chapter 10 the monism of darkness and the dualism of limit and ...
chapter 10 the monism of darkness and the dualism of limit and ... chapter 10 the monism of darkness and the dualism of limit and ...
110 CHAPTER 10 PHASE], Û˘Ó¤‚Ë appleÔÙ¤, ·éÙÔÜ ÙÔÜ àapple›ÚÔ˘ appleÂÏ¿ÁÔ˘˜ ñapplee 剛·˜ ʇÛˆ˜ appleÂÚȈıÔ˘Ì¤ÓÔ˘ ÎÈÓ‹ÛÂÈ Ê˘ÛÈÎFÉ âÎÙ¿ÎÙˆ˜ Ú˘ÉÓ·È àapplee ÙÔÜ ·éÙÔÜ Âå˜ Ùe ·éÙe œÛappleÂÚ úÏÈÁÁ· [2nd PHASE] ηd ÌÂÖÍ·È Ùa˜ ÔéÛ›·˜ ηd Ô≈Ùˆ˜ âÍ ëοÛÙÔ˘ ÙáÓ apple¿ÓÙˆÓ Ùe ÓÔÛÙÈÌÒÙ·ÙÔÓ, ¬appleÂÚ appleÚe˜ Á¤ÓÂÛÈÓ ˙ˇÒÔ˘ âappleÈÙË- ‰ÂÈfiÙ·ÙÔÓ qÓ, œÛappleÂÚ âÓ ¯ÒÓFË Î·Ùa ̤ÛÔÓ Ú˘ÉÓ·È ÙÔÜ apple·ÓÙe˜ ηd ñapplee Ùɘ apple¿ÓÙ· ÊÂÚÔ‡Û˘ úÏÈÁÁÔ˜ ¯ˆÚÉÛ·È Âå˜ ‚¿ıÔ˜ ηd Ùe appleÂÚÈΛÌÂÓÔÓ appleÓÂÜÌ· âappleÈÛapple¿Û·Ûı·È, ηd ó˜ Âå˜ ÁÔÓÈÌÒÙ·ÙÔÓ Û˘ÏÏËÊı¤Ó appleÔÈÂÖÓ ÎÚÈ- ÙÈÎcÓ Û‡ÛÙ·ÛÈÓ. ≠øÛappleÂÚ ÁaÚ âÓ ñÁÚˇá ÊÈÏÂÖ Á›ÓÂÛı·È appleÔÌÊfiÏ˘Í, Ô≈Ùˆ˜ ÛÊ·ÈÚÔÂȉb˜ apple·ÓÙ·¯fiıÂÓ Û˘ÓÂÈÏ‹ıË Î‡ÙÔ˜. òEappleÂÈÙ· ·éÙe âÓ ë·˘Ùˇá ΢ËıbÓ ñapplee ÙÔÜ apple·ÚÂÈÏËÊfiÙÔ˜ ıÂÈÒ‰Ô˘˜ appleÓ‡̷ÙÔ˜ àÓ·ÊÂÚfiÌÂÓÔÓ appleÚÔ¤- ΢„ Âå˜ Êᘠ̤ÁÈÛÙfiÓ ÙÈ ÙÔÜÙÔ àappleÔ·ËÌ·, ó˜ iÓ âÎ apple·ÓÙe˜ ÙÔÜ àapple›ÚÔ˘ ‚˘ıÔÜ àappleÔÎÂ΢Ë̤ÓÔÓ öÌ„˘¯ÔÓ ‰ËÌÈÔ‡ÚÁËÌ·, ηd ÙFÉ appleÂÚÈÊÂÚ›÷· ÙáÓ ˇèáÓ appleÚÔÛÂÔÈÎfi˜, ηd Ùˇá Ù¿¯ÂÈ Ùɘ appleÙ‹Ûˆς [3rd PHASE]. Cf. below, Chapter 12, p. 182. 40. Breath (spirit) in a liquid corresponds to the idea of semen in the seed (Ûapple¤ÚÌ· âÓ ÙFÉ ÁÔÓFÉ) according to Stoic precosmogony. Cf. SVF I 102 p. 28. 25, etc. Cf. II 721. 41. The Sky is ‰ÈÓ‹ÂȘ (Quintus Smyrnaeus, Methomerica V, 10). The ‰ÈÓ‹ÂȘ \AÎÌÔÓ›‰Ë˜ of Callimachus (Fr. 498 Pfeiffer) is Ouranos, son of Acamas (v. infra). Cf. Hesychius s.v. ‰ÂÈÓ‹ÂÓÙ·; and Sky’s appleÂÚȉ›ÓËÛȘ according to Anaxagoras (59 A 1 DK). The ‰›ÓË is the whirl of the cosmic revolution, Universes Vortex. 42. Usually (e.g. OF 15) this is taken to refer to Theogony 337 sqq. where, however, only the abundant offspring of Ocean and Tethys as conceived by Hesiod is enumerated. But in the Platonic argumentation of the Cratylean passage all the gods that come from the divine couple that is being etymologized (or at least the main branches of their genealogical tree) must be born from the said couple, as in the two previous examples. Hence, some etymological interpretation of the Hesiodic Chaos according to the later Stoic paradigm (from ¯¤ÔÌ·È, ¯ÂÖÛı·È) must be presupposed here so that liquid nature be signified. 