The Presocratic Reader

Diogenes of Apollonia

DK 64

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λόγου παντὸς ἀρχόμενον δοκεῖ μοι. χρεὼν εἶναι τὴν ἀρχὴν ἀναμφισβήτητον παρέχεσθαι, τὴν δὲ ἑρμηνείαν ἁπλῆν καὶ σεμνήν.

In beginning any discourse, it seems to me that one should make one’s starting-point something indisputable, and one’s expression simple and dignified.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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  • Diogenes Laertius

    Lives of Eminent Philosophers · IX 57

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    Diog. IX 57

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Opening statement only; Diogenes Laertius’ introductory label is excluded

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ἐμοὶ δὲ δοκεῖ τὸ μὲν ξὐμπαν εἰπεῖν πάντα τὰ ὄντα ἀπὸ τοῦ αὐτοῦ ἑτεροιοῦσθαι καὶ τὸ αὐτὸ εἶναι. καὶ τοῦτο εὔδηλον· εἰ γὰρ τὰ ἐν τῶιδε τῶι κόσμωι ἐόντα νῦν, γῆ καὶ ὕδωρ καὶ ἀὴρ καὶ πῦρ καὶ τὰ ἄλλα ὅσα φαίνεται ἐν τῶιδε τῶι κόσμωι ἐόντα, εἰ τούτων τι ἦν ἕτερον τοῦ ἑτέρου, ἕτερον ὂν τῆι ἰδίαι φύσει, καὶ μὴ τὸ αὐτὸ ἐὸν μετέπιπτε πολλαχῶς καὶ ἑτεροιοῦτο, οὐδαμῆι οὔτε μίσγεσθαι ἀλλήλοις ἠδύνατο, οὔτε ὠφέλησις τῶι ἑτέρωι 〈γενέσθαι ἀπὸ τοῦ ἑτέρου〉 οὔτε βλάβη, οὐδ’ ἂν οὔτε φυτὸν ἐκ τῆς γῆς φῦναι οὔτε ζῶιον οὔτε ἄλλο γενέσθαι οὐδέν, εἰ μὴ οὕτω συνίστατο ὥστε ταὐτὸ εἶναι. ἀλλὰ πάντα ταῦτα ἐκ τοῦ αὐτοῦ ἑτεροιούμενα ἄλλοτε ἀλλοῖα γίνεται καὶ εἰς τὸ αὐτὸ ἀναχωρεῖ.

My view is, to sum it all up, that all things are differentiations of the same thing, and are the same thing. And this is obvious; for, if the things which are now in this world—earth, and water, and air and fire, and the other things which we see existing in this world,—if any one of these things, I say, were different from any other, different, that is, by having a substance peculiar to itself; and if it were not the same thing that is often changed and differentiated, then things could not in any way mix with one another, nor could they do one another good or harm. Neither could a plant grow out of the earth, nor any animal nor anything else come into being unless things were composed in such a way as to be the same. But all these things arise from the same thing; they are differentiated and take different forms at different times, and return again to the same thing.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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Diogenes’ complete quotation. Simplicius’ first-person interpretation following it is excluded

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οὐ γὰρ ἄν, φησίν, οἷόν τε ἦν οὕτω δεδάσθαι ἄνευ νοήσιος, ὥστε πάντων μέτρα ἔχειν, χειμῶνός τε καὶ θέρους καὶ νυκτὸς καὶ ἡμέρας καὶ ὑετῶν καὶ ἀνέμων καὶ εὐδιῶν· καὶ τὰ ἄλλα, εἴ τις βούλεται ἐννοεῖσθαι, εὑρίσκοι ἂν οὕτω διακείμενα ὡς ἀνυστὸν κάλλιστα

For it would not be possible for it to be divided as it is without intelligence, so as to keep the measures of all things, of winter and summer, of day and night, of rains and winds and fair weather. And any one who cares to reflect will find that everything else is disposed in the best possible manner.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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Diogenes’ complete quotation; Simplicius’ next introduction is excluded

