n         \u1f04\u03bd\u03c4\u03bf\u03bc\u03b1\u03b9, \u1f67\u03bd \u03b8\u03ad\u03bc\u03b9\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f10\u03c6\u03b7\u03bc\u03b5\u03c1\u03af\u03bf\u03b9\u03c3\u03b9\u03bd \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd,\n     15  \u03c0\u03ad\u03bc\u03c0\u03b5 \u03c0\u03b1\u03c1\u2019 \u03b5\u1f50\u03c3\u03b5\u03b2\u03af\u03b7\u03c2, \u1f10\u03bb\u03ac\u03bf\u03c5\u03c3\u2019 \u03b5\u1f50\u03ae\u03bd\u03b9\u03bf\u03bd \u1f05\u03c1\u03bc\u03b1\u00b7                     45\n         \u03bc\u03b7\u03b4\u1f72 \u03bc\u03ad \u03b3\u2019 \u03b5\u1f50\u03b4\u03cc\u03be\u03bf\u03b9\u03bf \u03b2\u03b9\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bd\u03b8\u03b5\u03b1 \u03c4\u03b9\u03bc\u1fc6\u03c2\n         \u03c0\u03c1\u1f78\u03c2 \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd \u1f00\u03bd\u03b5\u03bb\u03ad\u03c3\u03b8\u03b1\u03b9, \u1f10\u03c6\u2019 \u1fa7 \u03b8\u2019 \u1f41\u03c3\u03af\u03b7\u03c2 \u03c0\u03bb\u03ad\u03bf\u03bd \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd\n         \u03b8\u03ac\u03c1\u03c3\u03b5\u03ca \u03ba\u03b1\u1f76 \u03c4\u03cc\u03c4\u03b5 \u03b4\u1f74 \u03c3\u03bf\u03c6\u03af\u03b7\u03c2 \u1f10\u03c0\u2019 \u1f04\u03ba\u03c1\u03bf\u03b9\u03c3\u03b9 \u03b8\u03bf\u03ac\u03b6\u03b5\u03b9\u03bd.\n         \u1f00\u03bb\u03bb\u2019 \u1f04\u03b3\u2019 \u1f04\u03b8\u03c1\u03b5\u03b9 \u03c0\u03ac\u03c3\u1fc3 \u03c0\u03b1\u03bb\u03ac\u03bc\u1fc3 \u03c0\u1fc6 \u03b4\u1fc6\u03bb\u03bf\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd,\n     20  \u03bc\u03ae\u03c4\u03b5 \u03c4\u03b9\u03bd\u2019 \u1f44\u03c8\u03b9\u03bd \u1f14\u03c7\u03c9\u03bd \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 \u03c0\u03bb\u03ad\u03bf\u03bd \u1f22 \u03ba\u03b1\u03c4\u2019 \u1f00\u03ba\u03bf\u03c5\u1f74\u03bd                 50\n         \u03bc\u03ae\u03c4\u2019 \u1f00\u03ba\u03bf\u1f74\u03bd \u1f10\u03c1\u03af\u03b4\u03bf\u03c5\u03c0\u03bf\u03bd \u1f51\u03c0\u1f72\u03c1 \u03c4\u03c1\u03b1\u03bd\u03ce\u03bc\u03b1\u03c4\u03b1 \u03b3\u03bb\u03ce\u03c3\u03c3\u03b7\u03c2,\n         \u03bc\u03ae\u03c4\u03b5 \u03c4\u03b9 \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd, \u1f41\u03c0\u03cc\u03c3\u03c9\u03bd \u03c0\u03cc\u03c1\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76 \u03bd\u03bf\u1fc6\u03c3\u03b1\u03b9,\n         \u03b3\u03c5\u03af\u03c9\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u1f14\u03c1\u03c5\u03ba\u03b5, \u03bd\u03cc\u03b5\u03b9 \u03b4\u2019 \u1f97 \u03b4\u1fc6\u03bb\u03bf\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd.\n\n         \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03b1 \u03b4\u2019 \u1f45\u03c3\u03c3\u03b1 \u03b3\u03b5\u03b3\u1fb6\u03c3\u03b9 \u03ba\u03b1\u03ba\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03b3\u03ae\u03c1\u03b1\u03bf\u03c2 \u1f04\u03bb\u03ba\u03b1\u03c1\n     25  \u03c0\u03b5\u03cd\u03c3\u1fc3, \u1f10\u03c0\u03b5\u1f76 \u03bc\u03bf\u03cd\u03bd\u1ff3 \u03c3\u03bf\u1f76 \u1f10\u03b3\u1f7c \u03ba\u03c1\u03b1\u03bd\u03ad\u03c9 \u03c4\u03ac\u03b4\u03b5 \u03c0\u03ac\u03bd\u03c4\u03b1.                  425\n         \u03c0\u03b1\u03cd\u03c3\u03b5\u03b9\u03c2 \u03b4\u2019 \u1f00\u03ba\u03b1\u03bc\u03ac\u03c4\u03c9\u03bd \u1f00\u03bd\u03ad\u03bc\u03c9\u03bd \u03bc\u03ad\u03bd\u03bf\u03c2 \u03bf\u1f35 \u03c4\u2019 \u1f10\u03c0\u1f76 \u03b3\u03b1\u1fd6\u03b1\u03bd\n         \u1f40\u03c1\u03bd\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03bd\u03bf\u03b9\u03b1\u1fd6\u03c3\u03b9 \u03ba\u03b1\u03c4\u03b1\u03c6\u03b8\u03b9\u03bd\u03cd\u03b8\u03bf\u03c5\u03c3\u03b9\u03bd \u1f00\u03c1\u03bf\u03cd\u03c1\u03b1\u03c2\u00b7\n         \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bb\u03b9\u03bd, \u03b5\u1f56\u03c4\u2019 \u1f10\u03b8\u03ad\u03bb\u1fc3\u03c3\u03b8\u03b1, \u03c0\u03b1\u03bb\u03af\u03c3\u03c3\u03c5\u03c4\u03b1 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u2019 \u1f10\u03c0\u03ac\u03be\u03b5\u03b9\u03c2\u00b7\n\n         \u0398\u03ae\u03c3\u03b5\u03b9\u03c2 \u03b4\u2019 \u1f10\u03be \u1f44\u03bc\u03b2\u03c1\u03bf\u03b9\u03bf \u03ba\u03b5\u03bb\u03b1\u03b9\u03bd\u03bf\u1fe6 \u03ba\u03b1\u03af\u03c1\u03b9\u03bf\u03bd \u03b1\u1f50\u03c7\u03bc\u1f78\u03bd\n     30  \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2, \u03b8\u03ae\u03c3\u03b5\u03b9\u03c2 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f10\u03be \u03b1\u1f50\u03c7\u03bc\u03bf\u1fd6\u03bf \u03b8\u03b5\u03c1\u03b5\u03af\u03bf\u03c5                   430\n         \u1fe5\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1 \u03b4\u03b5\u03bd\u03b4\u03c1\u03b5\u03cc\u03b8\u03c1\u03b5\u03c0\u03c4\u03b1 \u03ba\u03b1\u03c4\u2019 \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f00\u0390\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u00b7\n         \u1f04\u03be\u03b5\u03b9\u03c2 \u03b4\u2019 \u1f10\u03be \u1f08\u03af\u03b4\u03b1\u03bf \u03ba\u03b1\u03c4\u03b1\u03c6\u03b8\u03b9\u03bc\u03ad\u03bd\u03bf\u03c5 \u03bc\u03ad\u03bd\u03bf\u03c2 \u1f00\u03bd\u03b4\u03c1\u03cc\u03c2.\n\n         \u03c4\u03ad\u03c3\u03c3\u03b1\u03c1\u03b1 \u03c4\u1ff6\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1fe5\u03b9\u03b6\u03ce\u03bc\u03b1\u03c4\u03b1 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f04\u03ba\u03bf\u03c5\u03b5\u00b7                      55\n         \u0396\u03b5\u1f7a\u03c2 \u1f00\u03c1\u03b3\u1f74\u03c2 \u1f2d\u03c1\u03b7 \u03c4\u03b5 \u03c6\u03b5\u03c1\u03ad\u03c3\u03b2\u03b9\u03bf\u03c2 \u1f20\u03b4\u2019 \u1f08\u03b9\u03b4\u03c9\u03bd\u03b5\u1f7a\u03c2\n     35  \u039d\u1fc6\u03c3\u03c4\u03af\u03c2 \u03b8\u2019 \u1f23 \u03b4\u03b1\u03ba\u03c1\u03cd\u03bf\u03b9\u03c2 \u03c4\u03ad\u03b3\u03b3\u03b5\u03b9 \u03ba\u03c1\u03bf\u03cd\u03bd\u03c9\u03bc\u03b1 \u03b2\u03c1\u03cc\u03c4\u03b5\u03b9\u03bf\u03bd.\n         \u1f04\u03bb\u03bb\u03bf \u03b4\u03ad \u03c4\u03bf\u03b9 \u1f10\u03c1\u03ad\u03c9\u00b7 \u03c6\u03cd\u03c3\u03b9\u03c2 \u03bf\u1f50\u03b4\u03b5\u03bd\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f01\u03c0\u03ac\u03bd\u03c4\u03c9\u03bd\n         \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd, \u03bf\u1f50\u03b4\u03ad \u03c4\u03b9\u03c2 \u03bf\u1f50\u03bb\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03b9\u03bf \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae,\n         \u1f00\u03bb\u03bb\u1f70 \u03bc\u03cc\u03bd\u03bf\u03bd \u03bc\u03b5\u1fd6\u03be\u03af\u03c2 \u03c4\u03b5 \u03b4\u03b9\u03ac\u03bb\u03bb\u03b1\u03be\u03af\u03c2 \u03c4\u03b5 \u03bc\u03b9\u03b3\u03ad\u03bd\u03c4\u03c9\u03bd\n         \u1f10\u03c3\u03c4\u1f76, \u03c6\u03cd\u03c3\u03b9\u03c2 \u03b4\u2019 \u1f10\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u1f40\u03bd\u03bf\u03bc\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd.                80\n\n     40  \u03bf\u1f31 \u03b4\u2019 \u1f45\u03c4\u03b5 \u03ba\u03b5\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c6\u1ff6\u03c4\u03b1 \u03bc\u03b9\u03b3\u1f72\u03bd \u03c6\u1ff6\u03c2 \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9 <\u1f35\u03ba\u1fc3>\n         \u1f22 \u03ba\u03b1\u03c4\u1f70 \u03b8\u03b7\u03c1\u1ff6\u03bd \u1f00\u03b3\u03c1\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd \u03b3\u03ad\u03bd\u03bf\u03c2 \u1f22 \u03ba\u03b1\u03c4\u1f70 \u03b8\u03ac\u03bc\u03bd\u03c9\u03bd\n         \u1f20\u1f72 \u03ba\u03b1\u03c4\u2019 \u03bf\u1f30\u03c9\u03bd\u1ff6\u03bd, \u03c4\u03cc\u03c4\u03b5 \u03bc\u1f72\u03bd \u03c4\u1f70 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9\u00b7\n         \u03b5\u1f56\u03c4\u03b5 \u03b4\u2019 \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03ad\u03c9\u03c3\u03b9, \u03c4\u1f70 \u03b4\u2019 \u03b1\u1f56 \u03b4\u03c5\u03c3\u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b1 \u03c0\u03cc\u03c4\u03bc\u03bf\u03bd,              345\n         \u1f23 \u03b8\u03ad\u03bc\u03b9\u03c2 \u1f10\u03c3\u03c4\u03af, \u03ba\u03b1\u03bb\u03bf\u1fe6\u03c3\u03b9, \u03bd\u03cc\u03bc\u1ff3 \u03b4\u2019 \u1f10\u03c0\u03af\u03c6\u03b7\u03bc\u03b9 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03cc\u03c2.\n\n     45  \u03bd\u03ae\u03c0\u03b9\u03bf\u03b9\u00b7 \u03bf\u1f50 \u03b3\u03ac\u03c1 \u03c3\u03c6\u03b9\u03bd \u03b4\u03bf\u03bb\u03b9\u03c7\u03cc\u03c6\u03c1\u03bf\u03bd\u03ad\u03c2 \u03b5\u1f30\u03c3\u03b9 \u03bc\u03ad\u03c1\u03b9\u03bc\u03bd\u03b1\u03b9,\n         \u03bf\u1f33 \u03b4\u1f74 \u03b3\u03af\u03b3\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c0\u03ac\u03c1\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f10\u1f78\u03bd \u1f10\u03bb\u03c0\u03af\u03b6\u03bf\u03c5\u03c3\u03b9\u03bd\n         \u1f24 \u03c4\u03b9 \u03ba\u03b1\u03c4\u03b1\u03b8\u03bd\u1fc4\u03c3\u03ba\u03b5\u03b9\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f10\u03be\u03cc\u03bb\u03bb\u03c5\u03c3\u03b8\u03b1\u03b9 \u1f01\u03c0\u03ac\u03bd\u03c4\u1fc3.\n         \u1f14\u03ba \u03c4\u03b5 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03b4\u03ac\u03bc\u2019 \u1f10\u03cc\u03bd\u03c4\u03bf\u03c2 \u1f00\u03bc\u03ae\u03c7\u03b1\u03bd\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9,                81\n         \u03ba\u03b1\u03af \u03c4\u2019 \u1f10\u1f78\u03bd \u1f10\u03be\u03b1\u03c0\u03bf\u03bb\u03ad\u03c3\u03b8\u03b1\u03b9 \u1f00\u03bd\u03ae\u03bd\u03c5\u03c3\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f04\u03c0\u03c5\u03c3\u03c4\u03bf\u03bd\u00b7\n     50  \u03b1\u1f30\u03b5\u1f76 \u03b3\u1f70\u03c1 \u03c3\u03c4\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f45\u03c0\u03b7 \u03ba\u03ad \u03c4\u03b9\u03c2 \u03b1\u1f30\u1f72\u03bd \u1f10\u03c1\u03b5\u03af\u03b4\u1fc3.\n\n         \u03bf\u1f50\u03ba \u1f02\u03bd \u1f00\u03bd\u1f74\u03c1 \u03c4\u03bf\u03b9\u03b1\u1fe6\u03c4\u03b1 \u03c3\u03bf\u03c6\u1f78\u03c2 \u03c6\u03c1\u03b5\u03c3\u1f76 \u03bc\u03b1\u03bd\u03c4\u03b5\u03cd\u03c3\u03b1\u03b9\u03c4\u03bf,                  350\n         \u1f61\u03c2 \u1f44\u03c6\u03c1\u03b1 \u03bc\u03ad\u03bd \u03c4\u03b5 \u03b2\u03b9\u03bf\u1fe6\u03c3\u03b9, \u03c4\u1f78 \u03b4\u1f74 \u03b2\u03af\u03bf\u03c4\u03bf\u03bd \u03ba\u03b1\u03bb\u03ad\u03bf\u03c5\u03c3\u03b9,\n         \u03c4\u03cc\u03c6\u03c1\u03b1 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03b5\u1f30\u03c3\u1f76\u03bd \u03ba\u03b1\u03af \u03c3\u03c6\u03b9\u03bd \u03c0\u03ac\u03c1\u03b1 \u03b4\u03b5\u03b9\u03bb\u1f70 \u03ba\u03b1\u1f76 \u1f10\u03c3\u03b8\u03bb\u03ac,\n         \u03c0\u03c1\u1f76\u03bd \u03b4\u1f72 \u03c0\u03ac\u03b3\u03b5\u03bd \u03c4\u03b5 \u03b2\u03c1\u03bf\u03c4\u03bf\u1f76 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b5\u1f76 \u03bb\u03cd\u03b8\u03b5\u03bd, \u03bf\u1f50\u03b4\u1f72\u03bd \u1f04\u03c1\u2019 \u03b5\u1f30\u03c3\u03af\u03bd.\n\n     55  \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u03ba\u03bf\u1fd6\u03c2 \u03bc\u1f72\u03bd \u03ba\u03ac\u03c1\u03c4\u03b1 \u03c0\u03ad\u03bb\u03b5\u03b9 \u03ba\u03c1\u03b1\u03c4\u03ad\u03bf\u03c5\u03c3\u03b9\u03bd \u1f00\u03c0\u03b9\u03c3\u03c4\u03b5\u1fd6\u03bd.               84\n         \u1f61\u03c2 \u03b4\u1f72 \u03c0\u03b1\u03c1\u2019 \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03b7\u03c2 \u03ba\u03ad\u03bb\u03b5\u03c4\u03b1\u03b9 \u03c0\u03b9\u03c3\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1 \u039c\u03bf\u03cd\u03c3\u03b7\u03c2,\n         \u03b3\u03bd\u1ff6\u03b8\u03b9, \u03b4\u03b9\u03b1\u03c4\u03bc\u03b7\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 \u1f10\u03bd\u1f76 \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03bf\u03b9\u03c3\u03b9 \u03bb\u03cc\u03b3\u03bf\u03b9\u03bf.\n\n             \u03ba\u03bf\u03c1\u03c5\u03c6\u1f70\u03c2 \u1f11\u03c4\u03ad\u03c1\u03b1\u03c2 \u1f11\u03c4\u03ad\u03c1\u1fc3\u03c3\u03b9 \u03c0\u03c1\u03bf\u03c3\u03ac\u03c0\u03c4\u03c9\u03bd                          447\n         \u03bc\u03cd\u03b8\u03c9\u03bd, \u03bc\u03ae\u03c4\u03b5 \u03c4\u03b5\u03bb\u03b5\u1fd6\u03bd \u1f00\u03c4\u03c1\u03b1\u03c0\u1f78\u03bd \u03bc\u03af\u03b1\u03bd\u00b7\n     60  \u03b4\u1f76\u03c2 \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03c4\u03c1\u1f76\u03c2 \u03b4\u03b5\u1fd6 \u1f45 \u03c4\u03b9 \u03b4\u1f74 \u03ba\u03b1\u03bb\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f10\u03bd\u03af\u03c3\u03c0\u03b5\u03b9\u03bd.            446\n                                  [\u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u03b1 \u03bc\u03cd\u03b8\u03c9\u03bd]                       87\n         \u03b4\u03af\u03c0\u03bb\u2019 \u1f10\u03c1\u03ad\u03c9\u00b7 \u03c4\u03bf\u03c4\u1f72 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f13\u03bd \u03b7\u1f50\u03be\u03ae\u03b8\u03b7 \u03bc\u03cc\u03bd\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9\n         \u1f10\u03ba \u03c0\u03bb\u03b5\u03cc\u03bd\u03c9\u03bd, \u03c4\u03bf\u03c4\u1f72 \u03b4\u2019 \u03b1\u1f56 \u03b4\u03b9\u03ad\u03c6\u03c5 \u03c0\u03bb\u03ad\u03bf\u03bd\u2019 \u1f10\u03be \u1f11\u03bd\u1f78\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9.\n         \u03b4\u03bf\u03b9\u1f74 \u03b4\u1f72 \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2, \u03b4\u03bf\u03b9\u1f74 \u03b4\u2019 \u1f00\u03c0\u03cc\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2.                     90\n         \u03c4\u1f74\u03bd \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c3\u03cd\u03bd\u03bf\u03b4\u03bf\u03c2 \u03c4\u03af\u03ba\u03c4\u03b5\u03b9 \u03c4\u2019 \u1f40\u03bb\u03ad\u03ba\u03b5\u03b9 \u03c4\u03b5,\n     65  \u1f21 \u03b4\u1f72 \u03c0\u03ac\u03bb\u03b9\u03bd \u03b4\u03b9\u03b1\u03c6\u03c5\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u03b8\u03c1\u03b5\u03c6\u03b8\u03b5\u1fd6\u03c3\u03b1 \u03b4\u03b9\u03ad\u03c0\u03c4\u03b7.\n         \u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u2019 \u1f00\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1 \u03b4\u03b9\u03b1\u03bc\u03c0\u03b5\u03c1\u1f72\u03c2 \u03bf\u1f50\u03b4\u03b1\u03bc\u1f70 \u03bb\u03ae\u03b3\u03b5\u03b9,\n         \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u03bc\u1f72\u03bd \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9 \u03c3\u03c5\u03bd\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u2019 \u03b5\u1f30\u03c2 \u1f13\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1,\n         \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u03b4\u2019 \u03b1\u1f56 \u03b4\u03af\u03c7\u2019 \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1 \u03c6\u03bf\u03c1\u03b5\u03cd\u03bc\u03b5\u03bd\u03b1 \u039d\u03b5\u03af\u03ba\u03b5\u03bf\u03c2 \u1f14\u03c7\u03b8\u03b5\u03b9,              95\n    118  \u03b5\u1f30\u03c2 \u1f45 \u03ba\u03b5\u03bd \u1f13\u03bd \u03c3\u03c5\u03bc\u03c6\u03cd\u03bd\u03c4\u03b1 \u03c4\u1f78 \u03c0\u1fb6\u03bd \u1f51\u03c0\u03ad\u03bd\u03b5\u03c1\u03b8\u03b5 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9.                144\n         \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f97 \u03bc\u1f72\u03bd \u1f13\u03bd \u1f10\u03ba \u03c0\u03bb\u03b5\u03cc\u03bd\u03c9\u03bd \u03bc\u03b5\u03bc\u03ac\u03b8\u03b7\u03ba\u03b5 \u03c6\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9\n     70  \u1f20\u03b4\u1f72 \u03c0\u03ac\u03bb\u03b9\u03bd \u03b4\u03b9\u03b1\u03c6\u03cd\u03bd\u03c4\u03bf\u03c2 \u1f11\u03bd\u1f78\u03c2 \u03c0\u03bb\u03ad\u03bf\u03bd\u2019 \u1f10\u03ba\u03c4\u03b5\u03bb\u03ad\u03b8\u03bf\u03c5\u03c3\u03b9,\n         \u03c4\u1fc7 \u03bc\u1f72\u03bd \u03b3\u03af\u03b3\u03bd\u03bf\u03bd\u03c4\u03b1\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03bf\u1f54 \u03c3\u03c6\u03b9\u03c3\u03b9\u03bd \u1f14\u03bc\u03c0\u03b5\u03b4\u03bf\u03c2 \u03b1\u1f30\u03ce\u03bd\u00b7\n         \u1f97 \u03b4\u1f72 \u03c4\u03ac\u03b4\u2019 \u1f00\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1 \u03b4\u03b9\u03b1\u03bc\u03c0\u03b5\u03c1\u1f72\u03c2 \u03bf\u1f50\u03b4\u03b1\u03bc\u1f70 \u03bb\u03ae\u03b3\u03b5\u03b9,\n         \u03c4\u03b1\u03cd\u03c4\u1fc3 \u03b1\u1f30\u1f72\u03bd \u1f14\u03b1\u03c3\u03b9\u03bd \u1f00\u03ba\u03b9\u03bd\u03b7\u03c4\u1f78\u03bd \u03ba\u03b1\u03c4\u1f70 \u03ba\u03cd\u03ba\u03bb\u03bf\u03bd.                        100\n         \u1f00\u03bb\u03bb\u2019 \u1f04\u03b3\u03b5, \u03bc\u03cd\u03b8\u03c9\u03bd \u03ba\u03bb\u1fe6\u03b8\u03b9, \u03bc\u03ac\u03b8\u03b7 \u03b3\u03ac\u03c1 \u03c4\u03bf\u03b9 \u03c6\u03c1\u03ad\u03bd\u03b1\u03c2 \u03b1\u1f54\u03be\u03b5\u03b9.\n     75  \u1f61\u03c2 \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f76\u03bd \u1f14\u03b5\u03b9\u03c0\u03b1 \u03c0\u03b9\u03c6\u03b1\u03cd\u03c3\u03ba\u03c9\u03bd \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u03b1 \u03bc\u03cd\u03b8\u03c9\u03bd,\n         \u03b4\u03af\u03c0\u03bb\u2019 \u1f10\u03c1\u03ad\u03c9\u00b7 \u03c4\u03bf\u03c4\u1f72 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f13\u03bd \u03b7\u1f50\u03be\u03ae\u03b8\u03b7 \u03bc\u03cc\u03bd\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9\n         \u1f10\u03ba \u03c0\u03bb\u03b5\u03cc\u03bd\u03c9\u03bd, \u03c4\u03bf\u03c4\u1f72 \u03b4\u2019 \u03b1\u1f56 \u03b4\u03b9\u03ad\u03c6\u03c5 \u03c0\u03bb\u03ad\u03bf\u03bd\u2019 \u1f10\u03be \u1f11\u03bd\u1f78\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9,\n         \u03c0\u1fe6\u03c1 \u03ba\u03b1\u1f76 \u1f55\u03b4\u03c9\u03c1 \u03ba\u03b1\u1f76 \u03b3\u03b1\u1fd6\u03b1 \u03ba\u03b1\u1f76 \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f04\u03c0\u03bb\u03b5\u03c4\u03bf\u03bd \u1f55\u03c8\u03bf\u03c2\u00b7               105\n         \u039d\u03b5\u1fd6\u03ba\u03cc\u03c2 \u03c4\u2019 \u03bf\u1f50\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03b4\u03af\u03c7\u03b1 \u03c4\u1ff6\u03bd, \u1f00\u03c4\u03ac\u03bb\u03b1\u03bd\u03c4\u03bf\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3,\n     80  \u03ba\u03b1\u1f76 \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c2 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd \u1f34\u03c3\u03b7 \u03bc\u1fc6\u03ba\u03cc\u03c2 \u03c4\u03b5 \u03c0\u03bb\u03ac\u03c4\u03bf\u03c2 \u03c4\u03b5.\n         \u03c4\u1f74\u03bd \u03c3\u1f7a \u03bd\u03cc\u1ff3 \u03b4\u03ad\u03c1\u03ba\u03b5\u03c5 \u03bc\u03b7\u03b4\u2019 \u1f44\u03bc\u03bc\u03b1\u03c3\u03b9\u03bd \u1f27\u03c3\u03bf \u03c4\u03b5\u03b8\u03b7\u03c0\u03ce\u03c2,\n         \u1f25\u03c4\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03bd\u03bf\u03bc\u03af\u03b6\u03b5\u03c4\u03b1\u03b9 \u1f14\u03bc\u03c6\u03c5\u03c4\u03bf\u03c2 \u1f04\u03c1\u03b8\u03c1\u03bf\u03b9\u03c2,\n         \u03c4\u1fc7 \u03c4\u03b5 \u03c6\u03af\u03bb\u03b1 \u03c6\u03c1\u03bf\u03bd\u03ad\u03bf\u03c5\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03c1\u03b8\u03bc\u03b9\u03b1 \u1f14\u03c1\u03b3\u03b1 \u03c4\u03b5\u03bb\u03b5\u1fe6\u03c3\u03b9,                 110\n         \u03b3\u03b7\u03b8\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd \u03ba\u03b1\u03bb\u03ad\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c0\u03ce\u03bd\u03c5\u03bc\u03bf\u03bd \u1f20\u03b4\u2019 \u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7\u03bd\u00b7\n     85  \u03c4\u1f74\u03bd \u03bf\u1f54\u03c4\u03b9\u03c2 \u2020\u03bc\u03b5\u03c4\u2019 \u1f44\u03c3\u03bf\u03b9\u03c3\u03b9\u03bd \u1f11\u03bb\u03b9\u03c3\u03c3\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd \u03b4\u03b5\u03b4\u03ac\u03b7\u03ba\u03b5\n         \u03b8\u03bd\u03b7\u03c4\u1f78\u03c2 \u1f00\u03bd\u03ae\u03c1. \u03c3\u1f7a \u03b4\u2019 \u1f04\u03ba\u03bf\u03c5\u03b5 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03c3\u03c4\u03cc\u03bb\u03bf\u03bd \u03bf\u1f50\u03ba \u1f00\u03c0\u03b1\u03c4\u03b7\u03bb\u03cc\u03bd.\n         \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u1f70\u03c1 \u1f36\u03c3\u03ac \u03c4\u03b5 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f21\u03bb\u03af\u03ba\u03b1 \u03b3\u03ad\u03bd\u03bd\u03b1\u03bd \u1f14\u03b1\u03c3\u03b9,\n         \u03c4\u03b9\u03bc\u1fc6\u03c2 \u03b4\u2019 \u1f04\u03bb\u03bb\u03b7\u03c2 \u1f04\u03bb\u03bb\u03bf \u03bc\u03ad\u03b4\u03b5\u03b9, \u03c0\u03ac\u03c1\u03b1 \u03b4\u2019 \u1f26\u03b8\u03bf\u03c2 \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3.               115\n         \u03bf\u1f50\u03b4\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03c0\u03b9\u03b3\u03af\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u2019 \u1f00\u03c0\u03bf\u03bb\u03ae\u03b3\u03b5\u03b9.\n     90  \u03b5\u1f34\u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f10\u03c6\u03b8\u03b5\u03af\u03c1\u03bf\u03bd\u03c4\u03bf \u03b4\u03b9\u03b1\u03bc\u03c0\u03b5\u03c1\u1f72\u03c2, \u03bf\u1f50\u03ba\u03ad\u03c4\u2019 \u1f02\u03bd \u1f26\u03c3\u03b1\u03bd.\n         \u03bf\u1f50\u03b4\u03ad \u03c4\u03b9 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03ba\u03b5\u03bd\u03b5\u1f78\u03bd \u03c0\u03ad\u03bb\u03b5\u03b9 \u03bf\u1f50\u03b4\u1f72 \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03cc\u03bd.\n         \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u2019 \u1f10\u03c0\u03b1\u03c5\u03be\u03ae\u03c3\u03b5\u03b9\u03b5 \u03c4\u1f78 \u03c0\u1fb6\u03bd \u03c4\u03af \u03ba\u03b5 \u03ba\u03b1\u1f76 \u03c0\u03cc\u03b8\u03b5\u03bd \u1f10\u03bb\u03b8\u03cc\u03bd;             120\n         \u03c0\u1fc6 \u03b4\u03ad \u03ba\u03b5 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03bb\u03bf\u03af\u03b1\u03c4\u2019 \u1f10\u03c0\u03b5\u1f76 \u03c4\u1ff6\u03bd\u03b4\u2019 \u03bf\u1f50\u03b4\u1f72\u03bd \u1f14\u03c1\u03b7\u03bc\u03bf\u03bd;\n    112  \u1f10\u03bd \u03b4\u1f72 \u03bc\u03ad\u03c1\u03b5\u03b9 \u03ba\u03c1\u03b1\u03c4\u03ad\u03bf\u03c5\u03c3\u03b9 \u03c0\u03b5\u03c1\u03b9\u03c0\u03bb\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03bf \u03ba\u03cd\u03ba\u03bb\u03bf\u03b9\u03bf\n    113  \u03ba\u03b1\u1f76 \u03c6\u03b8\u03af\u03bd\u03b5\u03b9 \u03b5\u1f30\u03c2 \u1f04\u03bb\u03bb\u03b7\u03bb\u03b1 \u03ba\u03b1\u1f76 \u03b1\u1f54\u03be\u03b5\u03c4\u03b1\u03b9 \u1f10\u03bd \u03bc\u03ad\u03c1\u03b5\u03b9 \u03b1\u1f34\u03c3\u03b7\u03c2.             138\n     94  \u1f00\u03bb\u03bb\u2019 \u03b1\u1f54\u03c4\u2019 \u1f14\u03c3\u03c4\u03b9\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1\u00b7 \u03b4\u03b9\u2019 \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03b4\u1f72 \u03b8\u03ad\u03bf\u03bd\u03c4\u03b1                  122\n     95  \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bb\u03bb\u03bf\u03b8\u03b5\u03bd \u1f04\u03bb\u03bb\u03b1 \u03ba\u03b1\u1f76 \u1f20\u03bd\u03b5\u03ba\u1f72\u03c2 \u03b1\u1f30\u1f72\u03bd \u1f41\u03bc\u03bf\u1fd6\u03b1.\n\n    110  \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03c0\u03ac\u03c1\u03bf\u03c2 \u1f26\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9, \u03bf\u1f50\u03b4\u03ad \u03c0\u03bf\u03c4\u2019, \u03bf\u1f34\u03c9,\n    111  \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u1f00\u03bc\u03c6\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd \u03ba\u03b5\u03b9\u03bd\u03ce\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f04\u03c3\u03c0\u03b5\u03c4\u03bf\u03c2 \u03b1\u1f30\u03ce\u03bd.\n\n     96  \u1f00\u03bb\u03bb\u2019 \u1f04\u03b3\u03b5 \u03c4\u1ff6\u03bd\u03b4\u2019 \u1f40\u03ac\u03c1\u03c9\u03bd \u03c0\u03c1\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd \u1f10\u03c0\u03b9\u03bc\u03ac\u03c1\u03c4\u03c5\u03c1\u03b1 \u03b4\u03ad\u03c1\u03ba\u03b5\u03c5,\n         \u03b5\u1f34 \u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03c0\u03c1\u03bf\u03c4\u03ad\u03c1\u03bf\u03b9\u03c3\u03b9 \u03bb\u03b9\u03c0\u03cc\u03be\u03c5\u03bb\u03bf\u03bd \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03bc\u03bf\u03c1\u03c6\u1fc7.               125\n         \u1f20\u03ad\u03bb\u03b9\u03bf\u03bd \u03bc\u1f72\u03bd \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u1f41\u03c1\u1fb6\u03bd \u03ba\u03b1\u1f76 \u03bb\u03b1\u03bc\u03c0\u03c1\u1f78\u03bd \u1f01\u03c0\u03ac\u03bd\u03c4\u1fc3,\n         \u1f04\u03bc\u03b2\u03c1\u03bf\u03c4\u03b1 \u03b4\u2019 \u1f44\u03c3\u03c3\u03b1 \u03c0\u03ad\u03bb\u03b5\u03b9 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03b3\u03ad\u03c4\u03b9 \u03b4\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9 \u03b1\u1f50\u03b3\u1fc7,\n    100  \u1f44\u03bc\u03b2\u03c1\u03bf\u03bd \u03b4\u2019 \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9 \u03b4\u03bd\u03bf\u03c6\u03cc\u03b5\u03bd\u03c4\u03ac \u03c4\u03b5 \u1fe5\u03b9\u03b3\u03b1\u03bb\u03ad\u03bf\u03bd \u03c4\u03b5,\n         \u1f10\u03ba \u03b4\u2019 \u03b1\u1f34\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c1\u03ad\u03bf\u03c5\u03c3\u03b9 \u03b8\u03ad\u03bb\u03c5\u03bc\u03bd\u03ac \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c3\u03c4\u03b5\u03c1\u03b5\u03c9\u03c0\u03ac.\n         \u1f10\u03bd \u03b4\u1f72 \u039a\u03cc\u03c4\u1ff3 \u03b4\u03b9\u03ac\u03bc\u03bf\u03c1\u03c6\u03b1 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b4\u03b9\u03c7\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03ad\u03bb\u03bf\u03bd\u03c4\u03b1\u03b9,                130\n         \u03c3\u1f7a\u03bd \u03b4\u2019 \u1f14\u03b2\u03b7 \u1f10\u03bd \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03b9\u03c3\u03b9 \u03c0\u03bf\u03b8\u03b5\u1fd6\u03c4\u03b1\u03b9.\n         \u1f10\u03ba \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b3\u1f70\u03c1 \u03c0\u03ac\u03bd\u03b8\u2019 \u1f45\u03c3\u03b1 \u03c4\u2019 \u1f26\u03bd \u1f45\u03c3\u03b1 \u03c4\u2019 \u1f14\u03c3\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9,\n    105  \u03b4\u03ad\u03bd\u03b4\u03c1\u03b5\u03ac \u03c4\u2019 \u1f10\u03b2\u03bb\u03ac\u03c3\u03c4\u03b7\u03c3\u03b5 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ad\u03c1\u03b5\u03c2 \u1f20\u03b4\u1f72 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b5\u03c2\n         \u03b8\u1fc6\u03c1\u03ad\u03c2 \u03c4\u2019 \u03bf\u1f30\u03c9\u03bd\u03bf\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f51\u03b4\u03b1\u03c4\u03bf\u03b8\u03c1\u03ad\u03bc\u03bc\u03bf\u03bd\u03b5\u03c2 \u1f30\u03c7\u03b8\u1fe6\u03c2\n         \u03ba\u03b1\u03af \u03c4\u03b5 \u03b8\u03b5\u03bf\u1f76 \u03b4\u03bf\u03bb\u03b9\u03c7\u03b1\u03af\u03c9\u03bd\u03b5\u03c2 \u03c4\u03b9\u03bc\u1fc7\u03c3\u03b9 \u03c6\u03ad\u03c1\u03b9\u03c3\u03c4\u03bf\u03b9.                      135\n         \u1f61\u03c2 \u03b4\u2019 \u1f41\u03c0\u03cc\u03c4\u03b1\u03bd \u03b3\u03c1\u03b1\u03c6\u03ad\u03b5\u03c2 \u1f00\u03bd\u03b1\u03b8\u03ae\u03bc\u03b1\u03c4\u03b1 \u03c0\u03bf\u03b9\u03ba\u03af\u03bb\u03bb\u03c9\u03c3\u03b9\u03bd\n    120  \u1f00\u03bd\u03ad\u03c1\u03b5\u03c2 \u1f00\u03bc\u03c6\u1f76 \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2 \u1f51\u03c0\u1f78 \u03bc\u03ae\u03c4\u03b9\u03bf\u03c2 \u03b5\u1f56 \u03b4\u03b5\u03b4\u03b1\u1ff6\u03c4\u03b5                      155\n         \u03bf\u1f35 \u03c4\u2019 \u1f10\u03c0\u03b5\u1f76 \u03bf\u1f56\u03bd \u03bc\u03ac\u03c1\u03c8\u03c9\u03c3\u03b9 \u03c0\u03bf\u03bb\u03cd\u03c7\u03c1\u03bf\u03b1 \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03b1 \u03c7\u03b5\u03c1\u03c3\u03af\u03bd,\n         \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u1fc3 \u03bc\u03af\u03be\u03b1\u03bd\u03c4\u03b5 \u03c4\u1f70 \u03bc\u1f72\u03bd \u03c0\u03bb\u03ad\u03c9, \u1f04\u03bb\u03bb\u03b1 \u03b4\u2019 \u1f10\u03bb\u03ac\u03c3\u03c3\u03c9,\n    123  \u1f10\u03ba \u03c4\u1ff6\u03bd \u03b5\u1f34\u03b4\u03b5\u03b1 \u03c0\u1fb6\u03c3\u03b9\u03bd \u1f00\u03bb\u03af\u03b3\u03ba\u03b9\u03b1 \u03c0\u03bf\u03c1\u03c3\u03cd\u03bd\u03bf\u03c5\u03c3\u03b9\u00b7\n    127  \u03bf\u1f55\u03c4\u03c9 \u03bc\u03ae \u03c3\u2019 \u1f01\u03c0\u03ac\u03c4\u03b7 \u03c6\u03c1\u03ad\u03bd\u03b1 \u03ba\u03b1\u03b9\u03bd\u03cd\u03c4\u03c9 \u1f04\u03bb\u03bb\u03bf\u03b8\u03b5\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9                  162\n         \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd, \u1f45\u03c3\u03c3\u03b1 \u03b3\u03b5 \u03b4\u1fc6\u03bb\u03b1 \u03b3\u03b5\u03b3\u1fb6\u03c3\u03b9\u03bd \u1f00\u03ac\u03c3\u03c0\u03b5\u03c4\u03b1, \u03c0\u03b7\u03b3\u03ae\u03bd.\n         \u1f00\u03bb\u03bb\u1f70 \u03c4\u03bf\u03c1\u1ff6\u03c2 \u03c4\u03b1\u1fe6\u03c4\u2019 \u1f34\u03c3\u03b8\u03b9 \u03b8\u03b5\u03bf\u1fe6 \u03c0\u03ac\u03c1\u03b1 \u03bc\u1fe6\u03b8\u03bf\u03bd \u1f00\u03ba\u03bf\u03cd\u03c3\u03b1\u03c2....\n\n    130  \u03b5\u1f30 \u03b4\u2019 \u1f04\u03b3\u03b5, \u03bd\u1fe6\u03bd \u03c4\u03bf\u03b9 \u1f10\u03b3\u1f7c \u03bb\u03ad\u03be\u03c9 \u03c0\u03c1\u1ff6\u03b8\u2019 \u1f21\u03bb\u03af\u03bf\u03c5 \u1f00\u03c1\u03c7\u1f74\u03bd,\n         \u1f10\u03be \u1f67\u03bd \u03b4\u1f74 \u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf \u03c4\u1f70 \u03bd\u1fe6\u03bd \u1f10\u03c3\u03bf\u03c1\u03ce\u03bc\u03b5\u03bd\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1,\n         \u03b3\u03b1\u1fd6\u03ac \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c0\u03cc\u03bd\u03c4\u03bf\u03c2 \u03c0\u03bf\u03bb\u03c5\u03ba\u03cd\u03bc\u03c9\u03bd \u1f20\u03b4\u2019 \u1f51\u03b3\u03c1\u1f78\u03c2 \u1f00\u1f74\u03c1\n         \u03a4\u03b9\u03c4\u1f70\u03bd \u1f20\u03b4\u2019 \u03b1\u1f30\u03b8\u1f74\u03c1 \u03c3\u03c6\u03af\u03b3\u03b3\u03c9\u03bd \u03c0\u03b5\u03c1\u1f76 \u03ba\u03cd\u03ba\u03bb\u03bf\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1.                   185\n\n         [\u03c3\u03c6\u03b1\u1fd6\u03c1\u03bf\u03bd \u1f14\u03b7\u03bd.]                                                 64\n\n    135  \u1f14\u03bd\u03b8\u2019 \u03bf\u1f54\u03c4\u2019 \u1f20\u03b5\u03bb\u03af\u03bf\u03b9\u03bf \u03b4\u03b5\u03b4\u03af\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9 \u1f00\u03b3\u03bb\u03b1\u1f78\u03bd \u03b5\u1f36\u03b4\u03bf\u03c2                      72\n         \u03bf\u1f50\u03b4\u1f72 \u03bc\u1f72\u03bd \u03bf\u1f50\u03b4\u2019 \u03b1\u1f34\u03b7\u03c2 \u03bb\u03ac\u03c3\u03b9\u03bf\u03bd \u03bc\u03ad\u03bd\u03bf\u03c2 \u03bf\u1f50\u03b4\u1f72 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1\u00b7\n         \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b7\u03c2 \u03c0\u03c5\u03ba\u03b9\u03bd\u1ff7 \u03ba\u03cd\u03c4\u03b5\u03b9 \u1f10\u03c3\u03c4\u03ae\u03c1\u03b9\u03ba\u03c4\u03b1\u03b9                         59\n         \u03c3\u03c6\u03b1\u1fd6\u03c1\u03bf\u03c2 \u03ba\u03c5\u03ba\u03bb\u03bf\u03c4\u03b5\u03c1\u1f74\u03c2 \u03bc\u03bf\u03bd\u03af\u1fc3 \u03c0\u03b5\u03c1\u03b9\u03b7\u03b3\u03ad\u03ca \u03b3\u03b1\u03af\u03c9\u03bd.\n         \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03c0\u03b5\u1f76 \u03bc\u03ad\u03b3\u03b1 \u039d\u03b5\u1fd6\u03ba\u03bf\u03c2 \u1f10\u03bd\u1f76 \u03bc\u03b5\u03bb\u03ad\u03b5\u03c3\u03c3\u03b9\u03bd \u1f10\u03b8\u03c1\u03ad\u03c6\u03b8\u03b7                   66\n    140  \u1f10\u03c2 \u03c4\u03b9\u03bc\u03ac\u03c2 \u03c4\u2019 \u1f00\u03bd\u03cc\u03c1\u03bf\u03c5\u03c3\u03b5 \u03c4\u03b5\u03bb\u03b5\u03b9\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03bf \u03c7\u03c1\u03cc\u03bd\u03bf\u03b9\u03bf,\n         \u1f45\u03c2 \u03c3\u03c6\u03b9\u03bd \u1f00\u03bc\u03bf\u03b9\u03b2\u03b1\u1fd6\u03bf\u03c2 \u03c0\u03bb\u03b1\u03c4\u03ad\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b5\u03bb\u03ae\u03bb\u03b1\u03c4\u03b1\u03b9 \u1f45\u03c1\u03ba\u03bf\u03c5.\n\n         \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b3\u1f70\u03c1 \u1f11\u03be\u03b5\u03af\u03b7\u03c2 \u03c0\u03b5\u03bb\u03b5\u03bc\u03af\u03b6\u03b5\u03c4\u03bf \u03b3\u03c5\u1fd6\u03b1 \u03b8\u03b5\u03bf\u1fd6\u03bf.                        70\n\n         \u03c7\u03c9\u03c1\u1f76\u03c2 \u03b3\u1f70\u03c1 \u03b2\u03b1\u03c1\u1f7a \u03c0\u1fb6\u03bd, \u03c7\u03c9\u03c1\u1f76\u03c2 \u03ba\u03bf\u1fe6\u03c6\u03bf\u03bd.                              71\n\n                      \u1f04\u03c3\u03c4\u03bf\u03c1\u03b3\u03bf\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03ba\u03c1\u03b7\u03c4\u03bf\u03b9.\n\n    145              \u03c3\u03c9\u03c1\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2.\n\n         \u03b5\u1f34\u03c0\u03b5\u03c1 \u1f00\u03c0\u03b5\u03af\u03c1\u03bf\u03bd\u03b1 \u03b3\u1fc6\u03c2 \u03c4\u03b5 \u03b2\u03ac\u03b8\u03b7 \u03ba\u03b1\u1f76 \u03b4\u03b1\u03c8\u03b9\u03bb\u1f78\u03c2 \u03b1\u1f30\u03b8\u03ae\u03c1,                 199\n         \u1f61\u03c2 \u03b4\u03b9\u1f70 \u03c0\u03bf\u03bb\u03bb\u1ff6\u03bd \u03b4\u1f74 \u03b2\u03c1\u03bf\u03c4\u03ad\u03c9\u03bd \u1fe5\u03b7\u03b8\u03ad\u03bd\u03c4\u03b1 \u03bc\u03b1\u03c4\u03b1\u03af\u03c9\u03c2\n         \u1f10\u03ba\u03ba\u03ad\u03c7\u03c5\u03c4\u03b1\u03b9 \u03c3\u03c4\u03bf\u03bc\u03ac\u03c4\u03c9\u03bd, \u1f40\u03bb\u03af\u03b3\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u1f30\u03b4\u03cc\u03bd\u03c4\u03c9\u03bd....\n\n         \u1f25\u03bb\u03b9\u03bf\u03c2 \u1f40\u03be\u03c5\u03b2\u03b5\u03bb\u1f74\u03c2 \u1f21\u03b4\u2019 \u03b1\u1f56 \u1f31\u03bb\u03ac\u03b5\u03b9\u03c1\u03b1 \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7...                       168\n\n    150  \u1f00\u03bb\u03bb\u2019 \u1f41 \u03bc\u1f72\u03bd \u1f01\u03bb\u03b9\u03c3\u03b8\u03b5\u1f76\u03c2 \u03bc\u03ad\u03b3\u03b1\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03bd \u1f00\u03bc\u03c6\u03b9\u03c0\u03bf\u03bb\u03b5\u03cd\u03b5\u03b9.                187\n\n         \u1f00\u03bd\u03c4\u03b1\u03c5\u03b3\u03b5\u1fd6\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f4c\u03bb\u03c5\u03bc\u03c0\u03bf\u03bd \u1f00\u03c4\u03b1\u03c1\u03b2\u03ae\u03c4\u03bf\u03b9\u03c3\u03b9 \u03c0\u03c1\u03bf\u03c3\u03ce\u03c0\u03bf\u03b9\u03c2.                 188\n\n         \u1f21 \u03b4\u1f72 \u03c6\u03bb\u1f78\u03be \u1f31\u03bb\u03ac\u03b5\u03b9\u03c1\u03b1 \u03bc\u03b9\u03bd\u03c5\u03b8\u03b1\u03b4\u03af\u03b7\u03c2 \u03c4\u03cd\u03c7\u03b5\u03bd \u03b1\u1f50\u03b3\u1fc6\u03c2.                     193\n\n         \u1f63\u03c2 \u03b1\u1f50\u03b3\u1f74 \u03c4\u03cd\u03c8\u03b1\u03c3\u03b1 \u03c3\u03b5\u03bb\u03b7\u03bd\u03b1\u03af\u03b7\u03c2 \u03ba\u03cd\u03ba\u03bb\u03bf\u03bd \u03b5\u1f50\u03c1\u03cd\u03bd.                        192\n\n         \u03ba\u03c5\u03ba\u03bb\u03bf\u03c4\u03b5\u03c1\u1f72\u03c2 \u03c0\u03b5\u03c1\u1f76 \u03b3\u03b1\u1fd6\u03b1\u03bd \u1f11\u03bb\u03af\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f00\u03bb\u03bb\u03cc\u03c4\u03c1\u03b9\u03bf\u03bd \u03c6\u1ff6\u03c2                 190\n    155  \u1f05\u03c1\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f00\u03bd\u2019 \u1f34\u03c7\u03bd\u03bf\u03c2 189\n\n         \u1f00\u03b8\u03c1\u03b5\u1fd6 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f04\u03bd\u03b1\u03ba\u03c4\u03bf\u03c2 \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03bf\u03bd \u1f01\u03b3\u03ad\u03b1 \u03ba\u03cd\u03ba\u03bb\u03bf\u03bd.                   191\n\n                      \u1f10\u03c0\u03b5\u03c3\u03ba\u03ad\u03b4\u03b1\u03c3\u03b5\u03bd \u03b4\u03ad \u03bf\u1f31 \u03b1\u1f50\u03b3\u1f70\u03c2\n         \u03b5\u1f30\u03c2 \u03b1\u1f34\u03b8\u03c1\u03b7\u03bd \u03ba\u03b1\u03b8\u03cd\u03c0\u03b5\u03c1\u03b8\u03b5\u03bd, \u1f10\u03c0\u03b5\u03c3\u03ba\u03bd\u03af\u03c6\u03c9\u03c3\u03b5 \u03b4\u1f72 \u03b3\u03b1\u03af\u03b7\u03c2                   195\n         \u03c4\u03cc\u03c3\u03c3\u03bf\u03bd \u1f45\u03c3\u03bf\u03bd \u03c4\u2019 \u03b5\u1f56\u03c1\u03bf\u03c2 \u03b3\u03bb\u03b1\u03c5\u03ba\u03ce\u03c0\u03b9\u03b4\u03bf\u03c2 \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03bc\u03ae\u03bd\u03b7\u03c2.\n\n    160  \u03bd\u03cd\u03ba\u03c4\u03b1 \u03b4\u1f72 \u03b3\u03b1\u1fd6\u03b1 \u03c4\u03af\u03b8\u03b7\u03c3\u03b9\u03bd \u1f51\u03c6\u03b9\u03c3\u03c4\u03b1\u03bc\u03ad\u03bd\u03b7 \u03c6\u03b1\u03ad\u03b5\u03c3\u03c3\u03b9\u03bd.                    197\n\n         \u03bd\u03c5\u03ba\u03c4\u1f78\u03c2 \u1f10\u03c1\u03b7\u03bc\u03b1\u03af\u03b7\u03c2 \u1f00\u03bb\u03b1\u03ce\u03c0\u03b9\u03b4\u03bf\u03c2.                                    198\n\n         \u03c0\u03bf\u03bb\u03bb\u1f70 \u03b4\u2019 \u1f14\u03bd\u03b5\u03c1\u03b8\u2019 \u1f15\u03b4\u03b5\u03bf\u03c2 \u03c0\u03c5\u03c1\u1f70 \u03ba\u03b1\u03af\u03b5\u03c4\u03b1\u03b9.                           207\n\n         \u03c6\u03cd\u03bb\u03bf\u03bd \u1f04\u03bc\u03bf\u03c5\u03c3\u03bf\u03bd \u1f04\u03b3\u03bf\u03c5\u03c3\u03b1 \u03c0\u03bf\u03bb\u03c5\u03c3\u03c0\u03b5\u03c1\u03ad\u03c9\u03bd \u03ba\u03b1\u03bc\u03b1\u03c3\u03ae\u03bd\u03c9\u03bd.                   205\n\n         \u1f03\u03bb\u03c2 \u1f10\u03c0\u03ac\u03b3\u03b7 \u1fe5\u03b9\u03c0\u1fc4\u03c3\u03b9\u03bd \u1f10\u03c9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f20\u03b5\u03bb\u03af\u03bf\u03b9\u03bf                            206\n\n    165              \u03b3\u1fc6\u03c2 \u1f31\u03b4\u03c1\u1ff6\u03c4\u03b1 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1\u03bd.\n\n         <\u1f00\u03bb\u03bb\u2019> \u03b1\u1f30\u03b8\u1f74\u03c1 \u03bc\u03b1\u03ba\u03c1\u1fc7\u03c3\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b8\u03cc\u03bd\u03b1 \u03b4\u03cd\u03b5\u03c4\u03bf \u1fe5\u03af\u03b6\u03b1\u03b9\u03c2.                 203\n         \u03bf\u1f55\u03c4\u03c9 \u03b3\u1f70\u03c1 \u03c3\u03c5\u03bd\u03ad\u03ba\u03c5\u03c1\u03c3\u03b5 \u03b8\u03ad\u03c9\u03bd \u03c4\u03cc\u03c4\u03b5, \u03c0\u03bf\u03bb\u03bb\u03ac\u03ba\u03b9 \u03b4\u2019 \u1f04\u03bb\u03bb\u03c9\u03c2.\n\n                      \u03ba\u03b1\u03c1\u03c0\u03b1\u03bb\u03af\u03bc\u03c9\u03c2 \u1f00\u03bd\u03cc\u03c0\u03b1\u03b9\u03bf\u03bd.                             202\n\n         \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03b3\u1f7c \u03c0\u03b1\u03bb\u03af\u03bd\u03bf\u03c1\u03c3\u03bf\u03c2 \u1f10\u03bb\u03b5\u03cd\u03c3\u03bf\u03bc\u03b1\u03b9 \u1f10\u03c2 \u03c0\u03cc\u03c1\u03bf\u03bd \u1f55\u03bc\u03bd\u03c9\u03bd,                165\n    170  \u03c4\u1f78\u03bd \u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u03ba\u03b1\u03c4\u03ad\u03bb\u03b5\u03be\u03b1, \u03bb\u03cc\u03b3\u03bf\u03c5 \u03bb\u03cc\u03b3\u03bf\u03bd \u1f10\u03be\u03bf\u03c7\u03b5\u03c4\u03b5\u03cd\u03c9\u03bd\n         \u03ba\u03b5\u03af\u03bd\u03bf\u03c5\u00b7 \u1f10\u03c0\u03b5\u1f76 \u039d\u03b5\u1fd6\u03ba\u03bf\u03c2 \u03bc\u1f72\u03bd \u1f10\u03bd\u03ad\u03c1\u03c4\u03b1\u03c4\u03bf\u03bd \u1f35\u03ba\u03b5\u03c4\u03bf \u03b2\u03ad\u03bd\u03b8\u03bf\u03c2\n         \u03b4\u03af\u03bd\u03b7\u03c2, \u1f10\u03bd \u03b4\u1f72 \u03bc\u03ad\u03c3\u1fc3 \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c2 \u03c3\u03c4\u03c1\u03bf\u03c6\u03ac\u03bb\u03b9\u03b3\u03b3\u03b9 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9,\n         \u1f10\u03bd \u03c4\u1fc7 \u03b4\u1f74 \u03c4\u03ac\u03b4\u03b5 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c3\u03c5\u03bd\u03ad\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u1f13\u03bd \u03bc\u03cc\u03bd\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9,\n         \u03bf\u1f50\u03ba \u1f04\u03c6\u03b1\u03c1, \u1f00\u03bb\u03bb\u1f70 \u03b8\u03b5\u03bb\u03b7\u03bc\u1f70 \u03c3\u03c5\u03bd\u03b9\u03c3\u03c4\u03ac\u03bc\u03b5\u03bd\u2019 \u1f04\u03bb\u03bb\u03bf\u03b8\u03b5\u03bd \u1f04\u03bb\u03bb\u03b1.               170\n    175  \u03c4\u1ff6\u03bd \u03b4\u1f72 \u03c3\u03c5\u03bd\u03b5\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u1f10\u03c0\u2019 \u1f14\u03c3\u03c7\u03b1\u03c4\u03bf\u03bd \u1f35\u03c3\u03c4\u03b1\u03c4\u03bf \u039d\u03b5\u1fd6\u03ba\u03bf\u03c2.\n         \u03c0\u03bf\u03bb\u03bb\u1f70 \u03b4\u2019 \u1f04\u03bc\u03b9\u03c7\u03b8\u2019 \u1f15\u03c3\u03c4\u03b7\u03ba\u03b5 \u03ba\u03b5\u03c1\u03b1\u03b9\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c3\u03b9\u03bd \u1f10\u03bd\u03b1\u03bb\u03bb\u03ac\u03be,\n         \u1f45\u03c3\u03c3\u2019 \u1f14\u03c4\u03b9 \u039d\u03b5\u1fd6\u03ba\u03bf\u03c2 \u1f14\u03c1\u03c5\u03ba\u03b5 \u03bc\u03b5\u03c4\u03ac\u03c1\u03c3\u03b9\u03bf\u03bd\u00b7 \u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f00\u03bc\u03ad\u03bc\u03c6\u03b5\u03c9\u03c2\n         \u03c0\u1f7c \u03c0\u1fb6\u03bd \u1f10\u03be\u03ad\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd \u1f10\u03c0\u2019 \u1f14\u03c3\u03c7\u03b1\u03c4\u03b1 \u03c4\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1 \u03ba\u03cd\u03ba\u03bb\u03bf\u03c5.\n         \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f70 \u03bc\u1f72\u03bd \u03c4\u2019 \u1f10\u03bd\u03ad\u03bc\u03b9\u03bc\u03bd\u03b5 \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd, \u03c4\u1f70 \u03b4\u03ad \u03c4\u2019 \u1f10\u03be\u03b5\u03b2\u03b5\u03b2\u03ae\u03ba\u03b5\u03b9.          175\n    180  \u1f45\u03c3\u03c3\u03bf\u03bd \u03b4\u2019 \u03b1\u1f30\u1f72\u03bd \u1f51\u03c0\u03b5\u03ba\u03c0\u03c1\u03bf\u03b8\u03ad\u03bf\u03b9, \u03c4\u03cc\u03c3\u03bf\u03bd \u03b1\u1f30\u1f72\u03bd \u1f10\u03c0\u1fc4\u03b5\u03b9\n         \u1f20\u03c0\u03b9\u03cc\u03c6\u03c1\u03c9\u03bd \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 \u1f00\u03bc\u03b5\u03bc\u03c6\u03ad\u03bf\u03c2 \u1f04\u03bc\u03b2\u03c1\u03bf\u03c4\u03bf\u03c2 \u1f41\u03c1\u03bc\u03ae\u00b7\n         \u03b1\u1f36\u03c8\u03b1 \u03b4\u1f72 \u03b8\u03bd\u03ae\u03c4\u2019 \u1f10\u03c6\u03cd\u03bf\u03bd\u03c4\u03bf \u03c4\u1f70 \u03c0\u03c1\u1f76\u03bd \u03bc\u03ac\u03b8\u03bf\u03bd \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u2019 \u03b5\u1f36\u03bd\u03b1\u03b9,\n         \u03b6\u03c9\u03c1\u03ac \u03c4\u03b5 \u03c4\u1f70 \u03c0\u03c1\u1f76\u03bd \u1f04\u03ba\u03c1\u03b7\u03c4\u03b1, \u03b4\u03b9\u03b1\u03bb\u03bb\u03ac\u03be\u03b1\u03bd\u03c4\u03b1 \u03ba\u03b5\u03bb\u03b5\u03cd\u03b8\u03bf\u03c5\u03c2.\n         \u03c4\u1ff6\u03bd \u03b4\u03ad \u03c4\u03b5 \u03bc\u03b9\u03c3\u03b3\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u03c7\u03b5\u1fd6\u03c4\u2019 \u1f14\u03b8\u03bd\u03b5\u03b1 \u03bc\u03c5\u03c1\u03af\u03b1 \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd,                180\n    185  \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u1fc3\u03c2 \u1f30\u03b4\u03ad\u1fc3\u03c3\u03b9\u03bd \u1f00\u03c1\u03b7\u03c1\u03cc\u03c4\u03b1, \u03b8\u03b1\u1fe6\u03bc\u03b1 \u1f30\u03b4\u03ad\u03c3\u03b8\u03b1\u03b9.\n         \u1f04\u03c1\u03b8\u03bc\u03b9\u03b1 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f11\u03b1\u03c5\u03c4\u1f70 \u1f11\u03b1\u03c5\u03c4\u1ff6\u03bd \u03c0\u03ac\u03bd\u03c4\u03b1 \u03bc\u03ad\u03c1\u03b5\u03c3\u03c3\u03b9\u03bd                    326\n         \u1f20\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1 \u03c4\u03b5 \u03c7\u03b8\u03ce\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 \u1f20\u03b4\u1f72 \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1,\n         \u1f45\u03c3\u03c3\u03b1 \u03c6\u03af\u03bb\u2019 \u1f10\u03bd \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd \u1f00\u03c0\u03bf\u03c0\u03bb\u03b1\u03b3\u03c7\u03b8\u03ad\u03bd\u03c4\u03b1 \u03c0\u03ad\u03c6\u03c5\u03ba\u03b5\u03bd.\n         \u1f61\u03c2 \u03b4\u2019 \u03b1\u1f55\u03c4\u03c9\u03c2 \u1f45\u03c3\u03b1 \u03ba\u03c1\u1fb6\u03c3\u03b9\u03bd \u1f10\u03c0\u03ac\u03c1\u03c4\u03b5\u03b1 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9,\n    190  \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03b9\u03c2 \u1f10\u03c3\u03c4\u03ad\u03c1\u03ba\u03c4\u03b1\u03b9 \u1f41\u03bc\u03bf\u03b9\u03c9\u03b8\u03ad\u03bd\u03c4\u2019 \u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u1fc3.                       330\n         \u1f10\u03c7\u03b8\u03c1\u1f70 \u03b4\u1f72 \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03bf\u03bd \u1f00\u03c0\u2019 \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03b4\u03b9\u03ad\u03c7\u03bf\u03c5\u03c3\u03b9 \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1\n         \u03b3\u03ad\u03bd\u03bd\u1fb3 \u03c4\u03b5 \u03ba\u03c1\u03ac\u03c3\u03b5\u03b9 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b5\u1f34\u03b4\u03b5\u03c3\u03b9\u03bd \u1f10\u03ba\u03bc\u03b1\u03ba\u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd,\n         \u03c0\u03ac\u03bd\u03c4\u1fc3 \u03c3\u03c5\u03b3\u03b3\u03af\u03b3\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f00\u03ae\u03b8\u03b5\u03b1 \u03ba\u03b1\u1f76 \u03bc\u03b1\u03bb\u1f70 \u03bb\u03c5\u03b3\u03c1\u03ac\n         \u039d\u03b5\u03af\u03ba\u03b5\u03bf\u03c2 \u1f10\u03bd\u03bd\u03b5\u03c3\u03af\u1fc3\u03c3\u03b9, \u1f45\u03c4\u03b9 \u03c3\u03c6\u03af\u03c3\u03b9 \u03b3\u03ad\u03bd\u03bd\u03b1\u03bd \u1f14\u03bf\u03c1\u03b3\u03b5\u03bd.\n    195  \u03c4\u1fc7\u03b4\u03b5 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u1f30\u03cc\u03c4\u03b7\u03c4\u03b9 \u03c4\u03cd\u03c7\u03b7\u03c2 \u03c0\u03b5\u03c6\u03c1\u03cc\u03bd\u03b7\u03ba\u03b5\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1...                312\n         \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u2019 \u1f45\u03c3\u03bf\u03bd \u03bc\u1f72\u03bd \u1f00\u03c1\u03b1\u03b9\u03cc\u03c4\u03b1\u03c4\u03b1 \u03be\u03c5\u03bd\u03ad\u03ba\u03c5\u03c1\u03c3\u03b5 \u03c0\u03b5\u03c3\u03cc\u03bd\u03c4\u03b1.\n\n         [\u1f55\u03b4\u03b1\u03c4\u03b9 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f55\u03b4\u03c9\u03c1,] \u03c0\u03c5\u03c1\u1f76 \u03b4\u2019 \u03b1\u1f54\u03be\u03b5\u03c4\u03b1\u03b9 [\u1f60\u03b3\u03cd\u03b3\u03b9\u03bf\u03bd] \u03c0\u1fe6\u03c1           270\n         \u03b1\u1f54\u03be\u03b5\u03b9 \u03b4\u1f72 \u03c7\u03b8\u1f7c\u03bd \u03bc\u1f72\u03bd \u03c3\u03c6\u03ad\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u03ad\u03bc\u03b1\u03c2, \u03b1\u1f30\u03b8\u03ad\u03c1\u03b1 \u03b4\u2019 \u03b1\u1f30\u03b8\u03ae\u03c1.\n\n         \u1f21 \u03b4\u1f72 \u03c7\u03b8\u1f7c\u03bd \u1f10\u03c0\u03af\u03b7\u03c1\u03bf\u03c2 \u1f10\u03bd \u03b5\u1f50\u03c3\u03c4\u03ad\u03c1\u03bd\u03bf\u03b9\u03c2 \u03c7\u03bf\u03ac\u03bd\u03bf\u03b9\u03c3\u03b9                      211\n    200  \u03c4\u1f7c \u03b4\u03cd\u03bf \u03c4\u1ff6\u03bd \u1f40\u03ba\u03c4\u1f7c \u03bc\u03b5\u03c1\u03ad\u03c9\u03bd \u03bb\u03ac\u03c7\u03b5 \u039d\u03ae\u03c3\u03c4\u03b9\u03b4\u03bf\u03c2 \u03b1\u1f34\u03b3\u03bb\u03b7\u03c2.\n         \u03c4\u03ad\u03c3\u03c3\u03b1\u03c1\u03b1 \u03b4\u2019 \u1f29\u03c6\u03b1\u03af\u03c3\u03c4\u03bf\u03b9\u03bf\u00b7 \u03c4\u1f70 \u03b4\u2019 \u1f40\u03c3\u03c4\u03ad\u03b1 \u03bb\u03b5\u03cd\u03ba\u2019 \u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf\n         \u1f09\u03c1\u03bc\u03bf\u03bd\u03af\u03b7\u03c2 \u03ba\u03cc\u03bb\u03bb\u1fc3\u03c3\u03b9\u03bd \u1f00\u03c1\u03b7\u03c1\u03cc\u03c4\u03b1 \u03b8\u03b5\u03c3\u03c0\u03b5\u03c3\u03af\u03b7\u03b8\u03b5\u03bd.\n\n         \u1f21 \u03b4\u1f72 \u03c7\u03b8\u1f7c\u03bd \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c3\u03b9\u03bd \u1f34\u03c3\u03b7 \u03c3\u03c5\u03bd\u03ad\u03ba\u03c5\u03c1\u03c3\u03b5 \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1                     215\n         \u1f29\u03c6\u03b1\u03af\u03c3\u03c4\u1ff3 \u03c4\u2019 \u1f4c\u03bc\u03b2\u03c1\u1ff3 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u0391\u1f30\u03b8\u03ad\u03c1\u03b9 \u03c0\u03b1\u03bc\u03c6\u03b1\u03bd\u03cc\u03c9\u03bd\u03c4\u03b9,\n    205  \u039a\u03cd\u03c0\u03c1\u03b9\u03b4\u03bf\u03c2 \u1f41\u03c1\u03bc\u03b9\u03c3\u03b8\u03b5\u1fd6\u03c3\u03b1 \u03c4\u03b5\u03bb\u03b5\u03af\u03bf\u03b9\u03c2 \u1f10\u03bd \u03bb\u03b9\u03bc\u03ad\u03bd\u03b5\u03c3\u03c3\u03b9\u03bd,\n         \u03b5\u1f34\u03c4\u2019 \u1f40\u03bb\u03af\u03b3\u03bf\u03bd \u03bc\u03b5\u03af\u03b6\u03c9\u03bd \u03b5\u1f34\u03c4\u03b5 \u03c0\u03bb\u03b5\u03cc\u03bd\u03b5\u03c3\u03c3\u03b9\u03bd \u1f10\u03bb\u03ac\u03c3\u03c3\u03c9\u03bd.\n         \u1f10\u03ba \u03c4\u1ff6\u03bd \u03b1\u1f37\u03bc\u03ac \u03c4\u03b5 \u03b3\u03ad\u03bd\u03c4\u03bf \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03b7\u03c2 \u03b5\u1f34\u03b4\u03b5\u03b1 \u03c3\u03b1\u03c1\u03ba\u03cc\u03c2.\n\n                  \u1f04\u03bb\u03c6\u03b9\u03c4\u03bf\u03bd \u1f55\u03b4\u03b1\u03c4\u03b9 \u03ba\u03bf\u03bb\u03bb\u03ae\u03c3\u03b1\u03c2 ...                           208\n\n                      \u03c3\u03c7\u03b5\u03b4\u03cd\u03bd\u03b7\u03bd \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03b1.\n\n\n\u03a0\u0395\u03a1\u0399 \u03a6\u03a5\u03a3\u0395\u03a9\u03a3 \u0394\u0395\u03a5\u03a4\u0395\u03a1\u039f\u03a3\n\n    210  \u0395\u1f30 \u03b4\u03ad \u03c4\u03af \u03c3\u03bf\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd\u03b4\u03b5 \u03bb\u03b9\u03c0\u03cc\u03be\u03c5\u03bb\u03bf\u03c2 \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03c0\u03af\u03c3\u03c4\u03b9\u03c2,              136\n         \u03c0\u1ff6\u03c2 \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2 \u03b3\u03b1\u03af\u03b7\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f20\u03b5\u03bb\u03af\u03bf\u03c5 \u03c4\u03b5\n         \u03ba\u03b9\u03c1\u03bd\u03b1\u03bc\u03ad\u03bd\u03c9\u03bd \u03c7\u03c1\u03bf\u03b9\u03b1\u03af \u03c4\u2019 \u03b5\u1f34\u03b4\u03b7 \u03c4\u03b5 \u03b3\u03b5\u03bd\u03bf\u03af\u03b1\u03c4\u03bf \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd\n         \u03c4\u03bf\u1fd6\u2019, \u1f45\u03c3\u03b1 \u03bd\u1fe6\u03bd \u03b3\u03b5\u03b3\u03ac\u03b1\u03c3\u03b9 \u03c3\u03c5\u03bd\u03b1\u03c1\u03bc\u03bf\u03c3\u03b8\u03ad\u03bd\u03c4\u2019 \u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u1fc3...\n\n         \u03c0\u1ff6\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03ad\u03bd\u03b4\u03c1\u03b5\u03b1 \u03bc\u03b1\u03ba\u03c1\u1f70 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03bd\u03ac\u03bb\u03b9\u03bf\u03b9 \u03ba\u03b1\u03bc\u03b1\u03c3\u1fc6\u03bd\u03b5\u03c2...               243\n\n    215  \u1f63\u03c2 \u03b4\u1f72 \u03c4\u03cc\u03c4\u03b5 \u03c7\u03b8\u03cc\u03bd\u03b1 \u039a\u03cd\u03c0\u03c1\u03b9\u03c2, \u1f10\u03c0\u03b5\u03af \u03c4\u2019 \u1f10\u03b4\u03af\u03b7\u03bd\u03b5\u03bd \u1f10\u03bd \u1f44\u03bc\u03b2\u03c1\u1ff3             207\n         \u03b1\u1f30\u03b8\u03ad\u03c1\u2019 \u1f10\u03c0\u03b9\u03c0\u03bd\u03b5\u03af\u03bf\u03c5\u03c3\u03b1 \u03b8\u03bf\u1ff7 \u03c0\u03c5\u03c1\u1f76 \u03b4\u1ff6\u03ba\u03b5 \u03ba\u03c1\u03b1\u03c4\u1fe6\u03bd\u03b1\u03b9.\n\n         \u03c4\u1ff6\u03bd \u03b4\u2019 \u1f45\u03c3\u2019 \u1f14\u03c3\u03c9 \u03bc\u1f72\u03bd \u03c0\u03c5\u03ba\u03bd\u1f70, \u03c4\u1f70 \u03b4\u2019 \u1f14\u03ba\u03c4\u03bf\u03b8\u03b9 \u03bc\u03b1\u03bd\u1f70 \u03c0\u03ad\u03c0\u03b7\u03b3\u03b5,           230\n         \u039a\u03cd\u03c0\u03c1\u03b9\u03b4\u03bf\u03c2 \u1f10\u03bd \u03c0\u03b1\u03bb\u03ac\u03bc\u1fc3\u03c2 \u03c0\u03bb\u03ac\u03b4\u03b7\u03c2 \u03c4\u03bf\u03b9\u1fc6\u03c3\u03b4\u03b5 \u03c4\u03c5\u03c7\u03cc\u03bd\u03c4\u03b1.\n\n         \u03bf\u1f55\u03c4\u03c9 \u03b4\u2019 \u1fa0\u03bf\u03c4\u03bf\u03ba\u03b5\u1fd6 \u03bc\u03b1\u03ba\u03c1\u1f70 \u03b4\u03ad\u03bd\u03b4\u03c1\u03b5\u03b1 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f10\u03bb\u03b1\u03af\u03b1\u03c2.                  