43. The problem does not of course arise in the common and Hesiodic version where Ocean and Tethys are the very first and idiosyncratic, to be sure, Titans, but siblings of Cronos and the other Titans, hence children of Sky and Earth. 44. The first marriage must necessarily be incestuous, be it between Mother and Son or between Brother and Sister. 45. Eros = Phanes = Protogonus emerges (is hatched) from the Cosmic Egg, and this egg being cut and then shaped so as to form the world, constitutes Heaven, Earth and the whole Universe. Zagreus is the Orphic Dionysus
MONISM OF DARKNESS - DUALISM OF LIMIT AND INDETERMINACY 111 who is dismembered by the Titans. Zagreus belongs to the sixth and final generation of Orphism already in its early form (Plato, Philebus 66c): ≤ÎÙFË ‰’ âÓ ÁÂÓÂFÉ Î·Ù·apple·‡Û·Ù ÔrÌÔÓ àÔȉɘ (OF 14). Aboriginal Chaos counts neither as generation (since it has no beginning and birth) nor as kingdom (since it is inarticulate). 46. Etymologicum Magnum s.v. òAÎ̈Ó. Callimachus, Fr. 498 Pfeiffer. Scholia ad Callimachum fr. 110. 65-6, p. 118 Pfeiffer. ˘Ó·ÁˆÁc ϤÍÂˆÓ ¯ÚËÛ›ÌˆÓ s.v. AÎÌÔÓ›‰Ë˜ (where Charon is also called Acmonides). Bekker, Anecdota Graeca I p. 367. 12. Hesychius s.v. \AÎÌÔÓ›‰Ë˜. Photius §¤ÍÂˆÓ Û˘Ó·ÁˆÁ‹ s.v. \AÎÌÔÓ›‰Ë˜ I p. 84 No. 774 Theodoridis. Eustathius, Scholia ad Iliadem p. 1154. 25. Antimachus Fr. 44 Wyss. Simmias, Ù¤Ú˘Á˜ 1 (=Anthologia Palatina XV 24. 1). Cornutus, \EappleÈ- ‰ÚÔÌc ÙáÓ Î·Ùa ÙcÓ ëÏÏËÓÈÎcÓ ıÂÔÏÔÁ›·Ó apple·Ú·‰Â‰ÔÌ¤ÓˆÓ 1, p. 2. 6 Lang. Probably the view was first to be found in the TÈÙ·ÓÔÌ·¯›· of the Epic Cycle Fr. 2 Bernabι (Anecdota Oxoniensia I, 75. 11 Cramer) with Aether as Acmon, that is untiring, at the beginning of things. (Cf. Callimachus, Hymn. in Dianam 146: ^HÚ·ÎÏɘ TÈÚ‡ÓıÈÔ˜ ôÎ̈Ó). A verse ascribed to Hesiod (Fr. 389 Merkelbach and West) posits Earth as Acmon’s mother and Acmon as Sky’s father. It is uncertain whether Alcan identified Acmon with the Sky (cf. also Hesychius s.v. òAÎ̈Ó. Eustathius 1154. 24: \AÎÌÔÓ›‰·È Ôî OéÚ·Ó›‰·È) or considered the latter to be the former’s son (Fr. 111 Bergk=61 Davies). 47. Alcman’s Cosmogony may be related to the following equation: applefiÚÔ˜ \øηÓÔÜ ≈ \øηÓfi˜ ≈ \A‹Ú. From primordial Chaos there sprang (a) a force ordering and determining everything, (b) appleÚ¤ÛÁ˘˜ (= appleÚÂÛ‚‡Ù˘, old man) fiÚÔ˜ and (c) T¤Î̈Ú. T¤ÎÌ·Ú and Ù¤ÎÌˆÚ (or appleÂÖÚ·Ú) in Homeric and ancient usage signify limit, boundary, term, end, consummation, solution. Cf. e.g. Hesiod Fr. 273 (from