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ἔτι δὲ πρὸς τούτοις καὶ τάδε μεγάλα σημεῖα. ἄνθρωποι γὰρ καὶ τὰ ἄλλα ζῶια ἀναπνέοντα ζώει τῶι ἀέρι. καὶ τοῦτο αὐτοῖς καὶ ψυχή ἐστι καὶ νόησις, ὡς δεδηλώσεται ἐν τῆιδε τῆι συγγραφῆι ἐμφανῶς, καὶ ἐὰν τοῦτο ἀπαλλαχθῆι, ἀποθνήισκει καὶ ἡ νόησις ἐπιλείπει.

And, further, there are still the following great proofs. Men and all other animals live upon air by breathing it, and this is their soul and their intelligence, as will be clearly shown in this work; while, when this is taken away, they die, and their intelligence fails.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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καί μοι δοκεῖ τὸ τὴν νόησιν ἔχον εἶναι ὁ ἀὴρ καλούμενος ὑπὸ τῶν ἀνθρώπων, καὶ ὑπὸ τούτου πάντας καὶ κυβερνᾶσθαι καὶ πάντων κρατεῖν· αὐτὸ γάρ μοι τοῦτο θεὸς δοκεῖ εἶναι καὶ ἐπὶ πᾶν ἀφῖχθαι καὶ πάντα διατιθέναι καὶ ἐν παντὶ ἐνεῖναι. καὶ ἔστιν οὐδὲ ἓν ὃ τι μὴ μετέχει τούτου· μετέχει δὲ οὐδὲ ἓν ὁμοίως τὸ ἕτερον τῶι ἑτέρωι, ἀλλὰ πολλοὶ τρόποι καὶ αὐτοῦ τοῦ ἀέρος καὶ τῆς νοήσιός εἰσιν· ἔστι γὰρ πολύτροπος, καὶ θερμότερος καὶ ψυχρότερος καὶ ξηρότερος καὶ ὑγρότερος καὶ στασιμώτερος καὶ ὀξυτέρην κίνησιν ἔχων, καὶ ἄλλαι πολλαὶ ἑτεροιώσιες ἔνεισι καὶ ἡδονῆς καὶ χροιῆς ἄπειροι. καὶ πάντων τῶν ζώιων δὲ ἢ ψυχὴ τὸ αὐτό ἐστιν, ἀὴρ θερμότερος μὲν τοῦ ἔξω ἐν ὧι ἐσμεν, τοῦ μέντοι παρὰ τῶι ἡλίωι πολλὸν ψυχρότερος. ὅμοιον δὲ τοῦτο τὸ θερμὸν οὐδενὸς τῶν ζωίων ἔστίν (ἐπεὶ οὐδὲ τῶν ἀνθρώπων ἀλλήλοις), ἀλλὰ διαφέρει μέγα μὲν οὔ, ἀλλ’ ὥστε παραπλήσια εἶναι. οὐ μέντοι γε ἀτρεκέως γε ὄμοιον οὐδὲν οἷόν τε γενέσθαι τῶν ἑτεροιουμένων ἕτερον τῶι ἑτέρωι, πρὶν τὸ αὐτὸ γένηται. ἅτε οὖν πολυτρόπου ἐούσης τῆς ἑτεροιώσιος πολύτροπα καὶ τὰ ζῶια καὶ πολλὰ καὶ οὔτε ἰδέαν ἀλλήλοις ἐοικότα οὔτε δίαιταν οὔτε νόησιν ὑπὸ τοῦ πλήθεος τῶν ἑτεροιώσεων. ὅμως δὲ πάντα τῶι αὐτῶι καὶ ζῆι καὶ ὁρᾶι καὶ ἀκούει, καὶ τὴν ἄλλην νόησιν ἔχει ἀπὸ τοῦ αὐτοῦ πάντα.

