Contents — 31 sections
- Fragment 1 (DK B23)
- Fragment 2 (DK B24)
- Fragment 3 (DK B25)
- Fragment 4 (DK B26)
- Fragment 5 (DK B14)
- Fragment 6 (DK B15)
- Fragment 7
- Fragment 8
- Fragment 9 (DK B33)
- Fragment 10 (DK B29)
- Fragment 11
- Fragment 12 (DK B28)
- Fragment 13 (DK B32)
- Fragment 14 (DK B34)
- Fragment 15
- Fragment 16 (DK B18)
- Fragment 17 (DK B22)
- Fragment 18
- Fragment 19
- Fragment 20
- Fragment 21
- Fragment 22 (DK B6)
- Fragment 23 (DK B5)
- Fragment 24 (DK B7)
- Fragment 25
- Fragment 26 (DK B9)
- Fragment 27
- Fragment 28 (DK B10)
- Fragment 29 (DK B37)
- Fragment 30
- Fragment 31 (DK B36)
Fragment 1 (DK B23)
God is one, supreme among gods and men, and not like mortals in body or in mind.
Source: viii. p. 62. Last half line: Sext. Emp. Pyrrh. ii. 18; Proklos in Tim. p. 78, &c.
Fragment 2 (DK B24)
The whole [of god] sees, the whole perceives, the whole hears.
Source: Sext. Emp. Math. ix. 144.
Fragment 3 (DK B25)
But without effort he sets in motion all things by mind and thought.
Source: Simplic. Phys. 6 r 23, 20; Dox. 481.
Fragment 4 (DK B26)
It [i.e. being] always abides in the same place, not moved at all, nor is it fitting that it should move from one place to another.
Source: Simplic. Phys. 6 r 23, 11; Dox. 481.
Fragment 5 (DK B14)
But mortals suppose that the gods are born (as they themselves are), and that they wear man’s clothing and have human voice and body.
Source: Clem. Al. Strom. v. p. 714; Euseb. Praep. Ev. xiii. 13, p. 678 D, following Fr. 1. Theodoret, Gr. Aff. Curat. iii. 72, p. 49.
Fragment 6 (DK B15)
But if cattle or lions had hands, so as to paint with their hands and produce works of art as men do, they would paint their gods and give them bodies in form like their own—horses like horses, cattle like cattle.
Source: Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third in MSS. and earlier texts; Karsten places it fifth.
Fragment 7
Homer and Hesiod attributed to the gods all things which are disreputable and worthy of blame when done by men; and they told of them many lawless deeds, stealing, adultery, and deception of each other.
Source: Sext. Emp. Math. ix. 193 and i. 289 combined.
Fragment 8
For all things come from earth, and all things end by becoming earth.
Source: Sext. Emp. Math. x. 313; Stob. Ecl. Phys. i. p. 294, Dox. 284; Schol. Vill. and Schol. Min. to Homer, Il. Η 99.
Fragment 9 (DK B33)
For we are all sprung from earth and water.
Source: Sext. Emp. Math. ix. 361 and x. 313; Eustath. Il. Η 99, p. 668, 60.
Fragment 10 (DK B29)
All things that come into being and grow are earth and water.
Source: Simplic. Phys. 41 r 189, 1, attributes this verse to Anaximenes on the authority of Porphyry. Joh. Philoponus (Phys. i. 188 b 30) attributes it to Xenophanes on the same authority.
Fragment 11
The sea is the source of water and the source of wind; for neither would blasts of wind arise in the clouds and blow out from within them, except for the great sea, nor would the streams of rivers nor the rain-water in the sky exist but for the sea; but the great sea is the begetter of clouds and winds and rivers.
Source: Schol. Genev. to Homer, Il. Ι 199, 2. V. Sitz. d. berl. Akad. June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The first line also occurs in Stob. Flor. ed. Gais. iv. App. p. 6.
Fragment 12 (DK B28)
This upper limit of earth at our feet is visible and †touches the air,† but below it reaches to infinity.
Source: Achill. Tat. in Isagoge ad Aratum (Petavii Doctr. Tempor. iii. p. 76). Cf. Aristotle, de Xenophane, &c., 2; 976 a 32.
Fragment 13 (DK B32)
She whom men call Iris (rainbow), this also is by nature cloud, violet and red and pale green to behold.
Source: Eustath. Il. Λ 24, p. 827, 59; Schol. Vill. ad Il. Λ 27 and Schol. Leyd. in Valckenaer, Diatr. Eurip. p. 195.
Fragment 14 (DK B34)
Accordingly there has not been a man, nor will there be, who knows distinctly what I say about the gods or in regard to all things, for even if one chances for the most part to say what is true, still he would not know; but every one thinks he knows.
Source: Sext. Emp. Math. vii. 49 and 110, and viii. 326. Vv. 1-2: Plut. aud. poet. 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. Phil. 14, Dox. 565; Origen, Philos. xiv. vol. i. p. 892; Galen, de diff. puls. iii.
Fragment 15
These things have seemed to me to resemble the truth.
Source: Plut. Symp. ix. 746 B. Karst. reads δεδόξασται.
Fragment 16 (DK B18)
In the beginning the gods did not at all reveal all things clearly to mortals, but by searching men in the course of time find them out better.
Source: Stob. Flor. xxix. 41 G, Ecl. Phys., I. 224.
Fragment 17 (DK B22)
The following are fit topics for conversation for men reclining on a soft couch by the fire in the winter season, when after a meal they are drinking sweet wine and eating a little pulse: Who are you, and what is your family? What is your age, my friend? How old were you when the Medes invaded this land?
Source: Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40.
Fragment 18
Now, however, I come to another topic, and I will show the way.... They say that once on a time when a hound was badly treated a passer-by pitied him and said, ‘Stop beating him, for it is the soul of a dear friend; I recognised him on hearing his voice.’
Source: Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. Anthol. Graec. i.
