Apuleio de Mundo

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Apuleius, On the Cosmos

This site presents a working draft of a new English translation of Apuleius’ De Mundo. You can view it alongside the
Aristotelian Περὶ κόσμου (commonly, but for these purposes confusingly, also known as De Mundo), presented here in a new
English translation, designed to give the best possible sense of where the texts most diverge from each other. The Latin and
Greek texts are available to view in parallel with each other, and with the translations. The following are the options if you
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[Aristotle], On the Cosmos (English)

[Aristotle], Περὶ κόσμου (Greek)
Apuleius, De Mundo (Latin)
Apuleius, On the Cosmos (English)
[Aristotle], Peri Apuleius, De

[Aristotle], On the Cosmos Apuleius, On the Cosmos
Kosmou mundo
INTRODUCTION
Philosophy has often struck me as a godlike and divine Πολλάκις μὲν [Proem] [285] When I have been reflecting, and delving
thing, Alexander, especially in cases where it alone can ἔμοιγε θεῖόν τι καὶ Consideranti mihi deeper, it has often struck me, Faustinus, my son,
elevate us to the contemplation of the universe, and δαιμόνιον ὄντως et diligentius that philosophy is the pursuit of virtue and scourge of
concerns itself with knowing the truth about them. χρῆμα, ὦ intuenti, et saepe the vices: it participates in things divine. That is
Others keep their distance from it because it is too Ἀλέξανδρε, ἡ alias, Faustine fili, especially true in the present case, since the ability to
elevated, too vast. But philosophy is not afraid of this φιλοσοφία ἔδοξεν uirtutis indagatrix interpret nature and to investigate things that are far
subject, and does not think itself unworthy of what is εἶναι, μάλιστα δὲ ἐν expultrixque beyond what we can see is something that
more beautiful than anything else. On the contrary, it οἷς μόνη διαραμένη uitiorum, philosophy claims for itself. Others quail at the
supposes that it has close affinity with it, and that it is πρὸς τὴν τῶν ὅλων diuinarum magnitude of the subject: they think that the work
especially suited to learning about these things. We [Lorimer: ὄντων] particeps rerum this sort of thing requires is difficult and deep. Only
cannot reach heaven physically, or leave the earth in θέαν ἐσπούδασε philosophia philosophy does not doubt its own ability, or think
order to inspect the holy country there [10] – as the γνῶναι τὴν ἐν uidebatur, et nunc itself unworthy, [286] because to philosophy is given
foolish Aloiadai once had it in mind to do. But thanks αὐτοῖς ἀλήθειαν, maxime, cum judgement of matters divine as well as human. On
to philosophy, the soul, led by the intellect, is elevated καὶ τῶν ἄλλων naturae the contrary, in fact: it believes that these beautiful
and transported; it finds itself on a tireless journey, and ταύτης ἀποστάντων interpretationem sciences, and the work they involve, are consistent
in the regions of the mind it surveys things that διὰ τὸ ὕψος καὶ τὸ et remotarum ab with its calling, that such an occupation suits its
normally stand far away. It easily recognises what is μέγεθος, αὕτη τὸ oculis rerum interests and inclinations. [287] Human beings
akin to it, I suppose, and the soul’s divine eye grasps πρᾶγμα οὐκ ἔδεισεν inuestigationem cannot physically visit the cosmos and its interior,
things that are divine – and delivers them as prophetic οὐδ’ αὑτὴν τῶν sibi uindicet. Nam cannot leave behind their terrestrial home to inspect
revelation to humans. καλλίστων cum ceteri those regions; but taking the lead of philosophy and
ἀπηξίωσεν, ἀλλὰ magnitudine rei steeped in its discoveries they have dared to travel
καὶ συγγενεστάτην territi, eiusmodi intellectually through the regions of heaven, taking
ἑαυτῇ καὶ μάλιστα laborem arduum roads which their own incisive investigation showed
πρέπουσαν et profundum them to be passable only in thought and for the wise.
ἐνόμισεν εἶναι τὴν existimarent, sola So, although nature wanted our distance from the
ἐκείνων μάθησιν. philosophia suum cosmos to keep us away from its neighbourhood,
Ἐπειδὴ γὰρ οὐχ non despexit [288] our agile thinking gains us an acquaintance
οἷόν τε ἦν τῷ ingenium, nec with it, with its size and its careering circuits. The
σώματι εἰς τὸν indignam se mind possesses godlike ‘eyes’ which can easily make
οὐράνιον ἀφικέσθαι existimauit, cui out and recognise the well-springs of the cosmos,
τόπον καὶ τὴν γῆν diuinarum et and the intellect passes this knowledge on to others –
ἐκλιπόντα τὸν ἱερὸν humanarum rerum [acting] just like prophets, who are filled by the
[391a10] ἐκεῖνον disc[r]eptatio majesty of the gods and reveal to everyone else what
χῶρον deferatur; sed they alone, thanks to their divine gift, can see.
κατοπτεῦσαι, concinere
καθάπερ οἱ ἀνόητοί [accidere] tam
ποτε ἐπενόουν bonas artes et
Ἀλῳάδαι, ἡ γοῦν eiusmodi operam
ψυχὴ διὰ cum ingenuitate
φιλοσοφίας, professionis suae
λαβοῦσα ἡγεμόνα credidit, et
τὸν νοῦν, congruere istius
ἐπεραιώθη καὶ modi curam
ἐξεδήμησεν, talibus studiis et
ἀκοπίατόν τινα moribus. Nam
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Kosmou mundo
ὁδὸν εὑροῦσα, καὶ cum mundum
τὰ πλεῖστον homines eiusque
ἀλλήλων ἀφεστῶτα penetralia corpore
τοῖς τόποις τῇ adire non possent,
διανοίᾳ ut terreno
συνεφόρησε, domicilio
ῥᾳδίως, οἶμαι, τὰ <relicto> illas
συγγενῆ regiones
γνωρίσασα, καὶ inspicerent,
θείῳ ψυχῆς ὄμματι philosophiam
τὰ θεῖα ducem nancti
καταλαβομένη, τοῖς eiusque inuentis
τε ἀνθρώποις inbuti, animo
προφητεύουσα. peregrinari ausi
sunt per caeli
plagas, his
itineribus quae
exploratione
acuminis sui
peruia sapientiae
solis
cogitationibus
uiderant, ut, cum
ipsius interualli
condicione a
mundi uicinia
natura nos
secretos esse
uoluisset,
inmensitati tamen
eius uolucrique
curriculo
cogitationum
nostrarum nos
pernicitas
intimaret;
facillimeque ea,
de quibus origo
eius est, anima
diuinis suis oculis
aspexit, agnouit,
aliis etiam eius
scientiam tradidit,
ueluti prophetae
quidam deorum
maiestate conpleti
effantur ceteris,
quae diuino
beneficio soli
uident.
And so it is: for the soul wishes to communicate to Τοῦτο δὲ ἔπαθε, Quare et eos, qui There are people who find no shortage of avid
everyone whomsoever, as far as it can, everything it καθ’ ὅσον οἷόν τε unius loci ingenia readers for their descriptions of the character and
values. This is why some people have laboured to ἦν, πᾶσιν ἀφθόνως nobis qualities of a particular place: the walls of a city, a
sketch for us the nature of some particular place, or the μεταδοῦναι qualitatesque stream that flows somewhere, the beauty and
layout of some particular city, or the extent of a river, βουληθεῖσα τῶν describunt, aut grandeur of the mountains, and all the many other
or [20] the beauty of a mountain – all the kinds of thing παρ’ αὑτῇ τιμίων. moenia urbis aut things they have described. They enthuse about the
people have done. Some of them talk about Ossa, some Διὸ καὶ τοὺς μετὰ alicuius amnis cliffs at Nyssa, the caves at Corycus, the shrines at
Nyssa, some the cave at Corycus, others whatever there σπουδῆς fluenta aut Olympus, the steeps of [Mount] Ossa – and so on,
happens to be in whatever place. One should pity them διαγράψαντας ἡμῖν amoenitates et each and severally. [289] But I pity them: all their
for their small-mindedness: they are struck with ἑνὸς τόπου φύσιν ἢ magnitudines work, and it captures nothing of any size, nothing
wonder at anything, and make a huge deal out of a μιᾶς σχῆμα πόλεως montium, alia with the slightest claim on wonder. But it is not
trivial scene. This happens to them because they cannot ἢ ποταμοῦ μέγεθος multa descripta ab surprising that this is how it is with them: they have
see what is greater – I mean the cosmos, and the larger [391a20] ἢ ὄρους aliis, plerique no inkling of anything greater, and do not attend to
components of it. If they really knew, they would not κάλλος, οἷά τινες studiose legunt: anything which a bit more effort would open to
ever experience wonder at any of these things, [391b1] ἤδη πεποιήκασι, Nysae iuga et contemplation. If they could, just once, contemplate
but everything else would seem trivial to them, and not φράζοντες οἱ μὲν penetralia Coryci, the terrestrial sphere, or the entire cosmos in the
worth a thing in comparison to its superiority. So let τὴν Ὄσσαν, οἱ δὲ et Olympi sacra, same way, it would convince them that the small
me speak and, as far as it is achievable, theologise τὴν Νύσσαν, οἱ δὲ et Ossae ardua, individual parts which make up the whole were not

Kosmou mundo
about all these things, the nature and disposition and τὸ Κωρύκιον alia huiuscemodi so worthy of praise. Walking in the footsteps of
movement of each. And I think it is fitting for you, as ἄντρον, οἱ δὲ sola dumtaxat et Aristotle, the wisest and most learned of
the best of leaders, to engage with an account of the ὁτιοῦν ἔτυχε τῶν singula extollunt. philosophers, and of Theophrastus, the writer, I shall,
greatest of things, and for philosophy not to think about ἐπὶ μέρους, Quorum me then, as far as my thought can achieve it, speak of the
anything trivial, but welcome the best [men] with gifts οἰκτίσειεν ἄν τις miseret, cum tanto entire celestial system: I shall cover the kinds of
like these τῆς μικροψυχίας, τὰ opere nec magnis things it includes along with their functions, and
τυχόντα et oppido paucis explain why and how they move.
ἐκπεπληγμένους inexplebili
καὶ μέγα admiratione
φρονοῦντας ἐπὶ capiuntur. Hoc
θεωρίᾳ μικρᾷ. illis euenire adeo
Τοῦτο δὲ πάσχουσι non est mirabile,
διὰ τὸ ἀθέατοι τῶν cum nihil maius
κρειττόνων εἶναι, suspexerint neque
κόσμου λέγω καὶ ad aliquid
τῶν ἐν κόσμῳ intenderint, quod
μεγίστων· οὐδέποτε maiore diligentia
γὰρ ἂν τούτοις contemplandum
γνησίως esset. Ceterum si
ἐπιστήσαντες terrarum orbem
[391b1] ἐθαύμαζόν omnemque
τι τῶν ἄλλων, ἀλλὰ mundum
πάντα αὐτοῖς τὰ contemplari
ἄλλα μικρὰ pariter aliquando
κατεφαίνετο ἂν καὶ potuissent, minus
οὐδενὸς ἄξια πρὸς exiguas eius et
τὴν τούτων singulas partes
ὑπεροχήν. Λέγωμεν dignas laudibus
δὴ ἡμεῖς καί, καθ’ credidissent,
ὅσον ἐφικτόν, quibus esset
θεολογῶμεν περὶ uniuersitas
τούτων συμπάντων, conprehensa.
ὡς ἕκαστον ἔχει Quare nos
φύσεως καὶ θέσεως Aristotelen
καὶ κινήσεως. prudentissimum et
Πρέπειν δέ γε οἶμαι doctissimum
καὶ σοί, ὄντι philosophorum et
ἡγεμόνων ἀρίστῳ, Theophrastum
τὴν τῶν μεγίστων auctorem secuti,
ἱστορίαν μετιέναι, quantum
φιλοσοφίᾳ τε μηδὲν possumus
μικρὸν ἐπινοεῖν, cogitatione
ἀλλὰ τοῖς τοιούτοις contingere,
δώροις δεξιοῦσθαι dicemus de omni
τοὺς ἀρίστους. hac caelesti
ratione,
naturasque <et>
officia conplexi et
cur et
quemadmodum
moueantur
explicabimus.
COSMIC SPHERES
So the cosmos is a system made from heaven and earth Κόσμος μὲν οὖν 1. Mundus omnis 1. The cosmos as a whole consists in the combination
and [10] all the kinds encompassed within them. ἐστι σύστημα ἐξ societate caeli et of heaven and earth, and the nature of everything that
(‘Cosmos’ is used in another sense too, to mean the οὐρανοῦ καὶ γῆς terrae constat et belongs to either. Here is another [way of defining
ordering and disposition of the universe protected by καὶ τῶν [391b10] eorum natura quae it]: the cosmos is an ordering adorned by god’s
god and through god.) The life-giving earth is in the ἐν τούτοις utriusque sunt; uel generosity and governed under the protection of the
centre of it, unmoved and foundational, the hearth and περιεχομένων sic: mundus est gods. [290] Its solid and immobile pivot (that is how
mother of all kinds of living things. The upper part of φύσεων. Λέγεται δὲ ornata ordinatio I would render [the Greek word] kentron) is occupied
the cosmos, which is entirely bounded by an outermost καὶ ἑτέρως κόσμος dei munere, by the earth, which is mother and nurse of all living
limit, is the dwelling-place of the gods, and is called ἡ τῶν ὅλων τάξις τε deorum recta things, and whose entire surface, as one can see, is
‘heaven’ [ouranos]. It is full of divine bodies, which καὶ διακόσμησις, custodia. Cuius enclosed and wrapped in the fluid air, which is like a
we call ‘stars’; it is in eternal motion, and unites the ὑπὸ θεοῦ τε καὶ διὰ cardinem – sic vault. Beyond [the air] is the home of the gods,
unceasing dance of them all within a revolving circuit θεὸν φυλαττομένη. enim dixerim which we call ‘heaven’. We can actually see that it is
they all share. The whole heaven and cosmos is Ταύτης δὲ τὸ μὲν κέντρον – full of divine bodies: those fires of unsurpassed
spherical [20] and is, as I said, in continual motion: but μέσον, ἀκίνητόν τε robustum et beauty, the dazzling sun, the moon and the other
there must be two fixed points, opposite each other, as καὶ ἑδραῖον ὄν, ἡ inmobilem stars. Heaven follows their circular paths through the

Kosmou mundo
there are in the case of a ball rotating on a lathe, which φερέσβιος εἴληχε genetrix atque cycles of day and night, leading the chorus of stars
remain fixed and hold the ball in place, and its whole γῆ, παντοδαπῶν altrix animantium which slip along unceasingly, and will never come to
mass turns around them. These fixed points are called ζῴων ἑστία τε οὖσα omnium habet an end for want of time. Since the whole heaven
‘poles’: [392a1] if you imagine a straight line καὶ μήτηρ. Τὸ δὲ tellus, supernis revolves in this way, like a ball, it has to be held –
connecting them – some call this the ‘axis’ – it will be ὕπερθεν αὐτῆς, πᾶν omnibus, ut uideri rooted as it were. Divine craftsmanship has fixed its
the diameter of the cosmos, with earth occupying the τε καὶ πάντῃ potest, aeris vertices in just the way that a craftsman holds his
centre and the two poles its limits. The poles are πεπερατωμένον εἰς liquiditate ad wood in pincers when he turns it evenly on a lathe.
unmoving. One is always visible, because it is over our τὸ ἀνωτάτω, θεῶν modum tegminis We call these vertices ‘poles’: they are like axle-
heads in the northern region – it is called the ‘Arctic’; οἰκητήριον, saeptis et opertis. mounts, and the line which extends through is called
the other is always hidden on the other side of the earth οὐρανὸς Vltra deorum an ‘axis’, bisecting the cosmos, and acting as a limit,
to the south, and is called the ‘Antarctic’. ὠνόμασται. Πλήρης domus est, quod keeping the earth’s sphere in its centre. The vertices,
δὲ ὢν σωμάτων caelum uocamus: which, as I said, are fixed, are so positioned that one
θείων, ἃ δὴ καλεῖν quod quidem appears above us, to the north (the ‘Arctic’, as we
ἄστρα εἰώθαμεν, diuinis corporibus call it), while the other (the ‘Antarctic’) is on the
κινούμενος κίνησιν onustum uidemus, other side of the earth, in a place made humid and
ἀίδιον, μιᾷ pulcherrimis languid by the southern vapours.
περιαγωγῇ καὶ ignibus et
κύκλῳ perlucidis solis et
συναναχορεύει lunae
πᾶσι τούτοις reliquorumque
ἀπαύστως δι’ siderum, cum
αἰῶνος. Τοῦ δὲ quibus fertur per
σύμπαντος οὐρανοῦ orbem dierum
τε καὶ κόσμου noctiumque
σφαιροειδοῦς curriculis, agens
[391b20] ὄντος καὶ et stellarum
κινουμένου, choros intermino
καθάπερ εἶπον, lapsu, finem nulla
ἐνδελεχῶς, δύο ἐξ aeui defectione
ἀνάγκης ἀκίνητά factura. Sed cum
ἐστι σημεῖα, omne caelum ita
καταντικρὺ reuoluatur ut
ἀλλήλων, καθάπερ sphaera, eam
τῆς ἐν τόρνῳ tamen radicibus
κυκλοφορουμένης oportet teneri,
σφαίρας, στερεὰ quas diuina
μένοντα καὶ machinatio
συνέχοντα τὴν uerticibus adfixit,
σφαῖραν, περὶ ἃ ὁ ut in tornando
πᾶς ὄγκος κύκλῳ artifex solet
στρέφεται· καλοῦν| forcipe materiam
ται δὲ οὗτοι πόλοι· conprehensam
δι’ ὧν εἰ νοήσαιμεν reciproco
ἐπεζευγμένην uolumine
εὐθεῖαν, | ἥν τινες rotundare; eos
ἄξονα 392a1] polos dicimus, a
καλοῦσι, διάμετρος quibus, ueluti a
ἔσται τοῦ κόσμου, cardinibus,
μέσον | μὲν [392a1] directio quaedam
ἔχουσα τὴν γῆν, profecta axis est
τοὺς δὲ δύο πόλους dictus, diuisor et
πέρατα. Τῶν δὲ disterminator
ἀκινήτων πόλων mundi, orbem
τούτων ὁ μὲν ἀεὶ terrae in medietate
φανερός ἐστιν ὑπὲρ constituens.
κορυφὴν ὢν κατὰ Verum hi uertices,
τὸ βόρειον κλίμα, quos inmobiles
ἀρκτικὸς diximus, ita sunt
καλούμενος, ὁ δὲ ut supra caput
ὑπὸ γῆν ἀεὶ alter adpareat ex
κατακέκρυπται, parte boreae, qui
κατὰ τὸ νότιον, septemtrionalis
ἀνταρκτικὸς uocatur; alter
καλούμενος. antarcticus humo
tegitur, umidus et
austrinis
uaporibus mollis.

Kosmou mundo
We call the substance of the heaven and of the stars Οὐρανοῦ δὲ καὶ Sed caelum ipsum [291] Heaven itself, and the stars which it nurtures,
‘aether’ – not, as some say, because it is fiery and ἄστρων οὐσίαν μὲν stellaeque and the whole sidereal network, is referred to as
‘blazes’ (they confuse it with the completely different αἰθέρα καλοῦμεν, caeligenae ‘aether’ – not, as some think, because it is on fire and
power possessed by fire), but because it ‘always οὐχ, ὥς τινες, διὰ omnisque siderea ‘burning’, but because of its ‘continual and rapid’
rushes’ in a circular path: it is an element different τὸ πυρώδη οὖσαν conpago aether[a] revolutions. Aether is not one of the four elements
from the four [elements], as one that does not mix and αἴθεσθαι, uocatur, non, ut which everyone is familiar with, but is very different
is divine. πλημμελοῦντες quidam putant, [from them]. It is counted as a fifth [element], but it
περὶ τὴν πλεῖστον quod 1.30 ignitus is first in rank: divine and invulnerable in kind.
πυρὸς sit et incensus, sed
ἀπηλλαγμένην quod cursibus
δύναμιν, ἀλλὰ διὰ rapidis semper
τὸ ἀεὶ θεῖν rotetur,
κυκλοφορουμένην, elementum non
στοιχεῖον οὖσαν unum ex quattuor
ἕτερον τῶν quae nota sunt
τεττάρων, cunctis, sed longe
ἀκήρατόν τε καὶ aliud, numero
θεῖον. quintum, primum
ordine, genere
diuinum et
inuiolabile.
[10] Of the stars that the cosmos encompasses, some Τῶν γε μὴν 2. Iam astrorum 2. One group of stars, an uncountably large number
revolve along with the whole heaven, without ἐμπεριεχομένων innumerabilis of them, moves in the plane of the ‘fixed’ sphere.
wandering, but keeping to the same place. In the [392a10] ἄστρων multitudo partim Around this runs the band of signs [= the zodiac],
middle of them, the so-called ‘zodiac’ forms an oblique τὰ μὲν ἀπλανῶς τῷ labitur cum orbis which surrounds it at an oblique angle, lit up by its
girdle between the tropics; it is divided into twelve σύμπαντι οὐρανῷ inerrantis regione, twelve signs. Another group of stars are ‘wanderers’:
areas corresponding to the signs [of the zodiac]. Other συμπεριστρέφεται, quam circulus they do not move like those in the first group, and
stars, the ‘wanderers’ [= ‘planets’], do not move with τὰς αὐτὰς ἔχοντα ambit signifer, indeed they differ from each other in their courses
the same speed as the former, or as each other, but they ἕδρας, ὧν μέσος ὁ obliqua and speeds. They are set on different globes, and
all have their own circles, so that, among them, one is ζῳοφόρος conplexione serve what I could call an ‘uncoordinated order’;
closer to earth and another further out. The number of καλούμενος κύκλος circumdatus, et some lie further out, some closer in. The stars whose
the fixed stars is undiscoverable to humans, although ἐγκάρσιος διὰ τῶν signis XII nature is such that they are not believed to deviate at
they move on the single plane of the whole heaven. But τροπικῶν inluminatus, all are part of an infinite horde, but they form a
that of the planets amounts all told to seven, situated on διέζωσται, κατὰ partim errantibus crown for something single, the ‘back’ of the aether,
as many circles, which are arranged in sequence [20] μέρη διῃρημένος stellis, quae neque with the wonderful and holy beauty of their light.
so that the higher is larger than the lower. The seven εἰς δώδεκα ζῳδίων priorum motus Conversely, the seven stars which famously bear the
circles are nested in each other, but all are surrounded χώρας, τὰ δέ, habent neque sane names of gods are set on as many spheres, which lie
by the sphere of the fixed stars. The circle of Phainon, πλανητὰ ὄντα, οὔτε inter se similes et in a nested series so that the highest sphere is also the
also called that of Cronus, always has the place next in τοῖς προτέροις aequales, sed largest. These [spheres] are connected in sequence by
from it; and then that of Phaethon, also known as the ὁμοταχῶς κινεῖσθαι adfixae diuersis reciprocal bonds, and are contained within the
circle of Zeus; then Pyroeis, known as the sphere both πέφυκεν οὔτε globis embrace of the so-called ‘fixed’ sphere. They are: the
of Heracles and of Ares. Sixth is Stilbon, which some ἀλλήλοις, ἀλλ’ ἐν inordinatum, ut globe of Phaeno, which we call Saturn; then, second,
call the sphere of holy Hermes, but others that of ἑτέροις καὶ ἑτέροις sic dixerim, that of Phaetho, which we call Jupiter; third, that of
Apollo. After that comes the circle of Phosphorus, κύκλοις, ὥστε ordinem seruant; Pyroeis, which many people call [the star] of
which they call Aphrodite (but others again Hera); then αὐτῶν τὸ μὲν aliaeque ultra Heracles, and more still the star of Mars; Stilbo
that of the sun, and finally that of the moon, which is προσγειότερον sunt, aliae citra. follows next, which some people name [the star] of
the lower limit of the aether [30] which embraces all εἶναι, τὸ δὲ Stellae, quae Apollo and others [the star] of Mercury; fifth is light-
the divine bodies and their serial movements. ἀνώτερον. Τὸ μὲν propter naturam bringing Juno, also supposed to be the star of Venus;
οὖν τῶν ἀπλανῶν eiusmodi nullis then comes the sphere of the sun, and last of all the
πλῆθος creduntur moon. [The moon] is the near limit of the towering
ἀνεξεύρετόν ἐστιν erroribus uagae, et aether which nourishes the divine and immortal lives
ἀνθρώποις, καίπερ infinitos numero of all these [celestial] fires, dissolving and restoring
ἐπὶ μιᾶς greges ducunt et them by making provision in due order and without
κινουμένων simplex aetheris variation.
ἐπιφανείας τῆς τοῦ dorsum alma et
σύμπαντος sacrata amoenitate
οὐρανοῦ· τὸ δὲ τῶν lucis coronant.
πλανήτων, εἰς ἑπτὰ Septem uero
μέρη deorum
κεφαλαιούμενον, ἐν nominibus
τοσούτοις [392a20] inlustres, totidem
ἐστὶ κύκλοις ἐφεξῆς orbibus adfixae
κειμένοις, ὥστε ἀεὶ sunt et gradatim
τὸν ἀνωτέρω μείζω sibimet superlatae,
τοῦ ὑποκάτω εἶναι, ut superior
τούς τε ἑπτὰ ἐν inferiore sit maior,
ἀλλήλοις ac uicissim mutuis
ἐμπεριέχεσθαι, adhaesionibus

Kosmou mundo
πάντας γε μὴν ὑπὸ nexae conplexu
τῆς τῶν ἀπλανῶν illius orbis, qui
σφαίρας inerrabilis dicitur,
περιειλῆφθαι. continentur. Hic
Συνεχῆ δὲ ἔχει ἀεὶ Phaenonis globus,
τὴν θέσιν ταύτῃ ὁ quem appellamus
τοῦ Φαίνοντος ἅμα Saturnum; post
καὶ Κρόνου quem Phaethontis
καλούμενος secundus est,
κύκλος, ἐφεξῆς δὲ ὁ quem Iouem
τοῦ Φαέθοντος καὶ dicimus: et loco
Διὸς λεγόμενος, tertio Pyrois,
εἶθ’ ὁ Πυρόεις, quam multi
Ἡρακλέους τε καὶ Herculis, plures
Ἄρεος Martis stellam
προσαγορευόμενος, uocant. Hanc
ἑξῆς δὲ ὁ Στίλβων, sequitur Stilbon,
ὃν ἱερὸν Ἑρμοῦ cui quidam
καλοῦσιν ἔνιοι, Apollinis, ceteri
τινὲς δὲ Mercuri nomen
Ἀπόλλωνος· μεθ’ dederunt. Quintus
ὃν ὁ τοῦ Phosphorus,
Φωσφόρου, ὃν Iunonia, immo
Ἀφροδίτης, οἱ δὲ Veneris stella
Ἥρας censetur. Deinde
προσαγορεύουσιν, solis est orbis et
εἶτα ὁ ἡλίου, καὶ ultima omnium
τελευταῖος ὁ τῆς luna, altitudinis
σελήνης, μέχρις ἧς aethereae
ὁρίζεται ὁ [392a30] principia
αἰθήρ, τά τε θεῖα disterminans, quae
ἐμπεριέχων σώματα diuinas et
καὶ τὴν τῆς inmortales
κινήσεως τάξιν. uiuacitates ignium
pascens, ordinatis
ac semper
aequalibus
inuectionibus
soluitur atque
reparatur.
Air / Atmosphere
After the aetherial and divine part of the cosmos – Μετὰ δὲ τὴν 3. Post eam uero 3. After that part of the cosmos which lies within the
which we affirm to be organised and undisturbed, αἰθέριον καὶ θείαν partem, quae bounds of the aether (which has a distinct size and
unwavering and impassive – comes the part which is φύσιν, ἥντινα sancti aetheris weight, and is invariable in its nature) comes the
everywhere easily affected and disturbed and, in brief, τεταγμένην finibus coercetur, mortal region, closer now to the earth. The outer
is destructible and perishable. The first bit of it is the ἀποφαίνομεν, ἔτι δὲ cuius mensa parts of this region are somewhat thin and vaporous
thin and flame-like substance [392b1], which is ignited ἄτρεπτον καὶ pensaque where they touch the hot lower limit of the aether (to
by the aether, because of its size and the speed of its ἀνετεροίωτον καὶ distinctio est et the extent that a tiny thing can ‘touch’ something
motion. In the fiery and supposedly chaotic ἀπαθῆ, συνεχής natura inmutabilis, enormous, or something sluggish what moves very
[substance], lights shine out, flames shoot forth, and ἐστιν ἡ δι’ ὅλων regio est mortalis fast); but it is scorched at the edges by the sun as it
‘planks’ [dokides] and ‘trenches’ [bothynoi] and what παθητή τε καὶ ac iam paene makes its circuit. Flames, which are clearly visible to
are called ‘comets’ are frequently ignited and τρεπτή, καί, τὸ terrena, cuius our eyes, can be seen as they are emitted, and leap up
extinguished. σύμπαν εἰπεῖν, primae sunt partes and flare. The Greeks call these ‘comets’, docidae
φθαρτή τε καὶ tenuiores et [‘planks’] and bothyni [‘trenches’]. We often see
ἐπίκηρος. Ταύτης uaporatae, quippe them streaking by: they light up readily and are even
δὲ αὐτῆς πρώτη μέν cum finitimis more readily extinguished.
ἐστιν ἡ λεπτομερὴς aetheris
καὶ φλογώδης adtingantur
οὐσία, [392b1] ὑπὸ ardoribus,
τῆς αἰθερίου quantum maximis
πυρουμένη διὰ τὸ parua et quantum
μέγεθος αὐτῆς | καὶ rapidis possunt
τὴν ὀξύτητα τῆς pigriora contingi.
κινήσεως· ἐν δὲ τῇ Sed ex ea parte,
πυρώδει καὶ quae curriculis
ἀτάκτῳ λεγομένῃ finitimi inuritur
τά τε σέλα διᾴττει solis, se iaculari
καὶ φλόγες atque emicare et