And my view is, that that which has intelligence is what men call air, and that all things have their course steered by it, and that it has power over all things. For this very thing I hold to be a god, and to reach everywhere, and to dispose everything, and to be in everything; and there is not anything which does not partake in it. Yet no single thing partakes in it just in the same way as another; but there are many modes both of air and of intelligence. For it undergoes many transformations, warmer and colder, drier and moister, more stable and in swifter motion, and it has many other differentiations in it, and an infinite number of colours and savours. And the soul of all living things is the same, namely, air warmer than that outside us and in which we are, but much colder than that near the sun. And this warmth is not alike in any two kinds of living creatures, nor, for the matter of that, in any two men; but it does not differ much, only so far as is compatible with their being alike. At the same time, it is not possible for any of the things which are differentiated to be exactly like one another till they all once more become the same.

Since, then, differentiation is multiform, living creatures are multiform and many, and they are like one another neither in appearance nor in intelligence, because of the multitude of differentiations. At the same time, they all live, and see, and hear by the same thing, and they all have their intelligence from the same source.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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DK 64 B5 combines Burnet’s fragments 5 and 6. Burnet’s fragment 6 is part of this argument about differentiation and animal intelligence, not the vascular anatomy passage numbered DK 64 B6. His translation compresses the list of animal differences and does not separately render the phrase about way of life.