Fragment 19
But if one wins a victory by swiftness of foot, or in the pentathlon, where the grove of Zeus lies by Pisas’ stream at Olympia, or as a wrestler, or in painful boxing, or in that severe contest called the pancration, he would {5} be more glorious in the eyes of the citizens, he would win a front seat at assemblies, and would be entertained by the city at the public table, and he would receive a gift which would be a keepsake for him. If he won by means of horses he would get all these things {10} although he did not deserve them, as I deserve them, for our wisdom is better than the strength of men or of horses. This is indeed a very wrong custom, nor is it right to prefer strength to excellent wisdom. For if there should be in the city a man good at boxing, or in the {15} pentathlon, or in wrestling, or in swiftness of foot, which is honoured more than strength (among the contests men enter into at the games), the city would not on that account be any better governed. Small joy would it be to any city in this case if a citizen conquers at the games {20} on the banks of the Pisas, for this does not fill with wealth its secret chambers.
Source: Athen. x. 413 F.
Fragment 20
Having learned profitless luxuries from the Lydians, while as yet they had no experience of hateful tyranny, they proceeded into the market-place, no less than a thousand in number all told, with purple garments completely covering them, boastful, proud of their comely locks, anointed with unguents of rich perfume.
Source: Athen. xii. p. 526.
Fragment 21
For now the floor is clean, the hands of all and the cups are clean; one puts on the woven garlands, another passes around the fragrant ointment in a vase; the mixing bowl stands full of good cheer, and more wine, mild and of delicate bouquet, is at hand in jars, which {5} says it will never fail. In the midst frankincense sends forth its sacred fragrance, and there is water, cold, and sweet, and pure; the yellow loaves are near at hand, and the table of honour is loaded with cheese and rich honey. The altar in the midst is thickly covered with {10} flowers on every side; singing and mirth fill the house. Men making merry should first hymn the god with propitious stanzas and pure words; and when they have poured out libations and prayed for power to do the right (since this lies nearest at hand), then it is no unfitting {15} thing to drink as much as will not prevent your walking home without a slave, if you are not very old. And one ought to praise that man who, when he has drunk, unfolds noble things as his memory and his toil for virtue suggest; but there is nothing praiseworthy in {20} discussing battles of Titans or of Giants or Centaurs, fictions of former ages, nor in plotting violent revolutions. But it is good always to pay careful respect to the gods.
Source: Athen. xi. p. 462.
Fragment 22 (DK B6)
For sending the thigh-bone of a goat, thou didst receive the rich leg of a fatted bull, an honourable present to a man, the fame whereof shall come to all Greece, and shall not cease so long as there is a race of Greek bards.
Source: Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν.
Fragment 23 (DK B5)
Nor would any one first pour the wine into the cup to mix it, but water first and the wine above it.
Source: Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub.
Fragment 24 (DK B7)
Already now sixty-seven years my thoughts have been tossed restlessly up and down Greece, but then it was twenty and five years from my birth, if I know how to speak the truth about these things.
Source: Diog. Laer. ix. 19.
Fragment 25
Nor is this (an oath) an equal demand to make of an impious man as compared with a pious man.
Source: Arist. Rhet. i. 15; p. 377 a 20.
Fragment 26 (DK B9)
Much more feeble than an aged man.
Source: Etym. Magn. s.v. Γηράς; attributed to Xenophon.
Fragment 27
Bacchic wands of fir stand about the firmly built house.
Source: Schol. ad Aristoph. Equit. v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, V ἐλάτη. Lobeck, Aglaoph. p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ περὶ δώματα βάκχοι, and compares Eurip. Bacch. 110. (28). Draco Straton. p. 33, ed. Herm.; Cram. An. Oxon. iii. p. 296 (Herod. περὶ διχρόν. p. 367 Lehrs); Cram. An. Oxon. iv. p. 415 (Choerob. dict. p. 566 Gais.). (29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. Etym. Magn. 235, 4. Etym. Gud. 301, 15. (30). Herod. Ibid. 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. ὄνομ. 772, 33. (31). Herod. περὶ διχρόν. 296, 5.
Fragment 28 (DK B10)
From the beginning, according to Homer, since all have learned them.
Fragment 29 (DK B37)
If the god had not made light-coloured honey, I should have said that a fig was far sweeter.
Fragment 30
Holy water trickles down in thy grottoes.
Fragment 31 (DK B36)
As many things as they have made plain for mortals to see!
Contents — 31 sections
- Fragment 1 (DK B23)
- Fragment 2 (DK B24)
- Fragment 3 (DK B25)
- Fragment 4 (DK B26)
- Fragment 5 (DK B14)
- Fragment 6 (DK B15)
- Fragment 7
- Fragment 8
- Fragment 9 (DK B33)
- Fragment 10 (DK B29)
- Fragment 11
- Fragment 12 (DK B28)
- Fragment 13 (DK B32)
- Fragment 14 (DK B34)
- Fragment 15
- Fragment 16 (DK B18)
- Fragment 17 (DK B22)
- Fragment 18
- Fragment 19
- Fragment 20
- Fragment 21
- Fragment 22 (DK B6)
- Fragment 23 (DK B5)
- Fragment 24 (DK B7)
- Fragment 25
- Fragment 26 (DK B9)
- Fragment 27
- Fragment 28 (DK B10)
- Fragment 29 (DK B37)
- Fragment 30
- Fragment 31 (DK B36)
Fragment 1 (DK B23)
εἷς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔτε δέμας θνητοῖσιν ὁμοίιος οὔτε νόημα.
Source: viii. p. 62. Last half line: Sext. Emp. Pyrrh. ii. 18; Proklos in Tim. p. 78, &c.
Fragment 2 (DK B24)
οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ’ ἀκούει.
Source: Sext. Emp. Math. ix. 144.
Fragment 3 (DK B25)
ἀλλ’ ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει.
Source: Simplic. Phys. 6 r 23, 20; Dox. 481.
Fragment 4 (DK B26)
αἰεὶ δ’ ἐν ταὐτῷ μίμνει κινούμενον οὐδέν, οὐδὲ μετέρχεσθαί μιν ἐπιπρέπει ἄλλοτε ἄλλῃ.