Melampodia) Merkelbach and West, which is found in identical form in Musaeus fragments (2 B 7 DK): ‰ÂÈÏáÓ Ù ηd âÛıÏáÓ Ù¤ÎÌ·Ú âÓ·ÚÁ¤˜ (dividing line). In cosmogonic contexts Ù¤ÎÌˆÚ is the limit that demarcates the World from the massive Indeterminacy that surrounds it. fiÚÔ˜ is therefore what stands in between the limits, the passage, the channel, as in applefiÚÔ˜ \IfiÓÈÔ˜ (Pindar, Nemeon. IV, 53); apple¤Ï·ÁÔ˜ AåÁ·›Ô˘ applefiÚÔ˘ (Euripides, Helena 130). Such a cosmic channel is the region of the air. We saw that the beginning of World-formation takes place, according to Apion’s Orphic cosmogony, in a way similar to the production of a bubble or vesicle inside a whirling liquid. This might in fact be the Scholiast’s interpretation of Alcman’s Poros. The interpretation, however, is late. Alcmans Poros is in truth the first steadfast basis within the Abyss of
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1<strong>10</strong> CHAPTER <strong>10</strong><br />
PHASE], Û˘Ó¤‚Ë appleÔÙ¤, ·éÙÔÜ ÙÔÜ àapple›ÚÔ˘ appleÂÏ¿ÁÔ˘˜ ñapplee 剛·˜ ʇÛˆ˜<br />
appleÂÚȈıÔ˘Ì¤ÓÔ˘ ÎÈÓ‹ÛÂÈ Ê˘ÛÈÎFÉ âÎÙ¿ÎÙˆ˜ Ú˘ÉÓ·È àapplee ÙÔÜ ·éÙÔÜ Âå˜ Ùe<br />
·éÙe œÛappleÂÚ úÏÈÁÁ· [2nd PHASE] ηd ÌÂÖÍ·È Ùa˜ ÔéÛ›·˜ ηd Ô≈Ùˆ˜ âÍ<br />
ëοÛÙÔ˘ ÙáÓ apple¿ÓÙˆÓ Ùe ÓÔÛÙÈÌÒÙ·ÙÔÓ, ¬appleÂÚ appleÚe˜ Á¤ÓÂÛÈÓ ˙ˇÒÔ˘ âappleÈÙË-<br />
‰ÂÈfiÙ·ÙÔÓ qÓ, œÛappleÂÚ âÓ ¯ÒÓFË Î·Ùa ̤ÛÔÓ Ú˘ÉÓ·È ÙÔÜ apple·ÓÙe˜ ηd ñapplee<br />
Ùɘ apple¿ÓÙ· ÊÂÚÔ‡Û˘ úÏÈÁÁÔ˜ ¯ˆÚÉÛ·È Âå˜ ‚¿ıÔ˜ ηd Ùe appleÂÚÈΛÌÂÓÔÓ<br />
appleÓÂÜÌ· âappleÈÛapple¿Û·Ûı·È, ηd ó˜ Âå˜ ÁÔÓÈÌÒÙ·ÙÔÓ Û˘ÏÏËÊı¤Ó appleÔÈÂÖÓ ÎÚÈ-<br />
ÙÈÎcÓ Û‡ÛÙ·ÛÈÓ. ≠øÛappleÂÚ ÁaÚ âÓ ñÁÚˇá ÊÈÏÂÖ Á›ÓÂÛı·È appleÔÌÊfiÏ˘Í, Ô≈Ùˆ˜<br />
ÛÊ·ÈÚÔÂȉb˜ apple·ÓÙ·¯fiıÂÓ Û˘ÓÂÈÏ‹ıË Î‡ÙÔ˜. òEappleÂÈÙ· ·éÙe âÓ ë·˘Ùˇá<br />
΢ËıbÓ ñapplee ÙÔÜ apple·ÚÂÈÏËÊfiÙÔ˜ ıÂÈÒ‰Ô˘˜ appleÓ‡̷ÙÔ˜ àÓ·ÊÂÚfiÌÂÓÔÓ appleÚÔ¤-<br />
΢„ Âå˜ Êᘠ̤ÁÈÛÙfiÓ ÙÈ ÙÔÜÙÔ àappleÔ·ËÌ·, ó˜ iÓ âÎ apple·ÓÙe˜ ÙÔÜ àapple›ÚÔ˘<br />
‚˘ıÔÜ àappleÔÎÂ΢Ë̤ÓÔÓ öÌ„˘¯ÔÓ ‰ËÌÈÔ‡ÚÁËÌ·, ηd ÙFÉ appleÂÚÈÊÂÚ›÷· ÙáÓ<br />
ˇèáÓ appleÚÔÛÂÔÈÎfi˜, ηd Ùˇá Ù¿¯ÂÈ Ùɘ appleÙ‹Ûˆς [3rd PHASE]. Cf. below,<br />
Chapter 12, p. 182.<br />
40. Breath (spirit) in a liquid corresponds to <strong>the</strong> idea <strong>of</strong> semen in <strong>the</strong> seed<br />
(Ûapple¤ÚÌ· âÓ ÙFÉ ÁÔÓFÉ) according to Stoic precosmogony. Cf. SVF I <strong>10</strong>2 p.<br />
28. 25, etc. Cf. II 721.<br />
41. The Sky is ‰ÈÓ‹ÂȘ (Quintus Smyrnaeus, Methomerica V, <strong>10</strong>). The ‰ÈÓ‹ÂȘ<br />