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αἱ δὲ φλέβες ἐν τῶι ἀνθρώπωι ὦδ’ ἔχουσιν· εἰσὶ δύο μέγισται· αὗται τείνουσι διὰ τῆς κοιλίας παρὰ τὴν νωτιαίαν ἄκανθαν, ἡ μὲν ἐπὶ δεξιά, ἡ δ’ἐπ’ ἀριστερά, εἰς τὰ σκέλη ἑκατέρα τὰ παρ’ ἑαυτῆι καὶ ἄνω εἰς τὴν κεφαλὴν παρὰ τὰς κλεῖδας διὰ τῶν σφαγῶν. ἀπὸ δὲ τούτων καθ’ (512 a) ἅπαν τὸ σῶμα φλέβες διατείνουσιν, ἀπὸ μὲν τῆς δεξιᾶς εἰς τὰ δεξιά, ἀπὸ δὲ τῆς ἀριστερᾶς εἰς τὰ ἀριστερά, μέτισται μὲν δύο εἰς τὴν καρδίαν περὶ αὐτὴν τὴν νωτιαίαν ἄκανθαν, ἕτεραι δ’ ὀλίγον ἀνωτέρω διὰ τῶν στηθῶν ὑπὸ τὴν μασχάλην εἰς ἑκατέραν τὴν χεῖρα τὴν παρ’ ἑαυτῆι· καὶ καλεῖται ἡ μὲν σπληνῖτις, ἡ δὲ ἡπατῖτις. σχίζεται δ’αὐτῶν ἄκρα ἑκατέρα, ἡ μὲν ἐπὶ τὸν μέγαν δάκτυλον, ἡ δ’ ἐπὶ τὸν ταρσόν, ἀπὸ δὲ τούτων λεπταὶ καὶ πολύοζοι ἐπὶ τὴν ἄλλην χεῖρα καὶ δακτύλους. ἕτεραι δὲ λεπτότεραι ἀπὸ τῶν πρώτων φλεβῶν τείνουσιν, ἀπὸ μὲν τῆς δεξιᾶς εἰς τὸ ἧπαρ, ἀπὸ δὲ τῆς ἀριστερᾶς εἰς τὸν σπλῆνα καὶ τοὺς νεφρούς. αἱ δὲ εἰς τὰ σκέλη τείνουσαι σχίζονται κατὰ τὴν πρόσφυσιν, καὶ διὰ παντὸς τοῦ μηροῦ τείνουσιν. ἡ δὲ μεγίστη αὐτῶν ὄπισθεν τείνει τοῦ μηροῦ καὶ ἐκφαίνεται παχεῖα· ἑτέρα δὲ εἴσω τοῦ μηροῦ μικρὸν ἧττον παχεῖα ἐκείνης. ἔπειτα παρὰ τὸ γόνυ τείνουσιν εἰς τὴν κνήμην τε καὶ τὸν πόδα καθάπερ καὶ εἰς τὰς χεῖρας. καὶ ἐπὶ τὸν ταρσὸν τοῦ ποδὸς καθήκουσι καὶ ἐντεῦθεν ἐπὶ τοὺς δακτύλους διατείνουσιν. σχίζονται δὲ καὶ ἐπὶ τὴν κοιλίαν καὶ τὸ πλευρὸν πολλαὶ ἀπ’ αὐτῶν καὶ λεπταὶ φλέβες. αἱ δ’ εἰς τὴν κεφαλὴν τείνουσαι διὰ τῶν σφαγῶν φαίνονται ἐν τῶι αὐχένι μεγάλαι· ἀφ’ ἑκατέρας δ’ αὐτῶν, ἧι τελευτᾶι, σχίζονται εἰς τὴν κεφαλὴν πολλαί, αἱ μὲν ἐκ τῶν δεξιῶν εἰς τὰ ἀριστερά, αἱ δ’ ἐκ τῶν ἀριστερῶν εἰς τὰ δεξιά· τελευτῶσι δὲ παρὰ τὸ οὖς ἑκάτεραι. ἔστι δ’ ἑτέρα φλὲψ ἐν τῶι τραχήλωι παρὰ τὴν μεγάλην ἑκατέρωθεν, ἐλάττων ἐκείνης ὀλίγον, εἰς ἣν αἱ πλεῖσται ἐκ τῆς κεφαλῆς συνέχουσιν αὐτῆς· καὶ αὗται τείνουσι διὰ τῶν σφαγῶν εἴσω καὶ ἀπ’ αὐτῶν ἑκατέρας ὑπὸ τὴν ὠμοπλάτην τείνουσι καὶ εἰς τὰς χεῖρας. καὶ φαίνονται παρά τε τὴν σπληνῖτιν καὶ τὴν ἡπατῖτιν ἕτεραι ὀλίγον ἐλάττους, ἃς ἀποσχῶσιν ὅταν τι ὑπὸ τὸ δέρμα λυπῆι· ἂν δέ τι περὶ τὴν κοιλίαν, τὴν ἡπατῖτιν καὶ τὴν σπληνῖτιν. τείνουσι δὲ καὶ ὑπὸ τοὺς μαστοὺς ἀπὸ τούτων ἕτεραι. ἕτεραι δ’ εἰσὶν αἱ ἀπὸ ἑκατέρας τείνουσαι διὰ τοῦ νωτιαίου μυελοῦ εἰς τοὺς ὄρχεις λεπταί· ἕτεραι δ’ ὑπὸ τὸ δέρμα καὶ διὰ τῆς σαρκὸς τείνουσιν εἰς τοὺς νεφροὺς καὶ τελευτῶσιν εἰς τοὺς ὄρχεις τοῖς ἀνδράσι, ταῖς δὲ γυναιξὶν εἰς τὰς ὑστέρας. (αἱ δὲ φλέβες αἱ μὲν πρῶται ἐκ τῆς κοιλίας εὐρύτεραί εἰσιν, ἔπειτα λεπτότεραι γίγνονται, ἕως ἂν μεταβάλλωσιν ἐκ τῶν δεξιῶν εἰς τὰ ἀριστερὰ καὶ ἐκ τούτων εἰς τὰ δεξιά.) αὗται δὲ σπερματίτιδες καλοῦνται. τὸ δ’αῖμα τὸ μὲν παχύτατον ὑπὸ τῶν σαρκωδῶν ἐκπίνεται· ὑπερβάλλον δὲ εἰς τοὺς τόπους τούτους λεπτὸν καὶ θερμὸν καὶ ἀφρῶδες γίνεται.