245\n\n    220  \u03bf\u1f55\u03bd\u03b5\u03ba\u03b5\u03bd \u1f40\u03c8\u03af\u03b3\u03bf\u03bd\u03bf\u03af \u03c4\u03b5 \u03c3\u03af\u03b4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f51\u03c0\u03ad\u03c1\u03c6\u03bb\u03bf\u03b1 \u03bc\u1fc6\u03bb\u03b1                   246\n\n         \u03bf\u1f36\u03bd\u03bf\u03c2 \u1f51\u03c0\u1f78 \u03c6\u03bb\u03bf\u03b9\u1ff7 \u03c0\u03ad\u03bb\u03b5\u03c4\u03b1\u03b9 \u03c3\u03b1\u03c0\u1f72\u03bd \u1f10\u03bd \u03be\u03cd\u03bb\u1ff3 \u1f55\u03b4\u03c9\u03c1.                   247\n         \u03b5\u1f30 \u03b3\u03ac\u03c1 \u03ba\u03ad\u03bd \u03c3\u03c6\u2019 \u1f00\u03b4\u03b9\u03bd\u1fc7\u03c3\u03b9\u03bd \u1f51\u03c0\u1f78 \u03c0\u03c1\u03b1\u03c0\u03af\u03b4\u03b5\u03c3\u03c3\u03b9\u03bd \u1f10\u03c1\u03b5\u03af\u03c3\u03b1\u03c2\n         \u03b5\u1f50\u03bc\u03b5\u03bd\u03ad\u03c9\u03c2 \u03ba\u03b1\u03b8\u03b1\u03c1\u1fc7\u03c3\u03b9\u03bd \u1f10\u03c0\u03bf\u03c0\u03c4\u03b5\u03cd\u03c3\u1fc3\u03c2 \u03bc\u03b5\u03bb\u03ad\u03c4\u1fc3\u03c3\u03b9\u03bd,\n         \u03c4\u03b1\u1fe6\u03c4\u03ac \u03c4\u03ad \u03c3\u03bf\u03b9 \u03bc\u03ac\u03bb\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b4\u03b9\u2019 \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2 \u03c0\u03b1\u03c1\u03ad\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9,\n    225  \u1f04\u03bb\u03bb\u03b1 \u03c4\u03b5 \u03c0\u03cc\u03bb\u03bb\u2019 \u1f00\u03c0\u1f78 \u03c4\u1ff6\u03bd\u03b4\u03b5 \u03ba\u03b5\u03ba\u03c4\u03ae\u03c3\u03b5\u03b1\u03b9\u00b7 \u03b1\u1f50\u03c4\u1f70 \u03b3\u1f70\u03c1 \u03b1\u1f54\u03be\u03b5\u03b9\n         \u03c4\u03b1\u1fe6\u03c4\u2019 \u03b5\u1f30\u03c2 \u1f26\u03b8\u03bf\u03c2 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd, \u1f45\u03c0\u03b7 \u03c6\u03cd\u03c3\u03b9\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3.\n         \u03b5\u1f30 \u03b4\u03ad \u03c3\u03cd \u03b3\u2019 \u1f00\u03bb\u03bb\u03bf\u03af\u03c9\u03bd \u1f10\u03c0\u03bf\u03c1\u03ad\u03be\u03b5\u03b1\u03b9 \u03bf\u1f37\u03b1 \u03ba\u03b1\u03c4\u2019 \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2\n         \u03bc\u03c5\u03c1\u03af\u03b1 \u03b4\u03b5\u03b9\u03bb\u1f70 \u03c0\u03ad\u03bb\u03bf\u03bd\u03c4\u03b1\u03b9, \u03c4\u03ac \u03c4\u2019 \u1f00\u03bc\u03b2\u03bb\u03cd\u03bd\u03bf\u03c5\u03c3\u03b9 \u03bc\u03b5\u03c1\u03af\u03bc\u03bd\u03b1\u03c2,\n         \u2020\u03b6\u1fc6\u03bd \u1f04\u03c6\u03b1\u03c1 \u1f10\u03ba\u03bb\u03b5\u03af\u03c8\u03bf\u03c5\u03c3\u03b9 \u03c0\u03b5\u03c1\u03b9\u03c0\u03bb\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03bf \u03c7\u03c1\u03cc\u03bd\u03bf\u03b9\u03bf\n    230  \u03c3\u03c6\u1ff6\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c0\u03bf\u03b8\u03ad\u03bf\u03bd\u03c4\u03b1 \u03c6\u03af\u03bb\u03b7\u03bd \u1f10\u03c0\u1f76 \u03b3\u03ad\u03bd\u03bd\u03b1\u03bd \u1f35\u03ba\u03b5\u03c3\u03b8\u03b1\u03b9\u00b7\u2020\n         \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b3\u1f70\u03c1 \u1f34\u03c3\u03b8\u03b9 \u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03bd\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u1f36\u03c3\u03b1\u03bd.\n\n              (\u03c7\u03ac\u03c1\u03b9\u03c2) \u03c3\u03c4\u03c5\u03b3\u03ad\u03b5\u03b9 \u03b4\u03cd\u03c3\u03c4\u03bb\u03b7\u03c4\u03bf\u03bd \u1f08\u03bd\u03ac\u03b3\u03ba\u03b7\u03bd.                        69\n\n         \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bc\u1f72\u03bd \u1f10\u03bd \u03ba\u03cc\u03b3\u03c7\u03b1\u03b9\u03c3\u03b9 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03bf\u03bd\u03cc\u03bc\u03bf\u03b9\u03c2 \u03b2\u03b1\u03c1\u03c5\u03bd\u03ce\u03c4\u03bf\u03b9\u03c2                220\n         \u03ba\u03b1\u03bb\u03c7\u1ff6\u03bd \u03ba\u03b7\u03c1\u03cd\u03ba\u03c9\u03bd \u03c4\u03b5 \u03bb\u03b9\u03b8\u03bf\u03c1\u03c1\u03af\u03bd\u03c9\u03bd \u03c7\u03b5\u03bb\u03cd\u03c9\u03bd \u03c4\u03b5...\n\n    235  \u1f14\u03bd\u03b8\u2019 \u1f44\u03c8\u1fc3 \u03c7\u03b8\u03cc\u03bd\u03b1 \u03c7\u03c1\u03c9\u03c4\u1f78\u03c2 \u1f51\u03c0\u03ad\u03c1\u03c4\u03b1\u03c4\u03b1 \u03bd\u03b1\u03b9\u03b5\u03c4\u03ac\u03bf\u03c5\u03c3\u03b1\u03bd.\n         \u03c4\u03b1\u1f50\u03c4\u1f70 \u03c4\u03c1\u03af\u03c7\u03b5\u03c2 \u03ba\u03b1\u1f76 \u03c6\u03cd\u03bb\u03bb\u03b1 \u03ba\u03b1\u1f76 \u03bf\u1f30\u03c9\u03bd\u1ff6\u03bd \u03c0\u03c4\u03b5\u03c1\u1f70 \u03c0\u03c5\u03ba\u03bd\u1f70                 223\n         \u03ba\u03b1\u1f76 \u03c6\u03bb\u03bf\u03bd\u03af\u03b4\u03b5\u03c2 \u03b3\u03af\u03b3\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f10\u03c0\u1f76 \u03c3\u03c4\u03b9\u03b2\u03b1\u03c1\u03bf\u1fd6\u03c3\u03b9 \u03bc\u03ad\u03bb\u03b5\u03c3\u03c3\u03b9\u03bd.\n\n                                  \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03c7\u03af\u03bd\u03bf\u03b9\u03c2                        225\n         \u1f40\u03be\u03c5\u03b2\u03b5\u03bb\u03b5\u1fd6\u03c2 \u03c7\u03b1\u1fd6\u03c4\u03b1\u03b9 \u03bd\u03ce\u03c4\u03bf\u03b9\u03c2 \u1f10\u03c0\u03b9\u03c0\u03b5\u03c6\u03c1\u03af\u03ba\u03b1\u03c3\u03b9\u03bd.\n\n    240  \u1f10\u03be \u1f67\u03bd \u1f44\u03bc\u03bc\u03b1\u03c4\u2019 \u1f14\u03c0\u03b7\u03be\u03b5\u03bd \u1f00\u03c4\u03b5\u03b9\u03c1\u03ad\u03b1 \u03b4\u1fd6\u2019 \u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7.\n\n         \u03b3\u03cc\u03bc\u03c6\u03bf\u03b9\u03c2 \u1f00\u03c3\u03ba\u03ae\u03c3\u03b1\u03c3\u03b1 \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03cc\u03c1\u03b3\u03bf\u03b9\u03c2 \u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7.                       228\n\n         \u039a\u03cd\u03c0\u03c1\u03b9\u03b4\u03bf\u03c2 \u1f10\u03bd \u03c0\u03b1\u03bb\u03ac\u03bc\u1fc3\u03c3\u03b9\u03bd \u1f45\u03c4\u03b5 \u03be\u1f7a\u03bc \u03c0\u03c1\u1ff6\u03c4\u2019 \u1f10\u03c6\u03cd\u03bf\u03bd\u03c4\u03bf.                  299\n\n                                  \u03c0\u03bf\u03bb\u03c5\u03b1\u03af\u03bc\u03b1\u03c4\u03bf\u03bd \u1f27\u03c0\u03b1\u03c1.\n\n         \u1f97 \u03c0\u03bf\u03bb\u03bb\u03b1\u1f76 \u03bc\u1f72\u03bd \u03ba\u03cc\u03c1\u03c3\u03b1\u03b9 \u1f00\u03bd\u03b1\u03cd\u03c7\u03b5\u03bd\u03b5\u03c2 \u1f10\u03b2\u03bb\u03ac\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd,                     232\n    245  \u03b3\u03c5\u03bc\u03bd\u03bf\u1f76 \u03b4\u2019 \u1f10\u03c0\u03bb\u03ac\u03b6\u03bf\u03bd\u03c4\u03bf \u03b2\u03c1\u03b1\u03c7\u03af\u03bf\u03bd\u03b5\u03c2 \u03b5\u1f54\u03bd\u03b9\u03b4\u03b5\u03c2 \u1f64\u03bc\u03c9\u03bd,\n         \u1f44\u03bc\u03bc\u03b1\u03c4\u03b1 \u03b4\u2019 \u03bf\u1f36\u2019 \u1f10\u03c0\u03bb\u03b1\u03bd\u1fb6\u03c4\u03bf \u03c0\u03b5\u03bd\u03b7\u03c4\u03b5\u03cd\u03bf\u03bd\u03c4\u03b1 \u03bc\u03b5\u03c4\u03ce\u03c0\u03c9\u03bd.\n\n         \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bc\u1f72\u03bd \u1f10\u03bd \u03b2\u03c1\u03bf\u03c4\u03ad\u03c9\u03bd \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd \u1f00\u03c1\u03b9\u03b4\u03b5\u03af\u03ba\u03b5\u03c4\u03bf\u03bd \u1f44\u03b3\u03ba\u1ff3.                 335\n         \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u03bc\u1f72\u03bd \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9 \u03c3\u03c5\u03bd\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u2019 \u03b5\u1f30\u03c2 \u1f13\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1\n         \u03b3\u03c5\u1fd6\u03b1 \u03c4\u1f70 \u03c3\u1ff6\u03bc\u03b1 \u03bb\u03ad\u03bb\u03bf\u03b3\u03c7\u03b5 \u03b2\u03af\u03bf\u03c5 \u03b8\u03b1\u03bb\u03ad\u03b8\u03bf\u03c5\u03c3\u03b9\u03bd \u1f10\u03bd \u1f04\u03ba\u03bc\u1fc3\u00b7\n    250  \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u03b4\u2019 \u03b1\u1f56\u03c4\u03b5 \u03ba\u03b1\u03ba\u1fc7\u03c3\u03b9 \u03b4\u03b9\u03b1\u03c4\u03bc\u03b7\u03b8\u03ad\u03bd\u03c4\u2019 \u1f10\u03c1\u03af\u03b4\u03b5\u03c3\u03c3\u03b9\n         \u03c0\u03bb\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bd\u03b4\u03b9\u03c7\u2019 \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1 \u03c0\u03b1\u03c1\u1f70 \u1fe5\u03b7\u03b3\u03bc\u1fd6\u03bd\u03b9 \u03b2\u03af\u03bf\u03b9\u03bf.\n         \u1f61\u03c2 \u03b4\u2019 \u03b1\u1f54\u03c4\u03c9\u03c2 \u03b8\u03ac\u03bc\u03bd\u03bf\u03b9\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f30\u03c7\u03b8\u03cd\u03c3\u03b9\u03bd \u1f51\u03b4\u03c1\u03bf\u03bc\u03b5\u03bb\u03ac\u03b8\u03c1\u03bf\u03b9\u03c2                340\n         \u03b8\u03b7\u03c1\u03c3\u03af \u03c4\u2019 \u1f40\u03c1\u03b5\u03b9\u03bb\u03b5\u03c7\u03ad\u03b5\u03c3\u03c3\u03b9\u03bd \u1f30\u03b4\u1f72 \u03c0\u03c4\u03b5\u03c1\u03bf\u03b2\u03ac\u03bc\u03bf\u03b9\u03c3\u03b9 \u03ba\u03cd\u03bc\u03b2\u03b1\u03b9\u03c2.\n\n         \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03c0\u03b5\u1f76 \u03ba\u03b1\u03c4\u1f70 \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u1f10\u03bc\u03af\u03c3\u03b3\u03b5\u03c4\u03bf \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b9 \u03b4\u03b1\u03af\u03bc\u03c9\u03bd,               235\n    255  \u03c4\u03b1\u1fe6\u03c4\u03ac \u03c4\u03b5 \u03c3\u03c5\u03bc\u03c0\u03af\u03c0\u03c4\u03b5\u03c3\u03ba\u03bf\u03bd \u1f45\u03c0\u03b7 \u03c3\u03c5\u03bd\u03ad\u03ba\u03c5\u03c1\u03c3\u03b5\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1,\n         \u1f04\u03bb\u03bb\u03b1 \u03c4\u03b5 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03bf\u03bb\u03bb\u1f70 \u03b4\u03b9\u03b7\u03bd\u03b5\u03ba\u1fc6 \u1f10\u03be\u03b5\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf.\n\n         \u03c0\u03bf\u03bb\u03bb\u1f70 \u03bc\u1f72\u03bd \u1f00\u03bc\u03c6\u03b9\u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03bc\u03c6\u03af\u03c3\u03c4\u03b5\u03c1\u03bd\u2019 \u1f10\u03c6\u03cd\u03bf\u03bd\u03c4\u03bf,\n         \u03b2\u03bf\u03c5\u03b3\u03b5\u03bd\u1fc6 \u1f00\u03bd\u03b4\u03c1\u03cc\u03c0\u03c1\u03c9\u03c1\u03b1, \u03c4\u1f70 \u03b4\u2019 \u1f14\u03bc\u03c0\u03b1\u03bb\u03b9\u03bd \u1f10\u03be\u03b1\u03bd\u03ad\u03c4\u03b5\u03bb\u03bb\u03bf\u03bd                 239\n         \u1f00\u03bd\u03b4\u03c1\u03bf\u03c6\u03c5\u1fc6 \u03b2\u03bf\u03cd\u03ba\u03c1\u03b1\u03bd\u03b1, \u03bc\u03b5\u03bc\u03b9\u03b3\u03bc\u03ad\u03bd\u03b1 \u03c4\u1fc7 \u03bc\u1f72\u03bd \u1f00\u03c0\u2019 \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd,\n    260  \u03c4\u1fc7 \u03b4\u1f72 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03bf\u03c6\u03c5\u1fc6, \u03c3\u03c4\u03b5\u1fd6\u03c1\u03bf\u03b9\u03c2 \u1f20\u03c3\u03ba\u03b7\u03bc\u03ad\u03bd\u03b1 \u03b3\u03c5\u03af\u03bf\u03b9\u03c2.\n\n         \u03b5\u1f31\u03bb\u03af\u03c0\u03bf\u03b4\u2019 \u1f00\u03ba\u03c1\u03b9\u03c4\u03cc\u03c7\u03b5\u03b9\u03c1\u03b1.                                         242\n         \u03bd\u1fe6\u03bd \u03b4\u2019 \u1f04\u03b3\u2019, \u1f45\u03c0\u03c9\u03c2 \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd \u03c4\u03b5 \u03c0\u03bf\u03bb\u03c5\u03ba\u03bb\u03b1\u03cd\u03c4\u03c9\u03bd \u03c4\u03b5 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1ff6\u03bd            248\n         \u1f10\u03bc\u03bc\u03c5\u03c7\u03af\u03bf\u03c5\u03c2 \u1f45\u03c1\u03c0\u03b7\u03ba\u03b1\u03c2 \u1f00\u03bd\u03ae\u03b3\u03b1\u03b3\u03b5 \u03ba\u03c1\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03c0\u1fe6\u03c1,\n         \u03c4\u1ff6\u03bd\u03b4\u03b5 \u03ba\u03bb\u03cd\u2019\u00b7 \u03bf\u1f50 \u03b3\u1f70\u03c1 \u03bc\u1fe6\u03b8\u03bf\u03c2 \u1f00\u03c0\u03cc\u03c3\u03ba\u03bf\u03c0\u03bf\u03c2 \u03bf\u1f50\u03b4\u2019 \u1f00\u03b4\u03b1\u03ae\u03bc\u03c9\u03bd.\n    265  \u03bf\u1f50\u03bb\u03bf\u03c6\u03c5\u03b5\u1fd6\u03c2 \u03bc\u1f72\u03bd \u03c0\u03c1\u1ff6\u03c4\u03b1 \u03c4\u03cd\u03c0\u03bf\u03b9 \u03c7\u03b8\u03bf\u03bd\u1f78\u03c2 \u1f10\u03be\u03b1\u03bd\u03ad\u03c4\u03b5\u03bb\u03bb\u03bf\u03bd,\n         \u1f00\u03bc\u03c6\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd \u1f55\u03b4\u03b1\u03c4\u03cc\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b5\u1f34\u03b4\u03b5\u03bf\u03c2 \u03b1\u1f36\u03c3\u03b1\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2,\n         \u03c4\u03bf\u1f7a\u03c2 \u03bc\u1f72\u03bd \u03c0\u1fe6\u03c1 \u1f00\u03bd\u03ad\u03c0\u03b5\u03bc\u03c0\u03b5 \u03b8\u03ad\u03bb\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f41\u03bc\u03bf\u1fd6\u03bf\u03bd \u1f35\u03ba\u03b5\u03c3\u03b8\u03b1\u03b9,\n         \u03bf\u1f54\u03c4\u03b5 \u03c4\u03af \u03c0\u03c9 \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd \u1f10\u03c1\u03b1\u03c4\u1f78\u03bd \u03b4\u03ad\u03bc\u03b1\u03c2 \u1f10\u03bc\u03c6\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03c2,\n         \u03bf\u1f54\u03c4\u2019 \u1f10\u03bd\u03bf\u03c0\u1f74\u03bd \u03bf\u1f37\u03cc\u03bd \u03c4\u2019 \u1f10\u03c0\u03b9\u03c7\u03ce\u03c1\u03b9\u03bf\u03bd \u1f00\u03bd\u03b4\u03c1\u03ac\u03c3\u03b9 \u03b3\u03c5\u1fd6\u03bf\u03bd.                  255\n\n    270  \u1f00\u03bb\u03bb\u1f70 \u03b4\u03b9\u03ad\u03c3\u03c0\u03b1\u03c3\u03c4\u03b1\u03b9 \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd \u03c6\u03cd\u03c3\u03b9\u03c2\u00b7 \u1f21 \u03bc\u1f72\u03bd \u1f10\u03bd \u1f00\u03bd\u03b4\u03c1\u1f78\u03c2                 257\n         \u1f21 \u03b4\u1f72 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f78\u03c2 \u1f10\u03bd....\n\n         \u03c4\u1ff7 \u03b4\u2019 \u1f10\u03c0\u1f76 \u03ba\u03b1\u1f76 \u03c0\u03cc\u03b8\u03bf\u03c2 \u1f26\u03bb\u03b8\u03b5 \u03b4\u03b9\u2019 \u1f44\u03c8\u03b9\u03bf\u03c2 \u1f00\u03bc\u03bc\u03b9\u03c7\u03b8\u03ad\u03bd\u03c4\u03b9.                256\n\n         \u1f10\u03bd \u03b4\u2019 \u1f10\u03c7\u03cd\u03b8\u03b7 \u03ba\u03b1\u03b8\u03b1\u03c1\u03bf\u1fd6\u03c3\u03b9\u00b7 \u03c4\u1f70 \u03bc\u1f72\u03bd \u03c4\u03b5\u03bb\u03ad\u03b8\u03bf\u03c5\u03c3\u03b9 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b5\u03c2              259\n         \u03c8\u03cd\u03c7\u03b5\u03bf\u03c2 \u1f00\u03bd\u03c4\u03b9\u03ac\u03c3\u03b1\u03bd\u03c4\u03b1.\n\n    275  \u03bb\u03b9\u03bc\u03ad\u03bd\u03b1\u03c2 \u03c3\u03c7\u03b9\u03c3\u03c4\u03bf\u1f7a\u03c2 \u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7\u03c2.                                   261\n\n         \u1f10\u03bd \u03b3\u1f70\u03c1 \u03b8\u03b5\u03c1\u03bc\u03bf\u03c4\u03ad\u03c1\u1ff3 \u03c4\u03bf\u03ba\u1f70\u03c2 \u1f04\u03c1\u03c1\u03b5\u03bd\u03bf\u03c2 \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03b3\u03b1\u03c3\u03c4\u03ae\u03c1,                 262\n         \u03ba\u03b1\u1f76 \u03bc\u03ad\u03bb\u03b1\u03bd\u03b5\u03c2 \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03ba\u03b1\u1f76 \u1f30\u03bd\u03c9\u03b4\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03b9 \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2\n         \u03ba\u03b1\u1f76 \u03bb\u03b1\u03c7\u03bd\u03ae\u03b5\u03bd\u03c4\u03b5\u03c2 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd.\n\n         \u1f61\u03c2 \u03b4\u2019 \u1f45\u03c4\u2019 \u1f40\u03c0\u1f78\u03c2 \u03b3\u03ac\u03bb\u03b1 \u03bb\u03b5\u03c5\u03ba\u1f78\u03bd \u1f10\u03b3\u03cc\u03bc\u03c6\u03c9\u03c3\u03b5\u03bd \u03ba\u03b1\u1f76 \u1f14\u03b4\u03b7\u03c3\u03b5.               265\n\n    280  \u03bc\u03b7\u03bd\u1f78\u03c2 \u1f10\u03bd \u1f40\u03b3\u03b4\u03bf\u03ac\u03c4\u03bf\u03c5 \u03b4\u03b5\u03ba\u03ac\u03c4\u1fc3 \u03c0\u03cd\u03bf\u03bd \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03bb\u03b5\u03c5\u03ba\u03cc\u03bd.                  266\n\n         \u03b3\u03bd\u03bf\u1f7a\u03c2 \u1f45\u03c4\u03b9 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03b5\u1f30\u03c3\u03af\u03bd \u1f00\u03c0\u03bf\u03c1\u03c1\u03bf\u03b1\u1f76 \u1f45\u03c3\u03c3\u2019 \u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf.                267\n\n         \u1f63\u03c2 \u03b3\u03bb\u03c5\u03ba\u1f7a \u03bc\u1f72\u03bd \u03b3\u03bb\u03c5\u03ba\u1f7a \u03bc\u03ac\u03c1\u03c0\u03c4\u03b5, \u03c0\u03b9\u03ba\u03c1\u1f78\u03bd \u03b4\u2019 \u1f10\u03c0\u1f76 \u03c0\u03b9\u03ba\u03c1\u1f78\u03bd \u1f44\u03c1\u03bf\u03c5\u03c3\u03b5\u03bd,      268\n         \u1f40\u03be\u1f7a \u03b4\u2019 \u1f10\u03c0\u2019 \u1f40\u03be\u1f7a \u1f14\u03b2\u03b7, \u03b4\u03b1\u03bb\u03b5\u03c1\u1f78\u03bd \u03b4\u03b1\u03bb\u03b5\u03c1\u1ff7 \u1f10\u03c0\u03cc\u03c7\u03b5\u03c5\u03b5\u03bd.\n         \u03bf\u1f34\u03bd\u1ff3 \u1f55\u03b4\u03c9\u03c1 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03bc\u1f72\u03bd \u1f10\u03bd\u03ac\u03c1\u03b8\u03bc\u03b9\u03bf\u03bd, \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03bb\u03b1\u03af\u1ff3                   272\n    285  \u03bf\u1f50\u03ba \u1f10\u03b8\u03ad\u03bb\u03b5\u03b9.\n\n         \u03b2\u03cd\u03c3\u03c3\u1ff3 \u03b4\u1f72 \u03b3\u03bb\u03b1\u03c5\u03ba\u1fc7 \u03ba\u03cc\u03ba\u03ba\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03bc\u03af\u03c3\u03b3\u03b5\u03c4\u03b1\u03b9 (\u1f04\u03bd\u03b8\u03bf\u03c2)                   274\n\n         \u1f67\u03b4\u03b5 \u03b4\u2019 \u1f00\u03bd\u03b1\u03c0\u03bd\u03b5\u1fd6 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03ba\u03c0\u03bd\u03b5\u1fd6\u00b7 \u03c0\u1fb6\u03c3\u03b9 \u03bb\u03af\u03c6\u03b1\u03b9\u03bc\u03bf\u03b9                275\n         \u03c3\u03b1\u03c1\u03ba\u1ff6\u03bd \u03c3\u03cd\u03c1\u03c1\u03c5\u03b3\u03b3\u03b5\u03c2 \u03c0\u03cd\u03bc\u03b1\u03c4\u03bf\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c3\u1ff6\u03bc\u03b1 \u03c4\u03ad\u03c4\u03b1\u03bd\u03c4\u03b1\u03b9,\n         \u03ba\u03b1\u03af \u03c3\u03c6\u03b9\u03bd \u1f10\u03c0\u1f76 \u03c3\u03c4\u03bf\u03bc\u03af\u03bf\u03b9\u03c2 \u03c0\u03cd\u03ba\u03bd\u03b1\u03b9\u03c2 \u03c4\u03ad\u03c4\u03c1\u03b7\u03bd\u03c4\u03b1\u03b9 \u1f04\u03bb\u03bf\u03be\u03b9\u03bd\n    290  \u1fe5\u03b9\u03bd\u1ff6\u03bd \u1f14\u03c3\u03c7\u03b1\u03c4\u03b1 \u03c4\u03ad\u03c1\u03b8\u03c1\u03b1 \u03b4\u03b9\u03b1\u03bc\u03c0\u03b5\u03c1\u03ad\u03c2, \u1f65\u03c3\u03c4\u03b5 \u03c6\u03cc\u03bd\u03bf\u03bd \u03bc\u1f72\u03bd\n         \u03ba\u03b5\u03cd\u03b8\u03b5\u03b9\u03bd, \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9 \u03b4\u2019 \u03b5\u1f50\u03c0\u03bf\u03c1\u03af\u03b7\u03bd \u03b4\u03b9\u03cc\u03b4\u03bf\u03b9\u03c3\u03b9 \u03c4\u03b5\u03c4\u03bc\u1fc6\u03c3\u03b8\u03b1\u03b9.\n         \u1f14\u03bd\u03b8\u03b5\u03bd \u1f14\u03c0\u03b5\u03b9\u03b8\u2019 \u1f41\u03c0\u03cc\u03c4\u03b1\u03bd \u03bc\u1f72\u03bd \u1f00\u03c0\u03b1\u0390\u03be\u1fc3 \u03c4\u03ad\u03c1\u03b5\u03bd \u03b1\u1f37\u03bc\u03b1,                    280\n         \u03b1\u1f30\u03b8\u1f74\u03c1 \u03c0\u03b1\u03c6\u03bb\u03ac\u03b6\u03c9\u03bd \u03ba\u03b1\u03c4\u03b1\u0390\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f34\u03b4\u03bc\u03b1\u03c4\u03b9 \u03bc\u03ac\u03c1\u03b3\u1ff3,\n         \u03b5\u1f56\u03c4\u03b5 \u03b4\u2019 \u1f00\u03bd\u03b1\u03b8\u03c1\u1ff4\u03c3\u03ba\u1fc3, \u03c0\u03ac\u03bb\u03b9\u03bd \u1f10\u03ba\u03c0\u03bd\u03ad\u03b5\u03b9\u00b7 \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f45\u03c4\u03b1\u03bd \u03c0\u03b1\u1fd6\u03c2,\n    295  \u03ba\u03bb\u03b5\u03c8\u03cd\u03b4\u03c1\u03b7\u03bd \u03c0\u03b1\u03af\u03b6\u03bf\u03c5\u03c3\u03b1 \u03b4\u03b9\u03b9\u03c0\u03b5\u03c4\u03ad\u03bf\u03c2 \u03c7\u03b1\u03bb\u03ba\u03bf\u1fd6\u03bf,\n         \u03b5\u1f56\u03c4\u03b5 \u03bc\u1f72\u03bd \u03b1\u1f50\u03bb\u03bf\u1fe6 \u03c0\u03bf\u03c1\u03b8\u03bc\u1f78\u03bd \u1f10\u03c0\u2019 \u03b5\u1f50\u03b5\u03b9\u03b4\u03b5\u1fd6 \u03c7\u03b5\u03c1\u1f76 \u03b8\u03b5\u1fd6\u03c3\u03b1\n         \u03b5\u1f30\u03c2 \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2 \u03b2\u03ac\u03c0\u03c4\u1fc3\u03c3\u03b9 \u03c4\u03ad\u03c1\u03b5\u03bd \u03b4\u03ad\u03bc\u03b1\u03c2 \u1f00\u03c1\u03b3\u03c5\u03c6\u03ad\u03bf\u03b9\u03bf,                     285\n         \u03bf\u1f50 \u03c4\u03cc\u03c4\u2019 \u1f10\u03c2 \u1f04\u03b3\u03b3\u03bf\u03c3\u03b4\u2019 \u1f44\u03bc\u03b2\u03c1\u03bf\u03c2 \u1f10\u03c3\u03ad\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9, \u1f00\u03bb\u03bb\u03ac \u03bc\u03b9\u03bd \u03b5\u1f34\u03c1\u03b3\u03b5\u03b9\n         \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f44\u03b3\u03c7\u03bf\u03c2 \u1f14\u03c3\u03c9\u03b8\u03b5 \u03c0\u03b5\u03c3\u1f7c\u03bd \u1f10\u03c0\u1f76 \u03c4\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1 \u03c0\u03c5\u03ba\u03bd\u1f70,\n    300  \u03b5\u1f30\u03c2 \u1f45 \u03ba\u2019 \u1f00\u03c0\u03bf\u03c3\u03c4\u03b5\u03b3\u03ac\u03c3\u1fc3 \u03c0\u03c5\u03ba\u03b9\u03bd\u1f78\u03bd \u1fe5\u03cc\u03bf\u03bd\u00b7 \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f14\u03c0\u03b5\u03b9\u03c4\u03b1\n         \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f10\u03c3\u03ad\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03b1\u1f34\u03c3\u03b9\u03bc\u03bf\u03bd \u1f55\u03b4\u03c9\u03c1.\n         \u1f63\u03c2 \u03b4\u2019 \u03b1\u1f54\u03c4\u03c9\u03c2 \u1f45\u03b8\u2019 \u1f55\u03b4\u03c9\u03c1 \u03bc\u1f72\u03bd \u1f14\u03c7\u03b5\u03b9 \u03ba\u03ac\u03c4\u03b1 \u03b2\u03ad\u03bd\u03b8\u03b5\u03b1 \u03c7\u03b1\u03bb\u03ba\u03bf\u1fe6              300\n\n         \u03c0\u03bf\u03c1\u03b8\u03bc\u03bf\u1fe6 \u03c7\u03c9\u03c3\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 \u03b2\u03c1\u03bf\u03c4\u03ad\u1ff3 \u03c7\u03c1\u03bf\u1f76 \u1f20\u03b4\u1f72 \u03c0\u03cc\u03c1\u03bf\u03b9\u03bf,\n         \u03b1\u1f30\u03b8\u1f74\u03c1 \u03b4\u2019 \u1f10\u03ba\u03c4\u1f78\u03c2 \u1f14\u03c3\u03c9 \u03bb\u03b5\u03bb\u03b9\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f44\u03bc\u03b2\u03c1\u03bf\u03bd \u1f10\u03c1\u03cd\u03ba\u03b5\u03b9\n    305  \u1f00\u03bc\u03c6\u1f76 \u03c0\u03cd\u03bb\u03b1\u03c2 \u1f30\u03c3\u03b8\u03bc\u03bf\u1fd6\u03bf \u03b4\u03c5\u03c3\u03b7\u03c7\u03ad\u03bf\u03c2, \u1f04\u03ba\u03c1\u03b1 \u03ba\u03c1\u03b1\u03c4\u03cd\u03bd\u03c9\u03bd,\n         \u03b5\u1f30\u03c2 \u1f45 \u03ba\u03b5 \u03c7\u03b5\u03b9\u03c1\u1f76 \u03bc\u03b5\u03b8\u1fc7\u00b7 \u03c4\u03cc\u03c4\u03b5 \u03b4\u2019 \u03b1\u1f56 \u03c0\u03ac\u03bb\u03b9\u03bd, \u1f14\u03bc\u03c0\u03b1\u03bb\u03b9\u03bd \u1f22 \u03c0\u03c1\u03af\u03bd,\n         \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f10\u03bc\u03c0\u03af\u03c0\u03c4\u03bf\u03bd\u03c4\u03bf\u03c2 \u1f51\u03c0\u03b5\u03ba\u03b8\u03ad\u03b5\u03b9 \u03b1\u1f34\u03c3\u03b9\u03bc\u03bf\u03bd \u1f55\u03b4\u03c9\u03c1.                  295\n         \u1f63\u03c2 \u03b4\u2019 \u03b1\u1f54\u03c4\u03c9\u03c2 \u03c4\u03ad\u03c1\u03b5\u03bd \u03b1\u1f37\u03bc\u03b1 \u03ba\u03bb\u03b1\u03b4\u03b1\u03c3\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03b4\u03b9\u1f70 \u03b3\u03c5\u03af\u03c9\u03bd\n         \u1f41\u03c0\u03c0\u03cc\u03c4\u03b5 \u03bc\u1f72\u03bd \u03c0\u03b1\u03bb\u03af\u03bd\u03bf\u03c1\u03c3\u03bf\u03bd \u1f00\u03c0\u03b1\u0390\u03be\u03b5\u03b9\u03b5 \u03bc\u03c5\u03c7\u03cc\u03bd\u03b4\u03b5,\n    310  \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u03b5\u1f50\u03b8\u1f7a\u03c2 \u1fe5\u03b5\u1fe6\u03bc\u03b1 \u03ba\u03b1\u03c4\u03ad\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f34\u03b4\u03bc\u03b1\u03c4\u03b9 \u03b8\u1fe6\u03bf\u03bd,\n         \u03b5\u1f56\u03c4\u03b5 \u03b4\u2019 \u1f00\u03bd\u03b1\u03b8\u03c1\u1ff4\u03c3\u03ba\u1fc3, \u03c0\u03ac\u03bb\u03b9\u03bd \u1f10\u03ba\u03c0\u03bd\u03ad\u03b5\u03b9 \u1f36\u03c3\u03bf\u03bd \u1f40\u03c0\u03af\u03c3\u03c3\u03c9.\n         \u03ba\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1 \u03b8\u03b7\u03c1\u03b5\u03af\u03c9\u03bd \u03bc\u03b5\u03bb\u03ad\u03c9\u03bd \u03bc\u03c5\u03ba\u03c4\u1fc6\u03c1\u03c3\u03b9\u03bd \u1f10\u03c1\u03b5\u03c5\u03bd\u1ff6\u03bd.                     300\n         \u1f67\u03b4\u03b5 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c0\u03bd\u03bf\u03af\u03b7\u03c2 \u03c4\u03b5 \u03bb\u03b5\u03bb\u03cc\u03b3\u03c7\u03b1\u03c3\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f40\u03c3\u03bc\u1ff6\u03bd.              301\n    315                               \u03c3\u03ac\u03c1\u03ba\u03b9\u03bd\u03bf\u03bd \u1f44\u03b6\u03bf\u03bd.\n         \u1f61\u03c2 \u03b4\u2019 \u1f45\u03c4\u03b5 \u03c4\u03b9\u03c2 \u03c0\u03c1\u03cc\u03bf\u03b4\u03bf\u03bd \u03bd\u03bf\u03ad\u03c9\u03bd \u1f61\u03c0\u03bb\u03af\u03c3\u03c3\u03b1\u03c4\u03bf \u03bb\u03cd\u03c7\u03bd\u03bf\u03bd\n         \u03c7\u03b5\u03b9\u03bc\u03b5\u03c1\u03af\u03b7\u03bd \u03b4\u03b9\u1f70 \u03bd\u03cd\u03ba\u03c4\u03b1, \u03c0\u03c5\u03c1\u1f78\u03c2 \u03c3\u03ad\u03bb\u03b1\u03c2 \u03b1\u1f30\u03b8\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03bf\n         \u1f05\u03c8\u03b1\u03c2, \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u03c9\u03bd \u1f00\u03bd\u03ad\u03bc\u03c9\u03bd \u03bb\u03b1\u03bc\u03c0\u03c4\u1fc6\u03c1\u03b1\u03c2 \u1f00\u03bc\u03bf\u03c1\u03b3\u03bf\u03cd\u03c2,\n         \u03bf\u1f35\u03c4\u2019 \u1f00\u03bd\u03ad\u03bc\u03c9\u03bd \u03bc\u1f72\u03bd \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03b4\u03b9\u03b1\u03c3\u03ba\u03b9\u03b4\u03bd\u1fb6\u03c3\u03b9\u03bd \u1f00\u03ad\u03bd\u03c4\u03c9\u03bd,                   305\n    320  \u03c6\u1ff6\u03c2 \u03b4\u2019 \u1f14\u03be\u03c9 \u03b4\u03b9\u03b1\u03b8\u03c1\u1ff7\u03c3\u03ba\u03bf\u03bd, \u1f45\u03c3\u03bf\u03bd \u03c4\u03b1\u03bd\u03b1\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd \u1f24\u03b5\u03bd,\n         \u03bb\u03ac\u03bc\u03c0\u03b5\u03c3\u03ba\u03b5\u03bd \u03ba\u03b1\u03c4\u1f70 \u03b2\u03b7\u03bb\u1f78\u03bd \u1f00\u03c4\u03b5\u03b9\u03c1\u03ad\u03c3\u03b9\u03bd \u1f00\u03ba\u03c4\u03af\u03bd\u03b5\u03c3\u03c3\u03b9\u03bd\u00b7\n         \u1f63\u03c2 \u03b4\u1f72 \u03c4\u03cc\u03c4\u2019 \u1f10\u03bd \u03bc\u03ae\u03bd\u03b9\u03b3\u03be\u03b9\u03bd \u1f10\u03b5\u03c1\u03b3\u03bc\u03ad\u03bd\u03bf\u03bd \u1f60\u03b3\u03cd\u03b3\u03b9\u03bf\u03bd \u03c0\u1fe6\u03c1\n         \u03bb\u03b5\u03c0\u03c4\u1fc7\u03c2 \u03b5\u1f30\u03bd \u1f40\u03b8\u03cc\u03bd\u1fc3\u03c3\u03b9 \u03bb\u03bf\u03c7\u03ac\u03b6\u03b5\u03c4\u03bf \u03ba\u03cd\u03ba\u03bb\u03bf\u03c0\u03b1 \u03ba\u03bf\u03cd\u03c1\u03b7\u03bd\u00b7\n         \u03b1\u1f31 \u03b4\u2019 \u1f55\u03b4\u03b1\u03c4\u03bf\u03c2 \u03bc\u1f72\u03bd \u03b2\u03ad\u03bd\u03b8\u03bf\u03c2 \u1f00\u03c0\u03ad\u03c3\u03c4\u03b5\u03b3\u03bf\u03bd \u1f00\u03bc\u03c6\u03b9\u03bd\u03ac\u03bf\u03bd\u03c4\u03bf\u03c2,                310\n    325  \u03c0\u1fe6\u03c1 \u03b4\u2019 \u1f14\u03be\u03c9 \u03b4\u03b9\u03b1\u03b8\u03c1\u1ff7\u03c3\u03ba\u03bf\u03bd, \u1f45\u03c3\u03bf\u03bd \u03c4\u03b1\u03bd\u03b1\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd \u1f24\u03b5\u03bd...\n\n            (\u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u1ff6\u03bd) \u03bc\u03af\u03b1 \u03b3\u03af\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f00\u03bc\u03c6\u03bf\u03c4\u03ad\u03c1\u03c9\u03bd \u1f44\u03c8.                      311\n\n         \u03b1\u1f35\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f10\u03bd \u03c0\u03b5\u03bb\u03ac\u03b3\u03b5\u03c3\u03c3\u03b9 \u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03b7 \u1f00\u03bd\u03c4\u03b9\u03b8\u03bf\u03c1\u03cc\u03bd\u03c4\u03bf\u03c2,                 315\n         \u03c4\u1fc7 \u03c4\u03b5 \u03bd\u03cc\u03b7\u03bc\u03b1 \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u03ba\u03c5\u03ba\u03bb\u03af\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd\u00b7\n         \u03b1\u1f37\u03bc\u03b1 \u03b3\u1f70\u03c1 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2 \u03c0\u03b5\u03c1\u03b9\u03ba\u03ac\u03c1\u03b4\u03b9\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03bd\u03cc\u03b7\u03bc\u03b1.\n\n    330  \u03c0\u03c1\u1f78\u03c2 \u03c0\u03b1\u03c1\u03b5\u1f78\u03bd \u03b3\u1f70\u03c1 \u03bc\u1fc6\u03c4\u03b9\u03c2 \u1f00\u03ad\u03be\u03b5\u03c4\u03b1\u03b9 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd.                    318\n\n         \u1f45\u03c3\u03c3\u03bf\u03bd \u03c4\u2019 \u1f00\u03bb\u03bb\u03bf\u1fd6\u03bf\u03b9 \u03bc\u03b5\u03c4\u03ad\u03c6\u03c5\u03bd, \u03c4\u03cc\u03c3\u03bf\u03bd \u1f02\u03c1 \u03c3\u03c6\u03af\u03c3\u03b9\u03bd \u03b1\u1f30\u03b5\u1f76                319\n         \u03ba\u03b1\u1f76 \u03c6\u03c1\u03bf\u03bd\u03ad\u03b5\u03b9\u03bd \u1f00\u03bb\u03bb\u03bf\u1fd6\u03b1 \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b1\u03c4\u03bf.\n\n         \u03b3\u03b1\u03af\u1fc3 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b3\u03b1\u1fd6\u03b1\u03bd \u1f40\u03c0\u03ce\u03c0\u03b1\u03bc\u03b5\u03bd, \u1f55\u03b4\u03b1\u03c4\u03b9 \u03b4\u2019 \u1f55\u03b4\u03c9\u03c1,                   321\n         \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9 \u03b4\u2019 \u03b1\u1f30\u03b8\u03ad\u03c1\u03b1 \u03b4\u1fd6\u03bf\u03bd, \u1f00\u03c4\u1f70\u03c1 \u03c0\u03c5\u03c1\u1f76 \u03c0\u1fe6\u03c1 \u1f00\u03af\u03b4\u03b7\u03bb\u03bf\u03bd,\n    335  \u03c3\u03c4\u03bf\u03c1\u03b3\u1fc7 \u03b4\u1f72 \u03c3\u03c4\u03bf\u03c1\u03b3\u1f74\u03bd, \u03bd\u03b5\u1fd6\u03ba\u03bf\u03c2 \u03b4\u03ad \u03c4\u03b5 \u03bd\u03b5\u03af\u03ba\u03b5\u03ca \u03bb\u03c5\u03b3\u03c1\u1ff7.\n         \u1f10\u03ba \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b3\u1f70\u03c1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03b5\u03c0\u03ae\u03b3\u03b1\u03c3\u03b9\u03bd \u1f01\u03c1\u03bc\u03bf\u03c3\u03b8\u03ad\u03bd\u03c4\u03b1\n         \u03ba\u03b1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u03c6\u03c1\u03bf\u03bd\u03ad\u03bf\u03c5\u03c3\u03b9 \u03ba\u03b1\u1f76 \u1f25\u03b4\u03bf\u03bd\u03c4\u2019 \u1f20\u03b4\u1f72 \u1f00\u03bd\u03b9\u1ff6\u03bd\u03c4\u03b1\u03b9.\n\n\n\u03a0\u0395\u03a1\u0399 \u03a6\u03a5\u03a3\u0395\u03a9\u03a3 \u03a4\u03a1\u0399\u03a4\u039f\u03a3.\n\n         \u0395\u1f30 \u03b3\u1f70\u03c1 \u1f10\u03c6\u03b7\u03bc\u03b5\u03c1\u03af\u03c9\u03bd \u1f15\u03bd\u03b5\u03ba\u03ad\u03bd \u03c4\u03af \u03c3\u03bf\u03b9, \u1f04\u03bc\u03b2\u03c1\u03bf\u03c4\u03b5 \u039c\u03bf\u1fe6\u03c3\u03b1,\n         \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03b7\u03c2 \u1f14\u03bc\u03b5\u03bb\u03b5\u03bd \u03bc\u03b5\u03bb\u03ad\u03c4\u03b7\u03c2 \u03b4\u03b9\u1f70 \u03c6\u03c1\u03bf\u03bd\u03c4\u03af\u03b4\u03b1\u03c2 \u1f10\u03bb\u03b8\u03b5\u1fd6\u03bd,\n    340  \u03b5\u1f50\u03c7\u03bf\u03bc\u03ad\u03bd\u1ff3 \u03bd\u1fe6\u03bd \u03b1\u1f56\u03c4\u03b5 \u03c0\u03b1\u03c1\u03af\u03c3\u03c4\u03b1\u03c3\u03bf, \u039a\u03b1\u03bb\u03bb\u03b9\u03cc\u03c0\u03b5\u03b9\u03b1,\n         \u1f00\u03bc\u03c6\u1f76 \u03b8\u03b5\u1ff6\u03bd \u03bc\u03b1\u03ba\u03ac\u03c1\u03c9\u03bd \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd \u1f10\u03bc\u03c6\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b9.\n\n         \u1f44\u03bb\u03b2\u03b9\u03bf\u03c2 \u1f43\u03c2 \u03b8\u03b5\u03af\u03c9\u03bd \u03c0\u03c1\u03b1\u03c0\u03af\u03b4\u03c9\u03bd \u1f10\u03ba\u03c4\u03ae\u03c3\u03b1\u03c4\u03bf \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03bd,                    354\n         \u03b4\u03b5\u03b9\u03bb\u1f78\u03c2 \u03b4\u2019 \u1fa7 \u03c3\u03ba\u03bf\u03c4\u03cc\u03b5\u03c3\u03c3\u03b1 \u03b8\u03b5\u1ff6\u03bd \u03c0\u03ad\u03c1\u03b9 \u03b4\u03cc\u03be\u03b1 \u03bc\u03ad\u03bc\u03b7\u03bb\u03b5\u03bd.\n\n         \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u03c0\u03b5\u03bb\u03ac\u03c3\u03b1\u03c3\u03b8\u2019 \u03bf\u1f50\u03b4\u2019 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1fd6\u03c3\u03b9\u03bd \u1f10\u03c6\u03b9\u03ba\u03c4\u1f78\u03bd                  356\n    345  \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03bf\u03b9\u03c2 \u1f22 \u03c7\u03b5\u03c1\u03c3\u1f76 \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd, \u1f25\u03c0\u03b5\u03c1 \u03c4\u03b5 \u03bc\u03b5\u03b3\u03af\u03c3\u03c4\u03b7\n         \u03c0\u03b5\u03b9\u03b8\u03bf\u1fe6\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd \u1f01\u03bc\u03b1\u03be\u03b9\u03c4\u1f78\u03c2 \u03b5\u1f30\u03c2 \u03c6\u03c1\u03ad\u03bd\u03b1 \u03c0\u03af\u03c0\u03c4\u03b5\u03b9.\n         \u03bf\u1f50 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b2\u03c1\u03bf\u03c4\u03ad\u1fc3 \u03ba\u03b5\u03c6\u03b1\u03bb\u1fc7 \u03ba\u03b1\u03c4\u1f70 \u03b3\u03c5\u1fd6\u03b1 \u03ba\u03ad\u03ba\u03b1\u03c3\u03c4\u03b1\u03b9,\n         \u03bf\u1f50 \u03bc\u1f72\u03bd \u1f00\u03c0\u03b1\u1f76 \u03bd\u03ce\u03c4\u03bf\u03b9\u03bf \u03b4\u03cd\u03bf \u03ba\u03bb\u03ac\u03b4\u03bf\u03b9 \u1f00\u03af\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9,                      360\n         \u03bf\u1f50 \u03c0\u03cc\u03b4\u03b5\u03c2, \u03bf\u1f50 \u03b8\u03bf\u1f70 \u03b3\u03bf\u1fe6\u03bd\u2019, \u03bf\u1f50 \u03bc\u03ae\u03b4\u03b5\u03b1 \u03bb\u03b1\u03c7\u03bd\u03ae\u03b5\u03bd\u03c4\u03b1,\n    350  \u1f00\u03bb\u03bb\u1f70 \u03c6\u03c1\u1f74\u03bd \u1f31\u03b5\u03c1\u1f74 \u03ba\u03b1\u1f76 \u1f00\u03b8\u03ad\u03c3\u03c6\u03b1\u03c4\u03bf\u03c2 \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03bc\u03bf\u1fe6\u03bd\u03bf\u03bd,\n         \u03c6\u03c1\u03bf\u03bd\u03c4\u03af\u03c3\u03b9 \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1 \u03ba\u03b1\u03c4\u03b1\u0390\u03c3\u03c3\u03bf\u03c5\u03c3\u03b1 \u03b8\u03bf\u1fc7\u03c3\u03b9\u03bd.\n\n\n\u039a\u0391\u0398\u0391\u03a1\u039c\u039f\u0399\n\n         \u1f6e \u03c6\u03af\u03bb\u03bf\u03b9, \u03bf\u1f33 \u03bc\u03ad\u03b3\u03b1 \u1f04\u03c3\u03c4\u03c5 \u03ba\u03b1\u03c4\u1f70 \u03b6\u03b1\u03b8\u03ad\u03bf\u03c5 \u1f08\u03ba\u03c1\u03ac\u03b3\u03b1\u03bd\u03c4\u03bf\u03c2                  389\n         \u03bd\u03b1\u03af\u03b5\u03c4\u2019 \u1f00\u03bd\u2019 \u1f04\u03ba\u03c1\u03b1 \u03c0\u03cc\u03bb\u03b5\u03c5\u03c2, \u1f00\u03b3\u03b1\u03b8\u1ff6\u03bd \u03bc\u03b5\u03bb\u03b5\u03b4\u03ae\u03bc\u03bf\u03bd\u03b5\u03c2 \u1f14\u03c1\u03b3\u03c9\u03bd,\n         \u03be\u03b5\u03af\u03bd\u03c9\u03bd \u03b1\u1f30\u03b4\u03bf\u03af\u03c9\u03bd \u03bb\u03b9\u03bc\u03ad\u03bd\u03b5\u03c2, \u03ba\u03b1\u03ba\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2 \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03b9,\n    355  \u03c7\u03b1\u03af\u03c1\u03b5\u03c4\u2019\u00b7 \u1f10\u03b3\u1f7c \u03b4\u2019 \u1f54\u03bc\u03bc\u03b9\u03bd \u03b8\u03b5\u1f78\u03c2 \u1f04\u03bc\u03b2\u03c1\u03bf\u03c4\u03bf\u03c2, \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9 \u03b8\u03bd\u03b7\u03c4\u1f78\u03c2,\n         \u03c0\u03c9\u03bb\u03b5\u1fe6\u03bc\u03b1\u03b9 \u03bc\u03b5\u03c4\u1f70 \u03c0\u1fb6\u03c3\u03b9 \u03c4\u03b5\u03c4\u03b9\u03bc\u03ad\u03bd\u03bf\u03c2, \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f14\u03bf\u03b9\u03ba\u03b5,\n         \u03c4\u03b1\u03b9\u03bd\u03af\u03b1\u03b9\u03c2 \u03c4\u03b5 \u03c0\u03b5\u03c1\u03af\u03c3\u03c4\u03b5\u03c0\u03c4\u03bf\u03c2 \u03c3\u03c4\u03ad\u03c6\u03b5\u03c3\u03af\u03bd \u03c4\u03b5 \u03b8\u03b1\u03bb\u03b5\u03af\u03bf\u03b9\u03c2.\n         \u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd \u1f05\u03bc\u2019 \u03b5\u1f56\u03c4\u2019 \u1f02\u03bd \u1f35\u03ba\u03c9\u03bc\u03b1\u03b9 \u1f10\u03c2 \u1f04\u03c3\u03c4\u03b5\u03b1 \u03c4\u03b7\u03bb\u03b5\u03b8\u03cc\u03c9\u03bd\u03c4\u03b1,                395\n         \u1f00\u03bd\u03b4\u03c1\u03ac\u03c3\u03b9\u03bd \u1f20\u03b4\u1f72 \u03b3\u03c5\u03bd\u03b1\u03b9\u03be\u1f76 \u03c3\u03b5\u03b2\u03af\u03b6\u03bf\u03bc\u03b1\u03b9\u00b7 \u03bf\u1f31 \u03b4\u2019 \u1f05\u03bc\u2019 \u1f15\u03c0\u03bf\u03bd\u03c4\u03b1\u03b9\n    360  \u03bc\u03c5\u03c1\u03af\u03bf\u03b9, \u1f10\u03be\u03b5\u03c1\u03ad\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f45\u03c0\u03b7 \u03c0\u03c1\u1f78\u03c2 \u03ba\u03ad\u03c1\u03b4\u03bf\u03c2 \u1f00\u03c4\u03b1\u03c1\u03c0\u03cc\u03c2,\n         \u03bf\u1f31 \u03bc\u1f72\u03bd \u03bc\u03b1\u03bd\u03c4\u03bf\u03c3\u03c5\u03bd\u03ad\u03c9\u03bd \u03ba\u03b5\u03c7\u03c1\u03b7\u03bc\u03ad\u03bd\u03bf\u03b9, \u03bf\u1f31 \u03b4\u2019 \u1f10\u03c0\u1f76 \u03bd\u03bf\u03cd\u03c3\u03c9\u03bd,\n         \u03b4\u03b7\u03c1\u1f78\u03bd \u03b4\u1f74 \u03c7\u03b1\u03bb\u03b5\u03c0\u1fc7\u03c3\u03b9 \u03c0\u03b5\u03c0\u03b1\u03c1\u03bc\u03ad\u03bd\u03bf\u03b9 \u1f00\u03bc\u03c6\u2019 \u1f40\u03b4\u03cd\u03bd\u1fc3\u03c3\u03b9,\n         \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u03c9\u03bd \u1f10\u03c0\u03cd\u03b8\u03bf\u03bd\u03c4\u03bf \u03ba\u03bb\u03cd\u03b5\u03b9\u03bd \u03b5\u1f50\u03b7\u03ba\u03ad\u03b1 \u03b2\u03ac\u03be\u03b9\u03bd.                        400\n         \u1f00\u03bb\u03bb\u1f70 \u03c4\u03af \u03c4\u03bf\u1fd6\u03c3\u03b4\u2019 \u1f10\u03c0\u03af\u03ba\u03b5\u03b9\u03bc\u2019, \u1f61\u03c3\u03b5\u1f76 \u03bc\u03ad\u03b3\u03b1 \u03c7\u03c1\u1fc6\u03bc\u03ac \u03c4\u03b9 \u03c0\u03c1\u03ac\u03c3\u03c3\u03c9\u03bd,\n    365  \u03b5\u1f30 \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd \u03c0\u03b5\u03c1\u03af\u03b5\u03b9\u03bc\u03b9 \u03c0\u03bf\u03bb\u03c5\u03c6\u03b8\u03b5\u03c1\u03ad\u03c9\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd;\n\n         \u1f66 \u03c6\u03af\u03bb\u03bf\u03b9, \u03bf\u1f36\u03b4\u03b1 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u1f45\u03c4\u2019 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7 \u03c0\u03b1\u03c1\u1f70 \u03bc\u03cd\u03b8\u03bf\u03b9\u03c2,                407\n         \u03bf\u1f53\u03c2 \u1f10\u03b3\u1f7c \u1f10\u03be\u03b5\u03c1\u03ad\u03c9\u00b7 \u03bc\u03ac\u03bb\u03b1 \u03b4\u2019 \u1f00\u03c1\u03b3\u03b1\u03bb\u03ad\u03b7 \u03b3\u03b5 \u03c4\u03ad\u03c4\u03c5\u03ba\u03c4\u03b1\u03b9\n         \u1f00\u03bd\u03b4\u03c1\u03ac\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03b4\u03cd\u03c3\u03b6\u03b7\u03bb\u03bf\u03c2 \u1f10\u03c0\u1f76 \u03c6\u03c1\u03ad\u03bd\u03b1 \u03c0\u03af\u03c3\u03c4\u03b9\u03bf\u03c2 \u1f45\u03c1\u03bc\u03b7.\n\n         \u1f14\u03c3\u03c4\u03b9\u03bd \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03c2 \u03c7\u03c1\u1fc6\u03bc\u03b1, \u03b8\u03b5\u1ff6\u03bd \u03c8\u03ae\u03c6\u03b9\u03c3\u03bc\u03b1 \u03c0\u03b1\u03bb\u03b1\u03b9\u03cc\u03bd,                      1\n    370  \u1f00\u03af\u03b4\u03b9\u03bf\u03bd, \u03c0\u03bb\u03b1\u03c4\u03ad\u03b5\u03c3\u03c3\u03b9 \u03ba\u03b1\u03c4\u03b5\u03c3\u03c6\u03c1\u03b7\u03b3\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd \u1f45\u03c1\u03ba\u03bf\u03b9\u03c2.\n         \u03b5\u1f56\u03c4\u03ad \u03c4\u03b9\u03c2 \u1f00\u03bc\u03c0\u03bb\u03b1\u03ba\u03af\u1fc3\u03c3\u03b9 \u03c6\u03cc\u03bd\u1ff3 \u03c6\u03af\u03bb\u03b1 \u03b3\u03c5\u1fd6\u03b1 \u03bc\u03b9\u03ae\u03bd\u1fc3                        3\n         \u03b1\u1f35\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f22 \u1f10\u03c0\u03af\u03bf\u03c1\u03ba\u03bf\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03ae\u03c3\u03b1\u03c2 \u1f10\u03c0\u03bf\u03bc\u03cc\u03c3\u03c3\u1fc3\n         \u03b4\u03b1\u03af\u03bc\u03c9\u03bd, \u03bf\u1f35\u03c4\u03b5 \u03bc\u03b1\u03ba\u03c1\u03b1\u03af\u03c9\u03bd\u03bf\u03c2 \u03bb\u03b5\u03bb\u03ac\u03c7\u03b1\u03c3\u03b9 \u03b2\u03b9\u03bf\u1fd6\u03bf,                         4\n         \u03c4\u03c1\u03af\u03c2 \u03bc\u03b9\u03bd \u03bc\u03c5\u03c1\u03af\u03b1\u03c2 \u1f65\u03c1\u03b1\u03c2 \u1f00\u03c0\u1f78 \u03bc\u03b1\u03ba\u03ac\u03c1\u03c9\u03bd \u1f00\u03bb\u03ac\u03bb\u03b7\u03c3\u03b8\u03b1\u03b9,\n    375  \u03c6\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03c0\u03b1\u03bd\u03c4\u03bf\u1fd6\u03b1 \u03b4\u03b9\u1f70 \u03c7\u03c1\u03cc\u03bd\u03bf\u03c5 \u03b5\u1f34\u03b4\u03b5\u03b1 \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd,                       6\n         \u1f00\u03c1\u03b3\u03b1\u03bb\u03ad\u03b1\u03c2 \u03b2\u03b9\u03cc\u03c4\u03bf\u03b9\u03bf \u03bc\u03b5\u03c4\u03b1\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1 \u03ba\u03b5\u03bb\u03b5\u03cd\u03b8\u03bf\u03c5\u03c2.\n         \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9\u03bf\u03bd \u03bc\u1f72\u03bd \u03b3\u03ac\u03c1 \u03c3\u03c6\u03b5 \u03bc\u03ad\u03bd\u03bf\u03c2 \u03c0\u03cc\u03bd\u03c4\u03bf\u03bd\u03b4\u03b5 \u03b4\u03b9\u03ce\u03ba\u03b5\u03b9,                    16\n         \u03c0\u03cc\u03bd\u03c4\u03bf\u03c2 \u03b4\u2019 \u1f10\u03c2 \u03c7\u03b8\u03bf\u03bd\u1f78\u03c2 \u03bf\u1f56\u03b4\u03b1\u03c2 \u1f00\u03c0\u03ad\u03c0\u03c4\u03c5\u03c3\u03b5, \u03b3\u03b1\u1fd6\u03b1 \u03b4\u2019 \u1f10\u03c2 \u03b1\u1f50\u03b3\u1f70\u03c2\n         \u1f20\u03b5\u03bb\u03af\u03bf\u03c5 \u1f00\u03ba\u03ac\u03bc\u03b1\u03bd\u03c4\u03bf\u03c2, \u1f41 \u03b4\u2019 \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f14\u03bc\u03b2\u03b1\u03bb\u03b5 \u03b4\u03af\u03bd\u03b1\u03b9\u03c2.\n    380  \u1f04\u03bb\u03bb\u03bf\u03c2 \u03b4\u2019 \u1f10\u03be \u1f04\u03bb\u03bb\u03bf\u03c5 \u03b4\u03ad\u03c7\u03b5\u03c4\u03b1\u03b9, \u03c3\u03c4\u03c5\u03b3\u03ad\u03bf\u03c5\u03c3\u03b9 \u03b4\u1f72 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2.\n         \u03c4\u1ff6\u03bd \u03ba\u03b1\u1f76 \u1f10\u03b3\u1f7c \u03bd\u1fe6\u03bd \u03b5\u1f30\u03bc\u1f76, \u03c6\u03c5\u03b3\u1f70\u03c2 \u03b8\u03ad\u03bf\u03b8\u03b5\u03bd \u03ba\u03b1\u1f76 \u1f00\u03bb\u03ae\u03c4\u03b7\u03c2,                  7\n         \u03bd\u03b5\u03af\u03ba\u03b5\u03b9 \u03bc\u03b1\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u1ff3 \u03c0\u03af\u03c3\u03c5\u03bd\u03bf\u03c2.\n         \u1f24\u03b4\u03b7 \u03b3\u03ac\u03c1 \u03c0\u03bf\u03c4\u2019 \u1f10\u03b3\u1f7c \u03b3\u03b5\u03bd\u03cc\u03bc\u03b7\u03bd \u03ba\u03bf\u1fe6\u03c1\u03cc\u03c2 \u03c4\u03b5 \u03ba\u03cc\u03c1\u03b7 \u03c4\u03b5                    380\n         \u03b8\u03ac\u03bc\u03bd\u03bf\u03c2 \u03c4\u2019 \u03bf\u1f30\u03c9\u03bd\u03cc\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03bd \u1f05\u03bb\u03b9 \u1f14\u03bb\u03bb\u03bf\u03c0\u03bf\u03c2 \u1f30\u03c7\u03b8\u03cd\u03c2.\n    385  \u03ba\u03bb\u03b1\u1fe6\u03c3\u03ac \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03ba\u03ce\u03ba\u03c5\u03c3\u03b1, \u1f30\u03b4\u1f7c\u03bd \u1f00\u03c3\u03c5\u03bd\u03ae\u03b8\u03b5\u03b1 \u03c7\u1ff6\u03c1\u03bf\u03bd,                     13\n         \u1f14\u03bd\u03b8\u03b1 \u03a6\u03cc\u03bd\u03bf\u03c2 \u03c4\u03b5 \u039a\u03cc\u03c4\u03bf\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03c9\u03bd \u1f14\u03b8\u03bd\u03b5\u03b1 \u039a\u03b7\u03c1\u1ff6\u03bd                   21\n         \u03b1\u1f50\u03c7\u03bc\u03b7\u03c1\u03b1\u03af \u03c4\u03b5 \u03bd\u03cc\u03c3\u03bf\u03b9 \u03ba\u03b1\u1f76 \u03c3\u03ae\u03c8\u03b9\u03b5\u03c2 \u1f14\u03c1\u03b3\u03b1 \u03c4\u03b5 \u1fe5\u03b5\u03c5\u03c3\u03c4\u03ac.\n         \u1f08\u03c4\u1fc6\u03c2 \u1f00\u03bd \u03bb\u03b5\u03b9\u03bc\u1ff6\u03bd\u03b1 \u03ba\u03b1\u03c4\u1f70 \u03c3\u03ba\u03cc\u03c4\u03bf\u03c2 \u1f20\u03bb\u03ac\u03c3\u03ba\u03bf\u03c5\u03c3\u03b9\u03bd.                        23\n\n                            \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2 \u1f00\u03bc\u03b5\u03c1\u03b8\u03b5\u03af\u03c2.\n\n    390  \u1f10\u03be \u03bf\u1f35\u03b7\u03c2 \u03c4\u03b9\u03bc\u1fc6\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f45\u03c3\u03c3\u03bf\u03c5 \u03bc\u03ae\u03ba\u03b5\u03bf\u03c2 \u1f44\u03bb\u03b2\u03bf\u03c5                        11\n         \u1f67\u03b4\u03b5 \u03c0\u03b5\u03c3\u1f7c\u03bd \u03ba\u03b1\u03c4\u1f70 \u03b3\u03b1\u1fd6\u03b1\u03bd \u1f00\u03bd\u03b1\u03c3\u03c4\u03c1\u03ad\u03c6\u03bf\u03bc\u03b1\u03b9 \u03bc\u03b5\u03c4\u1f70 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c2.\n\n         \u1f20\u03bb\u03cd\u03b8\u03bf\u03bc\u03b5\u03bd \u03c4\u03cc\u03b4\u2019 \u1f51\u03c0\u2019 \u1f04\u03bd\u03c4\u03c1\u03bf\u03bd \u1f51\u03c0\u03cc\u03c3\u03c4\u03b5\u03b3\u03bf\u03bd.                            31\n\n         \u1f14\u03bd\u03b8\u2019 \u1f26\u03c3\u03b1\u03bd \u03a7\u03b8\u03bf\u03bd\u03af\u03b7 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f29\u03bb\u03b9\u03cc\u03c0\u03b7 \u03c4\u03b1\u03bd\u03b1\u1ff6\u03c0\u03b9\u03c2,                       24\n         \u0394\u1fc6\u03c1\u03b9\u03c2 \u03b8\u2019 \u03b1\u1f31\u03bc\u03b1\u03c4\u03cc\u03b5\u03c3\u03c3\u03b1 \u03ba\u03b1\u1f76 \u1f09\u03c1\u03bc\u03bf\u03bd\u03af\u03b7 \u03b8\u03b5\u03bc\u03b5\u03c1\u1ff6\u03c0\u03b9\u03c2,\n    395  \u039a\u03b1\u03bb\u03bb\u03b9\u03c3\u03c4\u03ce \u03c4\u2019 \u0391\u1f30\u03c3\u03c7\u03c1\u03ae \u03c4\u03b5, \u0398\u03cc\u03c9\u03c3\u03ac \u03c4\u03b5 \u0394\u03b7\u03bd\u03b1\u03af\u03b7 \u03c4\u03b5,\n         \u039d\u03b7\u03bc\u03b5\u03c1\u03c4\u03ae\u03c2 \u03c4\u2019 \u1f10\u03c1\u03cc\u03b5\u03c3\u03c3\u03b1 \u03bc\u03b5\u03bb\u03ac\u03b3\u03ba\u03bf\u03c5\u03c1\u03cc\u03c2 \u03c4\u2019 \u1f08\u03c3\u03ac\u03c6\u03b5\u03b9\u03b1,\n         \u03a6\u03c5\u03c3\u03ce \u03c4\u03b5 \u03a6\u03b8\u03b9\u03bc\u03ad\u03bd\u03b7 \u03c4\u03b5, \u03ba\u03b1\u1f76 \u0395\u1f50\u03bd\u03b1\u03af\u03b7 \u03ba\u03b1\u1f76 \u1f1c\u03b3\u03b5\u03c1\u03c3\u03b9\u03c2\n         \u039a\u03b9\u03bd\u03ce \u03c4\u2019 \u1f08\u03c3\u03c4\u03b5\u03bc\u03c6\u03ae\u03c2 \u03c4\u03b5, \u03c0\u03bf\u03bb\u03c5\u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03cc\u03c2 \u03c4\u03b5 \u039c\u03b5\u03b3\u03b9\u03c3\u03c4\u1f7c\n         \u2020\u03ba\u03b1\u1f76 \u03a6\u03bf\u03c1\u03cd\u03b7, \u03a3\u03b9\u03c9\u03c0\u03ae \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f48\u03bc\u03c6\u03b1\u03af\u03b7.\u2020\n\n    400  \u1f62 \u03c0\u03cc\u03c0\u03bf\u03b9, \u1f62 \u03b4\u03b5\u03b9\u03bb\u1f78\u03bd \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd \u03b3\u03ad\u03bd\u03bf\u03c2, \u1f62 \u03b4\u03c5\u03c3\u03ac\u03bd\u03bf\u03bb\u03b2\u03bf\u03bd,                  14\n         \u03c4\u03bf\u03af\u03c9\u03bd \u1f14\u03ba \u03c4\u2019 \u1f10\u03c1\u03af\u03b4\u03c9\u03bd \u1f14\u03ba \u03c4\u03b5 \u03c3\u03c4\u03bf\u03bd\u03b1\u03c7\u1ff6\u03bd \u1f10\u03b3\u03ad\u03bd\u03b5\u03c3\u03b8\u03b5.\n\n         \u03c3\u03b1\u03c1\u03ba\u1ff6\u03bd \u03b1\u1f30\u03bf\u03bb\u03cc\u03c7\u03c1\u03c9\u03c4\u03b9 \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03bb\u03bb\u03bf\u03c5\u03c3\u03b1 \u03c7\u03b9\u03c4\u1ff6\u03bd\u03b9.                       379\n\n                      \u1f00\u03bc\u03c6\u03b9\u03b2\u03c1\u03cc\u03c4\u03b7\u03bd \u03c7\u03b8\u03cc\u03bd\u03b1.\n\n         \u1f10\u03ba \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b6\u03ce\u03c9\u03bd \u1f10\u03c4\u03af\u03b8\u03b5\u03b9 \u03bd\u03b5\u03ba\u03c1\u03bf\u03b5\u03af\u03b4\u03b5\u2019 \u1f00\u03bc\u03b5\u03af\u03b2\u03c9\u03bd.                    378\n\n    405  \u03bf\u1f50\u03b4\u03ad \u03c4\u03b9\u03c2 \u1f26\u03bd \u03ba\u03b5\u03af\u03bd\u03bf\u03b9\u03c3\u03b9\u03bd \u1f0c\u03c1\u03b7\u03c2 \u03b8\u03b5\u1f78\u03c2 \u03bf\u1f50\u03b4\u1f72 \u039a\u03c5\u03b4\u03bf\u03b9\u03bc\u1f78\u03c2,                368\n         \u03bf\u1f50\u03b4\u1f72 \u0396\u03b5\u1f7a\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03bf\u1f50\u03b4\u1f72 \u039a\u03c1\u03cc\u03bd\u03bf\u03c2 \u03bf\u1f50\u03b4\u1f72 \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u1ff6\u03bd,\n         \u1f00\u03bb\u03bb\u1f70 \u039a\u03cd\u03c0\u03c1\u03b9\u03c2 \u03b2\u03b1\u03c3\u03af\u03bb\u03b5\u03b9\u03b1.                                         370\n         \u03c4\u1f74\u03bd \u03bf\u1f35\u03b3\u2019 \u03b5\u1f50\u03c3\u03b5\u03b2\u03ad\u03b5\u03c3\u03c3\u03b9\u03bd \u1f00\u03b3\u03ac\u03bb\u03bc\u03b1\u03c3\u03b9\u03bd \u1f31\u03bb\u03ac\u03c3\u03ba\u03bf\u03bd\u03c4\u03bf\n         \u03b3\u03c1\u03b1\u03c0\u03c4\u03bf\u1fd6\u03c2 \u03c4\u03b5 \u03b6\u1ff4\u03bf\u03b9\u03c3\u03b9 \u03bc\u03cd\u03c1\u03b9\u03bf\u03b9\u03c3\u03af \u03c4\u03b5 \u03b4\u03b1\u03b9\u03b4\u03b1\u03bb\u03b5\u03cc\u03b4\u03bc\u03bf\u03b9\u03c2\n    410  \u03c3\u03bc\u03cd\u03c1\u03bd\u03b7\u03c2 \u03c4\u03b5 \u1f00\u03ba\u03c1\u03ae\u03c4\u03bf\u03c5 \u03b8\u03c5\u03c3\u03af\u03b1\u03b9\u03c2 \u03bb\u03b9\u03b2\u03ac\u03bd\u03bf\u03c5 \u03c4\u03b5 \u03b8\u03c5\u03ce\u03b4\u03bf\u03c5\u03c2,\n         \u03be\u03bf\u03c5\u03b8\u1ff6\u03bd \u03c4\u03b5 \u03c3\u03c0\u03bf\u03bd\u03b4\u1f70\u03c2 \u03bc\u03b5\u03bb\u03b9\u03c4\u1ff6\u03bd \u1fe5\u03b9\u03c0\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c2 \u03bf\u1f56\u03b4\u03b1\u03c2,\n         \u03c4\u03b1\u03cd\u03c1\u03c9\u03bd \u03b4\u2019 \u1f00\u03ba\u03c1\u03ae\u03c4\u03bf\u03b9\u03c3\u03b9 \u03c6\u03cc\u03bd\u03bf\u03b9\u03c2 \u03bf\u1f50 \u03b4\u03b5\u03cd\u03b5\u03c4\u03bf \u03b2\u03c9\u03bc\u03cc\u03c2.                   375\n         \u1f00\u03bb\u03bb\u1f70 \u03bc\u03cd\u03c3\u03bf\u03c2 \u03c4\u03bf\u1fe6\u03c4\u2019 \u1f14\u03c3\u03ba\u03b5\u03bd \u1f10\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03bf\u03bd,\n         \u03b8\u03c5\u03bc\u1f78\u03bd \u1f00\u03c0\u03bf\u03c1\u03c1\u03b1\u03af\u03c3\u03b1\u03bd\u03c4\u03b1\u03c2 \u1f10\u03ad\u03b4\u03bc\u03b5\u03bd\u03b1\u03b9 \u1f20\u03ad\u03b1 \u03b3\u03c5\u1fd6\u03b1.\n\n    415  \u1f26\u03bd \u03b4\u03ad \u03c4\u03b9\u03c2 \u1f10\u03bd \u03ba\u03b5\u03af\u03bd\u03bf\u03b9\u03c3\u03b9\u03bd \u1f00\u03bd\u1f74\u03c1 \u03c0\u03b5\u03c1\u03b9\u03bf\u03cd\u03c3\u03b9\u03b1 \u03b5\u1f30\u03b4\u1f7c\u03c2                   440\n         \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u03c9\u03bd \u03c4\u03b5 \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u03c3\u03bf\u03c6\u1ff6\u03bd \u1f10\u03c0\u03b9\u03ae\u03c1\u03b1\u03bd\u03bf\u03c2 \u1f14\u03c1\u03b3\u03c9\u03bd,                    442\n         \u1f43\u03c2 \u03b4\u1f74 \u03bc\u03ae\u03ba\u03b9\u03c3\u03c4\u03bf\u03bd \u03c0\u03c1\u03b1\u03c0\u03af\u03b4\u03c9\u03bd \u1f10\u03ba\u03c4\u03ae\u03c3\u03b1\u03c4\u03bf \u03c0\u03bb\u03bf\u1fe6\u03c4\u03bf\u03bd.                     441\n         \u1f41\u03c0\u03c0\u03cc\u03c4\u03b5 \u03b3\u1f70\u03c1 \u03c0\u03ac\u03c3\u1fc3\u03c3\u03b9\u03bd \u1f40\u03c1\u03ad\u03be\u03b1\u03b9\u03c4\u03bf \u03c0\u03c1\u03b1\u03c0\u03af\u03b4\u03b5\u03c3\u03c3\u03b9\u03bd,\n         \u1fe5\u03b5\u1fd6\u03ac \u03b3\u03b5 \u03c4\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03bb\u03b5\u03cd\u03c3\u03c3\u03b5\u03c3\u03ba\u03b5\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd,\n    420  \u03ba\u03b1\u03af \u03c4\u03b5 \u03b4\u03ad\u03ba\u2019 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03ba\u03b1\u03af \u03c4\u2019 \u03b5\u1f34\u03ba\u03bf\u03c3\u03b9\u03bd \u03b1\u1f30\u03ce\u03bd\u03b5\u03c3\u03c3\u03b9\u03bd....             445\n\n         \u1f26\u03c3\u03b1\u03bd \u03b3\u1f70\u03c1 \u03ba\u03c4\u03af\u03bb\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b7\u03bd\u1fc6,                  364\n         \u03c6\u1fc6\u03c1\u03ad\u03c2 \u03c4\u2019 \u03bf\u1f30\u03c9\u03bd\u03bf\u03af \u03c4\u03b5, \u03c6\u03b9\u03bb\u03bf\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u1fc3 \u03c4\u03b5 \u03b4\u03b5\u03b4\u03ae\u03b5\u03b9,\n         \u03b4\u03ad\u03bd\u03b4\u03c1\u03b5\u03b1 \u03b4\u2019 \u1f10\u03bc\u03c0\u03b5\u03b4\u03cc\u03c6\u03c5\u03bb\u03bb\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03bc\u03c0\u03b5\u03b4\u03cc\u03ba\u03b1\u03c1\u03c0\u03b1 \u03c4\u03b5\u03b8\u03ae\u03bb\u03b5\u03b9,\n         \u03ba\u03b1\u03c1\u03c0\u1ff6\u03bd \u1f00\u03c6\u03b8\u03bf\u03bd\u03af\u1fc3\u03c3\u03b9 \u03ba\u03b1\u03c4\u03ae\u03bf\u03c1\u03b1 \u03c0\u03ac\u03bd\u03c4\u2019 \u1f10\u03bd\u03b9\u03b1\u03c5\u03c4\u03cc\u03bd.