th

Οὕτω πολλὴν καὶ μεγάλην, μᾶλλον δὲ πᾶσαν δύναμιν ἔχει thorough * ξυλλήβδην μὲν ὁ πᾶς Ἔρως, ὁ δὲ περὶ τἀγαθὰ μετὰ σωφροσύνης καὶ δικαιοσύνης ἀποτελούμενος καὶ παρ ̓ ἡμῖν καὶ παρὰ θεοῖς, οὗτος τὴν μεγίστην δύναμιν ἔχει καὶ πᾶσαν ἡμῖν εὐδαιμονίαν παρασκευάζει καὶ ἀλλήλοις δυναμένους ὁμιλεῖν καὶ φίλους εἶναι -End with them Ε καὶ τοῖς κρείττοσιν ἡμῶν θεοῖς. ἴσως μὲν οὖν καὶ ἐγὼ τὸν Ἔρωτα ἐπαινῶν πολλὰ παραλείπω, οὐ μέντοι ἑκών γε. ἀλλ ̓ εἴ τι ἐξέλιπον, σὸν ἔργον, ὦ ̓Αριστόφανες, ἀναπληρῶσαι· ἢ εἴ πως ἄλλως ἐν νῷ ἔχεις ἐγκωμιάζειν τὸν θεόν, ἐγκωμίαζε, ἐπειδὴ καὶ τῆς λυγγὸς πέπαυσαι.

189

Ἐκδεξάμενον οὖν ἔφη εἰπεῖν τὸν ̓Αριστοφάνη ὅτι Καὶ μάλ' ἐπαύσατο, οὐ μέντοι πρίν γε τὸν πταρμὸν προσενεχθῆναι αὐτῇ, ὥστε με θαυμάζειν εἰ τὸ κόσμιον τοῦ σώματος ἐπιθυμεῖ τοιούτων ψόφων καὶ γαργαλισμῶν, οἷον καὶ ὁ πταρμός ἐστι· πάνυ γὰρ εὐθὺς ἐπαύσατο, ἐπειδὴ αὐτῷ τὸν πταρμὸν προσήνεγκα. καὶ τὸν

δυναμένοις Stob.

188 D καὶ παρ' ἡμῖν...θεοῖς secl. Hug Stob. Ε και del. Rückert ἡμῶν θεοῖς secl. J.-U.

ἐμὲ Bekk.

φίλοις

189 Α ὥστ ̓

188 D Οὕτω πολλὴν. The German translators mostly take οὕτω as qualifying the adjj., “so vielfach und gross” (Zeller, Schleierm.), but Hommel is probably right in taking ouro by itself ("hoc modo," "itaque") comparing οὕτω πολλαχόθεν 178 c. Cp. Hippocr. de fat. 3 οὗτος (sc. ὁ ἀήρ) δὲ μέγιστος ἐν τοῖσι πᾶσι τῶν πάντων δυνάστης ἐστίν· ἄξιον δὲ αὐτοῦ θεήσασθαι τὴν δύναμιν.

καὶ παρὰ θεοῖς. Hug condemns these words, as implying a slur on the righteousness of the gods. But the phrase is merely a stock formula, like our "heaven and earth," not intended to bear rigid analysis; cp. 186 B, 187 E καὶ τοῖς ἀνθρωπείοις καὶ τοῖς θείοις.

καὶ ἀλλήλοις...θεοῖς. For the accus. δυναμένους after ἡμῖν cp. 176 D. The καὶ after εἶναι is rendered “ auch ” by Hug, as if ὁμιλεῖν governed ἀλλήλοις and φίλους εἶναι the other datives, but Zeller's rendering, which makes both the infinitives govern both sets of datives, seems more natural.

188 Ε καὶ ἐγώ, i.e. “ I as well as Pausanias”: see 185 E ad fin.

ἐπειδὴ καὶ. καὶ implies a suppressed reason" since (it is your turn) and you are cured of your cough.”