Kosmou mundo
ἀκοντίζονται καὶ scintillare
δοκίδες τε καὶ flammae quaedam
βόθυνοι καὶ ostensae oculis
κομῆται λεγόμενοι nostris uidentur,
στηρίζονται καὶ quas Graeci
σβέννυνται cometas et
πολλάκις. docidas et
bothynos
appellant quasque
labi et fluere
frequenter
uidemus, lucere
<facile>
faciliusque
restingui.
Next to this pours in air, misty and frosty in its own Ἑξῆς δὲ ταύτης ὁ Exin inferioris Next to this, the lower air pours in, more turbid in
nature; but at the same time, it is illuminated by this ἀὴρ ὑποκέχυται, aeris qualitas quality. It is suffused with glacial cold: but it also
[fire above] and even burned and becomes bright and ζοφώδης ὢν καὶ turbidior shines under the effect of light from above and its
warm. It is itself of an easily affected capacity, and it is παγετώδης τὴν infunditur, cui neighbour’s heat, and is sometimes cloaked in a
very mutable, and within it [10] clouds form and φύσιν· ὑπὸ δὲ permixtus est purer light. Its state changes frequently, as fragile
showers beat down, there are snows and frosts and hail, ἐκείνης glacialis rigor; sed things do: it is compressed into clouds, and then torn
gusts of winds and of typhoons, and even thunder and λαμπόμενος ἅμα superioris uicinia apart by gusts [of wind blowing] back and forth, or
coruscations, and thunderbolts coming down, and καὶ διακαιόμενος claritatis et burst open by violent storms; it shivers with ice when
storm-clouds colliding in their thousands. λαμπρός τε γίνεται propinqui caloris it snows, and suffers a beating when hailstones are
καὶ ἀλεεινός. Ἐν δὲ adflatu nitescit ac falling; it becomes tempestuous when gales and
τούτῳ, τῆς παθητῆς sinceriore typhoons are gusting and whirlwinds attack, but
ὄντι καὶ αὐτῷ interdum luce catches fire [when assailed by] lightning bolts and
δυνάμεως καὶ uestitur. Huius the [rest of the] celestial artillery.
παντοδαπῶς saepe mutabilis
ἀλλοιουμένῳ, νέφη conuertitur
τε [392b10] species, cum sit
συνίσταται καὶ natura uitiabili: et
ὄμβροι in nubes cogitur et
καταράσσουσι, reciprocis flabris
χιόνες τε καὶ πάχναι aperitur et nimbis
καὶ χάλαζαι πνοαί vehementibus
τε ἀνέμων καὶ rumpitur, niuibus
τυφώνων, ἔτι τε etiam et glacie
βρονταὶ καὶ inhorrescit et
ἀστραπαὶ καὶ praecipiti
πτώσεις κεραυνῶν grandine desuper
μυρίων τε γνόφων uerberatur;
συμπληγάδες. turbinum flatibus
typhonumque
conflictu fit
procellosa, sed
telis fulminum et
missilium
caelestium iaculis
ignescit.
Earth and sea
Next to the aerial nature earth and sea are set. They Ἑξῆς δὲ τῆς ἀερίου 4. Aeri terra 4. Connected to the air is the earth, which carries the
teem with plants and animals – and springs and rivers, φύσεως γῆ καὶ coniungitur eaque seas within itself. It is teeming with animals, clothed
some of which drain into the earth, while others θάλασσα in se suscipit in the greenery of the forests, and refreshed by
disgorge into the sea. Thousands of plants give it ἐρήρεισται, φυτοῖς maria. Haec everlasting springs. It conveys cool river streams
variety, and lofty mountains and thick copses, and βρύουσα καὶ ζῴοις frequentatur through meandering landscapes, or pours them into
cities built by the intelligent animal, the human. There πηγαῖς τε καὶ animantibus, haec the depths of some sea. It blooms in infinite colours.
are islands and continents in the sea. [20] The common ποταμοῖς, τοῖς μὲν siluarum uiriditate Mountain heights, level plains and shady groves give
account divides our inhabited realm world into islands ἐν γῇ uestitur, haec it variety. It curves with its sinuous beaches, or is
and continents, but it is unaware that the whole of it is ἀναλισκομένοις, fontium separated out into islands. It glows with villas and
a single island, surrounded by the so-called Atlantic τοῖς δὲ perennitate cities, which human beings, a species [capable] of
sea. Probably there are many other [such islands] ἀνερευγομένοις εἰς recreatur, haec wisdom, have constructed to support communities. It
corresponding to this, lying on the other side of it, θάλασσαν. fluminum frigidos has not escaped me that many people who have
some larger, some smaller, but all except this one Πεποίκιλται δὲ καὶ lapsus nunc written on this subject have divided the terrestrial
invisible to us: what is true of our islands in relation to χλόαις μυρίαις erroribus terrenis sphere as follows: they have claimed that islands
the local sea is also true of the inhabited realm in ὄρεσι τε ὑψήλοις uehit, modo form one part of it, while the rest is a ‘continent’ [lit.:
relation to the Atlantic sea (and to the many other such καὶ βαθυξύλοις profundo in mari ‘container’]. What they do not realise is that all the
realms in relation to the sea as a whole). They are just δρυμοῖς καὶ confundit; eadem immensity of this territory is held in the embrace of

Kosmou mundo
large islands washed by large seas. The [30] moist πόλεσιν, ἃς τὸ infinitis coloribus the Atlantic sea, so that it is itself just one island
nature as a whole predominates. It allows certain so- σοφὸν ζῷον, ὁ floret, altitudine alongside the islands within it. The Ocean flows
called ‘cliffs’ of earth to appear, and these are ἄνθρωπος, montium, around others just like it, some larger and some
inhabited; but water is the dominant nature after the air. ἱδρύσατο, νήσοις τε camporum smaller. But not surprisingly we do not know about
Below it, within its depths, at the very centre of the ἐναλίοις καὶ aequore, nemorum them, since we cannot even travel all the way around
cosmos, all the earth is to be found, compressed and ἠπείροις. [392b20] opacitate uariatur, the one that we inhabit. For just as the islands in our
squeezed, immobile and unmoving – and this is Τὴν μὲν οὖν sinuosis inflexa [sc. Mediterranean] sea are separated by its waters,
everything in the cosmos that we refer to as ‘below’. οἰκουμένην ὁ πολὺς litoribus, distincta so these [greater, ‘continental’ islands] lie in a global
λόγος εἴς τε νήσους insulis, uillulis sea, surrounded by channels of water that are all the
καὶ ἠπείρους urbibusque wider.
διεῖλεν, ἀγνοῶν ὅτι conlucens, quas
καὶ ἡ σύμπασα μία sapiens genus,
νῆσός ἐστιν, ὑπὸ homo
τῆς Ἀτλαντικῆς communibus
καλουμένης usibus fabricatur.
θαλάσσης Nec sum nescius,
περιρρεομένη. plerosque huius
Πολλὰς δὲ καὶ operis auctores
ἄλλας εἰκὸς τῆσδε terrarum orbem ita
ἀντιπόρθμους diuisisse: partem
ἄπωθεν κεῖσθαι, eius insulas esse,
τὰς μὲν μείζους partem uero
αὐτῆς, τὰς δὲ continentem
ἐλάττους, ἡμῖν δὲ uocauere, nescii
πάσας πλὴν τῆσδε omnem hanc
ἀοράτους· ὅπερ γὰρ terrenam
αἱ παρ’ ἡμῖν νῆσοι inmensitatem
πρὸς ταυτὶ τὰ Atlantici maris
πελάγη πεπόνθασι, ambitu coerceri
τοῦτο ἥδε ἡ insulamque hanc
οἰκουμένη πρὸς τὴν unam esse cum
Ἀτλαντικὴν insulis suis
θάλασσαν πολλαί omnibus. Nam
τε ἕτεραι πρὸς similes huic alias
σύμπασαν τὴν <maiores> et alias
θάλασσαν· καὶ γὰρ minores
αὗται μεγάλαι τινές circumfundit
εἰσι νῆσοι μεγάλοις Oceanus, quae
περικλυζόμεναι tamen merito
πελάγεσιν. Ἡ δὲ uidentur ignotae,
σύμπασα [392b30] cum ne hanc
τοῦ ὑγροῦ φύσις quidem, cuius
ἐπιπολάζουσα, cultores sumus,
κατά τινας τῆς γῆς omnem peragrare
σπίλους τὰς possimus. Nam
καλουμένας sicut hae insulae
ἀναπεφαγκυῖα interfluuntur, quae
οἰκουμένας, ἑξῆς sunt in nostro
ἂν εἴη τῆς ἀερίου mari, ita illae in
μάλιστα φύσεως. uniuerso salo
Μετὰ δὲ ταύτην ἐν fretis latioribus
τοῖς βυθοῖς κατὰ τὸ ambiuntur.
μεσαίτατον τοῦ
κόσμου
συνερηρεισμένη γῆ
πᾶσα καὶ
πεπιεσμένη
συνέστηκεν,
ἀκίνητος καὶ
ἀσάλευτος· καὶ
τοῦτ’ ἔστι τοῦ
κόσμου τὸ πᾶν ὃ
καλοῦμεν κάτω.
These five elements [393a1], in their five places, are Πέντε δὴ στοιχεῖα 5. Elementorum 5. Reciprocal bonds between the elements are kept
disposed as spheres, the smaller [spheres] surrounded ταῦτα [393a1] ἐν inter se mutui intertwined through artfully contrived relationships.
by the larger: earth by water, water by air, air by fire, πέντε χώραις nexus artis Five ‘marriages’ give a series of ordered couplings
fire by aether. They constitute the whole cosmos. The σφαιρικῶς adfinitatibus such that lighter elements adhere to heavier. Earth
whole of the region above is the home of the gods, that ἐγκείμενα, inplicantur, et contains water within it (or water, as other thinks,

Kosmou mundo
below is home to ephemeral animals; part of it is wet περιεχομένης ἀεὶ quinque coniuges carries the earth); air arises from water; fire is
(we call that rivers and springs and seas), part dry (we τῆς ἐλάττονος τῇ copulae his exhaled from the [relative] density of air. Aether, for
call that earth and continents and islands). μείζονι – λέγω δὲ ordinatae uicibus its part, along with its fires, is set alight by the
γῆς μὲν ἐν ὕδατι, adtinentur, ut vitality of immortal god. (Ignited by this divine fire,
ὕδατος δὲ ἐν ἀέρι, adhaereant et they burn as bright torches spread throughout the arc
ἀέρος δὲ ἐν πυρί, grauioribus of the whole cosmos.) This is why the higher gods
πυρὸς δὲ ἐν αἰθέρι leuiora: aquam in have the heights [of the cosmos] for their seats, while
– τὸν ὅλον κόσμον se habet tellus aut creatures of the other, lower species occupy places
συνεστήσατο, καὶ aqua, ut alii on earth, where rivers and springs and seas wind
τὸ μὲν ἄνω πᾶν putant, uehit along, break out and bubble up, all having their
θεῶν ἀπέδειξεν terram; aer ex courses, their channels, and their origins in the
οἰκητήριον, τὸ aqua gignitur, bosom of the earth.
κάτω δὲ ἐφημέρων ignis aeria
ζῴων. Αὐτοῦ γε densitate
μὴν τούτου τὸ μὲν conflatur; aether
ὑγρόν ἐστιν, ὃ uicissim ignesque
καλεῖν ποταμοὺς illi inmortalis dei
καὶ νάματα καὶ uiuacitate
θαλάσσας flammantur. Huius
εἰθίσμεθα, τὸ δὲ diuini ignis
ξηρὸν, ὃ γῆν τε καὶ origine incensi per
ἠπείρους καὶ totius mundi
νήσους conuexa
ὀνομάζομεν. inlustribus facibus
ignescunt.
Superna
quapropter dii
superi sedes
habent, infima
ceterorum
animantium
terrena possident
genera, per quae
serpunt et
erumpunt et
scatent flumina,
fontes et maria,
quae meatus et
lacunas et origines
habent in gremio
terrarum.
Some islands are large, including [10] (as has been Τῶν δὲ νήσων αἱ Ipsarum uero Inhabited realm (seas, continents, islands)
said) this whole inhabited region, and many other such μέν εἰσι μεγάλαι, insularum, quae Of those islands which are in our sea, Trinacria [=
regions surrounded by the great seas. Others are καθάπερ ἡ sunt in nostro Sicily], Euboea, Cyprus, Cyrnus [= Corsica] and
smaller – those that we can see within [the inhabited σύμ[393a10] πασα mari, digna Sardinia, Crete, the Peloponnese and Lesbos are
realm]. Some of these deserve mention: Sicily, Sardo ἥδε οἰκουμένη memoratu worth mentioning. There are some smaller ones
[= Sardinia], Kyrnos [= Corsica], Crete, and Euboea λέλεκται πολλαί τε Trinacria est, which are scattered, like moles, through the open
and Cyprus and Lesbos. There are lesser islands still, ἕτεραι μεγάλοις Euboea, Cypros, regions of the sea, and others, called the Cyclades,
such as the Sporades and the Cyclades; others have περιρρεόμεναι <Cyrnos> atque which face the waves in a denser grouping of
other names. πελάγεσιν, αἱ δὲ Sardinia, Creta, landmasses.
ἐλάττους, φανεραί Peloponnesos,
τε ἡμῖν καὶ ἐντὸς Lesbos: minores
οὖσαι. Καὶ τούτων autem aliae, ut
αἱ μὲν ἀξιόλογοι, naeuuli quidam,
Σικελία καὶ Σαρδὼ per apertas ponti
καὶ Κύρνος Κρήτη sunt sparsae
τε καὶ Εὔβοια καὶ regiones, aliae
Κύπρος καὶ Cyclades dictae,
Λέσβος, αἱ δὲ quae
ὑποδεέστεραι, ὧν frequentioribus
αἱ μὲν Σποράδες, αἱ molibus adluuntur.
δὲ Κυκλάδες, αἱ δὲ
ἄλλως
ὀνομάζονται.
The sea outside the inhabited world is called the Πέλαγος δὲ τὸ μὲν 6. Maria maiora 6. The greater seas are the Ocean and Atlantic, which
‘Atlantic’ and the ‘Ocean’: it surrounds us. It comes ἔξω τῆς οἰκουμένης sunt Oceanus et are the boundaries curving around our realm. From
into [the inhabited realm] from the west through a Ἀτλαντικόν τε καὶ Atlanticum, the west, the sea is funnelled in through a narrow
narrow opening near what are known as the Pillars of Ὠκεανὸς καλεῖται, quibus orbis nostri opening and flows through some extremely narrow

Kosmou mundo
Heracles, and flows into the inner sea, as if into a περιρρέων ἡμᾶς. terminantur gulfs. After the Pillars of Hercules, it is poured out
harbour. [20] Gradually it spreads out, and fills a series Ἐντὸς δὲ πρὸς anfractus. Sed again, and spreads over an immense area. In places
of large gulfs which are connected to each other – in δύσεις στενοπόρῳ occiduarum where the land on either side lies close together and
some places being confined in narrow straits, in others διανεωγὼς στόματι, partium mare per forms straits, as it often does, the sea is constricted;
spreading out again. If you sail in through the Pillars of κατὰ τὰς angustias oris but where they separate, it spreads out. If you sail
Heracles, the sea is at first said to be shaped by two Ἡρακλείους artatum in through the Pillars [of Hercules], the sea to your right
gulfs on your right: the so-called Gulfs of Syrtis: one of λεγομένας στήλας artissimos sinus is at first framed by two large bays: the first
them is called Syrtis Major, the other Syrtis Minor. On τὸν εἴσρουν εἰς τὴν funditur et rursus comprises the two Syrtes, the other is twisting and
the other side, there is no similar gulf, but the sea ἔσω θάλασσαν ὡς a Columnis irregular. But the water gets divided into the major
divides into three: what are called the Sardinian, Gallic ἂν εἰς [393a20] Herculis refusum, seas: one called the Gallic, another the African
and Adriatic seas. Across from these is the Sicilian sea, λιμένα ποιεῖται, in inmensam (although Aristotle prefers to call it the Sardinian);
and beyond this the Cretan sea. That is continuous with κατὰ μικρὸν δὲ latitudinem the third is the Adriatic sea. They are linked to the
the Egyptian, Pamphylian and Syrian seas, on one side, ἐπιπλατυνόμενος panditur, Sicilian sea and after that to the Cretan; and to them
and, [30] on the other, the Aegean and Myrtoan seas. ἀναχεῖται, saepiusque in turn the Pamphylian, Syrian and Egyptian seas
Following the length of these is the Pontic sea, with its μεγάλους coëuntibus terris, (though the boundaries between them are indistinct).
many subdivisions. The innermost part is called περιλαμβάνων ueluti quibusdam But before you get to these, there are the Aegean and
Maiotis; the outer part, [393b1] towards the κόλπους ἀλλήλοις fretorum Myrtoan seas. Pontus is near them, the largest gulf of
Hellespont, is connected by a channel to what is called συναφεῖς, πῇ μὲν ceruicibus, our sea: it reaches Maeotis at its furthest extreme; but
Propontis. κατὰ στενοπόρους premitur et idem its source is in the Hellespont. The entrance to it is
αὐχένας rursus cedentibus called Propontis.
ἀνεστομωμένος, πῇ est terris
δὲ πάλιν inmensum.
πλατυνόμενος. Primum igitur a
Πρῶτον μὲν οὖν Columnis
λέγεται nauigantibus
ἐγκεκολπῶσθαι ἐν dextrum latus
δεξιᾷ εἰσπλέοντι duobus sinibus
τὰς Ἡρακλείους maximis cingitur,
στήλας, διχῶς, εἰς quorum primus
τὰς καλουμένας duas Syrtes habet,
Σύρτεις, ὧν τὴν μὲν alter inparibus
Μεγάλην, τὴν δὲ quidem sinuatur
Μικρὰν, καλοῦσιν· figuris, sed in
ἐπὶ θάτερα δὲ maxima diuisus
οὐκέτι ὁμοίως est maria, quorum
ἀποκολπούμενος unum Gallicum
τρία ποιεῖ πελάγη, dicitur, alterum
τό τε Σαρδόνιον καὶ Africum, quod
τὸ Γαλατικὸν quidem
λεγόμενον καὶ Aristoteles
Ἀδρίαν, ἑξῆς δὲ Sardiniense maluit
τούτων ἐγκάρσιον dicere, tertium
τὸ Σικελικόν, μετὰ Adriaticum
δὲ τοῦτο τὸ pelagus. His
Κρητικόν, συνεχὲς iungitur Siculum
δὲ αὐτοῦ, τῇ μὲν τὸ et post Creticum,
Αἰγύπτιόν τε eo indiscretis
[393a30] καὶ finibus
Παμφύλιον καὶ Pamphylium,
Σύριον, τῇ δὲ τὸ Assyrium,
Αἰγαῖόν τε καὶ Aegyptium. Sed
Μυρτῷον. ante Aegaea <et>
Ἀντιπαρήκει δὲ τοῖς Myrtoa sunt
εἰρημένοις maria. His sane
πολυμερέστατος ὢν uicinus est Pontus,
ὁ Πόντος, οὗ τὸ μὲν sinus amplissimus
μυχαίτατον maris nostri, cuius
Μαιῶτις καλεῖται, extremus recessus
τὸ δὲ ἔξω [393b1] in Maeotim
πρὸς τὸν senescit; ex
Ἑλλήσποντον Hellesponti fonte
συνανεστόμωται τῇ concipitur
καλουμένῃ uestibulumque
Προποντίδι. eius Proponti[u]s
uocatur.
Over to the east, the Ocean flows in, opens out into the Πρός γε μὴν ταῖς Ab ortu solis The Ocean lies in the east, and gives us the Indian
Gulf of India and the Gulf of Persia, then straight ἀνασχέσεσι τοῦ Oceanus est, and Persian seas. The shores of the Red sea open out
afterwards gives us the Red sea (which has no outlet). ἡλίου πάλιν Indicum et from here. < The Ocean also > snakes its way

Kosmou mundo
Passing in the other direction through a narrow and εἰσρέων ὁ Persicum mare through narrow and remote inlets to become the
long strait, [the ocean] widens again, setting the bounds Ὠκεανός, τὸν conferens. Hinc Hyrcanian and Caspian bays. Beyond this are seas
of the Hycanian and Caspian seas. Beyond this deep, it Ἰνδικόν τε καὶ patescunt finitima believed to be of enormous depth; then a little further
occupies the place beyond the harbour of Maiotis; then, Περσικὸν διανοίξας Rubri maris, quae on the straits of Scythia and Hibernia [= the Irish
a bit further out, beyond the [lands of the] Scythians κόλπον, ἀναφαίνει < . . . > per sea], and then the sea formed where the encircling
and Celts, it surrounds the inhabited world towards the συνεχῆ τὴν angustas Ocean encloses the Gallic bay and those Pillars at
Galatic [= Gallic] Gulf [10] and the aforementioned Ἐρυθρὰν θάλασσαν longinquasque Cadiz, which are the ‘turning-posts’ of our realm.
Pillars of Heracles. Outside these points, the Ocean διειληφώς. Ἐπὶ faucis in
flows around the [whole] earth. θάτερον δὲ κέρας Hyrcanium et
κατὰ στενόν τε καὶ Caspium
ἐπιμήκη διήκων flectuntur sinus,
αὐχένα, πάλιν ultraque
ἀνευρύνεται, τὴν profundae
Ὑρκανίαν τε καὶ uastitatis esse
Κασπίαν ὁρίζων· τὸ maria creduntur.
δὲ ὑπὲρ ταύτην Deinde paulatim
βαθὺν ἔχει τὸν ὑπὲρ Scythicum et
τὴν Μαιῶτιν λίμνην Hibernium freta,
τόπον. Εἶτα κατ’ et rursum mare,
ὀλίγον ὑπὲρ τοὺς per quod Gallicum
Σκύθας τε καὶ <sinum> atque
Κελτικὴν σφίγγει Gaditanas
τὴν οἰκουμένην Columnas
πρός τε τὸν circumuectus
Γαλατικὸν Oceanus orbis
[393b10] κόλπον nostri metas
καὶ τὰς includit.
προειρημένας
Ἡρακλείους
στήλας, ὧν ἔξω
περιρρέει τὴν γῆν ὁ
Ὠκεανός.
The two largest islands are out here, known as the Ἐν τούτῳ γε μὴν 7. Sed in altera 7. In another part of [our] realm lie the land-masses
British Isles, Albion, and Ierne: these are larger than νῆσοι μέγισται parte orbis iacent of some large islands: these are the two British isles,
those recounted above, and lie beyond the [land of the] τυγχάνουσιν οὖσαι insularum aggeres Labeon and Hibernia, both larger than those we
Celts. No smaller than these is Taprobane [= Sri δύο, Βρεττανικαὶ maximarum, mentioned before; but these are situated on the
Lanka], which lies beyond India [15], slanting with λεγόμεναι, Ἀλβίων Britanniae duae, borders of the Celtic lands. There are also some
respect to the inhabited region; and also †Phebol, καὶ Ἰέρνη, τῶν et Labeon et smaller islands beyond India: Probane and Loxe. And
which is situated in the Arabian gulf. There are also a προϊστορημένων Hibernia, <iis> many others too, which are scattered as if in a circle
lot of small islands around the British Isles and Iberia, μείζους, ὑπὲρ τοὺς quas supra to give variety and ornament to this island of ours
and they crown this inhabited realm which we have Κελτοὺς κείμεναι. diximus [esse] (that is, to the lands which make up this realm),
said is [itself] an island, and whose breadth, at the Τούτων δὲ οὐκ maiores. Verum which I said was [one of the] ‘great’ [islands]. These
widest part of the continent, is a little less than [20] ἐλάττους ἥ τε hae in Celtarum [smaller islands] decorate it as ornaments; and in
40,000 stades, as the best geometers say; its length is as Ταπροβάνη πέραν finibus sitae. Sunt their continuity they crown it, like a sort of garland.
much as around 70,000 stades. It is divided into Ἰνδῶν, λοξὴ πρὸς minores uero ultra The length of the land that we inhabit is 40,000
Europe, Asia and Libya. Europe is bounded in a circle τὴν οἰκουμένην, καὶ Indos, Probane stades, its breadth 70,000. The lands of this realm are
by the Pillars of Heracles and the inner parts of the ἡ † Φεβὸλ atque Loxe. divided into Asia and Europe, and Africa along with
Pontic and Hyrcanian seas. From the latter, a very καλουμένη, κατὰ Multaeque aliae, them or, as many people say, beside them. Europe’s
narrow isthmus goes to the Pontic (though some have τὸν Ἀραβικὸν orbis ad modum boundaries reach from the Pillars of Hercules to the
said that [Europe’s border] is not this isthmus but the κειμένη κόλπον. sparsae, hanc Pontic and Hyrcanian seas and the river Tanais. Asia
river Tanais). Asia stretches from this isthmus of the Οὐκ ὀλίγαι δὲ nostram insulam goes from the same isthmus, that of the Pontic sea, to
Pontus and the Hyrcanian sea as far as another isthmus, ἄλλαι μικραὶ περὶ (id est hunc the isthmus between the Arabian gulf and the
which lies between the Gulf of Arabia and the inner τὰς Βρεττανικὰς terrarum orbem), periphery of the inner sea: it is contained by the
sea, surrounded [30] by this and the encircling Ocean. καὶ τὴν Ἰβηρίαν quam maximam Ocean’s girdle in concert with our sea [sc. the
(But some say that the border of Asia goes from Tanais κύκλῳ diximus, Mediterranean). (Other people, though [do this] in a
to the outlets of the Nile.) Libya goes from the Arabian περιεστεφάνωνται ornamentis suis different way, and measure the boundaries [of Asia]
isthmus to the Pillars of Hercules (but some think that τὴν οἰκουμένην pingunt et from the origin of the Tanais to the openings of the
it goes there from the Nile). [394a1] Some people ταύτην, ἣν δὴ continuatione ut Asian Nile.) Africa should be reckoned to stretch
attach Egypt, bounded by the outlets of the Nile, to νῆσον εἰρήκαμεν· quibusdam sertis from the isthmus of the Red sea (or else from the
Asia, some to Libya. And some people accord islands ἧς πλάτος μέν ἐστι coronant. At enim very sources of the Nile) to its end in the region of
their own status, but others always make them part of κατὰ τὸ βαθύτατον huius terrae, quam Cadiz. Most people make Egypt part of Africa, but
the lands they are near. τῆς ἠπείρου βραχὺ nos colimus, many make it part of Asia. (Similarly, some people
ἀποδέον [393b20] latitudo XL, think that islands are to be thought of as part of the
τετρακισμυρίων prolixitas LXX lands they are near, while others think they ought to
σταδίων, ὥς φασιν <milia> stadiorum be considered in a category of their own.)
οἱ εὖ tenet. Sed in
γεωγραφήσαντες, diuisione terrarum
μῆκος δὲ περὶ orbis Asiam et

Kosmou mundo
ἑπτακισμυρίους Europam et cum
μάλιστα. Διαιρεῖται his uel, sicut
δὲ εἴς τε Εὐρώπην plures, praeterea
καὶ Ἀσίαν καὶ Africam
Λιβύην. Εὐρώπη accepimus.
μὲν οὖν ἐστιν ἧς Europa ab
ὅροι κύκλῳ στῆλαί Herculis columnis
τε Ἡρακλέους καὶ usque Ponticum et
μυχοὶ Πόντου Hyrcanium mare
θάλαττά τε ac flumen Tanain
Ὑρκανία, καθ’ ἣν fines habet, Asia
στενότατος ἰσθμὸς ab isdem angustiis
εἰς τὸν Πόντον Pontici maris
διήκει· τινὲς δὲ ἀντὶ usque ad alias
τοῦ ἰσθμοῦ Τάναϊν angustias, quae
ποταμὸν εἰρήκασιν. inter Arabicum
Ἀσία δέ ἐστι τὸ ἀπὸ sinum et interioris
τοῦ εἰρημένου ambitum pelagi
ἰσθμοῦ τοῦ τε iacent,
Πόντου καὶ τῆς constringiturque
Ὑρκανίας Oceani cingulo et
θαλάσσης μέχρι societate nostri
θατέρου ἰσθμοῦ, ὃς maris. Sed alii alio
μεταξὺ κεῖται τοῦ modo, ut quidam
τε Ἀραβικοῦ ab exordio Tanais
κόλπου καὶ τῆς ἔσω ad ora Nili Asiae
θαλάσσης, terminos
περιεχόμενος ὑπό metiuntur.
τε ταύτης [393b30] Africam uero ab
καὶ τοῦ πέριξ isthmo Rubri
Ὠκεανοῦ· τινὲς δὲ maris uel ab ipsis
ἀπὸ Τανάϊδος μέχρι fontibus Nili oriri
Νείλου στομάτων putandum eiusque
τὸν τῆς Ἀσίας in Gaditanis locis
τίθενται ὅρον. fines esse. Sed
Λιβύη δὲ τὸ ἀπὸ ipsam Aegyptum
τοῦ Ἀραβικοῦ plerique Asiae,
ἰσθμοῦ ἕως plures Africae
Ἡρακλέους adiungunt, ut
στηλῶν. Οἱ δὲ ἀπὸ insularum situs
[394a1] τοῦ Νείλου sunt qui cum
φασὶν ἕως ἐκείνων. finitimis locis
Τὴν δὲ Αἴγυπτον, conprehendunt et
ὑπὸ τῶν τοῦ Νείλου sunt qui in alia
στομάτων diuisione eas
περιρρεομένην, οἱ habendas putant.
μὲν τῇ Ἀσίᾳ, οἱ δὲ
τῇ Λιβύῃ
προσάπτουσι, καὶ
τὰς νήσους οἱ μὲν
ἐξαιρέτους
ποιοῦσιν, οἱ δὲ
προσνέμουσι ταῖς
γείτοσιν ἀεὶ
μοίραις.
This is what we have discovered about the nature and Γῆς μὲν δὴ καὶ De mari satis But that is enough about the sea.
position of the earth and sea which make up what we θαλάττης φύσιν καὶ dictum.
know as the inhabited world. θέσιν, ἥντινα
καλεῖν εἰώθαμεν
οἰκουμένην,
τοιάνδε τινὰ
ἱστορήκαμεν.
ATMOSPHERE
Exhalations moist and dry
Now let us discuss the most noteworthy things within Περὶ δὲ τῶν 8. Terreni uero 8. Conditions on earth are like this. Scientists tell us
and around [the world], with a summary of the ἀξιολογωτάτων ἐν casus ita se that there are two sorts of ‘exhalation’, [both of
essentials. There are two types of exhalation which αὐτῇ καὶ περὶ αὐτὴν habent. which are] thin and ubiquitous; that these are barely
constantly rise [10] from it into the air above us: they παθῶν νῦν Exhalationes duas visible as they rise upwards from the lap of the earth,