\n\n    425  \u03bf\u1f50 \u03c0\u03ad\u03bb\u03b5\u03c4\u03b1\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u03bc\u1f72\u03bd \u03b8\u03b5\u03bc\u03b9\u03c4\u1f78\u03bd \u03c4\u03cc\u03b4\u03b5, \u03c4\u03bf\u1fd6\u03c2 \u03b4\u2019 \u1f00\u03b8\u03ad\u03bc\u03b9\u03c3\u03c4\u03bf\u03bd,          403\n         \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78 \u03bc\u1f72\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03bd\u03cc\u03bc\u03b9\u03bc\u03bf\u03bd \u03b4\u03b9\u03ac \u03c4\u2019 \u03b5\u1f50\u03c1\u03c5\u03bc\u03ad\u03b4\u03bf\u03bd\u03c4\u03bf\u03c2\n         \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f20\u03bd\u03b5\u03ba\u03ad\u03c9\u03c2 \u03c4\u03ad\u03c4\u03b1\u03c4\u03b1\u03b9 \u03b4\u03b9\u03ac \u03c4\u2019 \u1f00\u03c0\u03bb\u03ad\u03c4\u03bf\u03c5 \u03b1\u1f50\u03b3\u1fc6\u03c2.\n         \u03bf\u1f50 \u03c0\u03b1\u03cd\u03c3\u03b5\u03c3\u03b8\u03b5 \u03c6\u03cc\u03bd\u03bf\u03b9\u03bf \u03b4\u03c5\u03c3\u03b7\u03c7\u03ad\u03bf\u03c2; \u03bf\u1f50\u03ba \u1f10\u03c3\u03bf\u03c1\u1fb6\u03c4\u03b5                      416\n         \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03c5\u03c2 \u03b4\u03ac\u03c0\u03c4\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f00\u03ba\u03b7\u03b4\u03b5\u03af\u1fc3\u03c3\u03b9 \u03bd\u03cc\u03bf\u03b9\u03bf;\n    430  \u03bc\u03bf\u03c1\u03c6\u1f74\u03bd \u03b4\u2019 \u1f00\u03bb\u03bb\u03ac\u03be\u03b1\u03bd\u03c4\u03b1 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03c6\u03af\u03bb\u03bf\u03bd \u03c5\u1f31\u1f78\u03bd \u1f00\u03b5\u03af\u03c1\u03b1\u03c2                   410\n         \u03c3\u03c6\u03ac\u03b6\u03b5\u03b9 \u1f10\u03c0\u03b5\u03c5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, \u03bc\u03ad\u03b3\u03b1 \u03bd\u03ae\u03c0\u03b9\u03bf\u03c2\u00b7 \u03bf\u1f31 \u03b4\u1f72 \u03c6\u03bf\u03c1\u03b5\u1fe6\u03bd\u03c4\u03b1\u03b9\n         \u03bb\u03b9\u03c3\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b8\u03cd\u03bf\u03bd\u03c4\u03bf\u03c2\u00b7 \u1f41 \u03b4\u2019 \u1f02\u03c1 \u03bd\u03ae\u03ba\u03bf\u03c5\u03c3\u03c4\u03bf\u03c2 \u1f41\u03bc\u03bf\u03ba\u03bb\u03ad\u03c9\u03bd\n         \u03c3\u03c6\u03ac\u03be\u03b1\u03c2 \u1f10\u03bd \u03bc\u03b5\u03b3\u03ac\u03c1\u03bf\u03b9\u03c3\u03b9 \u03ba\u03b1\u03ba\u1f74\u03bd \u1f00\u03bb\u03b5\u03b3\u03cd\u03bd\u03b1\u03c4\u03bf \u03b4\u03b1\u1fd6\u03c4\u03b1.\n         \u1f63\u03c2 \u03b4\u2019 \u03b1\u1f54\u03c4\u03c9\u03c2 \u03c0\u03b1\u03c4\u03ad\u03c1\u2019 \u03c5\u1f31\u1f78\u03c2 \u1f11\u03bb\u1f7c\u03bd \u03ba\u03b1\u1f76 \u03bc\u03b7\u03c4\u03ad\u03c1\u03b1 \u03c0\u03b1\u1fd6\u03b4\u03b5\u03c2\n    435  \u03b8\u03c5\u03bc\u1f78\u03bd \u1f00\u03c0\u03bf\u03c1\u03c1\u03b1\u03af\u03c3\u03b1\u03bd\u03c4\u03b5 \u03c6\u03af\u03bb\u03b1\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03c3\u03ac\u03c1\u03ba\u03b1\u03c2 \u1f14\u03b4\u03bf\u03c5\u03c3\u03b9\u03bd.\n\n         \u03bf\u1f34\u03bc\u03bf\u03b9 \u1f45\u03c4\u2019 \u03bf\u1f50 \u03c0\u03c1\u03cc\u03c3\u03b8\u03b5\u03bd \u03bc\u03b5 \u03b4\u03b9\u03ce\u03bb\u03b5\u03c3\u03b5 \u03bd\u03b7\u03bb\u03b5\u1f72\u03c2 \u1f26\u03bc\u03b1\u03c1,                    9\n         \u03c0\u03c1\u1f76\u03bd \u03c3\u03c7\u03ad\u03c4\u03bb\u2019 \u1f14\u03c1\u03b3\u03b1 \u03b2\u03bf\u03c1\u1fb6\u03c2 \u03c0\u03b5\u03c1\u1f76 \u03c7\u03b5\u03af\u03bb\u03b5\u03c3\u03b9 \u03bc\u03b7\u03c4\u03af\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9.\n\n         \u1f10\u03bd \u03b8\u03ae\u03c1\u03b5\u03c3\u03c3\u03b9 \u03bb\u03ad\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f40\u03c1\u03b5\u03b9\u03bb\u03b5\u03c7\u03ad\u03b5\u03c2 \u03c7\u03b1\u03bc\u03b1\u03b9\u03b5\u1fe6\u03bd\u03b1\u03b9                      382\n         \u03b3\u03af\u03b3\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9, \u03b4\u03ac\u03c6\u03bd\u03b1\u03b9 \u03b4\u2019 \u1f10\u03bd\u1f76 \u03b4\u03ad\u03bd\u03b4\u03c1\u03b5\u03c3\u03c3\u03b9\u03bd \u1f20\u03c5\u03ba\u03cc\u03bc\u03bf\u03b9\u03c3\u03b9\u03bd.\n\n    440      \u03b4\u03b1\u03c6\u03bd\u03b1\u03af\u03c9\u03bd \u03c6\u03cd\u03bb\u03bb\u03c9\u03bd \u1f00\u03c0\u1f78 \u03c0\u03ac\u03bc\u03c0\u03b1\u03bd \u1f14\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9.                       419\n\n         \u03b4\u03b5\u03b9\u03bb\u03bf\u03af, \u03c0\u03b1\u03bd\u03b4\u03b5\u03b9\u03bb\u03bf\u03af, \u03ba\u03c5\u03ac\u03bc\u03c9\u03bd \u1f04\u03c0\u03bf \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u1f14\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9.                 418\n\n         \u03ba\u03c1\u03b7\u03bd\u03ac\u03c9\u03bd \u1f04\u03c0\u03bf \u03c0\u03ad\u03bd\u03c4\u03b5 \u03c4\u03b1\u03bc\u1f7c\u03bd \u1f10\u03bd \u1f00\u03c4\u03b5\u03b9\u03c1\u03ad\u03b9 \u03c7\u03b1\u03bb\u03ba\u1ff7                      422\n         \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u1f00\u03c0\u03cc\u03c1\u03c1\u03c5\u03c8\u03b1\u03b9.\n\n                      \u03bd\u03b7\u03c3\u03c4\u03b5\u1fe6\u03c3\u03b1\u03b9 \u03ba\u03b1\u03ba\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2.                             406\n    445  \u03c4\u03bf\u03b9\u03b3\u03ac\u03c1\u03c4\u03bf\u03b9 \u03c7\u03b1\u03bb\u03b5\u03c0\u1fc7\u03c3\u03b9\u03bd \u1f00\u03bb\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u03ba\u03cc\u03c4\u03b7\u03c3\u03b9\u03bd                        420\n         \u03bf\u1f54\u03c0\u03bf\u03c4\u03b5 \u03b4\u03b5\u03b9\u03bb\u03b1\u03af\u03c9\u03bd \u1f00\u03c7\u03ad\u03c9\u03bd \u03bb\u03c9\u03c6\u03ae\u03c3\u03b5\u03c4\u03b5 \u03b8\u03c5\u03bc\u03cc\u03bd.\n\n         \u03b5\u1f30\u03c2 \u03b4\u1f72 \u03c4\u03b5\u03bb\u1f78\u03c2 \u03bc\u03ac\u03bd\u03c4\u03b5\u03b9\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f51\u03bc\u03bd\u03bf\u03c0\u03cc\u03bb\u03bf\u03b9 \u03ba\u03b1\u1f76 \u1f30\u03b7\u03c4\u03c1\u03bf\u1f76              384\n         \u03ba\u03b1\u1f76 \u03c0\u03c1\u03cc\u03bc\u03bf\u03b9 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd \u1f10\u03c0\u03b9\u03c7\u03b8\u03bf\u03bd\u03af\u03bf\u03b9\u03c3\u03b9 \u03c0\u03ad\u03bb\u03bf\u03bd\u03c4\u03b1\u03b9,\n         \u1f14\u03bd\u03b8\u03b5\u03bd \u1f00\u03bd\u03b1\u03b2\u03bb\u03b1\u03c3\u03c4\u03bf\u1fe6\u03c3\u03b9 \u03b8\u03b5\u03bf\u1f76 \u03c4\u03b9\u03bc\u1fc7\u03c3\u03b9 \u03c6\u03ad\u03c1\u03b9\u03c3\u03c4\u03bf\u03b9,\n    450  \u1f00\u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03b9\u03c2 \u1f04\u03bb\u03bb\u03bf\u03b9\u03c3\u03b9\u03bd \u1f41\u03bc\u03ad\u03c3\u03c4\u03b9\u03bf\u03b9, \u03b1\u1f50\u03c4\u03bf\u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03bf\u03b9,\n         \u03b5\u1f54\u03bd\u03b9\u03b5\u03c2 \u1f00\u03bd\u03b4\u03c1\u03b5\u03af\u03c9\u03bd \u1f00\u03c7\u03ad\u03c9\u03bd, \u1f00\u03c0\u03cc\u03ba\u03b7\u03c1\u03bf\u03b9, \u1f00\u03c4\u03b5\u03b9\u03c1\u03b5\u1fd6\u03c2.\n\n\n_Sources and Critical Notes._\n\n1. Diog. Laer. viii. 60. 2-10. Sext. Emp. _Math._ vii. 123-124. 3. Prokl.\non _Tim._ p. 175. 5. Plut. _Mor._ 360 C. 6. Diog. Laer. ix. 73; 8-9 a.\nPlut. _Mor._ 17 E.\n\n    3. MSS. \u03b4\u03b5\u03b9\u03bb\u03b5\u03bc\u03c0\u03ad\u03b1, corr. Emperius. Prokl. \u03b4\u03b5\u03b9\u03bd\u2019 \u1f14\u03c0\u03b5\u03b1, 4.\n    MSS. \u03b6\u03c9\u1fc6\u03c3\u03b9 \u03b2\u03af\u03bf\u03c5, corr. Scaliger. _CFR_ \u1f00\u03b8\u03c1\u03bf\u03af\u03c3\u03b1\u03bd\u03c4\u03bf\u03c2. 7 MSS.\n    \u1f10\u03bb\u03b1\u03c5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, \u03c4\u1f78 \u03b4\u2019 \u1f45\u03bb\u03bf\u03bd \u03b5\u1f54\u03c7\u03b5\u03c4\u03b1\u03b9, corr. Stein. 9. Bergk adds \u03b4\u2019\n    after \u03c3\u1f7a. 10. MSS. \u03c0\u03bb\u03b5\u1fd6\u03cc\u03bd \u03b3\u03b5, Karsten \u03c0\u03bb\u03ad\u03bf\u03bd\u2019 \u1f20\u1f72, Stein \u03c0\u03bb\u03ad\u03bf\u03bd:\n    MSS. \u1f44\u03c1\u03c9\u03c1\u03b5\u03bd, corr. Panzerbieter.\n\n11-23. Sext. Emp. _Math._ vii. 125. 16-17. Clem. Al. _Strom._ p. 682. 18.\nProkl. _Tim._ 106; Plut. _Mor._ 93 B.\n\n    12. MSS. \u1f40\u03c7\u03b5\u03cd\u03c3\u03b1\u03c4\u03b5, corr. Steph. 16. MSS. \u03c3\u03ad, Stein \u03bc\u03ad. 17.\n    Sext. MSS. \u1f10\u03c6\u03c9\u03b8\u03bf\u03b5\u03af\u03b7\u03c2, corr. Steph. Clem. confirms correction.\n    18. MSS. \u0398\u03bf\u03ac\u03b6\u03b5\u03b9, Plut. \u03b8\u03b1\u03bc\u03af\u03b6\u03b5\u03b9\u03bd, corr. Hermann. 19. MSS. \u1f00\u03bb\u03bb\u1f70\n    \u03b3\u1f70\u03c1 \u1f04\u03b8\u03c1\u03b5\u03b9 \u03c0\u1fb6\u03c2, corr. Bergk. 20. Bergk \u03c4\u03b9 ... \u03c0\u03b9\u03c3\u03c4\u03ae\u03bd, Gomperz,\n    \u1f44\u03c8\u03b5\u03b9 \u1f14\u03c7\u03c9\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u03c0\u03bb\u03ad\u03bf\u03bd\u2019. 22. MSS. \u1f41\u03c0\u03cc\u03c3\u03b7, corr. Stein. 23. MSS.\n    \u03b8\u2019, Karsten \u03b4\u2019.\n\n24-32. Diog. Laer. viii. 59 from Satyros; Suidas under \u1f04\u03c0\u03bd\u03bf\u03c5\u03c2; Eudocia,\np. 170; Tzetzes, _Chil._ ii. 906 f.; Iriarte, _Catal. Matrit._ p. 450.\n26-28. Clem. Al. _Strom._ p. 754.\n\n    27. Clem. \u0398\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c3\u03b9; Clem., Diog. Laer. Vin. MS., Tzt. \u1f00\u03c1\u03bf\u03cd\u03c1\u03b1\u03c2.\n    Elsewhere \u1f04\u03c1\u03bf\u03c5\u03c1\u03b1\u03bd. 28. Clem. \u03b5\u1f56\u03c4\u2019, others \u1f24\u03bd \u03ba\u2019. Diog., Clem.\n    \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03b9\u03c4\u03b1, corr. Stein. 29. Tzt. \u03c3\u03c4\u03ae\u03c3\u03b5\u03b9\u03c2, Suidas \u03c3\u03c4\u03ae\u03c3\u03b5\u03b9. 30.\n    Tzt. \u03c3\u03c4\u03ae\u03c3\u03b5\u03b9\u03c2. 31. Diog. \u03c4\u1f70 \u03b4\u2019 \u1f10\u03bd \u03b8\u03ad\u03c1\u03b5\u03b9 \u1f00\u03ae\u03c3\u03b1\u03bd\u03c4\u03b1, Hermann \u03c4\u03ac \u03c4\u2019\n    \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9 \u03b1\u1f30\u03b8\u03cd\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9, corr. Stein.\n\n33-35. Sext. Emp. _Math._ ix. 362, and x. 315; Plut. _Mor._ 878 A (Eus.\n_Pr. Evang._ xiv. p. 749); Probus on Verg. _Ecl._ vi. 31; Hipp. _Ref.\nhaer._ 246; Stob. _Ecl._ i. 10, p. 287. 34-35. Athenag. _Legatio_, p. 22;\nDiog. Laer. viii. 76; Herakl. _Alleg. Hom._ 443 G. Clem. Al. _Strom._ p.\n746 joins 33, 78, and 104.\n\n    33. \u03c4\u1ff6\u03bd, Sext. \u03b3\u1f70\u03c1, Prob. \u03b4\u1f74. Last word Prob. \u1f10\u1fb6\u03c3\u03b9\u03bd. 34. Plut.\n    \u0396\u03b5\u1f7a\u03c2 \u03b1\u1f30\u03b8\u1f74\u03c1. 35. Diog. Laer. \u1f10\u03c0\u03b9\u03c0\u03b9\u03ba\u03c1\u03bf\u1fd6 \u1f44\u03bc\u03bc\u03b1 \u03b2\u03c1\u03cc\u03c4\u03b5\u03b9\u03bf\u03bd, Prob. \u03b3\u03b5\n    \u03c0\u03b9\u03ba\u03c1\u03bf\u1fd6\u03c2 \u03bd\u03c9\u03bc\u03b1 (\u03bd\u03c9\u03bc\u1fb7?) \u03b2\u03c1\u03cc\u03c4\u03b5\u03b9\u03bf\u03bd \u03b3\u03ad\u03bd\u03bf\u03c2.\n\n36-39. Plut. _Mor._ 1111 F, 885 D. 36 b, 38. Arist. _Gen. Corr._ I. 1;\n314 b 7; _Meta._ iv. 4; 1015 a 1. 38, 39. Arist. _de X. Z. G._ c. 2 975 b\n7.\n\n    36. Plut. _de placit._ \u03bf\u1f50\u03b4\u1f72\u03bd, _adv. Colot._ \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03c5. Ar.\n    _Meta._ \u1f10\u03cc\u03bd\u03c4\u03c9\u03bd. 37. Plut. _adv. Col._ \u03bf\u1f50\u03bb\u03bf\u03bc\u03ad\u03bd\u03b7 \u03b8. \u03b3\u03b5\u03bd\u03ad\u03b8\u03bb\u03b7. 39.\n    Plut. _de placit._ \u03c6\u03cd\u03c3\u03b9\u03c2 \u03b4\u1f72 \u03b2\u03c1\u03bf\u03c4\u03bf\u1fd6\u03c2.\n\n40-44, Plut. _Colot._ 1113 C. 44. Plut. _Mor._ 820 F.\n\n    40. MSS. \u1f45\u03c4\u03b5 \u03bc\u1f72\u03bd ... \u03c6\u1ff6\u03c2 \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9, Mul. \u1f45 \u03c4\u03b9 \u03ba\u03b5\u03bd, Panz. \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2\n    \u03ba\u1fc3. 42. MSS. \u03c4\u1f78\u03bd \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9, Reiske \u03c4\u1f78 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9 \u03b3\u03b5\u03bd., Karst.\n    \u03b4\u03bf\u03ba\u03ad\u03bf\u03c5\u03c3\u03b9 \u03b3\u03b5\u03bd. 43. MSS. \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u1ff6\u03c3\u03b9, corr. Ritschl. 44. MSS.\n    \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u03bb\u03ad\u03bf\u03c5\u03c3\u03b9\u00b7 \u1f45\u03bc\u03c9\u03c2. Plut. Mor. 820 F gives the line as in the\n    text. Duebner suggests \u03b5\u1f30\u03ba\u03b1\u03af\u03c9\u03c2 for \u03b5\u1f36\u03bd\u03b1\u03b9 here.\n\n45-47. Plut. _Colot._ 1113 C.\n\n    47. MS. \u1f24\u03c4\u03bf\u03b9, corr. Reiske. MS. \u03c0\u03ac\u03bd\u03c4\u03b7, corr. Steph.\n\n48-50. Arist. _de X. Z. G._ 2; 975 a 36. 48-49. Philo, _de incorr. mundi_\np. 488.\n\n    48. Vulg. \u1f14\u03ba \u03c4\u03b5 \u03bc\u1f74, Cd. Lps. Syl. \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03bc\u1f74, Philo \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b3\u1f70\u03c1\n    \u03bf\u1f50\u03b4\u03b1\u03bc\u1fc6. 49. MS. \u03c4\u03cc \u03c4\u03b5 \u1f42\u03bd, Stein \u03ba\u03b1\u03af \u03c4\u2019 \u1f10\u1f78\u03bd. Arist. \u1f04\u03c0\u03c1\u03b7\u03ba\u03c4\u03bf\u03bd,\n    Philo \u1f04\u03c0\u03b1\u03c5\u03c3\u03c4\u03bf\u03bd. Text from Diels, _Hermes_ xv. p. 161. 50. MS.\n    \u03b8\u03ae\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9, corr. Karst.\n\n51-54. Plut. _Colot._ 1113 D.\n\n    53. MSS. \u03b5\u1f30\u03c3\u1f76 \u03ba\u03b1\u03af \u03c3\u03c6\u03b9, corr. Karst. MSS. \u03b4\u03b5\u03b9\u03bd\u03b1, corr. Bergk.\n\n55-57. Clem. Al. _Strom._ 656. 56-57. Theod. _Serm._ 476 Sch.\n\n    56. Theod. \u1f67\u03b4\u03b5 \u03b3\u1f70\u03c1.\n\n58-59. Plut. _de orac. def._ 418 C. Arranged in verse by Xylander. MSS.\n\u03bc\u03ae\u03c4\u03b5 \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd corr. Knatz, _Empedoclea_, p. 7.\n\n60. Plut. _non pos. suav. viv._ 1103 F \u03b4\u1f76\u03c2 \u03b3\u1f70\u03c1 \u1f43 \u03b4\u03b5\u1fd6 \u03ba\u03b1\u03bb\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f00\u03ba\u03bf\u1fe6\u03c3\u03b1\u03b9,\nSchol. Plat. _Gorg._ 124 Ruhnk. \u03b4\u1f76\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03c1\u1f76\u03c2 \u03c4\u1f78 \u03ba\u03b1\u03bb\u1f78\u03bd ... \u1f18\u03bc\u03c0\u03b5\u03b4. \u03c4\u1f78 \u1f14\u03c0\u03bf\u03c2\n\u201c\u03ba\u03b1\u1f76 \u03b4\u1f76\u03c2 \u03b3\u1f70\u03c1 \u1f43 \u03b4\u03b5\u1fd6 \u03ba\u03b1\u03bb\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f10\u03bd\u03af\u03c3\u03c0\u03b5\u03b9\u03bd.\u201d Text from Sturz.\n\n61-73. Simpl. in Arist. _Phys._ 34 r 158, 1 sq. 66-68. Tzetzes, _Hom._\n58 Sch. 67-73. Simpl. _de caelo_ Peyr. p. 47 sq. 67-68. Simpl. _Phys._ 6\nv 25, 29, and 310 r. Diog. Laer. viii. 76; Stob. _Ecl._ i. 11, p. 290;\n_vit. Hom._ p. 327 Gal. 69-73. Arist. _Phys._ viii. 1; 250 b 30.\n\n    61. Karst. supplies \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u03b1 \u03bc\u03cd\u03b8\u03c9\u03bd from v. 75. 62. Cf. 104. 65.\n    _E_ \u03b4\u03c1\u03c5\u03c6\u03b8\u03b5\u1fd6\u03c3\u03b1, MS. \u03b4\u03c1\u03b5\u03c0\u03c4\u03ae. 66-67. Cf. 116-117. 68. Simpl. 158,\n    8 \u03b4\u03af\u03c7\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1. Elsewhere as in text. 69. Om. Simpl. 158 b 1. 73.\n    MSS. \u1f00\u03ba\u03af\u03bd\u03b7\u03c4\u03bf\u03b9 corr. Bergk.\n\n74-95. Simpl. _Phys._ 34 r 158, 13 sq. following the preceding without\nbreak. 74. Stob. _Ecl._ App. 34 Gais.; cf. Clem. Al. _Strom._ 697. 77-80.\nSimpl. _Phys._ 6 v 26, 1; Sext. Emp. _Math._ ix. 10. 78. Plut. _de\nadult._ p. 63 D; Clem. Al. _Strom._ 746 (with v. 33). 79-80. Sext. Emp.\n_Math._ x. 317. 79. Plut. _Mor._ 952 B. 80-81. Plut. _Amat._ 756 D. 81.\nClem. Al. _Strom._ 653; Simpl. _Phys._ 41 r 188, 26. 91. Cf. Stob. _Ecl._\ni. 18; _Placit._ i. 18 and Theod. iv. 529 C (_Dox._ 316); Galen, _Hist.\nphil._ 10. 92. Arist. _X. Z. G._ 975 b 10. Simpl. omits 91.\n\n    74. Simpl. \u03bc\u03ad\u03b8\u03b7, corr. Bergk from Stob. and Clem. 78. Sext.\n    \u1f24\u03c0\u03b9\u03bf\u03bd, Clem. \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2, Plut. \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2 \u1f24\u03c0\u03b9\u03bf\u03bd. 79. Simpl. \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd,\n    Sext. \u1f01\u03c0\u03ac\u03bd\u03c4\u1fc3, corr. Panz. 80. Plut. \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2, Sext. \u03c6\u03b9\u03bb\u03af\u03b7\n    ... \u1f34\u03c3\u03bf\u03bd. 81. Simpl. a_F_ \u03c3\u1f7a\u03bd \u03bd\u1ff7; cf. Plut. 82. Simpl. _F_\n    \u03c6\u03c5\u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd: Bergk, Karst. \u1f10\u03bd\u03af\u03b6\u03b5\u03c4\u03b1\u03b9. 83. Simpl. _DE_ \u03ba\u03b1\u1f76 \u1f04\u03c1\u03b8\u03bc\u03b9\u03b1,\n    _F_ \u03ba\u03b1\u1f76 \u1f04\u03c1\u2019 \u1f45\u03bc\u03bf\u03b9\u03b1. 85. Simpl. \u03bc\u03b5\u03c4\u2019 \u1f44\u03c3\u03bf\u03b9\u03c3\u03b9\u03bd, Panz. \u03bc\u03b5\u03b8\u2019 \u1f45\u03bb\u03bf\u03b9\u03c3\u03b9\u03bd,\n    Prel. \u03b3\u2019 \u1f44\u03c3\u03c3\u03bf\u03b9\u03c3\u03b9\u03bd. I have suggested \u03bc\u03b5\u03c4\u1f70 \u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd. 89. Simpl.\n    \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03bf\u1f54\u03c4\u2019 \u1f04\u03c1\u03c4\u03b9. Cf. 159, 8 \u03bc\u03b7\u03b4\u1f72\u03bd \u1f10\u03c0\u03b9\u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03bc\u03b7\u03b4\u2019\n    \u1f00\u03c0\u03bf\u03bb\u03ae\u03b3\u03b5\u03b9\u03bd, corr. Stein. 93. Simpl. _DE_a \u03ba\u03b5 \u03ba\u03b1\u1f76 \u03ba\u03ae\u03c1\u03c5\u03be, _F_\n    omits \u03ba\u03b5, corr. Stein (notes). 95. _D_ \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9. MS. \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5,\n    corr. Stein. _DE_ \u03ba\u03b1\u1f76 \u1f20\u03bd\u03b5\u03ba\u1f72\u03c2 (cf. Hesych.), a_F_ \u03b4\u03b9\u03b7\u03bd\u03b5\u03ba\u1f72\u03c2.\n\n96-109. Simpl. _Phys._ 34 r 159, 13. 98-107. Simpl. _Phys._ 7 v 33, 8, 98\nand 100. Arist. _Gen. Corr._ i. 1, 314 b 19; Philopon. Comment. on this\npassage; Plut. _de prim. frig._ 249 F; Galen, vol. xiii. p. 31 Chart.\n104-107\u1d43. Arist. _Meta._ ii. 4; 1000 a 29.\n\n    98. Arist. Philopon. \u03bb\u03b5\u03c5\u03ba\u1f78\u03bd ... \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd, Simpl. Galen \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd ...\n    \u03bb\u03b1\u03bc\u03c0\u03c1\u1f78\u03bd: Simpl. Arist. \u1f41\u03c1\u1fb6\u03bd, Plut. Aristot. \u1f45\u03c1\u03b1, Simpl. _F_\n    \u1f41\u03c1\u1fb7. 99. Simpl. \u1f14\u03b4\u03b5\u03c4\u03b1\u03b9 or \u1f10\u03b4\u03b5\u03b9\u03c4\u03bf: Stein \u1f45\u03c3\u03c3\u03b1 \u03c0\u03ad\u03bb\u03b5\u03b9, Diels \u1f45\u03c3\u03c3\u03b1\n    \u03b8\u03ad\u03b5\u03b9 \u03c4\u03b5. 100. Some MSS. Arist. and Plut. \u03b6\u03bf\u03c6\u03cc\u03b5\u03bd\u03c4\u03b1. 101. Simpl.\n    \u03b8\u03ad\u03bb\u03b7\u03bc\u03b1, a \u03b8\u03b5\u03bb\u03af\u03bc\u03bd\u03b1, corr. Sturz: Simpl. 33, 11 \u03c3\u03c4\u03b5\u03c1\u03ad\u03c9\u03bc\u03b1. 102.\n    Simpl. 159, 19 \u03c0\u03ad\u03bb\u03bf\u03bd\u03c4\u03b1. 104. Simpl. 159, 21 _D_ \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u1f04\u03c4\u03b7\u03bd, a\n    _F_ \u03c0\u03ac\u03bd\u03c4\u2019 \u1f20\u03bd: Arist. _Met._ \u1f10\u03be \u1f67\u03bd \u03c0\u03ac\u03bd\u03b8\u2019 \u1f45\u03c3\u03b1 \u03c4\u2019 \u1f26\u03bd \u1f45\u03c3\u03b1 \u03c4\u2019 \u1f10\u03c3\u03b8\u2019\n    \u1f45\u03c3\u03b1 \u03c4\u2019 \u1f14\u03c3\u03c4\u03b1\u03b9 \u1f40\u03c0\u03af\u03c3\u03c3\u03c9. 105. Simpl. 133, 15 \u03b4\u03ad\u03bd\u03b4\u03c1\u03b1 \u03c4\u03b5 \u03b2\u03b5\u03b2\u03bb\u03ac\u03c3\u03c4\u03b7\u03ba\u03b5.\n    108. _ED_ \u03c4\u03bf\u03b3\u03bf\u03bd, Diels \u03c4\u03cc \u03b3\u2019 \u1f44\u03bd? _Hermes_ xv. 163 \u03c4\u03cc\u03c3\u03bf\u03bd: _E_\n    \u03b4\u03b9\u03ac\u03ba\u03c1\u03b1\u03c3\u03b9\u03c2, _D_ \u03b4\u03b9\u03ac\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2. Sturz. \u03b4\u03b9\u03ac\u03c0\u03c4\u03c5\u03be\u03b9\u03c2 from Simpl. 34 v.\n    161, 20. Platt \u03b4\u03b9\u1f70 \u039a\u03cd\u03c0\u03c1\u03b9\u03c2 \u1f00\u03bc\u03b5\u03af\u03b2\u03b5\u03b9 _Journ. Philol._ 48, p. 246.\n\n    I bracket 108-109 as another form of 94-95.\n\n         [\u03b1\u1f50\u03c4\u1f70 \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9 \u03c4\u03b1\u1fe6\u03c4\u03b1, \u03b4\u03b9\u2019 \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03b4\u1f72 \u03b8\u03ad\u03bf\u03bd\u03c4\u03b1\n    109  \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f00\u03bb\u03bb\u03bf\u03b9\u03c9\u03c0\u03ac. \u2020\u03c4\u03bf\u03b3\u03bf\u03bd \u03b4\u03b9\u1f70 \u03ba\u03c1\u1fb6\u03c3\u03b9\u03c2 \u1f00\u03bc\u03b5\u03af\u03b2\u03b5\u03b9.]                 137\n\n110-111. Hippol. _Ref. haer._ 247 Mill.\n\n    110. MS. \u03b5\u1f30 \u03b3\u1f70\u03c1 ... \u1f14\u03c3\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u03ad\u03c0\u03c9 \u03c4\u03bf\u03af\u03c9, corr. Schneid. _Phil._\n    vi. 160. 111. MS. \u03ba\u03b5\u03bd\u03ce\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f04\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03c2, corr. Mill.\n\n112-118. Simpl. _Phys._ 8 r 33, 19.\n\n    114. MS. \u1f10\u03c3\u03c4\u03b9, corr. Panz. 115. MS. \u03ba\u03b7\u03c1\u1ff6\u03bd, Stz. \u03b8\u03b7\u03c1\u1ff6\u03bd, Bergk\n    \u03b8\u03bd\u03b7\u03c4\u1ff6\u03bd. 118. _E_ \u1f11\u03bd, _D_ \u1f41\u03bd, _F_ \u1f42\u03bd, _A_ \u1f02\u03bd, Text _Hermes_ xv.\n    163.\n\n    Lines 114-115 are bracketed as a duplication of 94-95, and\n    accordingly 112-113 are inserted before 94-95, where 113\n    corresponds excellently with 93; 116-117 are bracketed as\n    another form of 67-68 (cf. 248), and accordingly 118 finds\n    its proper place after 68. Cf. \u201cRepetitions in Empedokles,\u201d\n    _Classical Review_, Jan. 1898.\n\n    114  [\u03b1\u1f50\u03c4\u1f70 \u03b3\u1f70\u03c1 \u1f14\u03c3\u03c4\u03b9\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1, \u03b4\u03b9\u2019 \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03b4\u1f72 \u03b8\u03ad\u03bf\u03bd\u03c4\u03b1                  140\n\n    115  \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u2019 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03c9\u03bd \u1f14\u03b8\u03bd\u03b5\u03b1 \u03ba\u03b7\u03c1\u1ff6\u03bd,\n         \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u03bc\u1f72\u03bd \u03a6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03b9 \u03c3\u03c5\u03bd\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u2019 \u03b5\u1f30\u03c2 \u1f15\u03bd\u03b1 \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd,\n         \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u03b4\u2019 \u03b1\u1f56 \u03b4\u03af\u03c7\u2019 \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1 \u03c6\u03bf\u03c1\u03b5\u03cd\u03bc\u03b5\u03bd\u03b1 \u039d\u03b5\u03af\u03ba\u03b5\u03bf\u03c2 \u1f14\u03c7\u03b8\u03b5\u03b9,\n         \u03b5\u1f30\u03c2 \u1f45 \u03ba\u03b5\u03bd \u1f13\u03bd \u03c3\u03c5\u03bc\u03c6\u03cd\u03bd\u03c4\u03b1 \u03c4\u1f78 \u03c0\u1fb6\u03bd \u1f51\u03c0\u03ad\u03bd\u03b5\u03c1\u03b8\u03b5 \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9.]\n\n119-129. Simpl. _Phys._ 34 r 160, 1.\n\n    120. _DEF_ \u1f04\u03bc\u03c6\u03c9: _F_ \u03b4\u03b5\u03b4\u03b1\u03c9\u03c4\u03b5\u03c2. 122. MSS. \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b7: _D_ \u03bc\u03af\u03be\u03b1\u03bd\u03c4\u03b5\u03c2,\n    a \u03bc\u03cc\u03be\u03b1\u03bd \u03c4\u03b5. 123. a_F_ \u03c0\u03b1\u03c3\u2019 \u1f10\u03bd\u03b1\u03bb\u03af\u03b3\u03ba\u03b9\u03b1. 124. _D_ \u03ba\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2 ...\n    \u1f00\u03bd\u03ad\u03c1\u03b5\u03c2. 127. _F_ \u03bf\u1f55\u03c4\u03c9 \u03bc\u1f74\u03bd \u1f01\u03c0\u03ac\u03c4\u03b7; a \u1f61\u03c2 \u03bd\u03cd \u03ba\u03b5\u03bd: Bergk \u03c6\u03c1\u03ad\u03bd\u03b1\u03c2:\n    \u03ba\u03b1\u03b9\u03bd\u03cd\u03c4\u03c9 (Hesych. \u03bd\u03b9\u03ba\u03ac\u03c4\u03c9) corr. Blass for MSS. \u03ba\u03b1\u03af \u03bd\u03cd \u03c4\u1ff3. 128.\n    MSS. \u03b3\u03b5\u03b3\u03ac\u03b1\u03c3\u03b9\u03bd \u1f04\u03c3\u03c0\u03b5\u03c4\u03b1, corr. Bergk.\n\n130-133. Clem. Al. _Strom._ 674.\n\n    130. \u03b5\u1f30 \u03b4\u2019 \u1f04\u03b3\u03b5 \u03c4\u03bf\u03b9 \u03bb\u03ad\u03be\u03c9, Pott. \u03b5\u1f30 \u03b4\u2019 \u1f04\u03b3\u03b5 \u03c4\u03bf\u03b9 \u03bc\u1f72\u03bd \u1f10\u03b3\u1f7c. 131.\n    Gomperz, _Hermes_ xxxi, 469 \u1f10\u03c3\u03bf\u03c1\u1ff6\u03bc\u03b5\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1.\n\n134. Simpl. _Phys._ 258 r \u03ba\u03b1\u1f76 \u03b8\u03b5\u1f78\u03bd \u1f10\u03c0\u03bf\u03bd\u03bf\u03bc\u03ac\u03b6\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03bf\u1f50\u03b4\u03b5\u03c4\u03ad\u03c1\u03c9\u03c2 \u03c0\u03bf\u03c4\u1f72 \u03ba\u03b1\u03bb\u03b5\u1fd6\n\u03c3\u03c6\u03b1\u1fd6\u03c1\u03bf\u03bd \u1f14\u03b7\u03bd. Cf. v. 138.\n\n135-138. Simpl. _Phys._ 272 v. 135-136. Plut. _de fac. in lun._ 926 E.\n138. Simpl. _de caelo_, Peyr. 47; M. Antonin. xii. 3; Stob. _Ecl. Phys._\ni. 15, 354; Achilles (Tatius) IN ARAT. 77 Pet. and frag. Schol. p. 96;\nProkl. in _Tim._ 160.\n\n    135. Simpl. \u03b4\u03b9\u03b5\u03af\u03b4\u03b5\u03c4\u03b1\u03b9 \u1f60\u03ba\u03ad\u03b1 \u03b3\u03c5\u1fd6\u03b1, Plut. \u03b4\u03b5\u03b4\u03af\u03c4\u03c4\u03b5\u03c4\u03b1\u03b9, corr. Karst.\n    136. Plut. MS. \u03b3\u03ad\u03bd\u03bf\u03c2, Bergk \u03bc\u03ad\u03bd\u03bf\u03c2. 137. MS. \u03ba\u03c1\u03c5\u03c6\u1ff7 or \u03ba\u03c1\u03cd\u03c6\u03b1,\n    Karst. \u03ba\u03c1\u03cd\u03c6\u1ff3, Stein \u03ba\u03cd\u03c4\u03b5\u03b9. 138. Simpl. _Phys._ \u03bc\u03bf\u03bd\u03b9\u1f74 \u03c0\u03b5\u03c1\u03b9\u03b3\u03b7\u03b8\u03ad\u03b9\n    \u03b1\u1f30\u03ce\u03bd, Text from Simpl. _de caelo._ Stob. Tatius \u03c7\u03b1\u03af\u03c1\u03c9\u03bd. Schol.\n    in Arat. \u03ba\u03c5\u03ba\u03bb\u03bf\u03c4\u03b5\u03c1\u03b5\u1fd6 \u03bc\u03b1\u03bd\u03af\u1fb3.\n\n         [\u03b4\u03ad\u03bd\u03b4\u03c1\u03b5\u03ac \u03c4\u03b5 \u03ba\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03ad\u03c1\u03b1\u03c2 \u1f20\u03b4\u1f72 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1\u03c2\n    125  \u03b8\u1fc6\u03c1\u03ac\u03c2 \u03c4\u2019 \u03bf\u1f30\u03c9\u03bd\u03bf\u03cd\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f51\u03b4\u03b1\u03c4\u03bf\u03b8\u03c1\u03ad\u03bc\u03bc\u03bf\u03bd\u03b1\u03c2 \u1f30\u03c7\u03b8\u1fe6\u03c2                  160\n         \u03ba\u03b1\u03af \u03c4\u03b5 \u03b8\u03b5\u03bf\u1f7a\u03c2 \u03b4\u03bf\u03bb\u03b9\u03c7\u03b1\u03af\u03c9\u03bd\u03b1\u03c2 \u03c4\u03b9\u03bc\u1fc7\u03c3\u03b9 \u03c6\u03b5\u03c1\u03af\u03c3\u03c4\u03bf\u03c5\u03c2.]\n\n139-141. Arist. _Meta._ ii. 4; 1000 b 13; Simpl. _Phys._ 272 b.\n\n    139. Arist. \u1f00\u03bb\u03bb\u2019 \u1f45\u03c4\u03b5 \u03b4\u1f74, Simpl. \u03b1\u1f50\u03c4\u1f70\u03c1 \u1f10\u03c0\u03b5\u1f76. 141. Simpl. \u1f43:\n    Arist. E \u03c0\u03b1\u03c1\u03b5\u03bb\u03ae\u03bb\u03b1\u03c4\u03bf.\n\n142. Simpl. _Phys._ 272 v. associated with v. 135.\n\n143-144. Plut. _de fac. lun._ 926 F.\n\n    143. Sturz ends the line \u1f14\u03b8\u03b7\u03ba\u03b5\u03bd with object \u039d\u03b5\u1fd6\u03ba\u03bf\u03c2. 144. MSS.\n    \u1f04\u03ba\u03c1\u03b1\u03c4\u03bf\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03c3\u03c4\u03bf\u03c1\u03b3\u03bf\u03b9, corr. Stein.\n\n145. Arist. _Gen. et Corr._ i. 8; 325 b 22.\n\n146-148. Arist. _de X. Z. G._ 2; 976 a 35; _de coelo_ ii. 113; 294 a 25;\nand Simpl. on this passage. 147-148. Clem. Al. _Strom._ 817.\n\n    147. Arist. _X. Z. G._ \u03b2\u03c1\u03bf\u03c4\u03ad\u03c9\u03bd, _de coelo_, Clem. \u03b3\u03bb\u03ce\u03c3\u03c3\u03b7\u03c2:\n    Clem. \u1f10\u03bb\u03b8\u03cc\u03bd\u03c4\u03b1. 148. Clem. \u03b5\u1f30\u03b4\u03cc\u03c4\u03c9\u03bd.\n\n149. Plut. _de fac. lun._ 920 C.\n\n    MS. \u1f40\u03be\u03c5\u03bc\u03b5\u03bb\u1f74\u03c2, Xylander \u1f40\u03be\u03c5\u03b2\u03b5\u03bb\u1f74\u03c2: MS. \u1f20\u03b4\u1f72 \u03bb\u03ac\u03b9\u03bd\u03b1, corr. G.\n    Dindorf. Cf. Hesych. \u1f31\u03bb\u03ac\u03b5\u03b9\u03c1\u03b1; Preller \u03bb\u03ac\u03b9\u03bd\u2019 \u1f20\u03b4\u1f72.\n\n150. Macrob. _Saturn._ i. 17; _Etym. Mag._, Orion _Etym._, Suidas, under\n\u1f25\u03bb\u03b9\u03bf\u03c2; Cramer, _Anec._ ii. 444.\n\n    Macrob. \u03bf\u1f55\u03bd\u03b5\u03ba\u2019 \u1f00\u03bd\u03b1\u03bb\u03b9\u03c3\u03b8\u03b5\u03af\u03c2, Suid. Cram. \u1f00\u03bb\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9; _Et. M._ \u03bc\u03ad\u03c3\u03bf\u03bd.\n\n151. Plut. _Pyth. or._ 400 B; Galen, _de us. part._ iii. 3.\n\n    Plut. \u1f00\u03bd\u03c4\u03b1\u03c5\u03b3\u03b5\u1fd6\u03bd, Galen \u1f00\u03bd\u03c4\u03b1\u03c5\u03b3\u03ad\u03c9.\n\n152. Simpl. _Phys._ 74 v; 331, 7.\n\n    a _DF_ \u03c8\u03cd\u03c7\u03b5, _E_ \u03c4\u03cd\u03c7\u03b5: MSS. \u03b3\u03b1\u03af\u03b7\u03c2, Stein \u03b1\u1f50\u03b3\u1fc6\u03c2.\n\n153. Plut. _de fac. lun._ 929 E.\n\n    153a. Diels, _Hermes_ xv. 175, constructs the following line\n    from Philo ed. Aucher, p. 92:\n\n    \u03ba\u03b1\u1f76 \u03bc\u03ad\u03b3\u03b1\u03bd, \u03b1\u1f50\u03c4\u03af\u03ba\u2019 \u1f00\u03bd\u1fc6\u03bb\u03b8\u03b5, \u03b8\u03ad\u03bf\u03c5\u03c3\u2019 \u1f61\u03c2 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03bd \u1f35\u03ba\u03bf\u03b9.\n\n154. Achill. Tat. _Introd. in Arat._ c. 16 p. 77 Pet. 155. Plut. _de fac.\norb. lun._ 925.\n\n    155. Plut. (\u03c3\u03b5\u03bb\u03ae\u03bd\u03b7) \u03c0\u03b5\u03c1\u03b9\u03c6\u03b5\u03c1\u03bf\u03bc\u03ad\u03bd\u03b7 \u03c0\u03bb\u03ae\u03c3\u03b9\u03bf\u03bd, \u1f05\u03c1\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f34\u03c7\u03bd\u03bf\u03c2\n    \u1f00\u03bd\u03b5\u03bb\u03af\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f25\u03c4\u03b5 \u03c0\u03b5\u03c1\u1f76 \u1f04\u03ba\u03c1\u03b1\u03bd.\n\n156. Bekk. _Anecd._ i. 337.\n\n157-159. Plut. _de fac. lun._ 929 C.\n\n    157. MS. \u1f00\u03c0\u03b5\u03c3\u03ba\u03b5\u03cd\u03b1\u03c3\u03b5, Xyl. \u1f00\u03c0\u03b5\u03c3\u03ba\u03ad\u03b4\u03b1\u03c3\u03b5\u03bd, Bergk \u1f00\u03c0\u03b5\u03c3\u03ba\u03af\u03b1\u03c3\u03b5\u03bd. 158.\n    MS. \u1f14\u03c3\u03c4\u03b5 \u03b3\u03b1\u03af\u03b1, Xyl. \u1f10\u03c2 \u03b3\u03b1\u1fd6\u03b1\u03bd: Stein \u1f31\u03c3\u03c4\u03b1\u03bc\u03ad\u03bd\u03b7 or \u03b5\u1f30\u03c2 \u03b1\u1f34\u03b8\u03c1\u03b7\u03bd: MS.\n    \u1f00\u03c0\u03b5\u03c3\u03ba\u03bd\u03af\u03c6\u03c9\u03c3\u03b5, corr. Karst. 159. \u03b3\u03bb\u03b1\u03c5\u03ba\u03ce\u03c0\u03b9\u03b4\u03bf\u03c2, cf. Plut. _de fac.\n    lun._ 934 D (Diels, _Hermes_ xv. 176).\n\n160. Plut. _Quaest. Plat._ 1006 F.\n\n161. Plut. _Quaest. conv._ 720 E.\n\n    MS. \u1f00\u03b3\u03bb\u03b1\u03ce\u03c0\u03b9\u03b4\u03bf\u03c2, corr. Xyl. Cf. Hesych. \u1f00\u03bb\u03b1\u1ff6\u03c0\u03b9\u03bd\u00b7 ... \u03bf\u1f50\n    \u03b2\u03bb\u03ad\u03c0\u03bf\u03c5\u03c3\u03b1\u03bd.\n\n162. Prokl. on _Tim._ iii. 141.\n\n    MS. \u03bf\u1f54\u03b4\u03b5\u03bf\u03c2, Sturz writes \u1f55\u03b4\u03b5\u03bf\u03c2 from following. Diels finds\n    connection only with preceding and writes \u1f15\u03b4\u03b5\u03bf\u03c2. Cf. Hesych.\n    \u1f15\u03b4\u03bf\u03c2\u00b7 ... \u03b3\u03ae.\n\n163. Plut. _Quaes. conv._ 685 F.\n\n    Karst. \u03c0\u03bf\u03bb\u03c5\u03c3\u03c0\u03bf\u03c1\u03ad\u03c9\u03bd. Cf. 214.\n\n164. Hephaest. _Enchir._ c. 1 p. 4 Gais.\n\n165. Arist. _Meteor._ ii. 3; 357 a 26; Plut. _Placit. phil._ iii. 13, and\n_de Is._ 365 B. Clem. Al. _Strom._ 676. Porphyr. _Vit. Pyth._ c. 41.\n\n166-167. Arist. _de Gen. et Corr._ ii. 6; 334 a 3. 167. _Phys._ ii. 4;\n196 a 22.\n\n    166. Diels suggests \u1fe5\u03b9\u03c0\u03b1\u1fd6\u03c2. Cf. v. 164.\n\n168. Eustath. on _Od._ \u03b1 320, p. 1 (from Herodian, \u03c0\u03b5\u03c1\u1f76 \u03c3\u03c7\u03b7\u03bc. \u1f49\u03bc\u03b7\u03c1.). Cf.\nArist. _de gen. et corr._ ii. 6; 334 a 1.\n\n169-185. Simpl. _de caelo_, Peyron p. 27; Gais. _Poet. Min. Gr._ ii. p.\nxlii; Schol. Aristot. Brand. p. 507 a. 171-185. Simpl. _Phys._ 7 v 32,\n11. 175. Stob. _Ecl._ i. 286. Cf. Arist. _Met._ ii. 4; 1000 b 2. 178-181.\nSimpl. _de caelo_, Peyr. p. 37. 182-183. Theophr. Athen. x. 423; Arist.\n_Poet._ c. 25; 1461 a 24. Eust. ad _Iliad._ i. p. 746, 57.\n\n    170. MS. \u03bb\u03cc\u03b3\u1ff3, corr. Bergk. Peyr. \u1f51\u03c0\u03bf\u03c7\u03b5\u03c4\u03b5\u03cd\u03c9\u03bd, Brand. \u1f10\u03c0\u03bf\u03c7.,\n    corr. Bergk. 173. Simpl. _Phys._ \u1f10\u03bd \u03c4\u1fc7 \u03b4\u1f74, _de caelo_ Cd. Taur.\n    Peyr. \u1f10\u03bd \u03c4\u1fc7 \u1f20\u03b4\u03ad, corr. Bergk. 174. _Phys._ _DE_ \u03b8\u03b5\u03bb\u03b7\u03bc\u1f70, _F_\n    \u03b8\u03ad\u03bb\u03b7\u03bc\u03b1, _de caelo_ _JP_ Cd. Taur. \u1f00\u03bb\u03bb\u2019 \u1f10\u03b8\u03ad\u03bb\u03b7\u03bc\u03b1. 175. Simpl.\n    repeats 184 instead of 175, which is inserted from Stob.\n    by Schneid. 176. _Phys._ _E_ \u1f10\u03c3\u03c4\u03b9: _DEF_ \u03ba\u03b5\u03ba\u03b5\u03c1\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03b9\u03c3\u03b9\u03bd,\n    Taur. \u03ba\u03b5\u03c1\u03b1\u03b9\u03b6\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c3\u03b9\u03bd, text from _de caelo_. 177. _de caelo_\n    \u1f00\u03bc\u03c6\u03b1\u03c6\u03ad\u03c9\u03c2. 178. _Phys._ a_F_ \u03c0\u03c9 \u03c0\u1fb6\u03bd, _DE_ \u03bf\u1f54\u03c0\u03c9 \u03c0\u1fb6\u03bd, _de caelo_\n    \u03c4\u1f78 \u03c0\u1fb6\u03bd. 180. a_F_ \u1f51\u03c0\u03b5\u03ba\u03c0\u03c1\u03bf\u03b8\u03ad\u03b5\u03b9. 181. _Phys._ _DE_ \u03c0\u03af\u03c6\u03c1\u03c9\u03bd, _F_\n    \u1f23 \u03c0\u03b5\u03c1\u03af\u03c6\u03c1\u03c9\u03bd, _DEF_ (_de caelo_ P) \u03c6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2, _Phys._ \u1f00\u03bc\u03b5\u03bc\u03c6\u03ad\u03bf\u03c2,\n    _de caelo_ \u1f00\u03bc\u03c6\u03ad\u03c3\u03c3\u03bf\u03bd, Stein \u03c6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f14\u03bc\u03c0\u03b5\u03c3\u03b5\u03bd. 182. Arist.\n    omits \u03b5\u1f36\u03bd\u03b1\u03b9. 183. _Phys._ \u1f04\u03ba\u03c1\u03b9\u03c4\u03b1, Theophr. \u1f04\u03ba\u03c1\u03b7\u03c4\u03b1: Arist. \u03b6\u1ff6\u03b1\n    \u03c4\u03b5 \u03c0\u03c1\u1f76\u03bd \u03ba\u03ad\u03ba\u03c1\u03b9\u03c4\u03bf Athen. \u03b4\u03b9\u03b1\u03bb\u03bb\u03ac\u03c4\u03c4\u03bf\u03bd\u03c4\u03b1, _Phys._ \u03b4\u03b9\u03b1\u03bb\u03bb\u03b1\u03be\u03b1\u03bd\u03c4\u03b1.\n\n186-194. Simpl. _Phys._ 34 r 160, 28. 191-192. Theophr. _de sens._ \u00a7 16.\n\n    186. _DE_ \u1f04\u03c1\u03b8\u03bc\u03b9\u03b1, a_F_ \u1f04\u03c1\u03c4\u03b9\u03b1: _DE_ \u1f11\u03b1\u03c5\u03c4\u1f70 \u1f11\u03b1\u03c5\u03c4\u1ff6\u03bd, a_F_ \u03b1\u1f50\u03c4\u1f70\n    \u1f11\u03b1\u03c5\u03c4\u1ff6\u03bd, Stein suggests \u03c0\u03ac\u03bd\u03b8\u2019 \u03b1\u1f51\u03c4\u1ff6\u03bd \u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf, Diels \u1f14\u03b1\u03c3\u03b9\u03bd\n    \u1f11\u03b1\u03bd\u03c4\u1ff6\u03bd. 188. MS. \u1f45\u03c3\u03c3\u03b1 \u03c6\u03b9\u03bd, Diels \u1f45\u03c3\u03c3\u03b1 \u03c6\u03af\u03bb\u2019, Hermann \u1f41\u03c3\u03c3\u03ac\u03ba\u03b9\u03c2.\n    189. MSS. \u1f10\u03c0\u03ac\u03c1\u03ba\u03b5\u03b1, Karst. \u1f10\u03c0\u03ac\u03c1\u03c4\u03b5\u03b1, a_F_ \u1f14\u03c7\u03b8\u03c1\u03b1, _ED_ \u1f14\u03c1\u03b3\u03b1:\n    MS. \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1, Karst. \u1f04\u03bc\u03b9\u03ba\u03c4\u03b1, 192. _DEF_ \u03ba\u03c1\u03af\u03c3\u03b5\u03b9, a \u03ba\u03c1\u03ac\u03c3\u03b5\u03b9.\n    193. _DE_ \u03b4\u2019 \u1f51\u03b3\u03c1\u1f70, a \u03bb\u03c5\u03b3\u03c1\u1f70 194. MSS. and Simpl. 161, 12\n    \u03bd\u03b5\u03b9\u03ba\u03b5\u03bf\u03b3\u03b5\u03bd\u03bd\u03ad\u03c3\u03c4\u03b7\u03c3\u03b9\u03bd, Panz. \u03bd\u03b5\u03af\u03ba\u03b5\u03bf\u03c2 \u1f10\u03bd\u03bd\u03b5\u03c3\u03af\u1fc3\u03c3\u03b9, MS. \u03c3\u03c6\u03af\u03c3\u03b9 \u03b3\u03ad\u03bd\u03bd\u03b1\u03bd\n    \u1f40\u03c1\u03b3\u1fb6 (a \u03b3\u03ad\u03bd\u03bd\u03b1\u03c2), Panz. \u03c3\u03c6\u03af\u03c3\u03b9 \u03b3\u03ad\u03bd\u03bd\u2019 \u1f04\u03c3\u03c4\u03bf\u03c1\u03b3\u03bf\u03c2, Diels \u1f14\u03bf\u03c1\u03b3\u03b5\u03bd.\n\n195-196. Simpl. _Phys._ 74 v 331, 12.\n\n    195. a_F_ omit \u03bf\u1f56\u03bd.\n\n197-198. Arist. _de gen. et corr._ ii. 6; 333 b 1.\n\n    197. Arist. \u03c0\u03c5\u03c1\u1f76 \u03b3\u1f70\u03c1 \u03b1\u1f54\u03be\u03b5\u03b9 \u03c4\u1f78 \u03c0\u1fe6\u03c1, corr. Karst. 198. \u03b3\u03ad\u03bd\u03bf\u03c2 H,\n    \u03b4\u03ad\u03bc\u03b1\u03c2.\n\n199-202. Simpl. _Phys._ 66 v 300, 21. 199-201. Arist. _de anima_ i. 5;\n410 a 4; and commentators on this passage.\n\n    199. Simpl. a_EF_ \u03b5\u1f50\u03c4\u03cd\u03ba\u03c4\u03bf\u03b9\u03c2, _D_ and Arist. \u03b5\u1f50\u03c3\u03c4\u03ad\u03c1\u03bd\u03bf\u03b9\u03c2. 200.\n    a_F_ \u03c4\u1f70, _DE_ \u03c4\u1f70\u03c2, Diels \u03c4\u1f7c: a_F_ \u03bc\u03b5\u03c1\u03ad\u03c9\u03bd, _DE_ \u03bc\u03bf\u03b9\u03c1\u03ac\u03c9\u03bd.\n\n203-207. Simpl. _Phys._ 7 v 32, 6. 203. 74 v, 331, 5.\n\n    205. a_DE_ \u1f41\u03c1\u03bc\u03b7\u03c3\u03b8\u03b5\u1fd6\u03c3\u03b1, _F_ \u1f41\u03c1\u03bc\u03b9\u03c3\u03b8\u03b5\u1fd6\u03c3\u03b1. 206. MS. \u03c0\u03bb\u03ad\u03bf\u03bd \u1f10\u03c3\u03c4\u03af\u03bd,\n    corr. Panz. 207. a_F_ \u03b1\u1f35\u03bc\u03b1\u03c4\u2019 \u1f10\u03b3\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf, _D_ \u03b1\u1f37\u03bc\u03b1 \u03c4\u03ad\u03b3\u03b5\u03bd\u03c4\u03bf, _E_\n    \u03b1\u1f35\u03bc\u03b1\u03c4\u2019 \u1f14\u03b3\u03b5\u03bd\u03c4\u03bf.\n\n208. Arist. _Meteor._ iv. 4; 382 a 1; _Probl._ 21, 22; 929 b 16; cf.\nPlut. _de prim. frig._ 952 B.\n\n209. Plut. _de prim. frig._ 952 B.\n\n210-213. Simpl. _de caelo_, Peyr. p. 28; Gaisf. _Poet. Min. Gr._ II.\nxliii. Brand. Schol. Arist. 507 a.\n\n    210. A \u03b5\u1f30 \u03b4\u2019 \u1f14\u03c4\u03b9 \u03c3\u03bf\u03b9, B \u03b5\u1f30\u03b4\u03ad\u03c4\u03b9 \u03c3\u03bf\u03b9, Taur. \u03b5\u1f30 \u03b4\u03ad \u03c4\u03b9\u03c3\u03b9. 212. MS.\n    \u03b5\u1f34\u03b4\u03b7 \u03c4\u03b5 \u03b3\u03b5\u03bd\u03bf\u03af\u03b1\u03c4\u03bf \u03c7\u03c1\u03bf\u03b9\u03ac\u03c3\u03c4\u03b5, corr. Ritschl.\n\n214. Athen. viii. 334 B.\n\n215-218. Simpl. _de caelo_ a little after 213. 218. Simpl. _Phys._ 74 v\n331, 9.\n\n    215. MS. \u1f61\u03c2 \u03b4\u1f72 ... \u1f14\u03c0\u03b5\u03b9\u03c4\u2019, corr. Karst.: _A_ \u1f10\u03b4\u03af\u1fc3\u03bd\u03b5\u03bd \u1f10\u03bd, _B_\n    \u1f10\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03b5\u03bd \u1f10\u03bd, Taur. \u1f10\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03b5\u03bd. 216. _A_ \u1f21 \u03b4\u03ad \u1f00\u03c0\u03bf\u03c0\u03bd\u03ad\u03bf\u03c5\u03c3\u03b1,\n    _B_ \u03b5\u1f30 \u03b4\u1f72 \u1f00\u03c0\u03bf\u03c0\u03bd\u03bf\u03af\u03bf\u03c5\u03c3\u03b1, Taur. \u1f21 \u03b4\u1f72 \u1f00\u03c0\u03bf\u03c0\u03bd\u03b5\u03af\u03bf\u03c5\u03c3\u03b1, Panz. \u1f21\u03b4\u1f7a \u03b4\u2019\n    \u1f10\u03c0\u03b9\u03c0\u03bd\u03b5\u03af\u03bf\u03c5\u03c3\u03b1, corr. Stein. 217. _Phys._ _E_ \u03c0\u03bb\u03ac\u03c3\u03b7\u03c2, a \u03c0\u03bb\u03ac\u03c3\u03b9\u03bf\u03c2,\n    text from _de caelo_.\n\n219. Arist. _de gen. anim._ i. 23; 731 a 5; cf. Philop. on this passage\nand Theophr. _de caus. plant._ i. 7, 1.\n\n    Philop. and Arist. ... \u03bc\u03b9\u03ba\u03c1\u1f70 ... \u1f10\u03bb\u03b1\u03af\u03b1\u03c2.\n\n220. Plut. _Quaest. conv._ 683 D.\n\n221. Plut. _Quaest. nat._ 912 C, 919 D; cf. Arist. _Top._ iv. 5; 127 a\n18. MS. \u1f00\u03c0\u1f78 \u03c6\u03bb\u03bf\u03b9\u03bf\u1fe6, corr. Meziriacus.\n\n222-231. Hippolyt. _Ref. haer._ 251 Mill; Schneidewin, _Philol._ vi. p.\n165.\n\n    222. MS. \u03ba\u03b1\u1f76 \u1f13\u03bd, corr. Mill. MS. \u03c3\u03c6\u03b1\u03b4\u03af\u03bd\u03b7\u03c3\u03b9\u03bd ... corr. Schneid.\n    223. MS. \u1f10\u03c0\u03bf\u03c0\u03c4\u03b5\u03cd\u03b5\u03b9\u03c2, corr. Schneid. 224. MS. \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b4\u1f72, corr.\n    Schneid. 225. MS. \u03ba\u03c4 ... Schneid. \u03ba\u03b1\u03c4\u03b5\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u2019, corr. Stein.\n    227. MS. \u03c4\u03ac\u03bb\u03bb\u2019 \u03bf\u1f31\u1ff6\u03bd \u1f10\u03c0\u03b9\u03c1\u03ad\u03be\u03b5\u03b9\u03c2, corr. Schneid. 228, MS. \u03b4\u1fc6\u03bb\u03b1\n    \u03c0\u03ad\u03bb\u03bf\u03bd\u03c4\u03b1\u03b9 ... \u03bc\u03ad\u03c1\u03b9\u03bc\u03bd\u03b1\u03b9, Schneid. \u03b4\u03b5\u03af\u03bb\u2019 \u1f00\u03c0\u03ac\u03bb\u03b1\u03bc\u03bd\u03b1 ... \u03bc\u03b5\u03c1\u03af\u03bc\u03bd\u03b1\u03c2.\n    299. MS. \u03c3\u1fc6\u03c2, Schneid. \u1f36\u03c3\u2019. 231. Cf. Sext. E. _Math._ viii.\n    286. MS. of Hippol. \u03ba\u03b1\u1f76 \u03b3\u03bd\u03c9\u03bc\u03b1\u03c4\u03bf\u03c3\u03b9\u03c3\u03bf\u03bd.\n\n232. Plut. _Quaest. conv._ 745 D.\n\n233-235. Plut. _Quaest. conv._ 618 B. 234-235, _de fac. lun._ 927 F.\n\n    234. _Quaest. conv._ \u03ba\u03b1\u1f76 \u03bc\u1f74\u03bd, _de fac. lun._ \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd, Stein\n    \u03bc\u03b1\u03b9\u03bd\u1ff6\u03bd, Diels \u03ba\u03b1\u03bb\u03c7\u1ff6\u03bd, comparing Nicander, _Alexipharm._ 393\n    and Schol. Schneid. p. 98 for the interpretation of a fish\n    furnishing a dye. Also Arist. _Hist. anim._ viii. 13; 599 a 10\n    \u03c0\u03bf\u03c1\u03c6\u03cd\u03c1\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03ba\u03ae\u03c1\u03c5\u03ba\u03b5\u03c2.\n\n236-237. Arist. _Meteor._ iv. 9 387 b 4.\n\n    237. MS. \u03bb\u03b5\u03c0\u03af\u03b4\u03b5\u03c2, corr. Karst. from a gloss of Hesych.\n\n238-239. Plut. _de fort._ 98 D.\n\n    238. MS. \u1f10\u03c7\u1fd6\u03bd\u03bf\u03c2, corr. Steph. 239. MS. \u1f40\u03be\u03c5\u03b2\u03b5\u03bb\u1f74\u03c2 \u03b4\u03ad \u03c4\u03b5, text\n    follows Cd. Vulc.\n\n240-242. Simpl. _de caelo_, Peyr. 28; Gaisford xliii. Brand. Schol. 512\na. The three lines are cited separately.\n\n    242. _A_ \u03be\u03c5\u03bc\u03c0\u03c1\u03ce\u03c4\u2019, _B_ \u03be\u03c5\u03bc\u03c0\u03c1\u03ce\u03c4\u03b1\u03b9\u03c2, corr. Karst.\n\n243. Plut. _Quaest. conv._ 683 E.\n\n244-246. Simpl. _de caelo_, Peyr. 46; Gaisf. xliv. Schol. Brand. 512 a.\n244. Ar. _de anim._ iii. 6; 430 a 29; _de gen. an._ i. 18; 722 b 20, and\ncommentators.\n\n    244. MS. \u1f97, \u1f24, \u1f61\u03c2. 245. \u03c0\u03bf\u03bb\u03bb\u03b1\u1f76, \u03c0\u03bf\u03bb\u03bb\u1ff6\u03bd \u1f10\u03bc\u03c0\u03bb\u03ac\u03b6\u03bf\u03bd\u03c4\u03bf.\n\n247-253. Simpl. _Phys._ 258 r.\n\n    247. MS. \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u03bc\u1f72\u03bd \u1f02\u03bd ... \u1f44\u03b3\u03ba\u03bf\u03bd, Vulg. omits \u1f02\u03bd, text\n    from Diels. 249. MS. \u03b8\u03b1\u03bb\u03ad\u03b8\u03bf\u03bd\u03c4\u03bf\u03c2, corr. Karst. 253. Ald.\n    \u1f40\u03c1\u03b5\u03b9\u03bc\u03b5\u03bb\u03ad\u03b5\u03c3\u03c3\u03b9\u03bd, corr. Schneider (cf. 438).\n\n254-256. Simpl. _de caelo_ following 246 after a break.\n\n    254. _B_ Taur. omit \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b9. 256. _B_ Taur. \u1f10\u03be\u03b5\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf.\n\n257-260. Aelian, _hist. anim._ xvi. 29. Cf. Plut. _Colot._ 1123 B.\n\n    257. MS. \u03c6\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9, Karst. \u1f10\u03c6\u03cd\u03bf\u03bd\u03c4\u03bf. 258. MS. \u1f00\u03bd\u03b4\u03c1\u03cc\u03c0\u03c1\u03c9\u03bd\u03b1 ...\n    \u1f10\u03be\u03b1\u03bd\u03b1\u03c4\u03b5\u03af\u03bd\u03b5\u03b9\u03bd, corr. Gronovius. 259. MS. \u1f51\u03c0\u2019, corr. Jacobs. 260.\n    MS. \u03c3\u03ba\u03b9\u03b5\u03c1\u03bf\u1fd6\u03c2, corr. Diels.\n\n261. Plut. _Colot._ 1123 B.\n\n    MS. \u03b5\u1f31\u03bb\u03af\u03c0\u03bf\u03b4\u03b1 \u03ba\u03c1\u03b9\u03c4\u03cc\u03c7\u03b5\u03b9\u03c1\u03b1, corr. Karst. and Duebner.\n\n262-269. Simpl. _Phys._ 86 v 381, 31.\n\n    263. MS. \u1f10\u03bd\u03bd\u03c5\u03c7\u03af\u03bf\u03c5\u03c2, corr. Panz. cf. _Odyssey_ \u03bb 344 \u1f00\u03c0\u1f78 \u03c3\u03ba\u03bf\u03c0\u03bf\u1fe6,\n    which perhaps should be restored here. 266. MS. \u03b5\u1f34\u03b4\u03b5\u03bf\u03c2, Stz.\n    \u03bf\u1f54\u03b4\u03b5\u03bf\u03c2, but cf. Simpl. 382, 7. 269. _E_ \u03bf\u1f35\u03b1 \u03c4\u2019, _F_ \u03bf\u1f54\u03c4\u2019, a\n    \u03bf\u1f54\u03c4\u2019 \u03b1\u1f56, Diels \u03bf\u1f37\u03cc\u03bd \u03c4\u2019: _EF_ \u03b3\u03cd\u03c9\u03bd, a \u03b3\u1fc6\u03c1\u03c5\u03bd, corr. Stein.\n\n270. Arist. _de gen. anim._ i. 18; 722 b 12; _ibid._ i. 1; 764 b 17; and\n270-271 in Philop. on this passage.\n\n    270. _Z_ omits \u1f10\u03bd. 271. Stein transposes last two words.\n\n272. Plut. _Quaest. nat._ 917 C.\n\n    MS. \u03c4\u1ff7 \u03b4\u03ad \u03c4\u03b9 ... \u03b5\u1f34\u03c4\u03b5 \u03b4\u03b9\u1f70 \u03c0\u03ad\u03c8\u03b5\u03c9\u03c2 \u1f00\u03bc\u03bc\u03af\u03c3\u03b3\u03c9\u03bd. Karst, \u03c4\u1ff7 \u03b4\u2019 \u1f10\u03c0\u1f76 ...\n    \u03b4\u03b9\u2019 \u1f44\u03c8\u03b5\u03bf\u03c2 \u1f00\u03bd\u03c4\u2019 \u1f00\u03af\u03c3\u03c3\u03c9\u03bd, Stein \u1f00\u03bc\u03bc\u03b9\u03c7\u03b8\u03ad\u03bd\u03c4\u03b9.\n\n273-274. Arist. _de gen. anim._ iv. 1; 723 a 24 after 271. _S_ \u1f10\u03bb\u03cd\u03b8\u03b7.\n\n275. Schol. Eur. _Phoen._ p. 600 Valck. Stein transposes first two words.\n\n276-278. Galen in Hippokr. _Epidem._ iv. 2.\n\n    276. MS. \u03c4\u1f78 \u03ba\u03b1\u03c4\u2019 \u1f04\u03c1\u03c1\u03b5\u03bd\u03b1 \u1f14\u03c0\u03bb\u03b5\u03c4\u03bf \u03b3\u03b1\u03af\u03b7\u03c2. Text from Diels.\n\n279. Plut. _de amic. mult._ 95 A; cf. Arist. _de gen. anim._ iv. 4; 771 b\n23.\n\n280. Arist. _de gen. anim._ iv. 8; 777 a 10; and Philop. on this passage.\n\n281. Plut. _Quaest. Nat._ 916 D.\n\n282-283. Plut. _Quaest. Conv._ 663 A.\n\n    282. MS. \u03bc\u1f72\u03bd \u1f10\u03c0\u1f76 \u03b3\u03bb\u03c5\u03ba\u1f7a, corr. Macrob. 283. MS. omits \u1f14\u03b2\u03b7 and\n    ends \u03b4\u03b1\u03bb\u03b5\u03c1\u03bf\u1fe6 \u03bb\u03b1\u03b2\u03ad\u03c4\u03c9, corr. Karst.\n\n284-285. Philop. on Arist. _de gen. anim._ 59 a.\n\n    284. MS. \u1f55\u03b4\u03c9\u03c1 \u03bf\u1f34\u03bd\u1ff3 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u1f10\u03bd\u03b1\u03c1\u03af\u03b8\u03bc\u03b9\u03bf\u03bd. Text from Stein.\n\n286. Plut. _de def. orac._ 433 B.\n\n    MS. \u03b3\u03bb\u03b1\u03c5\u03ba\u1fc6\u03c2 \u03ba\u03c1\u03cc\u03ba\u03bf\u03c5, corr. Karst. and Xylander.\n\n287-311. Arist. _de respir._ 7; 473 b 9.\n\n    287. _M_il \u03b4\u03af\u03b1\u03b9\u03bc\u03bf\u03b9. 289. MSS. \u1f10\u03c0\u03b9\u03c3\u03c4\u03bf\u03bc\u03af\u03bf\u03b9\u03c2, _Z_ _M_il\n    \u1f10\u03c0\u03b9\u03c3\u03c4\u03bf\u03bc\u03af\u03b1\u03b9\u03c2, corr. Stz. MSS. \u03c0\u03c5\u03ba\u03bd\u03b1\u1fd6\u03c2 or \u03c0\u03c5\u03ba\u03af\u03bd\u03bf\u03b9\u03c2, _M_il \u03b4\u03cc\u03bd\u03b1\u03be\u03b9.\n    290. Some MSS. \u03c4\u03ad\u03b8\u03c1\u03b1, _M_il \u03c6\u03cc\u03bd\u03bf\u03bd, others \u03c6\u03b1\u03bd\u1f78\u03bd. 291. _M_ \u03bc\u03ad\u03bd\n    \u03b3\u2019 \u1f10\u03bd\u03b8\u03b5\u1fd6\u03bd\u03b1\u03b9 \u03b8\u03ad\u03c1\u03b5\u03b9, pr _Z_ \u03b5\u1f54\u03c0\u03bd\u03bf\u03b9\u03b1\u03bd. 292. Several MSS. \u1f10\u03c0\u03ac\u03be\u1fc3,\n    \u1f10\u03c0\u03b1\u03af\u03be\u1fc3. 293. Bekker with majority of MSS. \u03ba\u03b1\u03c4\u03b1\u03b2\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9. 294.\n    MSS. \u1f00\u03bd\u03b1\u03b8\u03c1\u03ce\u03c3\u03ba\u03b5\u03b9, corr. Karst. 295. Several MSS. \u03ba\u03bb\u03b5\u03c8\u03cd\u03b4\u03c1\u03b1\u03b9\u03c2,\n    il \u03c0\u03b1\u03af\u03b6\u03b7\u03c3\u03b9, _MZ_ \u03c0\u03b1\u03af\u03b6\u03bf\u03c5\u03c3\u03b9, others \u03c0\u03b1\u03b9\u03b6\u03bf\u03c5\u03c3\u03b1, _MZ_il \u03b4\u03b9\u03b9\u03c0\u03b5\u03c4\u03ad\u03bf\u03c2,\n    others \u03b4\u03b9\u2019 \u03b5\u1f50\u03c0\u03b5\u03c4\u03ad\u03bf\u03c2. 298. il_MZ_ \u03bf\u1f50\u03b4\u2019 \u1f45\u03c4\u2019, \u03bf\u1f50\u03b4\u03ad\u03c4\u2019, Bk \u03bf\u1f50\u03b4\u2019 \u1f45\u03b3\u2019,\n    Stein \u03bf\u1f50 \u03c4\u03cc\u03c4\u2019. 299. MSS. \u1f00\u03ad\u03c1\u03bf\u03c2, corr. Stein. 301. MSS. \u03b1\u1f54\u03be\u03b9\u03bc\u03bf\u03bd,\n    a few others \u03b1\u1f34\u03c3\u03b9\u03bc\u03bf\u03bd. Cf. Simpl. Phys. 151 v. 303. Many MSS.\n    \u03c7\u03c1\u03c9\u03c3\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2. 307. MSS. \u03b1\u1f54\u03be\u03b9\u03bc\u03bf\u03bd, Bk. \u03b1\u1f34\u03c3\u03b9\u03bc\u03bf\u03bd. 309. MSS. \u1f10\u03c0\u03b1\u03af\u03be\u03b5\u03b9\u03b5,\n    corr. Stein. 310. _MZ_il \u03b1\u1f30\u03b8\u03ad\u03c1\u03bf\u03c2, others \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd, _MZ_il \u03bf\u1f36\u03b4\u03bc\u03b1\n    \u03c4\u03b9\u03c4\u03b1\u03af\u03bd\u03c9\u03bd. 311. l \u1f00\u03bd\u03b1\u03b8\u03c1\u03ce\u03c3\u03ba\u03bf\u03b9.\n\n313.[75] Plut. _Quaest. nat._ 917 E; _de curios._ 520 F.\n\n    MS. (_Q.n._) \u03ba\u03ad\u03bc\u03bc\u03b1\u03c4\u03b1, (_de c._) \u03c4\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1, Buttmann \u03ba\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1.\n\n    From Plutarch _Mor._ 917 E and Arist. _Problem. inedit._ II.\n    101, (Didot, IV. p. 310); Diels _Hermes_ xv. 176 restores the\n    following line after 313:\n\n    <\u1f10\u03bd \u03b4\u03c1\u03af\u1ff3> \u1f45\u03c3\u03c3\u2019 \u1f00\u03c0\u03ad\u03bb\u03b5\u03b9\u03c0\u03b5 \u03c0\u03bf\u03b4\u1ff6\u03bd \u1f01\u03c0\u03b1\u03bb\u1f74 \u03c0\u03b5\u03c1\u03af\u03c0\u03bd\u03bf\u03b9\u03b1.\n\n314. Theophrast. _de sens._ \u00a7 22.\n\n315. Theophr. _ibid._ \u00a7 9. Diels _Dox._ 501 suggests \u1f40\u03c3\u03c4\u03bf\u1fe6\u03bd.\n\n316-325. Arist. _de sens. et sensib._ c. 2; 437 b 26. Alex. Aphrod. on\nthis passage.\n\n    318. _YE_ \u1f00\u03bc\u03cc\u03c1\u03b3\u03bf\u03c5\u03c2, _M_l \u1f00\u03bc\u03bf\u03c5\u03c1\u03b3\u03bf\u03cd\u03c2. 320. Many MSS. \u03c0\u1fe6\u03c1. 323.\n    MSS. \u03bb\u03b5\u03c0\u03c4\u1fc7\u03c3\u03b9\u03bd \u03b3\u2019 \u1f40\u03b8\u03cc\u03bd\u1fc3\u03c3\u03b9\u03bd corr. Bekker: several MSS. \u1f10\u03c7\u03b5\u03cd\u03b1\u03c4\u03bf,\n    \u03bb\u03bf\u03c7\u03ac\u03b6\u03b5\u03c4\u03bf. 324. Several MSS. \u1f00\u03bc\u03c6\u03b9\u03bd\u03b1\u03ad\u03bd\u03c4\u03bf\u03c2.\n\n326. Arist. _Poet._ c. 21; 1458 a 5. Strabo, viii. 364.\n\n327-329. Stob. _Ecl. Phys._ i. p. 1026.\n\n    327. MSS. \u03c4\u03b5\u03c4\u03c1\u03b1\u03bc\u03ad\u03bd\u03b1, corr. Grot. _ACt._ \u1f00\u03bd\u03c4\u03b9\u03b8\u03c1\u1ff6\u03bd\u03c4\u03bf\u03c2, other\n    MSS. \u1f00\u03bd\u03c4\u03b9\u03b8\u03c1\u03bf\u1ff6\u03bd\u03c4\u03bf\u03c2, corr. Bergk. 328. _ACt._ \u03ba\u03b9\u03ba\u03bb\u03ae\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9. 