\AÎÌÔÓ›‰Ë˜ <strong>of</strong> Callimachus (Fr. 498 Pfeiffer) is Ouranos, son <strong>of</strong> Acamas (v.<br />
infra). Cf. Hesychius s.v. ‰ÂÈÓ‹ÂÓÙ·; <strong>and</strong> Sky’s appleÂÚȉ›ÓËÛȘ according to<br />
Anaxagoras (59 A 1 DK). The ‰›ÓË is <strong>the</strong> whirl <strong>of</strong> <strong>the</strong> cosmic revolution,<br />
Universes Vortex.<br />
42. Usually (e.g. OF 15) this is taken to refer to Theogony 337 sqq. where,<br />
however, only <strong>the</strong> abundant <strong>of</strong>fspring <strong>of</strong> Ocean <strong>and</strong> Tethys as conceived by<br />
Hesiod is enumerated. But in <strong>the</strong> Platonic argumentation <strong>of</strong> <strong>the</strong> Cratylean<br />
passage all <strong>the</strong> gods that come from <strong>the</strong> divine couple that is being<br />
etymologized (or at least <strong>the</strong> main branches <strong>of</strong> <strong>the</strong>ir genealogical tree) must<br />
be born from <strong>the</strong> said couple, as in <strong>the</strong> two previous examples. Hence,<br />
some etymological interpretation <strong>of</strong> <strong>the</strong> Hesiodic Chaos according to <strong>the</strong><br />
later Stoic paradigm (from ¯¤ÔÌ·È, ¯ÂÖÛı·È) must be presupposed here so<br />
that liquid nature be signified.<br />
43. The problem does not <strong>of</strong> course arise in <strong>the</strong> common <strong>and</strong> Hesiodic version<br />
where Ocean <strong>and</strong> Tethys are <strong>the</strong> very first <strong>and</strong> idiosyncratic, to be sure,<br />
Titans, but siblings <strong>of</strong> Cronos <strong>and</strong> <strong>the</strong> o<strong>the</strong>r Titans, hence children <strong>of</strong> Sky<br />
<strong>and</strong> Earth.<br />
44. The first marriage must necessarily be incestuous, be it between Mo<strong>the</strong>r<br />
<strong>and</strong> Son or between Bro<strong>the</strong>r <strong>and</strong> Sister.<br />
45. Eros = Phanes = Protogonus emerges (is hatched) from <strong>the</strong> Cosmic Egg,<br />
<strong>and</strong> this egg being cut <strong>and</strong> <strong>the</strong>n shaped so as to form <strong>the</strong> world, constitutes<br />
Heaven, Earth <strong>and</strong> <strong>the</strong> whole Universe. Zagreus is <strong>the</strong> Orphic Dionysus
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