Kosmou mundo
are fine and completely invisible, except that λέγωμεν, αὐτὰ τὰ physici esse [but] that bodies of mist are formed when the vapour
sometimes at dawn they can be observed rising from ἀναγκαῖα dicunt: tenues et is from streams and springs – and this is denser in the
rivers and springs. One type is dry and like smoke, and κεφαλαιούμενοι. frequentes uixque mornings. One of these [types of exhalation], the
comes from the earth; the other is moist and vaporous, Δύο γὰρ δή τινες uisibilis ad type that is emitted by the earth itself, is dry, rather
and exhaled from moisture. [15] Mists come from this, ἀπ’ αὐτῆς superiora minari like smoke. The other is humid and warm: the nature
and dews and different types of frost, as well as clouds ἀναθυμιάσεις ex gremio telluris, of the upper vapour draws it up to itself from streams
and rain and snow and hail, while from the dry type ἀναφέρονται nebularum agmina [of water]. It gives rise to mist, dew, frost, cloud –
[come] winds and the different air-currents, and συνεχῶς [394a10] halitu amnium and showers, snow and hail. The first type, the one
thunder and coruscations and presters and lightning εἰς τὸν ὑπὲρ ἡμᾶς fontiumque we said was dry, gives rise to the winds and air-
and everything else of the sort. ἀέρα, λεπτομερεῖς constare, currents, to flames and lightning and all the many
καὶ ἀόρατοι matutinis types of fiery bolts.
παντάπασιν, εἰ [τι] temporibus
μὴ κατὰ τὰς ἑῴας crassiora. Harum
ἔστιν ὅτε ἀπὸ altera arida est
ποταμῶν τε καὶ atque <fumo>
ναμάτων consimilis, quae
ἀναφερόμεναι terrenis
θεωροῦνται. eructationibus
Τούτων δὲ ἡ μέν surgit, altera
ἐστι ξηρὰ καὶ umida et egelida;
καπνώδης, ἀπὸ τῆς hanc ex fluentis
γῆς ἀπορρέουσα, ἡ superioris uaporis
δὲ νοτερὰ καὶ natura ad se trahit;
ἀτμώδης, ἀπὸ τῆς et ex hac quidem
ὑγρᾶς nebulae, rores,
ἀναθυμιωμένη pruinae, nubila et
φύσεως. Γίνονται imbres, nix atque
δὲ ἀπὸ μὲν ταύτης grando
ὁμίχλαι καὶ δρόσοι generantur; de illa
καὶ πάγων ἰδέαι superiore, quam
νέφη τε καὶ ὄμβροι diximus siccam,
καὶ χιόνες καὶ uenti, animae
χάλαζαι, ἀπὸ δὲ τῆς atque flamina et
ξηρᾶς ἄνεμοί τε καὶ fulmina atque
πνευμάτων aliae ignitorum
διαφοραὶ βρονταί telorum gignuntur
τε καὶ ἀστραπαὶ καὶ plurimae species.
πρηστῆρες καὶ
κεραυνοὶ καὶ τὰ
ἄλλα ἃ δὴ τούτοις
ἐστὶ σύμφυλα.
Mist is [20] a sterile, vaporous exhalation from water, Ἔστι δὲ ὁμίχλη μὲν Nebula constat aut Mist is constituted either from the beginnings of a
thicker than air, thinner than cloud. It arises as a cloud ἀτμώδης [394a20] ex ortu nubeculae small cloud or from its remains. It is vaporised
is forming, or when it is dissolving. Its converse is said ἀναθυμίασις ἄγονος aut ex eius exhalation which has lost its humidity, thicker than
to be (and is) cold air, which is just air with no cloud or ὕδατος, ἀέρος μὲν reliquiis; est air but thinner than cloud; it is dispelled by clear air
mist in it. Dew is moisture from cold air, which is παχυτέρα, νέφους autem exhalatio (which is ‘clear’ simply when it has been purged of
carried by it because of it is so fine in constitution. [25] δὲ ἀραιοτέρα· uaporata et umore darkness and is obviously pure). Dew is nocturnal
Ice is water which is gathered from the cold air and γίνεται δὲ ἤτοι ἐξ uiduata, aere moisture, which is gently dispersed by clear air. 9.
compressed. Frost is compressed dew, and hoar-frost ἀρχῆς νέφους ἢ ἐξ crassior, nube Ice, we claim, is moisture which has been compacted
half-compressed dew. A cloud is a gathering of thick ὑπολείμματος. subtilior, cui by clear air when it is cold: frost is similar, and
vapor, capable of producing water. Rain occurs when Ἀντίπαλος δὲ αὐτῇ serenitas happens when the soft morning dew becomes white
an especially dense cloud gets weighed down. There λέγεταί τε καὶ ἔστιν abolitionem infert. as it freezes. Air, then, which has been driven into a
are as many types of rain as there are degrees of αἰθρία, οὐδὲν ἄλλο Nec aliud est cloud thickens the cloud – and where it is dense it is
pressure on the cloud. [30] When a cloud is calm, it οὖσα πλὴν ἀὴρ serenitas, quam ‘pregnant’ with water. A shower is squeezed out
scatters soft drops, but when violently compressed, ἀνέφελος καὶ aer purgatus when cloud-masses press against one another other.
thicker ones: this we call a shower, which is heavier ἀνόμιχλος. Δρόσος caligine et There are as many different types of rainfall as there
than rain, and sends persistent precipitation down to δέ ἐστιν ὑγρὸν ἐξ perspicue are ways in which the air is channelled by the state of
the earth. Snow comes about through the breaking up αἰθρίας κατὰ sincerus. Ros uero the cloud. When a cloud is thin it disperses mere
of thickened clouds, which get chopped up before the σύστασιν λεπτὴν nocturnus umor drops; but more violently compacted [clouds] pour
change into water: the chopping makes it foamy and φερόμενον, est, quem tenuiter out larger amounts of water, and what we call
white, and the compaction of the water inside (before it κρύσταλλος δὲ serenitas spargit. ‘showers’. ‘Storms’ differ, in that a shower is steady
has been poured out or been rarefied) causes the ἀθρόον ὕδωρ ἐξ [9.] Glaciem rain; a storm is as violent as it is sudden, its
coldness. [394b1] When it is carried down thickly and αἰθρίας πεπηγός, dicimus umorem downpour as brief as it is unexpected. Snow is made
in quantity it is called a snowstorm. Hail comes about πάχνη δὲ δρόσος sereno rigore up of fragments from denser clouds: before the
when a snowstorm is compressed and the compaction πεπηγυῖα, concretum. Huic [clouds] can turn into liquid water, they get broken
gives it weight so that it falls faster. Because of the size δροσοπάχνη δὲ est pruina up and spilt apart; their agitation produces a foam,
of the pieces torn off, their mass and speed increase. ἡμιπαγὴς δρόσος. consimilis, si and soon the congealed moisture gets white as it
These are the derivatives from moist exhalations. Νέφος δέ ἐστι mollitia roris stiffens with cold. As the clouds are destroyed, this

Kosmou mundo
πάχος ἀτμῶδες matutinis falls thicker and faster to earth, and we call it a snow-
συνεστραμμένον, frigoribus storm. We say that it is hailing when water crashes
γόνιμον ὕδατος· incanuit. Ergo aer out of a cloud with the weight and speed of a stone:
ὄμβρος δὲ γίνεται actus in nubem its force makes it move quickly and the gentle, fluid
μὲν κατ’ ἐκπιεσμὸν nubilum denset et air gives way, so that it plummets down and with
νέφους εὖ μάλα ea crassitudo violent fury pummels the earth. 10. This will do for
πεπαχυσμένου, aquarum fetu what concerns the humid and watery elements.
διαφορὰς δὲ ἴσχει grauidatur. Imber
τοσάσδε ὅσας καὶ ἡ exprimitur, cum
τοῦ νέφους inter se urguentur
[394a30] θλῖψις· nubium
ἠπία μὲν γὰρ οὖσα densitates; totque
μαλακὰς ψεκάδας diuersitatibus
διασπείρει, σφοδρὰ pluuiae cadunt,
δὲ ἁδροτέρας· καὶ quot modis aer
τοῦτο καλοῦμεν nubili
ὑετὸν, ὄμβρου condicionibus
μείζω καὶ συνεχῆ cogitur. Raritas
συστρέμματα ἐπὶ enim nubium
γῆς φερόμενον. stillicidia
Χιὼν δὲ γίνεται dispergit, quae
κατὰ νεφῶν concretae
πεπυκνωμένων uehementius
ἀπόθραυσιν πρὸ effundunt agmina
τῆς εἰς ὕδωρ largiora et eas
μεταβολῆς aquas, quas
ἀνακοπέντων· imbres uocamus, a
ἐργάζεται δὲ ἡ μὲν quibus hoc
κοπὴ τὸ ἀφρῶδες differunt nimbi,
καὶ ἔκλευκον, ἡ δὲ quod <imber>
σύμπηξις τοῦ pluuia iugis est,
ἐνόντος ὑγροῦ τὴν nimbus autem
ψυχρότητα οὔπω quanto repentinus
χυθέντος οὐδὲ est, tanto
ἠραιωμένου. uehementior, et
Σφοδρὰ [394b1] δὲ quanto inprouisior
αὕτη καὶ ἀθρόα praecipitatio eius
καταφερομένη est, tanto breuiore
νιφετὸς ὠνόμασται. casu restringitur.
Χάλαζα δὲ γίνεται Niues autem
νιφετοῦ colligi iactatione
συστραφέντος καὶ densarum nubium
βρῖθος ἐκ constat; nam
πιλήματος εἰς priusquam in
καταφορὰν aquam defluant,
ταχυτέραν fractae ac
λαβόντος· παρὰ δὲ discissae spumas
τὰ μεγέθη τῶν agitationibus suis
ἀπορρηγνυμένων faciunt et mox
θραυσμάτων οἵ τε gelatus umor
ὄγκοι μείζους αἵ τε rigore frigoris
φοραὶ γίνονται inhorrescit. Haec
βιαιότεραι. Ταῦτα <cum>, uictis
μὲν οὖν ἐκ τῆς nubibus, crebrior
ὑγρᾶς ad terram uenit,
ἀναθυμιάσεως eam nos
πέφυκε συμπίπτειν. tempestatem
ningorem
uocamus.
Grandinare uero
tunc dicimus, cum
aqua nubem
lapidoso pondere
et festinante
perrumpit
eademque ui et ad
pernicitatem
incitata et, cedente

Kosmou mundo
aeris molli
liquore,
praecipitata[m]
indignatione
uehementi humum
uerberat. [10.]
Haec sat erit de iis
quae udis
elementis
aquosisque
contingunt.
Wind comes about from the dry exhalations when the Ἐκ δὲ τῆς ξηρᾶς Verum aliae sunt But there are other effects [of the exhalations]:
cold strikes it so that it starts to move. Wind (also ὑπὸ ψύχους μὲν passiones, cum winds, which are generated by a movement of cold
called air-current) is just a lot of air massed together. ὠσθείσης ὥστε ῥεῖν inpulsu frigidioris air. In fact a wind is nothing other than a huge and
(Air-current in another sense [sc. as ‘breath’] is what is ἄνεμος ἐγένετο· aeris uenti powerful flow of air that has been channelled
in plants and animals and pervades all things as an οὐδὲν γάρ ἐστιν generantur. Nec together. We call this an ‘air-current’ (although that
animate and generative substance, but not something οὗτος πλὴν ἀὴρ enim aliud est nisi [Lat. spiritus] is also a term we use for the ‘breath’,
we need to talk about now.) Air-currents which blow in πολὺς ῥέων καὶ multum et drawn in from outside, whose vital and nourishing
the air we call winds; gusts from moist exhalations are ἀθρόος· ὅστις ἅμα uehemens in force gives life to every animal). Dry gusts higher up
breezes. Winds include ‘terrestrial’ winds, which arise καὶ πνεῦμα λέγεται. unum coacti aeris in the cosmos we call ‘winds’, but damp air-currents
from damp earth; and ‘bay-winds’ [enkolpiai], which Λέγεται δὲ καὶ flumen. Hunc ‘breezes’. There are two species of wind. Those
rush out of bays (and there are some which come from [394b10] ἑτέρως spiritum dicimus, constituted from vapour [arising] from the earth are
rivers and lakes which have something in common πνεῦμα ἥ τε ἐν licet spiritus ille called ‘earth-born’ winds; those which issue from
with them). Winds that arise when clouds break apart, φυτοῖς καὶ ζῴοις etiam nominetur, bays are what in Greek are called enkolpiai. Winds
and cause their masses to be dispersed are called καὶ διὰ πάντων qui animalia which emanate from rivers and lakes should be
‘nebular’. ‘Hydrated’ winds [exudriai] come with διήκουσα ἔμψυχός extrinsecus omnia considered similar to these, as should those which
water when they break open their mass. τε καὶ γόνιμος [uitalia] tractus sui emanate from still or ruptured storm-clouds when the
οὐσία, περὶ ἧς νῦν uitali et fecunda heavens open, or whose mass is formed within in the
λέγειν οὐκ ope uegetat. dense kind of cloud, or which [arise] when a shower
ἀναγκαῖον. Τὰ δὲ ἐν Siccos et rouses up gusts of air. These are what in Attic
ἀέρι πνέοντα superioris mundi [Greek] are called exudrai.
πνεύματα καλοῦμεν flatus uentos
ἀνέμους, αὔρας δὲ nominamus, auras
τὰς ἐξ ὑγροῦ uero umidos
φερομένας spiritus. Sed
ἐκπνοάς. Τῶν δὲ uentorum binae
ἀνέμων οἱ μὲν ἐκ sunt species. Qui
νενοτισμένης γῆς facti e telluris
πνέοντες ἀπόγειοι halitu constant,
λέγονται, οἱ δὲ ἐκ terrigenae
κόλπων nuncupantur; at
διεξᾴττοντες illi qui excutiuntur
ἐγκολπίαι· τούτοις e sinibus
δὲ ἀνάλογόν τι ἐγκολπίαι graece
ἔχουσιν οἱ ἐκ sunt nominati.
ποταμῶν καὶ Consimiles his
λιμνῶν. Οἱ δὲ κατὰ haberi oportet eos
ῥῆξιν νέφους qui de fluminibus,
γινόμενοι καὶ lacubus et stagnis
ἀνάλυσιν τοῦ uel ruptis nubibus
πάχους εἰς ἑαυτοὺς per aperta caeli
ποιούμενοι manare adsolent,
ἐκνεφίαι rursumque in
καλοῦνται· μεθ’ crassam nubium
ὕδατος δὲ ἀθρόον speciem
ῥαγέντες ἐξυδρίαι conglobantur, uel
λέγονται. cum imber effusus
conciet flabra,
quae ἐξυδρίαι
Atticorum lingua
uocitantur.
A wind which arises regularly in the east has been Καὶ οἱ μὲν ἀπὸ 11. Nunc nomina 11. Now let us go through the names of the winds
named a eurus; one from the north a boreas; zephyrys ἀνατολῆς συνεχεῖς exsequemur and their regions. A wind from the east is a ‘eurus’,
come from the west, and noti from the south. Euri [394b20] εὖροι regionesque one the north a ‘boreas’, one from the west a
include the wind which blows from where the sun rises κέκληνται, βορέαι uentorum. Euros ‘zephyr’, and one from the south an ‘austrus’.
in the summer [ENE], which is called Kaikias; δὲ οἱ ἀπὸ ἄρκτου, oriens, boreas Between these four there are many other winds. For
Apeliotes comes from the region where it rises at the ζέφυροι δὲ οἱ ἀπὸ septemtrio, any wind from the east is a ‘eurus’, but it is called
equinoxes [due E]; and Eurus come from from the δύσεως, νότοι δὲ οἱ occidens <Kaikias>, when it comes from where the sun rises

Kosmou mundo
region where the sun rises in winter [ESE]. Zephyrs are ἀπὸ μεσημβρίας. zephyros, austros in summer [= ENE]; it is called Apeliotes when it is
opposite them: Argestes, which some people used to Τῶν γε μὴν εὔρων medius dies mittit. generated [where the sun rises] at either equinox [=
call Olympias and others Iapyx, comes from the where καικίας μὲν λέγεται Hos quattuor due E]; and it is Eurus when it arises and issue forth
the sun sets in summer [WNW], Zephyr from [where ὁ ἀπὸ τοῦ περὶ τὰς uentos alii plures from the gates of [sunrise during] winter [= ESE].
the sun sets at] the equinox [due W], Lips from [where θερινὰς ἀνατολὰς interfl[u]ant. Nam When a zephyr (known in the Roman language as a
it sets during] the winter [WSW]. The boreal winds τόπου πνέων quamuis eurus sit favonius) arises from the region of the summer
includes Boreas which is in the specific sense the one ἄνεμος, ἀπηλιώτης uentus orientis, setting [= WNW], it tends to be called by the name
neighbouring Kaikias [NNE]; Aparktias is the next, δὲ ὁ ἀπὸ τοῦ περὶ idem tamen Iapygis; it is when it is comes from nearer an
coming from the [North] in a southerly direction; then τὰς ἰσημερινάς, aparctias equinoctial [point of setting] [= due W] <that it is
Thraskias (some call this Kirkias), next to Argestes εὖρος δὲ ὁ ἀπὸ τοῦ accipit[ur] nomen, properly called Zephyr. It is Lips when it comes from
[NNW]. Of the noti, the one which comes from the περὶ τὰς χειμερινάς. cum eum oriens the region of the winter sunset>. Aquilo comes from
hidden pole [S] is called Anti-Aparktias; Euronotos is Καὶ τῶν ἐναντίων aestiuus effundit; the region of the seven stars [= NNE]. Here, it is has
between Notus and Euros [SSE]; on the other side, ζεφύρων ἀργέστης apeliotes autem as a neighbour Aparctias, <which blows directly>
between Lips and Notus is what some call Libonotus, μὲν ὁ ἀπὸ τῆς uocatur, cum towards the south [i.e from due N]. Thrascias and
others Libophoenix. θερινῆς δύσεως, ὅν aequidianis Argestes are winds from the same sort of region [sc.
τινες καλοῦσιν exortibus NNW]. The following are the different names
ὀλυμπίαν, οἱ δὲ procreatur; eurus observed for austri: the one that gusts directly from
ἰάπυγα· ζέφυρος δὲ est, quando the Antarctic [= due S] is Notus; Euronotus arises
ὁ ἀπὸ τῆς hiemalis ortus between Notus and Eurus [= SSE]; on the other side
ἰσημερινῆς, λὶψ δὲ portis emittitur. [= SSW] Libonotus combines two [names/winds] in
ὁ ἀπὸ τῆς Zephyrus uero, one.
χειμερινῆς. Καὶ τῶν quem Romana
βορεῶν ἰδίως ὁ μὲν lingua fauonium
ἑξῆς τῷ καικίᾳ nouit, hic cum de
καλεῖται βορέας, aestiuis occiduis
ἀπαρκτίας δὲ ὁ partibus surgit,
ἐφεξῆς ἀπὸ τοῦ iapygis nomine
πόλου κατὰ τὸ cieri solet; at ille
μεσημβρινὸν qui propior est
[394b30] πνέων, aequinoctiali
θρασκίας δὲ ὁ ἑξῆς plagae * * *
πνέων τῷ ἀργέστῃ, [notus] et aquilo,
ὃν ἔνιοι κιρκίαν qui VII stellarum
καλοῦσιν. Καὶ τῶν regione generatur,
νότων ὁ μὲν ἀπὸ et huic uicinus est
τοῦ ἀφανοῦς πόλου aparctias; hic
φερόμενος [propior est] * * *
ἀντίπαλος τῷ ad diem medium.
ἀπαρκτίᾳ καλεῖται Thrascias et
νότος, εὐρόνοτος δὲ argestes sunt
ὁ μεταξὺ νότου καὶ indidem flantes.
εὔρου· τὸν δὲ ἐπὶ Austrorum in
θάτερα μεταξὺ nominibus illa est
λιβὸς καὶ νότου οἱ obseruata
μὲν λιβόνοτον, οἱ diuersitas:
δὲ λιβοφοίνικα, namque cum de
καλοῦσιν. abscondito polo
flatus adueniunt,
notus est,
euronotus ille qui
inter notum atque
eurum medius
effringit, ex alio
latere libonotus ex
duobus unum
facit.
Some winds are called direct, blowing straight ahead; Τῶν δὲ ἀνέμων οἱ 12. Excursores 12. Winds that blow directly are held to be
others turn back on themselves, [395a1] for example μέν εἰσιν uenti habentur, qui ‘skirmishers’; Caecias is supposed to be one whose
the one called Kaikia. Some are more common in the εὐθύπνοοι, ὁπόσοι directo spiritu direction changes back and forth. Some winds, such
winter, like the noti, others in summer, like the so- διεκπνέουσι πρόσω proflant; flabris as the noti, are associated with winter; etesian winds
called etesian winds, which are a mixture of those that κατ’ εὐθεῖαν, οἱ δὲ reciprocis caecias are more common in summer, when a northerly
come from the north and the zephyrs. Some are known ἀνακαμψίπνοοι, putatur esse. Et current mixes with a zephyr. Spring winds are called
as ‘ornithiae’: these are winds that arise in the spring, καθάπερ [395a1] ὁ quidam hiemales ornithiae: on the basis of the air from which they
but belong to the class of boreases. [5] Violent air- καικίας λεγόμενος, habentur, ut noti; arise, they form a class of aquilos; but their currents
currents include the hurricane, an air-current which καὶ οἱ μὲν etesiae have less strength and are not so persistent. A
blasts upwards suddenly. A whirlwind is a violent χειμῶνος, ὥσπερ οἱ frequentiores sunt tempestuous gust of wind is called a whirlwind: we
current of air which arises unexpectedly; the tornado or νότοι, aestate, animis can think of it as a bit of wind which has become
cyclone is an air current which twists from below δυναστεύοντες, οἱ septemtrionis ac separated off and come down from the upper part of

Kosmou mundo
reaching upwards; the ‘upward blast’ [anaphysema] is δὲ θέρους, ὡς οἱ zephyri the heaven; it shakes things down below with its
an air current which erupts upwards from the earth ἐτησίαι λεγόμενοι, temperatis. Veris sudden battering. A so-called ‘tornado’ is a sudden
where a gorge or fissure opens up. [10] When it gets μῖξιν ἔχοντες τῶν τε ornithiae uenti gust of wind which brings confusion to everything.
tightly twisted, it is a terrestrial ‘prester’. When an air ἀπὸ τῆς ἄρκτου appellantur, In cases where dry earth is picked up and carried
current finds its way into a dense and dark cloud, and φερομένων καὶ aquilonum genus from the bottom of the tornado to the top, its top is
then is expelled through it, violently rupturing the ζεφύρων· οἱ δὲ ex aere prosati, referred to as a ‘pinea’. Anaphysemata are what the
compaction of the cloud, it causes a mighty crack and ὀρνιθίαι minore nisu, nec Greeks call winds which explode from ravines or
rumbling, which is called thunder (it is just like when καλούμενοι, iugi perseuerantia from gaps in the earth and menace the upper regions.
there is a impulsion of air within water). ἐαρινοί τινες ὄντες spiritus When these are even more violently twisted, you get
ἄνεμοι, βορέαι εἰσὶ perferentes. At a terrestrial whirlwind – which is given the name
τῷ γένει. Τῶν γε enim procellosus prester by the Greeks. But when a twister begins to
μὴν βιαίων flatus cataegis move and drives dense and humid clouds before it,
πνευμάτων καταιγὶς dicitur, quem they pile up and it collides with them and there is a
μέν ἐστι πνεῦμα praefractum noise which makes the heavens resound – just as
ἄνωθεν τύπτον possumus dicere, when the sea, stirred up by winds, makes an almighty
ἐξαίφνης, θύελλα uentus qui, de racket by smashing its waves on the shore.
δὲ πνεῦμα βίαιον superiore caeli
καὶ ἄφνω parte submissus,
προσαλλόμενον, inferiora
λαῖλαψ δὲ καὶ repentinis
στρόβιλος πνεῦμα inpulsibus quatiat.
εἰλούμενον Turbo autem
κάτωθεν ἄνω, dicitur, qui
ἀναφύσημα δὲ γῆς repentinis flabris
πνεῦμα ἄνω prosilit atque
φερόμενον κατὰ uniuersa perturbat.
τὴν ἐκ βυθοῦ τινος Vertex ille est uel,
ἢ ῥήγματος uti dicitur,
ἀνάδο[395a10] σιν· pinea[s], cum
ὅταν δὲ εἰλούμενον torquetur humus
πολὺ φέρηται, arida et ab infimo
πρηστὴρ χθόνιός erigitur ad
ἐστιν. Εἰληθὲν δὲ summum.
πνεῦμα ἐν νέφει Anaphysemata
παχεῖ τε καὶ Graeci uocant eos
νοτερῷ, καὶ spiritus, qui de
ἐξωσθὲν δι’ αὐτοῦ, fundo uel hiatibus
βιαίως ῥηγνύον τὰ terrae explosi ad
συνεχῆ πιλήματα superna minari
τοῦ νέφους, βρόμον solent. Hi cum
καὶ πάταγον μέγαν maiore ui torti
ἀπειργάσατο, <ὃς> sunt, fit procella
βροντὴ λέγεται, terrestris; a
ὥσπερ ἐν ὕδατι Graecis prester
πνεῦμα σφοδρῶς nomen accepit.
ἐλαυνόμενον. Sed cum
tormentum illud
ire pergit
densasque et
[t]umidas nubes
prae se agit
coactasque
collidit, fit sonitus
et intonat caelum,
non secus ac si
commotum uentis
mare cum ingenti
fragore undas
litoribus inpingat.