329.\n    Cf. _Etym. M._ and _Or._ under \u03b1\u1f37\u03bc\u03b1; Tertul. _de an._ xv. 576;\n    Chalcid. on _Tim._ p. 305.\n\n330-332. Arist. _de anim._ iii. 3; 427 a 23; and Philop. on this passage.\nArist. _Met._ iii. 5; 1009 b 18; Themist. on Arist. _de anima_ 85 b.\n\n    330. Some MSS. \u1f10\u03bd\u03b1\u03cd\u03be\u03b5\u03c4\u03b1\u03b9. 330. MS. omits \u03c4\u2019. 331. MS. \u03ba\u03b1\u1f76 \u03c4\u1f78\n    \u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd, corr. Karst.\n\n333-335. Arist. _de anim._ i. 2; 404 b 12; _Met._ ii. 4; 1000 b 6; Sext.\nEmp. _Math._ i. 303, vii. 92, 121. Philop. on Arist. _de Gen. et corr._\n59 b; Hipp. _Ref. haer._ p. 165. Single lines are mentioned elsewhere.\n\n    334. Sext. \u1f20\u03ad\u03c1\u03b9 \u03b4\u2019 \u1f20\u03ad\u03c1\u03b1. 335. Sometimes \u03c3\u03c4\u03bf\u03c1\u03b3\u1f74\u03bd \u03b4\u1f72 \u03c3\u03c4\u03bf\u03c1\u03b3\u1fc7.\n\n336-337. Theophr. _de sens._ \u00a7 10; _Dox._ 502.\n\n    336. MS. \u1f61\u03c2 \u1f10\u03ba \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03c0., corr. Karst. 337. MS. \u1f25\u03b4\u03bf\u03bd\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00.,\n    corr. Karst.\n\n338-341. Hipp. _Ref. haer._ vii. 31; 254. Cf. Schneid. _Philol._ vi. 167.\n\n    338. MS. \u03b5\u1f30\u03ba\u03ac\u03c1\u03b1\u03b9 \u03c6\u03b7\u03bc\u03b5\u03c1\u03af\u03c9\u03bd, corr. Mill. MS. \u03c4\u03b9\u03bd\u1f78\u03c2, corr.\n    Schneid. 339. MS. \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03b1\u03c2 \u03bc\u03b5\u03bb\u03ad\u03c4\u03b1\u03c2, corr. Schn. 340. MS.\n    \u03b5\u1f50\u03c7\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd, corr. Schn. 341. MS. \u03bc\u03b1\u03ba\u03ac\u03c1\u03c9\u03bd, corr. Mill. Schn.\n    \u03ba\u03b1\u03b8\u03b1\u03c1\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd.\n\n342-343. Clem. Al. _Strom._ 733.\n\n344-346. Clem. Al. _Strom._ 694; Theodor. Ther. i. 476 D.\n\n    344. Theod. \u03c0\u03b5\u03bb\u03ac\u03c3\u03b1\u03c3\u03b8\u2019 \u03bf\u1f50\u03b4\u2019, Clem. \u03c0\u03b5\u03bb\u03ac\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u1f10\u03bd.\n\n347-351. Ammon. on Arist. _de interpret._ 199 b; Schol. Arist. i. 35 b.\nTzet. _Chiliad._ xiii. 79. 348-349. Hippol. _Ref. haer._ p. 248. 350-351.\nTzet. vii. 522.\n\n    347. Ammon. \u03bf\u1f54\u03c4\u03b5 \u03b3\u1f70\u03c1 \u1f00\u03bd\u03b4\u03c1\u03bf\u03bc\u03ad\u1fc3 \u03ba\u03b5\u03c6\u03b1\u03bb\u1fc7, Tzt. \u03bf\u1f50 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03b2\u03c1\u03bf\u03c4\u03ad\u1fc3\n    \u03ba\u03b5\u03c6\u03b1\u03bb\u1fc7. 348. Tzt. \u03bf\u1f50 \u03bc\u1f72\u03bd \u1f00\u03c0\u03b1\u1f76, Hippol. \u03bf\u1f50 \u03b3\u1f70\u03c1 \u1f00\u03c0\u1f78, Ammon. Tzt.\n    \u03bd\u03ce\u03c4\u03c9\u03bd \u03b3\u03b5 ... \u1f00\u03af\u03c3\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd. Text from Hippol. 349. Hippol. \u03b3\u03bf\u03cd\u03bd\u03b1\u03c4\u2019\n    \u03bf\u1f50 \u03bc\u03ae\u03b4\u03b5\u03b1 \u03b3\u03b5\u03bd\u03ae\u03b5\u03bd\u03c4\u03b1. (349a. Hippol. adds after 349 the following\n    \u1f00\u03bb\u03bb\u1f70 \u03c3\u03c6\u03b1\u1fd6\u03c1\u03bf\u03c2 \u1f14\u03b7\u03bd \u03ba\u03b1\u1f76 \u1f36\u03c3\u03bf\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u03b1\u1f50\u03c4\u1ff7, Schneid. \u1f00\u03bb\u03bb\u1f70 \u03c3\u03c6\u03b1\u1fd6\u03c1\u03bf\u03c2\n    \u1f15\u03b5\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03bf\u03b8\u03b5\u03bd \u1f36\u03c3\u03bf\u03c2 \u1f11\u03b1\u03c5\u03c4\u1ff7.)\n\n352-363. Diog. Laer. viii. 62. Omitting 354, 362, _Anthol._ Bosch. i. 86.\n352-353, 355-356. _Anth. gr._ Jacobs ix. 569. 352-353. Diog. Laer. viii.\n54 (cited as beginning of Book on Purifications). 354 inserted by Stz.\nfrom Diod. Sic. xiii. 83. 355. Diog. Laer. viii. 66; Sext. Emp. _Math._\ni. 302; Philost. _vit. Apoll._ i. 1.; Lucian, _pro laps. inter salut._ i.\n496; _Cedren. chron._ i. 157.\n\n    352. MS. \u03be\u03b1\u03bd\u03b8\u03bf\u1fe6, Bergk \u03b6\u03b1\u03b8\u03ad\u03bf\u03c5. 353. variant \u03bd\u03b1\u03af\u03b5\u03c4\u03b5 \u1f04\u03ba\u03c1\u03b7\u03bd:\n    variants \u1f00\u03bd, \u1f00\u03bd\u2019, \u1f02\u03bd. Anth. \u03c0\u03cc\u03bb\u03b7\u03bf\u03c2, Bergk \u03c0\u03cc\u03bb\u03b5\u03c9\u03c2, Steph.\n    \u03c0\u03cc\u03bb\u03b5\u03c5\u03c2. 364. MS. \u03b1\u1f30\u03b4\u03bf\u1fd6\u03bf\u03b9, Bergk \u03b1\u1f30\u03b4\u03bf\u03af\u03c9\u03bd. 355. Vulg. \u1f51\u03bc\u1fd6\u03bd,\n    Bergk \u1f54\u03bc\u03bc\u03b9\u03bd. 356. Cd. Vind. \u03c4\u03b5\u03c4\u03b9\u03bc\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2 ... \u1f14\u03bf\u03b9\u03ba\u03b1. 357. Vulg.\n    \u03b8\u03b1\u03bb\u03b5\u03af\u03b7\u03c2, corr. Karst. 361. MS. \u03b4\u03ad \u03c4\u03b9, corr. Stz. Clem. Al.\n    Strom. 754 \u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03b5\u1fd6\u03bd ... \u03c4\u03bf\u1f7a\u03c2 \u03bc\u1f72\u03bd \u03bc\u03b1\u03bd\u03c4\u03bf\u03c3\u03c5\u03bd\u1ff6\u03bd \u03ba\u03b5\u03c7\u03c1\u03b7\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2,\n    \u03c4\u03bf\u1f7a\u03c2 \u03b4\u2019 \u1f10\u03c0\u1f76 \u03bd\u03bf\u1fe6\u03c3\u03bf\u03bd \u03c3\u03b9\u03b4\u03b7\u03c1\u1f78\u03bd \u03b4\u1f74 \u03c7\u03b1\u03bb\u03b5\u03c0\u03bf\u1fd6\u03c3\u03b9 \u03c0\u03b5\u03c0\u03b1\u03c1\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2. 363.\n    Platt, _Journ. Philol._ 48 p. 247 \u1f10\u03b2\u03cc\u03bb\u03bf\u03bd\u03c4\u03bf: MS. \u03b5\u1f50\u03b7\u03ba\u03ad\u03b1, Scal.\n    \u03b5\u1f50\u03ae\u03c7\u03b5\u03b1.\n\n364-365. Sext. Emp. _Math._ i. 302.\n\n    365. Some MSS. \u03c0\u03bf\u03bb\u03c5\u03c6\u03b8\u03bf\u03c1\u03ad\u03c9\u03bd. Cf. 163.\n\n366-368. Clem. Al. _Strom._ 648.\n\n    366. _AH_ \u1f45\u03c4\u2019 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7, Cd. Paris. \u1f10\u03ba \u03c4\u2019 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7. 367. Diels \u03bf\u1f53\u03c2\n    \u1f10\u03c1\u03ad\u03c9\u00b7 \u03bc\u03ac\u03bb\u03b1 \u03b4\u2019 \u1f00\u03c1\u03b3\u03b1\u03bb\u03ad\u03b7 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c3\u03c3\u03b9 \u03c4\u03ad\u03c4\u03c5\u03ba\u03c4\u03b1\u03b9.\n\n369-382. 369, 371, 373-374, 381 Plut. _de exil._ 607 C. 369-370, 372-383.\nHippol. _Ref. haer._ 249-251 (scattered through the text). 369-370.\nSimpl. _Phys._ 272 v; Stob. _Ecl._ ii. 7; 384. 374-375. Origen _c. Cels._\nviii. 53 p. 780. 377-380. Plut. _de Is. et Os._ 361 C (Euseb. _Praep.\nEv._ v. 5; 187). 377-379. Plut. _de vit. alien._ 830 F. 381-382. Asclep.\nin Brand. Schol. Arist. 629 a; Hierokl. _carm. aur._ 254; Plotin. _Enn._\niv. 81; 468 C.\n\n    369. Plut. \u1f14\u03c3\u03c4\u03b9 \u03c4\u1fc6\u03c2 (\u03c4\u03b9), Hippol. \u1f14\u03c3\u03c4\u03b9 \u03c4\u03af: Simpl. \u03c3\u03c6\u03c1\u03ac\u03b3\u03b9\u03c3\u03bc\u03b1.\n    371. Panz. Schneid. \u03c6\u03c1\u03b5\u03bd\u1ff6\u03bd. 372. MS. \u1f43\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03bf\u03c1\u03ba\u03bf\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03ae\u03c3\u03b1\u03c2\n    \u1f10\u03c0\u03bf\u03bc\u03ce\u03c3\u03b5\u03b9, corr. Schneid. Schneid. \u03b1\u1f35\u03bc\u03b1\u03c3\u03b9\u03bd, Stein \u03b1\u1f35\u03bc\u03b1\u03c4\u03bf\u03c2. Knatz\n    rejects 372 as a gloss from Hesiod _Theog._ 793. 373. Plut.\n    \u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b5\u03c2 \u03bf\u1f35\u03c4\u03b5 \u03bc\u03b1\u03ba\u03c1\u03b1\u03af\u03c9\u03bd\u03b5\u03c2 \u03bb\u03b5\u03bb\u03cc\u03b3\u03c7\u03b1\u03c3\u03b9 \u03b2\u03af\u03bf\u03b9\u03bf, Hippol. \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03af \u03c4\u03b5\n    (remainder as in text), Heeren \u03b4\u03b1\u03af\u03bc\u03c9\u03bd., Orig. Hipp. \u03bc\u1f72\u03bd \u1f00\u03c0\u1f78.\n    Cf. \u1f00\u03c0\u03b1\u1f76 v. 348. 375. Orig. \u03b3\u03b9\u03b3\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u03b1\u03bd \u03b4\u03b9\u1f70 \u03c7\u03c1\u03cc\u03bd\u03bf\u03bd\n    \u1f30\u03b4\u03ad\u03b1\u03bd, Hippol. \u03c6\u03c5\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03c0\u03b1\u03bd\u03c4\u03bf\u1fd6\u03b1 \u03b4\u03b9\u1f70 \u03c7\u03c1\u03cc\u03bd\u03bf\u03bd \u03b5\u1f34\u03b4\u03b5\u03b1. 377. Hippol.\n    \u03bc\u03ad\u03bd \u03b3\u03b5. 378. Plut. _de vit. alien._ \u03b4\u1f72 \u03c7\u03b8\u03bf\u03bd\u1f78\u03c2 ... \u1f00\u03bd\u03ad\u03c0\u03c4\u03c5\u03c3\u03b5.\n    Plut. _de Is._ \u1f10\u03c3\u03b1\u1fe6\u03b8\u03b9\u03c2. 378. Hipp. \u03c6\u03b1\u03ad\u03b8\u03bf\u03bd\u03c4\u03bf\u03c2. 381. MSS. \u1f61\u03c2,\n    \u03c4\u1f74\u03bd, \u03c4\u1f7c\u03c2, corr. Scal.; Hippol. confirms correction. Hippol.\n    omits \u03bd\u1fe6\u03bd. Asclep. \u03b4\u03b5\u1fe6\u03c1\u2019. 382. Asclep. \u03b1\u1f30\u03b8\u03bf\u03bc\u03ad\u03bd\u1ff3.\n\n383-384. Clem. Al. _Strom._ 750; Diog. Laer. viii. 77; Athen. viii. 365;\nPhilostr. _vit. Apoll._ i. 1; 2, and often.\n\n    383. Hippol. _Philos._ 3 \u1f24\u03c4\u03bf\u03b9 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1, _Cedren. Chron._ i.\n    157 \u1f24\u03c4\u03bf\u03b9 \u03bc\u1f72\u03bd \u03c0\u03c1\u1ff6\u03c4\u03b1. Often \u03ba\u03bf\u03cd\u03c1\u03b7 \u03c4\u03b5 \u03ba\u03cc\u03c1\u03bf\u03c2 \u03c4\u03b5. 384. Cedren. \u03ba\u03b1\u1f76\n    \u03b8\u1f74\u03c1 \u03ba.\u03b8. \u1f10\u03be \u1f01\u03bb\u1f78\u03c2 \u1f14\u03bc\u03c0\u03bd\u03bf\u03c5\u03c2 \u1f30\u03c7\u03b8\u1f7a\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03bd \u1f48\u03bb\u03c5\u03bc\u03c0\u03af\u1fb3 \u03b2\u03bf\u1fe6\u03c2, Diog.\n    Laer. \u1f14\u03bc\u03c0\u03c5\u03c1\u03bf\u03c2, Athen. \u1f14\u03bc\u03c0\u03bf\u03c1\u03bf\u03c2, Clem. \u1f14\u03bb\u03bb\u03bf\u03c0\u03bf\u03c2. Others \u1f04\u03bc\u03c6\u03bf\u03c1\u03bf\u03c2,\n    \u03bd\u03ae\u03c7\u03c5\u03c4\u03bf\u03c2, \u03c6\u03b1\u03af\u03b4\u03b9\u03bc\u03bf\u03c2.\n\n385-388. 385. Clem. Al. _Strom._ 516. 385b-386. Hierocl. _carm. aur._\n254. 386, 388. Synesius _de prov._ i. 89 D. 386-387. Prokl. on _Kratyl._\n103; 386. Philo vol. ii. 638 Mang. 388. Synes. _epist._ 147; Julian. Imp.\n_orat._ &c.\n\n    385. Clem. \u1f00\u03c3\u03c5\u03bd\u03ae\u03b8\u03b5\u03b1, Hierocl. \u1f00\u03c4\u03ad\u03c1\u03c0\u03b5\u03b1. 386. Synes. \u03c6\u03b8\u03cc\u03bd\u03bf\u03c2,\n    Philo \u03c6\u03cc\u03bd\u03bf\u03b9 \u03c4\u03b5 \u03bb\u03af\u03bc\u03bf\u03b9 \u03c4\u03b5. 388. Syn. Iul. \u1f10\u03bd \u03bb\u03b5\u03b9\u03bc\u1ff6\u03bd\u03b9, Hier. \u1f00\u03bd\u1f70\n    \u03bb\u03b5\u03b9\u03bc\u1ff6\u03bd\u03b1, corr. Bentl.\n\n389. Hierocl., as just cited; \u03bb\u03b5\u03b9\u03bc\u1ff6\u03bd\u03b1 \u1f43\u03bd \u1f00\u03c0\u03bf\u03bb\u03b9\u03c0\u1f7c\u03bd ... \u03b5\u1f30\u03c2 \u03b3\u03ae\u03b9\u03bd\u03bf\u03bd \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9\n\u03c3\u1ff6\u03bc\u03b1 \u1f40\u03bb\u03b2\u03af\u03bf\u03c5 \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2 \u1f00\u03bc\u03b5\u03c1\u03b8\u03b5\u03af\u03c2.\n\n390-391. Clem. Al. _Strom._ 516. 390. Plut. _de exil._ 607 E; Stob.\n_Flor._ ii. 80 Gais.\n\n    390. Clem. \u03ba\u03b1\u1f76 \u03bf\u1f35\u03bf\u03c5. 391. Clem. \u03bb\u03b9\u03c0\u1f7c\u03bd.\n\n392. Porphyr. _de ant. nymph._ c. viii.\n\n393-399. (United by Bergk.) 393-396. Plut. _de tranquil. an._ 474 B. 394.\nPlut. _de Is. Os._ 370 E. 396. Tzt. _Chiliad._ xii. 575. 397-399. Cornut.\n_de nat. deor._ chap. xvii.\n\n    394. Plut. _Is. Os._ \u03bc\u03ad\u03c1\u03bf\u03c0\u03b9. 395. MS. \u0394\u03b5\u03b9\u03bd\u03b1\u03af\u03b7, corr. Bentl.\n    396. Tzt. \u03bc\u03b5\u03bb\u03ac\u03b3\u03ba\u03bf(\u03c5)\u03c1\u03bf\u03c2, Plut. \u03bc\u03b5\u03bb\u03ac\u03b3\u03ba\u03b1\u03c1\u03c0\u03bf\u03c2. MSS. \u03c6\u03bf\u03c1\u03b9\u03ae, \u03c3\u03cc\u03c6\u03b7.\n    Mullach \u03a3\u03b9\u03c9\u03c0\u03ae.\n\n400-401. Clem. Al. _Strom._ 516-517. Timon Phlias. in Euseb. _Pr. ev._\nxiv. 18.\n\n    400. MS. \u1f22 \u03b4, corr. Scalig. 401. MS. \u03bf\u1f35\u03c9\u03bd, corr. Stein. Cf.\n    Timon and Porphyr. _de abstin._ ii. 27.\n\n402. Stob. _Ecl._ i. 1050; Plut. _de esu car._ 998 C.\n\n    Plut. \u1f00\u03bb\u03bb\u03bf\u03b3\u03bd\u1ff6\u03c4\u03b9, Stob. V \u1f00\u03bb\u03bb\u03bf\u03b9\u03c7\u1ff6\u03c4\u03b9, A \u1f00\u03bb\u03bb\u03bf\u03b3\u03bb\u1ff6\u03c4\u03b9.\n\n403. Plut. _Quaest. conv._ 683 E.\n\n404. Clem. Al. _Strom._ 516.\n\n    MS. \u03bd\u03b5\u03ba\u03c1\u1f70, \u03b5\u1f34\u03b4\u03b5\u2019, Flor. \u1f20\u03b4\u1f72, corr.\n\n405-414. Porphyr. _de abstin._ ii. 21 (405-412), 27 (413-414). 405-411.\nAthen. xii. 510 D. 405-407. Eustath. _Iliad._ x. p. 1261, 44. 412-414.\nEuseb. _Pr. ev._ iv. 14 from Porphyry; Cyrill. _adv. Julian._ ix. 307.\n\n    406. Porphyr. \u03bf\u1f50\u03b4\u2019 \u1f41 \u039a\u03c1\u03cc\u03bd\u03bf\u03c2, Eustath. omits. 407. Porphyr. adds\n    \u1f25 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u03c6\u03b9\u03bb\u03af\u03b1. 408. Cf. Plato _Legg._ vi. 782 D and Iamblich.\n    _Vit. Pyth._ 151. 409. Athen. \u03b3\u03c1. \u03b4\u1f72, Burnett \u03bc\u03b1\u03ba\u03c4\u03bf\u1fd6\u03c2: Porphyr.\n    \u03b4\u03b1\u03b9\u03b4\u03b1\u03bb\u03b5\u03cc\u03c3\u03bc\u03bf\u03b9\u03c2. 410. Porphyr. \u1f00\u03ba\u03c1\u03ac\u03c4\u03bf\u03c5. 411. Athen. \u03be\u03b1\u03bd\u03b8\u1ff6\u03bd ...\n    \u1fe5\u03af\u03c0\u03c4\u03bf\u03bd\u03c4\u03b5\u03c2. 412. Porphyr. Cyrill. \u1f00\u03ba\u03c1\u03af\u03c4\u03bf\u03b9\u03c3\u03b9, Euseb. \u1f00\u03ba\u03c1\u03ac\u03c4\u03bf\u03b9\u03c3\u03b9,\n    corr. Scalig. Porphyr. \u03b4\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9. 413. Cyrill. \u1f14\u03c3\u03c7\u03bf\u03bd. 414.\n    Porphyr. \u1f00\u03c0\u03bf\u03c1\u03c1\u03ad\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 ... \u1f10\u03ad\u03bb\u03bc\u03b5\u03bd\u03b1\u03b9, corr. Stein and Viger.\n\n415-420. Iamblich. _Vit. Pyth._ 67. Porphyr. _Vit. Pyth._ 30. 415, 417.\nDiog. Laer. viii. 54.\n\n    Order of verses in MS. 415, 17, 16.\n\n421-424. 421-422. Schol. Nicand. _Theriac._ p. 81 Schn. 423-424.\nTheophrast. _de caus. plant._ i. 13, 2. Cf. Plut. _Quaest. conv._ 649 C.\n\n    422. MS. \u03c6\u03b9\u03bb\u03bf\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7, corr. Stz. 423-424. \u1f00\u03b5\u03af\u03c6\u03c5\u03bb\u03bb\u03b1 \u03ba\u03b1\u1f76\n    \u1f10\u03bc\u03c0\u03b5\u03b4\u03cc\u03ba\u03b1\u03c1\u03c0\u03ac \u03c6\u03b7\u03c3\u03b9 \u03b8\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd \u03ba\u03b1\u03c1\u03c0\u1ff6\u03bd \u1f00\u03c6\u03b8\u03bf\u03bd\u03af\u1fc3\u03c3\u03b9 \u03ba\u03b1\u03c4\u2019 \u1f20\u03ad\u03c1\u03b1 \u03c0\u03ac\u03bd\u03c4\u2019\n    \u1f10\u03bd\u03b9\u03b1\u03c5\u03c4\u1f78\u03bd restored by Hermann. Herm. \u03b1\u1f30\u03b5\u03af\u03c6\u03c5\u03bb\u03bb\u03b1, corr. Karst.\n    from Plutarch. Stz. \u03ba\u03b1\u03c4\u2019 \u1f20\u03ad\u03c1\u03b1, Lobeck. \u03ba\u03b1\u03c4\u03ae\u03bf\u03c1\u03b1.\n\n425-427. Arist. _Rhet._ i. 13 1373 b 15.\n\n    425. Arist. \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b3\u1f70\u03c1 \u03bf\u1f50 \u03c4\u03b9\u03c3\u1f76 \u03bc\u1f72\u03bd \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd, \u03c4\u03b9\u03c3\u1f76 \u03b4\u2019 \u03bf\u1f50 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd,\n    Karst. \u03b8\u03b5\u03bc\u03b9\u03c4\u1f78\u03bd ... \u1f00\u03b8\u03ad\u03bc\u03b9\u03c3\u03c4\u03bf\u03bd. 427. _Y_b_Z_b_A_c \u03b1\u1f50\u03b3\u1fc6\u03c2, Bekker\n    from one MS. \u03b1\u1f56 \u03b3\u1fc6\u03c2.\n\n428-429. Sext. E. _Math._ ix. 129.\n\n430-435. Sext. following the last verses. 430-431. Plut. _de\nsuperstitione_ 171 C.\n\n    431. MSS. \u03bf\u1f31 \u03b4\u1f72 \u03c0\u03bf\u03c1\u03b5\u1fe6\u03bd\u03c4\u03b1\u03b9, Scalig. \u1f43\u03c2 ... \u03c0\u03bf\u03c1\u03b5\u1fe6\u03c4\u03b1\u03b9, Diels\n    \u03c6\u03bf\u03c1\u03b5\u1fe6\u03bd\u03c4\u03b1\u03b9. 432. MSS. \u03b8\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f45\u03b4\u2019 \u1f00\u03bd\u03ae\u03ba\u03bf\u03c5\u03c3\u03c4\u03bf\u03c2, corr. Hermann.\n    435. MSS. \u1f00\u03c0\u03bf\u03c1\u03c1\u03b1\u03af\u03c3\u03b1\u03bd\u03c4\u03b1, corr. Karst.\n\n436-437. Porphyr. _de abst._ ii. 31.\n\n438-439. Aelian, _Hist. An._ xii. 7; _Orphic. Frag._ p. 511 Herm.\n\n    438. Ael. \u1f10\u03bd \u03b8\u03b7\u03c1\u03c3\u1f76 \u03b4\u1f72.\n\n440. Plut. _Quaest. conv._ 646 D.\n\n    MSS. \u03c4\u1fc6\u03c2 \u03b4\u03ac\u03c6\u03bd\u03b7\u03c2 \u03c4\u1ff6\u03bd \u03c6\u03cd\u03bb\u03bb\u03c9\u03bd \u1f00\u03c0\u1f78 \u03c0\u03ac\u03bc\u03c0\u03b1\u03bd \u1f14\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c7\u03c1\u03ae, corr. Stein.\n\n441. Aul. Gell. _N. A._ iv. 11; Didym. _Geopon._ ii. 35, 8.\n\n442-443, Theo. Smyrn. _Arith._ i. 19 Bull, p. 15, 9 Hill.\n\n    MS. \u03ba\u03c1\u03b7\u03bd\u03ac\u03c9\u03bd \u1f00\u03c0\u1f78 \u03c0\u03b5\u03bd\u03c4\u2019 \u1f00\u03bd\u03b9\u03bc\u1ff6\u03bd\u03c4\u03b1, \u03c6\u03b7\u03c3\u03af\u03bd, \u1f00\u03c4\u03b5\u03af\u03c1\u03b5\u03b9 \u03c7\u03b1\u03bb\u03ba\u1ff7 \u03b4\u03b5\u1fd6\u03bd\n    \u1f00\u03c0\u03bf\u03c1\u03c1\u03cd\u03c0\u03c4\u03b5\u03c3\u03b8\u03b1\u03b9, Arist. _poet._ xxi.; 1457 b 13 \u03c4\u03b1\u03bc\u1f7c\u03bd \u1f00\u03c4\u03b5\u03b9\u03c1\u03ad\u03b9\n    \u03c7\u03b1\u03bb\u03ba\u1ff7. Text from Diels.\n\n444. Plut. _de ira_ 464 B.\n\n445-446. Clem. Al. _Protr._ p. 23. Cf. _Carmen aureum_ v. 54 f.\n\n447-449. Clem. Al. _Strom._ p. 632; Theod. _Therap._ viii. p. 599.\n\n450-451. Clem. Al. _Strom._ p. 722; Euseb. _Praep. evang._ xiii. 13. MSS.\n\u1f10\u03cc\u03bd\u03c4\u03b5\u03c2 \u1f00. \u1f08\u03c7\u03b1\u03b9\u1ff6\u03bd \u1f00\u03c0\u03cc\u03ba\u03bb\u03b7\u03c1\u03bf\u03b9 \u1f00\u03c0\u03b7\u03c1\u03b5\u1fd6\u03c2 corr. Scaliger.\n\n\nTRANSLATION.\n\n\n_Book I._\n\n1. And do thou hear me, Pausanias, son of wise Anchites.\n\n2. For scant means of acquiring knowledge are scattered among the members\nof the body; and many are the evils that break in to blunt the edge of\nstudious thought. And gazing on a little portion of life that is not\nlife, swift to meet their fate, they rise and are borne away like smoke,\npersuaded only of that on which each one chances as he is driven this way\nand that, but the whole he vainly boasts he has found. Thus these things\nare neither seen nor heard distinctly by men, nor comprehended by the\nmind. And thou, now that thou hast withdrawn hither, shalt learn no more\nthan what mortal mind has seen.\n\n11. But, ye gods, avert the madness of those men from my tongue, and\nfrom lips that are holy cause a pure stream to flow. And thee I pray,\nmuch-wooed white-armed maiden Muse, in what things it is right for beings\nof a day to hear, do thou, and Piety, driving obedient car, conduct me\non. Nor yet shall the flowers of honour well esteemed compel me to pluck\nthem from mortal hands, on condition that I speak boldly more than is\nholy and only then sit on the heights of wisdom.\n\n19. But come, examine by every means each thing how it is clear, neither\nputting greater faith in anything seen than in what is heard, nor in a\nthundering sound more than in the clear assertions of the tongue, nor\nkeep from trusting any of the other members in which there lies means of\nknowledge, but know each thing in the way in which it is clear.\n\n24. Cures for evils whatever there are, and protection against old age\nshalt thou learn, since for thee alone will I accomplish all these\nthings. Thou shalt break the power of untiring gales which rising against\nthe earth blow down the crops and destroy them; and, again, whenever thou\nwilt, thou shalt bring their blasts back; and thou shalt bring seasonable\ndrought out of dark storm for men, and out of summer drought thou shalt\nbring streams pouring down from heaven to nurture the trees; and thou\nshalt lead out of Hades the spirit of a man that is dead.\n\n33. Hear first the four roots of all things: bright Zeus, life-giving\nHera (air), and Aidoneus (earth), and Nestis who moistens the springs of\nmen with her tears.[76]\n\n36. And a second thing I will tell thee: There is no origination of\nanything that is mortal, nor yet any end in baneful death; but only\nmixture and separation of what is mixed, but men call this \u2018origination.\u2019\n\n40. But when light is mingled with air in human form, or in form like the\nrace of wild beasts or of plants or of birds, then men say that these\nthings have come into being; and when they are separated, they call them\nevil fate; this is the established practice, and I myself also call it so\nin accordance with the custom.\n\n45. Fools! for they have no far-reaching studious thoughts who think that\nwhat was not before comes into being or that anything dies and perishes\nutterly.\n\n48. For from what does not exist at all it is impossible that anything\ncome into being, and it is neither possible nor perceivable that being\nshould perish completely; for things will always stand wherever one in\neach case shall put them.\n\n51. A man of wise mind could not divine such things as these, that so\nlong as men live what indeed they call life, so long they exist and share\nwhat is evil and what is excellent, but before they are formed and after\nthey are dissolved, they are really nothing at all.\n\n55. But for base men it is indeed possible to withhold belief from strong\nproofs; but do thou learn as the pledges of our Muse bid thee, and lay\nopen her word to the very core.\n\n58. Joining one heading to another in discussion, not completing one path\n(of discourse) ... for it is right to say what is excellent twice and\neven thrice.\n\n60. Twofold is the truth I shall speak; for at one time there grew to be\none alone out of many, and at another time, however, it separated so that\nthere were many out of the one. Twofold is the coming into being, twofold\nthe passing away, of perishable things; for the latter (_i.e._ passing\naway) the combining of all things both begets and destroys, and the\nformer (_i.e._ coming into being), which was nurtured again out of parts\nthat were being separated, is itself scattered. 66. And these (elements)\nnever cease changing place continually, now being all united by Love\ninto one, now each borne apart by the hatred engendered of Strife, until\nthey are brought together in the unity of the all, and become subject to\nit. Thus inasmuch as one has been wont to arise out of many and again\nwith the separation of the one the many arise, so things are continually\ncoming into being and there is no fixed age for them; and farther\ninasmuch as they [the elements] never cease changing place continually,\nso they always exist within an immovable circle.\n\n74. But come, hear my words, for truly learning causes the mind to grow.\nFor as I said before in declaring the ends of my words: Twofold is the\ntruth I shall speak; for at one time there grew to be the one alone\nout of many, and at another time it separated so that there were many\nout of the one; fire and water and earth and boundless height of air,\nand baneful Strife apart from these, balancing each of them, and Love\namong them, their equal in length and breadth. 81. Upon her do thou gaze\nwith thy mind, nor yet sit dazed in thine eyes; for she is wont to be\nimplanted in men\u2019s members, and through her they have thoughts of love\nand accomplish deeds of union, and call her by the names of Delight, and\nAphrodite; no mortal man has discerned her with them (the elements) as\nshe moves on her way. But do thou listen to the undeceiving course of my\nwords.[77]...\n\n87. For these (elements) are equal, all of them, and of like ancient\nrace; and one holds one office, another another, and each has his own\nnature.... For nothing is added to them, nor yet does anything pass away\nfrom them; for if they were continually perishing they would no longer\nexist.... Neither is any part of this all empty, nor over full. For how\nshould anything cause this all to increase, and whence should it come?\nAnd whither should they (the elements) perish, since no place is empty\nof them? And in their turn they prevail as the cycle comes round, and\nthey disappear before each other, and they increase each in its allotted\nturn. But these (elements) are the same; and penetrating through each\nother they become one thing in one place and another in another, while\never they remain alike (_i.e._ the same).\n\n110. For they two (Love and Strife) were before and shall be, nor yet, I\nthink, will there ever be an unutterably long time without them both.\n\n96. But come, gaze on the things that bear farther witness to my former\nwords, if in what was said before there be anything defective in form.\nBehold the sun, warm and bright on all sides, and whatever is immortal\nand is bathed in its bright ray, and behold the rain-cloud, dark and cold\non all sides; from the earth there proceed the foundations of things and\nsolid bodies. In Strife all things are, endued with form and separate\nfrom each other, but they come together in Love and are desired by each\nother. 104. For from these (elements) come all things that are or have\nbeen or shall be; from these there grew up trees and men and women,\nwild beasts and birds and water-nourished fishes, and the very gods,\nlong-lived, highest in honour.\n\n121. And as when painters are preparing elaborate votive offerings\u2014men\nwell taught by wisdom in their art\u2014they take many-coloured pigments\nto work with, and blend together harmoniously more of one and less of\nanother till they produce likenesses of all things; so let not error\novercome thy mind to make thee think there is any other source of mortal\nthings that have likewise come into distinct existence in unspeakable\nnumbers; but know these (elements), for thou didst hear from a god the\naccount of them.\n\n130. But come, I will tell thee now the first principle of the sun, even\nthe sources of all things now visible, earth and billowy sea and damp\nmist and Titan aether (_i.e._ air) binding all things in its embrace.\n\n135. Then neither is the bright orb of the sun greeted, nor yet either\nthe shaggy might of earth or sea; thus, then, in the firm vessel of\nharmony is fixed God, a sphere, round, rejoicing in complete solitude.\n\n139. But when mighty Strife was nurtured in its members and leaped up to\nhonour at the completion of the time, which has been driven on by them\nboth in turn under a mighty oath....\n\n142. For the limbs of the god were made to tremble, all of them in turn.\n\n143. For all the heavy (he put) by itself, the light by itself.\n\n144. Without affection and not mixed together.\n\n145. Heaped together in greatness.\n\n146. If there were no limit to the depths of the earth and the abundant\nair, as is poured out in foolish words from the mouths of many mortals\nwho see but little of the all.\n\n149. Swift-darting sun and kindly moon.\n\n150. But gathered together it advances around the great heavens.\n\n151. It shines back to Olympos with untroubled face.\n\n152. The kindly light has a brief period of shining.\n\n153. As sunlight striking the broad circle of the moon.\n\n154. A borrowed light, circular in form, it revolves about the earth, as\nif following the track of a chariot.\n\n156. For she beholds opposite to her the sacred circle of her lord.\n\n157. And she scatters his rays into the sky above, and spreads darkness\nover as much of the earth as the breadth of the gleaming-eyed moon.\n\n160. And night the earth makes by coming in front of the lights.\n\n161. Of night, solitary, blind-eyed.\n\n162. And many fires burn beneath the earth.\n\n163. (The sea) with its stupid race of fertile fishes.\n\n164. Salt is made solid when struck by the rays of the sun.\n\n165. The sea is the sweat of the earth.\n\n166. But air[78] sinks down beneath the earth with its long roots.... For\nthus it happened to be running at that time, but oftentimes otherwise.\n\n168. (Fire darting) swiftly upwards.\n\n169. But now I shall go back over the course of my verses, which I set\nout in order before, drawing my present discourse from that discourse.\nWhen Strife reached the lowest depth of the eddy and Love comes to be in\nthe midst of the whirl, then all these things come together at this point\nso as to be one alone, yet not immediately, but joining together at their\npleasure, one from one place, another from another. And as they were\njoining together Strife departed to the utmost boundary. But many things\nremained unmixed, alternating with those that were mixed, even as many\nas Strife, remaining aloft, still retained; for not yet had it entirely\ndeparted to the utmost boundaries of the circle, but some of its members\nwere remaining within, and others had gone outside. 180. But, just as far\nas it is constantly rushing forth, just so far there ever kept coming in\na gentle immortal stream of perfect Love; and all at once what before I\nlearned were immortal were coming into being as mortal things,[79] what\nbefore were unmixed as mixed, changing their courses. And as they (the\nelements) were mingled together there flowed forth the myriad species of\nmortal things, patterned in every sort of form, a wonder to behold.\n\n186. For all things are united, themselves with parts of themselves\u2014the\nbeaming sun and earth and sky and sea\u2014whatever things are friendly but\nhave separated in mortal things. And so, in the same way, whatever things\nare the more adapted for mixing, these are loved by each other and made\nalike by Aphrodite. But whatever things are hostile are separated as far\nas possible from each other, both in their origin and in their mixing and\nin the forms impressed on them, absolutely unwonted to unite and very\nbaneful, at the suggestion of Strife, since it has wrought their birth.\n\n195. In this way, by the good favour of Tyche, all things have power of\nthought.\n\n196. And in so far as what was least dense came together as they fell.\n\n197. For water is increased by water, primeval fire by fire, and earth\ncauses its own substance to increase, and air, air.\n\n199. And the kindly earth in its broad hollows received two out of the\neight parts of bright Nestis, and four of Hephaistos, and they became\nwhite bones, fitted together marvellously by the glues of Harmony.\n\n203. And the earth met with these in almost equal amounts, with\nHephaistos and Ombros and bright-shining Aether (_i.e._ air), being\nanchored in the perfect harbours of Kypris; either a little more earth,\nor a little less with more of the others. From these arose blood and\nvarious kinds of flesh.\n\n208. ... glueing barley-meal together with water.\n\n209. (Water) tenacious Love.\n\n\n_Book II._\n\n210. And if your faith be at all lacking in regard to these (elements),\nhow from water and earth and air and sun (fire) when they are mixed,\narose such colours and forms of mortal things, as many as now have arisen\nunder the uniting power of Aphrodite....\n\n214. How both tall trees and fishes of the sea (arose).\n\n215. And thus then Kypris, when she had moistened the earth with water,\nbreathed air on it and gave it to swift fire to be hardened.\n\n217. And all these things which were within were made dense, while those\nwithout were made rare, meeting with such moisture in the hands of Kypris.\n\n219. And thus tall trees bear fruit (_lit._ eggs), first of all olives.\n\n220. Wherefore late-born pomegranates and luxuriant apples....\n\n221. Wine is water that has fermented in the wood beneath the bark.\n\n222. For if thou shalt fix them in all thy close-knit mind and watch over\nthem graciously with pure attention, all these things shall surely be\nthine for ever, and many others shalt thou possess from them. For these\nthemselves shall cause each to grow into its own character, whatever is\nthe nature[80] of each. But if thou shalt reach out for things of another\nsort, as is the manner of men, there exist countless evils to blunt\nyour studious thoughts; \u2020soon these latter shall cease to live as time\ngoes on, desiring as they do to arrive at the longed-for generation of\nthemselves.\u2020 For know that all things have understanding and their share\nof intelligence.\n\n232. Favor hates Necessity, hard to endure.\n\n233. This is in the heavy-backed shells found in the sea, of limpets and\npurple-fish and stone-covered tortoises ... there shalt thou see earth\nlying uppermost on the surface.\n\n236. Hair and leaves and thick feathers of birds are the same thing in\norigin, and reptiles\u2019 scales, too, on strong limbs.\n\n238. But on hedgehogs, sharp-pointed hair bristles on their backs.\n\n240. Out of which divine Aphrodite wrought eyes untiring.\n\n241. Aphrodite fashioning them curiously with bonds of love.\n\n242. When they first grew together in the hands of Aphrodite.\n\n243. The liver well supplied with blood.\n\n244. Where many heads grew up without necks, and arms were wandering\nabout naked, bereft of shoulders, and eyes roamed about alone with no\nforeheads.\n\n247. This is indeed remarkable in the mass of human members; at one\ntime all the limbs which form the body, united into one by Love, grow\nvigorously in the prime of life; but yet at another time, separated by\nevil Strife, they wander each in different directions along the breakers\nof the sea of life. Just so it is with plants[81] and with fishes\ndwelling in watery halls, and beasts whose lair is in the mountains, and\nbirds borne on wings.\n\n254. But as divinity was mingled yet more with divinity, these things\nkept coming together in whatever way each might chance, and many others\nalso in addition to these continually came into being.\n\n257. Many creatures arose with double faces and double breasts, offspring\nof oxen with human faces, and again there sprang up children of men with\noxen\u2019s heads; creatures, too, in which were mixed some parts from men and\nsome of the nature of women, furnished with sterile members.\n\n261. Cattle of trailing gait, with undivided hoofs.\n\n262. But come now, hear of these things; how fire separating caused the\nhidden offspring of men and weeping women to arise, for it is no tale\napart from our subject, or witless. In the first place there sprang up\nout of the earth forms grown into one whole,[82] having a share of both,\nof water and of fire. These in truth fire caused to grow-up, desiring to\nreach its like; but they showed as yet no lovely body formed out of the\nmembers, nor voice nor limb such as is natural to men.\n\n270. But the nature of the members (of the child?) is divided, part in\nthe man\u2019s, part in the woman\u2019s (body).\n\n271. But desire also came upon him, having been united with ... by sight.\n\n273. It was poured out in the pure parts, and some meeting with cold\nbecame females.\n\n275. The separated harbours of Aphrodite.\n\n276. In its warmer parts the womb is productive of the male, and on this\naccount men are dark and more muscular and more hairy.\n\n279. As when fig-juice curdles and binds white milk.\n\n280. On the tenth day of the eighth month came the white discharge.\n\n281. Knowing that there are exhalations from all things which came into\nexistence.\n\n281. Thus sweet was snatching sweet, and bitter darted to bitter, and\nsharp went to sharp, and hot coupled with hot.\n\n284. Water combines better with wine, but it is unwilling to combine with\noil.\n\n286. The bloom of the scarlet dye mingles with shining linen.\n\n287. So all beings breathe in and out; all have bloodless tubes of flesh\nspread over the outside of the body, and at the openings of these the\nouter layers of skin are pierced all over with close-set ducts, so that\nthe blood remains within, while a facile opening is cut for the air to\npass through. Then whenever the soft blood speeds away from these, the\nair speeds bubbling in with impetuous wave, and whenever the blood leaps\nback the air is breathed out; as when a girl, playing with a klepsydra\nof shining brass, takes in her fair hand the narrow opening of the tube\nand dips it in the soft mass of silvery water, the water does not at\nonce flow into the vessel, but the body of air within pressing on the\nclose-set holes checks it till she uncovers the compressed stream; but\nthen when the air gives way the determined amount of water enters. (302.)\nAnd so in the same way when the water occupies the depths of the bronze\nvessel, as long as the narrow opening and passage is blocked up by human\nflesh, the air outside striving eagerly to enter holds back the water\ninside behind the gates of the resounding tube, keeping control of its\nend, until she lets go with her hand. (306.) Then, on the other hand,\nthe very opposite takes place to what happened before; the determined\namount of water runs off as the air enters. Thus in the same way when\nthe soft blood, surging violently through the members, rushes back into\nthe interior, a swift stream of air comes in with hurrying wave, and\nwhenever it (the blood) leaps back, the air is breathed out again in\nequal quantity.\n\n313. With its nostrils seeking out the fragments of animals\u2019 limbs, <as\nmany as the delicate exhalation from their feet was leaving behind in the\nwood.>\n\n314. So, then, all things have obtained their share of breathing and of\nsmelling.\n\n315. (The ear) an offshoot of flesh.\n\n316. And as when one with a journey through a stormy night in prospect\nprovides himself with a lamp and lights it at the bright-shining\nfire\u2014with lanterns that drive back every sort of wind, for they scatter\nthe breath of the winds as they blow\u2014and the light darting out, inasmuch\nas it is finer (than the winds), shines across the threshold with\nuntiring rays; so then elemental fire, shut up in membranes, it entraps\nin fine coverings to be the round pupil, and the coverings protect it\nagainst the deep water which flows about it, but the fire darting forth,\ninasmuch as it is finer....\n\n326. There is one vision coming from both (eyes).\n\n327. (The heart) lies in seas of blood which darts in opposite\ndirections, and there most of all intelligence centres for men; for blood\nabout the heart is intelligence in the case of men.\n\n330. For men\u2019s wisdom increases with reference to what lies before them.\n\n331. In so far as they change and become different, to this extent other\nsorts of things are ever present for them to think about.\n\n333. For it is by earth that we see earth, and by water water, and by air\nglorious air; so, too, by fire we see destroying fire, and love by love,\nand strife by baneful strife. For out of these (elements) all things are\nfitted together and their form is fixed, and by these men think and feel\nboth pleasure and pain.\n\n\n_Book III._\n\n338. Would that in behalf of perishable beings thou, immortal Muse,\nmightest take thought at all for our thought to come by reason of our\ncares! Hear me now and be present again by my side, Kalliopeia, as I\nutter noble discourse about the blessed gods.\n\n342. Blessed is he who has acquired a wealth of divine wisdom, but\nmiserable he in whom there rests a dim opinion concerning the gods.\n\n344. It is not possible to draw near (to god) even with the eyes, or to\ntake hold of him with our hands, which in truth is the best highway of\npersuasion into the mind of man; for he has no human head fitted to a\nbody, nor do two shoots branch out from the trunk, nor has he feet, nor\nswift legs, nor hairy parts, but he is sacred and ineffable mind alone,\ndarting through the whole world with swift thoughts.\n\n\nON PURIFICATIONS.\n\n352. O friends, ye who inhabit the great city of sacred Akragas up to the\nacropolis, whose care is good deeds, who harbour strangers deserving of\nrespect, who know not how to do baseness, hail! I go about among you an\nimmortal god, no longer a mortal, honoured by all, as is fitting, crowned\nwith fillets and luxuriant garlands. With these on my head, so soon as I\ncome to flourishing cities I am reverenced by men and by women; and they\nfollow after me in countless numbers, inquiring of me what is the way to\ngain, some in want of oracles, others of help in diseases, long time in\ntruth pierced with grievous pains, they seek to hear from me keen-edged\naccount of all sorts of things.\n\n364. But why do I lay weight on these things, as though I were doing some\ngreat thing, if I be superior to mortal, perishing men?\n\n366. Friends, I know indeed when truth lies in the discourses that I\nutter; but truly the entrance of assurance into the mind of man is\ndifficult and hindered by jealousy.\n\n369. There is an utterance of Necessity, an ancient decree of the gods,\neternal, sealed fast with broad oaths: whenever any one defiles his body\nsinfully with bloody gore or perjures himself in regard to wrong-doing,\none of those spirits who are heir to long life, thrice ten thousand\nseasons shall he wander apart from the blessed, being born meantime in\nall sorts of mortal forms, changing one bitter path of life for another.\nFor mighty Air pursues him Seaward, and Sea spews him forth on the\nthreshold of Earth, and Earth casts him into the rays of the unwearying\nSun, and Sun into the eddies of Air; one receives him from the other, and\nall hate him. One of these now am I too, a fugitive from the gods and a\nwanderer, at the mercy of raging Strife.\n\n383. For before this I was born once a boy, and a maiden, and a plant,\nand a bird, and a darting fish in the sea. 385. And I wept and shrieked\non beholding the unwonted land where are Murder and Wrath, and other\nspecies of Fates, and wasting diseases, and putrefaction and fluxes.\n\n388. In darkness they roam over the meadow of Ate.\n\n389. Deprived of life.\n\n390. From what honour and how great a degree of blessedness have I fallen\nhere on the earth to consort with mortal beings!\n\n392. We enter beneath this over-roofed cave.\n\n393. Where were Chthonie and far-seeing Heliope (_i.e._ Earth and Sun?),\nbloody Contention and Harmony of sedate face, Beauty and Ugliness, Speed\nand Loitering, lovely Truth and dark-eyed Obscurity, Birth and Death,\nand Sleep and Waking, Motion and Stability, many-crowned Greatness and\nLowness, and Silence and Voice.\n\n400. Alas, ye wretched, ye unblessed race of mortal beings, of what\nstrifes and of what groans were ye born!\n\n402. She wraps about them a strange garment of flesh.\n\n403. Man-surrounding earth.\n\n404. For from being living he made them assume the form of death by a\nchange....\n\n405. Nor had they any god Ares, nor Kydoimos (Uproar), nor king Zeus, nor\nKronos, nor Poseidon, but queen Kypris. Her they worshipped with hallowed\nofferings, with painted figures, and perfumes of skilfully made odour,\nand sacrifices of unmixed myrrh and fragrant frankincense, casting on the\nground libations from tawny bees. And her altar was not moistened with\npure blood of bulls, but it was the greatest defilement among men, to\ndeprive animals of life and to eat their goodly bodies.\n\n415. And there was among them a man of unusual knowledge, and master\nespecially of all sorts of wise deeds, who in truth possessed greatest\nwealth of mind; for whenever he reached out with all his mind, easily\nhe beheld each one of all the things that are, even for ten and twenty\ngenerations of men.\n\n421. For all were gentle and obedient toward men, both animals and birds,\nand they burned with kindly love; and trees grew with leaves and fruit\never on them, burdened with abundant fruit all the year.\n\n425. This is not lawful for some and unlawful for others, but what is\nlawful for all extends on continuously through the wide-ruling air and\nthe boundless light.\n\n427. Will ye not cease from evil slaughter? See ye not that ye are\ndevouring each other in heedlessness of mind?\n\n430. A father takes up his dear son who has changed his form and slays\nhim with a prayer, so great is his folly! They are borne along beseeching\nthe sacrificer; but he does not hear their cries of reproach, but slays\nthem and makes ready the evil feast. Then in the same manner son takes\nfather and daughters their mother, and devour the dear flesh when they\nhave deprived them of life.\n\n436. Alas that no ruthless day destroyed me before I devised base deeds\nof devouring with the lips!\n\n438. Among beasts they become lions haunting the mountains, whose couch\nis the ground, and among fair-foliaged trees they become laurels.\n\n440. Refrain entirely from laurel leaves.\n\n441. Miserable men, wholly miserable, restrain your hands from beans.\n\n442. Compounding the water from five springs in unyielding brass, cleanse\nthe hands.\n\n444. Fast from evil.\n\n445. Accordingly ye are frantic with evils hard to bear, nor ever shall\nye ease your soul from bitter woes.\n\n447. But at last are they prophets and hymn-writers and physicians and\nchieftains among men dwelling on the earth; and from this they grow to be\ngods, receiving the greatest honours, sharing the same hearth with the\nother immortals, their table companions, free from human woes, beyond the\npower of death and harm.\n\n\nPASSAGES FROM PLATO RELATING TO EMPEDOKLES.\n\n_Phaed._ 96 B. Is blood that with which we think, or air, or fire...?[83]\n\n_Gorg._ 493 A. And perhaps we really are dead, as I once before heard\none of the wise men say: that now we are dead, and the body our tomb,\nand that that part of the soul, it so happens, in which desires are, is\nopen to persuasion and moves upward and downward. And indeed a clever\nman\u2014perhaps some inhabitant of Sicily or Italy\u2014speaking allegorically,\nand taking the word from \u2018credible\u2019 (\u03c0\u03b9\u03b8\u03b1\u03bd\u03cc\u03c2) and \u2018persuadable\u2019\n(\u03c0\u03b9\u03c3\u03c4\u03b9\u03ba\u03cc\u03c2), called it a jar (\u03c0\u03af\u03b8\u03bf\u03c2). And those without intelligence he\ncalled uninitiated, and that part of the soul of the uninitiated where\nthe desires are, he called its intemperateness, and said it was not\nwatertight, as a jar might be pierced with holes\u2014using the simile because\nof its insatiate desires.\n\n_Meno_ 76 C. Do you say, with Empedokles, that there are certain\neffluences from things?\u2014Certainly.\n\nAnd pores, into which and through which the effluences go?\u2014Yes indeed.\n\nAnd that some of the effluences match certain of the pores, and others\nare smaller or larger?\u2014It is true.\n\nAnd there is such a thing as vision?\u2014Yes.\n\nAnd ... colour is the effluence of forms in agreement with vision and\nperceptible by that sense?\u2014It is.\n\n_Sophist._ 242 D. And certain Ionian and Sicilian Muses agreed later\nthat it is safest to weave together both opinions and to say that Being\nis many and one [\u03c0\u03bf\u03bb\u03bb\u03ac \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f15\u03bd], and that it is controlled by hate and\nlove. Borne apart it is always borne together, say the more severe of\nthe Muses. But the gentler concede that these things are always thus,\nand they say, in part, that sometimes all is one and rendered loving by\nAphrodite, while at other times it is many and at enmity with itself by\nreason of a sort of strife.\n\n\nPASSAGES IN ARISTOTLE REFERRING TO EMPEDOKLES.\n\n_Phys._ i. 3; 187 a 20. And others say that the opposites existing in the\nunity are separated out of it, as Anaximandros says, and as those say who\nhold that things are both one and many, as Empedokles and Anaxagoras.\n\ni. 4; 188 a 18. But it is better to assume elements fewer in number and\nlimited, as Empedokles does.\n\nii. 4; 196 a 20. Empedokles says that the air is not always separated\nupwards, but as it happens.\n\nviii. 1; 250 b 27. Empedokles says that things are in motion part of the\ntime and again they are at rest; they are in motion when Love tends to\nmake one out of many, or Strife tends to make many out of one, and in the\nintervening time they are at rest (Vv. 69-73).\n\nviii. 1; 252 a 6. So it is necessary to consider this (motion) a first\nprinciple, which it seems Empedokles means in saying that of necessity\nLove and Strife control things and move them part of the time, and that\nthey are at rest during the intervening time.\n\n_De Caelo_ 279 b 14. Some say that alternately at one time there is\ncoming into being, at another time there is perishing, and that this\nalways continues to be the case; so say Empedokles of Agrigentum and\nHerakleitos of Ephesus.\n\nii. 1; 284 a 24. Neither can we assume that it is after this manner nor\nthat, getting a slower motion than its own downward momentum on account\nof rotation, it still is preserved so long a time, as Empedokles says.\n\nii. 13; 295 a 15. But they seek the cause why it remains, and some say\nafter this manner, that its breadth or size is the cause; but others,\nas Empedokles, that the movement of the heavens revolving in a circle\nand moving more slowly, hinders the motion of the earth, like water in\nvessels....\n\niii. 2; 301 a 14. It is not right to make genesis take place out of what\nis separated and in motion. Wherefore Empedokles passes over genesis in\nthe case of Love; for he could not put the heaven together preparing it\nout of parts that had been separated, and making the combination by means\nof Love; for the order of the elements has been established out of parts\nthat had been separated, so that necessarily it arose out of what is one\nand compounded.\n\niii. 2; 302 a 28. Empedokles says that fire and earth and associated\nelements are the elements of bodies, and that all things are composed of\nthese.\n\niii. 6; 305 a 1. But if separation shall in some way be stopped, either\nthe body in which it is stopped will be indivisible, or being separable\nit is one that will never be divided, as Empedokles seems to mean.\n\niv. 2; 309 a 19. Some who deny that a void exists, do not define\ncarefully light and heavy, as Anaxagoras and Empedokles.\n\n_Gen. corr._ i. 1; 314 b 7. Wherefore Empedokles speaks after this\nmanner, saying that nothing comes into being, but there is only mixture\nand separation of the mixed.\n\ni. 1; 315 a 3. Empedokles seemed both to contradict things as they\nappear, and to contradict himself. For at one time he says that no one of\nthe elements arises from another, but that all other things arise from\nthese; and at another time he brings all of nature together into one,\nexcept Strife, and says that each thing arises from the one.