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he did not mourn. 4.92 Larinon, the fatty, from which also comes lard. But others say otherwise. 4.93 They say the Fates are the daughters of Necessity, Lachesis and Clotho and Atropos; and that Lachesis administers the past, Clotho the present, and Atropos the future. 4.94 On the fifth day before the Ides of June is the festival of Hestia. On this day the bakers celebrated because the ancients prepared bread in the temples of Hestia; and garlanded donkeys led the procession, because the grain was ground by them. That the natural philosophers wish Hestia to be the earth, from 'to stand', but the theologians wish her to be what is called 'being'. And Socrates in the Cratylus is a witness, saying that Hestia is the original substance and the cause of being for all things, established in the father; and Porphyry wishes that after the intelligible Hestia, that is 'being', the overseer of the earth—and they call her Chthon—is also Hestia, homonymous with the former, and he speaks thus: 'And the ruling part of the divine power has been called Hestia, whose virgin statue is set up on a hearth; but insofar as the power is generative, they represent her in the form of a full-breasted woman.' But the hierophants of the Romans wish her to be nothing other than the earth alone. 4.95 Before the great flood, they say that Sicily was not an island as it is today, but was a continent joined to what was later Italy, and from the force of the currents from the inundation, it was torn from its roots and became an island, and for this reason that side of Italy from which it was broken off was named Rhegium, from the break. Formerly, Sicily was called Sicania. Italy had these nine provinces: Campania, Apulia, Tuscany, Calabria, Umbria, Dalmatia, Lucania, Brettia, Sicily. 4.96 .... to Prusias, king of Bithynia. 4.97 Among the Pythagoreans the dyad, as having given a certain position and foundation to number, is called Eleusis, as providing a going forth to the greater and the infinite. 4.98 That Eudemus says, in Peltae of Phrygia there was once a four-footed stone, which, when it was calm, the farmers would lift up by placing round logs under it and make winds; and for as high as the stone was lifted, so strongly did the winds rise up; and again they would place the stone on a level surface and it would become calm. 4.99 That the poets say intelligent thoughts are black, as if deep; for blackness follows depth; therefore Pindar calls unintelligent minds white. 4.100 Alas, how uneven are mortal fortunes; for some fare well, while harsh misfortunes attend those who are pious toward god. The Romans call tyche (fortune) Fortuna from phora (movement) .... inspired benefit. Aristotle: 'If there is virtue, there is not fortune; for the things of fortune are exercised up and down in human affairs, both in wealth and especially in injustice. But those who possess virtue and are mindful of god and stir up better hopes for blessed and immaterial things despise the good things here'. For nothing is secure or decided in the case of fortune, as Euripides says. Worse are those who desire wealth beyond measure; for wealth is a servant of vice rather than of virtue, says the orator. That Plato says no one becomes master of the greatest wealth, unless he has first damaged his soul. 4.101 That the oracle says: Two are the spirits for each man; and two are the races of these; who wander over the ever-blooming earth to remain for mortals from the rule of Zeus; For Zeus