Kosmou mundo
13. At Fauorinus, 13. But Favorinus, not an insignificant scholar, has

non ignobilis the following to say about the winds. The world’s
sapiens, haec de four sources for wind [he says] do not all give rise to
uentis refert: the same numbers of winds, because where the sun
quattuor mundi rises and sets changes three times [during the year]
plagas inparem depending on its proximity, whereas south and north
numerum habere are always in the same place. We mark the places
uentorum, eo where it rises at [each] equinox and at <the summer
quod ortus et and> winter solstice, and the places where it sets in
occasus mutentur corresponding terms. Eurus, then, is the eastern wind
terna uice cum that comes from where the sun rises at the equinox [=
solis accessu, E]. (Its name has a pleasing derivation: it is ἀπὸ τῆς
meridies et arctos ἑῴας ῥέων [‘flowing from the dawn’].) This wind is
isdem semper also called Apheliotes by the Greeks, and Subsolanus
regionibus sint by us. The wind that comes from the point of sunrise
notatae. Ortus at the summer solstice [= NE] is named Boreas in
quippe accepimus Greek, Aquilo in Latin. Homer says that this wind is
aequinoctialem et αἰθρηγενέτης [‘aether-born’], or ‘calm’ as one might
solstitialem <et> put it. (Boreas is so-called from ἀπὸ τῆς βοῆς
brumalem, quibus [‘shouting’], because the noise it generally makes is
occasus redduntur not quiet.) A third wind, which comes from the place
eadem of sunrise during the winter [= SE], the Greeks call
interuallorum Eurynotus. There are, likewise, three winds which
ratione come from the west: Caurus, which is called Argestes
conuersa[e]. Eurus in Greek, and answers to Aquilo [i.e. is NW];
igitur Favonius, or Zephyr, is opposite Eurus [i.e. is due
aequinoctialis W]; the third wind, Africus, Lips, answers Vulturnus
orientis est uentus [i.e. is SW]. Midday, on the other hand, is always in
nec inuenusta the same place [= S] and has one wind, Auster, i.e.
nominis eius fictio Notus. <Opposite this, from the north, is the wind>
est, qui sit ἀπὸ τῆς which has the name Septemtrio – although this is
ἑῴας ῥέων. Idem called Aparktias in Greek. 14. Many of these winds
ἀφηλιώτης a have different names based on places or their
Graecis, resemblance to something or other. The Gauls call
subsolanus a one wind ‘Circius’ from its twist at the top; the
nostris solet dici. Apulians talk about the ‘Iapyga’ which comes from
Sed qui ab aestiua the bay of Iapygia, i.e. from [Mount] Garganus itself.
et solstitiali[s] It is clear that this is Caurus, because it comes from
orientis meta the west. (Vergil mentions it: ‘Growing pale with her
uenit, βορέας impending death among the corpses, the Fire-master
graece, latine had her carried off on the waves by Iapygus.’)
aquilo nominatur; Caecias is a wind which Aristotle says draws the
hunc clouds to itself, and that there is a saying about it:
αἰθρηγενέτην, ἕλκων ἐφ’ αὑτὸν ὥστε καικίας νέφος [‘he brings it on
quod sit alias himself like Kaikias draws the clouds’]. There are
serenus, Homerus etesian winds, and ‘forerunners’, which blow from
ait; βορέαν uero all directions at the time during summer when the
ἀπὸ τῆς βοῆς Dog Star [= Sirius] appears. Cato in his Origins does
quod non sine not say ‘Circius’ but ‘Cercius’: this wind, Cercius,
clamore soleat fills it cheeks to speak, and can repel an armed man
intonare. Tertium or a loaded cart.
uentum, qui ab

Kosmou mundo
oriente hiberno
uenit, Graeci
εὐρόνοτον uocant.
Item occidui sunt
tres: caurus, qui
graece ἀργέστης
uocatur, is est
aduersus aquiloni;
item fauonius,
ζέφυρος, euro
contrarius; tertius
africus, λίψ,
uulturno reflat.
Meridies uero,
quoniam eadem
semper regione
signatur, uno
austro, id est
νότῳ, flatur * * *
et is septemtrio
habet
cognomentum, qui
tamen graeca
lingua ἀπαρκτίας
dictus est. [14.]
Horum nomina
plerique
commutant de
loco uel
similitudine
aliqua, ut Galli
circium appellant
a turbine eius et
uertice, Apuli
iapyga uentum ex
Iapygiae sinu, id
est ex ipso
Gargano
uenientem. Hunc
caurum esse
manifestum; nam
et ex occiduo
uenit et Vergilius
eius sic meminit:
<Illam inter
caedes pallentem
morte futura
Fecerat Ignipotens
undis et iapyge
ferri>. <Est>
etiam caecias
uentus quem
Aristoteles ait ad
se trahere nubes et
est adagium de eo
tale: ἕλκων ἐφ’
αὑτὸν ὥστε
καικίας νέφος.
Sunt etesiae et
prodromi
spirantes ex omni
parte eo tempore
aestatis, quo[d de]
Canis oritur. Cato
autem in libris
Originum non
circium, sed
cercium dicit. Is

Kosmou mundo
uentus cercius,
cum loquare,
buccam inplet,
armatum
hominem,
plaustrum
oneratum
percellit.
Lightning &c.
[15] When a cloud breaks up in fire, the air current and Κατὰ δὲ τὴν τοῦ 15. Nunc de 15. I will return now to tricks played by the clouds.
light is called coruscation – which we perceive before νέφους ἔκρηξιν nubium praestigiis When a small cloud is broken up and exposes the
the thunder, although it arises later, since hearing tends πυρωθὲν τὸ πνεῦμα referam. Quando sky, escaping exhalations are ignited and a bright
to be beaten by sight, even when the object of sight is καὶ λάμψαν illa perfracta light flashes out: this is called a ‘coruscation’. The
further away, and the other is closer to hearing. This is ἀστραπὴ λέγεται· ὃ nubecula order ought to be that there is thunder first and then
especially true when [the object of sight] is the fastest δὴ πρότερον τῆς patefecerit coruscation, because it is after one cloud strikes
of things, namely something fiery; while sound is less βροντῆς caelum, ignescunt another that it emits light – like stone fire-starters
fast, being of the air, and reaching hearing by [the air’s προσέπεσεν, penetrabiles when they are rubbed together. But the brightness
being] struck. Flame, ignited and violently racing to ὕστερον γενόμενον, spiritus, reaches our sight more quickly; sounds are only
earth, is called lightning; if it is less fiery, but still ἐπεὶ τὸ ἀκουστὸν emicatque lux sensed later when they make their way to our ears.
violent and fast, it is a prester; and if it is entirely ὑπὸ τοῦ ὁρατοῦ clara; hoc dicitur So people think that the heavens first coruscate and
without fire, it is a typhoon. Each of these, as πέφυκε φθάνεσθαι, coruscare. Et shortly afterwards thunder; but only because fire
something rushing down to earth, is called a ‘bolt’. τοῦ μὲν καὶ ordine quidem moves at scorching speed and stimulates the senses
[25] Some forms of lightning are said to be sooty and πόρρωθεν tonare prius more quickly than speech; sound, which is
smoky; some, which dart quickly, are bright. Forked ὁρωμένου, τοῦ δὲ oportet, postea reverberating air, is an indirect way of sensing. A
lightning moves in thin lines. Anything that crashes ἐπειδὰν ἐμπελάσῃ coruscare. Quippe flame which is emitted from friction between clouds,
down to earth is a ‘bolt’. τῇ ἀκοῇ, καὶ ubi nubes when it is intense and has enough impetus to reach
μάλιστα ὅταν τὸ adflictrix the earth, has the name and intimidating force of
μὲν τάχιστον ᾖ <ignem>, ut ‘lightning’. When there is less fire, we call it a
[395a20] τῶν ignifera saxa ‘prester’. If the bolt is not ignited at all, it is called a
ὄντων, λέγω δὲ τὸ adtrita inter se, ‘typhoon’. Sceptus [‘bolt’] is the general name for
πυρῶδες, τὸ δὲ dat, obtutus anything which falls from the clouds.
ἧττον ταχύ, uelocius
ἀερῶδες ὄν, ἐν τῇ inlustriora
πλήξει πρὸς ἀκοὴν contingit, auditus,
ἀφικνούμενον. Τὸ dum ad aures
δὲ ἀστράψαν uenit, seriore
ἀναπυρωθέν, sensu concipitur;
βιαίως ἄχρι τῆς γῆς ita prius coruscare
διεκθέον, κεραυνὸς caelum creditur et
καλεῖται, ἐὰν δὲ mox tonare; tum
ἡμίπυρον ᾖ, quod ignes,
σφοδρὸν δὲ ἄλλως pernicitate sui
καὶ ἀθρόον, claricantes, dicto
πρηστήρ, ἐὰν δὲ citius nostrae
ἄπυρον παντελῶς, uisioni conuibrant,
τυφών· ἕκαστον δὲ sonus, aere
τούτων uerberato, alterius
κατασκῆψαν εἰς τὴν indicio sentitur.
γῆν σκηπτὸς Flamma uero illa,
ὀνομάζεται. Τῶν δὲ quam nubium
κεραυνῶν οἱ μὲν adflictus excussit,
αἰθαλώδεις si robustiore fuerit
ψολόεντες incendio, inpetu
λέγονται, οἱ δὲ deuehitur in terras

Kosmou mundo
ταχέως διᾴττοντες et fulminis habet
ἀργῆτες, ἑλικίαι δὲ nomen atque
οἱ γραμμοειδῶς formidinem.
φερόμενοι, σκηπτοὶ Presteras uero
δὲ ὅσοι nominamus, cum
κατασκήπτουσιν εἰς flammarum in illis
τὴν γῆν. minus fuerit. Sed
si ignitum non erit
fulmen, typhon
uocatur. Sceptos
generale omnibus
quae e nubibus
cadunt nomen est.
Bright events
To speak in general, some atmospheric phenomena are Συλλήβδην δὲ τῶν 16. Atque, ut 16. I will briefly summarise everything that falls into
mere apparitions, but some are real. Apparitions ἐν ἀέρι breuiter the class of things which perform tricks for human
include rainbows and rods and the like; streaking light, φαντασμάτων τὰ conprehendam eyes. Some of these produce only the appearance that
comets and so on are real. A rainbow is when part of μέν ἐστι κατ’ cuncta generis there is something there to be seen, but others are not
the sun or moon appears in a dark and curved cloud, ἔμφασιν, [395a30] eiusdem, eorum, lying at all about what they show. Deceptive
and seems to be continuous, as if seen around the edge τὰ δὲ καθ’ quae eiusmodi phenomena include rainbows and arcs and such
of a circular mirror. [35] A rod is a rainbow that looks ὑπόστασιν – κατ’ praestigias things; comets, lights and the many things like them
straight. A halo is a bright apparition coming from the ἔμφασιν μὲν ἴριδες humanis inferunt are real object of vision. A ‘rainbow’, commonly
light of a star: [395b1] it differs from a rainbow, καὶ ῥάβδοι καὶ τὰ oculis, alia sunt [known as] an ‘arc’, is, they say, when an image of
because a rainbow appears opposite the sun or moon, τοιαῦτα, καθ’ quae speciem the sun or an image of the moon colours a dense
but a halo makes a circles around the whole star. A ὑπόστασιν δὲ σέλα tantum spectaculi cloud which is humid and concave like a hemi-
light is the ignition of a mass of fire in the air. Some τε καὶ διᾴττοντες pariunt, alia quae spherical mirror. A rhabdos [‘rod’] is similar, but the
forms of it dart, some are fixed. A dart is fire sparked καὶ κομῆται καὶ τὰ nihil ab eo quod coloured cloud is extended like a rigid rod. A halo is
from friction as it is carried quickly in the air, giving τούτοις ostenderint a sort of chain of clear light which turns back on
the appearance of length because of its speed. A fixed παραπλήσια. Ἶρις mentiuntur. itself and intersects the course of the sun. Here is the
light is extended but unmoving, or moves as a star μὲν οὖν ἐστιν Fallunt imagine difference between this and a rainbow: a rainbow is
does. A flatter version of this is called a comet. Some ἔμφασις ἡλίου irides et arcus et multi-coloured and semi-circular in shape, and lies
forms of lightning last longer [10], but some are τμήματος ἢ talia; uere far away from the sun and moon; but a chain is
extinguished immediately. There are many other types σελήνης, ἐν νέφει uidentur cometae, clearer, and encircles the stars in an unbroken circle,
phenomena: ‘torches’ and ‘planks’ and ‘jars’ and νοτερῷ καὶ κοίλῳ fulgores et similia like a crown of just one colour. The Greeks call it
‘trenches’ – named for their similarity to these things. καὶ συνεχεῖ πρὸς pleraque. Irin, selas when air is ignited: in many cases, you would
Some of them arise in the west, some in the east, some φαντασίαν, ὡς ἐν uulgo arcum, esse think [the light] had been thrown, in others that it is
can be seen in both regions; but they are rare in the κατόπτρῳ, aiunt, quando falling, and in others that it is stable. [It seems]
north and south. However, they are all unpredictable: θεωρουμένη κατὰ imago solis uel thrown, when the fire arises and then falls at speed
there is nothing you can say about them that always κύκλου imago lunae which is imparted to it by the movement and impulse
holds true. So much for the atmosphere, then. περιφέρειαν. umidam et cauam of the air; its course is very rapid. A stable light,
Ῥάβδος δέ ἐστιν nubem densamque which they call a sterigmon, is a long strip of light
ἴριδος ἔμφασις ad instar speculi which does not move. A light which glides along,
εὐθεῖα. Ἅλως δέ colorat et like a star with ignited fluid spreading out behind it,
ἐστιν ἔμφασις medietatem orbis is called a ‘comet’. Often these lights arise suddenly
λαμπρότητος eius secat. and are extinguished immediately; but others remain
[395b1] ἄστρου Rhabdos autem for a while to show themselves off. There are many
περίαυγος· διαφέρει generis eiusdem phenomena of this kind: the Greeks call them
δὲ ἴριδος ὅτι ἡ μὲν ad uirgae rigorem ‘torches’ [Gr. lampades], docideae [‘planks’], and
ἶρις ἐξ ἐναντίας perlongum pithoi [‘jars’] and bothynoi [‘trenches’], naming
φαίνεται ἡλίου καὶ colorata nubecula them after what they look like. Some are more
σελήνης, ἡ δὲ ἅλως dicitur. Alysis est common in the west <some in the east>. You will
κύκλῳ παντὸς catena quaedam very rarely see them in the north or south – although
ἄστρου. Σέλας δέ luminis clarioris, none of them reliably arises at one place or time
ἐστι πυρὸς ἀθρόου per solis ambitum rather than another. 17. That is all I have to say about
ἔξαψις ἐν ἀέρι. Τῶν in se reuertens. the air.
δὲ σελάων ἃ μὲν Hanc et irida illud
ἀκοντίζεται, ἃ δὲ interest, quod iris
στηρίζεται. Ὁ μὲν multicolora est et
οὖν ἐξακοντισμός semicirculo
ἐστι πυρὸς γένεσις figurata proculque
ἐκ παρατρίψεως ἐν a sole atque luna,
ἀέρι φερομένου catena clarior est,
ταχέως καὶ astrumque ambit
φαντασίαν μήκους orbe incolumi,
ἐμφαίνοντος διὰ τὸ corona non
τάχος, ὁ δὲ discolora. Selas
στηριγμός ἐστι autem Graeci
χωρὶς φορᾶς uocant incensi

Kosmou mundo
προμήκης ἔκτασις aeris lucem;
καὶ οἷον ἄστρου horum pleraque
ῥύσις· πλατυνομένη iaculari credas
δὲ κατὰ θάτερον [alia labi], stare
κομήτης καλεῖται. alia. Iaculatio
Πολλάκις δὲ τῶν igitur tunc fieri
σελάων τὰ μὲν putatur, cum aeris
ἐπιμένει [395b10] meatu atque
πλείονα χρόνον, τὰ inpulsu generatus
δὲ παραχρῆμα ignis celeritate sua
σβέννυται. Πολλαὶ <adlabitur>
δὲ καὶ ἄλλαι cursumque
φαντασμάτων ἰδέαι rapidae
θεωροῦνται, festinationis
λαμπάδες τε ostendit. Statiua
καλούμεναι καὶ lux est, quam
δοκίδες καὶ πίθοι sterigmon illi
καὶ βόθυνοι, κατὰ uocant, sine cursu
τὴν πρὸς ταῦτα iugis et prolixa
ὁμοιότητα ὧδε lux, stellaeque
προσαγορευθεῖσαι. fluor et ignitus
Καὶ τὰ μὲν τούτων liquor, qui, cum
ἑσπέρια, τὰ δὲ ἑῷα, latius panditur,
τὰ δὲ ἀμφιφανῆ cometes uocatur.
θεωρεῖται, σπανίως Sed plerumque
δὲ βόρεια καὶ νότια. luces istae
Πάντα δὲ ἀβέβαια· repentino ortae
οὐδέποτε γάρ τι statim occidunt;
τούτων ἀεὶ φανερὸν <aliae> autem, ut
ἱστόρηται se ostenderint,
κατεστηριγμένον. aliquantisper
Τὰ μὲν τοίνυν manent. Et sunt
ἀέρια τοιαῦτα. multa eiusmodi
imaginum genera,
quas Graeci faces
et docidas et
pithos et bothynos
ad eorum
similitudines,
unde dicta sunt,
nominant; et
quaedam
uespertina <uel
matutina> sunt
notiora; perrara de
septemtrione uel
meridie uideas;
nihil horum
quippe loci uel
temporis in
nascendo fidem
potuit obtin[g]ere.
[17.] De aere
tantum habuimus,
quod diceremus.
EARTH
[395b18] The earth contains many things within itself: Ἐμπεριέχει δὲ καὶ ἡ Sed non aquarum The earth not only contains the sources of water, it is
for example, sources of water, but of air current and γῆ πολλὰς ἐν αὑτῇ, modo tellus in se also swollen with vapour and fire. For there are
fire too. Some of these are below the earth and unseen; καθάπερ ὕδατος, fontis habet, vapours hidden underground which blow exhalations
but often they are expelled and blasted upwards – as at οὕτως καὶ uerum spiritu et of fire out of the earth where they are present. This
Lipari and Aetna and in the Aeolian islands. Sometimes πνεύματος καὶ igni fecunda est. happens for example at Lipari, or Aetna, and even
fiery masses are thrown up which actually flow like a πυρὸς πηγάς· Nam quibusdam our own Vesuvius. As to the fires which remain
river; or they remain below the earth and heat things up Τούτων δὲ αἱ sub terris occulti contained within the hidden places of the earth, these
near sources of water, resulting in springs that are [395b20] μὲν ὑπὸ sunt spiritus et heat up any water they encounter. You can tell that
warm, or very hot, or temperate. Similarly in the case γῆν εἰσιν ἀόρατοι, flant incendia the flames are some way off when the result is tepid
of the air-currents: there are openings for them in many πολλαὶ δὲ ἀναπνοὰς indidem <et> water: when they are nearby, the water is scalding
places on earth. Some of them cause anyone who ἔχουσι καὶ suspirant, ut because of the fire set under it – as is the case with
comes near to be possessed, or, in other cases, to waste ἀναφυσήσεις, Liparae, ut Aetna, the river Phlegethon, which the poets mention in

Kosmou mundo
away; and some make them deliver oracles, as those in ὥσπερ Λιπάρα τε ut Vesuuius etiam their stories about the underworld. The vapours
Delphi and Lebadeia do; and some altogether destroy καὶ Αἴτνη καὶ αἱ ἐν noster solet. Illi themselves deserve our admiration: anyone would
them, as the one in Phrygia. Αἰόλου νήσοις· αἳ etiam ignes, qui acknowledge this, observing how they send people
δὴ καὶ ῥέουσι terrae secretariis into a religious ecstasy in which they do not need
πολλάκις ποταμοῦ continentur, food or drink and can intimate the future. This is
δίκην, καὶ μύδρους praetereuntes what happens in the case of the Delphic oracle and
ἀναρριπτοῦσι aquas uaporant et others. At Hierapolis in Phrygia, I myself saw a hole,
διαπύρους. Ἔνιαι produnt surrounded by a small, thin ridge, open up on the
δὲ ὑπὸ γῆν οὖσαι longinquitatem side of a not very steep mountain. The poets would
πλησίον πηγαίων flammae cum like [such things] to be called the ‘vents of Dis’;
ὑδάτων tepidiores aquas reason tells us that they are source of lethal
θερμαίνουσι ταῦτα, reddunt, uiciniam exhalations; either way, their poisonous and
καὶ τὰ μὲν χλιαρὰ <cum> contagious vapour is dangerous to all animals,
τῶν ναμάτων feruentiores creeping or flying, and kills them, their head twisting
ἀνιᾶσι, τὰ δὲ opposito incendio back [as they die]. The hermaphrodites who look
ὑπέρζεστα, τὰ δὲ εὖ aquae uruntur, ut after them, if they dare to draw near, always keep
ἔχοντα κράσεως. Phlegethontis their mouths turned upwards. They know what this
Ὁμοίως δὲ καὶ τῶν amnis, quem evil is capable of: the poisonous air is denser and
πνευμάτων πολλὰ poetae [s]ciunt in thicker lower down and so finds and afflicts lower
πολλαχοῦ γῆς fabulis inferorum. creature more readily.
στόμια ἀνέῳκται· At enim illos quis
ὧν τὰ μὲν non admirandos
ἐνθουσιᾶν ποιεῖ spiritus arbitretur,
τοὺς ἐμπελάζοντας, cum ex his
τὰ δὲ ἀτροφεῖν, τὰ animaduertat
δὲ χρησμῳδεῖν, accidere, ut eorum
ὥσπερ τὰ ἐν religione
Δελφοῖς καὶ lymphantes alii
Λεβαδείᾳ, τὰ δὲ καὶ sine cibo potuque
παντάπασιν sint, pars uero
ἀναιρεῖ, [395b30] praesagiis effantes
καθάπερ τὸ ἐν futura? quod in
Φρυγίᾳ. oraculis Delphicis
est ceterisque.
Vidi et ipse apud
Hierapolim
Phrygiae non adeo
ardui montis
uicinum latus
natiui oris hiatu
reseratum et
tenuis neque
editae marginis
ambitu
circumdatum.
Siue illa, ut poetae
uolunt, Ditis
spiracula dicenda
sunt, seu
mortiferos
anhelitus eos credi
prior ratio est,
proxima quaeque
animalia et in
aluum prona atque
proiecta uenenati
spiritus
contagione
corripiunt et
uertice
circumacta[s]
interimunt.
Antistites denique
ipsos semiuiros
esse, qui audeant
propius accedere,
ad superna semper
sua ora tollentes;

Kosmou mundo
adeo illis
cognitum est uim
mali, ad inferiora
aeris noxii
crassitate densata,
inferiores quoque
facilius adire
atque percellere.
Quakes
[395b30] Often a temperate air-current which belongs Πολλάκις δὲ καὶ 18. Saepe accidit 18. The vapours produced in the earth drift through
in the earth finds itself displaced from its home συγγενὲς πνεῦμα ut natiui spiritus, its hollow parts, but it often happens that they come
territory in pockets within the earth, and causes εὔκρατον ἐν γῇ per terrae up against solid earth. Quite often the vapours get
agitation in many parts. And often, it is compressed παρεξωσθὲν εἰς concauas partes into confined spaces where they are unable to find a
within these pockets and then breaks out with violence μυχίους σήραγγας errantes, way out, and as they grow in force they move the
that [35] shakes the earth’s foundations; and in finding αὐτῆς, ἔξεδρον concuterent solida earth. Of these movements there are as many
its escape, it causes what we can an earthquake. Some γενόμενον ἐκ τῶν terrarum, saepius different names as there are different <kinds>.
earthquakes [396a1], called epiklintai, shake sideways οἰκείων τόπων, ut spiritus, Oblique lateral movements at sharp vertical angles
at acute angles; brastai heave the earth up and down on πολλὰ μέρη crescente uiolentia hurl everything nearby around: these are called
the perpendicular; hizmatiai cause the earth to collapse συνεκράδανεν. et insinuantes se epiclintae in Greek; those where the earth leaps
into sinkholes; the ones that open up chasms and churn Πολλάκις δὲ πολὺ telluris angustiis upwards, shaking off everything on it, and then
up the earth are called rhektai. [5] Some emit a current γενόμενον ἔξωθεν nec inuenientes recovers on the perpendicular are called brastae.
of air too, some throw up rocks, or mud; others reveal ἐγκατειλήθη τοῖς exitum, terram Those which seem to thrust things away are called
springs that were not there before. Some shift once and ταύτης κοιλώμασι mouerent. Horum hizematiae; those whose force tears the earth open
topple everything: they call these ostae. Others, called καὶ ἀποκλεισθὲν motuum tam uaria are called rhectae. In some places, these
palmatiai, rebound and set what they have shaken [ἐξόδου] μετὰ βίας nomina quam [movements] are accompanied by an escape of gas;
straight again, as they are made to lean one way and αὐτὴν συνετίναξε, diuersi * * * or else rocks or mud are spewed out. Some cause
then back again in the opposite direction – the effect ζητοῦν ἔξοδον Namque obliquis springs to appear in new places, and carve out
they create is a sort of shiver. Then there are ‘moaning’ ἑαυτῷ, καὶ lateribus proxima channels for their waters to travel through. Ostae are
earthquakes, which roar as they shake the earth. Often ἀπειργάσατο πάθος quaeque iactantes movements in which one is merely shaken;
there is a rumbling within the earth but no earthquake – τοῦτο ὃ καλεῖν et acutis angulis palmatiae is the name for cases of trembling where
this happens when the current of air is not powerful εἰώθαμεν σεισμόν. mobiles epiclintae the things that are shaken lean, but are not put in
enough to shake the earth, but coils up inside it and Τῶν δὲ σει[396a1] graece danger of falling, because they are moved straight
strikes it with resounding force. [15] The air currents σμῶν οἱ μὲν εἰς appellantur; sed upwards and remain steady. Mycetia is what it is
within are also amalgamated by hidden bodies of water πλάγια σείοντες qui subsiliunt, called when a foul odour is dislodged from the earth.
contained within the earth. κατ’ ὀξείας γωνίας excutientes onera When the vapours are not strong enough to move the
ἐπικλίνται et recuperantes earth, but emerge through openings in the ground
καλοῦνται, οἱ δὲ directis angulis, where a way through can be found, they emit groans
ἄνω ῥιπτοῦντες καὶ brastae uocitantur; within the earth, and a moaning sound can be heard.
κάτω κατ’ ὀρθὰς illi, qui abstrudere
γωνίας βράσται, οἱ uidentur,
δὲ συνιζήσεις hizematiae
ποιοῦντες εἰς τὰ dicti[s]; quorum
κοῖλα ἱζηματίαι· οἱ inpulsu dissilit
δὲ χάσματα tellus, rhectae sunt
ἀνοίγοντες καὶ τὴν nominati. His
γῆν ἀναρρηγνύντες passionibus
ῥῆκται καλοῦνται. contingit ut
Τούτων δὲ οἱ μὲν quaedam terrae
καὶ πνεῦμα exspirent halitus,
προσαναβάλλουσιν, aliae uomant saxa,
οἱ δὲ πέτρας, οἱ δὲ nonnullae
πηλόν, οἱ δὲ πηγὰς caenum; sunt quae
φαίνουσι τὰς fontes pariunt
πρότερον οὐκ insolentibus locis,
οὔσας. Τινὲς δὲ peregrinorum
ἀνατρέπουσι κατὰ fluminum
μίαν πρόωσιν, οὓς sulcantes uias.
καλοῦσιν ὤστας. Οἱ Ostae sunt motus,
δὲ quibus <semel>
ἀνταποπάλλοντες solum quatitur;
καὶ ταῖς εἰς palmatiae uero
ἑκάτερον ἐγκλίσεσι appellantur,
καὶ ἀποπάλσεσι quorum
διορθοῦντες ἀεὶ pauitatione illa
[396a10] τὸ quae trepidant
σειόμενον sine inclinationis
παλματίαι λέγονται, periculo nutabunt,
τρόμῳ πάθος cum directi tamen

Kosmou mundo
ὅμοιον rigoris statum
ἀπεργαζόμενοι. retinent. Mycetias
Γίνονται δὲ καὶ uocatur taetri
μυκηταὶ σεισμοί, odoris inquietudo
σείοντες τὴν γῆν terrena. Audiuntur
μετὰ βρόμου. mugitus,
Πολλάκις δὲ καὶ interioribus
χωρὶς σεισμοῦ gemitibus
γίνεται μύκημα γῆς, expressis, cum
ὅταν τὸ πνεῦμα spiritus inualidus
σείειν μὲν μὴ ad terram
αὔταρκες ᾖ, mouendam per
ἐνειλούμενον δὲ ἐν aperta telluris
αὐτῇ κόπτηται μετὰ inuentis itineribus
ῥοθίου βίας. progreditur.
Συσσωματοποιεῖται
δὲ τὰ εἰσιόντα
πνεύματα καὶ ὑπὸ
τῶν ἐν τῇ γῇ ὑγρῶν
κεκρυμμένων.
[396a17] There are analogous phenomena in the sea Τὰ δὲ ἀνάλογον 19. His talibus 19. There are marine equivalents of all these things:
too, which cause the water to be sucked down and rise συμπίπτει [τούτοις] marina sunt paria, seashores are battered by the mass of surging waves
back up; or surging waves, sometimes after an initial καὶ ἐν θαλάσσῃ· cum fluctuum when they come in, and the bays violently carved out
recoil, but sometimes just moving forwards, as is said χάσματά τε γὰρ currentium mole as they recede. What is more, the relationship
of Helike and Boura. Often there are spurts of fire in γίνεται θαλάσσης nunc progressibus between heaven and sea is evident in the fact that the
the sea, and water-spouts comparable to springs or καὶ ἀναχωρήματα litora, nunc swell and tides of the sea follow the monthly courses
newly germinating plants; and rivers and eddies πολλάκις καὶ recursibus sinus of the moon.
analogous to those found in winds too, some occuring κυμάτων ἐπιδρομαί, caesi quatiuntur.
in the open sea, [25] others only in straits and channels. ποτὲ μὲν Sentitur etiam
And the sea is said to ebb and flow at fixed times ἀντανακοπὴν caeli marisque
which follow the moon. [396a20] ἔχουσαι, cognatio, cum
ποτὲ δὲ πρόωσιν menstruis cursibus
μόνον, ὥσπερ lunae detrimenta
ἱστορεῖται περὶ et accessus
Ἑλίκην τε καὶ fretorum atque
Βοῦραν. Πολλάκις aestuum
δὲ καὶ deprehenduntur.
ἀναφυσήματα
γίνεται πυρὸς ἐν τῇ
θαλάσσῃ καὶ πηγῶν
ἀναβλύσεις καὶ
ποταμῶν ἐκβολαὶ
καὶ δένδρων
ἐκφύσεις ῥοαί τε
καὶ δῖναι ταῖς τῶν
πνευμάτων
ἀνάλογον, αἱ μὲν ἐν
μέσοις πελάγεσιν,
αἱ δὲ κατὰ τοὺς
εὐρίπους τε καὶ
πορθμούς. Πολλαί
τε ἀμπώτεις
λέγονται καὶ
κυμάτων ἄρσεις
συμπεριοδεύειν ἀεὶ
τῇ σελήνῃ κατά
τινας ὡρισμένους
καιρούς.
One from many
To speak generally, the elements are mixed together in Ὡς δὲ τὸ πᾶν εἰπεῖν, Verum enimuero As far as I can, I will now explain briefly what I
air and eath and sea in a way that makes it only τῶν στοιχείων ut, quatenus think about the cosmos as a whole. The elements of
reasonable that they constitute the similarities [that ἐγκεκραμένων possum, de the air, the sea, and the land are in such harmonious
there are] in the way things fall out; they bring about ἀλλήλοις ἐν ἀέρι τε uniuersitate quod relationship with each other that it is no surprise to
local instances of destruction and generation, but καὶ γῇ καὶ θαλάσσῃ sentio breuiter find that the very same things which [variously]
ensure the preservation of the whole, which is neither κατὰ τὸ εἰκὸς αἱ absoluam, obstruct and prosper activity [in those domains] by
destroyed nor generated. And yet someone might τῶν παθῶν elementorum inter being responsible for the growth and destruction of
wonder how the cosmos could ever be constituted from [396a30] se tanta concordia individual things at the same time ensures that the
opposed principles – I mean from dry and wet [35], ὁμοιότητες est, aeris, maris cosmos as a whole remains intact from top to bottom.