Source: Simplic. Phys. 6 r 23, 11; Dox. 481.
Fragment 5 (DK B14)
ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς, τὴν σφετέραν δ’ ἐσθῆτά τ’ ἔχειν φωνήν τε δέμας τε.
Source: Clem. Al. Strom. v. p. 714; Euseb. Praep. Ev. xiii. 13, p. 678 D, following Fr. 1. Theodoret, Gr. Aff. Curat. iii. 72, p. 49.
Fragment 6 (DK B15)
... ἀλλ’ εἰ χεῖρας ἔχον βόες ἤε λέοντες, <ὡς> γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες, καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ’ ἐποίουν τοιαῦθ’, οἷόν περ καὶ αὐτοὶ δέμας εἶχον <ἕκαστοι> ἵπποι μέν θ’ ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα.
Source: Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third in MSS. and earlier texts; Karsten places it fifth.
Fragment 7
πάντα θεοῖς ἀνέθηκαν Ὅμηρός θ’ Ἡσίοδός τε ὅσσα παρ’ ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστί, καὶ πλεῖστ’ ἐφθέγξαντο· θεῶν ἀθεμίστια ἔργα, κλέπτειν, μοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν.
Source: Sext. Emp. Math. ix. 193 and i. 289 combined.
Fragment 8
ἐκ γαίης γὰρ πάντα, καὶ εἰς γῆν πάντα τελευτᾷ.
Source: Sext. Emp. Math. x. 313; Stob. Ecl. Phys. i. p. 294, Dox. 284; Schol. Vill. and Schol. Min. to Homer, Il. Η 99.
Fragment 9 (DK B33)
πάντες γὰρ γαίης τε καὶ ὕδατος ἐκγενόμεσθα.
Source: Sext. Emp. Math. ix. 361 and x. 313; Eustath. Il. Η 99, p. 668, 60.
Fragment 10 (DK B29)
γῆ καὶ ὕδωρ πάντ’ ἐσθ’ ὅσα γίνοντ’ ἠδὲ φύονται.
Source: Simplic. Phys. 41 r 189, 1, attributes this verse to Anaximenes on the authority of Porphyry. Joh. Philoponus (Phys. i. 188 b 30) attributes it to Xenophanes on the same authority.
Fragment 11
πηγή δ’ ἐστι θάλασσ’ ὕδατος, πηγὴ δ’ ἀνέμοιο· οὔτε γὰρ ἐν νέφεσιν <πνοιαί κ’ ἀνέμοιο φύοιντο ἐκπνείοντος> ἔσωθεν ἄνευ πόντου μεγάλοιο οὔτε ῥοαὶ ποταμῶν οὔτ’ αἰθέρος ὄμβριον ὕδωρ ἀλλὰ μέγας πόντος γενέτωρ νεφέων ἀνέμων τε καὶ ποταμῶν.
Source: Schol. Genev. to Homer, Il. Ι 199, 2. V. Sitz. d. berl. Akad. June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The first line also occurs in Stob. Flor. ed. Gais. iv. App. p. 6.
Fragment 12 (DK B28)
γαίης μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται αἰθέρι προσπλάζον, τὰ κάτω δ’ ἐς ἄπειρον ἱκάνει.
Source: Achill. Tat. in Isagoge ad Aratum (Petavii Doctr. Tempor. iii. p. 76). Cf. Aristotle, de Xenophane, &c., 2; 976 a 32.
Fragment 13 (DK B32)
ἣν τ’ Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι.
Source: Eustath. Il. Λ 24, p. 827, 59; Schol. Vill. ad Il. Λ 27 and Schol. Leyd. in Valckenaer, Diatr. Eurip. p. 195.
Fragment 14 (DK B34)
καὶ τὸ μὲν οὖν σαφὲς οὔτις ἀνὴρ γένετ’ οὔδε τις ἔσται εἰδὼς ἀμφὶ θεῶν τε καὶ ἅσσα λέγω περὶ πάντων· εἰ γὰρ καὶ τὰ μάλιστα τύχοι τετελεσμένον εἰπών, αὐτὸς ὅμως οὐκ οἶδε· δοκὸς δ’ ἐπὶ πᾶσι τέτυκται.
Source: Sext. Emp. Math. vii. 49 and 110, and viii. 326. Vv. 1-2: Plut. aud. poet. 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. Phil. 14, Dox. 565; Origen, Philos. xiv. vol. i. p. 892; Galen, de diff. puls. iii.
Fragment 15
ταῦτα δεδόξασθαι μὲν ἐοικότα τοῖς ἐτύμοισι.
Source: Plut. Symp. ix. 746 B. Karst. reads δεδόξασται.
Fragment 16 (DK B18)
οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν, ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον.
Source: Stob. Flor. xxix. 41 G, Ecl. Phys., I. 224.
Fragment 17 (DK B22)
πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν ὥρῃ ἐν κλίνῃ μαλακῇ κατακείμενον, ἔμπλεον ὄντα, πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ’ ἐρεβίνθους· τίς πόθεν εἶς ἀνδρῶν; πόσα τοι ἔτε’ ἐστί, φέριστε; πηλίκος ἦσθ’ ὅθ’ ὁ Μῆδος ἀφίκετο;
Source: Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40.
Fragment 18
νῦν αὖτ’ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον. ... καί ποτέ μιν στυφελιζομένου σκύλακος παριόντα φασὶν ἐποικτῖραι καὶ τόδε φάσθαι ἔπος· παῦσαι μηδὲ ῥάπιζ’, ἐπεὶ ἦ φίλου ἀνέρος ἐστίν ψυχή, τὴν ἔγνων φθεγξαμένης ἀίων.
Source: Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. Anthol. Graec. i.