\n\ni. 8; 324 b 26. Some thought that each sense impression was received\nthrough certain pores from the last and strongest agent which entered,\nand they say that after this manner we see and hear and perceive by\nall the other senses, and further that we see through air and water\nand transparent substances because they have pores that are invisible\nby reason of their littleness, and are close together in series; and\nthe more transparent substances have more pores. Many made definite\nstatements after this manner in regard to certain things, as did\nEmpedokles, not only in regard to active and passive bodies, but he also\nsays that those bodies are mingled, the pores of which agree with each\nother....\n\ni. 8; 325 a 34. From what is truly _one_ multiplicity could not arise,\nnor yet could unity arise from what is truly manifold, for this is\nimpossible; but as Empedokles and some others say, beings are affected\nthrough pores, so all change and all happening arises after this manner,\nseparation and destruction taking place through the void, and in like\nmanner growth, solid bodies coming in gradually. For it is almost\nnecessary for Empedokles to say as Leukippos does; for there are some\nsolid and indivisible bodies, unless pores are absolutely contiguous.\n\n325 b 19. But as for Empedokles, it is evident that he holds to genesis\nand destruction as far as the elements are concerned, but how the\naggregate mass of these arises and perishes, it is not evident, nor is\nit possible for one to say who denies that there is an element of fire,\nand in like manner an element of each other thing\u2014as Plato wrote in the\nTimaeos.\n\nii. 3; 330 b 19. And some say at once that there are four elements, as\nEmpedokles. But he combines them into two; for he sets all the rest over\nagainst fire.\n\nii. 6; 333 b 20. Strife then does not separate the elements, but Love\nseparates those which in their origin are before god; and these are gods.\n\n_Meteor._ 357 a 24. In like manner it would be absurd if any one, saying\nthat the sea is the sweat of the earth, thought he was saying anything\ndistinct and clear, as for instance Empedokles; for such a statement\nmight perhaps be sufficient for the purposes of poetry (for the metaphor\nis poetical), but not at all for the knowledge of nature.\n\n369 b 11. Some say that fire originates in the clouds; and Empedokles\nsays that this is what is encompassed by the rays of the sun.\n\n_De anim._ i. 2; 404 b 7. As many as pay careful attention to the fact\nthat what has soul is in motion, these assume that soul is the most\nimportant source of motion; and as many as consider that it knows and\nperceives beings, these say that the first principle is soul, some making\nmore than one first principle and others making one, as Empedokles says\nthe first principle is the product of all the elements, and each of these\nis soul, saying (Vv. 333-335).\n\ni. 4; 408 a 14. And in like manner it is strange that soul should be the\ncause of the mixture; for the mixture of the elements does not have the\nsame cause as flesh and bone. The result then will be that there are many\nsouls through the whole body, if all things arise out of the elements\nthat have been mingled together; and the cause of the mixture is harmony\nand soul.\n\ni. 5; 410 a 28. For it involves many perplexities to say, as Empedokles\ndoes, that each thing is known by the material elements, and like by\nlike.... And it turns out that Empedokles regards god as most lacking in\nthe power of perception; for he alone does not know one of the elements,\nStrife, and (hence) all perishable things; for each of these is from all\n(the elements).\n\nii. 4; 415 b 28. And Empedokles was incorrect when he went on to say that\nplants grew downwards with their roots together because the earth goes in\nthis direction naturally, and that they grew upwards because fire goes in\nthis direction.\n\nii. 7; 418 b 20. So it is evident that light is the presence of this\n(fire). And Empedokles was wrong, and any one else who may have agreed\nwith him, in saying that the light moves and arises between earth and\nwhat surrounds the earth, though it escapes our notice.\n\n_De sens._ 441 a 4. It is necessary that the water in it should have\nthe form of a fluid that is invisible by reason of its smallness, as\nEmpedokles says.\n\n446 a 26. Empedokles says that the light from the sun first enters the\nintermediate space before it comes to vision or to the earth.\n\n_De respir._ 477 a 32. Empedokles was incorrect in saying that the\nwarmest animals having the most fire were aquatic, avoiding the excess of\nwarmth in their nature, in order that since there was a lack of cold and\nwet in them, they might be preserved by their position.\n\n_Pneumat._ 482 a 29. With reference to breathing some do not say what\nit is for, but only describe the manner in which it takes place, as\nEmpedokles and Demokritos.\n\n484 a 38. Empedokles says that fingernails arise from sinew by hardening.\n\n_Part. anim._ i. 1; 640 a 19. So Empedokles was wrong in saying that many\ncharacteristics appear in animals because it happened to be thus in their\nbirth, as that they have such a spine because they happen to be descended\nfrom one that bent itself back....\n\ni. 1; 642 a 18. And from time to time Empedokles chances on this, guided\nby the truth itself, and is compelled to say that _being_ and _nature_\nare reason, just as when he is declaring what a bone is; for he does not\nsay it is one of the elements, nor two or three, nor all of them, but it\nis the reason of the mixture of these.\n\n_De Plant._ i.; 815 a 16. Anaxagoras and Empedokles say that plants are\nmoved by desire, and assert that they have perception and feel pleasure\nand pain.... Empedokles thought that sex had been mixed in them. (Note\n817 a 1, 10, and 36.)\n\ni.; 815 b 12. Empedokles _et al._ said that plants have intelligence and\nknowledge.\n\ni.; 817 b 35. Empedokles said again that plants have their birth in an\ninferior world which is not perfect in its fulfilment, and that when it\nis fulfilled an animal is generated.\n\ni. 3; 984 a 8. Empedokles assumes four elements, adding earth as a fourth\nto those that have been mentioned; for these always abide and do not\ncome into being, but in greatness and smallness they are compounded and\nseparated out of one and into one.\n\ni. 3; 984 b 32. And since the opposite to the good appeared to exist in\nnature, and not only order and beauty but also disorder and ugliness,\nand the bad appeared to be more than the good and the ugly more than the\nbeautiful, so some one else introduced Love and Strife, each the cause\nof one of these. For if one were to follow and make the assumption\nin accordance with reason and not in accordance with what Empedokles\nfoolishly says, he will find Love to be the cause of what is good, and\nStrife of what is bad; so that if one were to say that Empedokles spoke\nafter a certain manner and was the first to call the bad and the good\nfirst principles, perhaps he would speak rightly, if the good itself were\nthe cause of all good things, and the bad of all bad things.\n\n_Met._ i. 4; 915 a 21. And Empedokles makes more use of causes than\nAnaxagoras, but not indeed sufficiently; nor does he find in them what\nhas been agreed upon. At any rate love for him is often a separating\ncause and strife a uniting cause. For whenever the all is separated into\nthe elements by strife, fire and each of the other elements are collected\ninto one; and again, whenever they all are brought together into one by\nlove, parts are necessarily separated again from each thing. Empedokles\nmoreover differed from those who went before, in that he discriminated\nthis cause and introduced it, not making the cause of motion one, but\ndifferent and opposite. Further, he first described the four elements\nspoken of as in the form of matter; but he did not use them as four but\nonly as two, fire by itself, and the rest opposed to fire as being one in\nnature, earth and air and water.\n\ni. 8; 989 a 20. And the same thing is true if one asserts that these\nare more numerous than one, as Empedokles says that matter is four\nsubstances. For it is necessary that the same peculiar results should\nhold good with reference to him. For we see the elements arising from\neach other inasmuch as fire and earth do not continue the same substance\n(for so it is said of them in the verses on nature); and with reference\nto the cause of their motion, whether it is necessary to assume one or\ntwo, we must think that he certainly did not speak either in a correct or\npraiseworthy manner.\n\ni. 9; 993 a 15. For the first philosophy seems to speak inarticulately in\nregard to all things, as though it were childish in its causes and first\nprinciple, when even Empedokles says that a bone exists by reason, that\nis, that it was what it was and what the essence of the matter was.\n\n_Meta._ ii. 4; 1000 a 25. And Empedokles who, one might think, spoke\nmost consistently, even he had the same experience, for he asserts that\na certain first principle, Strife, is the cause of destruction; but one\nmight think none the less that even this causes generation out of the\nunity; for all other things are from this as their source, except god.\n\n_Meta._ ii. 4; 1000 a 32. And apart from these verses (vv. 104-107) it\nwould be evident, for if strife were not existing in things, all would\nbe one, as he says; for when they come together, strife comes to a stand\nlast of all. Wherefore it results that for him the most blessed God\nhas less intelligence than other beings; for he does not know all the\nelements; for he does not have strife, and knowledge of the like is by\nthe like.\n\n_Meta._ ii. 4; 1000 b 16. He does not make clear any cause of necessity.\nBut, nevertheless, he says thus much alone consistently, for he does not\nmake some beings perishable and others imperishable, but he makes all\nperishable except the elements. And the problem now under discussion\nis why some things exist and others do not, if they are from the same\n(elements).\n\n_Meta._ xi. 10; 1075 b 2. And Empedokles speaks in a manner, for he makes\nfriendship the good. And this is the first principle, both as the moving\ncause, for it brings things together; and as matter, for it is part of\nthe mixture.\n\n_Ethic._ vii. 5; 1147 b 12. He has the power to speak but not to\nunderstand, as a drunken man repeating verses of Empedokles.\n\n_Ethic._ viii. 2; 1155 b 7. Others, including Empedokles, say the\nopposite, that the like seeks the like.\n\n_Moral._ ii. 11; 1208 b 11. And he says that when a dog was accustomed\nalways to sleep on the same tile, Empedokles was asked why the dog always\nsleeps on the same tile, and he answered that the dog had some likeness\nto the tile, so that the likeness is the reason for its frequenting it.\n\n_Poet._ 1; 1447 b 16. Homer and Empedokles have nothing in common but\nthe metre, so that the former should be called a poet, the latter should\nrather be called a student of nature.\n\nFr. 65; Diog. Laer. viii. 57. Aristotle, in the _Sophist_, says that\nEmpedokles first discovered rhetoric and Zeon dialectic.\n\nFr. 66; Diog. Laer. viii. 63. Aristotle says that (Empedokles) became\nfree and estranged from every form of rule, if indeed he refused the\nroyal power that was granted to him, as Xanthos says in his account of\nhim, evidently much preferring his simplicity.\n\n\nPASSAGES IN DIELS\u2019 \u2018DOXOGRAPHI GRAECI\u2019 RELATING TO EMPEDOKLES.\n\nAet. Plac. i. 3; _Dox._ 287. Empedokles of Akragas, son of Meton, says\nthat there are four elements, fire, air, water, earth; and two dynamic\nfirst principles, love and strife; one of these tends to unite, the\nother to separate. And he speaks as follows:\u2014Hear first the four roots\nof all things, bright Zeus and life-bearing Hera and Aidoneus, and\nNestis, who moistens the springs of men with her tears. Now by Zeus he\nmeans the seething and the aether, by life-bearing Hera the moist air,\nand by Aidoneus the earth; and by Nestis, spring of men, he means as\nit were moist seed and water. i. 4; 291. Empedokles: The universe is\none; not however that the universe is the all, but some little part of\nthe all, and the rest is matter. i. 7; 303. And he holds that the one\nis necessity, and that its matter consists of the four elements, and\nits forms are strife and love. And he calls the elements gods, and the\nmixture of these the universe. And its uniformity will be resolved into\nthem;[84] and he thinks souls are divine, and that pure men who in a\npure way have a share of them (the elements) are divine. i. 13; 312.\nEmpedokles: Back of the four elements there are smallest particles,\nas it were elements before elements, homoeomeries (that is, rounded\nbits). i. 15; 313. Empedokles declared that colour is the harmonious\nagreement of vision with the pores. And there are four equivalents of\nthe elements\u2014white, black, red, yellow. i. 16; 315. Empedokles (and\nXenokrates): The elements are composed of very small masses which are\nthe most minute possible, and as it were elements of elements. i. 24;\n320. Empedokles et al. and all who make the universe by putting together\nbodies of small parts, introduce combinations and separations, but not\ngenesis and destruction absolutely; for these changes take place not\nin respect to quality by transformation, but in respect to quantity by\nputting together. i. 26; 321. Empedokles: The essence of necessity is the\neffective cause of the first principles and of the elements.\n\nAet. _Plac._ ii. 1; _Dox._ 328. Empedokles: The course of the sun is\nthe outline of the limit of the universe. ii. 4; 331. Empedokles: The\nuniverse <arises and> perishes according to the alternating rule of Love\nand Strife. ii. 6; 334. Empedokles: The aether was first separated, and\nsecondly fire, and then earth, from which, as it was compressed tightly\nby the force of its rotation, water gushed forth; and from this the air\narose as vapour, and the heavens arose from the aether, the sun from the\nfire, and bodies on the earth were compressed out of the others. ii. 7;\n336. Empedokles: Things are not in fixed position throughout the all,\nnor yet are the places of the elements defined, but all things partake\nof one another. ii. 8; 338. Empedokles: When the air gives way at the\nrapid motion of the sun, the north pole is bent so that the regions of\nthe north are elevated and the regions of the south depressed in respect\nto the whole universe. ii. 10; 339. Empedokles: The right side is toward\nthe summer solstice, and the left toward the winter solstice. ii. 11;\n339. Empedokles: The heaven is solidified from air that is fixed in\ncrystalline form by fire, and embraces what partakes of the nature of\nfire and of the nature of air in each of the hemispheres. ii. 13; 341.\nEmpedokles: The stars are fiery bodies formed of fiery matter, which the\nair embracing in itself pressed forth at the first separation. 342. The\nfixed stars are bound up with the crystalline (vault), but the planets\nare set free. ii. 20; 350. Empedokles: There are two suns; the one is the\narchetype, fire in the one hemisphere of the universe, which has filled\nthat hemisphere, always set facing the brightness which corresponds to\nitself; the other is the sun that appears, the corresponding brightness\nin the other hemisphere that has been filled with air mixed with heat,\nbecoming the crystalline sun by reflection from the rounded earth, and\ndragged along with the motion of the fiery hemisphere; to speak briefly,\nthe sun is the brightness corresponding to the fire that surrounds the\nearth. ii. 21; 351. The sun which faces the opposite brightness, is\nof the same size as the earth. ii. 23; 353. Empedokles: The solstices\nare due to the fact that the sun is hindered from moving always in a\nstraight line by the sphere enclosing it, and by the tropic circles. ii.\n24; 354. The sun is eclipsed when the moon passes before it. ii. 25; 357.\nEmpedokles: The moon is air rolled together, cloudlike, its fixed form\ndue to fire, so that it is a mixture. ii. 27; 358. The moon has the form\nof a disk. ii. 28; 358. The moon has its light from the sun. ii. 31; 362.\nEmpedokles: The moon is twice as far from the sun as it is from the earth\n(?) 363. The distance across the heavens is greater than the height from\nearth to heaven, which is the distance of the moon from us; according to\nthis the heaven is more spread out, because the universe is disposed in\nthe shape of an egg.\n\nAet. _Plac._ iii. 3; _Dox._ 368. Empedokles: (Thunder and lightning\nare) the impact of light on a cloud so that the light thrusts out the\nair which hinders it; the extinguishing of the light and the breaking\nup of the cloud produces a crash, and the kindling of it produces\nlightning, and the thunderbolt is the sound of the lightning. iii. 8;\n375. Empedokles and the Stoics: Winter comes when the air is master,\nbeing forced up by condensation; and summer when fire is master, when it\nis forced downwards. iii. 16; 381. The sea is the sweat of the earth,\nbrought out by the heat of the sun on account of increased pressure.\n\nAet. _Plac._ iv. 3; Theod. v. 18; _Dox._ 389. Empedokles: The soul is a\nmixture of what is air and aether in essence. iv. 5; 392. Empedokles et\nal.: Mind and soul are the same, so that in their opinion no animal would\nbe absolutely devoid of reason. Theod. v. 23; 392. Empedokles et al.: The\nsoul is imperishable. Aet. iv. 9; 396. Empedokles et al.: Sensations are\ndeceptive. 397. Sensations arise part by part according to the symmetry\nof the pores, each particular object of sense being adapted to some sense\n(organ). iv. 13; 403. Empedokles: Vision receives impressions both by\nmeans of rays and by means of images. But more by the second method; for\nit receives effluences. iv. 14; 405. (Reflections from mirrors) take\nplace by means of effluences that arise on the surface of the mirror,\nand they are completed by means of the fiery matter that is separated\nfrom the mirror, and that bears along the air which lies before them\ninto which the streams flow. iv. 6; 406. Empedokles: Hearing takes place\nby the impact of wind on the cartilage of the ear, which, he says, is\nhung up inside the ear so as to swing and be struck after the manner of\na bell. iv. 17; 407. Empedokles: Smell is introduced with breathings of\nthe lungs; whenever the breathing becomes heavy, it does not join in the\nperception on account of roughness, as in the case of those who suffer\nfrom a flux. iv. 22; 411. Empedokles: The first breath of the animal\ntakes place when the moisture in infants gives way, and the outside air\ncomes to the void to enter the opening of the lungs at the side; and\nafter this the implanted warmth at the onset from without presses out\nfrom below the airy matter, the breathing out; and at the corresponding\nreturn into the outer air it occasions a corresponding entering of the\nair, the breathing in. And that which now controls the blood as it goes\nto the surface and as it presses out the airy matter through the nostrils\nby its own currents on its outward passage, becomes the breathing out;\nand when the air runs back and enters into the fine openings that are\nscattered through the blood, it is the breathing in. And he mentions the\ninstance of the clepsydra.\n\nAet. _Plac._ v. 7; 419. Empedokles: Male or female are born according\nto warmth and coldness; whence he records that the first males were\nborn to the east and south from the earth, and the females to the\nnorth. v. 8; 420. Empedokles: Monstrosities are due to too much or too\nlittle seed (_semen_), or to disturbance of motion, or to division into\nseveral parts, or to a bending aside. v. 10; 421. Empedokles: Twins\nand triplets are due to excess of seed and division of it. v. 11; 422.\nEmpedokles: Likenesses (of children to parents) are due to power of the\nfruitful seed, and differences occur when the warmth in the seed is\ndissipated.[85] v. 12; 423. Empedokles: Offspring are formed according\nto the fancy of the woman at the time of conception; for oftentimes\nwomen fall in love with images and statues, and bring forth offspring\nlike these. v. 14; 425. Empedokles: (Mules are not fertile) because the\nwomb is small and low and narrow, and attached to the belly in a reverse\nmanner, so that the seed does not go into it straight, nor would it\nreceive the seed even if it should reach it. v. 15; 425. Empedokles: The\nembryo is [not] alive, but exists without breathing in the belly; and\nthe first breath of the animal takes place at birth, when the moisture\nin infants gives way, and when the airy matter from without comes to the\nvoid, to enter into the openings of the lungs. v. 19; 430. Empedokles:\nThe first generations of animals and plants were never complete, but\nwere yoked with incongruous parts; and the second were forms of parts\nthat belong together; and the third, of parts grown into one whole; and\nthe fourth were no longer from like parts, as for instance from earth\nand water, but from elements already permeating each other; for some the\nfood being condensed, for others the fairness of the females causing an\nexcitement of the motion of the seed. And the classes of all the animals\nwere separated on account of such mixings; those more adapted to the\nwater rushed into this, others sailed up into the air as many as had\nthe more of fiery matter, and the heavier remained on the earth, and\nequal portions in the mixture spoke in the breasts of all. v. 22; 434.\nEmpedokles: Flesh is the product of equal parts of the four elements\nmixed together, and sinews of double portions of fire and earth mixed\ntogether, and the claws of animals are the product of sinews chilled by\ncontact with the air, and bones of two equal parts of water and of earth\nand four parts of fire mingled together. And sweat and tears come from\nblood as it wastes away, and flows out because it has become rarefied.\nv. 24; 435. Empedokles: Sleep is a moderate cooling of the warmth in\nthe blood, death a complete cooling. v. 25; 437. Empedokles: Death is\na separation of the fiery matter out of the mixture of which the man\nis composed; so that from this standpoint death of the body and of the\nsoul happens together; and sleep is a separating of the fiery matter.\nv. 26; 438. Empedokles: Trees first of living beings sprang from the\nearth, before the sun was unfolded in the heavens and before day and\nnight were separated; and by reason of the symmetry of their mixture\nthey contain the principle of male and female; and they grow, being\nraised by the warmth that is in the earth, so that they are parts of\nthe earth, just as the f\u0153tus in the belly is part of the womb; and the\nfruits are secretions of the water and fire in the plants; and those\nwhich lack (sufficient) moisture shed their leaves in summer when it is\nevaporated, but those which have more moisture keep their leaves, as in\nthe case of the laurel and the olive and the date-palm; and differences\nin their juices are (due to) variations in the number of their component\nparts, and the differences in plants arise because they derive their\nhomoeomeries from (the earth which) nourishes them, as in the case of\ngrape-vines; for it is not the kind of vine which makes wine good, but\nthe kind of soil which nurtures it. v. 26; 440. Empedokles: Animals are\nnurtured by the substance of what is akin to them [moisture], and they\ngrow with the presence of warmth, and grow smaller and die when either of\nthese is absent; and men of the present time, as compared with the first\nliving beings, have been reduced to the size of infants (?). v. 28; 440.\nEmpedokles: Desires arise in animals from a lack of the elements that\nwould render each one complete, and pleasures....\n\nTheophr. _Phys. opin._ 3; _Dox._ 478. Empedokles of Agrigentum makes\nthe material elements four: fire and air and water and earth, all of\nthem eternal, and changing in amount and smallness by composition and\nseparation; and the absolute first principles by which these four are\nset in motion, are Love and Strife; for the elements must continue to be\nmoved in turn, at one time being brought together by Love and at another\nseparated by Strife; so that in his view there are six first principles;\nfor sometimes he gives the active power to Love and Strife, when he says\n(vv. 67-68): \u2018Now being all united by Love into one, now each borne apart\nby hatred engendered of Strife;\u2019 and again he ranks these as elements\nalong with the four when he says (vv. 77-80): \u2018And at another time it\nseparated so that there were many out of the one; fire and water and\nearth and boundless height of air, and baneful Strife apart from these,\nbalancing each of them, and Love among them, their equal in length and\nbreadth.\u2019\n\nFr. 23; _Dox._ 495. Some say that the sea is as it were a sort of sweat\nfrom the earth; for when the earth is warmed by the sun it gives forth\nmoisture; accordingly it is salt, for sweat is salt. Such was the opinion\nof Empedokles.\n\nTheophr. _de sens._ 7; _Dox._ 500. Empedokles speaks in like manner\nconcerning all the senses, and says that we perceive by a fitting into\nthe pores of each sense. So they are not able to discern one another\u2019s\nobjects, for the pores of some are too wide and of others too narrow\nfor the object of sensation, so that some things go right through\nuntouched, and others are unable to enter completely. And he attempts\nto describe what vision is; and he says that what is in the eye is fire\nand water, and what surrounds it is earth and air, through which light\nbeing fine enters, as the light in lanterns. Pores of fire and water\nare set alternately, and the fire-pores recognise white objects, the\nwater-pores black objects; for the colours harmonise with the pores. And\nthe colours move into vision by means of effluences. And they are not\ncomposed alike ... and some of opposite elements; for some the fire is\nwithin and for others it is on the outside, so some animals see better\nin the daytime and others at night; those that have less fire see better\nby day, for the light inside them is balanced by the light outside them;\nand those that have less water see better at night, for what is lacking\nis made up for them. And in the opposite case the contrary is true; for\nthose that have the more fire are dim-sighted, since the fire increasing\nplasters up and covers the pores of water in the daytime; and for those\nthat have water in excess, the same thing happens at night; for the fire\nis covered up by the water.... Until in the case of some the water is\nseparated by the outside light, and in the case of others the fire by\nthe air; for the cure of each is its opposite. That which is composed\nof both in equal parts is the best tempered and most excellent vision.\nThis, approximately, is what he says concerning vision. And hearing is\nthe result of noises coming from outside. For when (the air) is set in\nmotion by a sound, there is an echo within; for the hearing is as it\nwere a bell echoing within, and the ear he calls an \u2018offshoot of flesh\u2019\n(v. 315): and the air when it is set in motion strikes on something\nhard and makes an echo.[86] And smell is connected with breathing, so\nthose have the keenest smell whose breath moves most quickly; and the\nstrongest odour arises as an effluence from fine and light bodies. But\nhe makes no careful discrimination with reference to taste and touch\nseparately, either how or by what means they take place, except the\ngeneral statement that sensation takes place by a fitting into the\npores; and pleasure is due to likenesses in the elements and in their\nmixture, and pain to the opposite. And he speaks similarly concerning\nthought and ignorance: Thinking is by what is like, and not perceiving\nis by what is unlike, since thought is the same thing as, or something\nlike, sensation. For recounting how we recognise each thing by each, he\nsaid at length (vv. 336-337): Now out of these (elements) all things\nare fitted together and their form is fixed, and by these men think and\nfeel pleasure and pain. So it is by blood especially that we think; for\nin this especially are mingled <all> the elements of things. And those\nin whom equal and like parts have been mixed, not too far apart, nor\nyet small parts, nor exceeding great, these have the most intelligence\nand the most accurate senses; and those who approximate to this come\nnext; and those who have the opposite qualities are the most lacking in\nintelligence. And those in whom the elements are scattered and rarefied,\nare torpid and easily fatigued; and those in whom the elements are small\nand thrown close together, move so rapidly and meet with so many things\nthat they accomplish but little by reason of the swiftness of the motion\nof the blood. And those in whom there is a well-tempered mixture in some\none part, are wise at this point; so some are good orators, others good\nartisans, according as the mixture is in the hands or in the tongue; and\nthe same is true of the other powers.\n\nTheophr. _de sens._ 59; _Dox._ 516. And Empedokles says of colours that\nwhite is due to fire, and black to water.\n\nCic. _De nat. deor._ xii.; _Dox._ 535. Empedokles, along with many other\nmistakes, makes his worst error in his conception of the gods. For the\nfour beings of which he holds that all things consist, he considers\ndivine; but it is clear that these are born and die and are devoid of all\nsense.\n\nHipp. _Phil._ 3; _Dox._ 558. And Empedokles, who lived later, said much\nconcerning the nature of the divinities, how they live in great numbers\nbeneath the earth and manage things there. He said that Love and Strife\nwere the first principle of the all, and that the intelligent fire of\nthe monad is god, and that all things are formed from fire and are\nresolved into fire; and the Stoics agree closely with his teaching, in\nthat they expect a general conflagration. And he believed most fully in\ntransmigration, for he said: \u2018For in truth I was born a boy and a maiden,\nand a plant and a bird, and a fish whose course lies in the sea.\u2019 He said\nthat all souls went at death into all sorts of animals.\n\nHipp. _Phil._ 4; _Dox._ 559. See Herakleitos, p. 64.\n\nPlut. _Strom._ 10; _Dox._ 582. Empedokles of Agrigentum: The elements\nare four\u2014fire, water, aether, earth. And the cause of these is Love and\nStrife. From the first mixture of the elements he says that the air was\nseparated and poured around in a circle; and after the air the fire ran\noff, and not having any other place to go to, it ran up from under the\nice that was around the air. And there are two hemispheres moving in\na circle around the earth, the one of pure fire, the other of air and\na little fire mixed, which he thinks is night. And motion began as a\nresult of the weight of the fire when it was collected. And the sun is\nnot fire in its nature, but a reflection of fire, like that which takes\nplace in water. And he says the moon consists of air that has been shut\nup by fire, for this becomes solid like hail; and its light it gets from\nthe sun. The ruling part is not in the head or in the breast, but in the\nblood; wherefore in whatever part of the body the more of this is spread,\nin that part men excel.\n\nEpiph. _adv. Haer._ iii. 19; _Dox._ 591. Empedokles of Agrigentum, son\nof Meton, regarded fire and earth and water and air as the four first\nelements, and he said that enmity is the first of the elements. For, he\nsays, they were separated at first, but now they are united into one,\nbecoming loved by each other. So in his view the first principles and\npowers are two, Enmity and Love, of which the one tends to bring things\ntogether and the other to separate them.\n\n\n\n\nXI.\n\n_ANAXAGORAS._\n\n\nAnaxagoras of Klazomenae, son of Hegesiboulos, was born in the seventieth\nOlympiad (500-497) and died in the first year of the eighty-eighth\nOlympiad (428), according to the chronicles of Apollodoros. It is said\nthat he neglected his possessions in his pursuit of philosophy; he\nbegan to teach philosophy in the archonship of Kallias at Athens (480).\nThe fall of a meteoric stone at Aegos Potamoi (467 or 469) influenced\nprofoundly his views of the heavenly bodies. Perikles brought him to\nAthens, and tradition says he remained there thirty years. His exile\n(434-432) was brought about by the enemies of Perikles, and he died at\nLampsakos. He wrote but one book, according to Diogenes, and the same\nauthority says this was written in a pleasing and lofty style.\n\n    Literature:\u2014Schaubach, _Anax. Claz. Frag._ Lips. 1827; W.\n    Schorn, _Anax. Claz. et Diog. Apoll. Frag._ Bonn 1829;\n    Panzerbieter, _De frag. Anax. ord._ Meining. 1836; Fr. Breier,\n    _Die Philosophie des Anax. nach Arist._ Berl. 1840. Cf. Diels,\n    _Hermes_ xiii. 4.\n\n\nFRAGMENTS OF ANAXAGORAS.\n\n1. \u1f41\u03bc\u03bf\u1fe6 \u03c7\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f26\u03bd \u1f04\u03c0\u03b5\u03b9\u03c1\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03bc\u03b9\u03ba\u03c1\u03cc\u03c4\u03b7\u03c4\u03b1\u00b7 \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1\n\u03c4\u1f78 \u03c3\u03bc\u03b9\u03ba\u03c1\u1f78\u03bd \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd \u1f26\u03bd. \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f41\u03bc\u03bf\u1fe6 \u1f10\u03cc\u03bd\u03c4\u03c9\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u1f14\u03bd\u03b4\u03b7\u03bb\u03bf\u03bd \u1f26\u03bd \u1f51\u03c0\u1f78\n\u03c3\u03bc\u03b9\u03ba\u03c1\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2\u00b7 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03b3\u1f70\u03c1 \u1f00\u03ae\u03c1 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b1\u1f30\u03b8\u1f74\u03c1 \u03ba\u03b1\u03c4\u03b5\u1fd6\u03c7\u03b5\u03bd \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03b1 \u1f04\u03c0\u03b5\u03b9\u03c1\u03b1 \u1f14\u03bf\u03bd\u03c4\u03b1\u00b7\n\u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u1f70\u03c1 \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03b1 \u1f14\u03bd\u03b5\u03c3\u03c4\u03b9\u03bd \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03c3\u03cd\u03bc\u03c0\u03b1\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03bb\u03ae\u03b8\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03bc\u03b5\u03b3\u03ad\u03b8\u03b5\u03b9.\n\n2. \u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u1f00\u03ae\u03c1 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b1\u1f30\u03b8\u1f74\u03c1 \u1f00\u03c0\u03bf\u03ba\u03c1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bb\u03bb\u03bf\u1fe6 \u03c4\u03bf\u1fe6 \u03c0\u03b5\u03c1\u03b9\u03ad\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2.\n\u03ba\u03b1\u1f76 \u03c4\u03cc \u03b3\u03b5 \u03c0\u03b5\u03c1\u03b9\u03ad\u03c7\u03bf\u03bd \u1f04\u03c0\u03b5\u03b9\u03c1\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c4\u1f78 \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2.\n\n4. \u03c0\u03c1\u1f76\u03bd \u03b4\u1f72 \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u1fc6\u03bd\u03b1\u03b9 ... \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u1f41\u03bc\u03bf\u1fe6 \u1f10\u03cc\u03bd\u03c4\u03c9\u03bd \u03bf\u1f50\u03b4\u1f72 \u03c7\u03c1\u03bf\u03b9\u1f74 \u1f14\u03bd\u03b4\u03b7\u03bb\u03bf\u03c2 \u1f26\u03bd\n\u03bf\u1f50\u03b4\u03b5\u03bc\u03af\u03b1\u00b7 \u1f00\u03c0\u03b5\u03ba\u03ce\u03bb\u03c5\u03b5 \u03b3\u1f70\u03c1 \u1f21 \u03c3\u03cd\u03bc\u03bc\u03b9\u03be\u03b9\u03c2 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c7\u03c1\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u03c4\u03bf\u1fe6 \u03c4\u03b5 \u03b4\u03b9\u03b5\u03c1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\n\u03be\u03b7\u03c1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03c1\u03bc\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03c8\u03c5\u03c7\u03c1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03bb\u03b1\u03bc\u03c0\u03c1\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03b6\u03bf\u03c6\u03b5\u03c1\u03bf\u1fe6\n\u03ba\u03b1\u1f76 \u03b3\u1fc6\u03c2 \u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2 \u1f10\u03bd\u03b5\u03bf\u03cd\u03c3\u03b7\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c0\u03b5\u03c1\u03bc\u03ac\u03c4\u03c9\u03bd \u1f00\u03c0\u03b5\u03af\u03c1\u03c9\u03bd \u03c0\u03bb\u03ae\u03b8\u03bf\u03c5\u03c2 \u03bf\u1f50\u03b4\u1f72\u03bd \u1f10\u03bf\u03b9\u03ba\u03cc\u03c4\u03c9\u03bd\n\u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03b9\u03c2. \u03bf\u1f50\u03b4\u1f72 \u03b3\u1f70\u03c1 \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u1f14\u03bf\u03b9\u03ba\u03b5 \u03c4\u1f78 \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03c4\u1ff7 \u1f11\u03c4\u03ad\u03c1\u1ff3.\n\n3. \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b4\u1f72 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f10\u03c7\u03cc\u03bd\u03c4\u03c9\u03bd, \u03c7\u03c1\u1f74 \u03b4\u03bf\u03ba\u03b5\u1fd6\u03bd \u1f10\u03bd\u03b5\u1fd6\u03bd\u03b1\u03b9 \u03c0\u03bf\u03bb\u03bb\u03ac \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03bd\u03c4\u03bf\u1fd6\u03b1 \u1f10\u03bd\n\u03c0\u1fb6\u03c3\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u03c3\u03c5\u03b3\u03ba\u03c1\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c0\u03ad\u03c1\u03bc\u03b1\u03c4\u03b1 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c7\u03c1\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u1f30\u03b4\u03ad\u03b1\u03c2 \u03c0\u03b1\u03bd\u03c4\u03bf\u03af\u03b1\u03c2\n\u1f14\u03c7\u03bf\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c7\u03c1\u03bf\u03b9\u1f70\u03c2 \u03ba\u03b1\u1f76 \u1f21\u03b4\u03bf\u03bd\u03ac\u03c2.\n\n10. \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03c4\u03b5 \u03c3\u03c5\u03bc\u03c0\u03b1\u03b3\u1fc6\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c4\u1f70 \u1f04\u03bb\u03bb\u03b1 \u03b6\u1ff7\u03b1 \u1f45\u03c3\u03b1 \u03c8\u03c5\u03c7\u1f74\u03bd \u1f14\u03c7\u03b5\u03b9. \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fd6\u03c2\n\u03b3\u03b5 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c0\u03cc\u03bb\u03b5\u03b9\u03c2 \u03c3\u03c5\u03bd\u1ff3\u03ba\u03b7\u03bc\u03ad\u03bd\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f14\u03c1\u03b3\u03b1 \u03ba\u03b1\u03c4\u03b5\u03c3\u03ba\u03b5\u03c5\u03b1\u03c3\u03bc\u03ad\u03bd\u03b1,\n\u1f65\u03c3\u03c0\u03b5\u03c1 \u03c0\u03b1\u03c1\u2019 \u1f21\u03bc\u1fd6\u03bd, \u03ba\u03b1\u1f76 \u1f20\u03ad\u03bb\u03b9\u03cc\u03bd \u03c4\u03b5 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c3\u03b9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f70 \u1f04\u03bb\u03bb\u03b1,\n\u1f65\u03c3\u03c0\u03b5\u03c1 \u03c0\u03b1\u03c1\u2019 \u1f21\u03bc\u1fd6\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c3\u03b9 \u03c6\u03cd\u03b5\u03b9\u03bd \u03c0\u03bf\u03bb\u03bb\u03ac \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03bd\u03c4\u03bf\u1fd6\u03b1, \u1f67\u03bd\n\u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9 \u03c4\u1f70 \u1f40\u03bd\u03ae\u03b9\u03c3\u03c4\u03b1 \u03c3\u03c5\u03bd\u03b5\u03bd\u03b5\u03b3\u03ba\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03bf\u1f34\u03ba\u03b7\u03c3\u03b9\u03bd \u03c7\u03c1\u1ff6\u03bd\u03c4\u03b1\u03b9. \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd\n\u03bc\u03bf\u03b9 \u03bb\u03ad\u03bb\u03b5\u03ba\u03c4\u03b1\u03b9 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1fc6\u03c2 \u1f00\u03c0\u03bf\u03ba\u03c1\u03af\u03c3\u03b9\u03bf\u03c2, \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f02\u03bd \u03c0\u03b1\u03c1\u2019 \u1f21\u03bc\u1fd6\u03bd \u03bc\u03cc\u03bd\u03bf\u03bd \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03af\u03b7,\n\u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u1fc3.\n\n11. \u03bf\u1f55\u03c4\u03c9 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd 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\u03c0\u03b5\u03bb\u03ad\u03ba\u03b5\u03b9\n\u03bf\u1f54\u03c4\u03b5 \u03c4\u1f78 \u03b8\u03b5\u03c1\u03bc\u1f78\u03bd \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c8\u03c5\u03c7\u03c1\u03bf\u1fe6 \u03bf\u1f54\u03c4\u03b5 \u03c4\u1f78 \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03c1\u03bc\u03bf\u1fe6.\n\n15. \u03bf\u1f54\u03c4\u03b5 \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fe6 \u03c3\u03bc\u03b9\u03ba\u03c1\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9 \u03c4\u03cc \u03b3\u03b5 \u1f10\u03bb\u03ac\u03c7\u03b9\u03c3\u03c4\u03bf\u03bd, \u1f00\u03bb\u03bb\u2019 \u1f14\u03bb\u03b1\u03c3\u03c3\u03bf\u03bd \u1f00\u03b5\u03af. \u03c4\u1f78 \u03b3\u1f70\u03c1\n\u1f10\u1f78\u03bd \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03c4\u1f78 \u03bc\u1f74 \u03bf\u1f50\u03ba \u03b5\u1f36\u03bd\u03b1\u03b9. \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03c5 \u1f00\u03b5\u03af \u1f10\u03c3\u03c4\u03b9 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\u1f14\u03c3\u03c4\u03b9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, \u1f00\u03bb\u03bb\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1\n\u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03bc\u03bf\u1fd6\u03c1\u03b1\u03bd \u03bc\u03b5\u03c4\u03ad\u03c7\u03b5\u03b9. \u1f45\u03c4\u03b5 \u03c4\u03bf\u1f50\u03bb\u03ac\u03c7\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u1f74 \u1f14\u03c3\u03c4\u03b9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9, \u03bf\u1f50\u03ba \u1f02\u03bd \u03b4\u03cd\u03bd\u03b1\u03b9\u03c4\u03bf\n\u03c7\u03c9\u03c1\u03b9\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9, \u03bf\u1f50\u03b4\u2019 \u1f02\u03bd \u1f10\u03c6\u2019 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9\u00b7 \u1f00\u03bb\u03bb\u2019 \u1f45\u03c0\u03c9\u03c3\u03c0\u03b5\u03c1 \u1f00\u03c1\u03c7\u1f74\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76\n\u03bd\u1fe6\u03bd, \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f41\u03bc\u03bf\u1fe6. \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9 \u03b4\u1f72 \u03c0\u03bf\u03bb\u03bb\u1f70 \u1f14\u03bd\u03b5\u03c3\u03c4\u03b9, \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u1f34\u03c3\u03b1\n\u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03bc\u03b5\u03af\u03b6\u03bf\u03c3\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f10\u03bb\u03ac\u03c3\u03c3\u03bf\u03c3\u03b9.\n\n17. \u03c4\u1f78 \u03b4\u1f72 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03c3\u03b8\u03b1\u03b9 \u03bf\u1f50\u03ba \u1f40\u03c1\u03b8\u1ff6\u03c2 \u03bd\u03bf\u03bc\u03af\u03b6\u03bf\u03c5\u03c3\u03b9\u03bd \u03bf\u1f31 \u1f1d\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2\u00b7 \u03bf\u1f50\u03b4\u1f72\u03bd\n\u03b3\u1f70\u03c1 \u03c7\u03c1\u1fc6\u03bc\u03b1 \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u1f72 \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03c4\u03b1\u03b9, \u1f00\u03bb\u03bb\u2019 \u1f00\u03c0\u1f78 \u1f10\u03cc\u03bd\u03c4\u03c9\u03bd \u03c7\u03c1\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u03c3\u03c5\u03bc\u03bc\u03af\u03c3\u03b3\u03b5\u03c4\u03b1\u03af \u03c4\u03b5\n\u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9. \u03ba\u03b1\u1f76 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f02\u03bd \u1f40\u03c1\u03b8\u1ff6\u03c2 \u03ba\u03b1\u03bb\u03bf\u1fd6\u03b5\u03bd \u03c4\u03cc \u03c4\u03b5 \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c3\u03c5\u03bc\u03bc\u03af\u03c3\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9\n\u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03c3\u03b8\u03b1\u03b9 \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n(18.) \u03c0\u1ff6\u03c2 \u03b3\u1f70\u03c1 \u1f02\u03bd \u1f10\u03ba \u03bc\u1f74 \u03c4\u03c1\u03b9\u03c7\u1f78\u03c2 \u03b3\u03af\u03bd\u03bf\u03b9\u03c4\u03bf \u03b8\u03c1\u1f76\u03be \u03ba\u03b1\u1f76 \u03c3\u1f70\u03c1\u03be \u1f10\u03ba \u03bc\u1f74 \u03c3\u03b1\u03c1\u03ba\u03cc\u03c2;\n\n\n_Sources and Critical Notes._\n\n1. Simpl. _Phys._ 33 v 155, 26. (First clause 8 r 34, 20, and 37 r 172,\n2.)\n\n    34, 20 and 172, 2 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c7\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1. 155, 28. a_D_ \u03b5\u1f54\u03b4\u03b7\u03bb\u03bf\u03bd, Text\n    from _DE_.\n\n2. Simpl. _Phys._ 33 v 155, 31.\n\n    155, 31. a_D_ \u1f41 \u1f00\u03ae\u03c1 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f41 \u03b1\u1f30\u03b8\u1f74\u03c1, Text follows _EF_.\n\n4. Simpl. _Phys._ 33 v 156, 4. (8 r 34, 21 substitutes for the last line\na paraphrase of Fr. 3.)\n\n    34, 21 inserts \u03c4\u03b1\u1fe6\u03c4\u03b1 after \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u1fc6\u03bd\u03b1\u03b9. 34, 24 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2, Text\n    from 156, 7.\n\n3. Simpl. _Phys._ 8 r 34, 29. 33 v 156, 2. 33 v 157, 9. (Cf. p. 34, 25 at\nend of Fr. 4.)\n\n10. Simpl. _Phys._ 8 r 35, 3. 33 v 157, 9 (continuing Fr. 3). Simpl. _de\ncoelo._\n\n    157, 12. \u03c3\u03c5\u03bd\u03b7\u03bc\u03bc\u03ad\u03bd\u03b1\u03c2, Text from 35, 4. 157, 13. \u1f25\u03bb\u03b9\u03bf\u03bd ... \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2\n    \u1f10\u03bd\u03b5\u1fd6\u03bd\u03b1\u03b9. 35, 7. _E_ \u03c4\u1f70\u03c3\u03c9\u03bd\u03ae\u03b9\u03c3\u03c4\u03b1, a_F_ \u03c4\u1f70 \u1f40\u03bd\u03b9\u03c3\u03c4\u1f70, Text from 157,\n    15. 35, 8. (\u03c4\u03b1\u1fe6\u03c4\u03b1 ... \u1f04\u03bb\u03bb\u1fc3) is omitted at 157, 16.\n\n11. Simpl. _Phys._ 8 r 35, 14.\n\n    35, 16. _DE_ \u03c7\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1. 17. _DE_ \u03bd\u03bf\u1fe6\u03bd.\n\n14. Simpl. _Phys._ 33 v 156, 10.\n\n    _DE_ \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1, Text from a_F_.\n\n5. Simpl. _Phys._ 35 r 164, 23.\n\n6. Simpl. _Phys._ 35 v 164, 24 \u03c4\u1f70 \u03bc\u1f72\u03bd ... \u03bc\u03ad\u03bc\u03b9\u03ba\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u03b5\u03bd\u03af, and 33 r 156,\n13, beginning \u03bd\u03bf\u1fe6\u03c2 \u03b4\u03ad \u1f10\u03c3\u03c4\u03b9\u03bd. _Phys._ 156, 13 cf. 67 v 301, 5, and 38 v\n176, 32 (37 r 174, 16). _Phys._ 156, 19 cf. 38 v 176, 34. _Phys._ 156, 24\ncf. 35 v 165, 31 and 37 r 174, 7. _Phys._ 157, 2 cf. 37 r 175, 11 and 38\nv 176, 24. _Phys._ 157, 3 cf. 35 v 165, 14. _Phys._ 157, 4 cf. 35 v 165,\n3.\n\n    156, 15. 176, 34 \u1f10\u03c0\u2019 \u1f10\u03c9\u03c5\u03c4\u03bf\u1fe6: _D_ \u1f00\u03bb\u03bb\u1f70 \u03c4\u03ad\u03c9, _E_ \u1f00\u03bb\u03bb\u1f70 \u03c4\u03ad\u03c9\u03c2,\n    _F_ \u1f00\u03bb\u03bb\u2019, Text from a. 156, 16. _DEF_ \u03bc\u03b5\u03c4\u03b5\u1fd6\u03c7\u03b5 \u03bc\u1f72\u03bd, Text from\n    a. 156, 17. Refers to Fr. 5. a_EF_ \u1f00\u03bd\u03b5\u03ba\u03ce\u03bb\u03c5\u03b5\u03bd, Text from _D_.\n    156, 20. \u1f34\u03c3\u03c7\u03b5\u03b9. 177, 1 \u1f14\u03c7\u03b5\u03b9. 156, 21. a_DF_ omit \u03ba\u03b1\u1f76 before\n    \u1f45\u03c3\u03b1, Text from _E_ and 177, 2. 177, 2 \u03c4\u1f70 \u03bc\u03b5\u03af\u03b6\u03c9 \u03ba\u03b1\u1f76 \u03c4\u1f70 \u1f10\u03bb\u03ac\u03c3\u03c3\u03c9.\n    156, 22. _ED_\u00b9 \u03c0\u03b5\u03c1\u03b9\u03c7\u03c9\u03c1\u03ae\u03c3\u03b5\u03c9\u03c2, Text from a_D_\u00b2_F_. 177, 3 omits\n    \u1f65\u03c3\u03c4\u03b5\u2014\u1f10\u03c0\u1f76 \u03c0\u03bb\u03ad\u03bf\u03bd. 156, 23. _E_ omits \u03c4\u03bf\u1fe6 before \u03c3\u03bc\u03b9\u03ba\u03c1\u03bf\u1fe6. a_F_\n    \u03c0\u03b5\u03c1\u03b9\u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9, Text from _DE_. 156, 26. 165, 33 \u03ba\u03b1\u1f76 \u1f41\u03c0\u03cc\u03c3\u03b1 \u03bd\u1fe6\u03bd\n    \u1f10\u03c3\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b1\u03b9, 177, 5. \u1f05\u03c3\u03c3\u03b1 \u03bd\u1fe6\u03bd \u03bc\u1f74 \u1f14\u03c3\u03c4\u03b9. 157, 3. 165, 15.\n    After \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03bf\u1f50\u03b4\u03b5\u03bd\u1f76 the words \u1f11\u03c4\u03ad\u03c1\u1ff3 \u1f00\u03c0\u03b5\u03af\u03c1\u03c9\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd should\n    probably be ascribed to Simpl. 157, 4. _DE_ \u1f00\u03bb\u03bb\u2019 \u1f45\u03c4\u03c9, _F_ \u1f04\u03bb\u03bb\u03c9\n    \u03c4\u1ff6: _F_ \u03c4\u1f70 \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03b1 (also 165, 3), Text from a_DE_.\n\n7. Simpl. _Phys._ 66 r; 300, 31. 33. _DE_ \u03ba\u03b1\u1f76, a_F_ omit.\n\n8. Simpl. _Phys._ 38 r; 179, 3. Cf. _Dox._ 562, 3.\n\n    4. 179, 4 Diels would supply \u03c4\u1f78 before \u03b4\u03b9\u03b5\u03c1\u1f78\u03bd and \u03c8\u03c5\u03c7\u03c1\u1f78\u03bd. 5.\n    From _Dox._ 562 add \u1f21 \u03b3\u1fc6 ... \u03c4\u1f78 \u03bb\u03b1\u03bc\u03c0\u03c1\u1f78\u03bd.\n\n9. Simpl. _Phys._ 38 r 179, 8. In part 33 r 155, 21. Cf. 106 v 460,\n13-14. 155, 22. \u03bb\u03af\u03b8\u03bf\u03b9 \u03c3\u03c5\u03bc\u03c0\u03ae\u03b3\u03bd\u03c5\u03bd\u03c4\u03b1\u03b9.\n\n12. Simpl. _Phys._ 33 r 157, 7. Simpl. \u1f45\u03c3\u03b1 \u1f10\u03c3\u03c4\u03af \u03c4\u03b5, corr. Diels: \u03c0\u03bf\u03bb\u03bb\u1f70\n\u03c0\u03b5\u03c1\u03b9\u03ad\u03c7\u03bf\u03bd\u03c4\u03b9, corr. Diels; cf. p. 155, 31: \u03c0\u03c1\u03bf\u03c3\u03ba\u03c1\u03b9\u03b8\u03b5\u1fd6\u03c3\u03b9 ... \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2,\ncorr. Diels; cf. 156, 28.\n\n13. Simpl. _Phys._ 37 r 175, 12 beginning with \u03bf\u1f50\u03b4\u03ad. To \u03c0\u03b5\u03bb\u03ad\u03ba\u03b5\u03b9, 38 v\n176, 29.\n\n15. Simpl. _Phys._ 35 v 164, 17. Cf. 35 r 166, 15.\n\n    164, 17. MS. \u03c4\u1f78 \u03bc\u03ae, Zeller, _Phil. Gr._ i.\u2074, 884 n. 3 \u03c4\u03bf\u03bc\u1fc7.\n    After \u03b5\u1f36\u03bd\u03b1\u03b9 Schorn inserts \u03bf\u1f54\u03c4\u03b5 \u03c4\u1f78 \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03bf\u03bd, comparing previous\n    line and 166, 16.\n\n16. Simpl. _Phys._ 35 v 164, 24.\n\n17. Simpl. _Phys._ 34 v 163, 20.\n\n18. Schol. in Gregor. Naz. Migne 36, 911. (Cf. _Hermes_ xiii. 4, Diels.)\n\n\nTRANSLATION.