Kosmou mundo
cold and warm – and not have been destroyed and lost συνίστανται, τοῖς atque terrae, ut Some people find it amazing that cosmic nature is
long ago. [396b1] But this is like wondering how a city μὲν ἐπὶ μέρους admirari minus produced by elements which are not only different
could persist although made up of extreme opposites φθορὰς καὶ deceat, si illis but also inimical to each other – hard and fluid, icy
among people – I mean poor and rich, young and old, γενέσεις φέρουσαι, eadem and fiery – and that this diversity among them does
weak and strong, bad and good. You do not realise that τὸ δὲ σύμπαν incommoda not undo its life. Here is the simile for them: a city is
this is the triumphant achievement of political concord, ἀνώλεθρόν τε καὶ soleant ac secunda formed of people who are different from each other
I mean that one [city] can be effected from many ἀγένητον contingere, and opposites; it is a multitude of inequalities
people – and a consistent disposition from different φυλάττουσαι. particulatim brought together in harmony. There are rich as well
dispositions, embracing every kind and subject to every Καίτοι γέ τις quidem rebus as poor, young people mix with the elderly, cowards
chance. And perhaps nature actually aims for ἐθαύμασε πῶς ποτε, ortus atque obitus with the courageous, the worst jostling with the best.
opposites, and effects its harmony out of these rather ἐκ τῶν ἐναντίων adferentia, Yet it is exactly the balanced mixture of civil society
than out of things similar to each other: for example, it ἀρχῶν συνεστηκὼς uniuersitatem uero that is so admirable: that from many is made one.
leads the male to the female, rather [10] than each to its ὁ κόσμος, λέγω δὲ a fine atque initio The whole has its own integrity although the parts
own kind, and it establishes this primal concord in ξηρῶν τε καὶ uindicantia. Sed are dissimilar and it embraces types of people with
things that are opposite not similar. You can see that art ὑγρῶν, ψυχρῶν τε quibusdam mirum diverse tendencies, different ends and different
too imitates nature in doing this. Painting mixes up the καὶ θερμῶν, οὐ uideri solet, quod, journeys. Nature likewise includes oppositions
colours, whites and blacks, ochres and reds, and makes πάλαι διέφθαρται quum ex diuersis within itself, and from their dissonance comes a
images harmonious with what it depicts. And music καὶ [396b1] atque inter se single unified harmony. 20. So it is when male and
brings high together with low, long and short notes, ἀπόλωλεν, ὡς κἂν pugnantibus female join together: they are different from each
mixing the sounds in different voices to effect a single εἰ πόλιν τινὲς elementis mundi other, but make from their dissimilarity a similar
harmony. Grammar too mixes voiced and unvoiced θαυμάζοιεν, ὅπως natura conflata sit, animal. And the arts themselves, imitating nature,
letters, and builds its whole art out of them. This is διαμένει aridis atque fluxis, make like things from unlike materials. From
exactly what Heraclitus the obscure meant when he συνεστηκυῖα ἐκ glacialibus et clashing pigments, black and white, yellow and red,
said: ‘Taken together they are whole and not whole, τῶν ἐναντιωτάτων ignitis, tanto mixed in appropriate measure, a painting produces
combined divided, consonant dissonant; from all things ἐθνῶν, πενήτων rerum diuortio images which are like what they represent. Music
one and from one all things.’ In this way a single λέγω καὶ | nondum sit eius itself, which is made up of sounds that are long and
harmony directs the organisation of all things – by πλουσίων, νέων mortalitas short, high and low, yields harmonious consonance
which I mean heaven and earth and the whole cosmos γερόντων, ἀσθενῶν dissoluta. Quibus from these differing and dissonant sounds. Consider
– by mixing principles which are extreme opposites ἰσχυρῶν, πονηρῶν illud simile the arts of the grammarians, if you will: they gather
[25]: dry is mixed with wet, warm with cold, light with χρηστῶν. Ἀγνοοῦσι satisfaciet, cum in together different letters, some consonant, some
heavy, and straight with curved. One power coursing δὲ ὅτι τοῦτ’ ἦν urbe ex diuersis et semi-consonant, some vowels, and by their mutual
through all things has organised all the earth and sea πολιτικῆς ὁμονοίας contrariis assistance produce syllables; from syllables come
and aether and sun and moon and the whole heaven, τὸ θαυμασιώτατον, corporata rerum utterances. This is how Heraclitus put it in the misty
crafting the whole cosmos from distinct elements (air, λέγω δὲ τὸ ἐκ inaequalium [obscurity] of his deliverances: Συλλάψιες ὅλα καὶ
earth, fire and water), enclosing the spheres within a πολλῶν μίαν καὶ multitudo οὐχ ὅλα, συμφερόμενον διαφερόμενον, συνᾷδον
single surface, forcing agreement between things with ὁμοίαν ἐξ ἀνομοίων concordat; sunt διᾷδον· ἐκ πάντων ἓν, καὶ ἐξ ἑνὸς πάντα [‘Taken
kinds that are extreme opposites to one another inside ἀποτελεῖν διάθεσιν enim pariter dites together they are whole and not whole, combined
it, and engineering out of them a way of preserving the ὑποδεχομένην et egentes, divided, consonant dissonant; from all things one and
whole. The cause of this is agreement between the πᾶσαν καὶ φύσιν adolescens aetas from one all things’]. 21. So the substance of the
elements, and the fact that each has an equal part in the καὶ τύχην. Ἴσως δὲ permixta whole world is a mixture made by nature, which
agreement so that one of them [397a1] is never more τῶν ἐναντίων ἡ senioribus, ignaui blends together unequal principles into a consonance
powerful than another. Heavy and light are equally φύσις γλίχεται καὶ cum fortibus, which is polyphonous without being discordant, just
matched, as are warm and its opposite. Nature thus ἐκ τούτων ἀποτελεῖ pessimi optimis as if it were music. It blends dry with wet, flame with
teaches us through these greater matters that equality τὸ σύμφωνον, οὐκ congregati. Aut ice, slow with swift, oblique with direct, and from all
can preserve concord – even concord within the ἐκ τῶν ὁμοίων, profecto quod res things it made one, and from one it made all, as
cosmos, which is the most beautiful thing, and father of ὥσπερ ἀμέλει τὸ est fateantur, hanc Heraclitus has it. It adorned the earth and sea and
all things. [5] Indeed, what kind of thing could be ἄρρεν συνήγαγε esse ciuilis heaven with the sphere of the sun and the globe of
greater than this? Whatever you mention is a part of it, πρὸς τὸ θῆλυ καὶ rationis the moon, and the torches of the other stars as they
and anything that has beauty and structure is named οὐχ [396b10] admirandam rise and set. [The whole] is infused with a single
after it: it is said to be ‘ordered’ [kekosmēsthai] after ἑκάτερον πρὸς τὸ temperantiam, power pervading everything while remaining itself
the ‘cosmos’. ὁμόφυλον, καὶ τὴν cum quidem de pure and distinct from the substance of the elements
πρώτην ὁμόνοιαν pluribus una sit – fire, water, air and earth – from which the [whole]
διὰ τῶν ἐναντίων facta et similis sui sphere, confected from the different qualities of
σηνῆψεν, οὐ διὰ tota, cum nature, was brought to manifest harmony, and
τῶν ὁμοίων. Ἔοικε dissimilia membra engineered for preservation by means of that
δὲ καὶ ἡ τέχνη τὴν sint [cum] [harmony]. So consonance between the elements
φύσιν μιμουμένη receptrixque sit gave rise to harmony within [the cosmos], and the
τοῦτο ποιεῖν. naturarum ad balanced distribution of their various qualities
Ζωγραφία μὲν γὰρ diuersa ensured that the mutual friendship between the
λευκῶν τε καὶ tendentium elements would be permanent, since nowhere is one
μελάνων, ὠχρῶν τε fortunarumque per overwhelmed by another, either by its disposition or
καὶ ἐρυθρῶν, uarias fines by its effects. There is a global balance in the
χρωμάτων exitusque differences among things: the heaviest against the
ἐγκερασαμένη pergentium. Et, ut lightest, the hottest against the coldest. Natural
φύσεις τὰς εἰκόνας res est, reason teaches that balance brings <harmony> even
τοῖς προηγουμένοις contrariorum per to things that are different, and harmony produces the
ἀπετέλεσε se natura beauty and eternity of this world which is father to
συμφώνους, amplectitur et ex all.

Kosmou mundo
μουσικὴ δὲ ὀξεῖς dissonis fit unus
ἅμα καὶ βαρεῖς, idemque
μακρούς τε καὶ concentus. [20.]
βραχεῖς, φθόγγους Sic mare et
μίξασα ἐν femineum secus
διαφόροις φωναῖς iungitur ac
μίαν ἀπετέλεσεν diuersus utriusque
ἁρμονίαν, sexus ex
γραμματικὴ δὲ ἐκ dissimilibus
φωνηέντων καὶ simile animal
ἀφώνων facit; artesque
γραμμάτων κρᾶσιν ipsae, naturam
ποιησαμένη τὴν imitantes, ex
ὅλην τέχνην ἀπ’ inparibus paria
αὐτῶν faciunt: pictura ex
συνεστήσατο. discordibus
Ταὐτὸ δὲ τοῦτο ἦν pigmentorum
καὶ [396b20] τὸ coloribus, atris
παρὰ τῷ σκοτεινῷ atque albis, luteis
λεγόμενον et puniceis,
Ἡρακλείτῳ· confusione
«Συλλάψιες ὅλα modica
καὶ οὐχ ὅλα, temperatis,
συμφερόμενον imagines iis quae
διαφερόμενον, imitatur similes
συνᾷδον διᾷδον· ἐκ facit. Ipsa etiam
πάντων ἓν καὶ ἐξ musica, quae de
ἑνὸς πάντα.» longis et breuibus,
Οὕτως οὖν καὶ τὴν acutis et
τῶν ὅλων grauioribus sonis
σύστασιν, οὐρανοῦ constat, tam
λέγω καὶ γῆς τοῦ τε diuersis et
σύμπαντος κόσμου, dissonis uocibus,
διὰ τῆς τῶν harmoniam
ἐναντιωτάτων consonam reddit;
κράσεως ἀρχῶν μία grammaticorum
διεκόσμησεν artes uide, quaeso,
ἁρμονία· ξηρὸν γὰρ ut ex diuersis
ὑγρῷ, θερμὸν δὲ collectae sint
ψυχρῷ, βαρεῖ τε litteris, ex quibus
κοῦφον μιγὲν, καὶ aliae sunt insonae,
ὀρθὸν περιφερεῖ, semisonantes
γῆν τε πᾶσαν καὶ aliae, pars
θάλασσαν αἰθέρα sonantes: hae
τε καὶ ἥλιον καὶ tamen mutuis se
σελήνην καὶ τὸν auxiliis adiuuantes
ὅλον οὐρανὸν syllabas pariunt,
διεκόσμησε μία [ἡ] et de syllabis
διὰ πάντων uoces. Hoc
διήκουσα δύναμις, Heraclitus
ἐκ τῶν ἀμίκτων καὶ sententiarum
ἑτεροίων, ἀέρος suarum nebulis ad
[396b30] τε καὶ γῆς hunc modum est
καὶ πυρὸς καὶ <elocutus>:
ὕδατος, τὸν Συλλάψιες ὅλα
σύμπαντα κόσμον καὶ οὐχ ὅλα,
δημιουργήσασα καὶ συμφερόμενον
μιᾷ διαλαβοῦσα διαφερόμενον,
σφαίρας ἐπιφανείᾳ συνᾷδον διᾷδον·
τάς τε ἐναντιωτάτας ἐκ πάντων ἓν, καὶ
ἐν αὐτῷ φύσεις ἐξ ἑνὸς πάντα.
ἀλλήλαις [21.] Sic totius
ἀναγκάσασα mundi
ὁμολογῆσαι καὶ ἐκ substantiam,
τούτων initiorum inter se
μηχανησαμένη τῷ inparium
παντὶ σωτηρίαν. conuentu[s], pari
Αἰτία δὲ ταύτης μὲν nec discordante

Kosmou mundo
ἡ τῶν στοιχείων consensu, natura
ὁμολογία, τῆς δὲ ueluti musicam
ὁμολογίας ἡ temperauit;
ἰσομοιρία καὶ τὸ namque uuidis
μηδὲν αὐτῶν πλέον arida et
[397a1] ἕτερον glacialibus
ἑτέρου δύνασθαι· flammida,
τὴν γὰρ ἴσην uelocibus pigra,
ἀντίστασιν ἔχει τὰ directis obliqua
βαρέα πρὸς τὰ confu[n]dit
κοῦφα καὶ τὰ θερμὰ unumque ex
πρὸς θάτερα, τῆς omnibus et ex uno
φύσεως ἐπὶ τῶν omnia, iuxta
μειζόνων Heraclitum,
διδασκούσης ὅτι τὸ constituit.
ἴσον σωστικόν πώς Terramque et
ἐστιν ὁμονοίας, ἡ mare et caelum
δὲ ὁμόνοια τοῦ solis orbe et lunae
πάντων γενετῆρος globo ceterisque
καὶ orientium et
περικαλλεστάτου conditorum
κόσμου. Τίς γὰρ ἂν siderum facibus
εἴη φύσις τοῦδε ornauit, una illa
κρείττων; ἣν γὰρ ἂν potestate mixta,
εἴπῃ τις, μέρος quam quidem
ἐστὶν αὐτοῦ. Τό τε cunctis constat
καλὸν πᾶν inplicatam, dum
ἐπώνυμόν ἐστι inconfusa, dum
τούτου καὶ τὸ libera
τεταγμένον, ἀπὸ elementorum
τοῦ κόσμου substantia, ignis,
λεγόμενον aquae, aeris,
κεκοσμῆσθαι. terrae, ex quibus
huius sphaerae
conuexa et
disparibus
qualitatibus
naturae conflata,
adacta est fateri
concordiam, et ex
ea salutem operi
machinata.
Principiorum
igitur consensus
sibi concordiam
peperit,
perseuerantiam
uero amicitiae
inter se elementis
dedit specierum
ipsarum aequa
partitio, et dum in
nullo alia ab alia
uincitur, modo uel
potestate.
Aequalis quippe
omnium
diuersitas,
grauissimorum,
leuissimorum,
feruentium,
frigidorum,
docente ratione
naturae, diuersis
licet rebus,
aequalitatem
deferre
<concordiam>,

Kosmou mundo
concordiam
omni[a] parentis
mundi
amoenitatem
aeternitatemque
repperisse.
Complexity and order
And how could any part match the order of the heavens Τί δὲ τῶν ἐπὶ 22. Quid enim 22. For what is greater than the world? Praise any
and the movement of stars and sun and moon, [10] μέρους δύναιτ’ ἂν mundo species you can think of: it is a part of the world you
which move in the most precise measures from one age ἐξισωθῆναι τῇ κατ’ praestantius? are praising; admire any mixture, arrangement,
to the next? What could aspire to such predictability as οὐρανὸν τάξει τε Lauda, quam design you want: whatever it is, you will find
is observed by the beautiful and fertile seasons of the καὶ φορᾷ τῶν putas, speciem: yourself praising the world when you praise it. I ask
universe, which bring sumer and winter in order, and ἄστρων ἡλίου τε portio a te you, what can appear ornate and well-ordered that
days and nights to complete a month and a year? It is [397a10] καὶ laudabitur mundi; does not imitate the world in its proportions? This is
[15] superlative in size, most swift in its movement, σελήνης, admirare, quam why it has the appellation kosmos in Greek. The sun,
most radiant in its splendour, unwearying and κινουμένων ἐν uoles, the moon and the other stars never change their
imperishable in power. It determined the different ἀκριβεστάτοις temperantiam, course; time-periods give way to each other
natures of sea, land and air creatures, and measured out μέτροις ἐξ αἰῶνος ordinationem, according to a guaranteed pattern which is never
their lives by its own movements. Thanks to it all εἰς ἕτερον αἰῶνα; figuram: hic et per disturbed by the introduction of a single error; they
animals breathe and have life. Thanks to it too all τίς δὲ γένοιτ’ ἂν hunc illud are administered through, and then begin again, and
amazing phenomena are accomplished in due order – ἀψεύδεια τοιάδε, quodcumque est the beautiful and fertile seasons are produced: now
the winds of all kinds being dashed together, lightning ἥντινα φυλάττουσιν inuenietur esse the vapours of summer come around, now the frosts
falling from the sky, and extreme storms breaking. By αἱ καλαὶ καὶ laudandum. Nam of winter. The circuit of days and nights create
means of these phenomena – which include the γόνιμοι τῶν ὅλων quid, oro te, months; the months weave themselves into years; the
compression of moisture and the expulsion of fire – the ὧραι, θέρη τε καὶ ornatum atque years forge a sequences of ages. Our world is
whole is brought into agreement and fixed. χειμῶνας ordinatum uideri immense in magnitude, swift in its movements,
ἐπάγουσαι potest, quod non splendidly bright, in strong estate and youthful age. It
τεταγμένως ἡμέρας ab ipsius exemplo has separated out different animal kinds – aquatic
τε καὶ νύκτας εἰς imitat[ur]a sit and terrestrial, and all those with wings. It
μηνὸς ἀποτέλεσμα ratio? Vnde distinguished the species and fixed laws for living
καὶ ἐνιαυτοῦ; καὶ κόσμος graece and dying and gives animals their vital breath. It is
μὴν μεγέθει μὲν nomen accepit. responsible for those seasonal events which typically
οὗτος Euntibus sole arouse wonder, when winds are whipped up in battle
πανυπέρτατος, atque luna against each other, or the clouds are rent and there is
κινήσει δὲ ceteraque luce lightning in the sky, and wintery tempests blow at
ὀξύτατος, siderea per each other and clear the sky, fires flash, storms break
λαμπρότητι δὲ easdem uias, out – or again, when everything becomes calm, and
εὐαυγέστατος, custoditis lovely joy is sown again in the world.
δυνάμει δὲ ἀγήρως temporum uicibus
τε καὶ ἄφθαρτος. nec ullius erroris
Οὗτος ἐναλίων interiectione
ζῴων καὶ πεζῶν καὶ confusis,
ἀερίων φύσεις digeruntur
ἐχώρισε καὶ βίους tempora et rursus
ἐμέτρησε ταῖς incipiunt
ἑαυτοῦ κινήσεσιν. pulchraeque et
Ἐκ τούτου πάντα fecundae horae
ἐμπνεῖ τε καὶ ψυχὴν procreantur, nunc
ἴσχει τὰ ζῷα. aestiuos uapores
Τούτου καὶ αἱ reuoluentes, nunc
παράδοξοι [397a20] pruinas hiemis
νεοχμώσεις circum referentes;
τεταγμένως dierum etiam
ἀποτελοῦνται, noctiumque
συναραττόντων μὲν curriculis
ἀνέμων παντοίων, ordiuntur
πιπτόντων δὲ ἐξ <menses>, menses
οὐρανοῦ κεραυνῶν, texunt annos, anni
ῥηγνυμένων δὲ seriem conficiunt
χειμώνων ἐξαισίων. saeculorum. Et hic
Διὰ δὲ τούτων τὸ quidem mundus
νοτερὸν magnitudine
ἐκπιεζόμενον τό τε inmensus,
πυρῶδες cursibus rapidus,
διαπνεόμενον εἰς splendore
ὁμόνοιαν ἄγει τὸ perlucidus, ualenti
πᾶν καὶ καθίστησιν. habitudine,
pubertate iuuenali

Kosmou mundo
[causa]. Hic
animalium
nantium atque
terrestrium,
pinnigerarumque
cunctarum
distinxit genera,
species separauit
fixitque leges
uiuendi atque
moriendi. Ex hoc
animantia uitalis
spiritus ducunt.
<Hinc> illi statis
cursibus
temporum
euentus, qui
admirationi solent
esse, cum uel inter
se uentorum
proelia ciuntur,
uel disiectis
nubibus fulminat
caelum et
tempestates inter
se serenae
hibernaeque
confligunt, micant
ignes, imbres
rumpuntur, et
rursus, placatis
omnibus, amoena
laetitia mundi
reseratur.
Earth bristles with plants of all sorts, has springs Ἥ τε γῆ φυτοῖς 23. Videas et 23. You can see the earth covered with locks of green
bubbling up everywhere, and is covered in animals: it κομῶσα uiridantibus comis hair, and dripping with bubbling springs, and
gives birth to everything in due season, and nourishes παντοδαποῖς caesariatam esse pregnant with bodies of water; giving birth and
and cherishes them, giving rise to thousands of forms νάμασί τε terram et scatebris nurturing, never getting tired in the evening, never
and qualities, and unwearyingly keeps nature the same. περιβλύζουσα καὶ fontium aging through time. It is always being pummelled,
Yet it is also shaken by quakes, inundated by floods, περιοχουμένη manantem, et slowly or quickly, by matter from eruptions; it often
and burned by local conflagrations. [30] But all of ζῴοις, κατὰ καιρὸν aquarum gets submerged under flowing waters; parts of it are
these things can be seen arising within it for the good, ἐκφύουσά τε πάντα agminibus consumed by voracious fires. But what seems
and serve its preservation over time. When the earth is καὶ τρέφουσα καὶ concientem, damaging viewed locally works for the preservation
shaken, the fissures give vents for the subterannean δεχομένη, μυρίας τε parientem atque of the whole, and helps to restore it. When it is
exhalations which are thereby expelled, as was said φέρουσα ἰδέας καὶ educantem, nec disturbed, it immediately exhales those gases which
above; showers wash away everything diseased; the πάθη, τὴν ἀγήρω occasibus fatigari, were trapped [within] and were disturbing it
breezes that gust around the earth purify both what is φύσιν ὁμοίως τηρεῖ, nec saeculis [themselves] while seeking to escape; drenched by
above and below ground. [397b1] Flames soften what καίτοι καὶ σεισμοῖς anilitari, excussam storms, the earth is not only fattened for the offspring
is frosty, and frosts cures the flames. At an individual τινασσομένη καὶ erumpentibus it nurtures, but is also washed clean of disease-
level things are variously born, mature and die; but the πλημυρίσιν semper tam pigris bearing contagion; breezes blow and heavier and less
births make good the deaths, and the deaths give space ἐπικλυζομένη quam mouentibus pure currents of air are separated off and purged by
for the births. [5] There is a reciprocal displacement by πυρκαϊαῖς τε κατὰ faecibus, aquarum their blasts; warm [currents of air] soften the glacial
which all things work to the preservation of the whole: μέρος φλογιζομένη. saepe cold; and the hardness of autumn helps loosen the
by dominating and being dominated in turn, each thing [397a30] Ταῦτα δὲ adluuionibus bowels of the earth. Some things are being born,
keeps the whole imperishable over time. πάντα ἔοικεν αὐτῇ mersam, others achieving maturity, the rest are dying, all in
πρὸς ἀγαθοῦ flammarum per their turn; and the lot of the new-born comes to
γινόμενα τὴν δι’ partes uoracitate fruition in place of the dead, and the number of those
αἰῶνος σωτηρίαν consumptam. dying opens room for those that are born.
παρέχειν· Quae tamen illi
σειομένης τε γὰρ cum regionaliter
διεξᾴττουσιν αἱ τῶν uideantur esse
πνευμάτων pestifera, ad
παρεμπτώσεις κατὰ omnem salutaria
τὰ ῥήγματα τὰς sunt et ad
ἀναπνοὰς ἴσχουσαι, redintegrationem
καθὼς ἄνω eius ualent; et
λέλεκται, cum mouetur,
καθαιρομένη τε profecto spirat

Kosmou mundo
ὄμβροις illos spiritus,
ἀποκλύζεται πάντα quibus clausis et
τὰ νοσώδη, effugia
περιπνεομένη δὲ quaerentibus
αὔραις τά τε ὑπ’ moueba[n]tur,
αὐτὴν καὶ τὰ ὑπὲρ imbribus etiam
αὐτὴν εἰλικρινεῖται. madefacta non
Καὶ [397b1] μὴν αἱ solum ad
φλόγες μὲν τὸ educandos fetus
παγετῶδες suos opimatur,
ἠπιαίνουσιν, οἱ uerum etiam
πάγοι δὲ τὰς pestifera
φλόγας ἀνιᾶσιν. contagione
Καὶ τῶν ἐπὶ μέρους proluitur. Flabris
τὰ μὲν γίνεται, τὰ autem spirantium
δὲ ἀκμάζει, τὰ δὲ aurarum grauiores
φθείρεται. Καὶ αἱ et minus puri aeris
μὲν γενέσεις spiritus differuntur
ἐπαναστέλλουσι atque purgantur.
τὰς φθοράς, αἱ δὲ Tepores frigus
φθοραὶ κουφίζουσι glaciale mitificant
τὰς γενέσεις. Μία et brumalis
δὲ ἐκ πάντων austeritas
περαινομένη terrestrium
σωτηρία διὰ τέλους uiscerum uenas
ἀντιπεριισταμένων remittit. Et pars
ἀλλήλοις καὶ τοτὲ gignentium, alia
μὲν κρατούντων, adolescentium,
τοτὲ δὲ cetera
κρατουμένων, occidentium uices
φυλάττει τὸ σύμπαν sustinent sorsque
ἄφθαρτον δι’ nascentium
αἰῶνος. obitorum loco
pullulat et
occidentium
numerus
nascentibus locum
pandit.
GOD
It remains to speak in summary terms about the cause Λοιπὸν δὴ περὶ τῆς 24. Restat, quod 24. The most important point of this lecture still
that makes the universe cohere [10], as in other cases: τῶν ὅλων caput est sermonis remains, which is to say something about the ruler of
it would be a mistake to leave out the most important συνεκτικῆς αἰτίας huius, ut super the cosmos. The thought behind the speech will seem
part of the cosmos, even in an account of the cosmos κεφαλαιωδῶς mundi rectore wanting unless, in discussing the cosmos, we say
that does not go into detail but aims to teach in outline. [397b10] εἰπεῖν, ὃν uerba faciamus. whatever we can <about him>, even if we cannot
τρόπον καὶ περὶ Indigens quippe investigate him so closely. When it comes to the ruler
τῶν ἄλλων· orationis huius of all, indeed, it is not, as the man says, ‘better to be
πλημμελὲς γὰρ περὶ uidebatur ratio, silent, or to say little’.
κόσμου λέγοντας, nisi de mundo
εἰ καὶ μὴ δι’ disputantes, etsi
ἀκριβείας, ἀλλ’ οὖν minus curiose, at
γε ὡς εἰς τυπώδη quoquo modo
μάθησιν, τὸ τοῦ possemus * * *
κόσμου κυριώτατον diceremus. De
παραλιπεῖν. rectore quippe
omnium non, ut
ait ille, silere
melius est, sed uel
parum dicere.
There is an ancient account common to the ancestors of Ἀρχαῖος μὲν οὖν τις Vetus opinio est The ancient view, which is embedded in the thoughts
all men that everything comes from god and is λόγος καὶ πάτριός atque cogitationes of all men, holds that god is the author of its origin
constituted through god, [15] and nothing of any kind ἐστι πᾶσιν omnium hominum and that god is himself the preservation and
is self-sufficient without him to preserve it. For this ἀνθρώποις ὡς ἐκ penitus insedit, continuation of those things which he made. There is
reason, some of the ancients have suggested that all θεοῦ πάντα καὶ διὰ deum [esse] nothing so superlatively powerful that its own nature
these things, which are apparent to our eyes and θεὸν συνέστηκεν, originis haberi is enough for it, in the absence of his assistance.
hearing and every other sense, are ‘full of gods’. This οὐδεμία δὲ φύσις auctorem Following this view, poets have been inspired to the
is a rejection of the explanation which gives proper αὐτὴ καθ’ ἑαυτήν deumque ipsum daring claim that everything is full of Jupiter, and
regard to god’s power, [20] even if it acknowledges his ἐστιν αὐτάρκης, salutem esse et that his presence can be grasped not only by thought
substance. For god truly is the preserver and progenitor ἐρημωθεῖσα τῆς ἐκ perseuerantiam but by eyes and ears and sensible substance. But the