Fragment 19
ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο ἢ πενταθλεύων, ἔνθα Διὸς τέμενος πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων, ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων, εἴτε τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν, ἀστοῖσίν κ’ εἴη κυδρότερος προσορᾶν, καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο, καί κεν σῖτ’ εἴη δημοσίων κτεάνων ἐκ πόλεως καὶ δῶρον, ὅ οἱ κειμήλιον εἴη· εἴτε καὶ ἵπποισιν, ταῦτά χ’ ἅπαντα λάχοι, οὐκ ἐὼν ἄξιος, ὥσπερ ἐγὼ· ῥώμης γὰρ ἀμείνων ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη. ἀλλ’ εἰκῆ μάλα τοῦτο νομίζεται· οὐδὲ δίκαιον προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης. οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι μετείη, οὔτ’ εἰ πενταθλεῖν, οὔτε παλαισμοσύνην, οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει, τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη· σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ, εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας· οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.
Source: Athen. x. 413 F.
Fragment 20
ἁβροσύνας δὲ μαθόντες ἀνωφελέας παρὰ Λυδῶν, ὄφρα τυρρανίης ἦσαν ἄνευ στυγερῆς, ᾔεσαν εἰς ἀγορὴν παναλουργέα φάρε’ ἔχοντες, οὐ μείους ὥσπερ χίλιοι εἰς ἐπίπαν, αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, ἀσκητοῖς ὀδμὴν χρίμασι δευόμενοι.
Source: Athen. xii. p. 526.
Fragment 21
νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους, ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει· κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης· ἄλλος δ’ οἶνος ἑτοῖμος, ὃς οὔποτέ φησι προδώσειν, μείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος· ἐν δὲ μέσοισ’ ἁγνὴν ὀδμὴν λιβανωτὸς ἵησιν, ψυχρὸν δ’ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν· πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα τυροῦ καὶ μέλιτος πίονος ἀχθομένη· βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται, μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη. χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις. σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι πρήσσειν· (ταῦτα γὰρ ὦν ἐστι προχειρότερον·) οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος· ἀνδρῶν δ’ αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει, ὥς οἱ μνημοσύνη καὶ <πόνος> ἀμφ’ ἀρετῆς. οὔτι μάχας διέπειν Τιτάνων οὐδὲ Γιγάντων, οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων, ἢ στασίας σφεδανάς· τοῖσ’ οὐδὲν χρηστὸν ἔνεστιν· θεῶν <δὲ> προμηθείην αἰὲν ἔχειν ἀγαθόν.
Source: Athen. xi. p. 462.
Fragment 22 (DK B6)
πέμψας γὰρ κωλῆν ἐρίφου σκέλος ἤραο πῖον ταύρου λαρινοῦ, τίμιον ἀνδρὶ λαχεῖν, τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ’ ἀπολήξει ἔστ’ ἂν ἀοιδάων ᾖ γένος Ἑλλαδικόν.
Source: Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν.
Fragment 23 (DK B5)
οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον ἐγχέας, ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ.
Source: Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub.
Fragment 24 (DK B7)
ἤδη δ’ ἑπτά τ’ ἔασι καὶ ἑξήκοντ’ ἐνιαυτοί βληστρίζοντες ἐμὴν φροντίδ’ ἀν’ Ἑλλάδα γῆν· ἐκ γενετῆς δὲ τότ’ ἦσαν ἐείκοσι πέντε τε πρὸς τοῖς, εἴπερ ἐγὼ περὶ τῶνδ’ οἶδα λέγειν ἐτύμως.
Source: Diog. Laer. ix. 19.
Fragment 25
οὐκ ἴση πρόκλησις αὕτη, ἀσεβεῖ πρὸς εὐσεβῆ.
Source: Arist. Rhet. i. 15; p. 377 a 20.
Fragment 26 (DK B9)
ἀνδρὸς γηρέντος πολλὸν ἀφαυρότερος.
Source: Etym. Magn. s.v. Γηράς; attributed to Xenophon.
Fragment 27
ἑστᾶσιν δ’ ἐλάτης <βάκχοι> πυκινὸν περὶ δῶμα.
Source: Schol. ad Aristoph. Equit. v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, V ἐλάτη. Lobeck, Aglaoph. p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ περὶ δώματα βάκχοι, and compares Eurip. Bacch. 110. (28). Draco Straton. p. 33, ed. Herm.; Cram. An. Oxon. iii. p. 296 (Herod. περὶ διχρόν. p. 367 Lehrs); Cram. An. Oxon. iv. p. 415 (Choerob. dict. p. 566 Gais.). (29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. Etym. Magn. 235, 4. Etym. Gud. 301, 15. (30). Herod. Ibid. 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. ὄνομ. 772, 33. (31). Herod. περὶ διχρόν. 296, 5.
Fragment 28 (DK B10)
ἐξ ἀρχῆς καθ’ Ὅμηρον ἐπεὶ μεμαθήκασι πάντες.
Fragment 29 (DK B37)
εἰ μὴ χλωρὸν ἔφυσε θεὸς μέλι, πολλὸν ἔφασκον γλύσσονα σῦκα πέλεσθαι.
Fragment 30
<ἁγνὸν> ἐνὶ σπεάτεσσι τεοῖς καταλείβεται ὕδωρ.
Fragment 31 (DK B36)
ὁππόσα δὴ θνητοῖσι πεφήνασιν εἰσοράασθαι.
Contents — 31 sections
- Fragment 1 (DK B23)
- Fragment 2 (DK B24)
- Fragment 3 (DK B25)
- Fragment 4 (DK B26)
- Fragment 5 (DK B14)
- Fragment 6 (DK B15)
- Fragment 7
- Fragment 8
- Fragment 9 (DK B33)
- Fragment 10 (DK B29)
- Fragment 11
- Fragment 12 (DK B28)
- Fragment 13 (DK B32)
- Fragment 14 (DK B34)
- Fragment 15
- Fragment 16 (DK B18)
- Fragment 17 (DK B22)
- Fragment 18
- Fragment 19
- Fragment 20
- Fragment 21
- Fragment 22 (DK B6)
- Fragment 23 (DK B5)
- Fragment 24 (DK B7)
- Fragment 25
- Fragment 26 (DK B9)
- Fragment 27
- Fragment 28 (DK B10)
- Fragment 29 (DK B37)
- Fragment 30
- Fragment 31 (DK B36)
Fragment 1 (DK B23)
εἷς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔτε δέμας θνητοῖσιν ὁμοίιος οὔτε νόημα.