The veins are thus placed in man. There are two very large ones, which extend through the stomach by the spine of the back, one to the right and the other to the left, each to the leg nearest itself, and upwards to the head by the collar-bone, and through the neck. From these great veins others extend through the whole of the body, from the right to the right side, and from the left to the left side. The largest are two from the heart, surrounding the spine of the back; and others, a little higher up, through the breasts under the arm-pits, each to the hand nearest itself; and the one is called the splenetic, the other the hepatic vein.

The extremity of these veins is divided, one branch goes to the thumb, and another to the wrist, and from these many small branches are extended upon each hand, and the fingers; and others, smaller still, branch off from these first veins, from the right side to the liver, from the left to the spleen and kidneys. The veins, which go to the legs, are divided near the junction, and extend through the whole thigh; but the largest of these extends to the back of the thigh, and appears thick; another, less thick, passes through the inside of the thigh, and afterwards veins extend by the knee to the leg and foot. As on the hands, they are distributed upon the tarsus of the foot, and from thence to the toes.

A number of small veins are distributed on the stomach and the lungs. Those that extend to the head, through the jugular region, appear large in the neck. From the extremity of each of these many veins are distributed upon the head, some on the right side to the left, others on the left side to the right, they all end near the ear. And there is a second vein upon the neck on each side, somewhat less than the other, to which the principal veins of the neck are united. These pass inwards, through the neck, and from each of them veins pass beneath the shoulder-blade and to the hands; and near the splenetic and hepatic veins there appear others a little less, which they divide when any disease attacks the skin; but the hepatic and splenetic veins are divided for any disease in the neighbourhood of the stomach.

Other veins pass from these, beneath the breasts; and there are other small ones, which proceed from each of these through the spinal marrow to the testicles, and others beneath the skin, through the flesh, reach the kidneys; in men they terminate upon the testicles, in women on the uterus. The first veins from the stomach are wider, and afterwards become smaller, until they pass over from the right to the left, and from the left to the right; these are called the spermatic veins. The thickest blood is beneath the flesh, but that which is in excess in these places becomes thin, and warm, and frothy.

Richard Cresswell · Aristotle’s History of Animals (1887 edition), III.2.4–7
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Complete Diogenes quotation in Aristotle, History of Animals III.2 (511b30–512b); the additional Simplicius and Vindician witnesses remain in the source dossier

Cresswell's published historical wording is preserved. His 'from the heart' and 'lungs' differ from the displayed Greek εἰς τὴν καρδίαν and τὸ πλευρόν; these are translation/readings differences, not modern corrections

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Additional original-language witness

Simpl. phys. 153, 13 καὶ ἑφεξῆς [nach B 5] δείκνυσν ὅτι καὶ τὸ σπέρμα τῶν ζώιων πνευματῶδές ἐστι καὶ νοήσεις γίνονται τοῦ ἀέρος σὺν τῶι αἵματι τὸ ὅλον σῶμα καταλαμβάνοντος διὰ τῶν φλεβῶν, ἐν οἶς καὶ ἀνατομὴν ἀκριβῆ τῶν φλεβῶν παραδίδωιν. ἐν δὴ τούτοις σαφῶς φαίνεται λέγων, ὅτι ὅν ἄνθρωποι λέγουσιν ἀέρα, τοῦτό ἐστιν ἡ ἀπχή. Arist. hist. anim. Γ2. 511 b 30 Δ. δὲ ὀ Ἀπολλ. τάδε λέγει· αἱ φλέβες . . γίνεται. Vindician. q. f. 1. ff. [M. Wellmann Fr. d. gr. Arxte I 208, 2] Alexander Amator veri [d. i. Φιλαλήθης] appellatus, discipulus Asclepiadis libro primo De semine spumam sanguinis eius essentiam dixit Diogenis placitis consentiens . . . (3) Diogenes autem Apolloniates essentiam 〈seminis〉 similiter spumam sanguinis dixit libro physico: etenim spiratione adduetus spiritus sanguinem suspendit, cuius alia pars carne bib itur alia superans in seminales eadit vias et semen facit quod 〈non〉 est aliud quam spuma sanguinis spiritu collisi Vgl. A 24.