Kosmou mundo
of everything at all that happens in this cosmos – but τούτου σωτηρίας. earum, quas present speech has been composed with due regard to
not because he undertakes the burden of a hard Διὸ καὶ τῶν effecerit, rerum. god’s power. For he is the preserver and progenitor
labourer’s life: rather, he employs an unwearying παλαιῶν εἰπεῖν Neque ulla res est of everything which has been born or made for the
power by which he controls things which seem far off. τινες προήχθησαν tam praestantibus sake of completing the cosmos as a whole. He did
ὅτι πάντα ταῦτά uiribus, quae not, however, construct this sphere with his hands as
ἐστι θεῶν πλέα τὰ <eius> uiduata if employed as a manual labourer, but he joined
καὶ δι’ ὀφθαλμῶν auxilio sui natura together everything in is place by his unwearying
ἰνδαλλόμενα ἡμῖν contenta sit. Hanc providence while he remained aloof; from a vast
καὶ δι’ ἀκοῆς καὶ opinionem uates distance he wove its separate parts together.
πάσης αἰσθήσεως, secuti profiteri
τῇ μὲν θείᾳ δυνάμει ausi sunt, omnia
πρέποντα Ioue plena esse,
καταβαλλόμενοι cuius praesentiam
[397b20] λόγον, οὐ non iam cogitatio
μὴν τῇ γε οὐσίᾳ. sola, sed oculi et
Σωτὴρ μὲν γὰρ aures et sensibilis
ὄντως ἁπάντων ἐστὶ substantia
καὶ γενέτωρ τῶν conprehendit. At
ὁπωσδήποτε κατὰ haec conposita est
τόνδε τὸν κόσμον pot<estati, non
συντελουμένων ὁ autem mai>estati
θεός, οὐ μὴν dei conueniens
αὐτουργοῦ καὶ oratio. Sospitator
ἐπιπόνου ζῴου quidem ille <et>
κάματον ὑπομένων, genitor est
ἀλλὰ δυνάμει omnium, qui ad
χρώμενος ἀτρύτῳ, conplendum
δι’ ἧς καὶ τῶν mundum nati
πόρρω δοκούντων factique sunt; non
εἶναι περιγίνεται. tamen ut corporei
laboris officio
orbem istum
manibus suis
instruxerit, sed qui
quadam
infatigabili
prouidentia et
procul posita
cuncta contingit,
et maximis
interuallis
disiuncta
conplectitur.
[25] He occupies the highest and first place, and is Τὴν μὲν οὖν 25. Nec ambigitur 25. There is no doubt that he holds the preeminent
called the Most High because of this; he is enthroned, ἀνωτάτω καὶ eum praestantem position and highest place. His name, and the fact
in the words of the poet, at the ‘crown and summit’ of πρώτην ἕδραν ac sublimem that his throne is consecrated in the lofty heights, is
the whole heaven. The body closest to him benefits αὐτὸς ἔλαχεν, sedem tenere et invoked in the praises of poets and in the
most from his power, and then the one next to that, and ὕπατός τε διὰ τοῦτο poetarum laudibus proclamations of consuls and kings. Things draw
so on until the regions where we are. [30] This is ὠνόμασται, κατὰ nomen eius from his power according to their distance from him:
probably why the earth and the things on earth, which τὸν ποιητὴν consulum ac the celestial bodies which border on him get so much
are at the furthest remove from god’s aid, are weak and «ἀκροτάτῃ regum the more from god; much less those that are second
poorly constructed and full of confusion. Nevertheless, κορυφῇ» τοῦ nuncupationibus out from them. Benefits reach down as far as us here
the divine is such as to extend to everything, as far as σύμπαντος praedicari et in on earth, but in proportion to our distance from his
possible, and reaches the things around us in the same ἐγκαθιδρυμένος arduis arcibus ministration. We believe that god permeates
way that it reaches the things above us: but each οὐρανοῦ· μάλιστα habere solium everything, even down to us; but the power of his
participates more or less in his aid according as they δέ πως αὐτοῦ τῆς consecratum. divinity confers more or less benefit on things as he
are nearer or further from god. [398a1] So the better δυνάμεως ἀπολαύει Denique propiores is closer or further from them. The better and fairer
way to conceive things, the way that is fitting and most τὸ πλησίον αὐτοῦ quosque de way to think of it is this: the supreme power,
appropriate for god, is (to sum up) that his power is σῶμα, καὶ ἔπειτα τὸ potestate eius consecrated in the inner sanctuaries of the heavens,
located in the heavens, benefits what is closest most, μετ’ ἐκεῖνο, καὶ amplius trahere: carries on the work of preservation both for those
and is the cause of preservation for everything – all the ἐφεξῆς οὕτως ἄχρι corpora illa who are farthest separated from him, and for those
more because it does not pervade everything and τῶν καθ’ ἡμᾶς caelestia, quanto that are closest, with one and the same power; he
proceed everywhere and manufacture those things on [397b30] τόπων. finitima sunt ei, does this himself, but also by means of others; he
earth that are neither beautiful nor well formed. It is Διὸ γῆ τε καὶ τὰ ἐπὶ tanto amplius de does not touch or approach each individual thing,
not even appropriate for human leaders – I mean, for γῆς ἔοικεν, ἐν deo capere; multo and he does not do everything by hand, which would
example, the ruler of an army or the head of a ἀποστάσει πλείστῃ minus, quae ab be unseemly. To debase himself to such humble work
household – to take care of every task whatsoever, e.g. τῆς ἐκ θεοῦ ὄντα illis sunt secunda, is all the less worthy of his sublime office, as it is not
bagging up the bedclothes, or doing some even lowlier ὠφελείας, ἀσθενῆ et ad haec usque even suitable for any human with the slightest sense

Kosmou mundo
job which any slave could do. It is as it is related of the καὶ ἀκατάλληλα terrena pro of dignity. Military officers and curia chiefs and
Great King. Cambyses, Xerxes and Darius were εἶναι καὶ πολλῆς interuallorum rulers over cities and homes are, I say, never
screened off from the world in a way appropriate for μεστὰ ταραχῆς· οὐ modo expected to do basic tasks with their own hands, or
their solemnity and supreme elevation. The Great King, μὴν ἀλλὰ καθ’ ὅσον indulgentiarum the things that slaves can do no less readily at the
as we are told, had his seat in Susa or Ecbatana, where ἐπὶ πᾶν διικνεῖσθαι dei ad nos usque command of their masters. Let me give an example
he was not seen by anyone. He had an amazing royal πέφυκε τὸ θεῖον, beneficia of how this can be. 26. Cambyses, Xerxes and Darius
palace, enclosed by a wall which coruscated with gold, καὶ ἐπὶ τὰ καθ’ peruenire. Sed were very powerful kings. Their supreme power was
electrum and ivory. There was a long series of ἡμᾶς ὁμοίως cum credamus underpinned by their wealth, and they were able to
gateways and many porches, stades from each other, συμβαίνει τά τε deum per omnia use it to fashion a higher form of living. Whether at
fortified by bronze doors and huge walls. Outside these ὑπὲρ ἡμᾶς, κατὰ τὸ permeare et ad Susa or Ecbatana, they were like holy statues
walls were arrayed the men of the first rank and ἔγγιόν τε καὶ nos et [ad] ultra enclosed in a shrine, which do not speak to just
honour, [20] some of them armed guards and πορρωτέρω θεοῦ potestatem sui anyone: enclosed in wondrous palaces, whose rooves
attendants of the king himself, others guards of the εἶναι μᾶλλόν τε καὶ numinis tendere, shone snow-white with ivory, and which coruscated
various walls, known as gate-keepers and listeners, ἧττον [398a1] quantum abest uel with silver, and were ablaze with gold and electrum.
who enabled the king himself, named lord and god, to ὠφελείας inminet, tantum There were thresholds upon thresholds, as they were
see everything and hear everything. In addition to μεταλαμβάνοντα. existimandum est protected by inner doors and outer doors – then iron
these, other men were appointed as treasurers and army Κρεῖττον οὖν eum amplius gates, and walls of adamantine strength. In front of
generals and hunt-masters and receivers of gifts – and ὑπολαβεῖν, ὃ καὶ minusue rebus the doors stood sturdy men and royal body-guards,
others given care of the other tasks that needed to be πρέπον ἐστὶ καὶ utilitatis dare. who took it in turns (chosen by lot) to ensure a
done. And the whole empire of Asia, bounded by the θεῷ μάλιστα Qua[m] re[m] permanent vigil. There were men with different
Hellespont to the west, and by India to the east, was ἁρμόζον, ὡς ἡ ἐν rectius est atque duties: there were armed guards in the royal
divided according to tribe among generals and satraps οὐρανῷ δύναμις honestius sic company, and, outside, guards for particular places,
and kings, all slaves of the Great King; and there were ἱδρυμένη καὶ τοῖς arbitrari: summam door-keepers, hall-attendants. Some of them were
scouts and lookouts and message-carriers and people to πλεῖστον illam potestatem, known as the ‘royal ears’ and the ‘eyes of the
take care of the beacons. And things were so arranged, ἀφεστηκόσιν, ὡς sacratam caeli emperor’: it was thanks to these classes of official
especially in the matter of the beacons, which could be ἔνι γε εἰπεῖν, καὶ penetralibus, et that everyone came to believe that the king was a
lit in succession from the edges of the empire to Susa σύμπασιν αἴτιος illis qui god, because everything which was done anywhere
and Ecbatana, that the king could know all the news in γίνεται σωτηρίας, longissime he found out about through the reports of his spies.
Asia on the very day it happened. μᾶλλον ἢ ὡς separentur, et He had people to dispense money, tax collectors,
διήκουσα καὶ proximis, una et financial officers; other people, and others again, he
φοιτῶσα ἔνθα μὴ eadem ratione et gave different duties. Some looked after the hunts,
καλὸν μηδὲ per se et per alios some were prefects of houses and cities, and others
εὔσχημον opem salutis took constant and painstaking care to oversee other
αὐτουργεῖ[ν] τὰ ἐπὶ adferre, nec particular things. The Hellespont bounded the Asian
γῆς. Τοῦτο μὲν γὰρ penetrantem atque kingdom to the west; the people of India were its
οὐδὲ ἀνθρώπων adeuntem neighbours to the east. There were governors and
ἡγεμόσιν ἁρμόττει, specialiter singula satraps and royal slaves stationed everywhere.
παντὶ καὶ τῷ nec indecore Among them were scouts, who operated day and
τυχόντι ἐφίστασθαι adtrectantem night, explorers and heralds and people constantly on
ἔργῳ, λέγω δὲ οἷον comminus cuncta. hand to light the beacons. These formed a series of
στρατιᾶς ἄρχοντι ἢ Talis quippe torches set on all the high places of the kingdom, and
πόλεως ἢ οἴκου, humilitas deiecti signalled to the emperor in the space of a single day
[καὶ] εἰ χρεὼν et minus sublimis what he needed to know.
στρωματόδεσμον officii, ne cum
εἴη δῆσαι καὶ εἴ τι homine quidem
φαυλότερον conuenit, qui sit
ἀποτελεῖν ἔργον, uel paululum
[398a10] ὃ κἂν τὸ conscientiae
τυχὸν ἀνδράποδον celsioris. Militiae
ποιήσειεν, ἀλλ’ principes et curiae
οἷον ἐπὶ τοῦ proceres et urbium
μεγάλου βασιλέως ac domorum
ἱστορεῖται. Τὸ rectores dico
<γὰρ> Καμβύσου numquam
Ξέρξου τε καὶ commissuros esse,
Δαρείου πρόσχημα ut id suis manibus
εἰς σεμνότητος καὶ factum uelint,
ὑπεροχῆς ὕψος quod sit curae
μεγαλοπρεπῶς leuioris fuscioris
διεκεκόσμητο· quodque possint
αὐτὸς μὲν γάρ, ὡς nihilo sequius
λόγος, ἵδρυτο ἐν facere dominorum
Σούσοις ἢ imperia,
Ἐκβατάνοις, παντὶ ministeria
ἀόρατος, seruulorum.
θαυμαστὸν ἐπέχων Exemplo quale sit
βασίλειον οἶκον καὶ istud intellege.
περίβολον χρυσῷ [26.] Cambyses et

Kosmou mundo
καὶ ἠλέκτρῳ καὶ Xerxes, et Darius
ἐλέφαντι potentissimi reges
ἀστράπτοντα· fuerunt; horum
πυλῶνες δὲ πολλοὶ praepotentiam,
καὶ συνεχεῖς quam ex opibus
πρόθυρά τε σύχνοις collegerant,
εἰργόμενα σταδίοις lenocinium uitae
ἀπ’ ἀλλήλων θύραις effecerat
τε χαλκαῖς καὶ celsiorem, cum
τείχεσι μεγάλοις eorum alter, apud
ὠχύρωτο· ἔξω δὲ Susam et
τούτων ἄνδρες οἱ Ecbatanas ut in
πρῶτοι καὶ fano quodam
δοκιμώτατοι sacratus, nulli
διεκεκόσμηντο, temere notitiam
[398a20] οἱ μὲν oris sui panderet,
ἀμφ’ αὐτὸν τὸν sed <esset>
βασιλέα δορυφόροι circumsaeptus
τε καὶ θεράποντες, admirabili regia,
οἱ δὲ ἑκάστου cuius tecta
περιβόλου fulgerent eboris
φύλακες, πυλωροί niue, argenti luce,
τε καὶ ὠτακουσταὶ flammis ex auro
λεγόμενοι, ὡς ἂν ὁ uel electri
βασιλεὺς αὐτός, claritate. Limina
δεσπότης καὶ θεὸς uero alia prae aliis
ὀνομαζόμενος, erant; interiores
πάντα μὲν βλέποι, fores exteriores
πάντα δὲ ἀκούοι. ianuae muniebant
Χωρὶς δὲ τούτων portaeque ferratae
ἄλλοι et muri
καθειστήκεσαν adamantina
προσόδων ταμίαι firmitate. Ante
καὶ στρατηγοὶ fores uiri fortes
πολέμων καὶ stipatoresque
κυνηγεσίων δώρων regalium laterum
τε ἀποδεκτῆρες τῶν tutela peruigili
τε λοιπῶν ἔργων custodiam per
ἕκαστοι κατὰ τὰς uices sortium
χρείας ἐπιμεληταί. sustinebant. Erant
Τὴν δὲ σύμπασαν inter eos et diuisa
ἀρχὴν τῆς Ἀσίας, officia; in
περατουμένην comitatu regio
Ἑλλησπόντῳ μὲν armigeri quidam,
ἐκ τῶν πρὸς at extrinsecus
ἑσπέραν μερῶν, singuli custodes
Ἰνδῷ δὲ ἐκ τῶν locorum erant et
πρὸς ἕω, ianitores et
διειλήφεσαν κατὰ atrienses. Sed
ἔθνη στρατηγοὶ καὶ inter eos aures
σατράπαι καὶ regiae et
[398a30] βασιλεῖς, imperatoris oculi
δοῦλοι τοῦ μεγάλου quidam homines
βασιλέως, uocabantur. Per
ἡμεροδρόμοι τε καὶ quae officiorum
σκοποὶ καὶ genera rex ille
ἀγγελιαφόροι deus esse ab
φρυκτωριῶν τε omnibus
ἐποπτῆρες. credebatur, cum
Τοσοῦτος δὲ ἦν ὁ omnia quae
κόσμος, καὶ ubique gererentur
μάλιστα τῶν [quae] ille
φρυκτωρ[ι]ῶν, otacustarum
κατὰ διαδοχὰς relatione discebat.
πυρσευόντων Dispensatores
ἀλλήλοις ἐκ pecuniae,
περάτων τῆς ἀρχῆς quaestores
μέχρι Σούσων καὶ uectigalium,

Kosmou mundo
Ἐκβατάνων, ὥστε tribunos aerarios
τὸν βασιλέα habebat; alios et
γινώσκειν alios praefecerat
αὐθημερὸν πάντα ceteris muneribus:
τὰ ἐν τῇ Ἀσίᾳ alii uenatibus
καινουργούμενα. agendis
prouinciam nacti,
pars domibus et
urbibus praefecti
putabantur et
ceteri, perpetuis
magnisque curis,
obseruationi
singularum rerum
adpositi erant. Sed
omne Asiaticum
regnum ab
occidente
Hellespontus
terminabat, ab
ortu gens
inchoabat
Indorum; duces ac
satrapae ubique
dispositi et
permixta locis
omnibus mancipia
regalia. Ex eo
numero erant
excursores diurni
atque nocturni,
exploratores ac
nuntii et
specula[to]rum
incensores
adsidui; tum
horum per uices
incensae faces, ex
omnibus regni
sublimibus locis,
in uno die
imperatori
significabant quod
erat scitu opus.
[398b1] You should consider that the Great King, when [398b1] Νομιστέον 27. Igitur regnum 27. That kingdom should be compared with the halls
compared the god who maintains the cosmos, is no δὴ τὴν τοῦ μεγάλου illud ita conponi of heaven as the supreme and most exalted of gods
more exalted than the basest and weakest animal, so, if βασιλέως ὑπεροχὴν oportet cum stands in comparison with an ignorant and worthless
it would be impious to think of Xerxes doing πρὸς τὴν τοῦ τὸν mundi aula, ut man. And if it is indecorous for a man, or for any
everything for himself, and carrying out his own κόσμον ἐπέχοντος inter se king, to take care of everything by himself, so much
wishes and taking care of achieving his own aims θεοῦ τοσοῦτον conparantur more will it be unsuitable for god. God should be
every time, it would be all the more unfitting to think καταδεεστέραν summus atque reckoned to retain his <dignity> and majesty by
this of god. It is more pious and fitting for him to be ὅσον τῆς ἐκείνου exsuperantissimus residing in an elevated place, while dispersing his
seated at the highest place, while his power pervades τὴν τοῦ diuum et homo powers through all the parts of the cosmos and the
the whole cosmos and moves the sun and moon and φαυλοτάτου τε καὶ ignauus et sphere which is enclosed by the sun and moon and
drives the whole heaven around and is the cause of the ἀσθενεστάτου pessimus. Quod si the heaven as a whole which take care of the
preservation of things on earth. [10] He is not even in ζῴου, ὥστε, εἴπερ cui uiro uel preservation of all lands. He does not need to do
need of the skills and services of others, in the way that ἄσεμνον ἦν αὐτὸν cuilibet regi much to preserve mankind, although their low estate
rulers among us need a great deal of help because of αὑτῷ δοκεῖν indecorum est per means that they have many needs. Can inventors not
their own weakness. This in fact is the most divine Ξέρξην αὐτουργεῖν semetipsum make things which cleverly accomplish a great
thing, to achieve a diversity of sructures through one ἅπαντα καὶ procurare omnia variety of ends by the turn of single wheel? Look!
easy and simple movement – just as, perhaps, inventors ἐπιτελεῖν ἃ quae perficere Even people who work with wooden puppets, when
do with machines in which a single trigger results in βούλοιτο καὶ <uult>, multo they pull the string of the limb which they want to
different operations. Or, similarly, puppeteers, who pull ἐφιστάμενον magis de[e]o move, the neck turns, the head nods, the eyes swivel,
on one string and make not only the animal’s neck <ἑκασταχοῦ> inconueniens erit. the hands will be ready to help, and the whole has the
move, but its shoulder and eye, and sometimes all of its διοικεῖν, | πολὺ Quare sic appearance of graceful life. Just so, the celestial
limbs, with a certain grace. So likewise [20] a simple μᾶλλον ἀπρεπὲς ἂν putandum est eum power, when it uses its knowledge to set in train
initial movement from the divine transmits power from εἴη θεῷ. maxime preservative works, communicates the power of his
the first thing to those things that are next to it, and Σεμνότερον δὲ καὶ <dignitatem> majesty from his outer limit to the second sphere,

Kosmou mundo
from those again all the way to the most distant, until πρε|πωδέστερον maiestatemque and thence to the next – and all the way to the end,
[the power] extends right the way through everything. αὐτὸν μὲν ἐπὶ τῆς retinere, si ipse in with each moving the next through an unbroken
One thing is moved by another, and it in turn moves ἀνωτάτω χώρας solio residat series: one is moved, and its movement is passed on
something else along with the cosmos. And everything ἱδρῦσθαι, τὴν | δὲ altissimo, eas as the origin of the movement of another. Their
acts in a way approprate to its own arrangement, [25] δύναμιν διὰ τοῦ autem potestates harmony with the cosmos as a whole comes about
and there is no single path for all, but they follow σύμπαντος κόσμου per omnes partes not through some single event, but through the
different, heterogenous, and even sometimes contrary, διήκουσαν ἥλιόν τε mundi orbisque diverse, and even contrary, movements of many
paths – although there was a single first impulse. It is | κινεῖν καὶ σελήνην dispendat, quae things. 28. After the first impulse, the simple and
as if one should throw a sphere, a cube, a cone and a καὶ τὸν πάντα sint penes solem incomplete first principle of movement, the series of
cylinder from from a jar at the same time: each of them οὐρανὸν περιάγειν ac lunam impulses described above follows so that everything
will be set in motion according to its own shape. [30] αἴτιόν τε [398b10] cunctumque moves – but in the way that a sphere and cube and
Or again, it is as if someone should release aquatic, γίνεσθαι τοῖς ἐπὶ caelum; horum cylinder and other figures, if someone were to throw
terretstrial and winged animals from his lap where he τῆς γῆς σωτηρίας. enim cura salutem them all downhill, would all alike be set in motion,
had been holding them: obviously, the swimmer would Οὐδὲν γὰρ terrenorum but they would not all move in the same way. Here is
leap into its own habitat and swim away, the terrestrial ἐπιτεχνήσεως δεῖ omnium another, similar example: if someone were to release
animal will creep off according to its own character καὶ ὑπηρεσίας τῆς gubernari. Nec a number of animals from their lap at the same time,
and customs, and the creature of the air will ascend παρ’ ἑτέρων, ὥσπερ multis opus est birds, fish and land-animals: well, all of them would
heavenward from the earth on its wings: [35] but a τοῖς παρ’ ἡμῖν nec partitis follow their nature and hurry off to their own places.
single cause gave each its own opportunity. So it is in ἄρχουσι τῆς hominum Some would seek out water; those with something of
the case of the cosmos too. [399a1] A single revolution πολυχειρίας διὰ τὴν conseruitiis, the tame as well as the wild in them would gather
of the whole heaven defined a day and a night; all the ἀσθένειαν, ἀλλὰ quibus propter together under their own laws and customs; those to
other various orbits, although enclosed by the one τοῦτο ἦν τὸ ignauiam which nature gave the power would trace swift paths
sphere, then come about, some faster, some more θειότατον, τὸ μετὰ adpositum est through the air. Yet each had the same power of
leisurely, all according to the distance between them ῥᾳστώνης καὶ pluribus indigere. release from the human lap. 29. The nature of the
and their individual constitutions. The moon completes ἁπλῆς κινήσεως An non eiusmodi cosmos is like this. The heaven as a whole revolves
its cycle, waxing and waning and wasting away, in a παντοδαπὰς conpendio in a simple, circular motion, but it is divided into
month; the sun, accompanied on its course by ἀποτελεῖν ἰδέας, machinatores night and day, and distinguished by various regular
Phosphorus, also known as Hermes, takes a year; ὥσπερ ἀμέλει fabricarum astutia measures. Within a single sphere that encloses
Pyroeis takes twice as long, Zeus six times that, and δρῶσιν οἱ μη unius conuersionis everything, the moon reduces its light by increments
finally the [star] known as that of Kronos taken two- χανοτέχναι, διὰ multa et uaria of its globe and signifies measurements of time; the
and-a-half times as long as the sphere underneath it. μιᾶς ὀργάνου pariter sun illuminates the space of the heaven by a course
They all sing and dance together in harmony, according σχαστηρίας πολλὰς administrant? En! which it completes in a year, along with its
to unifying arrangement of the cosmos which produced καὶ ποικίλας etiam illi, qui in companions, the lovely Lucifer and his friend
a single thing – ‘order’ [kosmos] being the name true to ἐνεργείας ligneolis Cyllenius. And Pyrois, the star of Mars, completes its
the whole, rather than disorder. [15] And just as in a ἀποτελοῦντες. hominum figuris circuit in two years; that of Jupiter, bright and
chorus the chorus-master starts off and the whole Ὁμοίως δὲ καὶ οἱ gestus mouent, coruscating, takes six times as long for its circuit,
chorus responds – men and sometimes women too – νευροσπάσται μίαν quando filum and Saturn, still higher up, takes a course of 30
making one meoldious harmony from a mixture of μήρινθον membri, quod years’ length. But from them all comes the one
different voices, higher and lower, so too in the case of ἐπισπασάμενοι agitari uolent, cosmic cycle, one complete turn of the sphere; a
god conducting the universe. The key-note and lead is ποιοῦσι καὶ αὐχένα traxerint, single harmony and a single chorus of stars is made
given by the well-named leader; the stars and the κινεῖσθαι καὶ χεῖρα torquebitur ceruix, from the diversity of their rising and setting. The
whole heaven move unceasingly; the all-illuminating τοῦ ζῴου καὶ ὦμον nutabit caput, jewellery-like beauty of this the Greek language
sun follows its double path, rising and setting to define καὶ ὀφθαλμόν, ἔστι oculi uibrabunt, quite rightly refers to as cosmos. Just as in a chorus,
day and night, but at the same time advancing south or δὲ ὅτε πάντα τὰ manus ad[que] when the leader announces the hymn, the fellowship
recding north to mark out the four seasons of the year. μέρη, μετά τινος ministerium of male and female singers, of high- and low-pitched
Storms and winds arise in due season, [25] as does dew εὐρυθμίας. Οὕτως praesto erunt nec voices, blends and gives out a single harmony: so the
and everything else that happens in our environment οὖν καὶ [398b20] ἡ inuenuste totus divine mind effaces the variety of the terrestrial
thanks to the first and originating cause. These in turn θεία φύσις ἀπό uidebitur uiuere. realm by creating the appearance of a single
lead rivers to flow, seas to swell, trees to burst forth, τινος ἁπλῆς Haud secus etiam harmony. The fixed heaven follows the unwavering
fruits to ripen, animals to give birth, and their offspring κινήσεως τοῦ caelestis potestas, course taken by the vaporous and radiant stars, and
to be reared, to mature, and to die, each according to its πρώτου τὴν cum initium those stars rise together with complementary paths.
constitution, as I said. δύναμιν εἰς τὰ sciente et The sun oversees everything: it reveals the day when
συνεχῆ δίδωσι καὶ salutifera opera it rises, and brings back night when it sets; and it
ἀπ’ ἐκείνων πάλιν mouerit, ab imo changes the four seasons as it is removed or brought
εἰς τὰ πορρωτέρω, ad secundum et nearer [to the earth] through cosmic forces. This is
μέχρις ἂν διὰ τοῦ deinceps ad the cause of winter tempests and exhalations – which
παντὸς διεξέλθῃ· proximum et are not infertile – and the nourishing dew, and all
κινηθὲν γὰρ ἕτερον usque ad other things which god wishes for these central parts
ὑφ’ ἑτέρου καὶ αὐτὸ supremum adtactu of the cosmos. On the other hand, there are torrential
πάλιν ἐκίνησεν continuo uim suae floods and swollen waves, the growth of forests, the
ἄλλο σὺν κόσμῳ, maiestatis ripening of fruits, animals becoming pregnant – each
δρώντων μὲν insinuat, aliud alio thing nurtured, and each thing dying.
πάντων οἰκείως commouetur
ταῖς σφετέραις motusque unius
κατασκευαῖς, οὐ alteri mouendi se
τῆς αὐτῆς δὲ ὁδοῦ originem tradit.
πᾶσιν οὔσης, ἀλλὰ Mundo equidem
διαφόρου καὶ consentiunt, non

Kosmou mundo
ἑτεροίας, ἔστι δὲ una, sed diuersa
οἷς καὶ ἐναντίας, uia et plerumque
καίτοι τῆς πρώτης contraria. [28.]
οἷον ἐνδόσεως εἰς Sed prima
κίνησιν μιᾶς remissione ad
γενομένης· ὥσπερ motum data
ἂν εἴ τις ἐξ ἄγγους simplicique
ὁμοῦ ῥίψειε inchoato
σφαῖραν καὶ κύβον principio,
καὶ κῶνον καὶ inpulsibus mutuis,
κύλινδρον – ut supra dictum
ἕκαστον γὰρ αὐτῶν est, mouentur
κατὰ τὸ ἴδιον quidem omnia,
κινηθήσεται σχῆμα sed ita ut, si quis
– [398b30] ἢ εἴ τις sphaeram et
ὁμοῦ ζῷον ἔνυδρόν quadratum et
τε καὶ χερσαῖον καὶ cylindrum et alias
πτηνὸν ἐν τοῖς figuras per
κόλποις ἔχων procliue simul
ἐκβάλοι· δῆλον γὰρ iaciat, deferentur
ὅτι τὸ μὲν νηκτὸν quidem omnia,
ἁλόμενον εἰς τὴν sed non eodem
ἑαυτοῦ δίαιταν genere
ἐκνήξεται, τὸ δὲ mouebuntur. Nec
χερσαῖον εἰς τὰ illud dissimile
σφέτερα ἤθη καὶ exemplum uideri
νομοὺς oportet, si quis
διεξερπύσει, τὸ δὲ pariter patefacto
ἀέριον ἐξαρθὲν ἐκ gremio animalis
γῆς μετάρσιον simul abire
οἰχήσεται patiatur,
πετόμενον, μιᾶς τῆς uolucrum,
πρώτης αἰτίας natatilium atque
πᾶσιν ἀποδούσης terrestrium;
τὴν οἰκείαν enimuero ad suum
εὐμάρειαν. locum quaeque,
Οὕ[399a1] τως καὶ duce natura,
ἐπὶ κόσμου· διὰ γὰρ properabunt: pars
ἁπλῆς τοῦ aquam repetent,
σύμπαντος | illa inter cicures
οὐρανοῦ atque agrestes
περιαγωγῆς ἡμέρᾳ legibus et
καὶ νυκτὶ institutis suis
περατουμένης adgregabuntur,
ἀλλοῖαι πάντων ibunt per aeris
διέξοδοι γίνονται, uias praepetes,
καίτοι ὑπὸ μιᾶς quibus hoc natura
σφαίρας largita est; atquin
περιεχομένων, τῶν una ab humano
μὲν θᾶττον, τῶν δὲ sinu abeundi
σχολαιότερον facultas concessa
κινουμένων παρά omnibus fuerat.
τε τὰ τῶν [29.] Sic natura
διαστημάτων μήκη mundi est
καὶ τὰς ἰδίας constituta. Nam
ἑκάστων cum omne caelum
κατασκευάς. simplici
Σελήνη μὲν γὰρ ἐν circumactu
μηνὶ τὸν ἑαυτῆς uoluatur nocte
διαπεραίνεται diuque distinctum,
κύκλον αὐξομένη diuersis
τε καὶ μειουμένη mensurarum
καὶ φθίνουσα, ἥλιος aequalitatibus
δὲ ἐν ἐνιαυτῷ καὶ οἱ separatum,
τούτου ἰσόδρομοι, quamuis una
ὅ τε Φωσφόρος καὶ omnia sphaera
ὁ Ἑρμοῦ concluserit,
λεγόμενος, ὁ δὲ incrementis tamen