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οὐκ ἐπένθησεν. 4.92 Λαρινὸν τὸ λιπαρόν, ἐξ οὗ καὶ λάρδος. ἄλλοι δὲ ἄλλως φασί. 4.93 Θυγατέρας Ἀνάγκης τὰς Μοίρας φασί, Λάχεσιν τε καὶ Κλωθώ καὶ Ἄτροπον· καὶ Λάχεσιν μὲν τὰ παρελθόντα διοικεῖν, Κλωθὼ δὲ τὰ ἐνεστῶτα, Ἄτροπον δὲ τὰ μέλλοντα. 4.94 Τῇ πρὸ πέντε Εἰδῶν Ἰουνίων ἑορτὴ τῆς Ἑστίας. ἐν ταύτῃ τῇ ἡμέρᾳ ἑώρταζον οἱ ἀρτοποιοὶ διὰ τὸ τοὺς ἀρχαίους τὸν ἄρτον ἐν τοῖς ἱεροῖς τῆς Ἑστίας κατασκευάζειν· ὄνοι δὲ ἐστεφανωμένοι ἡγοῦντο τῆς πομπῆς, διὰ τὸ τούτοις ἀλεῖσθαι τὸν σῖτον. ὅτι οἱ μὲν φυσικοὶ τὴν Ἑστίαν βούλονται τὴν γῆν εἶναι ἀπὸ τοῦ ἑστάναι, οἱ δὲ θεολόγοι ταύτην εἶναι βούλονται τὴν λεγομένην ὀντότητα. καὶ μάρτυς ὁ ἐν τῷ Κρατύλῳ Σωκράτης, λέγων Ἑστίαν εἶναι τὴν πηγαίαν οὐσίαν καὶ πᾶσι τοῦ εἶναι αἰτίαν, ἱδρυμένην ἐν τῷ πατρί· ὁ δὲ Πορφύριος μετὰ τὴν νοητὴν Ἑστίαν ἤτοι ὀντότητα βούλεται καὶ τὴν ἔφορον τῆς γῆς-χθόνα δὲ αὐτὴν καλοῦσι-ὁμωνύμως ἐκείνης Ἑστίαν εἶναι, λέγει δὲ οὕτω· «καὶ τὸ μὲν ἡγεμονικὸν τῆς θείας δυνάμεως Ἑστία κέκληται, ἧς ἄγαλμα παρθενικὸν ἐφ' ἑστίας ἵδρυται· καθ' ὃ δὲ γόνιμος ἡ δύναμις, σημαίνουσιν αὐτὴν γυναικὸς εἴδει προμάστου.» οἱ δὲ Ῥωμαίων ἱεροφάνται οὐδὲν ἕτερον βούλονται εἶναι αὐτὴν ἢ μόνην τὴν γῆν. 4.95 Πρὸ τοῦ μεγάλου κατακλυσμοῦ τὴν Σικελίαν μὴ νῆσον εἶναί φασιν ὡς σήμερον ἀλλ' ἤπειρον γενέσθαι συνημμένην τῇ ὕστερον Ἰταλίᾳ, ἐκ δὲ τῆς φορᾶς τῶν ἐκ τῆς ἐπικλύσεως ῥευμάτων τῶν ῥιζῶν ἀποσπασθεῖσαν νῆσον ἀποκαταστῆναι, καὶ διὰ τοῦτο Ῥήγιον ἀπὸ τῆς ῥήξεως ὀνομασθῆναι τὸ πλευρὸν τῆς Ἰταλίας ἐκεῖνο, ἐξ οὗπερ ἀπέρρωγε. πρότερον δὲ Σικανία ἐλέγετο ἡ Σικελία. ἡ Ἰταλία ἐννέα ἐπαρχίας ἔσχε ταύτας· Καμπανίαν Ἀπουλίαν Θουσκίαν Καλαβρίαν Οὐμβρίαν ∆αλματίαν Λουκανίαν Βρεττίαν Σικελίαν. 4.96 .... πρὸς Προυσίαν τῆς Βιθυνίας βασιλέα. 4.97 Παρὰ τοῖς Πυθαγορείοις ἡ δυὰς ὡς θέσιν τινὰ καὶ ἐπιβάθραν τῷ ἀριθμῷ ἐπιδοῦσα ἐλευσίνη καλεῖται, ὡς προέλευσιν ἐπὶ τὸ πλεῖον καὶ ἄπειρον παρέχουσα. 4.98 Ὅτι ὁ Εὔδημός φησιν, ἐν Πέλταις τῆς Φρυγίας λίθον γενέσθαι ποτὲ τετράπεδον, ὃν δὴ νηνεμίας οὔσης τοὺς γεωργοὺς ὑποτιθέντας ξύλα στρογγύλα ἐξαίρειν καὶ ἀνέμους ποιεῖν· ἐφ' ὅσον δ' ἂν ἐξῃρέθη ὁ λίθος, ἐπὶ τοσοῦτο δὴ ἰσχυρῶς ἀνατείνειν τοὺς ἀνέ μους· καὶ πάλιν εἰς ἐπίπεδον τὸν λίθον τιθέναι καὶ νηνεμίαν γίνεσθαι. 4.99 Ὅτι τὰς συνετὰς διανοίας οἱ ποιηταὶ μελαίνας φασὶν οἷον βαθείας· τῷ γὰρ βάθει τὸ μέλαν ἕπεται· τοιγαροῦν ὁ Πίνδαρος λευκάς φησι φρένας τὰς μὴ συνετάς. 4.100 Φεῦ τῶν βροτείων ὡς ἀνώμαλοι τύχαι· οἱ μὲν γὰρ εὖ πράσσουσι, τοῖς δὲ συμφοραὶ σκληραὶ πάρεισιν εὐσεβοῦσι πρὸς θεοῦ. τὴν τύχην Φορτοῦναν λέγουσιν οἱ Ῥωμαῖοι ἀπὸ τῆς φορᾶς .... ἔνθουν ὠφέλειαν. Ἀριστοτέλης· «εἰ ἔστιν ἀρετή, οὐκ ἔστι τύχη· ἄνω γὰρ καὶ κάτω τὰ τῆς τύχης ἐν τοῖς ἀνθρωπίνοις γυμνάζεται πράγμασι, πλούτῳ τε καὶ διαφερόντως ἀδικίᾳ. οἱ δὲ πρὸς ἀρετὴν ἔχοντες καὶ θεοῦ μεμνημένοι καὶ κρείττονας ἐπὶ τῶν μακαρίων καὶ ἀΰλων πραγμάτων ἐλπίδας σαλεύοντες καταφρονοῦσι τῶν τῇδε καλῶν». οὐδὲν γὰρ ἀσφαλὲς οὐδὲ κεκριμένον ἐστὶν ἐπὶ τῆς τύχης, ὡς Εὐριπίδης φησί. χείρους οἱ τοῦ πλούτου παρὰ μέτρον ἐφιέμενοι· πλοῦτος γὰρ μᾶλλον κακίας ἢ καλοκαγαθίας ὑπηρέτης ἐστί, φησὶν ὁ ῥήτωρ. ὅτι ὁ Πλάτων μηδένα γίνεσθαι μεγίστου πλούτου κύριόν φησιν, εἰ μὴ τὸν προεζημιωμένον τὴν ψυχήν. 4.101 Ὅτι ὁ χρησμός φησι· ∆οιοὶ δαίμονές εἰσι κατ' ἀνέρα· δοιὰ δὲ τούτων ἔθνεα· οἳ κατὰ γαῖαν ἀεὶ τεθαλυῖαν ἀλῶνται †παραμίμνειν μερόπεσιν ἐκ ∆ιὸς ἀρχῆς· Ζεὺς γάρ