αἱ δὲ φλέβες ἐν τῶι ἀνθρώπωι ὦδ’ ἔχουσιν· εἰσὶ δύο μέγισται· αὗται τείνουσι διὰ τῆς κοιλίας παρὰ τὴν νωτιαίαν ἄκανθαν, ἡ μὲν ἐπὶ δεξιά, ἡ δ’ἐπ’ ἀριστερά, εἰς τὰ σκέλη ἑκατέρα τὰ παρ’ ἑαυτῆι καὶ ἄνω εἰς τὴν κεφαλὴν παρὰ τὰς κλεῖδας διὰ τῶν σφαγῶν. ἀπὸ δὲ τούτων καθ’ (512 a) ἅπαν τὸ σῶμα φλέβες διατείνουσιν, ἀπὸ μὲν τῆς δεξιᾶς εἰς τὰ δεξιά, ἀπὸ δὲ τῆς ἀριστερᾶς εἰς τὰ ἀριστερά, μέτισται μὲν δύο εἰς τὴν καρδίαν περὶ αὐτὴν τὴν νωτιαίαν ἄκανθαν, ἕτεραι δ’ ὀλίγον ἀνωτέρω διὰ τῶν στηθῶν ὑπὸ τὴν μασχάλην εἰς ἑκατέραν τὴν χεῖρα τὴν παρ’ ἑαυτῆι· καὶ καλεῖται ἡ μὲν σπληνῖτις, ἡ δὲ ἡπατῖτις. σχίζεται δ’αὐτῶν ἄκρα ἑκατέρα, ἡ μὲν ἐπὶ τὸν μέγαν δάκτυλον, ἡ δ’ ἐπὶ τὸν ταρσόν, ἀπὸ δὲ τούτων λεπταὶ καὶ πολύοζοι ἐπὶ τὴν ἄλλην χεῖρα καὶ δακτύλους. ἕτεραι δὲ λεπτότεραι ἀπὸ τῶν πρώτων φλεβῶν τείνουσιν, ἀπὸ μὲν τῆς δεξιᾶς εἰς τὸ ἧπαρ, ἀπὸ δὲ τῆς ἀριστερᾶς εἰς τὸν σπλῆνα καὶ τοὺς νεφρούς. αἱ δὲ εἰς τὰ σκέλη τείνουσαι σχίζονται κατὰ τὴν πρόσφυσιν, καὶ διὰ παντὸς τοῦ μηροῦ τείνουσιν. ἡ δὲ μεγίστη αὐτῶν ὄπισθεν τείνει τοῦ μηροῦ καὶ ἐκφαίνεται παχεῖα· ἑτέρα δὲ εἴσω τοῦ μηροῦ μικρὸν ἧττον παχεῖα ἐκείνης. ἔπειτα παρὰ τὸ γόνυ τείνουσιν εἰς τὴν κνήμην τε καὶ τὸν πόδα καθάπερ καὶ εἰς τὰς χεῖρας. καὶ ἐπὶ τὸν ταρσὸν τοῦ ποδὸς καθήκουσι καὶ ἐντεῦθεν ἐπὶ τοὺς δακτύλους διατείνουσιν. σχίζονται δὲ καὶ ἐπὶ τὴν κοιλίαν καὶ τὸ πλευρὸν πολλαὶ ἀπ’ αὐτῶν καὶ λεπταὶ φλέβες. αἱ δ’ εἰς τὴν κεφαλὴν τείνουσαι διὰ τῶν σφαγῶν φαίνονται ἐν τῶι αὐχένι μεγάλαι· ἀφ’ ἑκατέρας δ’ αὐτῶν, ἧι τελευτᾶι, σχίζονται εἰς τὴν κεφαλὴν πολλαί, αἱ μὲν ἐκ τῶν δεξιῶν εἰς τὰ ἀριστερά, αἱ δ’ ἐκ τῶν ἀριστερῶν εἰς τὰ δεξιά· τελευτῶσι δὲ παρὰ τὸ οὖς ἑκάτεραι. ἔστι δ’ ἑτέρα φλὲψ ἐν τῶι τραχήλωι παρὰ τὴν μεγάλην ἑκατέρωθεν, ἐλάττων ἐκείνης ὀλίγον, εἰς ἣν αἱ πλεῖσται ἐκ τῆς κεφαλῆς συνέχουσιν αὐτῆς· καὶ αὗται τείνουσι διὰ τῶν σφαγῶν εἴσω καὶ ἀπ’ αὐτῶν ἑκατέρας ὑπὸ τὴν ὠμοπλάτην τείνουσι καὶ εἰς τὰς χεῖρας. καὶ φαίνονται παρά τε τὴν σπληνῖτιν καὶ τὴν ἡπατῖτιν ἕτεραι ὀλίγον ἐλάττους, ἃς ἀποσχῶσιν ὅταν τι ὑπὸ τὸ δέρμα λυπῆι· ἂν δέ τι περὶ τὴν κοιλίαν, τὴν ἡπατῖτιν καὶ τὴν σπληνῖτιν. τείνουσι δὲ καὶ ὑπὸ τοὺς μαστοὺς ἀπὸ τούτων ἕτεραι. ἕτεραι δ’ εἰσὶν αἱ ἀπὸ ἑκατέρας τείνουσαι διὰ τοῦ νωτιαίου μυελοῦ εἰς τοὺς ὄρχεις λεπταί· ἕτεραι δ’ ὑπὸ τὸ δέρμα καὶ διὰ τῆς σαρκὸς τείνουσιν εἰς τοὺς νεφροὺς καὶ τελευτῶσιν εἰς τοὺς ὄρχεις τοῖς ἀνδράσι, ταῖς δὲ γυναιξὶν εἰς τὰς ὑστέρας. (αἱ δὲ φλέβες αἱ μὲν πρῶται ἐκ τῆς κοιλίας εὐρύτεραί εἰσιν, ἔπειτα λεπτότεραι γίγνονται, ἕως ἂν μεταβάλλωσιν ἐκ τῶν δεξιῶν εἰς τὰ ἀριστερὰ καὶ ἐκ τούτων εἰς τὰ δεξιά.) αὗται δὲ σπερματίτιδες καλοῦνται. τὸ δ’αῖμα τὸ μὲν παχύτατον ὑπὸ τῶν σαρκωδῶν ἐκπίνεται· ὑπερβάλλον δὲ εἰς τοὺς τόπους τούτους λεπτὸν καὶ θερμὸν καὶ ἀφρῶδες γίνεται.