God is one, supreme among gods and men, and not like mortals in body or in mind.
Source: viii. p. 62. Last half line: Sext. Emp. Pyrrh. ii. 18; Proklos in Tim. p. 78, &c.
Source: viii. p. 62. Last half line: Sext. Emp. Pyrrh. ii. 18; Proklos in Tim. p. 78, &c.
Fragment 2 (DK B24)
οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ’ ἀκούει.
The whole [of god] sees, the whole perceives, the whole hears.
Source: Sext. Emp. Math. ix. 144.
Source: Sext. Emp. Math. ix. 144.
Fragment 3 (DK B25)
ἀλλ’ ἀπάνευθε πόνοιο νόου φρενὶ πάντα κραδαίνει.
But without effort he sets in motion all things by mind and thought.
Source: Simplic. Phys. 6 r 23, 20; Dox. 481.
Source: Simplic. Phys. 6 r 23, 20; Dox. 481.
Fragment 4 (DK B26)
αἰεὶ δ’ ἐν ταὐτῷ μίμνει κινούμενον οὐδέν, οὐδὲ μετέρχεσθαί μιν ἐπιπρέπει ἄλλοτε ἄλλῃ.
It [i.e. being] always abides in the same place, not moved at all, nor is it fitting that it should move from one place to another.
Source: Simplic. Phys. 6 r 23, 11; Dox. 481.
Source: Simplic. Phys. 6 r 23, 11; Dox. 481.
Fragment 5 (DK B14)
ἀλλὰ βροτοὶ δοκέουσι γεννᾶσθαι θεοὺς, τὴν σφετέραν δ’ ἐσθῆτά τ’ ἔχειν φωνήν τε δέμας τε.
But mortals suppose that the gods are born (as they themselves are), and that they wear man’s clothing and have human voice and body.
Source: Clem. Al. Strom. v. p. 714; Euseb. Praep. Ev. xiii. 13, p. 678 D, following Fr. 1. Theodoret, Gr. Aff. Curat. iii. 72, p. 49.
Source: Clem. Al. Strom. v. p. 714; Euseb. Praep. Ev. xiii. 13, p. 678 D, following Fr. 1. Theodoret, Gr. Aff. Curat. iii. 72, p. 49.
Fragment 6 (DK B15)
... ἀλλ’ εἰ χεῖρας ἔχον βόες ἤε λέοντες, <ὡς> γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες, καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ’ ἐποίουν τοιαῦθ’, οἷόν περ καὶ αὐτοὶ δέμας εἶχον <ἕκαστοι> ἵπποι μέν θ’ ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα.
But if cattle or lions had hands, so as to paint with their hands and produce works of art as men do, they would paint their gods and give them bodies in form like their own—horses like horses, cattle like cattle.
Source: Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third in MSS. and earlier texts; Karsten places it fifth.
Source: Clem. Euseb. and Theod. after preceding fragment. Line 5 stands third in MSS. and earlier texts; Karsten places it fifth.
Fragment 7
πάντα θεοῖς ἀνέθηκαν Ὅμηρός θ’ Ἡσίοδός τε ὅσσα παρ’ ἀνθρώποισιν ὀνείδεα καὶ ψόγος ἐστί, καὶ πλεῖστ’ ἐφθέγξαντο· θεῶν ἀθεμίστια ἔργα, κλέπτειν, μοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν.
Homer and Hesiod attributed to the gods all things which are disreputable and worthy of blame when done by men; and they told of them many lawless deeds, stealing, adultery, and deception of each other.
Source: Sext. Emp. Math. ix. 193 and i. 289 combined.
Source: Sext. Emp. Math. ix. 193 and i. 289 combined.
Fragment 8
ἐκ γαίης γὰρ πάντα, καὶ εἰς γῆν πάντα τελευτᾷ.
For all things come from earth, and all things end by becoming earth.
Source: Sext. Emp. Math. x. 313; Stob. Ecl. Phys. i. p. 294, Dox. 284; Schol. Vill. and Schol. Min. to Homer, Il. Η 99.
Source: Sext. Emp. Math. x. 313; Stob. Ecl. Phys. i. p. 294, Dox. 284; Schol. Vill. and Schol. Min. to Homer, Il. Η 99.
Fragment 9 (DK B33)
πάντες γὰρ γαίης τε καὶ ὕδατος ἐκγενόμεσθα.
For we are all sprung from earth and water.
Source: Sext. Emp. Math. ix. 361 and x. 313; Eustath. Il. Η 99, p. 668, 60.
Source: Sext. Emp. Math. ix. 361 and x. 313; Eustath. Il. Η 99, p. 668, 60.
Fragment 10 (DK B29)
γῆ καὶ ὕδωρ πάντ’ ἐσθ’ ὅσα γίνοντ’ ἠδὲ φύονται.
All things that come into being and grow are earth and water.
Source: Simplic. Phys. 41 r 189, 1, attributes this verse to Anaximenes on the authority of Porphyry. Joh. Philoponus (Phys. i. 188 b 30) attributes it to Xenophanes on the same authority.
Source: Simplic. Phys. 41 r 189, 1, attributes this verse to Anaximenes on the authority of Porphyry. Joh. Philoponus (Phys. i. 188 b 30) attributes it to Xenophanes on the same authority.
Fragment 11
πηγή δ’ ἐστι θάλασσ’ ὕδατος, πηγὴ δ’ ἀνέμοιο· οὔτε γὰρ ἐν νέφεσιν <πνοιαί κ’ ἀνέμοιο φύοιντο ἐκπνείοντος> ἔσωθεν ἄνευ πόντου μεγάλοιο οὔτε ῥοαὶ ποταμῶν οὔτ’ αἰθέρος ὄμβριον ὕδωρ ἀλλὰ μέγας πόντος γενέτωρ νεφέων ἀνέμων τε καὶ ποταμῶν.