189 Α τὸν πταρμόν. This was one of the remedies prescribed by Eryx. in 185 E, hence the def. article. προσφέρειν is a voæ propria for medical "applications," cp. 187 E, Phaedr. 268 A; Hippocr. de flat. 1 olos T' av προσφέρειν τὰ ξυμφέροντα τῷ σώματι: id. de affect. 1 ὅσα δὲ τοὺς χειροτέχνας εἰκὸς ἐπίστασθαι καὶ προσφέρειν καὶ διαχειρίζειν κτλ.

τὸ κόσμιον. This is in ridicule of the theory of medicine stated in 186cf and of the use of the term κόσμιος in 187 D, 188 c.

Ερυξίμαχον, Ωγαθέ, φάναι, ['Αριστόφανες,] ὅρα τί ποιεῖς. γελωτοποιεῖς μέλλων λέγειν, καὶ φύλακά με τοῦ λόγου ἀναγκάζεις γίγνεσθαι τοῦ σεαυτοῦ, ἐάν τι γελοῖον εἴπῃς, ἐξόν σοι ἐν εἰρήνῃ Β λέγειν. καὶ τὸν ̓Αριστοφάνη γελάσαντα εἰπεῖν Εὖ λέγεις, ὦ Ερυξίμαχε, καί μοι ἔστω ἄρρητα τὰ εἰρημένα. ἀλλὰ μή με φύλαττε, ὡς ἐγὼ φοβοῦμαι περὶ τῶν μελλόντων ῥηθήσεσθαι, οὔ τι μὴ γελοῖα εἴπω,—τοῦτο μὲν γὰρ ἂν κέρδος εἴη καὶ τῆς ἡμετέρας μούσης ἐπιχώριον,—ἀλλὰ μὴ καταγέλαστα. Βαλών γε, φάναι, ὦ Αριστόφανες, οἴει ἐκφεύξεσθαι; ἀλλὰ πρόσεχε τὸν νοῦν καὶ οὕτω λέγε ὡς δώσων λόγον· ἴσως μέντοι, ἂν δόξῃ μοι, ἀφήσω σε.

XIV. Και μήν, ὦ Ερυξίμαχε, εἰπεῖν τὸν ̓Αριστοφάνη, ἄλλῃ γέ πῃ ἐν νῷ ἔχω λέγειν, ἢ ᾗ σύ τε καὶ Παυσανίας εἰπέτην. ἐμοὶ γὰρ δοκοῦσιν ἅνθρωποι παντάπασι τὴν τοῦ ἔρωτος δύναμιν οὐκ ᾐσθῆσθαι, ἐπεὶ αἰσθανόμενοί γε μέγιστ ̓ ἂν αὐτοῦ ἱερὰ κατα

189 Α ὦγαθὲ φάναι Τ: ἀγαθὸ φᾶναι ἀγαθὲ Β Αριστόφανες del. Sauppe Hug B & om. vulg. μή γε Bdhm. ῥηθήσεσθαι Τ : ἡττηθήσεσθαι (sed ήτ extra versum) B: ἤδη ῥηθήσεσθαι Rettig: fort. ἔτι ῥ. Ο εἴπετον Blass ἅνθρωποι Bekk.: ἄνθρωποι BT: οἱ ἄνθρωποι W, vulg.

[Αριστόφανες]. I follow Sauppe and Hug in regarding the proper name as a gloss on ὠγαθέ : as a rule, ὠγαθέ stands alone.

189 Β οὔ τι...εἴπω. In γελοῖα Arist. applies the term used by Eryx. in a different sense, distinguishing between γελοῖα, ridicula, and καταγέλαστα, deridenda; whereas Eryx. had meant by γελοῖον what A. calls καταγέλαστον, cp. 199 D, 221 Ε.