Kosmou mundo
Πυρόεις ἐν globi sui,
διπλασίονι τούτων decisione luminis
[399a10] χρόνῳ, ὁ menstrua tempora
δὲ Διὸς ἐν luna significat et
ἑξαπλασίονι caeli spatium sol
τούτου, καὶ annua reuersione
τελευταῖος ὁ conlustrat eiusque
Κρόνου λεγόμενος comites amoenus
ἐν διπλασίονι καὶ Lucifer et
ἡμίσει τοῦ com[mun]is
ὑποκάτω. Μία δὲ ἐκ Cyllenius. Stella
πάντων ἁρμονία etenim Pyrois,
συνᾳδόντων καὶ Mauortium sidus,
χορευόντων κατὰ circuli sui biennio
τὸν οὐρανὸν ἐξ conficit spatia;
ἑνός τε γίνεται καὶ Iouis clarum
εἰς ἓν ἀπολήγει, fulgensque sexies
κόσμον ἐτύμως τὸ eadem multiplicat
σύμπαν ἀλλ’ οὐκ cursibus suis
ἀκοσμίαν tempora, quae
ὀνομάσασα. Saturnus
Καθάπερ δὲ ἐν sublimior XXX
χορῷ κορυφαίου spatiis annorum
κατάρξαντος circumerrat.
συνεπηχεῖ πᾶς ὁ Verum inter haec
χορὸς ἀνδρῶν, ἔσθ’ una mundi
ὅτε καὶ γυναικῶν, conuersio unusque
ἐν διαφόροις reuersionis est
φωναῖς ὀξυτέραις orbis et unus
καὶ βαρυτέραις concentus atque
μίαν ἁρμονίαν unus stellarum
ἐμμελῆ chorus ex diuersis
κεραννύντων, occasibus
οὕτως ἔχει καὶ ἐπὶ ortibusque. Hoc
τοῦ τὸ σύμπαν ornamentum et
διέποντος θεοῦ· uelut monile
κατὰ γὰρ τὸ ἄνωθεν κόσμος rectissime
ἐνδόσιμον ὑπὸ τοῦ Graeca lingua
φερωνύμως ἂν significat. At enim
κορυφαίου ut in choris, cum
προσαγορευθέντος dux [carmini]
[399a20] κινεῖται hymno praecinit,
μὲν τὰ ἄστρα ἀεὶ concinentium
καὶ ὁ σύμπας uulgus uirorum et
οὐρανός, πορεύεται feminarum, mixtis
δὲ διττὰς πορείας ὁ grauibus et acutis
παμφαὴς ἥλιος, τῇ clamoribus, unam
μὲν ἡμέραν καὶ harmoniam
νύκτα διορίζων resonant, sic
ἀνατολῇ καὶ δύσει, diuina mens
τῇ δὲ τὰς τέσσαρας mundanas
ὥρας ἄγων τοῦ uarietates ad instar
ἔτους, πρόσω τε unius concentionis
βόρειος καὶ ὀπίσω releuat. Nam cum
νότιος διεξέρπων. caelum confixum
Γίνονται δὲ ὑετοὶ uaporatis et
κατὰ καιρὸν καὶ radiantibus stellis
ἄνεμοι καὶ δρόσοι inerranti cursu
τά τε πάθη τὰ ἐν τῷ feratur et
περιέχοντι reciprocis
συμβαίνοντα διὰ itineribus astra
τὴν πρώτην καὶ consurgant, sol
ἀρχέγονον αἰτίαν. quidem omnituens
Ἕπονται δὲ τούτοις ortu suo diem
ποταμῶν ἐκροαί, pandit, occasu
θαλάσσης noctem reducit
ἀνοιδήσεις, conditusque uel
δένδρων ἐκφύσεις, relatus per plagas

Kosmou mundo
καρπῶν πεπάνσεις, mundi IV
γοναὶ ζῴων, temporum uices
ἐκτροφαί τε πάντων mutat. Hinc
καὶ ἀκμαὶ καὶ tempestiui [ven et
φθίσεις, spiritus haud
συμβαλλομένης infecundi, hinc
πρὸς ταῦτα καὶ τῆς alimenta roris et
[399a30] ἑκάστου cetera[rum], quae
κατασκευῆς, ὡς accidere deus his
ἔφην. mundi mediis
partibus uoluit.
His adpositi sunt
torrentium cursus
et tumores
undarum
emicationesque
siluarum, frugalis
maturitas, fetus
animalium,
educationes etiam
atque obitus
singulorum.
So when the leader and father of all things, invisible to Ὅταν οὖν ὁ πάντων [30.] Cum igitur 30. The king and father of all things, visible only to
everything except reason, gives the signal to the realm ἡγεμών τε καὶ rex omnium et the eyes of reason in the mind, gives orders to the
between heaven and earth, everything moves γενέτωρ, ἀόρατος pater, quem whole complex, eternally bounded in its revolution
continuously in circles and within its own boundaries. ὢν ἄλλῳ πλὴν tantummodo by its own laws, bright, and gleaming with stars; and
Sometimes we cannot see them, but sometimes we can: λογισμῷ, σημήνῃ animae oculis [he also gives order to] the uncountable
they appear and are occluded in many different ways πάσῃ φύσει μεταξὺ nostrae constellations, sometimes visible, often hidden, but
from their single starting-point. [399b1] And it is all οὐρανοῦ τε καὶ γῆς cogitationes moved by a single principle, as I have said. Think of
exactly like what happens in periods of war when the φερομένῃ, κινεῖται uident, machinam it as like what happens in war. When the bugle
trumpet gives the signal to the army: immediately, on πᾶσα ἐνδελεχῶς ἐν omnem iugiter per announces the battle, soldiers rise up at the sound:
hearing the sound, one person picks up his spear, κύκλοις καὶ circuitum suis one puts on his sword, another takes his shield; one
another puts on his breastplate, another dons greaves or πέρασιν ἰδίοις, ποτὲ legibus puts on his cuirass, another puts his helmet on his
helmet or belt; one puts the bridle on the horse, another μὲν ἀφανιζομένη, terminatam, head or greaves on his legs and steers his horse with
mounts a pair, another entrusts the password; the ποτὲ δὲ φαινομένη, claram et a bridle, and pairs one to work in harmony with
captain goes straight off to his platoon, the squadron- μυρίας ἰδέας sideribus another. Everyone immediately attends to the duty
leader to his squadron, the cavalryman to the wing; the ἀναφαίνουσά τε καὶ relucentem assigned to him. Skirmishers make sallies, captains
light infantryman runs to his own place. Everything is πάλιν speciesque move about the ranks, the cavalry stands in front of
driven by one signal given at the order of the ἀποκρύπτουσα ἐκ innumeras modo the wings, others busy themsleves with the duties
commanding officer. So one must think about the μιᾶς ἀρχῆς. Ἔοικε propalam, saepe they have been given. But this whole operation takes
whole: from one impulse everything is stirred into δὲ κο[399b1] μιδῇ contectas, ab uno, place in obedience to a single commander, who is in
action and everything that is needed arises, while the τὸ δρώμενον τοῖς ut supra dixi, charge and for whom everyone works. Just so, we
origin is unseen and out of view. There is nothing to ἐν πολέμου καιροῖς principio agitari can see that divine and human affairs are governed:
prevent this impulse from acting, or us from believing μάλιστα γινομένοις, iubet, simile istuc there is one pilot, and everything else defers to the
in it. The soul too, by which we live and have houses ἐπειδὰν ἡ σάλπιγξ esse bellicis rebus importance of his work; this hidden force cares for
and cities, [15] cannot be seen, but is seen in its effects. σημήνῃ τῷ hinc liceat all things, but no eye can see him, unless it is the
The whole organisation of human life was discovered στρατοπέδῳ· τότε arbitrari. Nam ‘eyes’ by which the mind directs the focus of its
and is organised and held together by soul: irrigation of γὰρ τῆς φωνῆς cum tuba bellicum light. 31. But this is no obstacle – either to his action,
the land and agriculture, the inspiration of art, the use ἕκαστος ἀκούσας ὁ cecinit, milites or to our understanding. Let us consider examples
of law, constitutional order, civic affairs, foreign war, μὲν ἀσπίδα clangore incensi from an admittedly inferior point of comparison. A
peace. God should be considered to be [20] in power ἀναιρεῖται, ὁ δὲ alius accingitur man’s mind cannot be seen, but everyone agrees that
the strongest, in beauty the most attractive, of immortal θώρακα ἐνδύεται, ὁ gladio, alius everything worthwhile that happens through human
life and in virtue most powerful. He is unseen in the δὲ κνημῖδας ἢ clipeum capit, ille agency must be due to the mind. The mind has no
realm of mortal nature, but he is visible in his effects κράνος ἢ ζωστῆρα lorica se induit, quality or shape that the eye encounters, but when it
there. For everything that happens, in the air and on περιτί θεται· καὶ ὁ hic galea caput uel causes things to happen, it is possible to understand
land and in the water, are, one might say, truly the μὲν ἵππον χαλινοῖ, ὁ crura ocreis its nature and extent. Indeed, everything required to
works of that god who sustains the cosmos. From him, δὲ συνωρίδα inuoluit et equum sustain human life is due to its genius: cultivating
as the physicist Empedocles has it, comes ‘all that was ἀναβαίνει, ὁ δὲ temperat frenis et fields, harvesting fruits; artistic ability and what the
and all that is and that will be hereafter; trees that σύνθημα παρεγγυᾷ· iugales ad arts can produce; the necessities of human life. What
bloom, and men and women, and beasts and birds and καθίσταται δὲ concordiam about the laws, which were invented to domesticate
water-bred fish.’ To compare it with something smaller, εὐθέως ὁ μὲν copulat; et human beings? Those civil institutions and customs
he is really like those so-called ‘keystones’ which are λοχαγὸς εἰς λόχον, protinus which now facilitate business meetings, and mitigate
set in the middle of vaults and by holding each part to ὁ δὲ ταξίαρχος εἰς unusquisque the savagery of warfare, and make people gentler in
the other preserve the whole structure of the vault in τάξιν, ὁ δὲ ἱππεὺς conpetens capessit peace? Could anyone be so prejudiced as to deny that
harmony and in order and unmoved. They say that the ἐπὶ κέρας, ὁ δὲ officium: uelites all this comes from god? He can [in fact] see god’s
statue-maker Phidias, when he was making the Athena ψιλὸς εἰς τὴν ἰδίαν excursionem transcendent strengths, and exalted appearance, that
in the Acropolis, engraved his own face in the midde of ἐκτρέχει χώραν· adornant, he is immortal in age, the father of virtues, and virtue
her shield, and connected it [400a1] to the structure πάντα δὲ ὑφ’ ἕνα ordinibus itself. It is no surprise if mortal eyes do not capture

Kosmou mundo
through some concealed artifice, so that if someone σημάντορα δονεῖται principes curant, his appearance, when his traces appear so obviously
wanted to take it out, they would inevitably undo and κατὰ προστάξιν τοῦ equites and so manifestly in his divine works. 32. What is
ruin the whole statue. This is the position god holds in τὸ κράτος [399b10] cor[di]nibus more, we ought to think that god is the source of
the cosmos: maintaining the harmony and preservation ἔχοντος ἡγεμόνος. praesunt, ceteri everything we notice happening in the heavens with
of everything. Only god is not in the middle, which is Οὕτω χρὴ καὶ περὶ negotia quae nacti our eyes, or taking place on land or in the water. Why
occupied by earth and this misty region; rather he τοῦ σύμπαντος sunt agitant cum not? To him belongs the safekeeping and care of this
resides above, himself pure in a pure place. We call it φρονεῖν· ὑπὸ γὰρ interea unius ducis world. Empedocles wisely expressed his thoughts
ouranos true to the fact that it is the ‘boundary above’ μιᾶς ῥοπῆς imperio tantus about him in these words:
(horon ano), and Olympus as if ‘the whole of it shines’ ὀτρυνομένων exercitus paret,
(holoampe). It is far away from all that is dark and ἁπάντων γίνεται τὰ quem praefecerit, πάνθ’ ὅσα τ’ ἦν, ὅσα τ’ ἔσθ’, ὅσα τ’ ἔσται ὀπίσσω
unordered in movement, as can be the case with with οἰκεῖα, καὶ ταύτης penes quem est δένδρεά τ’ ἐβλάστησε καὶ ἀνέρες ἠδὲ γυναῖκες,
us because of the violent storms and winds. As the poet ἀοράτου καὶ summa rerum. θῆρες τ’ οἰωνοί τε, καὶ ὑδατοθρέμμονες ἰχθῦς.
said: ‘Olympus, which they say is always the unerring ἀφανοῦς. Ὅπερ Non aliter
seat of the gods: neither is it shaken by winds, nor ever οὐδαμῶς ἐστιν diuinarum et [‘All that was, all that is, and all that will be
doused by storm nor approached by snows, but the ἐμπόδιον οὔτε humanarum rerum hereafter, | trees that bloom and men and women,
clear sky is cloudless, and white brightness goes ἐκείνῃ πρὸς τὸ status regitur, |and beasts and birds and water-raised fish.’] Phidias,
about.’ [15] And the whole of life is witness to this, δρᾶν οὔτε ἡμῖν quando uno the one famous as a sculptor, fixed the likeness of his
ascribing the upper regions to god. Indeed, all men πρὸς τὸ πιστεῦσαι· moderamine own face in the shield of the Minerva which presides
stretch up their hands towards heaven when they pray. καὶ γὰρ ἡ ψυχή, δι’ contenta omnia in the Athenian acropolis (a statue I myself have
So this is not badly put: ‘To Zeus fell the broad heaven ἣν ζῶμέν τε καὶ pensum sui operis seen). [He did this] in such a way that, if anyone ever
in the aither and clouds.’ [20] And the visible things we οἴκους καὶ πόλεις agnoscunt wanted to remove the artist’s image, and broke the
honour most occupy the same region – the stars and ἔχομεν, ἀόρατος curatque omnibus fitting, the integrity of the whole statue would be
sun and moon. Because of this it is only celestial things οὖσα τοῖς ἔργοις occulta uis, nullis destroyed. God sees to the preservation of the world
that keep to the same pattern, and are never altered and αὐτῆς ὁρᾶται· πᾶς oculis obuia, nisi in a similar way: it is fitted together and bound tight
changed in the way that things on earth are rather γὰρ ὁ τοῦ βίου quibus mens by the power of his divinity. 33. If we ask where he
easily turned, and are subject to many alterations and διάκοσμος ὑπὸ aciem suae lucis is: he is neither in direct contact with earth, nor in the
affections. [25] Violent earthquakes have torn up parts ταύτης εὕρηται καὶ intendit. [31.] Nec middle regions of the turbid air. He is in the roof of
of the earth; sudden rushing storms break things up; διατέτακται καὶ tamen hoc uel illi the world, what the Greeks rightly call ouranos as
waves surging and withdrawing have often made seas συνέχεται, γῆς ad moliendum uel something that is the ‘upper limit’. And [Mount]
of continents and continents of seas; violent air ἀρόσεις καὶ nobis ad Olympus is so called because of a train of thought
currents and typhoons have overturned whole cities; φυτεύσεις, τέχνης intelligendum which understand that it is a place free of all
fiery flames in earlier times have come down from the ἐπίνοιαι, χρήσεις obest. De inferiore darkness and disturbance. It is beyond the darkness
heavens, they say, as in the case of Phaethon, who νόμων, κόσμος licet imagine of the clouds, it is not afflicted with frost or snow,
burned the eastern parts of the world; while others in πολιτείας, ἔνδημοι capiamus and it is not battered by winds or pummelled by
the west have erupted and gushed forth from the earth, πράξεις, ὑπερόριος exempla. Anima showers. The Poet sang that none of these things
such as the craters torn open in Etna, and been carried πόλεμος, εἰρήνη. in homine non could touch Olympus because of its extreme height.
along the earth like a torrent. In that case, the pious Ταῦτα χρὴ καὶ περὶ uidetur et tamen These are his words:
people showed high honour to what was sacred: they θεοῦ διανοεῖσθαι, fateantur omnes
were surrounded by the rivers [of fire] because they [399b20] δυνάμει necesse est huius Οὔλυμπόνδ’ ὅθι φασὶ θεῶν ἕδος ἀσφαλὲς αἰεὶ
were carrying their aged parents onto their shoulders to μὲν ὄντος opera omnia quae ἔμμεναι· οὔτ’ ἀνέμοισι τινάσσεται οὔτε ποτ’ ὄμβρῳ
save them; but when the river of fire got close to them ἰσχυροτάτου, per hominem δεύεται οὔτε χιὼν ἐπιπίλναται, ἀλλὰ μάλ’ αἴθρη
it divided, some of the fire turning one way some the κάλλει δὲ praeclara fiunt πέπταται ἀννέφελος, λευκὴ δ’ ἐπιδέδρομεν αἴγλη
other; so it kept the young men safe along with their εὐπρεπεστάτου, prouenire nec
parents. ζωῇ δὲ ἀθανάτου, ipsius animae [‘To Olympus, which they say is always the unerring
ἀρετῇ δὲ qualitatem ac seat of the gods: neither is it shaken by winds, nor
κρατίστου, διότι figuram oculis ever doused by storm nor approached by snows, but
πάσῃ θνητῇ φύσει occurrere, sed the clear sky is cloudless, and white brightness goes
γενόμενος momentis ab ea about.]. Universal custom and human observation
ἀθεώρητος ἀπ’ gestarum rerum have acquiesced in this view, and affirmed the
αὐτῶν τῶν ἔργων intellegi, qualis et ancient tradition about god. When people pray, we
θεωρεῖται. Τὰ γὰρ quanta sit. Omne pray with our hands extended to the heavens. A
πάθη, καὶ τὰ δι’ quippe humanae Roman poet expressed the following sentiment:
ἀέρος ἅπαντα καὶ uitae praesidium ‘Regard this exalted brightness, which all invoke as
τὰ ἐπὶ γῆς καὶ τὰ ἐν ingenio eius est Jupiter.’ The celestial stars and the lights of the
ὕδατι, θεοῦ λέγοιτ’ paratum: cultus world, which everyone recognises as the most
ἂν ὄντως ἔργα εἶναι agrorum ususque exalted beings, occupy those heady regions, where
τοῦ τὸν κόσμον frugum, artificum they are allowed to enjoy the order they deserve: the
ἐπέχοντος· ἐξ οὗ, sollertia, laws they observe mean they move through their
κατὰ τὸν φυσικὸν prouentus artium, courses with unvarying intervals and periods. 34. On
Ἐμπεδοκλέα, commoditates earth, everything undergoes change and reversion
«πάνθ’ ὅσα τ’ ἦν uitae humanae. and finally perishes. The land shakes violently and
ὅσα τ’ ἔσθ’ ὅσα τ’ Quid de legibus the earth is broken up – and we have often been
ἔσται ὀπίσσω, dicam, quae ad aware of cities destroyed along with their inhabitants.
δένδρεά τ’ mansuefaciendos We have heard too of whole regions that have been
ἐβλάστησε καὶ homines inuentae devastated by sudden storms; and of areas which
ἀνέρες ἠδὲ sunt? quid de were formerly continents turned into islands by the
γυναῖκες θῆρές τ’ ciuilibus institutis action of unprecedented waves; and of others where
οἰωνοί τε καὶ ac moribus, qui the sea was forced back so that it could be crossed on

Kosmou mundo
ὑδατοθρέμμονες nunc populorum foot. So! Are there not cities we no longer remember
ἰχθῦς.» Ἔοικε δὲ otiosis because they were destroyed by winds and
ὄντως, εἰ καὶ conuentibus whirlwinds – or perhaps when fires flashed down
μικρότερον frequentantur, et, from the clouds? Did regions to the east not perish in
παραβαλεῖν, | τοῖς asperitate conflagration (with the downfall of Phaethon, as
[399b30] ὀμφαλοῖς bellorum pacata, some think)? On the western shores, have there not
λεγομένοις τοῖς ἐν mitigantur quiete? been [volcanic] eruptions and flows which have
ταῖς ψαλίσιν Nisi forte tam slaughtered as many? For example, torrents and
[λίθοις], οἳ μέσοι iniustus rerum rivers of flame once rushed headlong from craters
κείμενοι κατὰ τὴν aestimator potest spewing divine fire from the peak of [Mt.] Aetna.
εἰς ἑκάτερον μέρος esse, qui haec From the height of this peril, we learned of an act
ἔνδεσιν ἐν ἁρμονίᾳ eadem de deo which shows the outstanding merit of piety. There
τηροῦσι καὶ ἐν neget, quem were people who, although terrified at the initial
τάξει τὸ πᾶν σχῆμα uideat esse uiribus eruption, nevertheless retained their sense of
τῆς ψαλίδος καὶ exsuperantissimis, sympathy and pity, snatched their aged parents up
ἀκίνητον. Φασὶ δὲ augustissima and carried them away from the disaster; and those
καὶ τὸν specie, inmortalis rivers of flame were divided in two [around them] by
ἀγαλματοποιὸν aeui, genitorem divine action, so as to become as it were two rivers
Φειδίαν uirtutum flowing from one. The [rivers] surrounded them
κατασκευάζοντα ipsamque benignly, choosing to circumvent the ground where
τὴν ἐν ἀκροπόλει uirtutem. Vnde the good porters were busy with their venerable
Ἀθηνᾶν ἐν μέσῃ τῇ nihil mirum est, si loads.
ταύτης ἀσπίδι τὸ mortales oculi non
ἑαυτοῦ πρόσωπον capiunt eius
ἐντυπώσασθαι, καὶ adspectum,
συνδῆσαι τῷ quando diuinorum
[400a1] ἀγάλματι operum uestigiis
διά τινος ἀφανοῦς sit perspicuus
δημιουργίας, ὥστε atque manifestus.
ἐξ ἀνάγκης, εἴ τις [32.] Ceterum ea,
βούλοιτο αὐτὸ quae uel caelo
περιαιρεῖν, τὸ accidere oculis
σύμπαν ἄγαλμα aduertimus et terra
λύειν τε καὶ et aqua fieri, dei
συγχεῖν. Τοῦτον etiam illa
οὖν ἔχει τὸν λόγον credenda sunt.
ὁ θεὸς ἐν κόσμῳ, Quidni? [de]
συνέχων τὴν τῶν uerum eius cui
ὅλων ἁρμονίαν τε tutela mundi huius
καὶ σωτηρίαν, πλὴν et cura est, de quo
οὔτε μέσος ὤν, Empedocles
ἔνθα ἡ γῆ τε καὶ ὁ prudenter his
θολερὸς τόπος uerbis sensit:
οὗτος, ἀλλ’ ἄνω Πάνθ’ ὅσα τ’ ἦν,
καθαρὸς ἐν καθαρῷ ὅσα τ’ ἔσθ’, ὅσα τ’
χωρῷ βεβηκώς, ὃν ἔσται ὀπίσσω
ἐτύμως καλοῦμεν Δένδρεά τ’
οὐρανὸν μὲν ἀπὸ ἐβλάστησε καὶ
τοῦ ὅρον εἶναι τὸν ἀνέρες ἠδὲ
ἄνω, Ὄλυμπον δὲ γυναῖκες, Θῆρες τ’
οἷον ὁλολαμπῆ τε οἰωνοί τε, καὶ
καὶ παντὸς ζόφου ὑδατοθρέμμονες
καὶ ἀτάκτου ἰχθῦς. Phidian
κινήματος illum, quem
κεχωρισμένον, οἷα fictorem probum
γίνεται παρ’ ἡμῖν fuisse tradit
διὰ χειμῶνος καὶ memoria, uidi ipse
ἀνέ[400a10] μων in clipeo
βίας, ὥσπερ ἔφη Mineruae, quae
καὶ ὁ ποιητὴς arcibus
«Οὔλυμπόνδ’ ὅθι Atheniensibus
φασὶ θεῶν ἕδος praesidet, oris sui
ἀσφαλὲς αἰεὶ similitudinem
ἔμμεναι· οὔτ’ conligasse, ita ut,
ἀνέμοισι si quis olim
τινάσσεται οὔτε artificis uoluisset
ποτ’ ὄμβρῳ exinde imaginem
δεύεται, οὔτε χιὼν separare, soluta

Kosmou mundo
ἐπιπίλναται, ἀλλὰ conpage simulacri
μάλ’ αἴθρη totius incolumitas
πέπταται ἀνέφελος, interiret. Ad hoc
λευκὴ δ’ instar mundi
ἐπιδέδρομεν salutem tuetur
αἴγλη.» deus, aptam et
συνεπιμαρτυρεῖ δὲ reuinctam sui
καὶ ὁ βίος ἅπας, τὴν numinis potestate.
ἄνω χώραν [33.] Huius locum
ἀποδοὺς θεῷ· καὶ <si> quaerimus,
γὰρ πάντες neque finitimus
ἄνθρωποι est terrae
ἀνατείνομεν τὰς contagionibus nec
χεῖρας εἰς τὸν tamen medius in
οὐρανὸν εὐχὰς aere turbido,
ποιούμενοι. Καθ’ uerum in
ὃν λόγον οὐ κακῶς mundano fastigio,
κἀκεῖνο quem Graeci
ἀναπεφώνηται οὐρανὸν recte
«Ζεὺς δ’ ἔλαχ’ uocant, ut qui sit
οὐρανὸν εὐρὺν ἐν altitudinis finis.
αἰθέρι καὶ <Ὄλυμπον> etiam
νεφέλῃσι.» idem illa ratione
[400a20] διὸ καὶ eum nominant,
τῶν αἰσθητῶν τὰ quem ab omni
τιμιώτατα τὸν fuscitate ac
αὐτὸν ἐπέχει τόπον, perturbatione
ἄστρα τε καὶ ἥλιος uident liberum.
καὶ σελήνη, μόνα τε Neque enim
τὰ οὐράνια διὰ caliginem nubium
τοῦτο ἀεὶ τὴν αὐτὴν recipit uel pruinas
σώζοντα τάξιν et niues sustinet
διακεκόσμηται, καὶ nec pulsatur uentis
οὔποτε nec imbribus
ἀλλοιωθέντα caeditur. Haec
μετεκινήθη, enim nec Olympo,
καθάπερ τὰ ἐπὶ γῆς qui est celsitudinis
εὔτρεπτα ὄντα summae,
πολλὰς ἑτεροιώσεις contingere poeta
καὶ πάθη his uerbis cecinit:
ἀναδέδεκται· Οὔλυμπόνδ’ ὅθι
σεισμοί τε γὰρ ἤδη φασὶ θεῶν ἕδος
βίαιοι πολλὰ μέρη ἀσφαλὲς αἰεὶ
τῆς γῆς ἀνέρρηξαν, Ἔμμεναι· οὔτ’
ὄμβροι τε ἀνέμοισι
κατέκλυσαν τινάσσεται οὔτε
ἐξαίσιοι ποτ’ ὄμβρῳ
καταρραγέντες, Δεύεται οὔτε χιὼν
ἐπιδρομαί τε ἐπιπίλναται, ἀλλὰ
κυμάτων καὶ μάλ’ αἴθρη
ἀναχωρήσεις Πέπταται
πολλάκις καὶ ἀννέφελος, λευκὴ
ἠπείρους δ’ ἐπιδέδρομεν
ἐθαλάττωσαν καὶ αἴγλη. Hanc
θάλαττας opinionem
ἠπείρωσαν, βιαί τε communis mos et
πνευμάτων καὶ hominum
τυφώνων ἔστιν ὅτε obseruationes
πόλεις ὅλας secutae adfirmant
ἀνέτρεψαν, superiora esse deo
πυρκαϊαί τε tradita. Namque
[400a30] καὶ habitus orantium
φλόγες αἱ μὲν ἐξ sic est ut manibus
οὐρανοῦ γενόμεναι extensis <ad>
πρότερον, ὥσπερ caelum precemur.
φασίν, ἐπὶ Romanus etiam
Φαέθοντος τὰ πρὸς poeta sic sensit:
ἕω μέρη Aspice hoc

Kosmou mundo
κατέφλεξαν, αἱ δὲ sublime candens,
πρὸς ἑσπέραν ἐκ quem inuocant
γῆς ἀναβλύσασαι omnes Iouem.
καὶ ἐκφυσήσασαι, Vnde illa, quae
καθάπερ τῶν ἐν uidentur suntque
Αἴτνῃ κρατήρων omnibus
ἀναρραγέντων καὶ praestantiora,
ἀνὰ τὴν γῆν easdem
φερομένων sublimitates
χειμάρρου δίκην. regionum tenent,
Ἔνθα καὶ τὸ τῶν astra caelestia et
εὐσεβῶν [400b1] mundi lumina; ac
γένος ἐξόχως merito illis ordine
ἐτίμησε τὸ licet perpetuo frui
δαιμόνιον· nec diuersis
περικαταληφθέντων spatiis et
γὰρ <αὐτῶν> ὑπὸ | temporibus
τοῦ ῥεύματος διὰ obseruantissimam
τὸ βαστάζειν legem suorum
γέροντας ἐπὶ τῶν aliquando
ὤμων γο|νεῖς καὶ itinerum
σώζειν, πλησίον mentiuntur. [34.]
[αὐτῶν] γενόμενος Terrena omnia
ὁ τοῦ πυρὸς | mutationes et
ποταμὸς ἐξεσχίσθη conuersiones,
παρέτρεψέ τε τοῦ postremo interitus
φλογμοῦ τὸ μὲν habent. Namque
ἔνθα, | τὸ δὲ ἔνθα, inmodicis
καὶ ἐτήρησεν tremoribus
ἀβλαβεῖς ἅμα τοῖς terrarum
γονεῦσι τοὺς | dissiluisse humum
νεανίσκους. et interceptas
urbes cum populis
saepe
cognouimus.
Audimus etiam
abruptis imbribus
prolutas esse totas
regiones; illas
etiam, quae prius
fuerint
continentes,
hospitibus atque
aduenis fluctibus
insulatas, alias,
desidia maris,
pedestri accessu
peruias factas.
Quid? qui uentis
et procellis
ciuitates euersas
esse meminerunt?
Quid? cum
incendia de
nubibus
emicarunt? cum
orientis regiones
Phaethontis ruina,
ut quidam putant,
conflagratae
perierunt? in
occidentis plagis
scaturrigines
quaedam ac
proluuiones
easdem strages
dederunt? Sic ex
Aetnae uerticibus