The sea is the source of water and the source of wind; for neither would blasts of wind arise in the clouds and blow out from within them, except for the great sea, nor would the streams of rivers nor the rain-water in the sky exist but for the sea; but the great sea is the begetter of clouds and winds and rivers.
Source: Schol. Genev. to Homer, Il. Ι 199, 2. V. Sitz. d. berl. Akad. June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The first line also occurs in Stob. Flor. ed. Gais. iv. App. p. 6.
Source: Schol. Genev. to Homer, Il. Ι 199, 2. V. Sitz. d. berl. Akad. June 18, 1891. I have inserted Diels’ emendation in lines 2 and 3. The first line also occurs in Stob. Flor. ed. Gais. iv. App. p. 6.
Fragment 12 (DK B28)
γαίης μὲν τόδε πεῖρας ἄνω παρὰ ποσσὶν ὁρᾶται αἰθέρι προσπλάζον, τὰ κάτω δ’ ἐς ἄπειρον ἱκάνει.
This upper limit of earth at our feet is visible and †touches the air,† but below it reaches to infinity.
Source: Achill. Tat. in Isagoge ad Aratum (Petavii Doctr. Tempor. iii. p. 76). Cf. Aristotle, de Xenophane, &c., 2; 976 a 32.
Source: Achill. Tat. in Isagoge ad Aratum (Petavii Doctr. Tempor. iii. p. 76). Cf. Aristotle, de Xenophane, &c., 2; 976 a 32.
Fragment 13 (DK B32)
ἣν τ’ Ἶριν καλέουσι, νέφος καὶ τοῦτο πέφυκε πορφύρεον καὶ φοινίκεον καὶ χλωρὸν ἰδέσθαι.
She whom men call Iris (rainbow), this also is by nature cloud, violet and red and pale green to behold.
Source: Eustath. Il. Λ 24, p. 827, 59; Schol. Vill. ad Il. Λ 27 and Schol. Leyd. in Valckenaer, Diatr. Eurip. p. 195.
Source: Eustath. Il. Λ 24, p. 827, 59; Schol. Vill. ad Il. Λ 27 and Schol. Leyd. in Valckenaer, Diatr. Eurip. p. 195.
Fragment 14 (DK B34)
καὶ τὸ μὲν οὖν σαφὲς οὔτις ἀνὴρ γένετ’ οὔδε τις ἔσται εἰδὼς ἀμφὶ θεῶν τε καὶ ἅσσα λέγω περὶ πάντων· εἰ γὰρ καὶ τὰ μάλιστα τύχοι τετελεσμένον εἰπών, αὐτὸς ὅμως οὐκ οἶδε· δοκὸς δ’ ἐπὶ πᾶσι τέτυκται.
Accordingly there has not been a man, nor will there be, who knows distinctly what I say about the gods or in regard to all things, for even if one chances for the most part to say what is true, still he would not know; but every one thinks he knows.
Source: Sext. Emp. Math. vii. 49 and 110, and viii. 326. Vv. 1-2: Plut. aud. poet. 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. Phil. 14, Dox. 565; Origen, Philos. xiv. vol. i. p. 892; Galen, de diff. puls. iii.
Source: Sext. Emp. Math. vii. 49 and 110, and viii. 326. Vv. 1-2: Plut. aud. poet. 17 E; Laer. Diog. ix. 72. Vv. 3-4: Hipp. Phil. 14, Dox. 565; Origen, Philos. xiv. vol. i. p. 892; Galen, de diff. puls. iii.
Fragment 15
ταῦτα δεδόξασθαι μὲν ἐοικότα τοῖς ἐτύμοισι.
These things have seemed to me to resemble the truth.
Source: Plut. Symp. ix. 746 B. Karst. reads δεδόξασται.
Source: Plut. Symp. ix. 746 B. Karst. reads δεδόξασται.
Fragment 16 (DK B18)
οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν, ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον.
In the beginning the gods did not at all reveal all things clearly to mortals, but by searching men in the course of time find them out better.
Source: Stob. Flor. xxix. 41 G, Ecl. Phys., I. 224.
Source: Stob. Flor. xxix. 41 G, Ecl. Phys., I. 224.
Fragment 17 (DK B22)
πὰρ πυρὶ χρὴ τοιαῦτα λέγειν χειμῶνος ἐν ὥρῃ ἐν κλίνῃ μαλακῇ κατακείμενον, ἔμπλεον ὄντα, πίνοντα γλυκὺν οἶνον, ὑποτρώγοντ’ ἐρεβίνθους· τίς πόθεν εἶς ἀνδρῶν; πόσα τοι ἔτε’ ἐστί, φέριστε; πηλίκος ἦσθ’ ὅθ’ ὁ Μῆδος ἀφίκετο;
The following are fit topics for conversation for men reclining on a soft couch by the fire in the winter season, when after a meal they are drinking sweet wine and eating a little pulse: Who are you, and what is your family? What is your age, my friend? How old were you when the Medes invaded this land?
Source: Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40.
Source: Athen. ii. p. 54 E. V. 3: Eustath. p. 948, 40.
Fragment 18
νῦν αὖτ’ ἄλλον ἔπειμι λόγον, δείξω δὲ κέλευθον. ... καί ποτέ μιν στυφελιζομένου σκύλακος παριόντα φασὶν ἐποικτῖραι καὶ τόδε φάσθαι ἔπος· παῦσαι μηδὲ ῥάπιζ’, ἐπεὶ ἦ φίλου ἀνέρος ἐστίν ψυχή, τὴν ἔγνων φθεγξαμένης ἀίων.
Now, however, I come to another topic, and I will show the way.... They say that once on a time when a hound was badly treated a passer-by pitied him and said, ‘Stop beating him, for it is the soul of a dear friend; I recognised him on hearing his voice.’
Source: Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. Anthol. Graec. i.
Source: Diog. Laer. viii. 36; Suidas, v. Ξενοφάνης. Anthol. Graec. i.