τῆς ἡμετέρας μούσης. This may allude (as Rettig thinks) to Eryximachus's Οὐρανία μοῦσα and Πολυμνία, and to his phrase ἐν τῇ ἡμετέρᾳ τέχνη (187 D, Ε). Βαλών γε κτλ. “So you think you are going to get off scot-free!” Suidas 8.ν. βαλών explains by πρὸς τοὺς κακόν τι δράσαντας καὶ οἰομένους ἐκφεύγειν. Cp. Rep. 344 D οἷον ἐμβαλὼν λόγον ἐν νῷ ἔχεις ἀπιέναι: Phaedo 91 c; Plut. de s. n. v. 548 B ἀλλ ̓ οὐδ ̓ εἰ βαλὼν, εἶπεν, ἀπηλλάγη, καλῶς εἶχε περιορᾶν τὸ βέλος ἐγκείμενον.

189 C Καὶ μήν κτλ. This clause has reference to what Eryx. had said, not in 189 B, but in 188 E (εἴ πως ἄλλως ἐν νῷ ἔχεις κτλ.)—“ Yea verily, it is my intention to act as you suggested."

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παντάπασι...οὐκ. "To have completely failed to discern.” For δύναμις ()( φύσις) as a rhetorical category, ep. Isocr. Hel. 218 Dῥᾴδιον δὲ γνῶναι τὴν δύναμιν αὐτοῦ κτλ.

ἐπεὶ αἰσθ. γε κτλ. For ἐπείγε cp. Rep. 352 c. The following infinitives (with ἄν) are governed by δοκοῦσιν, repeated in thought from the main clause. For the sense, cp. Isocr. Hel. 221 Α ὡς...δυναμένην, ἀναθήμασι καὶ θυσίαις καὶ τοῖς ἄλλαις προσόδοις ἱλάσκεσθαι καὶ τιμᾶν αὐτὴν χρή.

C

σκευάσαι καὶ βωμούς, καὶ θυσίας ἂν ποιεῖν μεγίστας, οὐχ ὥσπερ νῦν τούτων οὐδὲν γίγνεται περὶ αὐτόν, δέον πάντων μάλιστα D γίγνεσθαι. ἔστι γὰρ θεῶν φιλανθρωπότατος, ἐπίκουρός τε ὢν τῶν ἀνθρώπων καὶ ἰατρὸς τούτων, ὧν ἰαθέντων μεγίστη εὐδαιμονία ἂν τῷ ἀνθρωπείῳ γένει εἴη. ἐγὼ οὖν πειράσομαι ὑμῖν εἰσηγήσασθαι τὴν δύναμιν αὐτοῦ, ὑμεῖς δὲ τῶν ἄλλων διδάσκαλοι ἔσεσθε. δεῖ δὲ πρῶτον ὑμᾶς μαθεῖν τὴν ἀνθρωπίνην φύσιν καὶ τὰ παθήματα αὐτῆς. ἡ γὰρ πάλαι ἡμῶν φύσις οὐχ αὑτὴ ἦν ἵπερ νῦν, ἀλλ ̓ ἀλλοία. πρῶτον μὲν γὰρ τρία ἦν τὰ γένη τὰ τῶν ἀνθρώπων, οὐχ Ε ὥσπερ νῦν δύο, ἄρρεν καὶ θῆλυ, ἀλλὰ καὶ τρίτον προσῆν κοινὸν ὂν ἀμφοτέρων τούτων, οὗ νῦν ὄνομα λοιπόν, αὐτὸ δὲ ἠφάνισται· ἀνδρόγυνον γὰρ ἓν τότε μὲν ἦν καὶ εἶδος καὶ ὄνομα ἐξ ἀμφοτέρων

189 Ο καὶ βωμούς del. Blass BTW: ἂν εὐδαιμονία vulg. παλαιὰ Blass

δεῖ δὴ Blass

ποιεῖσθαι Hirschig D εὐδαιμονία ἂν εἰσηγήσασθαι post αὐτοῦ trs. Blass ἔσεσθαι Τ αὑτὴ Β: αὕτη Τ, Stob.: ἡ αὐτὴ Euseb., Blass τὰ τῶν ΒΤ : τῶν W, Euseb. Stob. Ε δύο ἀλλὰ καὶ ἀλλὰ Stob. Eusebii codd. aliquot ¿v B: om. T, Euseb. Stob., Sz.