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καὶ αὐτὸ μὲν τοῦτο καὶ ἀίδιον καὶ ἀθάνατον σῶμα, τῶν δὲ τὰ μὲν γίνεται, τὰ δὲ ἀπολείπει.

And this itself is an eternal and undying body, but of those things some come into being and some pass away.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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  • Simplicius

    Commentary on Aristotle’s Physics · 153,17

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    Simpl. phys. 153,17

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Quoted sentence only; Simplicius’ preceding expression of surprise is excluded

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English: John Burnet · Early Greek Philosophy, 2nd edition (1908) Published translation ↗

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Available translations: English

ἀλλὰ τοῦτό μοι δῆλον δοκεῖ εἶναι, ὅτι καὶ μέγα καὶ ἰσχυρὸν καὶ ἀίδιόν τε καὶ ἀθάνατον καὶ πολλὰ εἰδός ἐστι.

But this, too, appears to me to be obvious, that it is both great, and mighty, and eternal, and undying, and of great knowledge.

John Burnet · Early Greek Philosophy, 2nd edition (1908)
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  • Simplicius

    Commentary on Aristotle’s Physics · 153, 20

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    Simpl. phys. 153, 20

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Notes & source

Quoted sentence only; Simplicius’ introductory phrase is excluded

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English: John Burnet · Early Greek Philosophy, 2nd edition (1908) Published translation ↗

Source pages: 1

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