Kosmou mundo
quondam effusis
crateribus diuino
incendio per
decliuia, torrentis
uice, flammarum
flumina
cucurrerunt. In
quo periculi
uertice egregium
pietatis meritum
fuisse
cognouimus.
Namque eos qui,
principio fragoris
territi, sensum
tamen clementiae
misericordiaeque
retinebant et
grandaeuos
parentes ereptos
uolucri clade suis
ceruicibus
sustinebant, illa
flammarum
fluenta, diuino
separata discidio,
quasi duo flumina
ex uno fonte
manantia, locum
illum ambire
maluerunt
obsidione
innocenti, ubi
erant boni baiuli
religiosis sarcinis
occupati.
In general, what a helmsman is in a ship, a driver in a Καθόλου δὲ ὅπερ 35. Postremo, 35. Finally, what the pilot is in a ship, the driver in a
chariot, the chorus-leader in a chorus, the law is a city, ἐν νηὶ μὲν quod est in triremi chariot, the leader in a chorus, the law in a city, the
the leader in an army, this is what god is in the cosmos, κυβερνήτης, ἐν ἅρ| gubernator, in general in an army, this god is in the world – except
except that for them ruling is tiring, energetic and ματι δὲ ἡνίοχος, ἐν curru rector, that, in these other cases taking the reins of office is
complex, while for him it is without grief or pain or χορῷ δὲ κορυφαῖος, praecentor in itself a tiresome and complex business which brings
threat to his health. Established in serene power he ἐν πόλει δὲ choris, lex in urbe, innumerable cares, while for god the care he shows
moves everything and leads it around where and how νομο<θέτη>ς, ἐν dux in exercitu, through his power is neither oppressive nor onerous.
he wants, in all its diverse structures and kinds. It is, as, στρατοπέδῳ δὲ hoc est in mundo Immobile, he surrounds all and rules all, giving
I suppose, as the law of a city which resides unmoving ἡγεμών, τοῦτο θεὸς deus, nisi quod movement to the [things of different] kinds and
in the souls of those who use it, but organises ἐν κόσμῳ, πλὴν | ceteris shapes in the different regions. [He operates] like the
everything in the city. It is in obedience to it that rulers καθ’ ὅσον τοῖς μὲν aerumnosum et law of a city, which is promulgated once, and fixed
move about in their spheres, the law-givers go to the καματηρὸν τὸ multiplex et fast by the constant understanding of its observers. It
lawcourts, counsellors and advisors to the appropriate ἄρχειν πολυκίνητόν curarum is itself immutable, but the judgements which flow
benches; one person goes to the prytany to eat, another τε [400b10] καὶ | innumerabilium from it move the minds of those who obey it so that
to the judges to defend himself, another to the prison to πολυμέριμνον, τῷ uidetur esse hoc they accede and are bent in submission. Due to its
die. [20] And there are ordained feasts and annual δὲ ἄλυπον ἄπονόν ipsum, alicuius decrees magistrates crowd the benches and soldiers
vigils and sacrifices to the gods, the observance of hero τε καὶ πάσης κεχω| officii principem their headquarters; the property courts are constituted
cults, and libations for those laid to rest. Different ρισμένον fieri, deo uero nec for judgement, and municipal senators, and others
things are done in different ways but according to a σωματικῆς tristis nec onerosa whose business it is to give sentence, publicly
single order. What is truly active preserves the power ἀσθενείας· ἐν est imperii sui convene; one man comes to the Minucian [gate] to
of the law so that ‘a city is at the one time full of ἀκινήτῳ γὰρ cura. Namque collect his stipend, while others learn the date of their
incense and at the same time of paeans and ἱδρυμένος δυνάμει inmobilis trial; the defendant arrives under the necessity of
lamentations’. So it should be understood to be for that πάντα κινεῖ καὶ circumfert et regit clearing his name, his accuser comes determined to
great city, I mean the cosmos: for god is our equitable περιάγει, ὅπου cuncta[s], naturas prosecute; here is a man about to die being led to the
law, which allows neither correction nor change, yet βούλεται καὶ ὅπως, formasque place of the scaffold, there is a reveller out in the
greater, I think, and more secure than those written ἐν δια|φόροις ἰδέαις diuersis evening to go drinking at a party. There are the
down in tablets. When he leads, without himself τε καὶ φύσεσιν, regionibus paraphernalia of public dinners and holy feasts and
moving, the whole cosmic arrangement of heaven and ὥσπερ ἀμέλει καὶ ὁ commouens, ut est festal days, diversions on the stage and diversions in
earth is administered, parcelled out according to the τῆς | πόλεως νόμος lex ciuitatis semel the circus; the gods are sacrificed to, Genii are
various kinds: to plants and animals according to genus ἀκίνητος ὢν ἐν ταῖς promulgata, tended, a libation for the dead is poured out, one man
and species through their proper seeds; to [401a1] τῶν χρωμένων perpetuis profits from another – and all obey the order decreed
vines and palm-trees and persea-trees, ‘and sweet figs ψυχαῖς πάντα obseruationum by the laws and their common power. You can see

Kosmou mundo
and olives’, as the poet says; to [plants] which do not οἰκονομεῖ τὰ κατὰ rationibus fixa, the city redolent with the scent of incense and foul-
bear fruit but have other uses, planes and pines and τὴν πολιτείαν· ipsa quidem smelling waste as well, resounding with hymns and
box-trees, ‘black polar and sweet-smelling cypress’; ἐφεπόμενοι γὰρ inmutabilis, at songs and canticles, and at the same time with
[5] to those that bear sweet autumn fruit (albeit αὐτῷ δηλονότι eius arbitrio ululation and lamentation. 36. This is how we think
sometimes difficult to store). Animals too, the wild and ἐξίασιν ἄρχοντες parentium mentes things are done in the cosmos too: think of god as the
tame, those that feed in air and on earth and in water, μὲν ἐπὶ τὰ ἀρχεῖα, agitantur nutuque law which ensures systematic equality, without
are born and mature and perish in obedience to the θεσμοθέται δὲ εἰς eius et needing corrective adjustments. The whole cosmos is
decrees of god: ‘For every creeping thing moves τὰ οἰκεῖα dominatione governed like this: its governor looks after
because it is struck,’ as Heraclitus says. δικαστήρια, flectuntur: ex everything while unchanging and at rest. The power
βουλευταὶ δὲ καὶ scitis eius that seeds have is distributed through things of every
ἐκκλησιασταὶ εἰς magistratus nature, through every species and every genus: it
συνέδρια τὰ tribunalia, makes vines droop readily and palm-trees soar; the
προσήκοντα, καὶ ὁ principia milites peach turns red, the apple swells, the fig sweetens –
μέν τις εἰς τὸ frequentabunt, and even things we call ‘unhappy’ because they do
πρυτανεῖον βαδίζει recuperatores not bear fruit are useful for another purpose. The
σιτησόμενος, ὁ δὲ iudiciis shadow of plane trees, as the poet says, provides a
πρὸς τοὺς δικαστὰς praesidebunt, service for drinkers; the sharpness of the pine and the
[400b20] decuriones et smoothness of box, the scent of the laurel, the odour
ἀπολογησόμενος, ὁ quibus ius est of cypress wood – and finally the natures of all
δὲ εἰς τὸ dicendae animals, wild and tame, winged and footed and
δεσμωτήριον sententiae ad aquatic – all arise, are nourished, and are taken away
ἀποθανούμενος. consessum in accordance with celestial decrees: πᾶν γὰρ
Γίνονται δὲ καὶ publicum ἑρπετὸν πληγῇ νέμεται [‘For every creeping thing
δημοθοινίαι commeabunt; et moves because it is struck’], as Heraclitus says.
νόμιμοι καὶ alius ad Minuciam
πανηγύρεις frumentatum uenit
ἐνιαύσιοι θεῶν τε et aliis in iudiciis
θυσίαι καὶ ἡρώων dies dicitur; reus
θεραπεῖαι καὶ χοαὶ purgandi se
κεκμηκότων· ἄλλα necessitate,
δὲ ἄλλως insectandi studio
ἐνεργούμενα κατὰ accusator uenit;
μίαν πρόσταξιν ἢ ille moriturus ad
νόμιμον ἐξουσίαν supplicii locum
σώζει τὸ τοῦ ducitur, hic ad
ποιήσαντος ὄντως conuiuii repotia
ὅτι «πόλις δ’ ὁμοῦ [et] uespertinus
μὲν θυμιαμάτων comisator
γέμει, ὁμοῦ δὲ aduentat. Sunt et
παιάνων τε καὶ publicarum
στεναγμάτων,» epularum
οὕτως ὑποληπτέον apparatus et
καὶ ἐπὶ τῆς μείζονος lectisternia
πόλεως, λέγω δὲ | deorum et dies
τοῦ κόσμου· νόμος festi, ludi scaenici
γὰρ ἡμῖν ἰσοκλινὴς ludique circenses;
ὁ θεός, οὐ|δεμίαν diis sacrificatur,
ἐπιδεχόμενος Geniis ministratur,
διόρθωσιν ἢ obitis libatione
μετάθεσιν, profunditur
κρείττων δέ, aliusque alio
[400b30] οἶμαι, καὶ fungitur munere
βεβαιότερος τῶν ἐν parentque omnes
ταῖς κύρβεσιν iussis legum et
ἀναγεγραμμένων. communis
Ἡγουμένου δὲ imperii.
ἀκινήτως αὐτοῦ καὶ Videasque illam
ἐμμελῶς ὁ σύμπας ciuitatem pariter
οἰκονομεῖται spirantem
διάκοσμος οὐρανοῦ Panchaeis
καὶ γῆς, odoribus et
μεμερισμένος κατὰ graueolentibus
τὰς φύσεις πάσας caenis,
διὰ τῶν οἰκείων resonantem
σπερμάτων εἴς τε hymnis et
φυτὰ καὶ ζῷα κατὰ carminibus et
γένη τε καὶ εἴδη· canticis, eandem
καὶ γὰρ ἄμ[401a1] etiam lamentis et

Kosmou mundo
πελοι καὶ φοίνικες ploratibus
καὶ περσέαι heiulantem. [36.]
«συκέαι τε Ad hunc modum
γλυκεραὶ καὶ | res agi et in
ἐλαῖαι», ὥς φησιν ὁ mundo
ποιητής, τά τε aestimemus; lex
ἄκαρπα μέν, ἄλλας illa uergens ad
δὲ | παρεχόμενα aequitatis tenorem
χρείας, πλάτανοι sit deus, nulla
καὶ πίτυες καὶ πύξοι indigens
«κλήθρη τ’ αἴγειρός correctione
τε καὶ εὐώδης mutabili. Quippe
κυπάρισσος,» αἵ τε sic et mundi
καρπὸν ὀπώρας uniuersitas regitur,
ἡδὺν ἄλλως δὲ dum speculatur ad
δυσθησαύριστον omnia rector eius
φέρουσαι, «ὄχναι atque
καὶ ῥοιαὶ καὶ inmutabiliter
μηλέαι incumbit
ἀγλαόκαρποι,» τῶν spargiturque uis
τε ζῴων τά τε ἄγρια illa seminibus
καὶ ἥμερα, τά τε ἐν inclusa per naturas
ἀέρι καὶ ἐπὶ γῆς καὶ omnium
ἐν ὕδατι speciesque et
βοσκόμενα, γίνεται genera digesta.
καὶ ἀκμάζει καὶ Sic faciles uitium
[401a10] φθείρεται lapsus et
τοῖς τοῦ θεοῦ palmarum ardua,
πειθόμενα θεσμοῖς· persicorum rubor,
«πᾶν γὰρ ἑρπετὸν laeuitas mali
πληγῇ νέμεται», ὥς gignitur, dulcitas
φησιν Ἡράκλειτος. fici; et quae
infelicia propter
infecunditatem
uocamus, tamen
utilia sunt alio
pacto: platani, ut
ait poeta, umbras
potantibus
ministrantes et
acuta pinus et
rasiles buxi, odora
laurus,
cupressorum
odoratius lignum;
tandem omnium
animalium
agrestium et
cicurum,
pinnatarum et
pedestrium et
aquatilium natura
gignitur, nutritur,
absumitur, parens
caelestibus
institutis: πᾶν γὰρ
ἑρπετὸν πληγῇ
νέμεται, ut
Heraclitus ait.
[God] is one, but he goes by names, which are names Εἷς δὲ ὢν [37.] Et cum sit 37. And while [god] is one, he is invoked by many
for all the effects which he causes. We call him Zen πολυώνυμός ἐστι, unus, pluribus names, and under a multitude of forms, whose
and Dia, using these names as well [as ‘Zeus’] , as if κατονομαζόμενος nominibus cietur, diversity speaks of his multiform power. He is called
we were to say ‘Through whom (dia) we live (zēn)’. τοῖς πάθεσι πᾶσιν specierum Jupiter, from iuvare [‘help’] – the Greeks quite
He is called the son of Kronos, or ‘time’ (chronos), ἅπερ αὐτὸς multitudine, rightly name him Zen, because he is author of our
persisting from unshaken age to another age. He is νεοχμοῖ. Καλοῦμεν quarum diuersitate life (zēn). For Saturn the Greeks say ‘Kronos’, as if
called oruscating and thundering and sky-clearing, and γὰρ αὐτὸν καὶ Ζῆνα fit multiformis he is chronos: ‘time’ without beginning, unbounded
‘aetherial lightning god’ and ‘rain god’ – from rain and καὶ Δία, uis. Idem ab to the end. He is known as god of light, of thunder
lightning and the rest. And he is named ‘fruitful’ from παραλλήλως iuuando Iuppiter and lightning, and even of storms – and conversely

Kosmou mundo
fruits, and ‘protector of city’ from cities [20], protector
χρώμενοι τοῖς dictus, quem Ζῆνα of the calm; and many call him ‘fruitful’, many
of birth, of the courtyard, of siblings, and of paternity ὀνόμασιν, ὡς κἂν εἰ Graeci, quod uitae ‘guardian of the city’, others name him ‘hospitable’,
his relationship with these things; of companions and λέγοιμεν δι’ ὃν nostrae auctor sit, ‘friendly’ – and call him by the names of all his
friendship and hospitality and the army and trophy- ζῶμεν. Κρόνου δὲ rectissime offices. He is god of the army, of triumph and
bearing; of purification and of the murderer, and of παῖς καὶ χρόνου appellant. conquest, bearer of the trophy. And you will find a
suppliants and soothing, as the poets say. He is, to sum λέγεται, διήκων ἐξ Saturnum etiam lot more of the same in the augurs and ancient
it up, truly the saviour and liberator of heaven and αἰῶνος ἀτέρμονος illi Κρόνον, quasi Romans. Orpheus, when he wanted to express this
earth, and named for nature and chance, insofar as he is εἰς ἕτερον αἰῶνα· χρόνον quendam, power, sang about him in these words:
the cause of everything. The Orphic lines do not put it ἀστραπαῖός τε καὶ incoeptum ab
badly: βρονταῖος καὶ origine, Ζεὺς πρῶτος γένετο, Ζεὺς ὕστερος, ἀρχικέραυνος·
αἴθριος καὶ interminum ad Ζεὺς κεφαλή, Ζεὺς μέσσα· Διὸς δ’ ἐκ πάντα
Zeus was first, Zeus last, lord of lightning αἰθέριος κεραύνιός finem tempus τέτυκται.
Zeus the head, Zeus the middle: everything was done τε καὶ ὑέτιος ἀπὸ appellant. Ζεὺς πυθμὴν γαίης τε καὶ οὐρανοῦ ἀστερόεντος.
by Zeus. τῶν ὑετῶν καὶ Fulgurator et Ζεὺς ἄρσην τρέφετο, Ζεὺς ἄμβροτος ἔπλετο
Zeus is the foundation of the earth and the starry κεραυνῶν καὶ τῶν tonitrualis et νύμφη.
heaven; ἄλλων καλεῖται. fulminator, etiam Ζεὺς πνοιὴ πάντων, Ζεὺς ἀκαμάτου πυρὸς ὁρμή.
Zeus nourished man, Zeus goes as immortal nymph; Καὶ μὴν ἐπικάρπιος imbricitor, et item Ζεὺς πόντου ῥίζα, Ζεὺς ἥλιος ἠδὲ σελήνη.
Zeus is the breath of all, Zeus the force of unwearying μὲν ἀπὸ τῶν dicitur serenator; Ζεὺς βασιλεύς, Ζεὺς ἀρχὸς ἁπάντων,
fire; καρπῶν, πολιεὺς et plures eum ἀρχικέραυνος·
Zeus the root of the sea; Zeus is sun and moon; [401a20] δὲ ἀπὸ frugiferum uocant, Πάντας γὰρ κρύψας αὖθις φάος ἐς πολυγηθές
Zeus is king, Zeus is the ruler of all, lord of lightning τῶν πόλεων multi urbis Ἐκ καθαρᾶς κραδίης ἀνενέγκατο μέρμερα ῥέζων.
For he hides everything and again into joyful light ὀνομάζεται, custodem, alii
from his pure heart he compelled them, doing terrible γενέθλιός τε καὶ hospitalem, [‘Zeus was first, Zeus last, lord of lightning | Zeus
deeds. ἑρκεῖος καὶ amicalem et the head, Zeus the middle: everything was done by
ὁμόγνιος καὶ omnium Zeus. | Zeus is the foundation of the earth and the
πατρῷος ἀπὸ τῆς officiorum starry heaven; | Zeus nourished man, Zeus goes as
πρὸς ταῦτα nominibus immortal nymph; | Zeus is the breath of all, Zeus the
κοινωνίας, appellant. Est force of unwearing fire; | Zeus the root of the sea;
ἑταιρεῖός τε καὶ militaris, est Zeus is sun and moon; | Zeus is king, Zeus is the
φίλιος καὶ ξένιος triumphator et ruler of all, leading head | For he hides everything
καὶ στράτιος καὶ propagator, and again into joyful light | from his pure heart he
τροπαιοῦχος tropaeophorus; et compelled them doing terrible deeds].
καθάρσιός τε καὶ multo plura
παλαμναῖος καὶ eiusmodi apud
ἱκέσιος καὶ haruspices et
μειλίχιος, ὥσπερ οἱ Romanos ueteres
ποιηταὶ λέγουσι, inueneris.
σωτήρ τε καὶ Orpheus uero
ἐλευθέριος ἐτύμως, hanc effari
ὡς δὲ τὸ πᾶν εἰπεῖν, potestatem uolens,
οὐράνιός τε καὶ his de eo uerbis
χθόνιος, πάσης canit:
ἐπώνυμος φύσεως
ὢν καὶ τύχης, ἅτε Ζεὺς πρῶτος
πάντων αὐτὸς γένετο, Ζεὺς
αἴτιος ὤν. Διὸ καὶ ὕστερος,
ἐν τοῖς Ὀρφικοῖς οὐ ἀρχικέραυνος·
κακῶς λέγεται Ζεὺς κεφαλή,
«Ζεὺς πρῶτος Ζεὺς μέσσα·
γένετο, Ζεὺς Διὸς δ’ ἐκ
ὕστατος πάντα
ἀρχικέραυνος· Ζεὺς τέτυκται.
κεφαλή, Ζεὺς Ζεὺς πυθμὴν
μέσσα, Διὸς δ’ ἐκ γαίης τε καὶ
πάντα τέτυκται· οὐρανοῦ
[401b1] Ζεὺς ἀστερόεντος.
πυθμὴν γαίης τε καὶ Ζεὺς ἄρσην
οὐρανοῦ τρέφετο, Ζεὺς
ἀστερόεντος· Ζεὺς ἄμβροτος
ἄρσην γένετο, Ζεὺς ἔπλετο
ἄμβροτος ἔπλετο νύμφη.
νύμφη· Ζεὺς πνοιὴ Ζεὺς πνοιὴ
πάντων, Ζεὺς πάντων, Ζεὺς
ἀκαμάτου πυρὸς ἀκαμάτου
ὁρμή· Ζεὺς πόντου πυρὸς ὁρμή.
ῥίζα, Ζεὺς ἥλιος Ζεὺς πόντου
ἠδὲ σελήνη· Ζεὺς ῥίζα, Ζεὺς
βασιλεύς, Ζεὺς

Kosmou mundo
ἀρχὸς ἁπάντων ἥλιος ἠδὲ
ἀρχικέραυνος· σελήνη.
πάντας γὰρ κρύψας Ζεὺς βασιλεύς,
αὖθις φάος ἐς Ζεὺς ἀρχὸς
πολυγηθὲς ἐκ ἁπάντων,
καθαρῆς κραδίης ἀρχικέραυνος·
ἀνενέγκατο, Πάντας γὰρ
μέρμερα ῥέζων.» κρύψας αὖθις
φάος ἐς
πολυγηθές
Ἐκ καθαρᾶς
κραδίης
ἀνενέγκατο
μέρμερα
ῥέζων.
Necessity (ananke), I know, is so called as if to say ‘the οἶμαι δὲ καὶ τὴν 38.1 Fa[c]tum 38. The Greeks decided to refer to fate as εἱμαρμένη,
unmoved (aniketos) cause’; and Fate (heimarmene) Ἀνάγκην οὐκ ἄλλο autem Graeci because there is a chain of causes in which all are
because of ‘stringing together’ (eirein), and going τι λέγεσθαι πλὴν εἱμαρμένην a embraced; they call this same decree πεπρωμένη,
unimpeded; and Pepromene because he has set bounds τοῦτον, οἱονεὶ tractu quodam because everything in this state of things is
(pepratosthai) for everything (nothing among existing ἀνίκητον αἰτίαν inuicem causarum determined, and there is nothing in this world which
things is unbounded); Moira comes from his having ὄντα, Εἱμαρμένην se continentium is indeterminate; and they call the same thing μοῖρα,
appoitioned everything (merizo); Nemesis from δὲ διὰ τὸ εἴρειν uolunt dici; because it consists of parts (hence ἔννομος, because
distribution [dianemesis] to each; Adrasteia is the [401b10] τε καὶ decretum idem each has his own allocation). Ἀδράστεια, next, is the
unavoidable (anapodrastos) cause in nature; Aisa χωρεῖν ἀκωλύτως, πεπρωμένην inescapable necessity of punishment. There are three
‘always is’ (aiei ousa). The attributes of the Moirai and Πεπρωμένην δὲ διὰ dicunt, quod Fates, a number which refers to time, if you consider
the spindle nod in the same direction: for the Moirai τὸ πεπερατῶσθαι omnia in hoc statu that the capacity of each Fate relates to time: what
are three, corresponding to the divisions of time. Some πάντα καὶ μηδὲν ἐν rerum definita sint has been spun and is finished is of a kind with past
of the thread has already been spun by the spindle, τοῖς οὖσιν ἄπειρον nec 38.5 sit in hoc time; and what is [now] being turned by the fingers
some is about to be, some is now being spun. This is εἶναι, καὶ Μοῖραν mundo aliquid suggests the intervals of the present moment; and
the pattern because one of the Moirai, Atropos, is what μὲν ἀπὸ τοῦ interminatum; what has not yet been drawn from the fleece and
has been – and everything that is past is ‘unalterable’ μεμερίσθαι, idem fatum brought under the control of the fingers, that seems
(atreptos); Lachesis is assigned to the future, which Νέμεσιν δὲ ἀπὸ τῆς μοῖραν uocant, to suggest things yet to come in the future and a later
nature is yet to determine; and Clotho to the present, ἑκάστῳ quod ex partibus age. This is how they are, and each has a name which
accompishing and spinning the appropriate things for διανεμήσεως, constet; hinc fits their character: Atropos is the fate of past time,
each. And the myth expresses all this in proper order. Ἀδράστειαν δὲ ἔννομον, quod which not even god can undo; Lachesis is of future
ἀναπόδραστον unicuique time, and named from the end, because even to those
αἰτίαν οὖσαν κατὰ adtributio sua sit things which are in the future god has given their
φύσιν, Αἶσαν δὲ ἀεὶ adscripta. end. Clotho is concerned with the present time, as
οὖσαν. Τά τε περὶ Ἀδράστεια her very actions make clear – so that nothing lacks
τὰς Μοίρας καὶ τὸν denique <est> expert oversight.
ἄτρακτον εἰς ταὐτό ineffugibilis
πως νεύει· τρεῖς μὲν necessitas ultionis.
γὰρ αἱ Μοῖραι, Sed tria Fata sunt,
κατὰ τοὺς χρόνους numerus 38.10
μεμερισμέναι, νῆμα cum ratione
δὲ ἀτράκτου τὸ μὲν temporis faciens,
ἐξειργασμένον, τὸ si potestatem
δὲ μέλλον, τὸ δὲ earum ad eiusdem
περιστρεφόμενον· similitudinem
τέτακται δὲ κατὰ temporis referas.
μὲν τὸ γεγονὸς μία Nam quod in fuso
τῶν Μοιρῶν, perfectum est
Ἄτροπος, ἐπεὶ τὰ praeteriti temporis
παρελθόντα πάντα habet speciem, et
ἄτρεπτά ἐστι, κατὰ quod torquetur in
δὲ τὸ [401b20] digitis momenti
μέλλον Λάχεσις – praesentis indicat
[εἰς] πάντα γὰρ ἡ spatia, et quod
κατὰ φύσιν μένει nondum 38.15 ex
λῆξις – κατὰ δὲ τὸ colo tractum est
ἐνεστὼς Κλωθώ, subactumque cura
συμπεραίνουσά τε digitorum, id
καὶ κλώθουσα futuri et
ἑκάστῳ τὰ οἰκεῖα. consequentis
Περαίνεται δὲ καὶ ὁ saeculi posteriora
μῦθος οὐκ ἀτάκτως. uidetur ostendere.
Haec illis
condicio; et

Kosmou mundo
nominum eiusdem
proprietate
contingit, ut sit
Atropos praeteriti
temporis fatum,
quod ne deus
quidem faciet
infec38.20 tum;
futuri temporis
Lachesis a fine
cognominata,
quod etiam illis
quae futura sunt
finem suum deus
dederit. Clotho
praesentis
temporis habet
curam, ut ipsis
actionibus
suadeat, ne cura
sollers rebus
omnibus desit.
But all these things are nothing else but god, as the Ταῦτα δὲ πάντα Deum uero 38.25 God is supposed, not erroneously, ‘to pervade all the
noble Plato says: ‘God, as the ancient account [says], ἐστὶν οὐκ ἄλλο τι ire per omnes lands and sea-tracts and the depth of heaven’. Listen
holds the beginning and end and middle of all the πλὴν ὁ θεός, Terrasque to these words of Plato: ‘god,’ he says, ‘as the
things that are, and goes straight, travelling according καθάπερ καὶ ὁ tractusque maria ancient account has it, pervades the beginning and
to nature; justice always follows along with him, the γενναῖος Πλάτων caelumque end and middle of all things, and illuminates them
punisher of those who abandon divine law’, ‘[justice] φησίν· «ὁ μὲν δὴ profundum non and is carried above them in a swift chariot; the
in which he who will be blessed and happy should at θεός, ὥσπερ ὁ frustra avenger Necessity accompanies this same god
once from the beginning participate.’ παλαιὸς λόγος, arbitrabitur, qui always and everywhere, the future punisher of those
ἀρχήν τε καὶ audiet Platonis who split from sacred law; he makes it a mitigation
τελευτὴν καὶ μέσα haec uerba: ‘deus honoured by anyone who immediately understands it
τῶν ὄντων ἁπάντων namque, sicut from their very infancy, and opens and gives himself
ἔχων, εὐθείᾳ uetus’, inquit, whole to it.’
περαίνει κατὰ ‘con38.30 tinet
φύσιν ratio, principia et
πορευόμενος· τῷ δὲ fines et media
ἀεὶ ξυνέπεται δίκη, rerum omnium
τῶν ἀπολειπομένων penetrat atque
τοῦ θείου νόμου inlustrat ac curru
τιμωρός», «ἧς ὁ uolucri
γενήσεσθαι μέλλων superfertur;
μακάριός τε καὶ eundem deum
εὐδαίμων ἐξ ἀρχῆς ultrix Necessitas
εὐθὺς μέτοχος εἴη.» semper et ubique
comitatur, eorum
qui a sacra lege
discesserint
uindex futura;
quam faciet ille
mitificam, 38.35
qui statim a tenero
et ipsis
incunabulis
intellexit, extimuit
eique se totum
dedit atque
permisit’.
Text of the De Mundo ed. J. Beaujeu, Apulée, Opuscules Philosophiques (Paris, 1973)
Text of the Περὶ κόσμου ed. W. L. Lorimer, Aristotelis qui fertur libellus de mundo (Paris, 1933).
De Mundo translations by George Boys-Stones are licensed under a Creative Commons Attribution-NonCommercial 4.0
International License.
Based on a work at http://individual.utoronto.ca/gbs/demundo/texts.html.

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Apuleius, On the Cosmos

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