ἀλλὰ ἄλλη Euseb. πρῶτα W

om. Stob.

Euseb.

or om. Stob.

189 D ἰατρὸς. This term recalls the doctor's speech, esp. 186 Β f., 188 cf.; cp. Phaedr. 252 A.

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ἐγὼ οὖν πειράσομαι. " Parodie des Pausanias (180 D) und Eryximachos (186 A)" (Rettig).

εἰσηγήσασθαι. The force of this word is lost if we render it “narrate,” "relate" with L. and S.: it means "to initiate into": cp. 176 E, Xen. Mem. II. 7. 10. For the next clause cp. Menex. 240 D ἡγεμόνες καὶ διδάσκαλοι τοῖς ἄλλοις γενόμενοι.

A.'s exposition—περὶ φύσεως
For various views of physio-

φύσιν...παθήματα. This is the order of 189 D-190 C, περὶ παθημάτων 190 c-193 Α. logists as to the φύσις ἀνθρώπου, see Hippocrates tract with this title, where the theory that man ἕν τι εἶναι (αἷμα, χολή, φλέγμα, etc.) is combated. Aristotle's exposition is intended, no doubt, as a caricature of the medicos of his age (see Introd. § iii. 4).

189 Ε ἀνδρόγυνον κτλ. Suidas ἀνδρόγυνος· ὁ τὰ ἀνδρὸς ποιῶν καὶ τὰ γυναικῶν πάσχων. Rückert wrongly renders εἶδος by genus”: it means “ forma” (as Stallb.). εἶδος καὶ ὄνομα are taken by Rückert and Hug as nomin., by Stallb. as accus. of respect, the construction being ἓν γὰρ (sc. τῶν γενῶν) ἦν τότε ἀνδρόγυνον : the latter way seems the better. Rettig proposes to insert ró before ev, which would give the same sense. If εἶδος καὶ ὄνομα are construed as accus., it is better to take them closely with ἀνδρόγυνον

κοινὸν τοῦ τε ἄρρενος καὶ θήλεος, νῦν δὲ οὐκ ἔστιν ἀλλ ̓ ἢ ἐν ὀνείδει ὄνομα κείμενον. ἔπειτα ὅλον ἦν ἑκάστου τοῦ ἀνθρώπου τὸ εἶδος στρογγύλον, νῶτον καὶ πλευρὰς κύκλῳ ἔχον, χεῖρας δὲ τέτταρας εἶχε, καὶ σκέλη τὰ ἴσα ταῖς χερσί, καὶ πρόσωπα δύ ̓ ἐπ ̓ αὐχένι κυκλοτερεῖ, ὅμοια πάντῃ· κεφαλὴν δ ̓ ἐπ ̓ ἀμφοτέροις τοῖς 190 προσώποις ἐναντίοις κειμένοις μίαν, καὶ ὦτα τέτταρα, καὶ αἰδοῖα δύο, καὶ τἆλλα πάντα ὡς ἀπὸ τούτων ἄν τις εἰκάσειεν. ἐπορεύετο δὲ καὶ ὀρθὸν ὥσπερ νῦν, ὁποτέρωσε βουληθείη· καὶ ὁπότε ταχὺ ὁρμήσειε θεῖν, ὥσπερ οἱ κυβιστῶντες καὶ εἰς ὀρθὸν τὰ σκέλη περι

νωτόν τε 190 Α κει

189 Ε (του) θήλεος Euseb, Blass ἐν ὀνείδει Τ: ἓν ἂν εἴδει Β τὰ σκέλη ἴσα Hirschig: σκέλη (δέ) Blass ὡς : ὅσα Stob. ὁποτέρως Stob. θεῖν B, Stob.: ἐλθεῖν Τ ὀρθὸν τὰ: ὀρθὰ ὄντα Stob. : ὀρθὰ Blass

καὶ Stob., Blass μένοις om. Stob.