\n\n1. All things were together, infinite both in number and in smallness;\nfor the small also was infinite. And when they were all together, nothing\nwas clear and distinct because of their smallness; for air and aether\ncomprehended all things, both being infinite; for these are present in\neverything, and are greatest both as to number and as to greatness.\n\n2. For air and aether are separated from the surrounding mass; and the\nsurrounding (mass) is infinite in quantity.\n\n4. But before these were separated, when all things were together, not\neven was any colour clear and distinct; for the mixture of all things\nprevented it, the mixture of moist and dry, of the warm and the cold, and\nof the bright and the dark (since much earth was present), and of germs\ninfinite in number, in no way like each other; for none of the other\nthings at all resembles the one the other.\n\n3. And since these things are so, it is necessary to think that in all\nthe objects that are compound there existed many things of all sorts, and\ngerms of all objects, having all sorts of forms and colours and tastes.\n\n10. And men were constituted, and the other animals, as many as have\nlife. And the men have inhabited cities and works constructed as among\nus, and they have sun and moon and other things as among us; and the\nearth brings forth for them many things of all sorts, of which they carry\nthe most serviceable into the house and use them. These things then I\nhave said concerning the separation, that not only among us would the\nseparation take place, but elsewhere too.\n\n11. So these things rotate and are separated by force and swiftness. And\nthe swiftness produces force; and their swiftness is in no way like the\nswiftness of the things now existing among men, but it is certainly many\ntimes as swift.\n\n14. When they are thus distinguished, it is necessary to recognise that\nthey all become no fewer and no more. For it is impossible that more than\nall should exist, but all are always equal.\n\n5. In all things there is a portion of everything except mind; and there\nare things in which there is mind also.\n\n6. Other things include a portion of everything, but mind is infinite\nand self-powerful and mixed with nothing, but it exists alone itself by\nitself. For if it were not by itself, but were mixed with anything else,\nit would include parts of all things, if it were mixed with anything;\nfor a portion of everything exists in everything, as has been said by me\nbefore, and things mingled with it would prevent it from having power\nover anything in the same way that it does now that it is alone by\nitself. For it is the most rarefied of all things and the purest, and it\nhas all knowledge in regard to everything and the greatest power; over\nall that has life, both greater and less, mind rules. And mind ruled the\nrotation of the whole, so that it set it in rotation in the beginning.\nFirst it began the rotation from a small beginning, then more and more\nwas included in the motion, and yet more will be included. Both the\nmixed and the separated and distinct, all things mind recognised. And\nwhatever things were to be, and whatever things were, as many as are now,\nand whatever things shall be, all these mind arranged in order; and it\narranged that rotation, according to which now rotate stars and sun and\nmoon and air and aether, now that they are separated. Rotation itself\ncaused the separation, and the dense is separated from the rare, the warm\nfrom the cold, the bright from the dark, the dry from the moist. And\nthere are many portions of many things. Nothing is absolutely separated\nnor distinct, one thing from another, except mind. All mind is of like\ncharacter, both the greater and the smaller. But nothing different is\nlike anything else, but in whatever object there are the most, each\nsingle object is and was most distinctly these things.[87]\n\n7. And when mind began to set things in motion, there was separation from\neverything that was in motion, and however much mind set in motion, all\nthis was made distinct. The rotation of the things that were moved and\nmade distinct caused them to be yet more distinct.\n\n8. The dense, the moist, the cold, the dark, collected there where now is\nthe earth; the rare, the warm, the dry, the bright, departed toward the\nfarther part of the aether.\n\n9. Earth is condensed out of these things that are separated. For water\nis separated from the clouds, and earth from the water; and from the\nearth stones are condensed by cold; and these are separated farther from\nwater.[88]\n\n12. But mind, as it always has been, especially now also is where all\nother things are, in the surrounding mass, and in the things that were\nseparated, and in the things that are being separated.\n\n13. Things in the one universe are not divided from each other, nor yet\nare they cut off with an axe, neither hot from cold, nor cold from hot.\n\n15. For neither is there a least of what is small, but there is always\na less. For being is not non-being. But there is always a greater than\nwhat is great. And it is equal to the small in number; but with reference\nto itself each thing is both small and great.\n\n16. And since the portions of the great and the small are equal in\nnumber, thus also all things would be in everything. Nor yet is it\npossible for them to exist apart, but all things include a portion of\neverything. Since it is not possible for the least to exist, nothing\ncould be separated, nor yet could it come into being of itself, but as\nthey were in the beginning so they are now, all things together. And\nthere are many things in all things, and of those that are separated\nthere are things equal in number in the greater and the lesser.\n\n17. The Greeks do not rightly use the terms \u2018coming into being\u2019 and\n\u2018perishing.\u2019 For nothing comes into being nor yet does anything perish,\nbut there is mixture and separation of things that are. So they would\ndo right in calling the coming into being \u2018mixture,\u2019 and the perishing\n\u2018separation.\u2019\n\n(18.) For how could hair come from what is not hair? Or flesh from what\nis not flesh?\n\n\nPASSAGES FROM PLATO REFERRING TO ANAXAGORAS.\n\n_Apol._ 26 D. He asserts that I say the sun is a stone and the moon is\nearth. Do you think of accusing Anaxagoras, Meletos, and have you so low\nan opinion of these men and think them so unskilled in letters as not\nto know that the books of Anaxagoras of Klazomenae are full of these\ndoctrines? And forsooth the young men are learning these matters from\nme, which sometimes they can buy from the orchestra for a drachma at the\nmost, and laugh at Sokrates if he pretends that they are his\u2014particularly\nseeing they are so strange.\n\n_Phaedo_ 72 C. And if all things were composite and were not separated,\nspeedily the statement of Anaxagoras would become true, \u2018All things were\ntogether.\u2019\n\n97 C. I heard a man reading from a book of one Anaxagoras (he said), to\nthe effect that it is mind which arranges all things and is the cause of\nall things.\n\n98 B. Reading the book, I see that the man does not make any use of mind,\nnor does he assign any causes for the arrangement of things, but he\ntreats air and aether and water as causes, and many other strange things.\n\n_Lysis_ 214 B. The writings of the wisest men say ... that it is\nnecessary for the like always to be loved by the unlike.\n\n_Hipp. Mai._ 283 A. They say you had an experience opposite to that of\nAnaxagoras; for though he inherited much property he lost it all by his\ncarelessness; so he practised a senseless wisdom.\n\n_Kratyl._ 400 A. And do you not believe Anaxagoras that the nature of all\nother things is mind, and that it is soul which arranges and controls\nthem? (cf. _Phaedo_ 72 C).\n\n409 A. It looks as though the opinion Anaxagoras recently expressed was a\nmore ancient matter, that the moon has its light from the sun.\n\n413 C. Anaxagoras is right in saying that this is mind, for he says that\nmind exercising absolute power and mingled with nothing disposes all\nthings, running through all.\n\n_Rival._ 132 A. But the youths seemed to be quarrelling about Anaxagoras\nor Oenopedos, for they were evidently drawing circles and imitating\ncertain inclinations by the slope of their hands with great earnestness.\n\n_Phil._ 28 C. All the wise men agree that mind is king of heaven and\nearth for us.\n\n30 D. Some long ago declared that always mind rules the all.\n\n_Legg._ 967 B. And some had the daring to conjecture this very thing,\nsaying that it is mind which disposes all things in the heavens. And\nthe same men again, being in error as to the nature of soul, in that\nit is older than bodies, while they regarded it as younger, to put\nit in a word, turned all things upside down, and themselves most of\nall. For indeed all things before their eyes\u2014the things moving in the\nheavens\u2014appeared to them to be full of stones and earth and many other\nsoulless bodies, which dispose the causes of all the universe.\n\n_Phaedr._ 270 A. All the arts that are great require subtlety and the\nhigher kind of philosophy of nature; so such loftiness and complete\neffectiveness seem to come from this source. This Perikles acquired\nin addition to being a man of genius; for as the result, I think, of\nhis acquaintance with such a man as Anaxagoras he became imbued with\nhigh philosophy, and arrived at the nature of intelligence [\u03bd\u03bf\u1fe6\u03c2] and\nits opposite, concerning which Anaxagoras often discoursed, so that he\nbrought to the art of speaking what was advantageous to him.\n\n\nPASSAGES IN ARISTOTLE REFERRING TO ANAXAGORAS.\n\n_Phys._ i. 4; 187 a 20. And others say that the opposites existing in the\none are separated out of it, as Anaximandros says, and as many as say\nthat things are one and many, as Empedokles and Anaxagoras; for these\nseparate other things out of the mixture.... And Anaxagoras seems to have\nthought (the elements) infinite because he assumed the common opinion\nof the physicists to be true, that nothing arises out of non-being; for\nthis is why they say, as they do, that all things were together, and he\nestablished the fact that such \u2018arising\u2019 was change of form.\n\n_Phys._ i. 4; 187 a 36. They thought that (what arose) arose necessarily\nout of things that are and their attributes, and, because the masses\nwere so small, out of what we cannot perceive. Wherefore they say that\neverything was mixed in everything because they saw everything arising\nout of everything; and different things appeared and were called\ndifferent from each other according to what is present in greater number\nin the mixture of the infinites; for the whole is not purely white or\nblack or sweet or flesh or bone, but the nature of the thing seems to be\nthat of which it has the most.\n\n_Phys._ iii. 4; 203 a 19. And as many as make the elements infinite, as\nAnaxagoras and Demokritos, the former out of homoeomeries....\n\n_Phys._ iii. 5; 205 b 1. Anaxagoras speaks strangely about the permanence\nof the infinite; for he says that the infinite itself establishes\nitself\u2014that is, it is in itself; for nothing else surrounds it, so that\nwherever anything may be, it is there in virtue of its origin.\n\n_Phys._ iv. 6; 213 a 22. Some who try to show that the void does not\nexist, do not prove this of what men are wont to call a void, but they\nmake the mistake Anaxagoras did and those who attempted to prove it after\nthis manner. For they show that air is something, blowing skins up tight,\nand showing how strong air is, and shutting it up in clepsydrae.\n\n_Phys._ viii. 1; 250 b 24. For Anaxagoras says that when all things were\ntogether and had been at rest for an infinite time, mind introduced\nmotion and caused separation.[89]\n\n_Phys._ viii. 5; 256 b 24. So Anaxagoras is right in saying that mind is\nnot affected by other things and is unmixed, since he makes it the first\nprinciple of motion. For thus only, being unmoved, it might move, and\nbeing unmixed, it might rule.[90]\n\n_De caelo_ i. 3; 270 b 24. Anaxagoras does not use this word [\u03b1\u1f30\u03b8\u03ae\u03c1]\nrightly, for he uses the word aether instead of fire.\n\n_De caelo_ iii. 2; 301 a 12. Anaxagoras starts to construct the universe\nout of non-moving bodies.\n\n_De caelo_ iii. 3; 302 a 31. Anaxagoras says the opposite to Empedokles,\nfor he calls the homoeomeries elements (I mean such as flesh and bone and\neach of those things), and air and fire he calls mixtures of these and of\nall the other \u2018seeds;\u2019 for each of these things is made of the invisible\nhomoeomeries all heaped together. Wherefore all things arise out of these\nthings; for he calls fire and aether the same. And since there is a\npeculiar motion of every material body, and some motions are simple and\nsome complex, and the complex motions are those of complex bodies and the\nsimple motions of simple bodies, it is evident that there will be simple\nbodies. For there are also simple motions. So it is evident what elements\nare, and why they are.\n\n_De caelo_ iv. 2; 309 a 20. Some of those who deny that there is a void\nsay nothing definite concerning lightness and weight, for instance\nAnaxagoras and Empedokles.\n\n_Gen. corr._ i. 1; 314 a 11. Others assert that matter is more than one,\nas Empedokles and Leukippos and Anaxagoras, but there is a difference\nbetween these. And Anaxagoras even ignores his own word, for he says\nthat he has shown genesis and destruction to be the same as change,\nbut like the others, he says there are many elements.... Anaxagoras et\nal. say there are an infinite number of elements. For he regards the\nhomoeomeries as elements, such as bone and flesh and marrow, and other\nthings of which the part (\u03bc\u03ad\u03c1\u03bf\u03c2) has the same name as the whole.\n\n_De anima_ i. 2; 404 a 25. In like manner Anaxagoras says that soul is\nthe moving power, and if any one else has said that mind moved the all,\nno one said it absolutely as did Demokritos.\n\n_De anima_ i. 2; 404 b 1. Anaxagoras speaks less clearly about these\nthings; for many times he rightly and truly says that mind is the cause,\nwhile at other times he says it is soul; for (he says) it is in all\nanimals, both great and small, both honoured and dishonoured. But it is\nnot apparent that what is intelligently called mind is present in all\nanimals alike, nor even in all men.\n\n_De anima_ i. 2; 405 a 13. Anaxagoras seems to say that soul and mind are\ndifferent, as we said before, but he treats both as one in nature, except\nthat he regards mind especially as the first principle of all things; for\nhe says that this alone of all things is simple and unmixed and pure. And\nhe assigns both to the same first principle, both knowledge and motion,\nsaying that mind moves the all.[91]\n\n_De anima_ i. 19; 405 b 19. Anaxagoras alone says that mind does not\nsuffer change, and has nothing in common with any of the other things.\n\n_De anima_ iii. 4; 429 a 18. It is necessary then that it be unmixed\nsince it knows [\u03bd\u03bf\u03b5\u1fd6] all things, as Anaxagoras says, in order that it\nmay rule, that is, that it may know [\u03b3\u03bd\u03c9\u03c1\u03af\u03b6\u1fc3].\n\n_De part. anim._ iv. 10; 687 a 7. Anaxagoras says that man is the most\nintelligent of animals because he has hands.\n\n_De plant._ i.; 815 a 16. Anaxagoras said that plants are animals and\nfeel pleasure and pain, inferring this because they shed their leaves and\nlet them grow again.\n\n_De plant._ i.; 816 b 26. Anaxagoras said that plants have these (motion\nand sensation) and breathing.\n\n_De plant._ i.; 817 a 26. Anaxagoras said that their moisture is from the\nearth, and on this account he said to Lechineos that the earth is mother\nof plants, and the sun father.\n\n_De X. Z. G._ ii.; 976 b 20. Anaxagoras busying himself on this point,\nwas satisfied with saying that the void does not exist, nevertheless he\nsays beings move, though there is no void.\n\n_Meta._ i. 3; 984 a 11. Anaxagoras of Klazomenae, who preceded him\n(Empedokles) in point of age and followed him in his works, says that\nthe first principles are infinite in number; for nearly all things being\nmade up of like parts (homoeomeries), as for instance fire and water, he\nsays arise and perish only by composition and separation, and there is no\nother arising and perishing, but they abide eternal.\n\n_Meta._ i. 3; 984 b 8. Besides these and similar causes, inasmuch as they\nare not such as to generate the nature of things, they (again compelled,\nas we said, by the truth itself) sought the first principle which lay\nnearest. For perhaps neither fire nor earth nor any other such thing\nshould fittingly be or be thought a cause why some things exist and\nothers arise; nor is it well to assign any such matter to its voluntary\nmotion or to chance. Moreover one who said that as mind exists in\nanimals, so it exists in nature as the cause of the universe and of all\norder, appeared as a sober man in contrast with those before who spoke\nrashly.\n\n_Meta._ i. 4; 985 a 18. Anaxagoras uses mind as a device by which to\nconstruct the universe, and when he is at a loss for the cause why\nanything necessarily is, then he drags this in, but in other cases he\nassigns any other cause rather than mind for what comes into being.\n\n_Meta._ i. 8; 989 a 30. And if any one were to assume that Anaxagoras\nsaid the elements were two, he certainly would assume it according to a\nprinciple which that one did not describe distinctly; nevertheless he\nwould follow along a necessary path those who guided him. For though it\nis strange particularly that he said all things had been mixed together\nat first, and that they must first have existed unmixed because they came\ntogether, and because chance had not in its nature to be mingled with\nchance; and in addition to this it is strange that he should separate\nqualities and accidental characteristics from essences (for there is\nmixture and separation of these), nevertheless if any one should follow\nhim and try to put together what he wanted to say, perhaps he would seem\nto speak in a very novel manner. For when nothing was separated, clearly\nit was not possible to say anything true of that essence, I mean to\nsay that anything was white or black or grey or any other colour, but\neverything was necessarily colourless; for it might have any of these\ncolours. In like manner it is tasteless, nor according to the same line\nof argument could it have any other of the like qualities; for it could\nnot have any quality, or quantity, or anything. For then one of what are\nsometimes called forms would exist for it, and this is impossible when\nall things are mixed together; for it would have been already separated,\nand he says that all things are mixed together except mind, and this\nalone is unmixed and pure. It results from these views that he says the\nfirst principles are unity (for this is simple and unmixed), and what is\ndifferent from unity, such as we suppose the undefined to be before it\nwas defined and partook of any form. So he does not speak rightly or\nclearly, still he means something like those who spoke later and with\ngreater clearness.\n\n_Meta._ iii. 5; 1009 b 25. And he called to mind the saying of Anaxagoras\nthat just such things as men assume will be real for them.\n\n_Meta._ iii. 7; 1012 a 26. The thought of Anaxagoras ... that some\nthings exist between contradictory propositions, so that all things are\nfalse; for when they are mixed together, the mixture is neither good nor\nnot-good, so that there is nothing true to be said.[92]\n\n_Meta._ x. 6; 1063 b 25. According to the position of Herakleitos, or of\nAnaxagoras, it is not possible to speak the truth.\n\n_Ethic._ vi. 5; 1141 b 3. Wherefore they say that Thales and Anaxagoras\nand such wise men are lacking in intelligence, when they see them\nignorant in things that are for their own advantage, and they say they\nknow things extraordinary and wonderful and dreadful and divine, but\nthese are of no use, because they do not seek human good.\n\n_Ethic._ x. 9; 1179 a 13. And Anaxagoras did not seem to regard the rich\nman nor yet the powerful man as the happy one when he said he would not\nbe surprised if any one appeared strange to the many; for these judge by\nwhat is outside, for that is all they can see.\n\n\nPASSAGES IN THE DOXOGRAPHISTS REFERRING TO ANAXAGORAS.\n\nAet. _Plac._ i. 3; _Dox._ 279. Anaxagoras of Klazomenae declared that\nhomoeomeries are the first principles of things. For he thought it most\ndifficult to understand how anything should arise out of not-being, or\nperish into not-being. Certainly we take simple food of one kind, such\nas the bread of Demeter, and we drink water; and from this nourishment\nthere are nurtured hair, veins, arteries, sinews, bones, and the other\nparts. Since these arise we must acknowledge that in the nourishment that\nis taken are present all realities, and from them everything will grow.\nAnd in that nourishment there are parts productive of blood and of sinews\nand bones and the rest; these are the parts that may be discovered by\ncontemplation. For it is not necessary to perceive everything by sense,\nhow that bread and water give rise to these things, but the parts may\nbe discovered in them by contemplation. From the fact that parts exist\nin the nourishment like the things that are generated, he called them\nhomoeomeries, and declared that they are the first principles of things;\nand he called the homoeomeries matter, but the active cause that arranges\nall things is mind. And he began thus: All things were together and\nmind arranged and disposed them. So we must assert that he associated\nan artificer with matter. i. 7; 299. Anaxagoras says that bodies are\nestablished according to first principles, and the mind of God arranged\nthem and caused the generations of all things. i. 7; 302. The mind that\nmade the universe is God. i. 14; 312. Anaxagoras: The homoeomeries are\nof many shapes. i. 17; 315. Anaxagoras and Demokritos: The elements are\nmixed by juxtaposition. i. 24; 320. (See p. 241. i. 29; 326.) Anaxagoras\nand the Stoics: Cause is not evident to human reason; for some things\nhappen by necessity, and others by fate, and others by purpose, and\nothers by chance, and others of their own accord. i. 30; 326. Anaxagoras:\nOrigination is at the same time composition and separation, that is,\ngenesis and destruction.\n\nAet. _Plac._ ii. 1; 327. The universe is one. ii. 4; 331. The universe\nis perishable. ii. 8; 337. Diogenes and Anaxagoras: After the universe\narose and the animals were brought forth out of the earth, it tipped\nsomehow of its own accord towards its south part, perhaps intentionally,\nin order that some parts of the universe might be inhabited and others\nuninhabited according as they are cold, or hot, or temperate. ii. 13;\n341. Anaxagoras: The surrounding aether is of a fiery nature, and\ncatching up stones from the earth by the power of its rotation and\nsetting them on fire it has made them into stars. ii. 16; 345. Anaxagoras\net al.: All the stars move from east to west. ii. 21; 351. Anaxagoras:\nThe sun is many times as large as the Peloponnesos. ii. 23; 352.\nAnaxagoras: The solstices are due to a repulsion of the air towards the\nsouth, for the sun compressed it and by condensation made it strong. ii.\n25; 356. Anaxagoras and Demokritos: The moon is a fiery solid body having\nin itself plains and mountains and valleys. ii. 29; 360. Anaxagoras, as\nTheophrastos says, attributed eclipses to bodies below the moon which\nsometimes come in front of it.[93] ii. 30; 361. Anaxagoras says that the\nunevenness of the composition (the surface of the moon) is due to the\nmixture of earthy matter with cold, since the moon has some high places\nand some low hollows. And the dark stuff is mingled with the fiery,\nthe result of which is the shadowy appearance; whence it is called a\nfalse-shining star.\n\nAet. _Plac._ iii. 1; 365. Anaxagoras: The shadow of the earth falls\nalong this part of the heaven (the milky way), when the sun is beneath\nthe earth and does not shed light on all things. iii. 2; 366. Anaxagoras\nand Demokritos: (Comets etc.) are due to the conjunction of two or more\nstars, and the combination of their rays. 367. The so-called shooting\nstars come darting down from the aether like sparks, and so they are\nimmediately extinguished. iii. 3; 368. Anaxagoras: When the hot falls\non the cold (that is, aether on air), it produces thunder by the noise\nit makes, and lightning by the colour on the black of the cloud, and\nthe thunderbolt by the mass and amount of the light, and the typhoon by\nthe more material fire, and the fiery whirlwind by the fire mixed with\ncloud. iii. 4; 371. Anaxagoras: Clouds and snow are formed in somewhat\nthe same manner; and hail is formed when, already cooled by its descent\nearthwards, it is thrust forth from frozen clouds; and it is made round.\niii. 5; 373. Anaxagoras: (The rainbow) is a reflection of the sun\u2019s\nbrightness from thick cloud, and it is always set opposite the star\nwhich gives rise to the reflection. And in a similar way he accounts\nfor the so-called parhelia, which take place along the Pontos. iii. 15;\n379. Anaxagoras: (Earthquakes take place) when the air falls on the\nthickness of the earth\u2019s surface in a sheltered place, and it shakes the\nsurrounding medium and makes it tremble, because it is unable to effect\na separation. iii. 16; 381. Anaxagoras: When the moisture which was at\nfirst gathered in pools was burned all around by the revolution of the\nsun, and the fresh water was evaporated into saltness and bitterness, the\nrest (of the sea) remained.\n\nAet. _Plac._ iv. 1; 385. Anaxagoras: The Nile comes from the snow in\nEthiopia which melts in summer and freezes in winter. iv. 3; 387.\nAnaxagoras et al.: The soul is of the nature of air. iv. 5; 392. The\nintelligence is gathered in the breast. The soul is imperishable. iv. 9;\n396. Anaxagoras et al.: Sensations are deceptive. 397. Sensations arise\npart by part according to the symmetry of the pores, each particular\nobject of sense corresponding to a particular sense (organ). iv. 19; 409.\nAnaxagoras: Sound arises when wind falls on solid air, and by the return\nof the blow which is dealt to the ear; so that what is called an echo\ntakes place.\n\nAet. _Plac._ v. 7; 420. Anaxagoras, Parmenides: Males are conceived when\nseed from the right side enters the right side of the womb, or seed from\nthe left side the left side of the womb; but if its course is changed\nfemales are born. v. 19; 430. As Anaxagoras and Euripides say: Nothing\nof what is born dies, but one thing separated from one part and added to\nanother produces different forms. v. 20; 432. Anaxagoras: All animals\nhave reason that shows itself in activity, but they do not have a sort\nof intelligence that receives impressions, which may be called the\ninterpreter of intelligence. v. 25; 437. Anaxagoras: Sleep is due to a\nweariness of the body\u2019s energy; for it is an experience of the body, not\nof the soul; and death is the separation of the soul from the body.\n\nTheophr. _Phys. opin._ Fr. 4; _Dox._ 479. Theophrastos says that the\nteaching of Anaxagoras is much like that of Anaximandros; for Anaxagoras\nsays that in the separation of the infinite, things that are akin come\ntogether, and whatever gold there is in the all becomes gold, and\nwhatever earth becomes earth, and in like manner each of the other\nthings, not as though they came into being, but as though they were\nexisting before. And Anaxagoras postulated intelligence (\u03bd\u03bf\u1fe6\u03bd) as the\ncause of motion and of coming into being, and when this caused separation\nworlds were produced and other objects sprang forth. He might seem, he\nsays, to make the material causes of things taking place thus infinite,\nbut the cause of motion and of coming into being one. But if one were to\nassume that the mixture of all things were one nature undefined in form\nand in amount, which he seems to mean, it follows that he speaks of two\nfirst principles, the nature of the infinite and intelligence, so that\nhe appears to treat all the material elements in much the same manner as\nAnaximandros.\n\n_Phys. op._ Fr. 19; _Dox._ 493. See Aet. ii. 29; _Dox._ 360, translated\nabove, p. 255.\n\n_Phys. opin._ Fr. 23; _Dox._ 495. And the third opinion about the sea\nis that the water which filters and strains through the earth becomes\nsalt because the earth has such flavours in it; and they point out as a\nproof of this that salt and saltpetre are dug up out of the earth, and\nthere are bitter flavours at many places in the earth. Anaxagoras and\nMetrodoros came to be of this opinion.\n\nTheophr. _de sens._ 27; _Dox._ 507. Anaxagoras held that sensation takes\nplace by opposite qualities; for like is not affected by like. And he\nattempts to enumerate things one by one. For seeing is a reflection\nin the pupil, and objects are not reflected in the like, but in the\nopposite. And for many creatures there is a difference of colour in\nthe daytime, and for others at night, so that at that time they are\nsharpsighted. But in general the night is more of the same colour as the\neyes. And the reflection takes place in the daytime, since light is the\ncause of reflection; but that colour which prevails the more is reflected\nin its opposite. In the same manner both touch and taste discern; for\nwhat is equally warm or equally cold does not produce warm or cold when\nit approaches its like, nor yet do men recognise sweet or bitter by\nthese qualities in themselves, but they perceive the cold by the warm,\nthe drinkable water by the salt, the sweet by the bitter, according\nas each quality is absent; for all things are existing in us. So also\nsmell and hearing take place, the one in connection with breathing, the\nother by the penetration of sound into the brain; for the surrounding\nbone against which the sound strikes is hollow. And every sensation is\nattended with pain, which would seem to follow from the fundamental\nthesis; for every unlike thing by touching produces distress. And this\nis evident both in the duration and in the excessive intensity of the\nsensations. For both bright colours and very loud sounds occasion pain,\nand men are not able to bear them for any long time. And the larger\nanimals have the more acute sensations, for sensation is simply a matter\nof size. For animals that have large, pure, and bright eyes see large\nthings afar off, but of those that have small eyes the opposite is true.\nAnd the same holds true of hearing. For large ears hear large sounds\nafar off, smaller ones escape their notice, and small ears hear small\nsounds near at hand. And the same is true of smell; for the thin air has\nthe stronger odour, since warm and rarefied air has an odour. And when a\nlarge animal breathes, it draws in the thick with the rarefied, but the\nsmall animal only the rarefied, so that large animals have a better sense\nof smell. For an odour near at hand is stronger than one far off, because\nthat is thicker, and what is scattered is weakened. It comes about to\nthis, large animals do not perceive the thin air, and small animals do\nnot perceive the thick air.\n\nCic. _de Nat. Deor._ i. 11; _Dox._ 532. Whence Anaxagoras, who was a\npupil of Anaximenes, first taught that the separation and character\nof all things were determined and arranged by the power and reason\nof infinite mind; but in this he fails to see that no motion can be\nconnected with and contiguous to infinite sensation, and that no\nsensation at all can exist, by which nature as a whole can feel a shock.\nWherefore if he meant that mind is as it were some sort of living being,\nthere will be something inside of it from which that living being is\ndetermined. But what could be inside of mind? So the living being would\nbe joined with an external body. But since this is not satisfactory, and\nmind is \u2018open and simple,\u2019 joined with nothing by means of which it can\nfeel, he seems to go beyond the scope of our intelligence.\n\nHipp. _Phil._ 8; _Dox._ 561. After him came Anaxagoras of Klazomenae,\nson of Hegesiboulos. He said that the first principle of the all is mind\nand matter, mind the active first principle, and matter the passive.\nFor when all things were together, mind entered and disposed them. The\nmaterial first principles are infinite, and the smaller ones of these he\ncalls infinite. And all things partake of motion when they are moved by\nmind and like things come together. And objects in the heavens have been\nordered by their circular motion. The dense and the moist and the dark\nand the cold and all heavy things come together into the midst, and the\nearth consists of these when they are solidified; but the opposite to\nthese, the warm, the bright, the dry, and the light move out beyond the\naether. The earth is flat in form, and keeps its place in the heavens\nbecause of its size and because there is no void; and on this account\nthe air by its strength holds up the earth, which rides on the air. And\nthe sea arose from the moisture on the earth, both of the waters which\nhave fallen after being evaporated, and of the rivers that flow down into\nit.[94] And the rivers get their substance from the clouds and from the\nwaters that are in the earth. For the earth is hollow and has water in\nthe hollow places. And the Nile increases in summer because waters flow\ndown into it from snows \u2020at the north.\u2020[95]\n\nSun and moon and all the stars are fiery stones that are borne about by\nthe revolution of the aether. And sun and moon and certain other bodies\nmoving with them, but invisible to us, are below the stars. Men do not\nfeel the warmth of the stars, because they are so far away from the\nearth; and they are not warm in the same way that the sun is, because\nthey are in a colder region. The moon is below the sun and nearer us.\nThe sun is larger than the Peloponnesos. The moon does not have its own\nlight, but light from the sun. The revolution of the stars takes them\nbeneath the earth. The moon is eclipsed when the earth goes in front of\nit, and sometimes when the bodies beneath the moon go in front of it;\nand the sun is eclipsed when the new moon goes in front of it. And the\nsolstices are occasioned because the sun and the moon are thrust aside\nby the air. And the moon changes its course frequently because it is not\nable to master the cold. He first determined the matter of the moon\u2019s\nphases. He said the moon is made of earth and has plains and valleys in\nit. The milky way is a reflection of the light of the stars which do not\nget their light from the sun. The stars which move across the heavens,\ndarting down like sparks, are due to the motion of the sphere.\n\nAnd winds arise when the air is rarefied by the sun, and when objects are\nset on fire and moving towards the sphere are borne away. Thunders and\nlightnings arise from heat striking the clouds. Earthquakes arise from\nthe air above striking that which is beneath the earth; for when this is\nset in motion, the earth which rides on it is tossed about by it. And\nanimals arose in the first place from moisture, and afterwards one from\nanother; and males arise when the seed that is separated from the right\nside becomes attached to the right side of the womb, and females when\nthe opposite is the case. He was in his prime in the first year of the\neighty-eighth Olympiad, at the time when it is said Plato was born. They\nsay that he became endowed with knowledge of the future.\n\nHerm. _I. G. P._ 6; _Dox._ 652. Anaxagoras takes me aside and instructs\nme as follows:\u2014Mind is the first principle of all things, and it is\nthe cause and master of all, and it provides arrangement for what is\ndisarranged, and separation for what has been mixed, and an orderly\nuniverse for what was disorderly.\n\n\n\n\nAPPENDIX\n\nTHE SOURCES OF THE FRAGMENTS.\n\n\nThe value of a quotation depends on two things, (1) the habit of\naccuracy in the person who quotes it, and (2) whether it is quoted\nfrom the original or from some intermediate source. Consequently the\ncareful student of the early Greek philosophers, who depends wholly on\nquotations for his direct knowledge of these thinkers, cannot neglect the\nconsideration of these two questions. Closely connected with the accuracy\nof quotations is the question as to the accuracy of later writers in the\nopinions which they have attributed to these thinkers. These topics I\npropose to consider very briefly, that the student may have at least some\nclue to guide him in his studies.\n\n\nI.\n\n\u00a7 1. We find in Plato[96] scarcely any quotations, since the literary\ncharacter of the dialogue excludes anything that might seem pedantic.\nThere are allusions to certain phrases of Herakleitos which had\nalready become all but proverbs:\u2014the Herakleitean sun, the harmony\nof opposites, \u2018all in motion\u2019 with the example of the river; and\nthe comparison \u2018god:man::man:ape\u2019 is also given as the teaching of\nHerakleitos.[97] Similarly phrases of Anaxagoras are brought into the\ndialogues\u2014\u2018all things were together,\u2019 \u2018\u03bd\u03bf\u1fe6\u03c2 disposed all things,\u2019[98]\nbut they hardly deserve the name of quotations. Other allusions to his\ntheory do not even suggest a quotation. The only real quotations are\nfrom Parmenides,[99] and in two of these passages the text as read\nby Simplicius was corrupt and unmetrical. Simplicius quotes the same\npassage at one time from Plato, at another time apparently from the\noriginal,[100] so that he enables us to correct the form of the quotation\nwhich he (or the writer from whom he drew) read in his MS. of Plato.\nPlato\u2019s writings betray no particular interest in any of the pre-Sokratic\nthinkers except Parmenides and the Pythagorean school, nor do they convey\nany hint as to the value of the work of the other early thinkers. So it\nneed not surprise us that he alludes to popular phrases and seems rather\nto avoid exact quotation.\n\n\u00a7 2. Beyond these allusions we get comparatively little light from Plato\nas to the teachings of his predecessors. Xenophanes is once spoken of\nas the founder of the Eleatic school and of its doctrine of unity.\nParmenides is a far more interesting character to Plato, and the highest\nregard is expressed for him.[101] When his position as to the unity of\nbeing and the non-existence of not-being is discussed, there is no reason\nto think that his opinions are not correctly given; but when Parmenides\nis introduced as a speaker, we are not to believe that he states the\nopinions of the real Parmenides any more than the Platonic Sokrates\nstates the positions of the real Sokrates. Of Zeno we learn that he was\nskilled in the art of dialectic.[102] Zeno\u2019s statement of the occasion\nand purpose of his book[103] is of course Plato\u2019s deduction from the book\nitself. The speculations of Anaxagoras are several times mentioned.[104]\nThe statement that he regarded the heavenly bodies as \u2018\u03bb\u03af\u03b8\u03bf\u03b9\u2019 is a\nwelcome addition to our knowledge of his doctrines; and Plato\u2019s criticism\nof Anaxagoras\u2019 use of his fundamental principle is most important.\nOf Empedokles we hear but little; the statement of his doctrine of\nsense-perception is a happy exception to the rule. The accuracy of\nPlato\u2019s statements where they can be tested gives an added importance to\nwhat he says about the Pythagoreans.[105] In a word all the data which we\nhave from Plato are valuable, but these data are much fewer than we might\nexpect.\n\n\u00a7 3. Both the citations from earlier philosophers and the statement of\ntheir opinions are much more frequent in the writings of Aristotle.\nTwo of his references to the sayings of Herakleitos are not new to\nthe reader of Plato; indeed Fr. 41 _ap._ Meta. 1010 a 13 is cited with\ndirect reference to the passage where it is cited in Plato. Fr. 37,\nif we may accept the conjecture of Patin,[106] is a sarcastic phrase\nof Herakleitos which Aristotle has introduced seriously into a theory\nof sense-perception. Fr. 46 and 57 are summary phrases stating the\nfundamental positions of Herakleitos; Fr. 51 and 55 proverbial sayings\nattributed to him; Fr. 59 alone has the form of a genuine quotation.[107]\nIt is evident that summary phrases give the philosopher\u2019s impression,\njust as proverbial sayings may come through the medium of popular\nthought, so that neither have quite the value of direct quotation.\n\nFrom Xenophanes Aristotle gives two _mots_, which were attributed\nnaturally enough to the poet-skeptic. There is no proof that Xenophanes\nwas the original author of either of them.\n\nFrom Parmenides four passages are quoted; strangely enough three of them\nare passages that had been quoted by Plato. Lines 52-53 in our texts\nof Aristotle repeat the same error that appears in our texts of Plato;\nll. 103-105 are not so near to what seems to be the original (judged\nby the quotation in Simplicius) as is the Platonic version. Unless our\nMSS. are greatly at fault, two of the four passages were very carelessly\nreproduced, and we have reason to believe that they were drawn from\nPlato. The fourth passage, given by Aristotle and Theophrastos, has the\nappearance of careful quotation, though one verb has an unmetrical form\nin our Aristotle (where Theophrastos gives a correct form). Aristotle\ndoes not quote directly from either Zeno or Melissos.\n\nComing now to Empedokles, we find two extended passages which can only be\nregarded as genuine quotations, namely ll. 287-311 and 316-325. On the\nother hand several phrases (ll. 208, 326, 443) give only a general idea\nof the language of Empedokles. Most of the quotations consist of from one\nto four lines preserving their metrical form, so that they deserve the\nname of quotations; but their accuracy is doubtful in matters of detail.\nThis is most clearly seen by an examination of the ten cases where the\nsame passage is quoted twice by Aristotle, namely: lines 36-39, 104-107,\n146-148, 167, 208, 244, 270-271, 330-332, 333-335. In only three of\nthese instances (38-39, 270-271, 333-335) is the quotation identical; in\nthe other cases there is some slight difference in the text, although\ncommonly both versions scan correctly. An examination of the lines quoted\nonly once in Aristotle shows very frequent deviation from the same lines\nas quoted by others. In two instances a line is omitted from the context\n(37 and 99); a case is changed, a connecting particle changed or omitted\nentirely, a common word is substituted for a rarer one (236-237) or an\nAristotelian word for the word required by the full context (e.g. _Meta._\n1015 a 1), or finally only the substance of the line is given (e.g. lines\n91, 92). These variations are so numerous as to justify the conclusion\nthat the text furnished by Simplicius or by Sextus Empiricus deserves\nquite as much weight as that furnished by Aristotle, since the latter\ncares only for the thought and not at all for the exact language in which\nthe thought had been clothed.\n\n\u00a7 4. In addition to these quotations we find in the writings of Aristotle\na comparatively full statement of the opinions of the pre-Sokratic\nphilosophers. Aristotle was interested in the work of his predecessors,\nsince he rightly regarded his own system as the crowning result of\npartial views that had been set forth before. All that is valuable in\ntheir work he would give its place in his own philosophy, and their false\nor partial opinions he would controvert. Accordingly his ordinary method\nis to commence the discussion of a theme by stating the opinions of his\npredecessors and criticising them; and it is natural that the early\nthinkers who first set forth characteristic views with force and vigour\nshould receive the fullest consideration, for indeed this position is\nstill due to them in the history of philosophy.\n\nInasmuch as Aristotle set the fashion for later philosophic writers\nin collecting and criticising the opinions of earlier thinkers, it is\nimportant to form a clear conception of both the excellence and the\ndefects of his method.\n\nOn a first examination of his statements of these opinions the student\nis struck by their fullness and comparative accuracy. Emminger[108] has\ncollected and discussed these data, and arrives at the conclusion in\nevery instance that Aristotle\u2019s statement is based on a use of the best\nmaterials at his command, and that it reproduces correctly the view of\nthe philosopher in question. It is true that Emminger takes the position\nof an apologist. There is no doubt, however, that Aristotle was very\nfamiliar with the poems of Empedokles, the arguments of Zeno, the system\nof the Pythagoreans; when he cannot verify his opinions, as in the case\nof Thales, they are commonly introduced with a \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 of caution;\nand where the views of earlier thinkers seem to be distorted, it is\ngenerally due to one of several simple causes which we can estimate with\nconsiderable accuracy.\n\nMy own conclusion is that the data given by Aristotle are of the greatest\nvalue for the study of his predecessors, though they are to be used with\ncaution.\n\nTurning to the defects of the Aristotelian method, I would point out\nthat there is apparently no little difference in the care with which\nAristotle had studied the writings of his predecessors. His general\nattitude towards the Eleatic school is well known, and there is no\nevidence that he was really familiar with the works of Xenophanes or\nParmenides or Melissos. The fact that three of the four quotations from\nParmenides were at least suggested by Plato\u2019s writings should not receive\nundue weight, yet it is certainly suggestive. Several _sayings_ are\nquoted from Herakleitos, and his logic is severely criticised; we do not,\nhowever, obtain from Aristotle any conception of the real importance of\nHerakleitos. In fact, Aristotle does not seem at all to have understood\nthe meaning of Herakleitos\u2019 work, whether we are to attribute it to\nhis inability to put himself in sympathy with so different a thinker,\nor to his failure to study his writings. If we had only the data from\nAristotle, we should really know more of the significant work of\nAnaximandros than of Herakleitos.\n\nThe conception of the earlier Greek thinkers which we obtain from\nAristotle\u2019s writings is distorted along four lines.\n\n1. Whether or not it was due to his failure to study certain of these\nthinkers, Aristotle\u2019s comparative estimate of them is not one with which\nwe can agree. As for Herakleitos, we can say that Aristotle assigns him\na very important place in early thought, even though he gives us but\nlittle clue to what his work really was. Perhaps he overestimates the\nwork of Anaximandros and Anaximenes because he finds in them so clear an\nanticipation of his own thought. Certainly he does not give due weight to\nthe Eleatic school as a whole, and in particular to Melissos. Melissos\nwas not a great original thinker along entirely new lines, but his work\nin systematising Eleatic thought was very important. Perhaps because\nhe resembled Aristotle in what he sought to do, although from so very\ndifferent premisses, he is handled with the greater disdain.\n\n2. We may get from Aristotle a slightly distorted view of the earlier\nthinkers because he stated their views in the terms of his own\nphilosophic system. The commonest philosophical terms, such as \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd,\n\u1f15\u03bd, \u03c6\u03cd\u03c3\u03b9\u03c2, \u03ba\u03b5\u03bd\u03cc\u03bd, \u03c4\u1f70 \u1f44\u03bd\u03c4\u03b1, \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03bf\u03bd, \u03c3\u1ff6\u03bc\u03b1, \u03bf\u1f50\u03c3\u03af\u03b1, \u03c0\u03ac\u03b8\u03b7, slightly\nchanged their meanings as they gradually took their place in a definite\nphilosophical terminology. \u1f04\u03c1\u03c7\u03b7 is regularly used by Aristotle to denote\nthe original principle of all things which the early thinkers sought,\n\u03b5\u1f36\u03b4\u03bf\u03c2 is used in the statement of Herakleitos\u2019 position[109] and of the\nPythagorean philosophy[110]: the latter a word introduced into philosophy\nby Plato, the former probably not used in this sense before Aristotle\nhimself.\n\n3. This tendency, however, is not limited to the use of philosophical\nterms. Aristotle states the general position of earlier thinkers from\nthe standpoint of his own developed system. The arguments of Zeno and\nMelissos are thrown into logical form that he may the better criticise\nthem. Herakleitean teachings also are stated in Aristotelian logic, and\nthereby lose the truth they might have had. Aristotle finds his own\ntheory of indeterminate potential matter in Anaximandros, and it is no\neasy task to discern what is due to Aristotle and what to Anaximandros\nin the Aristotelian account. Again in the case of Parmenides we may well\nquestion the statement[111] that his two principles were heat = fire =\n_being_, and cold = earth = _not-being_.\n\n4. Finally Aristotle may be said to give a false impression of his\npredecessors when he assigns the probable causes for their opinions. Cf.\n_Meta._ 983 b 18, supra p. 2; _Phys._ 204 b 26, supra p. 10 \u2018in order that\nother things may not be blotted out by the infinite;\u2019 _de anima_ 405 a 25,\nsupra p. 58.\n\nThe mere statement of these lines, along which Aristotle may be said\nslightly to distort the views of his predecessors, is sufficient to put\nthe reader on his guard; and it is comparatively easy to make allowance\nfor them.