Fragment 19
ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο ἢ πενταθλεύων, ἔνθα Διὸς τέμενος πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων, ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων, εἴτε τὸ δεινὸν ἄεθλον, ὃ παγκράτιον καλέουσιν, ἀστοῖσίν κ’ εἴη κυδρότερος προσορᾶν, καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο, καί κεν σῖτ’ εἴη δημοσίων κτεάνων ἐκ πόλεως καὶ δῶρον, ὅ οἱ κειμήλιον εἴη· εἴτε καὶ ἵπποισιν, ταῦτά χ’ ἅπαντα λάχοι, οὐκ ἐὼν ἄξιος, ὥσπερ ἐγὼ· ῥώμης γὰρ ἀμείνων ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη. ἀλλ’ εἰκῆ μάλα τοῦτο νομίζεται· οὐδὲ δίκαιον προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης. οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι μετείη, οὔτ’ εἰ πενταθλεῖν, οὔτε παλαισμοσύνην, οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει, τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη· σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ, εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας· οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.
But if one wins a victory by swiftness of foot, or in the pentathlon, where the grove of Zeus lies by Pisas’ stream at Olympia, or as a wrestler, or in painful boxing, or in that severe contest called the pancration, he would {5} be more glorious in the eyes of the citizens, he would win a front seat at assemblies, and would be entertained by the city at the public table, and he would receive a gift which would be a keepsake for him. If he won by means of horses he would get all these things {10} although he did not deserve them, as I deserve them, for our wisdom is better than the strength of men or of horses. This is indeed a very wrong custom, nor is it right to prefer strength to excellent wisdom. For if there should be in the city a man good at boxing, or in the {15} pentathlon, or in wrestling, or in swiftness of foot, which is honoured more than strength (among the contests men enter into at the games), the city would not on that account be any better governed. Small joy would it be to any city in this case if a citizen conquers at the games {20} on the banks of the Pisas, for this does not fill with wealth its secret chambers.
Source: Athen. x. 413 F.
Source: Athen. x. 413 F.
Fragment 20
ἁβροσύνας δὲ μαθόντες ἀνωφελέας παρὰ Λυδῶν, ὄφρα τυρρανίης ἦσαν ἄνευ στυγερῆς, ᾔεσαν εἰς ἀγορὴν παναλουργέα φάρε’ ἔχοντες, οὐ μείους ὥσπερ χίλιοι εἰς ἐπίπαν, αὐχαλέοι, χαίτῃσιν ἀγαλλόμενοι εὐπρεπέεσσιν, ἀσκητοῖς ὀδμὴν χρίμασι δευόμενοι.
Having learned profitless luxuries from the Lydians, while as yet they had no experience of hateful tyranny, they proceeded into the market-place, no less than a thousand in number all told, with purple garments completely covering them, boastful, proud of their comely locks, anointed with unguents of rich perfume.
Source: Athen. xii. p. 526.
Source: Athen. xii. p. 526.
Fragment 21
νῦν γὰρ δὴ ζάπεδον καθαρὸν καὶ χεῖρες ἁπάντων καὶ κύλικες· πλεκτοὺς δ’ ἀμφιτιθεῖ στεφάνους, ἄλλος δ’ εὐῶδες μύρον ἐν φιάλῃ παρατείνει· κρατὴρ δ’ ἕστηκεν μεστὸς ἐυφροσύνης· ἄλλος δ’ οἶνος ἑτοῖμος, ὃς οὔποτέ φησι προδώσειν, μείλιχος ἐν κεράμοισ’, ἄνθεος ὀσδόμενος· ἐν δὲ μέσοισ’ ἁγνὴν ὀδμὴν λιβανωτὸς ἵησιν, ψυχρὸν δ’ ἔστιν ὕδωρ καὶ γλυκὺ καὶ καθαρόν· πάρκεινται δ’ ἄρτοι ξανθοὶ γεραρή τε τράπεζα τυροῦ καὶ μέλιτος πίονος ἀχθομένη· βωμὸς δ’ ἄνθεσιν ἀν τὸ μέσον πάντῃ πεπύκασται, μολπὴ δ’ ἀμφὶς ἔχει δώματα καὶ θαλίη. χρὴ δὲ πρῶτον μὲν θεὸν ὑμνεῖν εὔφρονας ἄνδρας εὐφήμοις μύθοις καὶ καθαροῖσι λόγοις. σπείσαντας δὲ καὶ εὐξαμένους τὰ δίκαια δύνασθαι πρήσσειν· (ταῦτα γὰρ ὦν ἐστι προχειρότερον·) οὐχ ὕβρις πίνειν ὁπόσον κεν ἔχων ἀφίκοιο οἴκαδ’ ἄνευ προπόλου, μὴ πάνυ γηραλέος· ἀνδρῶν δ’ αἰνεῖν τοῦτον, ὃς ἐσθλὰ πιὼν ἀναφαίνει, ὥς οἱ μνημοσύνη καὶ <πόνος> ἀμφ’ ἀρετῆς. οὔτι μάχας διέπειν Τιτάνων οὐδὲ Γιγάντων, οὐδέ τι Κενταύρων, πλάσματα τῶν προτέρων, ἢ στασίας σφεδανάς· τοῖσ’ οὐδὲν χρηστὸν ἔνεστιν· θεῶν <δὲ> προμηθείην αἰὲν ἔχειν ἀγαθόν.
For now the floor is clean, the hands of all and the cups are clean; one puts on the woven garlands, another passes around the fragrant ointment in a vase; the mixing bowl stands full of good cheer, and more wine, mild and of delicate bouquet, is at hand in jars, which {5} says it will never fail. In the midst frankincense sends forth its sacred fragrance, and there is water, cold, and sweet, and pure; the yellow loaves are near at hand, and the table of honour is loaded with cheese and rich honey. The altar in the midst is thickly covered with {10} flowers on every side; singing and mirth fill the house. Men making merry should first hymn the god with propitious stanzas and pure words; and when they have poured out libations and prayed for power to do the right (since this lies nearest at hand), then it is no unfitting {15} thing to drink as much as will not prevent your walking home without a slave, if you are not very old. And one ought to praise that man who, when he has drunk, unfolds noble things as his memory and his toil for virtue suggest; but there is nothing praiseworthy in {20} discussing battles of Titans or of Giants or Centaurs, fictions of former ages, nor in plotting violent revolutions. But it is good always to pay careful respect to the gods.
