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 ...
112 CHAPTER 10 Waters, in the pre-eternal Chaos of Indeterminacy (analogous to the crossing, ford (applefiÚÔ˜) of a river), maybe earth itself as it emerges and assumes form from the waters (by condensation of the slime of primordial liquidity). Finally, the plastic, formative principle is called £¤ÙȘ (She who sets and determines), equivalent in all likelihood with ArÛ· (the fate (ÌÔÖÚ·, lot, part) and portion of destiny belonging to each thing). Alcman’s cosmogony is preserved in a scholium on a poem of his (possibly a maidensong), 5 Fr. 2 col. iii Davies: (v. 3)... âÎ ‰b Ùá apple[Ú¤ÛÁ˘˜ fiÚÔ˜ Ù¤ÎÌˆÚ (v. 7)ó˜ ÁaÚ õÚÍ·ÙÔ ì ≈ÏË Î·Ù·Û΢[·ÛıÉÓ·È âÁ¤ÓÂÙÔ applefiÚÔ˜ ÙȘ ÔîÔÓÂd àÚ¯‹Ø Ï[¤ÁÂÈ ÔsÓ ï \AÏÎÌaÓ ÙcÓ ≈ÏËÓ apple¿Ó[ÙˆÓ ÙÂÙ·- Ú·Á̤ÓËÓ Î·d àapplefiËÙÔÓØ ÂrÙ· [ÁÂÓ¤- Ûı·È ÙÈÓ¿ ÊËÛÈÓ ÙeÓ Î·Ù·Û΢¿[˙ÔÓÙ· apple¿ÓÙ·, ÂrÙ· ÁÂÓ¤Ûı·È [applefi]ÚÔÓ, ÙÔÜ [‰b applefi- ÚÔ˘ apple·ÚÂÏıfiÓÙÔ˜ âapple·ÎÔÏÔ˘ıÉ[Û·È] Ù¤- Î̈ÚØ Î·d öÛÙÈÓ ï ÌbÓ applefiÚÔ˜ ÔxÔÓ àÚ¯‹, Ùe ‰b Ù¤- ÎÌˆÚ ÔîÔÓÂd Ù¤ÏÔ˜, Ùɘ £¤ÙȉԘ ÁÂÓÔ- ̤Ó˘ àÚ¯c ηd Ù¤[Ï]Ô[˜ Ù·Ü]Ù· apple¿ÓÙˆÓ â- Á¤ÓÂ[Ù]Ô, ηd Ùa ÌbÓ apple¿ÓÙ· [ïÌÔ]›·Ó ö¯ÂÈ ÙcÓ Ê‡ÛÈÓ ÙFÉ ÙÔÜ ¯·ÏÎÔÜ ≈ÏFË, ì ‰b £¤ÙȘ Ù[FÉ] ÙÔÜ Ù¯ӛÙÔ˘, ï ‰b applefiÚÔ˜ ηd Ùe Ù¤- ÎÌˆÚ ÙFÉ àÚ¯FÉ Î·d Ùˇá Ù¤ÏÂÈ, appleÚ¤ÛÁ[˘˜ ‰b àÓÙd ÙÔÜ appleÚÂÛ‚‡Ù˘. Cf. Fr. 1. 13-4: Ù¤ÎÌˆÚ (or ÂÖÚ·Ú) ArÛ· apple¿ÓÙˆÓ Î·d fiÚÔ˜] ÁÂÚ·ÈÙ¿ÙÔÈ ÛÈáÓ] complemented by Blass; but Poros is of course mentioned in the passage since the Scholiast ad loc. (p. 31 Davies) observes: ¬ÙÈ ÙeÓ fiÚÔÓ ÂúÚËΠÙeÓ ·éÙeÓ Ùˇá ñapplee ÙÔÜ ^HÛÈfi‰Ô˘ ÌÂÌ˘ıÔÏÔÁËÌ¤Óˇˆ X¿ÂÈ. Poros, however, corresponds not to Chaos but rather to Hesiod’s Earth, and in any case to a passage/channel crossing, ford inside Chaos. The Chaos is reflected rather on the πάντα of the Scholiast above, which he interprets as matter. This sounds like a prefiguration of the Anaxagorean apple¿ÓÙ· ïÌÔÜ appleÚ¿ÁÌ·Ù·. So that we have in the beginning the chaotic mass of indefiniteness (àappleÂÈÚ›·,
MONISM OF DARKNESS - DUALISM OF LIMIT AND INDETERMINACY 113 ¯¿Ô˜) i.e. the apple¿ÓÙ·, which is unformed (àappleÔ›ËÙÔ˜) and in a state of absolute convulsion (ÙÂÙ·Ú·Á̤ÓË). As soon as the ordering principle (£¤ÙȘ, the Stabiliser, the Seter, One who sets and posits, Ù›ıËÌÈ) emerges, a firm base and way (applefiÚÔ˜) of definition within the chaos - apple¿ÓÙ· is established and reality is articulated by the realization of boundaries (Ù¤Î- ̈Ú). So Chaos and fiÚÔ˜ cannot correspond cosmogonically in variant derivations of reality. But the Scholiast above may have considered Chaos to be the Yawning Gap within Indeterminacy, the Space available for the existence of determinate things, Air itself (for the proto-logicomythical frame of mind the vacuum has physical existence, space is the air). 48. Proclus (Commentaria ad Timaeum 40e III, 186 Diehl = OF 117) combines the two traditions in Neoplatonic fashion. Tethys to the extent that she is Earth by participation (since she progresses from earth) brings Phorcys into being; the Ocean to the extent that he is Sea by causality (since he is the source of sea) brings Phorcys into being. Hence Phorcys is born both by the couple of Earth and Sea in essence and by the couple of Tethys and Ocean, by participation in his primary mother (Earth) of his secondary mother, and by causality of his primary father (Sea) to his secondary father. But even in this way no full accord is achieved: the Sea is not produced by the Ocean in Hesiod, but is ontologically superior to him (Theogony 131- 2). The idea of the Ocean as source of all rivers, seas, fountains and wells is Homeric (Ilias Φ 195-199. Cf. Proclus in OF 116). And this fits well with the supreme position of the Ocean in the early Orphic system. 