5from them produce shapes like unto all things, making trees and men and women, beasts and birds and fishes that dwell in the waters, yea, and gods, that live long lives, and are exalted in honour,—so let not the error prevail over thy mind,[1] that there is any other source of all the perishable creatures that appear in countless numbers. 10Know this for sure, for thou hast heard the tale from a goddess.[2]
(24)
Stepping from summit to summit, not to travel only one path of words to the end. . . .
(25)
What is right may well be said even twice.
(26)
For they prevail in turn as the circle comes round, and pass into one another, and grow great in their appointed turn. R. P. 166 c.
There are these alone; but, running through one another, they become men and the tribes of beasts. At one time they are all brought together into one order by Love; 5at another, they are carried each in different directions by the repulsion of Strife, till they grow once more into one and are wholly subdued. Thus in so far as they are wont to grow into one out of many, 10and again divided become more than one, so far they come into being and their life is not lasting; but in so far as they never cease changing continually, so far are they evermore, immovable in the circle.
(27)
There (in the sphere) are distinguished neither the swift limbs of the sun, no, nor the shaggy earth in its might, nor the sea,—so fast was the god bound in the close covering of Harmony, spherical and round, rejoicing in his circular solitude.[3] R. P. 167.
- ↑ Reading with Blass (Jahrb. f. kl. Phil., 1883, p. 19) and Diels:
οὕτω μή σ' ἀπάτη φρένα καινύτω κτλ.
Cf. Hesychios: καινύτω· νικάτω. This is practically what the MSS. of Simplicius give, and Hesychios has many Empedoklean glosses. - ↑ The "goddess" is, of course, the Muse. Cf. fr. 5.
- ↑ The word μονίῃ, if it is right, cannot mean "rest," but only solitude. There is no reason for altering περιηγέι, though Simplicius has περιγηθέι.