Source: Athen. xi. p. 462.
Source: Athen. xi. p. 462.
Fragment 22 (DK B6)
πέμψας γὰρ κωλῆν ἐρίφου σκέλος ἤραο πῖον ταύρου λαρινοῦ, τίμιον ἀνδρὶ λαχεῖν, τοῦ κλέος Ἑλλάδα πᾶσαν ἐφίξεται οὐδ’ ἀπολήξει ἔστ’ ἂν ἀοιδάων ᾖ γένος Ἑλλαδικόν.
For sending the thigh-bone of a goat, thou didst receive the rich leg of a fatted bull, an honourable present to a man, the fame whereof shall come to all Greece, and shall not cease so long as there is a race of Greek bards.
Source: Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν.
Source: Athen. ix. P. 368 E. V. 3: MSS. ἀφίξεται, corr. Karst. V. 4: Meineke κλέος Ἑλλαδικῶν, Bergk ἀοιδοπόλων ᾖ γένος Ἑλλαδικῶν.
Fragment 23 (DK B5)
οὐδέ κεν ἐν κύλικι πρότερον κεράσειέ τις οἶνον ἐγχέας, ἀλλ’ ὕδωρ καὶ καθύπερθε μέθυ.
Nor would any one first pour the wine into the cup to mix it, but water first and the wine above it.
Source: Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub.
Source: Athen. xi. p. 782. V. 2: Vulg. ἐγχεύας, corr. Casaub.
Fragment 24 (DK B7)
ἤδη δ’ ἑπτά τ’ ἔασι καὶ ἑξήκοντ’ ἐνιαυτοί βληστρίζοντες ἐμὴν φροντίδ’ ἀν’ Ἑλλάδα γῆν· ἐκ γενετῆς δὲ τότ’ ἦσαν ἐείκοσι πέντε τε πρὸς τοῖς, εἴπερ ἐγὼ περὶ τῶνδ’ οἶδα λέγειν ἐτύμως.
Already now sixty-seven years my thoughts have been tossed restlessly up and down Greece, but then it was twenty and five years from my birth, if I know how to speak the truth about these things.
Source: Diog. Laer. ix. 19.
Source: Diog. Laer. ix. 19.
Fragment 25
οὐκ ἴση πρόκλησις αὕτη, ἀσεβεῖ πρὸς εὐσεβῆ.
Nor is this (an oath) an equal demand to make of an impious man as compared with a pious man.
Source: Arist. Rhet. i. 15; p. 377 a 20.
Source: Arist. Rhet. i. 15; p. 377 a 20.
Fragment 26 (DK B9)
ἀνδρὸς γηρέντος πολλὸν ἀφαυρότερος.
Much more feeble than an aged man.
Source: Etym. Magn. s.v. Γηράς; attributed to Xenophon.
Source: Etym. Magn. s.v. Γηράς; attributed to Xenophon.
Fragment 27
ἑστᾶσιν δ’ ἐλάτης <βάκχοι> πυκινὸν περὶ δῶμα.
Bacchic wands of fir stand about the firmly built house.
Source: Schol. ad Aristoph. Equit. v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, V ἐλάτη. Lobeck, Aglaoph. p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ περὶ δώματα βάκχοι, and compares Eurip. Bacch. 110. (28). Draco Straton. p. 33, ed. Herm.; Cram. An. Oxon. iii. p. 296 (Herod. περὶ διχρόν. p. 367 Lehrs); Cram. An. Oxon. iv. p. 415 (Choerob. dict. p. 566 Gais.). (29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. Etym. Magn. 235, 4. Etym. Gud. 301, 15. (30). Herod. Ibid. 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. ὄνομ. 772, 33. (31). Herod. περὶ διχρόν. 296, 5.
Source: Schol. ad Aristoph. Equit. v. 408. Vulg. ἐλάται, MS. θ ἐλάτε, V ἐλάτη. Lobeck, Aglaoph. p. 308 i, suggests ἐκστᾶσιν δ’ ἐλατῶν πυκινοὶ περὶ δώματα βάκχοι, and compares Eurip. Bacch. 110. (28). Draco Straton. p. 33, ed. Herm.; Cram. An. Oxon. iii. p. 296 (Herod. περὶ διχρόν. p. 367 Lehrs); Cram. An. Oxon. iv. p. 415 (Choerob. dict. p. 566 Gais.). (29). Herod. περὶ μον. λέξ. 41, 5. MSS. Ξενοφῶν, corr. Dind. Cf. Etym. Magn. 235, 4. Etym. Gud. 301, 15. (30). Herod. Ibid. 30, 30. MSS. καὶ μὴν, corr. Lehrs. Cf. περὶ κλισ. ὄνομ. 772, 33. (31). Herod. περὶ διχρόν. 296, 5.
Fragment 28 (DK B10)
ἐξ ἀρχῆς καθ’ Ὅμηρον ἐπεὶ μεμαθήκασι πάντες.
From the beginning, according to Homer, since all have learned them.
Fragment 29 (DK B37)
εἰ μὴ χλωρὸν ἔφυσε θεὸς μέλι, πολλὸν ἔφασκον γλύσσονα σῦκα πέλεσθαι.
If the god had not made light-coloured honey, I should have said that a fig was far sweeter.
Fragment 30
<ἁγνὸν> ἐνὶ σπεάτεσσι τεοῖς καταλείβεται ὕδωρ.
Holy water trickles down in thy grottoes.
Fragment 31 (DK B36)
ὁππόσα δὴ θνητοῖσι πεφήνασιν εἰσοράασθαι.
As many things as they have made plain for mortals to see!