\n\n\u00a7 5. The fragments of Theophrastos that remain are sufficient only to\nshow that he studied the work of the pre-Sokratic thinkers even more\ncarefully than Aristotle; to make any exact inferences as to his method\nof making quotations, however, is impossible on the basis of these\nfragments. Four of his quotations are also cited by Aristotle,[112]\nand it is interesting to notice that in the second and the fourth of\nthis list Theophrastos gives a text that is probably more correct than\nthat found in our MSS. of Aristotle. The remaining quotations found in\nTheophrastos[113] show a familiarity only with Empedokles. Only one of\nthese scans correctly, and that by the change of one word, which probably\nwas erroneously copied. Ll. 191-192 have lost some words, and ll. 423-424\nare quite rewritten in prose. Apparently Theophrastos was even more\ncareless of the form of his quotations than Aristotle, though he knows\nthe early thinkers at first hand and can correct Aristotle\u2019s quotations.\nThe statement of the _opinions_ of these thinkers by Theophrastos will be\nconsidered later in connection with the doxographic tradition.\n\n\u00a7 6. From the time of Aristotle to Plutarch we know comparatively little\nof the works of the early philosophers, or of the habit of quoting from\nthem. There is abundant evidence, however, that they were studied; the\npositions and sayings of Herakleitos especially seem to have attracted\nmuch attention. The works extant under the name of Hippokrates are\nattributed by some writers to a period even before Aristotle. In these\nworks there are allusions to the positions of Empedokles and Anaxagoras,\nand Book I of the treatise \u03c0\u03b5\u03c1\u1f76 \u03b4\u03b9\u03b1\u03b9\u03c4\u1fc6\u03c2 contains much Herakleitean\nmaterial. There is scarcely one direct quotation (cf. Fr. 60), and\nBernays cannot be said to be successful in reconstructing phrases of\nHerakleitos from this source. The book, however, is a comparatively early\nwitness to the work of Herakleitos, and doubly important because it is\nindependent of that Stoic study to which is due most of our knowledge of\nhim.\n\n\u00a7 7. More than the other schools that succeeded Aristotle the Stoics\ndevoted themselves to the history of philosophy, and they were interested\nin Herakleitos for the same reason that Aristotle had been interested in\nAnaximandros, because they regarded him as a precursor in their own line\nof thought. Herakleitean phrases occur already in the hymn of Kleanthes\nto Zeus, thus showing that they had already been adopted into the Stoic\nphraseology.[114] Philodemos (vii. 81) quotes Chrysippos also as giving a\nquotation from Herakleitos.\n\nIt is only from later writers, however, that we can ascertain how much\nHerakleitos was studied in this period. Apparently collections were\nmade of his sayings, which soon displaced the more complete form of his\nwritings. Indeed, it is hard to prove that his book existed at all in\nlater times, although Sextus Empiricus quotes a passage of some length\nwhich is considered to be the beginning of the work. Further, the works\nof at least some Stoic writers must have abounded in quotations from\nHerakleitos. In the writings of Philo there are numerous allusions to\nsayings of Herakleitos; and the Stoic context, the connection with Stoic\nethics, as well as Philo\u2019s general interest in the Stoic school, make it\nprobable that he finds his Herakleitos in his Stoic sources. But while\nPhilo is thus an important witness to the study of Herakleitos among the\nStoics, he is of little value in reconstructing the text of the Ephesian\nphilosopher. The carelessness of his method of quotation is shown by\nthe form in which he gives three lines of Empedokles (48-49, 386). To\nseven fragments of Herakleitos (1, 22, 24, 46, 56, 64, 70) Philo makes a\nmere allusion; in another series of instances (10, 67, 69, 79, 80, 82) a\nphrase, often a single word, of Herakleitos is worked into the context.\nFr. 68 and 85 are quoted very carelessly, and 76 and 89 have assumed a\nform very different from that which they originally had. Commonly the\nname of the author (Herakleitos) is not given.\n\nCicero quotes Herakleitos 113 in Greek without the author\u2019s name, and\ntranslates 114 carefully; Bywater, p. x, suggests that he found the\nlatter in somebody\u2019s _de exilio commentatio_. Returning to the Stoic\nschool, we find in Seneca an accurate translation of Herakleitos 77 and\n81, so that we are inclined to trust his version of 120. What seems to\nbe Herakleitos 113, however, is assigned to Demokritos in an expanded\nform. The epistles attributed to Herakleitos belong to approximately\nthis period, and are interesting only as additional evidence to the\nstudy of Herakleitos by Stoic philosophers. Stobaeos quotes several\nHerakleitean phrases from Musonius. Fr. 20 and 69 are given only in\nsubstance, a phrase from 114 is worked into the context, and 75 is quoted\nin a later form. Fr. 75 as well as 27 and 67 is found in the second and\nthird books of Clement\u2019s _Paedagogos_, books which draw largely from\nMusonius. The use of Herakleitean material by Lucian, especially in his\n_Vitarum auctio_, ch. xiv., is doubtless based on a Stoic source, as is\nindicated by the work \u1f10\u03ba\u03c0\u03cd\u03c1\u03c9\u03c3\u03b9\u03c2. We may conclude this survey of Stoic\nwriters with Marcus Aurelius. In his writings we find bare allusion to\nHerakleitos 2, 5, 20, 73, and perhaps to 97; a word or two of 34, 84, and\n98 are worked into the text; while 25, 69, 90, 93, 94 are half quoted\nin the text. Apparently all are allusions to, or abbreviated citations\nof, sentences with which the reader was supposed to be familiar. It is\nwholly improbable that citations made in this manner were drawn from\nthe book itself; rather they seem to point to a collection of \u2018sayings\u2019\nof Herakleitos which must have been quite generally known. Unless such\na collection is assumed, they must be regarded as phrases which were\nfamiliar to all because they were so often quoted. The former hypothesis\nseems to me the more tenable.\n\n\u00a7 8. We find in Plutarch one of the principal sources of our fragments.\nNearly fifty fragments of Herakleitos are quoted more or less fully\nin his writings. Many of these quotations consist of a single phrase\ncontaining perhaps only a word or two of the original writer, so that\nthey are not of much value for purposes of reconstruction. Sometimes the\ncitation is given in Plutarch\u2019s own words;[115] sometimes there is only\na careless allusion, as to Fr. 41, 43, and 120. Even when we seem to\nhave a real quotation, it may be expanded, as in the case of Fr. 108 ap.\n_Moral._ 143 D compared with _Moral._ 644 F, or Fr. 31 ap. _Moral._ 98 D\nas compared with _Moral._ 957 A. So I am inclined to regard Fr. 11, 22,\nand 44 as having been expanded by Plutarch. We cannot therefore place\nmuch reliance on the form of Plutarch\u2019s quotations from Herakleitos. As\nto the source of these quotations we should notice that two of them (Fr.\n41 and 45) had been mentioned by Plato, and others (38, 41, 43, and 105)\nby Aristotle; it is probable that Plutarch quotes these because they were\nfamiliar to the readers of Plato and Aristotle. Fr. 20, 22, 24, 25, 34,\n44, 75, and 85 occur in Stoic writers, and Plutarch himself refers 91 to\nthe Stoics. Fr. 45-56 are made Stoic in Plutarch by the addition of the\nword \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5 (defining \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b7) which does not appear e.g. in Plato; and\nFr. 19, 20, 74, 75, and 87 have a decided Stoic colouring. Thus we may\nsuspect that about half the quotations from Herakleitos were drawn from\nStoic sources. On the other hand 78 with its context seems to be based\non a considerable passage of Herakleitos, and 11, 12, and 127 have the\nappearance of careful quotation.\n\nPlutarch\u2019s method in handling quotations from philosophers who wrote in\npoetry is more satisfactory. It is only rarely that the thought is put\nin his own words,[116] or that the quotation consists of less than a\nfull line. Sometimes lines are grouped which do not belong together, as\nap. _Moral._ 607 C and 618 B. In some instances the text itself seems to\nbe at fault.[117] In general, however, the poetic form protected such\nquotations from change, and the poetic form was naturally retained in\nquotations for the purpose of embellishment. I may add that Plutarch\nrarely neglects to give the name of the author from whom he quotes. As\nto the source of these poetic quotations, we cannot doubt that Plutarch\nsometimes quotes Empedokles from the original. A literary man could\nhardly fail to be acquainted with his poems, and it is by no means\nlikely that the quotations _Moral._ 607 C, 1111 F, 1113 are taken from\nan intermediate source. Five of the quotations from Parmenides, on the\nother hand, were not new to the readers of Plato and Aristotle, and the\ntwo remaining ones, together with some of the lines from Empedokles, as I\nhave tried to show elsewhere,[118] were probably drawn from a collection\nof passages on the moon. There is no evidence that Plutarch knew\nParmenides at first hand. Many passages of Empedokles also had become\ncommon property in the time of Plutarch, and in some instances Plutarch\nno doubt found collections of quotations suitable for his purpose, so\nthat we cannot attribute all the single lines quoted from Empedokles to\nPlutarch\u2019s own study of his poems.\n\n\u00a7 9. Judged by the Herakleitos fragments which they yield, the works\nof Clement and Hippolytos are hardly second in importance to Plutarch\nfor the student of early Greek philosophy. In the _Protreptikos_ of\nClement there is an interesting series of passages from Herakleitos on\npopular worship; in the _Paedagogos_ and the first and fourth books of\nthe _Stromata_ there are scattered quotations most of which bear clear\nmarks of their secondary origin; book II contains several quotations\nfrom the introduction to Herakleitos\u2019 works; while the third and fifth\nbooks of the _Stromata_ contain a much larger collection of passages\nfrom Herakleitos, Xenophanes, Parmenides, and Empedokles. A casual\nglance at the whole series of quotations shows that Clement\u2019s method was\nby no means uniform, and that he was often contented with a secondary\nsource for his quotations, not taking the trouble to look them up in the\noriginal. In the first book of the _Stromata_ the first quotation from\nHerakleitos is a proverb familiar in Greek literature, the second passage\na bare allusion to a sentence quoted by Plutarch, and the two remaining\nones refer to two quotations also given by Diogenes. That Clement\nused the \u03b2\u03af\u03bf\u03b9 which were the basis of the work of Diogenes Laertios is\nprobable from his quotation of Parmenides 28-30 and Empedokles 26-28,\n383-384. It is also highly probable that Clement found much of his\nmaterial in Stoic sources. It is generally agreed that in _Paedagogos_\nii. and iii. he freely used Musonius. Hera. 122 _ap._ Clement 188 \u2018what\nmen do not expect at death\u2019 is interpreted by Clement as referring to\nStoic fire, and Clement 649 (Hera. 123) also attributes to Herakleitos\nand the Stoics an idea belonging to the latter only. Hera. 77 is alluded\nto by Seneca as familiar to his Stoic readers, and other fragments cited\nby Clement were apparently found by Philo in his Stoic sources. Hera.\n69 _ap._ Clement 718 looks like another form of Hera. 19 which Plutarch\nquotes from a Stoic source, and perhaps we may regard 20 also as from the\nStoic source from which Plutarch drew. Hera. 31 _ap._ Clement 87 includes\nan added phrase (as to the stars) which appears also in _one_ of the two\npassages in Plutarch where it is quoted. One of the lines of Parmenides\nand six of the single lines of Empedokles given by Clement are also found\nin Plutarch. Consequently I regard it as not improbable that Clement drew\nquotations from Plutarch, and as all but certain that he drew from the\nStoic sources of Plutarch. The wrong interpretation of Hera. 116 (_ap._\nClement 699), 122 (_ap._ 18), 67 (_ap._ 261), 79 (_ap._ 111), and perhaps\n27 (_ap._ 229) is additional proof that Clement was entirely unfamiliar\nwith the context in which these passages originally stood, and therefore\nprobably did not draw from the original. While we are quite unable to\ntrust Clement\u2019s interpretation of his quotations, it should be remarked\nthat he is exceedingly careful to give the correct form (e.g. Hera. 101\n_ap._ Clement 586 as compared with the same fragment in Hippolytos; in\nthis quotation he gives the dialect forms with his usual fidelity).\n\nIt remains to consider several series of passages, and to ask whether\nthese were quoted at firsthand. In the _Protreptikos_ we find Herakleitos\nfragments 122, 124, 125 together, and a little farther on 126-127 (cf.\n122 _ap._ Clement 680, and 123 _ap._ 649) on the topic of popular\nworship. These are clearly quoted from a connected passage, and not\nphrases that have been passed on as proverbs. Moreover 124-127 are\nsomewhat closely connected with each other (perhaps 122 belongs with\nthem). It is evident that Clement (or possibly the immediate source of\nClement) drew them from a somewhat extended passage in the original.\nAnother series of passages from Herakleitos and Empedokles (_ap._ Clement\n516 and 520) are quoted as illustrating the misery of human life. They\noccur together in a long series of quotations on this topic, and at\nleast one line, Empedokles 404, is not quite pertinent; its lack of\nfitness in this connection may mean that Clement is adapting a collection\nof passages made (wholly or in part) by another hand for a slightly\ndifferent purpose. Again, a considerable number of fragments, especially\nin books ii. and v. of the _Stromata_, are pithy proverbial statements\nof the fundamental attitude of Herakleitos toward other men (cf. Herakl.\n5-8, 104, 2-3, 49, 111 b with its addition from Demosthenes _de corona_ p.\n324). These are all marked by their proverbial form, and are many of them\nquoted by other writers. It is most natural to think that they were drawn\nfrom a collection of Herakleitean sayings such as is presupposed by the\nallusions of Marcus Aurelius and perhaps by the parody of Lucian.\n\nAs to the poetic citations in the fifth book of the _Stromata_ it seems\nto me wholly likely that the verses of Xenophanes, and Parmenides\n133-139, are quoted from the original poems. Empedokles lines 74 and 165\nare repeated as proverbs; lines 33, 74, 104 (quoted with Herakleitos 68)\nare often-quoted verses on the favourite topic of the elements; lines\n342-343 are quoted with Herakleitos 49, lines 16-17 with Parmenides 28-30\nand Herakleitos 111, and it is quite probable that Clement found the\ntopical groups of quotations ready to his hand. Empedokles 26 f., 55 f.,\n81, 130 f., are all _introductory_ lines, and these too may have been\ncollected by some earlier writer. We may conclude, then, that many of the\ncitations in Clement were not taken from the original works, but that\nsome may have been; the most important fact is that Clement transcribes\nhis quotations with great faithfulness.\n\n\u00a7 10. The citations given in the works of Sextus Empiricus are important\nbecause they are in a measure independent of the Stoic line of tradition;\nwe may even say with confidence that some of them are cited from the\noriginal works. For Herakleitos there is only one important series of\nfragments, namely that found in _adv. Math._ vii. \u00a7\u00a7 126-134. Fragments\n52 and 54 of Herakleitos are indeed mentioned in a series of epigrams\nwith no name attached to them (_Pyrrh._ i. 55), and a little later\n(_Pyrrh._ iii. 115 and 230) there is an allusion to the well-known Fr.\n42 and a statement of Herakleitos\u2019 opinion as to life and death (cf. Fr.\n78). The discussion _adv. Math._ vii. \u00a7\u00a7 126-134 is a statement of the\ndoctrine of sense-perception which Sextus attributes to Herakleitos.\nDiels has given good reasons (_Dox._ 209-211) for believing that this\npassage is based on Aenesidemus, a skeptic philosopher with strong\nHerakleitean leanings of the first century B.C. In it are contained\nthe full form of Fr. 2 (cited in part by other writers) and Fr. 4 and\n92 (with comment based on a longer passage); there is also a phrase\nreminding the reader of Fr. 77 in \u00a7 130. This is the fullest extant\nmaterial for reconstructing the introduction to Herakleitos\u2019 book, and\nwas evidently based on the text of Herakleitos. While it is cited quite\naccurately, it is probable that Sextus took the citation from the same\nsource as the rest of the discussion; still, when we remember Sextus\u2019\nfondness for citing pro\u0153miums, we cannot say definitely that he did not\ntake it himself from the work of Herakleitos.\n\nXenophanes is cited in passages varying in length from one to four lines.\nMost of these passages are not known from other writers or known only\nfrom late Homeric commentators. Where the same passage is cited twice,\nthere is no variation except in the arrangement of the lines. Fr. vii.\nis given in part twice\u2014once lines 3-4, and again lines 1, 2, and 4 (see\n_supra_ p. 66).\u2014From Parmenides (in addition to the line 132 given by\nPlato and Aristotle) Sextus gives the pro\u0153mium of his work. Although\nearlier editors have extensively rearranged this passage, I believe it\nis substantially correct in Sextus, and I see no reason to doubt that it\nwas taken from the work itself. The citation of other lines before 53\nby Plato and by Simplicius confirms the suspicion, however, that Sextus\nhad omitted something at this point. From Empedokles\u2019 main philosophical\nwork Sextus gives a portion of the pro\u0153mium (lines 2-23), as well as four\nlines from the introduction to the \u03ba\u03b1\u03b8\u03ac\u03c1\u03bc\u03b1\u03c4\u03b1. It is reasonable to believe\nthat these lines with 428-435 were cited from the original poem; the\nonly errors are copyists\u2019 blunders. Sextus also cites Empedokles 33-35\nand 78-80. These are much copied lines, and the form in Sextus includes\nsome obvious errors, e.g. \u1f00\u03ae\u03c1 for \u03b1\u1f30\u03b8\u03ae\u03c1 (l. 78) and \u03c6\u03b9\u03bb\u03af\u03b1 for \u03c6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c2\n(l. 80), (cf. \u1f24\u03c0\u03b9\u03bf\u03bd l. 79)\u2014errors which very likely were found in the\nsource from which Sextus drew the lines.[119] We may conclude that Sextus\ncited sometimes from the original, sometimes at second hand; and that his\ncitations reproduce his source accurately except that he sometimes omits\nverses from their connection.\n\n\u00a7 11. The quotations in the _Refutatio omnium haeresium_, which is now\nattributed to Hippolytos, include some that are very accurate and others\nof which the text is hopeless, an anomaly that is very difficult to\nexplain. In the fifth book one phrase reminds the reader of Herakleitos\n71, while Herakleitos 68 a is quoted with the author\u2019s name, and 101\nwithout it. In the sixth book there is an allusion to two forms of fire\n(Hera. 21), and Herakleitos 29 combined with 95 is quoted under the\nname of Pythagoras. Most of the quotations from Herakleitos, however,\nare closely grouped in ix. ch. 9-10. Some of these are phrases familiar\nin earlier writers (e.g. Hera. 3, 47, and 69); 2, 44, 45, and 35 are\npassages of some length which Hippolytos gives in accurate form; 24 is\naccompanied by a Stoic explanation, and probably the phraseology of 28\nand 36 is Stoic; in most of the citations in this group the text is\nvery carefully given, even to the connecting particles, but besides the\nfragments in Stoic form just mentioned, the text of 123 is corrupted\nbeyond possibility of restoration, and 58 is almost as bad. These\nfragments are consistently interpreted as anticipating the views of a\nChristian sect, and it is possible that the \u03ba\u03c1\u03b9\u03bd\u03ad\u03b5\u03b9 of 26 is due to\nthis influence rather than to the Stoics. Bywater (p. ix) suggests that\nHippolytos drew his quotations directly from the work of Herakleitos;\nbut it is not easy to regard the difference in accuracy as wholly a\ndifference in the accuracy of one man\u2019s copying.\n\nThe quotations from Empedokles, as indeed from other poets, show that\nHippolytos was often very careless. The omission of a word (e.g. lines\n334, 335 _ap._ Hipp. 165, l. 84 _ap._ 246) is too common to be attributed\nwholly to the carelessness of copyists, nor would the rest of the text\nof Hippolytos justify this supposition. Lines 33-35 are quoted twice\n(p. 246 and p. 318), and the last line differs in the two cases; such a\nchange as from \u03c4\u03ad\u03b3\u03b3\u03b5\u03b9 to \u03c3\u03c0\u03cc\u03bd\u03b4\u03b5 (p. 313) is not one that a copyist would\nbe very likely to make. On the other hand, it is hardly conceivable that\nthe errors in ll. 110 f. _ap._ p. 247, 222 f. _ap._ p. 251, 338 f. _ap._\np. 254 existed in any text that Hippolytos copied. The only possible\nexplanation for this phenomenon is that sometimes Hippolytos quoted\nfrom memory, paying no attention either to metre or to phraseology, and\nsometimes (as in his quotations from Herakleitos generally) from either\nthe original or a source that was very close to the original. Since so\nmany of the Empedoklean passages are not cited by any other writer, we\nmay suppose that Hippolytos drew them from the original.\n\n\u00a7 12. Of the quotations in Diogenes Laertios from Herakleitos, Bywater\nsays (p. x): \u2018Laertium ... libro pervetusto usum esse nemo jam\nadfirmaverit.\u2019 We do find four sentences of some length from Herakleitos,\nthe genuineness of which is not questioned (Fr. 16, 17, 112, 114); it is\nnoticeable that these fragments, together with the allusions to Fr. 33\nand 119, all refer to particular men, and so possessed a special interest\nfor the biographical writers, who were Diogenes\u2019 main source. Three other\nfragments of more than two words are given by Diogenes (71, 100, and\n103), and these are not found in any other Greek writer. The remaining\nfragments consist of only one or two words (22, 48, 62, 69, 80, 113), or\nare now regarded as spurious (131, 132). There is no reason to think that\nthe fragments of Herakleitos contained in this work are not copied with\nreasonable accuracy; on the other hand, we may assume from what we know\nof Diogenes\u2019 method of work that they were not drawn directly from the\nwritings of Herakleitos.\n\nDiogenes quotes Xenophanes xiv. 1-2, and Empedokles l. 6, in a series\nof passages on skepticism, Xen. xviii. in a series on Pythagoreanism;\nFr. xxiv., the only one not found elsewhere, relates to the life of\nXenophanes. From Parmenides are quoted lines 28-30 and 54-56. The last\npassage does not really illustrate the point for which it is quoted (the\nsenses inexact), and our text of Diogenes contains two blunders from some\ncopyist. Portions of the pro\u0153mium of Empedokles\u2019 main work on philosophy\n(1, 24-32, _ap._ viii. 60 and 59) are mentioned in connection with the\nname of Satyros. It is pretty clear (_ap._ viii. 62) that a \u2018Herakleitos\u2019\nis the source from which lines 352-363 are taken; if so, the statement\nviii. 54 that this is the beginning of the \u03ba\u03b1\u03b8\u03ac\u03c1\u03bc\u03b1\u03c4\u03b1 comes from the same\nwriter. Lines 384-385 are quoted much in the form in which they appear\nin Athenaeos, though with one copyist\u2019s error; from the same work of\nEmpedokles we have also lines 355, 415, 417 in passages where Diogenes\nhad just mentioned Timaeos. The familiar lines 35 and 67-68 are found\nhere\u2014line 35 in a very confused form. In general these lines from poetic\nwriters show numerous small errors, which may be due to the state of our\nmanuscripts. Both the fragments from Herakleitos and those in poetic\nform are of great value, though we are in the dark as to their immediate\nsource.\n\n\u00a7 13. The works of neo-Platonic writers frequently mention the earlier\nphilosophers, but yield few fragments of value. Plotinos refers to\nten fragments of Herakleitos. Four of these (80, 82, 83, 85) have the\nform of quotations, and in two instances the name of Herakleitos is\nmentioned; they are, however, very short, and give no clue to their\nsource. Sometimes Plotinos plays on words that were evidently known as\nHerakleitean, e.g. Fr. (47?), 54, 69, 80; or again an Herakleitean idea\nis stated in his own words, Fr. 32, 83, 99, 130. The manner in which\nthese quotations and allusions are made shows that the phrases were\nvery familiar, either in earlier writers or possibly in some collection\nof sayings. Line 81 b of Parmenides is quoted with no name; line 40 b\nis quoted with the author\u2019s name, and is followed by an account of the\ncontext which shows that it was drawn from a passage of some length. From\nEmpedokles we find only two phrases, taken from lines 381 and 382, that\nare worked into the text of Plotinos.\n\nPorphyry quotes from Herakleitos only familiar phrases, and these in the\nbriefest form (74 ap. _de antr. nym._ xi. and 72 ap. _de antr. nym._\nx.). The phrases were so familiar that it was only necessary to suggest\nthe idea (e.g. 56 ap. _de antr. nym._ xxix.) without mentioning the\nname of the philosopher. Parmenides is not so well known; Greeks and\nEgyptians, we read, say that he mentioned the two gates in his _Physika_\n(_de antr. nym._ xxiii.). Only the \u03ba\u03b1\u03b8\u03ac\u03c1\u03bc\u03b1\u03c4\u03b1 of Empedokles is quoted,\nbut here Porphyry knows the subjects treated in the work (_de abst._ II.\nxxi.), and sometimes the full context of the passage he quotes (e.g.\n_de antr. nym._ viii.). In the case of lines 415-420 we are not sure\nthat Porphyry was right in applying the verses to Parmenides; still, the\nquotations would seem to be taken directly from the \u03ba\u03b1\u03b8\u03ac\u03c1\u03bc\u03b1\u03c4\u03b1 and copied\nwith fair accuracy.\n\nIamblichos draws a few quotations from his predecessors in the\nneo-Platonic school (Empedokles, lines 415-420 from Porphyry; and\nHerakleitos, Fr. 69, 82, 83 from Plotinos, if Stobaeos is correct in\nattributing this group of fragments to Iamblichos). Most of the allusions\nto fragments of Herakleitos, however, cannot be traced to this source.\nThe combination of Herakleitos 29 and 95, which Hippolytos had attributed\nto Pythagoras, Iamblichos also attributes to the same thinker; his\nlanguage, however, differs in detail from that used by Hippolytos. Two\nwords of Herakleitos 114 (which had been cited by the Stoics and by\nDiogenes) are given, with the additional statement that Herakleitos gave\nlaws to the Ephesians. Bywater\u2019s number 128 is an allusion probably\nincluding a single word from Herakleitos, as does 129 also. Two words\neach from Fr. 11 and 12 (both found in Plutarch) are worked into the\ntext of Iamblichos\u2014in the former instance with the name of Herakleitos.\nFinally 105, which also appears in Plutarch, is given here in more\naccurate form. These references to Herakleitos, like those of the earlier\nneo-Platonists, are all made to fragments assumed to be familiar because\nthey had been quoted often by earlier writers.\n\nThe writings of his predecessors in this same school are frequently\nmentioned by Proklos, but his quotations from pre-Sokratic thinkers seem\nnot to be derived from them. In the commentary on Parmenides several\nscattered lines are quoted from the works of the original Parmenides.\nThe quotations are very brief; they include in all only parts of six\nor seven lines, and sometimes these are cited more than once. It is\ntherefore quite unlikely that Proklos drew them directly from the poem of\nParmenides. In his commentary on the _Timaeos_ Proklos uses the form of\nquotation from Herakleitos six times (alluding to Fr. 16, 32, 44, 68, 79,\n80), but only 32 and 44 can be called quotations, while even these are\nvery brief. On p. 106 E we find part of what Diogenes gives in connection\nwith Fragment 80, but no part of 80 itself; 79 was cited by the early\nChristian writers, and Proklos interpreted it in the same manner that\nthey had done; 68 also had been paraphrased in the source from which\nProklos drew it. So far as Herakleitos is concerned, we see how far from\ntheir origin the tradition of the fragments had gone, but we get no new\nlight on their original form.\n\nA few lines of Parmenides we know only from Proklos. Verses 29-30 had\nbeen given by Diogenes and Clement, but some of the verses 33-40 are\nnew. In these instances, as is usually the case with the quotations in\nProklos, the text of the quotations is in a condition almost hopeless.\nIndeed, at p. 160 D a line and a half of Parmenides are filled out with\nhalf a line from Empedokles under the name of the former writer. From\nEmpedokles only single lines (once two lines together) are given, and\nthey aid but little in the reconstruction of the text. Proklos, like\nPlutarch, is very careful to cite the name of his authorities; but the\ntext of the quotations is so carelessly reproduced that they are of\nlittle value.\n\n\u00a7 14. The commentators on Aristotle early began to illustrate his\nstatements about earlier thinkers by passages copied from their works.\nAlexander of Aphrodisias and Joh. Philoponos seldom add fragments not\ncontained in the works of Aristotle himself; but Simplicius copies long\nextracts, so that, except for Herakleitos, his commentaries are the most\nimportant source for our knowledge of the writings of the pre-Sokratic\nphilosophers. There can be no doubt that most of these quotations\u2014at\nleast in his commentary on the _Physics_ of Aristotle\u2014were drawn from\nthe original works. The most careful scrutiny of the passages from Zeno,\nMelissos, and Anaxagoras fails to reveal any reason for questioning\ntheir character as genuine quotations, except in the case of some of\nthe fragments of Melissos. Pabst (and independently Burnet) has shown\nthat the so-called Fragments 1-5 of Melissos, though given in the form\nof quotations, are in reality an epitome covering more briefly the\nsame ground that is covered by the following fragments, and adding\nalmost nothing to our knowledge of Melissos. It is wholly unlikely that\nSimplicius made this epitome himself, for that would be at variance\nwith his ordinary method of work, and with his custom later in dealing\nwith Melissos. So we are driven to assume either that he drew them from\nsome epitome of Melissos to which he had access, or, what seems to me\nmore probable, that he copied them from an earlier commentator, whose\nhabit it was to condense his quotations rather than to copy them at full\nlength. If now we examine the quotations in Simplicius\u2019 commentary on\nthe _de caelo_ (Melissos Fr. 17 and numerous lines from Parmenides and\nEmpedokles), it is noticeable that a considerable number of them occur\nalso in the scholia to Aristotle. It is possible that as they appear in\nour scholia they all come from Simplicius. One long quotation (Melissos\nFr. 17) is, however, taken by Eusebios from Aristokles, a much earlier\ncommentator on Aristotle. This fact of course confirms the belief that\nearlier commentators on Aristotle accessible to Simplicius already\ncontained quotations from the philosophers in question;[120] and the\npresence in our scholia of so many fragments quoted by Simplicius on\nthe _de caelo_ would at least suggest an investigation of the question\nwhether our scholia drew them from an earlier source than Simplicius\u2014in\nother words, whether Simplicius did not in all probability take them from\nthe commentaries of his predecessors. So when we find Parmenides line\n78 _ap._ Simplicius, _Physica_ 29, 18 in the form that Plato had quoted\nit,[121] when we find line 60 _ap._ 120, 23 quoted from an indirect\nsource (cf. p. 145, 4, where it is quoted in context), we may conclude\nthat Simplicius took those quotations from Parmenides at second hand,\nand not improbably from earlier commentators on Aristotle. The quotations\nfrom Herakleitos are all of them in a late form, and show that Simplicius\nwas not familiar with any work under the name of Herakleitos.[122] Nor\ndid Simplicius know Xenophanes at first hand. The two quotations from\nhis poem occur in the discussion of a passage from Theophrastos, and are\nprobably taken from him. The quotations show, however, that Simplicius\nknew at first hand the works of Zeno, Melissos, Anaxagoras, Parmenides,\nand Empedokles, and it remains to examine the numerous quotations from\nthe last two thinkers in order to form some idea as to the probable\naccuracy of Simplicius\u2019 method of quotation.\n\nStein in his attempt to restore the text of Parmenides finds numerous\nmisarrangements of the lines and breaks where one or more lines have\ndropped out. Certainly there is evidence that Simplicius omitted four or\nmore lines between 89 and 94, nor does he indicate the break in any way.\nSeveral times a phrase of his own is inserted in the middle of a line\n(e.g. _Phys._ 39, 28; 143, 22), and once a line is filled out metrically,\naccording to our manuscripts, by a phrase which is generally regarded as\na comment from Simplicius (_Phys._ 145, 16). The text itself of these\nfragments is often very dubious in our manuscripts (e.g. lines 96, 98,\n100), but Simplicius may not be responsible for this. In our manuscripts\nalso we read sometimes \u03c9\u1f50\u03c4\u03cc\u03c2, sometimes \u03b1\u1f50\u03c4\u03cc\u03c2, and when either \u1f64\u03bd or \u1f10\u03ce\u03bd\n(\u1f44\u03bd\u03c4\u03b1 or \u1f10\u03cc\u03bd\u03c4\u03b1) is metrically possible, the shorter is usual; here again\nwe cannot with any confidence hold that Simplicius is responsible.\n\nThe quotations from Empedokles shed more light on the method of\nSimplicius. Not infrequently lines are omitted in sequence, as two\nlines between 68 and 70 (_Phys._ 158, 1 f.), and again in the same\nquotation one line between 90 and 92, and two lines between 93 and\n94. According to Bergk the line between 174 and 176 should be omitted\n(it is identical with 184); and Schneidewin inserts here line 175 (of\nStein) from Stobaeos; the passage occurs twice in the same form in\nSimplicius, however (and once in the scholia to Aristotle), so that this\nerror probably existed in the text from which Simplicius copied. On p.\n33, 19 of the _Physica_ two passages from different parts of the poem\nof Empedokles are joined without break, and the end of line 95 (Stein\n115) is modified to make the connection between the two passages. In\ntwo instances I believe that Simplicius (or some copyist) has repeated\nin a quotation some lines from the last previous quotation. On p. 159\nof the _Physica_ the end of the first quotation is repeated as the end\nof the second, except that a summary phrase is substituted for the last\nhalf-line; again on p. 160 (lines 6-8) we find three lines which had\noccurred in the last previous quotation, and which are inserted here with\nthe change of a connecting word. Sometimes we can point out an error that\nprobably existed in the text from which Simplicius copied, as in the\ncase of line 175 mentioned above. Thus \u1f10\u03b4\u03b5\u1fd6\u03c4\u03bf in line 99, \u03ba\u1fc6\u03c1\u03c5\u03be in 93,\n\u03b2\u03b5\u03b2\u03bb\u03ac\u03c3\u03c4\u03b7\u03ba\u03b5 at 105, and probably \u1f24\u03b5\u03c1\u03bf\u03c2 in 78 appear in repetitions of the\nsame quotation at different points, and so may be assigned to the source\nof Simplicius. In other instances we may say that Simplicius copied\ncarelessly, as in the case of line 89, which is corrected in the prose\nparaphrase, and possibly 138, where the curious text in the _Physica_\nmay be corrected from the _de caelo_. The state of our manuscripts of\nSimplicius, however, is probably responsible for most of the numerous\nerrors in the forms of words.\n\nFrom this survey of the sources I have omitted the names of many writers\nwho furnish some little addition to our knowledge of the fragments, for\ntheir method of quotation is relatively unimportant, nor have I thought\nit necessary to consider later writers who throw light only on the later\nhistory of the fragments. Accordingly I have not spoken of Eusebios,\nwho repeats quotations from Plutarch and from Clement, or of Theodoret,\nwho drew from Clement, or of Julian, who drew from Plutarch. Again, I\nhave not spoken of Stobaeos, or Eustathios, or the scholia generally,\nas sources, for we are not at present able to determine the line of\ntradition for these fragments. I have, however, examined the more\nimportant sources of fragments, in order that the student may be able to\nestimate the relative value of the sources, both as to text and as to\ndirectness of transmission, in his own study of them.\n\n\nII.\n\n\u00a7 15. Turning now to the doxographic tradition, we may state the problem\nas follows:\u2014In the _Placita philosophorum_ attributed to Plutarch, in\nthe _Eclogae physicae_ of Stobaeos, in fragments from Arius Didymos, in\nHippolytos, and in other writers, we find copious statements as to the\n_opinions_ of the early philosophers. These opinions shed light on many\npoints not mentioned in the fragments of their writings now remaining,\nand so they have great importance for the student of their systems. At\nthe same time they are often confused and unreliable. The problem is\nto determine the relation of these writers to each other, as well as\nto the source of the whole series, in order that we may estimate their\nrelative value. This work has been most successfully accomplished in the\nProlegomena, to Diels\u2019 _Doxographi Graeci_, a work that is absolutely\nindispensable to the student of this subject. There is no occasion to\nreopen here a question that Diels has so successfully solved, but I\npropose to state briefly a few of the conclusions which the reader will\nfind substantiated in the work of Diels.\n\nThe most obvious fact to one who takes up the study of the doxographic\nwriters is that the _Placita_ attributed to Plutarch, and the _Eclogae\nphysicae_, which was originally a part of the _Florilegium_ of Stobaeos,\nare intimately related; and when the two are printed side by side, as\nthe reader finds them in the text of Diels, the likeness of the two is\nmost striking. At the same time the two books are not identical, and\neach gives much material that the other omits. Stobaeos cannot have\ncopied from the work attributed to Plutarch, for even in passages that\noccur in the _Placita_ Stobaeos not infrequently gives the fuller form;\nnor can the writer of the _Placita_ have copied from Stobaeos, for\nhis work can be traced back nearly three centuries before the time of\nStobaeos. It was used by Athenagoras in his defence of the Christians\n177 A.D. (_Dox._ p. 4); it was mentioned by Theodoret (_Dox._ p.\n47); and important corrections of the text are made by Diels on the\nauthority of Eusebios, Cyril, and the pseudo-Galen, all of whom had\nused it. Theodoret (_Therap._ IV. 31, _Dox._ 47) mentions the epitome\nby Plutarch, but only after he has mentioned the _Placita_ of Aetios,\n\u1f08\u03b5\u03c4\u03af\u03bf\u03c5 \u03c4\u1f74\u03bd \u03c0\u03b5\u03c1\u1f76 \u1f00\u03c1\u03b5\u03c3\u03ba\u03cc\u03bd\u03c4\u03c9\u03bd \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u03ae\u03bd, and it is this work of Aetios which\nDiels vindicates as the source both of Plutarch and of Stobaeos, while\nTheodoret also quotes from it occasionally. A careful study of these\nthree writers and their methods enables Diels to reconstruct a large part\nof the work of Aetios; and it is the sections of this work bearing on\nthe earlier philosophers which I have translated (see III. English Index\nunder \u2018Aetios\u2019). Of Aetios himself almost nothing is known; the work\nassigned to him must have been written between the age of Augustus and\nthe age of the Antonines (_Dox._ 100). It was in four books, divided into\nchapters by topics, and in each chapter the opinions of the philosophers\nwere given not by schools but by affinity of their opinions.\n\n\u00a7 16. Fortunately we are in a position to say what was the beginning of\nthat style of composition of which the work of Aetios is an example.\nAristotle, as we have seen, paid considerable attention to the earlier\nthinkers and often stated their opinions as the introduction to his own\nposition. A list of the works of his pupil and successor Theophrastos\nis given by Diogenes Laertios (v. 46, 48), and in the list there is\nmentioned a book in eighteen chapters \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03c6\u03c5\u03c3\u03b9\u03ba\u1ff6\u03bd, and a little\nlater another book in sixteen chapters of \u03c6\u03c5\u03c3\u03b9\u03ba\u1ff6\u03bd \u03b4\u03cc\u03be\u03c9\u03bd. We have a long\nfragment _de sensibus_ which Diels has edited in connection with the\nlater doxographists (_Dox._ pp. 499 f.), and from this we can learn\nsomething of his method. In this fragment he discusses the opinions of\nhis predecessors as to sense-perception, grouping them by affinity, and\nnot chronologically or by schools. The work is done conscientiously,\nand is based on a study of the original writings of the thinkers he\ntreats (_v. supra_, pp. 230 f.). Other fragments from the first book\nhave been pointed out by Brandis and Usener (_Analecta Theophrastea_)\nin Simplicius\u2019 Commentary on Aristotle\u2019s _Physics_; while we have also\nseveral pages preserved in Philo _de incorrupt. mundi_. In the first\nbook, to judge from the fragments in Simplicius, Theophrastos arranged\nthe earlier thinkers by schools and accompanied his statements with brief\nbiographical notices (e.g. pp. 11, 257 _supra_). Such a work was of the\ngreatest convenience to later writers, and especially to the compilers\nwho were so numerous in the age of the decadence. In fact the whole\ndoxographic tradition may be traced back to this work of Theophrastos.\n\nIn the last centuries of the pre-Christian era there was an unusual\ninterest in the biographies of famous men. Apocryphal anecdotes were\ngathered from popular gossip, deduced from the works of these writers, or\nmade up with no foundation at all. In the second century several writers\nof the peripatetic school wrote the lives of the philosophers after this\nfashion. We hear of \u03b2\u03af\u03bf\u03b9 by Hermippos and by Satyros, and of the \u03b4\u03b9\u03b1\u03b4\u03bf\u03c7\u03b1\u1f76\n\u03c4\u1ff6\u03bd \u03c6\u03b9\u03bb\u03bf\u03c3\u03cc\u03c6\u03c9\u03bd of Satyros; and we are told that Herakleides of Lembos\nworked over what his immediate predecessors had collected. Phanias of\nEresos is one of the \u2018authorities\u2019 of this school. Much of this material\nhas come down to us in the work of Diogenes Laertios.\n\nOn the book of Theophrastos, and on the \u2018Lives\u2019 or the \u2018Successions of\nthe philosophers,\u2019 as they were often called, the later doxographic\nwriters based their work. Even in Diogenes Laertios there is material\nfrom both sources, and we can define some fragments almost in\nTheophrastos\u2019 own words. In the _Philosophumena_ of Hippolytos the two\nsources are pretty clearly distinguished: chapters 1-4 and 10 (on Thales,\nPythagoras, Empedokles, Herakleitos and Parmenides, see III. English\nIndex under \u2018Hippolytos\u2019) are made up of personal anecdotes such as\nwriters of the lives were eager to collect and to repeat; chapters 6-8\nand 11 (on Anaximandros, Anaximenes, Anaxagoras, and Xenophanes) come\nindirectly from the work of Theophrastos. The _Stromateis_ attributed by\nEusebios to Plutarch (see III. English Index under \u2018Plutarch,\u2019 and _Dox._\npp. 579 f.) are like the last-mentioned chapters of Hippolytos, though\nthe language is often more careless.\n\nA comparison of Aetios with Hippolytos, the _Stromateis_, and the\ndoxographic material in Cicero and Censorinus (from Varro) makes it\nclear that the _Placita_ of Aetios are not based directly on the work of\nTheophrastos. Indeed (_Dox._ p. 100, and pp. 178 f.) it is evident from\nan examination of the work of Aetios by itself that much of his material\nis drawn from Stoic and Epicurean sources. As the main source for what\nremains after Stoic and Epicurean passages have been cut out, Diels\npostulates an earlier _Placita_ (_Vetusta placita_, pp. 215 f.). He finds\ntraces of this in the work of Varro as used by Censorinus, in Cicero\u2019s\n_Tusculan Disputations_, and in some later writers.\n\n\u00a7 17. R\u00e9sum\u00e9. The doxographic tradition starts with the work of\nTheophrastos on the opinions of his predecessors. On this work is based\nimmediately the _Vetusta placita_; on the _Vetusta placita_ is based the\n_Placita_ of Aetios, and there are traces of its use by later writers;\nthe _Placita_ of Aetios may be partially reconstructed from Plutarch\u2019s\nPlacita and Stobaeos\u2019 _Eclogae_. Again, using Theophrastos and gathering\nanecdotes from every side, writers of the second century B.C. wrote the\nlives of the philosophers. A line of tradition probably independent of\nthe _Placita_ just considered appears in the work of Hippolytos, who used\nnow the work of Theophrastos, now the lives; in Diogenes Laertios, where\nmaterial from most various sources is indiscriminately mixed; and in the\n_Stromateis_ attributed to Plutarch by Eusebios, which are related to the\nbetter material of Hippolytos. Simplicius used Theophrastos directly.\nFinally in the fragments of Philodemos and the related material in\nCicero\u2019s _Lucullus_ and _De natura deorum_ we find traces of a use of\nTheophrastos either by Philodemos himself, or in a common source of both\nCicero and Philodemos\u2014probably a Stoic epitome of Theophrastos made by\nthe Phaedros whom Cicero mentions.\n\n\n\n\nFOOTNOTES\n\n\n[1] Cf. Herm. _I. G. P._ 10 (_Dox._ 653).\n\n[2] In references to Simpl. in Arist. _de Anima_ and _Physica_, the first\nnumbers give folio and line, the second, page (and line) in the edition\npublished by the Berlin Academy.\n\n[3] Cf. Plato, _Theaet._ 174 A; Diog. Laer. i. 34.\n\n[4] Epiphan. iii. 1; _Dox._ 589; Herm. _I. G. P._ 10; _Dox._ 653.\n\n[5] The fragment is discussed at length by Ziegler, _Archiv f. d. Gesch.\nd. Philos._ i. (1883) p. 16 ff.\n\n[6] Cf. Theophrastos (_Dox._ 478) under Anaxagoras, _infra_.\n\n[7] Cf. Theophrastos, _Dox._ 494, _infra_, p. 12.\n\n[8] _Archiv f. d. Geschichte d. Phil._ i. p. 16 sqq.\n\n[9] Aet. iii. 16; _Dox._ 381.\n\n[10] Aet. iii. 10; _Dox._ 376. Cf. Plut. _Strom._ 2; _Dox._ 579.\n\n[11] \u03ba\u03cd\u03ba\u03bb\u03bf\u03c2, the circle or wheel in which the stars are set, and in which\nthey revolve. The circle of the moon is farther from the earth, and last\ncomes the circle of the sun.\n\n[12] Cf. Aet. ii. 15-25, _infra_.\n\n[13] Aet. iii. 6; _Dox._ 374.\n\n[14] Cf. Aet. iii. 3; _Dox._ 367.\n\n[15] Epiphan. iii. 2; _Dox._ 589.\n\n[16] _Rhein. Mus._ xxxi. 27.\n\n[17] For a discussion of the above fragment, v. _Archiv f. d. Geschichte\nd. Phil._ i. 315.\n\n[18] Cf. Arist. _Phys._ i. 4; and _de Coelo_ iii. 5.\n\n[19] V. Epiph. _adv. Haer._ iii. 3; _Dox._ 589.\n\n[20] Aet. iii. 15; _Dox._ 380.\n\n[21] Aet. ii. 13; 342; ii. 20; 348; ii. 25; 356.\n\n[22] Aet. ii. 22; 352.\n\n[23] Aet. ii. 13; 342.\n\n[24] Aet. ii. 16; 346.\n\n[25] Aet. iii. 4; 370.\n\n[26] Aet. iii. 3; 368.\n\n[27] Aet. iii. 5; 373,\n\n[28] Cf. Aet. iii. 15; 379 _infra_ and Arist. _Meteor._ ii. 7, _supra_.\n\n[29] Aet. i. 7; 302.\n\n[30] I keep Bywater\u2019s numbers, though I omit some of his fragments. Such\nomissions are referred to in the critical notes.\n\n[31] Cf. Galen. _Hist. Phil._ 64; _Dox._ 626.\n\n[32] The text follows in the main the edition of Bergk-Hiller, _Poet.\nLyr. Graec._, Leipzig, 1890.\n\n[33] Zeller, _Vorsokratische Philosophie_, p. 530, n. 3.\n\n[34] Zeller, 526, n. 1. No author is given in the context; Karsten\nfollows Fabricius in accrediting it to Xenophanes.\n\n[35] Zeller, 524, n. 2. Cf. Arist. _Rhet._ ii. 23; 1399 b 6.\n\n[36] Zeller, 525, n. 2. Diog. Laer. iii. 16; Cic. _de nat. Deor._ i. 27.\n\n[37] Zeller, 525, n. 3. Cf. Diog. Laer. ix. 18; Sext. Emp. _Pyrrh._ i.\n224.\n\n[38] Cf. Stob. _Ecl. Phys._ ii. 282, \u1f10\u03ba \u03c0\u03c5\u03c1\u1f78\u03c2 \u03b3\u1f70\u03c1 \u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c0\u1fe6\u03c1 \u03c4\u1f70\n\u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u1fb7, which Karsten does not assign to Xenophanes.\n\n[39] Zeller, 541, n. 1. Cf. Sext. Emp. _Pyrrh._ ii. 30.\n\n[40] Cf. Arist. _de Coelo_ ii. 13; 294 a 21.\n\n[41] Zeller, 549, n. 2. Burnett, \u2018All are free to guess.\u2019\n\n[42] Bergk\u2074 interprets \u03c6\u03c1\u03bf\u03bd\u03c4\u03af\u03b4\u03b1 by _carmen_.\n\n[43] Hiller, _Deut. Litt. Zeitg._, 1886, Coll. 474-475, suggests \u2018(Men\nknow the wanderings of Odysseus) from the beginning as Homer tells them,\nsince all have learned them.\u2019\n\n[44] Cf. Plutarch, _Amat._ p. 763 D; _Is. et Os._ p. 379 B.\n\n[45] Cf. Theod. _Graec. Aff. Cur._ iii. p. 49.\n\n[46] Two passages from the _Rhet._ ii. 23 are translated above, p. 78.\nExtracts from the book ordinarily called _De Xenophane, Zenone, Gorgia_,\nand ascribed to Aristotle, are in part translated below, p. 80, n. 2 ff.,\nin connection with the fragment of Theophrastos which covers exactly the\nsame ground.\n\n[47] V. Zeller, _Vorsokr. Phil._ i. 513, n. 1; Diels\u2019 _Dox._ p. 110;\nTeichm\u00fcller, _Studien_, p. 607.\n\n[48] Cf. Arist. _Xen. Zen. Gorg._ 977 a 23. It is natural that god should\nbe one; for if there were two or more, he would not be the most powerful\nand most excellent of all.... If, then, there were several beings, some\nstronger, some weaker, they would not be gods; for it is not the nature\nof god to be ruled. Nor would they have the nature of god if they were\nequal, for god ought to be the most powerful; but that which is equal is\nneither better nor worse than its equal.\n\n[49] Cf. Arist. _X. Z. G._ 977 a 19. He adds: For even if the stronger\nwere to come from the weaker, the greater from the less, or the better\nfrom the worse, or on the other hand the worse from the better,\nstill being could not come from not-being, since this is impossible.