καὶ ΒΤ, Stob.: om. al.

than with ἐξ ἀμφοτ. κτλ. (as Stallb.). For ἀνδρόγυνος, see also Hippocr. de diaet. 28.

For the description cp. Emped. 257 f. (St.) πολλὰ μὲν ἀμφιπρόσωπα καὶ ἀμφίστερνα φύεσθαι | ... μεμιγμένα τῇ μὲν ἀπ ̓ ἀνδρῶν τῇ δὲ γυναικοφυῆ, στείροις ἠσκημένα γυίοις : Lucr. v. 837 f. portenta...androgynum, interutrasque nec utrum, utrimque remotum: Ov. Met. IV. 378 nec femina dici | nec puer ut possint ; neutrumque et utrumque videntur: Livy XXVII. 11. 4. Theophrastus (Char. 16) mentions Hermaphroditus-statues; and the Orphic conception of Eros-Phanes may also be compared.

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νῦν δὲ κτλ. But now the name exists solely as a term of reproach": cp. the use in Latin of semivir, Virg. A. iv. 215 ille Paris cum semiviro comitatu : Livy XXXIII. 28. 7.

ὅλον ἦν κτλ. Cp. Emped. 265 (St.) οὐλοφνεῖς μὲν πρῶτα τύποι χθονὸς ἐξανέτελλον. ὅλον is predicate and not merely (as Ast, Schleierm.) a qualifying adj. with τὸ εἶδος. Certainly, as Rettig notes, Zeller's “ganz rund” is impossible. Rabelais (I. 8) has a reference to this passage-“ung corps humain ayant deux testes, l'une virée vers l'autre, quatre bras, quatre pieds, et deux culs; tel que dict Platon, in Symposio, avoir esté l'humaine nature à son commencement mysticq"-in his description of Gargantua's equipment. 190 Α κεφαλὴν δ ̓ ἐπ' κτλ. “Quis non Iani meminerit?” (Hommel). The notion of a similar double-fronted, androgynous being is found in the Talmud, and Euseb. pr. Evang. XII. 12 quotes our passage as a plagiarism from Moses. οἱ κυβιστώντες. Schol. κυβιστὴρ ὁ ὀρχηστής, καὶ κυβιστᾶν τὸ ὀρχεῖσθαι. Cp. Π. XVI. 750, and the evolutions of the “tumbler” Hippoclides described in Hdt. vi. 129: also Xen. Symp. II. 11, VII. 3. The καί before εἰς ὀρθόν reads awkwardly; if retained, we must render it "actually" (adeo, Wolf), but possibly ἴσα or ἴσα καὶ may have been the original. Rettig quotes Cic. de Fin. v. 35 si aut manibus ingrediatur quis aut non ante sed retro fugere, plane se ipse et hominem exuens ex homine naturam odisse (videtur).

φερόμενοι κυβιστῶσι κύκλῳ, ὀκτὼ τότε οὖσι τοῖς μέλεσιν ἀπερειδόμενοι ταχὺ ἐφέροντο κύκλῳ. ἦν δὲ διὰ ταῦτα τρία τὰ γένη καὶ Β τοιαῦτα, ὅτι τὸ μὲν ἄρρεν ἦν τοῦ ἡλίου τὴν ἀρχὴν ἔκγονον, τὸ δὲ θῆλυ τῆς γῆς, τὸ δὲ ἀμφοτέρων μετέχον τῆς σελήνης, ὅτι καὶ ἡ σελήνη ἀμφοτέρων μετέχει· περιφερῆ δὲ δὴ ἦν καὶ αὐτὰ καὶ ἡ πορεία αὐτῶν διὰ τὸ τοῖς γονεῦσιν ὅμοια εἶναι. ἦν οὖν τὴν ἰσχὺν δεινὰ καὶ τὴν ῥώμην, καὶ τὰ φρονήματα μεγάλα εἶχον, ἐπεχείρησαν δὲ τοῖς θεοῖς, καὶ ὃ λέγει Ὅμηρος περὶ Ἐφιάλτου τε καὶ Ωτου, περὶ ἐκείνων λέγεται, τὸ εἰς τὸν οὐρανὸν ἀνάβασιν ἐπιχειΟ ρεῖν ποιεῖν, ὡς ἐπιθησομένων τοῖς θεοῖς.