\nAccordingly god is eternal.\n\n[50] Cf. Arist. _X. Z. G._ 977 b 6. The second part reads: But if there\nwere several parts, these would limit each other. The one is not like\nnot-being nor like a multiplicity of parts, since the one has nothing by\nwhich it may be limited.\n\n[51] Arist. _X. Z. G._ 977 b 13. He adds: Nothing, however, can be moved\ninto not-being, for not-being does not exist anywhere. But if there is\nchange of place among several parts, there would be parts of the one.\nTherefore the two or more parts of the one may be moved; but to remain\nimmovable and fixed is a characteristic of not-being. The one is neither\nmovable nor is it fixed; for it is neither like not-being, nor like a\nmultiplicity of being.\n\n[52] Arist. _X. Z. G._ 977. Since god is a unity, he is homogeneous in\nall his parts, and sees and hears and has other sensations in all his\nparts. Except for this some parts of god might rule and be ruled by one\nanother, a thing which is impossible. Being homogeneous throughout he is\na sphere in form; for it could not be spheroidal in places but rather\nthroughout.\n\n[53] Epiph. _adv. Haer._ iii. 9; _Dox._ 590.\n\n[54] Zeller, _Vorsokr. Phil._ 543, n. 1.\n\n[55] Zeller, _Vorsokr. Phil._ p. 526, n. 4; _Arch. f. d. Gesch. d. Phil._\nii. 1889, pp. 1-5.\n\n[56] Epiph. _adv. Haer._ iii. 9; _Dox._ 590.\n\n[57] _Archiv f. d. Gesch. d. Phil._ iii. p. 173.\n\n[58] Stein, _Symbol_. p. 782; Bernays, _Rhein. Mus._ vii. 115; Zeller,\n738 and n. 1.\n\n[59] Following Karsten and Preller; Stein rejects the interpretation.\n\n[60] Cf. _Soph._ 217 C.\n\n[61] V. Parmenides, Frag. v. 104.\n\n[62] Karsten understands \u2018heat and cold,\u2019 Diels \u2018perceiving and thinking.\u2019\n\n[63] V. Herm. _Irr. Gen. Phil._ 6; _Dox._ 652.\n\n[64] Cf. vv. 123-131.\n\n[65] V. Simpl. _Phys._ 8: 34, 14.\n\n[66] Cf. Arist. _Metaph._ ii. 4; 1001 b 8.\n\n[67] Cf. Diels, _Archiv f. d. Gesch. d. Phil._ i. 245; Zeller, i.\u2075 593 n.\n1.\n\n[68] Arist. _Phys._ vii. 5, 250\u1d43, 20.\n\n[69] Reading \u03c0\u03c1\u1f78\u03c2 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bb\u03c5\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, which, as Mr. G. D. Lord suggests\nto me, is probably the source of the corruption \u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03bd\u03bb\u03c5\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9. The\nVatican vulgate combines both readings.\n\n[70] The paraphrase above (Fr. 3) gives the argument in fuller form.\n\n[71] Zeller i.\u2075 613 n. 1 suggests \u1f51\u03c0\u2019 \u1f30\u03bf\u1fe6 \u1fe5\u03ad\u03c9\u03bd, \u2018passing away because of\nrust.\u2019\n\n[72] Cf. Galen, 27; _Dox._ 615 sq.\n\n[73] Cf. Epiph. _Haer._ i. 7; _Dox._ 589.\n\n[74] Cf. 25; _Dox._ 574.\n\n[75] Stein omits 312 from his numbering of the lines.\n\n[76] Cf. _Dox._ p. 90, n. 3.\n\n[77] Cf. Parmenides v. 112.\n\n[78] In Empedokles\u2019 verses, \u03b1\u1f30\u03b8\u1f74\u03c1 regularly means _air_.\n\n[79] \u03b8\u03bd\u03b7\u03c4\u03ac, \u2018perishable things\u2019 in contrast with the elements, might\nalmost be rendered \u2018things on the earth.\u2019\n\n[80] \u03c6\u03cd\u03c3\u03b9\u03c2 here seems to mean \u2018nature,\u2019 and not \u2018origin.\u2019\n\n[81] \u03b8\u03ac\u03bc\u03bd\u03bf\u03c2, \u2018bush,\u2019 I have rendered regularly \u2018plant.\u2019\n\n[82] Cf. Aet. v. 19; _Dox._ 430.\n\n[83] Cf. Cicero, _Tusc._ I. 9: \u2018Empedocles animum esse censet cordi\nsuffusum sanguinem.\u2019\n\n[84] Cf. p. 119, note 1.\n\n[85] Cf. Galen, _Hist. Phil._ 118; _Dox._ 642.\n\n[86] Reading \u03ba\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03bd with Diels.\n\n[87] I.e. things are called after the element or elements (homoeomeries)\nwhich predominate in their make-up.\n\n[88] Cf. Herakleitos, Fr. 68.\n\n[89] Cf. 265 b 22.\n\n[90] Cf. _Met._ 989 b 15.\n\n[91] Cf. iii. 4; 429 b 24.\n\n[92] Cf. iv. 4; 1007 b 25.\n\n[93] Cf. Theophr. _Phys. op._ Frag. 19; _Dox._ 493.\n\n[94] I translate the suggestion of Diels in his notes.\n\n[95] Cf. Aet. iv. 1, _supra_, p. 256.\n\n[96] Cf. the consideration of this topic by Zeller in the _Archiv f. d.\nGesch. d. Philos._ Bd. V. (1892) p. 165 f.\n\n[97] See I. Index of Sources, \u2018Plato.\u2019 Cf. _Krat._ 401 D, 402 A, 412 D,\n439 B, 440 C, _Theaet._ 152 D.\n\n[98] _Phaed._ 97 B, _Gorg._ 465 C, _Phaed._ 72 C, _Legg._ 595 A.\n\n[99] _Parm._ 52, 53 ap. _Soph._ 237 A, 258 D; 98 ap. _Theaet._ 180 E;\n103-105 ap. _Soph._ 244 E; 132 ap. _Symp._ 178 B.\n\n[100] Cf. Simpl. _Phys._ 7 r 29, 42 and 19 87, 1.\n\n[101] _Theaet._ 183 E, _Soph._ 237 A.\n\n[102] _Phaedr._ 261 D.\n\n[103] _Parm._ 128 B.\n\n[104] _Apol._ 26 D, _Krat._ 400 A, 409 A, 413 A, _Legg._ 967 B.\n\n[105] See _supra_, p. 133 f.; also _Phileb._ 16 C, 23 C, _Pol._ 530 D,\n600 A.\n\n[106] _Die Einheitslehre Heraklits_, p. 17 f.\n\n[107] See I. Index of Sources, under \u2018Aristotle.\u2019\n\n[108] Emminger, _Die vorsokratische Philosophie der Griechen nach den\nBerichten des Aristoteles_. W\u00fcrzburg 1878.\n\n[109] _Meta._ 1078 b 12.\n\n[110] _Meta._ 1036 b 18.\n\n[111] _Meta._ 987 a 1.\n\n[112] Herakl. 46; Parm. 146-149; Emped. 182-183, 219.\n\n[113] Herakl. 84; Emped. 191-192, 314-315, 336-337, 423-424.\n\n[114] See Index of Sources under \u2018Kleanthes.\u2019\n\n[115] E.g. 78 ap. _Moral._ 106 E; 95 ap. 166 C.\n\n[116] E.g. Emped. 272 ap. _Moral._ 917 C; 369 ap. _Moral._ 996 B.\n\n[117] Emped. 232 ap. _Moral._ 745 C; 154-155 ap. _Moral._ 925 B; Parmen.\n29-30 ap. _Moral._ 1114 D.\n\n[118] _Transactions of American Philol. Assoc._ XXVIII. pp. 82-83.\n\n[119] Simplicius copies the same error in line 78, probably finding it in\nhis copy of Empedokles.\n\n[120] Diels, _Doxographi Graeci_, p. 112, shows that Simplicius used the\nwork of Alexander of Aphrodisias.\n\n[121] Cf. the correct form Simp. _Phys._ 159, 15; it is not unlikely that\nlines 52, 53 _ap._ 135, 21, and 132 _ap._ 39, 18 were also taken from\nPlato.\n\n[122] Four out of the six quotations from Herakleitos are given either in\nPlato or Aristotle, or both; Frag. 20 comes directly or indirectly from a\nStoic source.\n\n\n\n\nINDEXES\n\n\nI. _INDEX OF SOURCES_\n\nThe references are to the critical notes. Anaximandros (Ad.), Herakleitos\n(H.), Zeno (Z.), Melissos (M.), and Anaxagoras (A.), are referred to by\nfragments; Parmenides (P.) and Empedokles (E.) by lines. Other references\nare by pages (p.)\n\n    Achilles (commonly called Tatius) in Petavii _de doctrina\n        temporum_. Antwerp 1703. H. 119; Z. 12; E. 138, 154\n\n    Aelian _de natura animalium_, ed. Hercher. E. 257-260, 438-439\n\n    Aeneas Gazaeus, _Theophrastos_, ed. Wolf. Turici 1560. H. 82\n\n    Albertus Magnus _de vegetabilibus_, ed. Meyer. H. 51\n\n    Alexander of Aphrodisias, _Commentaries on Aristotle_. H. 32, 84,\n        121\n\n    Amelius in Eusebios, _Praeparatio evangelicae_. H. 2\n\n    Ammonius on Aristotle _de interpretatione_. P. 60; E. 347-351\n\n    _Anecdota Graeca_, ed. Bekker. Berlin 1821. E. 156\n\n    Apollonius, _Epistolae_, in Hercher, _Scriptores epistolographi_.\n        Paris 1873. H. 130, 133\n\n    Apuleius _de mundo_, ed. Goldbacher. Wien 1876. H. 55, 59\n\n    Aristides Quintilianus _de musica_, ed. Meibomius. Amst. 1652. H.\n        68, 74\n\n    Aristokles in Eusebios, _Praeparatio evangelicae_. M. 17\n\n    Aristotle (Edition of the Berlin Academy), Ad. 1; H. 2, 32, 37, 41,\n        43, 46, 51, 55, 57, 59, 105; Z. 12, 25; P. 52-58, 103-104, 132,\n        146-149; E. 36-39, 48-50, 69-73, 92, 98, 100, 104-107, 139-141,\n        145, 146-148, 165, 166-167, 168, 175, 182-183, 197-198, 199-201,\n        208, 219, 221, 236-237, 244, 270, 273-274, 279, 280, 287-311,\n        313b, 316-325, 326, 330-332, 333-335, 425-427\n\n    Arius Didymus in Eusebios, _Praeparatio evangelicae_. H. 42\n\n    Athenaeos, _Deipnosophistae_. H. 16, 54; Z. 17, 19, 20, 21, 22, 23; E.\n        214, 383-384, 405-411\n\n    Athenagoras, _Legatio_ in Migne, _Patrologia Graeca_, vol. vi. E.\n        34-35\n\n    Aulus Gellius, _Noctes Atticae_. H. 16; E. 441\n\n\n    Caelius Aurelianus _de moribus acutis et chronicis_, ed. Wetstein.\n        Amst. 1709. P. 150-155\n\n    Cedrenus, _Chronicles_ in _Scriptores historiae Byzantinae_. Bonn\n        1838. E. 355\n\n    Censorinus _de die natali_, ed. Hultsch. Lips. 1867. H. 87\n\n    Cicero, _opera_. H. 113, 114\n\n    Clement of Alexandria (references are to the pages of Potter\u2019s\n        edition, Oxford 1715). H. 2, 3, 5, 6, 7, 8, 12, 16, 17, 19, 20,\n        21, 23, 27, 31, 49, 54, 60, 64, 67, 68, 74, 77, 78, 79, 80, 86,\n        101, 102, 104, 110, 111, 116, 118, 122, 123, 124, 125, 127, 130;\n        Z. 1, 5, 6; P. 29-30, 40, 59-60, 90-93, 133-139; E. 26-28, 33,\n        55-57, 74, 78, 81, 130-133, 147-148, 165, 342-343, 344-346,\n        366-368, 383-384, 385, 390-391, 400-401, 404, 445-446, 447-451\n\n    Columella _de re rustica_, ed. Ernesti. 1774. H. 53\n\n    Cornutus, _Compendium graecae theologiae_. E. 397-399\n\n    Cyrillus _adversum Julianum_ in Migne, _Patrologia Graeca_. E.\n        412-414\n\n\n    Didymos, _Geoponica_ in Niclas, _Geoponicorum libri xx_. Lips.\n        1781. E. 441\n\n    Dio Cassius, _Historia Romana_. H. 67\n\n    Dio Chrysostom, _Orations_, ed. Reiske. H. 80\n\n    Diodorus Siculus, _Bibliotheca historica_. E. 354\n\n    Diogenes Laertios _de vitis philosophorum_. H. 4, 16, 17, 19, 22,\n        33, 48, 62, 69, 71, 80, 103, 112, 113, 114, 119, 131, 132; Z. 14,\n        18, 24; P. 28-30, 54-56; E. 1, 6, 24-32, 34-35, 67-68, 352-363,\n        383-384, 415, 417\n\n    Draco Stratoniceus _de metris poeticis_, ed. Hermann. Lips. 1812.\n        Z. 28\n\n\n    Elias Cretensis, p. 54\n\n    Epicharmos in Mullach, _Fragmenta Philos. Graec._ H. 81\n\n    Epictetus, _Dissertationes_. H. 85\n\n    _Etymologicum Magnum_. H. 66; Z. 18; E. 150\n\n    Eusebios, _Praeparatio evangelicae_. H. 2, 3, 19, 20, 22, 23, 25,\n        110, 122, 124, 125; Z. 1, 5, 6; M. 17; P. 60; E. 33-35, 377-380,\n        412-414, 450-451\n\n    Eustathios, _Commentaries on Homer_. H. 48, 66, 74, 119; Z. 13, 17; E.\n        168, 182-183, 405-407\n\n\n    _Florilegium Monacense_, ed. Meineke. H. 132, 134, 135\n\n\n    Gaisford, _Poetae minores Graeci_. P. 151-153; E. 169-185, 210-213,\n        240-242, 244-246\n\n    Galen, in _Scriptores medici_, ed. Kuhn. H. 58, 74, 113; Z. 14; P.\n        150; E. 91, 98, 100, 151, 276-278\n\n    Glykas, _Annales_, ed. Bekker, Bonn 1836, in _Corpus script.\n        Byzant._ H. 74\n\n    Gregory Nazianzen, _Orations_. H. 130\n\n\n    Hephaestion, _Enchiridion_, ed. Gaisford. Lips. 1832. E. 164\n\n    Herakleitos (pseudo-), _Epistolae_ in Bywater\u2019s _Heraclitus_. H.\n        12, 39, 40, 60, 121\n\n    Herakleitos (Herakleides), _Allegoriae Homericae_. H. 22, 67, 81; E.\n        34-35\n\n    Hermeias _on Plato\u2019s Phaedros_, ed. Ast. H. 74\n\n    Herodian, _Reliquiae_, ed. Lentz. Lips. 1870. Z. 28, 29, 30, 31\n\n    Hesychius, _Lexicon_. H. 80\n\n    Hierokles, _Commentary on the Carmen aureum_, in Mullach,\n        _Fragmenta Philos. Graec._ vol. i. E. 385-386, 389\n\n    Hippokrates, in Bywater\u2019s _Heraclitus_. H. 39, 61, 66, 69, 70, 82\n\n    Hippolytos, _Refutatio omnium haeresium_, ed. Duncker, Schneidewin.\n        G\u00f6ttingen 1859. H. 1, 2, 13, 21, 24, 26, 28, 29, 35, 36, 44,\n        45, 47, 50, 52, 57, 58, 67, 68, 69, 71, 79, 101, 123; Z. 14; E.\n        33-35, 110-111, 333-335, 338-341, 348-349, 369-370\n\n\n    Iamblichos _de mysteriis_ &c. H. 11, 12, 29, 69, 79, 82, 83, 95,\n        105, 114, 128, 129; E. 415-420\n\n    Iohannes Lydus _de mensibus_, ed. Bekker. Berlin 1837, in _Corpus\n        scriptorum historiae Byzantinae_. H. 87\n\n    Iohannes Siceliotas in Walz, _Rhetores Graeci_. Stuttgart 1836. H. 2\n\n\n    Julian, _Orations_, ed. Spanheim. Lips. 1696. H. 10, 16, 68, 80, 85;\n      E. 388\n\n\n    Kleanthes\u2019 Hymn to Zeus, in Heeren\u2019s _Stobaei Eclogae Physicae_.\n        1792. H. 19, 28, 91\n\n    Kleomedes \u03c0\u03b5\u03c1\u1f76 \u03bc\u03b5\u03c4\u03b5\u03ce\u03c1\u03c9\u03bd, ed. Bakius. Lips. 1832. H. 69\n\n    Linos (pseudo-) in Mullach, _Fragmenta Philos. Graec._ vol. i. H. 19\n\n    Lucian, _Dialogues_. H. 14, 44, 67, 79, 114; E. 355\n\n\n    Macrobius, on _Somnium Scipionis_, and _Saturnalia_. H. 31; E. 150\n\n    Marcus Antoninus, _Commentaries_. H. 25, 34, 69, 73, 84, 90; E. 138\n\n    Maximus Confessor, _Sermones_, ed. Combefisius. Paris 1675. H. 34,\n        136, 137\n\n    Maximus Tyrius, _Dissertationes_. H. 25, 67, 69\n\n    Musonius in Stobaeos, _Florilegium_. H. 69, 74, 114\n      (Cf. H. 27, 67, 74 in Clement, _Paedagogos_)\n\n\n    Numenius in Chalcidius on the _Timaeos_, in Mullach, _Fragmenta\n        Philos. Graec._ vol. ii. H. 43\n      (Cf. H. 72 in Porphyry, _de antro nympharum_)\n\n\n    Olympiodoros (cf. p. 17), _Commentaries on Plato and Aristotle_. H.\n        20, 32, 68\n\n    Origen _contra Celsum_. H. 62, 85, 130; Z. 74; E. 374-375\n\n    _Orphica_, ed. G. Hermann. Lips. 1805. E. 438-439\n\n\n    Philo Judaeus, _Opera_, ed. Mangey. H. 1, 2, 10, 22, 24, 64, 67,\n        68, 69, 70, 74, 79, 82, 85, 87, 134; E. 48-49, 386-387\n\n    Philodemos _de pietate_, ed. Gomperz. H. 28\n\n    Philoponos, _Commentaries on Aristotle_. Z. 10; P. 60-61, 81; E. 98,\n        100, 219, 244, 270-271, 280, 284-285, 380-332, 333-335\n\n    Philostratos, _vita Apollonii_, ed. Kayser. E. 355, 383-384\n\n    Plato (Stephanus\u2019 pages). H. 32, 41, 45, 58, 69, 79, 98, 99; P. 52-53,\n        98, 103-105, 132\n\n    Plotinos, _Enneades_. H. 32, 54, 69, 80, 82, 83, 85, 99; P. 40, 81; E.\n        381-382\n\n    Plutarch, _Moralia_ and _Lives_. H. 11, 12, 19, 20, 22, 24, 25, 29,\n        31, 34, 38, 40, 41, 43, 44, 45, 47, 62, 70, 74, 78, 79, 80, 85,\n        87, 105, 108, 115, 116, 117, 120, 121, 122, 127, 138; Z. 14,\n        15; P. 60, 132, 144, 145; E. 5, 8-9, 33-35, 36-39, 40-44, 45-47,\n        51-54, 58-59, 60, 78, 79, 80-81, 98, 100, 135-136, 143-144, 149,\n        151, 153, 155, 157-159, 160, 161, 163, 165, 208, 209, 220, 221,\n        238-239, 243, 257-260, 261, 272, 279, 281, 282-283, 313, 373-381,\n        390, 393-396, 402, 403, 423-424, 430-431, 440, 444\n\n    Pollux, _Onomasticon_. H. 85\n\n    Polybios, _Historia_. H. 14-15\n\n    Porphyry, _de antro nympharum_, &c. H. 67, 70, 74; P. (1-30); Z.\n        10; E. 165-392, 401, 405-420, 436-437\n\n    Probus, _Comment. in Virgilii Bucol. et Geor._ E. 33, 35\n\n    Proklos, _Commentaries on Plato_. H. 16, 32, 44, 68, 79, 80, 111; P.\n       29-30, 33-42, 65, 81, 85, 103-105; Z. 14; E. 3, 18, 138, 162,\n       386-387\n\n\n    Satyros in Diogenes Laertios. E. 24-32\n\n    Scholia to Aristophanes. Z. 27\n\n    Scholia to Aristotle. P. 140-143; M. 17; E. 169-185, 210-213, 244,\n       246, 240-242, 381-382\n\n    Scholia to Euripides. H. 138; Z. 13; E. 275\n\n    Scholia to Homer. H. 39, 43, 61, 66, 85, 119; Z. 8, 11, 13; E. 168,\n       182-183, 405-407, 67-68\n\n    Scholia to Nicander, _Theriaca_. E. 421-422\n\n    Scholia to Plato, ed. Ast. E. 60\n\n    Seneca, _Epistolae_. H. 77, 81, 113, 120\n\n    Sextus Empiricus, _adv. Mathematicos_, ed. Bekker. H. 2, 4, 42, 52,\n        54, 78; Z. 2, 7, 8, 14; P. 1-30, 53-58, 132; E. 2-10, 33, 35, 77,\n        80, 333-335, 355, 364-365, 428-429\n\n    Simplicius _de caelo_. M. 17; Z. 28-32, 60, 62-65, 77, 110-113,\n        140-143, 151-153; E. 67-73, 114-115, 128, 169-185, 178, 181,\n        210-213, 215-218, 240-242, 244-246, 254, 256\n\n    Simplicius, _Commentary on the Physics_. H. 20, 41, 43, 56, 57, 58; X.\n        3, 4; Z. 1-16; M. 1-16; P. 35-40, 43b-51, 52-58, 57-70, 82-89,\n        94-112, 110-121, 122-125, 126-128, 132; E. 61-73, 74-95, 96, 109,\n        112-118, 119-129, 135, 138, 139, 141, 152, 171-185, 186-194,\n        195-196, 199-202, 203-207, 218, 247-253, 262-269\n\n    Stobaeos, _Florilegium_ and _Eclogae physicae_. H. 4, 11, 18, 59,\n        63, 67, 73, 74, 104, 106, 107, 108, 109, 134; Z. 8, 11, 16; P.\n        103-105, 132; E. 67-68, 71, 91, 138, 175, 237-239, 269-270, 390,\n        402\n\n    Suidas, _Geography_. H. 30, 85, 114; E. 326\n\n    Symmachus, _Epistolae_. H. 113\n\n    Synesius, _Epistolae_, ed. Hercher. Paris 1873. E. 386-388;\n      _De insomnia_, 474\n\n    Suidas, _Lexicon_. H. 9, 80; E. 24-32, 150\n\n\n    Tatianus, _Oratio ad Graecos_ in Otto, _Corpus apologet._ vi. Jena\n        1851. H. 80\n\n    Tertullian, in Migne, _Patrologia latina_ i.-iii. H. 69, 71\n\n    Themistius, _Orationes_, ed. Truncavellus. Venet. 1534. H. 10;\n\n    Themistius, _Paraphrases Arist. libr._ ed. Spengel. Lips. 1866. H.\n        122; E. 330\n\n    Theodoret, _Ecclesiastica historia_. H. 3, 7, 8, 101, 102, 104, 122;\n      Z. 5, 6; P. 60, 90; E. 56-57, 91, 334-336\n\n    Theodoros, _Prodromus_, v. _supra_, p. 50\n\n    Theon Smyrnaeus, _Arithmetica_, ed. Hiller. 1878. E. 442-443\n\n    Theophrastos, _Opera_, ed. Wimmer. H. 46, 84; P. 146-149; E. 182-183,\n        219, 314-315, 336-337, 423-424; Ad. 2; Z. 2, 3\n\n    Timon of Phlius in Eusebios, _Praeparatio evangelicae_. E. 400-401\n\n    Tzetzes, _Chiliades_, and _Exeget. in Iliadum_. H. 66, 78; E. 24-32,\n        66-68, 244, 347-351, 396\n\n\n    Xenophon, _Memorabilia_. H. 58\n\n\nII. _GREEK INDEX_\n\nParmenides (P.) and Empedokles (E.) are referred to by lines;\nAnaximandros (Ad.), Herakleitos (H.), Xenophanes (X.), Zeno (Z.),\nMelissos (M.), and Anaxagoras (A.), by the number of the fragment in\nwhich the word occurs. Occasional references to pages are indicated by p.\n\n    \u1f00\u03b3\u03b1\u03b8\u03cc\u03c2, H. 57, 61, 111\n\n    \u1f04\u03b3\u03b1\u03bb\u03bc\u03b1, H. 130; E. 408\n\n    \u1f00\u03b3\u03c7\u03b9\u03b2\u03b1\u03c3\u03af\u03b7, H. 9\n\n    \u1f04\u03b3\u03c9\u03bd, H. 119; X. 19\n\n    \u1f00\u03b4\u03b9\u03ba\u03af\u03b1, Ad. 2\n\n    \u1f04\u03b5\u03b8\u03bb\u03bf\u03bd, X. 19\n\n    \u1f00\u03ae\u03c1, pp. 17, 63; M. 17; E. 132; A. 1, 2, 6; P. 24; E. 450\n\n    \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2, E. 425; H. 67\n\n    \u1f00\u03b8\u03c1\u03ad\u03c9, E. 4, 19, 156\n\n    \u1f00\u03af\u03b4\u03b9\u03bf\u03c2, M. 17; E. 370\n\n    \u03b1\u1f30\u03b8\u03ad\u03c1\u03b9\u03bf\u03c2, E. 377\n\n    \u03b1\u1f30\u03b8\u03ae\u03c1, X. 11; P. 133, 141; E. 31, 40, 78, 133, 146, 166, 198, 204,\n        211, 216, 291, 293, 299, 304, 310, 334, 379, 427; A. 1, 2, 6\n\n    \u03b1\u1f34\u03b8\u03c1\u03b7, E. 158\n\n    \u03b1\u1f34\u03b8\u03c1\u03b9\u03bf\u03c2, H. 30\n\n    \u03b1\u1f37\u03bc\u03b1, E. 207, 292, 308, 327\n\n    \u03b1\u1f36\u03c3\u03b1, P. 127; E. 113, 231, 266\n\n    \u03b1\u1f34\u03c3\u03b9\u03bc\u03bf\u03c2, E. 301, 307\n\n    \u03b1\u1f30\u03c3\u03c7\u03c1\u03ae, E. 395\n\n    \u03b1\u1f34\u03c9\u03bd, H. 79; E. 71, 111, 224, 389, 420\n\n    \u1f00\u03ba\u03af\u03bd\u03b7\u03c4\u03bf\u03c2, P. 82\n\n    \u1f04\u03ba\u03bf\u03c2, H. 129\n\n    \u1f00\u03ba\u03bf\u03cd\u03b7, H. 13; P. 55; E. 20, 21\n\n    \u1f00\u03ba\u03bf\u03cd\u03c9, H. 2, 6; X. 2; M. 17; E. 14, 33\n\n    \u1f04\u03ba\u03c1\u03b7\u03c4\u03bf\u03c2, E. 144, 183, 410, 412\n\n    \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b7, P. 29, 36, 111; E. 366\n\n    \u1f00\u03bb\u03b7\u03b8\u03ae\u03c2, P. 73, 84, 99; M. 17\n\n    \u1f00\u03bc\u03b2\u03bb\u03cd\u03bd\u03c9, E. 3, 228\n\n    \u1f04\u03bc\u03b2\u03c1\u03bf\u03c4\u03bf\u03c2, E. 99, 181, 355\n\n    \u1f00\u03bc\u03b7\u03c7\u03b1\u03bd\u03af\u03b7, P. 47\n\n    \u1f00\u03bc\u03bf\u03b9\u03b2\u03ae, p. 60\n\n    \u1f00\u03bc\u03c0\u03bb\u03b1\u03ba\u03af\u03b7, E. 371\n\n    \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7, P. 72, 86, 138; E. 232\n\n    \u1f00\u03bd\u03ac\u03c0\u03b1\u03c5\u03c3\u03b9\u03c2, H. 104\n\n    \u1f00\u03bd\u03b1\u03c0\u03b1\u03cd\u03c9, H. 83, 86\n\n    \u1f00\u03bd\u03b1\u03c0\u03bd\u03ad\u03c9, E. 287\n\n    \u1f00\u03bd\u03b5\u03bc\u03cc\u03c2, X. 11\n\n    \u1f00\u03bd\u03cc\u03b7\u03c4\u03bf\u03c2, P. 73\n\n    \u1f00\u03bd\u03c4\u03af\u03c7\u03b8\u03c9\u03bd, pp. 136, 148\n\n    \u1f00\u03be\u03cd\u03bd\u03b5\u03c4\u03bf\u03c2, H. 2, 3\n\n    \u1f00\u03bf\u03b9\u03b4\u03cc\u03c2, H. 111; X. 22\n\n    \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03c2, H. 2; X. 12; A. 1, 6; Z. 1, 3; M. 7, 8, 9, 11\n\n    \u1f00\u03c0\u03bf\u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, Z. 1\n\n    \u1f00\u03c0\u03bf\u03ba\u03c1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, E. 43; A. 2, 4, 6, 9, 10, 11, 12, 16\n\n    \u1f00\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2, A. 10\n\n    \u1f00\u03c0\u03cc\u03bb\u03b5\u03b9\u03c8\u03b9\u03c2, E. 63\n\n    \u1f00\u03c0\u03cc\u03bb\u03bb\u03c5\u03bc\u03b9, M. 11, 12, 17; A. 17; E. 93\n\n    \u1f00\u03c0\u03bf\u03c1\u03c1\u03bf\u03ae, E. 281\n\n    \u1f04\u03c1\u03b1\u03b9\u03bf\u03c2, p. 102; M. 14; E. (196); A. 6, 8\n\n    \u1f04\u03c1\u03b8\u03c1\u03bf\u03bd, E. 82\n\n    \u1f04\u03c1\u03ba\u03c4\u03bf\u03c2, H. 30\n\n    \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b7, H. 45, 46, 47; E. 122, 137, 202\n\n    \u1f00\u03c1\u03c7\u03ae, H. 70; M. 7, 9; E. 130; A. 16\n\n    \u1f04\u03c3\u03c0\u03b5\u03c4\u03bf\u03c2, E. 111, 128\n\n    \u1f00\u03c3\u03c4\u03b5\u03bc\u03c6\u03ae\u03c2, E. 398\n\n    \u03b1\u1f50\u03b3\u03ae, E. 99, 152, 153, 157, 427\n\n    \u03b1\u1f50\u03c4\u03bf\u03ba\u03c1\u03b1\u03c4\u03ae\u03c2, A. 6\n\n\n    \u03b2\u03ac\u03ba\u03c7\u03bf\u03b9, H. 124; X. 27\n\n    \u03b2\u03ac\u03c1\u03b2\u03b1\u03c1\u03bf\u03c2, H. 4\n\n    \u03b2\u03b1\u03c3\u03b1\u03bd\u03af\u03b6\u03c9, H. 58\n\n    \u03b2\u03af\u03bf\u03c2, H. 66, 67; E. 249, 251, 373\n\n    \u03b2\u03bb\u03b7\u03c3\u03c4\u03c1\u03af\u03b6\u03c9, X. 24\n\n    \u03b2\u03cc\u03c1\u03b2\u03bf\u03c1\u03bf\u03c2, H. 53-54\n\n    \u03b2\u03c1\u03cc\u03c4\u03b5\u03b9\u03bf\u03c2, P. 111; E. 10, 35\n\n    \u03b2\u03c1\u03bf\u03c4\u03cc\u03c2, X. 5; P. 46, 99, 109, 121; E. 54, 147, 247, 303, 347\n\n    \u03b2\u03c9\u03bc\u03cc\u03c2, X. 21; E. 412\n\n\n    \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2, P. 77, 83; E. 63\n\n    \u03b3\u03ad\u03bd\u03bd\u03b7, P. 62; E. 87, 192, 194, 230\n\n    \u03b3\u1fc6, \u03b3\u03b1\u1fd6\u03b1, H. 21, 25, 68; X. 8, 9, 10, 12; P. 140, 144; M. 17; E. 26,\n        78, 132, 146, (152), 154, 158, 160, 165, 211, 333, 378, 391; A.\n        4, 9, 10\n\n    \u03b3\u03b7\u03c1\u03b5\u03af\u03c2, X. 26\n\n    \u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, P. 69, 100; M. 6, 11, 17; E. 46, 48, 71, 95\n\n    \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03c9, H. 18, 35, 106, 115, 130; X. 18; P. 39; A. 14; E. 281\n\n    \u03b3\u03bb\u03b1\u03c5\u03ba\u1ff6\u03c0\u03b9\u03c2, E. 159\n\n    \u03b3\u03bd\u03b1\u03c6\u03b5\u03cd\u03c2, H. 50\n\n    \u03b3\u03bd\u03c9\u03bc\u03ae, H. 19, 96; P. 113, 121\n\n    \u03b3\u03bd\u03c9\u03c1\u03af\u03b6\u03c9, p. 250\n\n    \u03b3\u03cc\u03bc\u03c6\u03bf\u03c2, P. 20; E. 241, (279)\n\n    \u03b3\u03c5\u1fd6\u03bf\u03bd, E. 2, 23, 142, 249, 260, 269 308, 347, 371, 414\n\n\n    \u03b4\u03b1\u03af\u03bc\u03c9\u03bd, H. 97, 121, 131; 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X. 19, 21\n\n    \u03b4\u03af\u03ba\u03b7, H. 60, 62, 118; P. 14, 28, 70; E. 5\n\n    \u03b4\u03af\u03bd\u03b7, E. 378\n\n    \u03b4\u03bf\u03bb\u03b9\u03c7\u03b1\u03af\u03c9\u03bd, E. 107, (126)\n\n    \u03b4\u03cc\u03be\u03b7, H. 133; P. 30, (31), 111, 151; E. 343\n\n    \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2, P. 123\n\n\n    \u1f14\u03b8\u03bf\u03c2, P. 54\n\n    \u03b5\u1f36\u03b4\u03bf\u03c2, M. 17; E. 123, 135, 192, 207, 266, 375\n\n    \u03b5\u1f31\u03bc\u03b1\u03c1\u03bc\u03ad\u03bd\u03b1, H. 63, p. 60\n\n    \u1f10\u03ba\u03c0\u03bd\u03ad\u03c9, E. 287, 294, 311\n\n    \u1f14\u03bb\u03b5\u03b3\u03c7\u03bf\u03c2, P. 56\n\n    \u1f14\u03bc\u03c0\u03b1\u03b9\u03bf\u03c2, E. 3\n\n    \u1f15\u03bd, H. 19, 59, 91; M. 11, 17; E. 62, 67, 118, 70, 76, 248\n\n    \u1f10\u03be\u03b1\u03bd\u03b1\u03c4\u03ad\u03bb\u03bb\u03c9, E. 258, 265\n\n    \u1f10\u03be\u03b5\u03c5\u03c1\u03af\u03c3\u03ba\u03c9, H. 7\n\n    \u1f10\u03be\u03cc\u03bb\u03bb\u03c5\u03bc\u03b9, E. 47\n\n    \u1f10\u03c0\u03b1\u03bd\u03af\u03c3\u03c4\u03b7\u03bc\u03b9, H. 123\n\n    \u1f10\u03c0\u03af\u03c3\u03c4\u03b1\u03bc\u03b1\u03b9, H. 6, 19, 35\n\n    \u1f10\u03c0\u03b9\u03c7\u03b8\u03cc\u03bd\u03b9\u03bf\u03c2, E. 448\n\n    \u1f10\u03c1\u03b3\u03ac\u03c4\u03b7\u03c2, H. 90\n\n    \u1f14\u03c1\u03b9\u03c2, H. 43, 46, 62\n\n    \u03b5\u1f55\u03b4\u03c9, H. 2\n\n    \u03b5\u1f50\u03bd\u03bf\u03bc\u03af\u03b7, X. 19\n\n    \u03b5\u1f50\u03c3\u03b5\u03b2\u03ae\u03c2, X. 25; E. 408\n\n    \u03b5\u1f50\u03c6\u03c1\u03cc\u03bd\u03b7, H. 31, 36, 77\n\n    \u03b5\u1f54\u03c7\u03bf\u03bc\u03b1\u03b9, X. 21\n\n    \u1f10\u03c6\u03b7\u03bc\u03b5\u03c1\u03af\u03bf\u03b9, E. 14, 338\n\n\n    \u03b6\u03ac\u03c9, H. 56, 78, 123\n\n    \u03b6\u03c9\u03ae, E. 4\n\n\n    \u1f26\u03b8\u03bf\u03c2, H. 96, 121; E. 88, 226\n\n    \u1f25\u03bb\u03b9\u03bf\u03c2, H. 29, 31, 32, 135; P. 134, 140, 145; E. 98, 130, 135, 149,\n        164, 211, 379; A. 6, 10\n\n    \u1f27\u03bc\u03b1\u03c1, P. 11; E. 436\n\n    \u1f21\u03bc\u03ad\u03c1\u03b7, H. 32, 35, 36\n\n    \u1f25\u03c1\u03c9\u03c2, H. 130\n\n\n    \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1, H. 21, 23; X. 11; E. 136, 187\n\n    \u03b8\u03ac\u03bc\u03bd\u03bf\u03c2, E. 41, 252, 384\n\n    \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2, H. 25, 64, 68\n\n    \u03b8\u03b5\u03bb\u03b7\u03bc\u03ac, E. 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\u03ba\u03b1\u03b8\u03b1\u03af\u03c1\u03c9, H. 130\n\n    \u03ba\u03b1\u03b8\u03b1\u03c1\u03bc\u03cc\u03c2, E. 352\n\n    \u03ba\u03b1\u03b8\u03b1\u03c1\u03cc\u03c2, H. 52; X. 21; P. 134; E. 12, 223, 273\n\n    \u03ba\u03b1\u03b8\u03b5\u03cd\u03b4\u03c9, H. 78, 90, 94\n\n    \u03ba\u03b1\u03ba\u03bf\u03c4\u03b5\u03c7\u03bd\u03af\u03b7, H. 17\n\n    \u03ba\u03b1\u03bc\u03b1\u03c3\u1fc6\u03bd\u03b5\u03c2, E. 163, 214\n\n    \u03ba\u03ac\u03bc\u03b1\u03c4\u03bf\u03c2, H. 82, 104\n\n    \u03ba\u03b1\u03c0\u03bd\u03cc\u03c2, H. 37\n\n    \u03ba\u03b1\u03c4\u03b1\u03b8\u03bd\u1fc4\u03c3\u03ba\u03c9, E. 47\n\n    \u03ba\u03ad\u03bb\u03b5\u03c5\u03b8\u03bf\u03c2, P. 11, 36, 51; E. 183, 376\n\n    \u03ba\u03b5\u03bd\u03b5\u03cc\u03c2, M. 14; E. 91\n\n    \u03ba\u03b5\u03c1\u03b1\u03c5\u03bd\u03cc\u03c2, H. 28\n\n    \u03ba\u03b5\u03c6\u03b1\u03bb\u03ae, E. 347\n\n    \u03ba\u03b9\u03bd\u03ad\u03c9, M. 8, 14; A. 7\n\n    \u03ba\u03bb\u03b5\u03c8\u03cd\u03b4\u03c1\u03b7, E. 295\n\n    \u03ba\u03cc\u03c0\u03c1\u03b9\u03bf\u03c2, H. 85\n\n    \u03ba\u03cc\u03c1\u03bf\u03c2, H. 24, 36, 104, (111)\n\n    \u03ba\u03bf\u03c1\u03c5\u03c6\u03ae, E. 58\n\n    \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2, H. 20, 90, 95; P. 92, 112, pp. 146, 148; E. 116, 351; A. 13\n\n    \u03ba\u03c1\u1fb6\u03c3\u03b9\u03c2, E. 189, 192\n\n    \u03ba\u03c1\u03af\u03c3\u03b9\u03c2, P. 72; M. 14\n\n    \u03ba\u03c1\u03bf\u03cd\u03bd\u03c9\u03bc\u03b1, E. 35\n\n    \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u03ac\u03c9, Ad. 1; H. 19; P. 128\n\n    \u03ba\u03c5\u03ba\u03b5\u03ce\u03bd, H. 84\n\n    \u03ba\u03cd\u03ba\u03bb\u03bf\u03c2, P. 7; E. 73, 112, 133, 153, 178\n\n    \u03ba\u03cd\u03c9\u03bd, H. 115\n\n    \u03ba\u03c9\u03c6\u03cc\u03c2, H. 3; P. 49\n\n\n    \u03bb\u03b1\u03bc\u03c0\u03ac\u03c2, P. 135\n\n    \u03bb\u03b5\u03c3\u03c7\u03b7\u03bd\u03b5\u03cd\u03c9, H. 130\n\n    \u03bb\u03ae\u03b3\u03c9, E. 66, 72, (89)\n\n    \u03bb\u1fc6\u03bd\u03b1\u03b9, H. 124, (127)\n\n    \u03bb\u03b9\u03b2\u03b1\u03bd\u03c9\u03c4\u03cc\u03c2, X. 21\n\n    \u03bb\u03af\u03b8\u03bf\u03c2, A. 9\n\n    \u03bb\u03cc\u03b3\u03bf\u03c2, H. 1, 2, 92, 116, 117; X. 18; P. 15, 56, 110; M. 12, 17; E.\n        57, 59, 86, 170, 341\n\n    \u03bb\u03cd\u03c1\u03b7, H. 45\n\n\n    \u03bc\u03ac\u03b3\u03bf\u03b9, H. 124\n\n    \u03bc\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, H. 12, 127, 130\n\n    \u03bc\u03ac\u03c1\u03c4\u03c5\u03c2, H. 4, 15, 118\n\n    \u03bc\u03ad\u03b3\u03b5\u03b8\u03bf\u03c2, Z. 1, 3; M. 8\n\n    \u03bc\u03ad\u03bb\u03b5\u03b1, P. 146, 148; E. 139, 179, 238, 247, 268, 270, 312\n\n    \u03bc\u03b5\u03bb\u03b5\u03b4\u03ae\u03bc\u03c9\u03bd, E. 353\n\n    \u03bc\u03b5\u03bb\u03ad\u03c4\u03b7, E. 223, 339\n\n    \u03bc\u03ad\u03bc\u03b7\u03bb\u03b5, E. 343\n\n    \u03bc\u03ad\u03bd\u03c9, P. 85, 86\n\n    \u03bc\u03b5\u03c1\u03af\u03bc\u03bd\u03b7, E. 3, 45, 228\n\n    \u03bc\u03ad\u03c1\u03bf\u03c2, E. 112, 186, 200\n\n    \u03bc\u03b5\u03c4\u03b1\u03b2\u03ac\u03bb\u03bb\u03c9, H. 83\n\n    \u03bc\u03b5\u03c4\u03b1\u03ba\u03bf\u03c3\u03bc\u03ad\u03c9, M. 11, 12\n\n    \u03bc\u03b5\u03c4\u03b1\u03c0\u03af\u03c0\u03c4\u03c9, H. 78; M. 12, 17\n\n    \u03bc\u03b5\u03c4\u03c1\u03ad\u03bf\u03bc\u03b1\u03b9, H. 23\n\n    \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd, H. 20, 29\n\n    \u03bc\u03b7\u03c4\u03af\u03bf\u03bc\u03b1\u03b9, P. 131; E. 437\n\n    \u03bc\u1fc6\u03c4\u03b9\u03c2, E. 10, 120, 330\n\n    \u03bc\u03b9\u03b1\u03af\u03bd\u03c9, H. 130\n\n    \u03bc\u1fd6\u03b3\u03bc\u03b1, pp. 9, 11, 122\n\n    \u03bc\u03af\u03b3\u03bd\u03c5\u03bc\u03b9, P. 130; E. 38, 259; A. 6\n\n    \u03bc\u03af\u03bc\u03bd\u03c9, X. 4\n\n    \u03bc\u1fd6\u03be\u03b9\u03c2, P. 129; E. 38, 40\n\n    \u03bc\u03af\u03c3\u03b3\u03c9, E. 184, 254\n\n    \u03bc\u03bf\u1fd6\u03c1\u03b1, P. 26, 97; A. 5, 6, 16\n\n    \u03bc\u03cc\u03c1\u03bf\u03c2, H. 86, 101\n\n    \u03bc\u03cc\u03c1\u03c6\u03b7, P. 113; E. 97, 430\n\n    \u03bc\u03bf\u03c5\u03bd\u03bf\u03b3\u03b5\u03bd\u03ae\u03c2, P. 60\n\n    \u03bc\u1fe6\u03b8\u03bf\u03c2, P. 33, 57; E. 58, 74, 75, 129, 264, 367\n\n    \u03bc\u03cd\u03c3\u03c4\u03b7, H. 124\n\n    \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03b1, H. 125\n\n\n    \u03bd\u03b5\u1fd6\u03ba\u03bf\u03c2, E. 68, 79, (117), 139, 171, 175, 177, 194, 335, 382\n\n    \u03bd\u03b5\u03ba\u03c1\u03cc\u03c2, H. 123\n\n    \u03bd\u03ad\u03ba\u03c5\u03c2, H. 85\n\n    \u03bd\u03bf\u03ad\u03c9, X. 2; P. 34, 40, 43, 64, 94, 96; E. 22, 23, 316, p. 250\n\n    \u03bd\u03cc\u03b7\u03bc\u03b1, X. 1; P. 53, 94, 110, 149; E. 328, 329\n\n    \u03bd\u03bf\u03b7\u03c4\u03cc\u03c2, P. 64\n\n    \u03bd\u03cc\u03bc\u03bf\u03c2, H. 91, 100, 110; E. 44\n\n    \u03bd\u03bf\u1fe6\u03c2, H. 91, 111; X. 3; P. 48, 90, 147; E. 9, 81, 429; A. 5, 6, 7, 12\n\n    \u03bd\u03bf\u1fe6\u03c3\u03bf\u03c2, H. 104\n\n    \u03bd\u03c5\u03ba\u03c4\u03b9\u03c0\u03cc\u03bb\u03bf\u03c2, H. 124\n\n\n    \u1f44\u03b3\u03ba\u03bf\u03c2, E. 247\n\n    \u1f41\u03b4\u03cc\u03c2, H. 69, 71, 137; P. 2, 27, 34, 45, 54, 57, 74\n\n    \u1f44\u03b6\u03bf\u03c2, E. 315\n\n    \u03bf\u1f30\u03b1\u03ba\u03af\u03b6\u03c9, H. 30\n\n    \u03bf\u1f36\u03b4\u03b1, X. 14, 24; P. 3, 46; E. 417\n\n    \u03bf\u1f36\u03b4\u03bc\u03b1, E. 293, 310, 367, 415\n\n    \u03bf\u1f34\u03b7\u03c3\u03b9\u03c2, H. 132, 134\n\n    \u03bf\u1f36\u03bd\u03bf\u03c2, X. 17, 21\n\n    \u1f44\u03bb\u03b5\u03b8\u03c1\u03bf\u03c2, P. 77, 83\n\n    \u1f44\u03bb\u03bb\u03c5\u03bc\u03b9, P. 70, 100\n\n    \u1f44\u03bc\u03b2\u03c1\u03bf\u03c2, E. 100, 204, 215, 298, 304\n\n    \u1f45\u03bc\u03b9\u03bb\u03bf\u03c2, H. 111\n\n    \u1f45\u03bc\u03bf\u03c5 \u03c0\u03ac\u03bd\u03c4\u03b1, p. 11; A. 1, 16\n\n    \u1f40\u03c1\u03b5\u03b9\u03bb\u03b5\u03c7\u03ae\u03c2, E. 253, 438\n\n    \u1f45\u03c3\u03b9\u03bf\u03c2, E. 12, 17\n\n    \u1f44\u03c3\u03c4\u03b5\u03b1, E. 201\n\n    \u03bf\u1f50\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, E. 37, 79\n\n    \u03bf\u1f50\u03bb\u03bf\u03c6\u03c5\u03ae\u03c2, E. 265\n\n    \u03bf\u1f54\u03c1\u03b1\u03bd\u03bf\u03c2, P. 137; E. 150, 187\n\n    \u1f44\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u03c2, H. 4, 15, 326, 344\n\n    \u1f44\u03c8\u03b9\u03c2, H. 13; E. 20, 272\n\n\n    \u03c0\u03ac\u03b8\u03bf\u03c2, M. 16\n\n    \u03c0\u03b1\u03af\u03b6\u03c9, H. 79; E. 295\n\n    \u03c0\u03b1\u03af\u03c2, H. 73, 79, 86, 97; E. 294\n\n    \u03c0\u03b1\u03bb\u03ac\u03bc\u03b7, E. 2, 19, 218, 242\n\n    \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03bf\u03bd\u03bf\u03c2, H. 45 (note)\n\n    \u03c0\u03b1\u03bb\u03af\u03bd\u03c4\u03c1\u03bf\u03c0\u03bf\u03c2, H. 45; P. 51\n\n    \u03c0\u03b5\u03b9\u03b8\u03ce, P. 36; E. 346\n\n    \u03c0\u03b5\u1fd6\u03c1\u03b1\u03c1, H. 71; X. 12; P. 82, 87, 102, 109, 139; E. 75\n\n    \u03c0\u03b5\u03bb\u03ad\u03ba\u03b7\u03c2, A. 13\n\n    \u03c0\u03ad\u03c1\u03b1\u03c2, H. 70\n\n    \u03c0\u03b5\u03c1\u03b9\u03ad\u03c7\u03c9, A. 2, 12\n\n    \u03c0\u03b5\u03c1\u03b9\u03c7\u03c9\u03c1\u03ad\u03c9, A. 7, 11\n\n    \u03c0\u03b5\u03c1\u03b9\u03c7\u03ce\u03c1\u03b7\u03c3\u03b9\u03c2, A. 6\n\n    \u03c0\u03b5\u03c3\u03c3\u03b5\u03cd\u03c9, H. 79\n\n    \u03c0\u03b7\u03bb\u03cc\u03c2, H. 130\n\n    \u03c0\u03af\u03b8\u03b1\u03bd\u03bf\u03c2, pp. 133, 214\n\n    \u03c0\u03af\u03b8\u03bf\u03c2, pp. 133, 214\n\n    \u03c0\u03af\u03c3\u03c4\u03b9\u03c2, P. 30, 68, 84; E. 20, 23, 210, 368\n\n    \u03c0\u03af\u03c3\u03c4\u03c9\u03bc\u03b1, E. 56\n\n    \u03c0\u03af\u03c3\u03c5\u03bd\u03bf\u03c2, E. 382\n\n    \u03c0\u03bb\u03ac\u03b6\u03c9, P. 47; E. 251\n\n    \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1\u03c4\u03b1, X. 21\n\n    \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2, A. 1, 4, 15, 16\n\n    \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1, p. 21, E. 301, 307, 319\n\n    \u03c0\u03bd\u03bf\u03af\u03b7, E. 314\n\n    \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03c2, H. 36, 44, 62\n\n    \u03c0\u03bf\u03bb\u03cd\u03b4\u03b7\u03c1\u03b9\u03c2, P. 56\n\n    \u03c0\u03bf\u03bb\u03c5\u03bc\u03b1\u03b8\u03af\u03b7, H. 16-17\n\n    \u03c0\u03bf\u03bb\u03c5\u03c6\u03b8\u03b5\u03c1\u03ae\u03c2, E. 365\n\n    \u03c0\u03bf\u03bc\u03c0\u03ae, H. 127\n\n    \u03c0\u03c1\u03ac\u03c0\u03b9\u03b4\u03b5\u03c2, E. 222, 342, 417, 418\n\n    \u03c0\u03c1\u03ae\u03c3\u03c4\u03b7\u03c1, H. 21, p. 63\n\n    \u03c0\u03c1\u03bf\u03c3\u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, Z. 1; M. 12\n\n    \u03c0\u03c5\u03ba\u03bd\u03cc\u03c2, p. 102, M. 14; E. 217\n\n    \u03c0\u03cd\u03bb\u03b7, P. 11; E. 305\n\n    \u03c0\u03c5\u03bd\u03b8\u03ac\u03bd\u03bf\u03bc\u03b1\u03b9, E. 10, 25\n\n    \u03c0\u1fe6\u03c1, H. 20, 21, 22, 25, 26; P. 116, 126; M. 17; E. 78, 197, 216, 263,\n        267, 317, 322, 334\n\n\n    \u1fe5\u03b9\u03b6\u03ce\u03bc\u03b1\u03c4\u03b1, E. 33, 55\n\n    \u1fe5\u03cc\u03bf\u03c2, E. 300\n\n\n    \u03c3\u03ac\u03c1\u03be, E. 207, 402, 435; A. 18\n\n    \u03c3\u03b5\u03bb\u03ae\u03bd\u03b7, P. 136, 140; E. 149, (153); A. 6, 10\n\n    \u03c3\u1fc6\u03bc\u03b1, P. 58, 115, 134\n\n    \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03c9, H. 11\n\n    \u03c3\u03b9\u03b2\u03cd\u03bb\u03bb\u03b1, H. 12\n\n    \u03c3\u03ba\u03cd\u03bb\u03b1\u03be, X. 18\n\n    \u03c3\u03bc\u03b9\u03ba\u03c1\u03cc\u03c4\u03b7\u03c2, A. 1\n\n    \u03c3\u03bf\u03c6\u03af\u03b7, H. 107; X. 19; E. 18\n\n    \u03c3\u03bf\u03c6\u03cc\u03c2, H. 1, 18, 19, 74; E. 51, 416\n\n    \u03c3\u03c0\u03ad\u03c1\u03bc\u03b1, A. 3, 4\n\n    \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03bf\u03c2, E. 57\n\n    \u03c3\u03c4\u03b5\u03b9\u03bd\u03c9\u03c0\u03cc\u03c2, E. 2\n\n    \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03b7, pp. 108, 109\n\n    \u03c3\u03c4\u03bf\u03c1\u03b3\u03ae, E. 335\n\n    \u03c3\u03c4\u03c1\u03bf\u03b3\u03b3\u03cd\u03bb\u03b7, p. 151\n\n    \u03c3\u03c4\u03c5\u03c6\u03b5\u03bb\u03af\u03b6\u03c9, X. 18\n\n    \u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c6\u03ae, H. 17\n\n    \u03c3\u03c5\u03b3\u03ba\u03c1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9, A. 3\n\n    \u03c3\u03c5\u03b3\u03c7\u03c9\u03c1\u03ad\u03c9, A. 8\n\n    \u03c3\u03cd\u03bc\u03bc\u03b9\u03be\u03b9\u03c2, A. 4\n\n    \u03c3\u03c5\u03bc\u03bc\u03af\u03c3\u03b3\u03c9, A. 17\n\n    \u03c3\u03c5\u03bc\u03c0\u03ae\u03b3\u03bd\u03c5\u03bc\u03b9, A. 9, 10\n\n    \u03c3\u03c5\u03bc\u03c6\u03ad\u03c1\u03c9, H. 46, 59\n\n    \u03c3\u03c5\u03bd\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9, E. 173, 175, 248\n\n    \u03c3\u03c5\u03bd\u03af\u03c3\u03c4\u03b7\u03bc\u03b9, P. 93; E. 174\n\n    \u03c3\u03c6\u03b1\u03af\u03c1\u03b7, P. 103\n\n    \u03c3\u03c6\u03b1\u1fd6\u03c1\u03bf\u03c2, E. 134, 138\n\n    \u03c3\u03c7\u03b5\u03b4\u03cd\u03bd\u03b7, E. 209\n\n    \u03c3\u1ff6\u03bc\u03b1, M. 16; E. 249\n\n    \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03ad\u03c9, H. 106-107\n\n\n    \u03c4\u03b1\u03c7\u03cd\u03c4\u03b7\u03c2, A. 11\n\n    \u03c4\u03b5\u03b8\u03b7\u03c0\u03ce\u03c2, P. 49; E. 81\n\n    \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ac\u03c9, H. 122; P. 152\n\n    \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae, M. 7; E. 37\n\n    \u03c4\u03ad\u03bb\u03bf\u03c2, M. 9\n\n    \u03c4\u03ad\u03c1\u03bc\u03b1, E. 178\n\n    \u03c4\u03b9\u03bc\u03ae, E. 16, 88\n\n    \u03c4\u03af\u03c3\u03b9\u03c2, Ad. 2\n\n    \u03c4\u03cc\u03be\u03bf\u03bd, H. 45\n\n    \u03c4\u03cc\u03c0\u03bf\u03bd, P. 101; Z. 4\n\n    \u03c4\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1, E. 299\n\n    \u03c4\u03cd\u03c7\u03b7, E. 195\n\n\n    \u1f55\u03b2\u03c1\u03b9\u03c2, H. 103; X. 21\n\n    \u1f51\u03b3\u03c1\u03cc\u03c2, H. 72, 73\n\n    \u1f55\u03b4\u03c9\u03c1, H. 25, 68; X. 9, 10, 11; M. 17; E. 78, 208, 211, 221, 266, 284,\n        297, 301, 302, 307, 324, 333; A. 9\n\n\n    \u03c6\u03b1\u03bd\u03c4\u03b1\u03c3\u03af\u03b1, p. 62\n\n    \u03c6\u03ac\u03bf\u03c2, P. 10, 144; E. 40, 72, 320\n\n    \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03b1, E. 24, 121\n\n    \u03c6\u03b9\u03bb\u03cc\u03c3\u03bf\u03c6\u03bf\u03c2, H. 49\n\n    \u03c6\u03b9\u03bb\u03cc\u03c4\u03b7\u03c2, E. 67, 80, 103, (116), 172, 181, 209, 248\n\n    \u03c6\u03bb\u03cc\u03be, E. 152\n\n    \u03c6\u03cc\u03bd\u03bf\u03c2, E. 371, 384, 412, 428\n\n    \u03c6\u03c1\u03ae\u03bd, H. 111; X. 3; E. 51, 74, 127, 346, 350, 368\n\n    \u03c6\u03c1\u03bf\u03bd\u03ad\u03c9, H. 5, 90; P. 148; E. 195, 332, 337\n\n    \u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03c2, H. 92; E. 231\n\n    \u03c6\u03c1\u03bf\u03bd\u03c4\u03af\u03c2, X. 24; E. 339, 351\n\n    \u03c6\u03cd\u03bb\u03bb\u03bf\u03bd, E. 237, 440\n\n    \u03c6\u1fe6\u03bb\u03bf\u03bd, P. 49; E. 163\n\n    \u03c6\u03cd\u03c3\u03b9\u03c2, H. 2, 10, 107; P. 133, 137, 148; E. 36, 39, 226, 270\n\n    \u03c6\u03cd\u03c9, X. 10; P. 66, 138, 151; E. 69, 182, 188, 242, 257, 375; A. 10\n\n\n    \u03c7\u03ac\u03c1\u03b9\u03c2, H. 136\n\n    \u03c7\u03b5\u03af\u03c1, P. 22; E. 296, 306, 345, 441, 443\n\n    \u03c7\u03b8\u03ce\u03bd, E. 166, 187, 198, 199, 203, 215, 235, 378, 403\n\n    \u03c7\u03cc\u03b1\u03bd\u03bf\u03c2, E. 199\n\n    \u03c7\u03c1\u03ad\u03bf\u03c2, P. 65, 96\n\n    \u03c7\u03c1\u03b5\u03ce\u03bd, Ad. 2; P. 28, 37, 67, 105, 116\n\n    \u03c7\u03c1\u03b7\u03c3\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7, H. 24\n\n    \u03c7\u03c1\u03bf\u03b9\u03ae, A. 3, 4\n\n\n    \u03c8\u03b5\u1fe6\u03b4\u03bf\u03c2, H. 118, (132)\n\n    \u03c8\u03c5\u03c7\u03ae, H. 4, 38, 68, 71, 72, 73, 74, 105, 131, 136; X. 18; A. 10\n\n\n    \u1fa0\u03bf\u03c4\u03bf\u03ba\u03ad\u03c9, E. 219\n\n    \u1f65\u03c1\u03b7, H. 34; E. 374\n\n\nIII. _ENGLISH INDEX_\n\nThe references are to pages; a star * indicates the important reference\nin a series.\n\n    Achilles argument, the, 116, 118\n\n    Aether, 110, 149, 183, 223, 237, 261\n\n    Aetios, 5, 6, 7, 14 ff., 21 f., 83 f., 109 f., 119, 129, 143, 146\n        f., 223 f., 253 f.\n\n    Aetna, 78\n\n    Aidoneus, 161, 223\n\n    Air, 17, 19, 179, 223, 237, 248\n\n    Akragas, 203\n\n    Alexandros, 12, 81\n\n    Alkmaeon, 138\n\n    All, the, 78, 105, 108;\n      one, 57\n\n    Anaxagoras, 18, 215, 216, 220, *235 f.\n\n    Anaximandros, *8, 215, 257\n\n    Anaximenes, *17, 81\n\n    Animals, 13, 171;\n      origin of, 189, 191, 228, 261;\n      from moisture, 16;\n      souls of, 150\n\n    Anthropomorphism, 67, 77\n\n    Aphrodite, 167, 181, 185\n\n    Apollodoros, 17, 23, 151\n\n    Archilochos, 53\n\n    Archippos, 154\n\n    Archytas, 132\n\n    Ares, 209\n\n    Aristotle, 2, 8, 9, 18, 57 f., 78, 104, 129, 134 f., 145, 215 f.,\n        247\n\n    Aristoxenos, 153\n\n    Arius Didymus, 151\n\n    Arrow argument, 116\n\n    Astronomy, 5\n\n    Ate, 207\n\n    Athletic contests _vs._ wisdom, 71\n\n\n    Banquet, sacrificial, 75\n\n    Beginning of the universe, 124 f., 129\n\n    Being, 91 f., 108, 124 f., 173, 243;\n      not moved, 95;\n      not generated, 95;\n      not divided, 95, 126\n\n    Bias, 51\n\n    Blood, seat of thought, 214, 234\n\n    Blyson, 23\n\n    Body, the tomb of the soul, 133, 214;\n      subject to change, 146;\n      infinitely divisible, 146\n\n    Breathing, Empedokles on, 195, 227\n\n\n    Cause, active, 22\n\n    Change, constant, 35, 165;\n      impossibility of, 127, 129\n\n    Chariot of Parmenides, 87\n\n    Chrysippos, 60\n\n    Chthonie, 207\n\n    Cicero, 7, 16, 21, 108, 151, 233\n\n    Circles of the heavens, 99\n\n    Clouds, 19, 256\n\n    Comets, 84, 255\n\n    Community of gods and men, 133\n\n    Condensation of matter, 9, 21, 60 f., 125\n\n    Counter-earth, 136, 148\n\n    Cube, 152 f.\n\n    Cycles of the universe, 179, 216\n\n\n    Darkness as first principle, 99\n\n    Day and night, 89\n\n    Death, 45, 53, 229\n\n    Decad, 144, 152\n\n    Delphi, oracle at, 27\n\n    Demokritos, 18, 33, 248, 250, 254\n\n    Destruction of things, 10, 13, 14, 82, 93 f., 119, 124, 165, 222,\n        245\n\n    Diodoros, 153\n\n    Diogenes Laertios, 63, 64, 120\n\n    Discord, 39\n\n    Divisibility of matter, infinite, 115\n\n    Dyad, 144, 152\n\n\n    Earth, the, 31, 67 f., 83;\n      a heavenly body, 13;\n      form of, 13, 14, 22, 106;\n      is infinite, 78;\n      once covered by the sea, 82;\n      rests on water, 3, 4;\n      rests on air, 20;\n      is sinking into the sea, 83\n\n    Earthquakes, 7, 18, 22, 261\n\n    Eclipses, 7, 15, 63, 84, 148\n\n    Ecliptic, 6\n\n    Egyptian wisdom, 154\n\n    Eleatic school, 64 f.;\n      unity, 79, 103, 105, 119\n\n    Elements, 41, 161, 167, 183, 221, 224;\n      imperishable, 169, 230;\n      indivisible, 142;\n      motion of, 215;\n      separation of, 12\n\n    Embryo, 228\n\n    Empedokles, 57, 60, *157 f., 247, 249;\n      reverenced as a god, 203\n\n    Enquiry, ways of, 89\n\n    Epikouros, 85\n\n    Epiphanius, 108, 119, 129, 154 f., 234\n\n    Equality, geometrical, 133\n\n    Erinnyes, 33\n\n    Esoteric class, 154\n\n    Eudemos, 116\n\n    Euripides, 257\n\n    Eurystratos, 17, 19, 21\n\n    Eye, Empedokles on the, 197\n\n\n    False assumptions of Melissos, 129\n\n    Fate, 39, 62, 97, 163\n\n    Fire, 19, 99, 155, 191;\n      central Pythagorean, 136;\n      ever-living, 29;\n      periodic, 61;\n      transformations of, 31\n\n    First principle, 2, 5, 67, 218, 230, 234, 260;\n      are ten, 138;\n      heat and cold as, 104;\n      is eternal, 13;\n      is fire, 58;\n      is water, 4, 67\n\n    Flame, sphere of, 14\n\n    Flesh forbidden, 205, 213\n\n    Fossils, 82\n\n    Friendship, 222\n\n\n    Galen, 81, 83, 119\n\n    Gate of Parmenides, 89\n\n    Generation, 10, 13 f., 20, 82, 93 f., 119, 124, 129 f., 163, 245\n\n    Genesis, 165\n\n    God, 33, 39, 47, 65, 79, 147, 151, 173, 201, 222, 254\n\n    Gods, 2, 3, 7, 21, 41, 58, 201, 233;\n      anthropomorphic, 67, 77;\n      are born, 16, 171;\n      Homeric treatment of, 67;\n      goddess of Parmenides, 89\n\n    Good and bad, 39, 57\n\n\n    Habit, 93\n\n    Hades, 35\n\n    Hail, 20\n\n    Harmony, 35, 37, 39, 137, 153;\n      of the spheres, 135, 151\n\n    Heavens, 101, 110, 134, 137;\n      revolution of, 11, 216\n\n    Hekataios, 29, 63\n\n    Heliope, 207\n\n    Helios, 87\n\n    Hephaistos, 183\n\n    Hera, 161, 223\n\n    Herakleides, 148\n\n    Herakleitos, *23 f., 120, 216, 253\n\n    Hermeias, 14, 23, 155, 262\n\n    Hermodoros, 51\n\n    Heroes, 6, 145\n\n    Hesiod, 29, 33\n\n    Hippasos, 58, 60, 63\n\n    Hippolytos, 13, 19, 25, 108, 151, 238, 260 f.\n\n    Homer, 35, 53, 57, 103, 223\n\n    Homoeomeries, 248 f.\n\n    Homogeneous, Being is, 125, 127\n\n\n    Ignorance, 49\n\n    Incredulity, 51\n\n    Infinite, the, 9, 11, 15, 114, 125, 134, 138, 248;\n      double, 139\n\n    Infinites, 117, 237\n\n    Invocation of Empedokles, 159\n\n    Ionic school, 5\n\n\n    Justice, 39, 51, 89\n\n\n    Kalliopeia, 201\n\n    Klepsydra compared with breathing, 195\n\n    Knowledge, 89;\n      of the gods, 69;\n      progress of, 69\n\n    Kronos, 209\n\n    Kypris, 183, 185, 209\n\n\n    Law, 47, 49\n\n    Leukippos, 217, 249\n\n    Lightning, 14, 16, 20, 31, 63, 84, 226, 256, 261\n\n    Lipara, fire at, 78\n\n    Loadstone, 3\n\n    Love and strife, 167, 171, 179, 215 f., 218, 221, 224, 230\n\n    Luxury, 73\n\n    Lysis, 132, 154\n\n\n    Many, the, 165\n\n    Matter, 6, 15, 145;\n      eternal, 125;\n      divisibility of, 6\n\n    Melissos, 79, 103, 104, 109, 119, *120 f.;\n      fallacies of, 129\n\n    Men, origin of, 106;\n      from animals, 14;\n      from fish, 11, 13;\n      mind of, 101, 107\n\n    Metempsychosis, 71\n\n    Meteor, 235\n\n    Metrodoros, 82, 259\n\n    Milky Way, 101, 110, 148, 255\n\n    Mind as first principle, 239 f., 246 f.\n\n    Mnesarchos, 29, 132\n\n    Monad, 144 f., 151 f.\n\n    Moon, 7, 13, 14 f., 20, 62, 84, 101, 110, 148, 175, 177, 226, 246,\n        255, 261;\n      phases of, 7;\n      revolution of, 12\n\n    Motion, 119, 126 f., 146, 248, 249;\n      eternal, 14, 21, 62;\n      universal, 57, 58, 243\n\n    Multiplicity, 114, 128, 217\n\n    Muse, invocation of, 159, 201\n\n    Mysteries, 53\n\n\n    Necessity, 6, 95, 119, 131, 187, 203\n\n    Nestis, 161, 183, 223\n\n    Nikolaos, 80\n\n    Nile, 256, 260;\n      rise of, 7\n\n    Noise, Zeno on, 116\n\n    Not-being, 11, 103, 108, 124, 243, 254\n\n    Number, 134 f., 152\n\n\n    Oenopides, 147 f., 246\n\n    Olympia, 71\n\n    Olympos, 101, 175\n\n    Ombros, 183\n\n    One, the, 114, 119, 131, 139, 145\n\n    One, all are, 57\n\n    Opinion of men, 89, 97, 145;\n      _vs._ truth, 187\n\n    Opposites, 35, 37, 58, 138, 247;\n      separation of, 12\n\n    Order, 29\n\n    Origination, 163\n\n    Orpheus, 133\n\n\n    Parmenides, 23, 62 f., 78, *86 f., 112, 120, 129, 257;\n      fallacies of, 104;\n      theory of sensation, 107 f., 110;\n      theory of thought, 107;\n      Plato on, 103\n\n    Passion, 49\n\n    Perception by pores, 230;\n      by likes, 199\n\n    Perikles, 235, 247\n\n    Philip the Opuntian, 148\n\n    Philodemos, 7\n\n    Philolaos, 132, 148\n\n    Pisas, the, 71\n\n    Place, 146;\n      existence of, 115;\n      Zeno on, 117\n\n    Plants, 7, 220, 229, 251\n\n    Plato, 2, 57, 78, 103 f., 112, 133, 141, 146, 148 f., 214, 245 f.,\n        262\n\n    Plutarch, 5, 11, 14, 21, 82, 108, 119\n\n    Polykrates, 132\n\n    Poseidon, 209\n\n    Praxiades, 13\n\n    Progress, 56\n\n    Protagoras, 116\n\n    Purifications, Empedokles on, 203\n\n    Pythagoras, 23, 29, 56, 132 f.;\n      science of, 151\n\n    Pythagoreans, 86, 132 f.\n\n\n    Rainbow, 21, 69, 149, 256\n\n    Rarefaction, 9, 21, 60 f., 125\n\n    Reason, 47, 62;\n      authority of, 83;\n      \u2018destined,\u2019 61;\n      in the universe, 6\n\n\n    Sabinos, 81\n\n    Sacrifice, 53, 155, 209\n\n    Samian fleet, 120\n\n    Science, 58, 145;\n      of numbers, 143\n\n    Sea, the, 12, 37, 69, 179, 218, 226, 259\n\n    Sensation, 85;\n      validity of, 128 f., 131, 159, 226, 256\n\n    Sense-perception, 27, 60, 108, 150, 161;\n      theory of, 214, 217, 258 f.\n\n    Senses, Empedokles on, 227, 231\n\n    Separation, 217, 237, 239, 245\n\n    Sibyl, 27\n\n    Simplicius, 114 f., 124 f.\n\n    Sky, 22\n\n    Sleep, 25, 59, 229, 257\n\n    Solstice, 6, 147 f., 225, 255, 261\n\n    Soul, 2, 3, 7, 21, 41, 43, 57, 59, 63, 110, 149, 153, 218, 225,\n        250, 256;\n      transmigration of, 71, 155, 203 f., 213\n\n    Space, 117\n\n    Speusippos, 141\n\n    Stars, 6, 7, 13 f., 20, 22, 62, 84, 110, 225, 255, 260;\n      revolution of, 22\n\n    Stoics, the, 63, 145 f., 226, 254\n\n    Stones, 19\n\n    Strife, 35, 37, 39, 60, 167, 171, 175, 179, 215, 218\n\n    Sun, 6, 7, 13 f., 22, 33, 61 f., 84, 101, 110, 148, 171, 175, 225,\n        255, 260;\n      revolution of, 12;\n      setting of, 18, 20\n\n\n    Temperance, 49\n\n    Tetrad, 144, 152\n\n    Tetraktys, 152\n\n    Thales, *1 f., 33, 81, 145, 147, 253\n\n    Theology of Xenophanes, 65 f., 77\n\n    Theophrastos, 4, 11, 19, 59, 79, 81, 106, 155, 230 f., 257 f.\n\n    Things eternal, 129\n\n    Thought equals being, 91, 97\n\n    Thunder, 63\n\n    Thunderbolt, 31, 256\n\n    Timaios, 56\n\n    Time and space, 117\n\n    Tomb, the body a, 133, 214\n\n    Tortoise, 116\n\n    Treatise, first philosophical, 8\n\n    Truth, 69, 89 f.;\n      _vs._ opinion, 106\n\n    Tyche, 183\n\n\n    Understanding, common to all, 47;\n      lacking, 25, 51\n\n    Unity, 78, 129;\n      of being, 103;\n      is God, 79\n\n    Universe, the, 60, 62, 146 f., 153, 224, 255, 262;\n      structure of, 109\n\n\n    Void, 6, 119, 125, 127, 134, 146 f., 216, 248, 251\n\n\n    Wantonness, 49\n\n    War, 35, 39\n\n    Water, 2, 67\n\n    Weather, control of, 161\n\n    Winds, 13, 19, 20, 63, 261\n\n    Wisdom, 29, 47\n\n    Worlds, 15;\n      infinite in number, 14, 22\n\n    Worship, 209;\n      popular, 55\n\n\n    Xenophanes, 23, 29, *64 f., 105;\n      sayings of, 77;\n      skepticism of, 82 f.;\n      theology of, 65 f., 77\n\n\n    Zalmoxis, 154\n\n    Zaratas, 153\n\n    Zeno, 59, *112 f., 120;\n      arguments of, 114 f.;\n      on motion, 119\n\n    Zeus, 29, 33, 60, 71, 136, 161, 209, 223\n\n    Zodiac, 147 f.\n\n    Zones, 6, 110, 147, 149\n\n\n                                PRINTED BY\n                  SPOTTISWOODE AND CO., NEW-STREET SQUARE\n                                  LONDON","title":"The first philosophers of Greece : $b An edition and translation of the remaining fragments of the pre-Sokratic philosophers, together with a translation of the more important accounts of their opinions contained in the early epitomes of their works","tradition":"philosophy-ethics","translated_text":null,"word_count":89806}