XV. Ὁ οὖν Ζεὺς καὶ οἱ ἄλλοι θεοὶ ἐβουλεύοντο ὅ τι χρὴ αὐτοὺς ποιῆσαι, καὶ ἠπόρουν· οὔτε γὰρ ὅπως ἀποκτείναιεν εἶχον

190 Α κυβιστῶσι κύκλῳ del. Sauppe Bdhm Sz. τότε ὀκτὼ Τ, Stob. ἀπερειδόμενοι Τ: ἅπερ εἰδομεναι Β: ἐπερειδόμενοι ej. Steph. Β ἀμφότερον Τ ὅτι...μετέχει del. Jn. μετεῖχεν Stob., Blass (καὶ) περιφερῆ Blass δὴ om. Stob. αὐτῶν del. Blass τε καὶ ΒΤ: καὶ W Ο ὡς θεοῖς post Ωτου transp. Steinhart

ó your Stobaei A

190 Β ὅτι τὸ μὲν ἄρρεν κτλ. Aristophanes too can pose as an erudite physicist. His astronomical lore may come partly from Parmenides, partly from the Pythagoreans. Cp. Arist. de gen. an. I. 2 ἄρρεν γὰρ λέγομεν ζῷον τὸ εἰς ἄλλο γεννῶν, θῆλυ δὲ τὸ εἰς αὑτό· διὸ καὶ ἐν τῷ ὅλῳ τὴν τῆς γῆς φύσιν ὡς θῆλυ καὶ μητέρα νομίζουσιν, οὐρανὸν δὲ καὶ ἥλιον...ὡς γεννῶντας καὶ πατέρας προσαγορεύουσιν. For the moon as bisexed, cp. Orph. Hymn. ΙΧ. 4 (θῆλύς τε καὶ ἄρσην); Macrob. III. 8 Philochorus affirmat Venerem esse lunam et ei sacrificium facere viros cum veste muliebri, mulieres cum virili, quod eadem et mas aestimetur et femina. Procl. in Τim. p. 326 c (οὕτω δὴ καὶ σεληνιακὴν ψυχὴν εἰς ἀνδρὸς κατιέναι φύσιν, καθὰ τὴν Μουσαίου φασί, καὶ ἀπολλωνιακὴν (ἡλιακὴν Jahn) εἰς γυναικός, καθάπερ ἱστοροῦσι τὴν Σίβυλλαν) shows that opinion on the matter was not uniform: see also Plutarch, Is. et Os. II. 368 c, 371 F ff.

ὅτι...μετέχει. Vogelin and others rightly defend this clause against athetizers like Jahn: it adds to the impression of "komische Gelehrsamkeit." περιφερή. "Globular" rather than "circular" ("kreisformig," Ast, Schleierm.). For πορεία, incessus, ep. Tim. 45 A, Polit. 266 Β.

τὰ φρονήματα μεγάλα εἶχον. They were “high minded” and had “proud looks”; they did not " refrain their soul and keep it low” : “ μεγάλα φρονήματα dicuntur habere qui contra dominos conspirant, cp. 182 c" (Hommel).

ὃ λέγει "Ομηρος. See Od. XI. 305 f., Π. v. 385 f. We may compare also Ps. ii. 2, “The kings of the earth set themselves...against the Lord”; and the Babel tradition (Gen. xi. 4 ff.; cp. Orig. c. Cels. Iv. p. 515 a ff.).

190 C οὔτε γὰρ εἶχον. This obviously implies, as Hug remarks, moral rather than physical impossibility-the inexpedience of killing the goose that lays the golden egg. Supply ἠφάνισαν with κεραυνώσαντες.