49. A tricky solution has been proposed which associates êÏe˜ àÙÚ˘Á¤ÙÔÈÔ Ì¤‰ÔÓÙÔ˜ with the following âÓ Ûapple¤ÛÛÈ ÁÏ·Ê˘ÚÔÖÛÈ and punctuates the passage as follows, · 71-3: £fiˆÛ· ‰¤ ÌÈÓ Ù¤Î ӇÌÊË ºfiÚ΢ÓÔ˜ ı˘Á¿ÙËÚ, êÏe˜ àÙÚ˘Á¤ÙÔÈÔ Ì¤‰ÔÓÙÔ˜ âÓ Ûapple¤ÛÛÈ ÁÏ·Ê˘ÚÔÖÛÈ ÔÛÂȉ¿ˆÓÈ ÌÈÁÂÖÛ·. The suggested meaning is therefore this: Phorcys’ daughter who copulated with Poseidon in the caves of the marine king, that is of Poseidon (Scholia ad Odysseam · 72: M¤‰ÔÓÙÔ˜ âÓ Ûapple¤ÛÛÈ, õÙÔÈ ÙÔÜ ÔÛÂȉáÓÔ˜. õÙÔÈ ¬ÓÙÈÓ· öÙÂÎÂÓ âÓ Ûapple¤ÛÛÈ ÙÔÜ Ì¤‰ÔÓÙÔ˜ Ùɘ êÏe˜ Ùɘ àÙÚ˘Á¤ÙÔ˘ õÙÔÈ ÙÔÜ ÔÛÂȉáÓÔ˜ ... j Û˘Ó·appleÙ¤ÔÓ, ̤‰ÔÓÙÔ˜ âÓ Ûapple¤ÛÛÈ, œÛÙ ηd âÓ ÛappleËÏ·›ÔȘ ÙÔÜ ÔÛÂȉáÓÔ˜ ÁÂÓÓËıÉÓ·È ÙeÓ K‡Îψapple·). But the endeavour is impossible; both because the syntax is rough, hard, unsuitable and cold (she copulated with Poseidon in the caves of the sea’s king who is Poseidon); and because, as the scholia ad Od. Ó, 96 observe, Phorcys is truly a sea god
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MONISM OF DARKNESS - DUALISM OF LIMIT AND INDETERMINACY 113<br />
¯¿Ô˜) i.e. <strong>the</strong> apple¿ÓÙ·, which is unformed (àappleÔ›ËÙÔ˜) <strong>and</strong> in a state <strong>of</strong><br />
absolute convulsion (ÙÂÙ·Ú·Á̤ÓË). As soon as <strong>the</strong> ordering principle<br />
(£¤ÙȘ, <strong>the</strong> Stabiliser, <strong>the</strong> Seter, One who sets <strong>and</strong> posits, Ù›ıËÌÈ) emerges, a<br />
firm base <strong>and</strong> way (applefiÚÔ˜) <strong>of</strong> definition within <strong>the</strong> chaos - apple¿ÓÙ· is<br />
established <strong>and</strong> reality is articulated by <strong>the</strong> realization <strong>of</strong> boundaries (Ù¤Î-<br />
̈Ú). So Chaos <strong>and</strong> fiÚÔ˜ cannot correspond cosmogonically in variant<br />
derivations <strong>of</strong> reality. But <strong>the</strong> Scholiast above may have considered Chaos to<br />
be <strong>the</strong> Yawning Gap within Indeterminacy, <strong>the</strong> Space available for <strong>the</strong><br />
existence <strong>of</strong> determinate things, Air itself (for <strong>the</strong> proto-logicomythical<br />
frame <strong>of</strong> mind <strong>the</strong> vacuum has physical existence, space is <strong>the</strong> air).<br />
48. Proclus (Commentaria ad Timaeum 40e III, 186 Diehl = OF 117)<br />
combines <strong>the</strong> two traditions in Neoplatonic fashion. Tethys to <strong>the</strong> extent<br />
that she is Earth by participation (since she progresses from earth) brings<br />
Phorcys into being; <strong>the</strong> Ocean to <strong>the</strong> extent that he is Sea by causality (since<br />
he is <strong>the</strong> source <strong>of</strong> sea) brings Phorcys into being. Hence Phorcys is born<br />
both by <strong>the</strong> couple <strong>of</strong> Earth <strong>and</strong> Sea in essence <strong>and</strong> by <strong>the</strong> couple <strong>of</strong> Tethys<br />
<strong>and</strong> Ocean, by participation in his primary mo<strong>the</strong>r (Earth) <strong>of</strong> his secondary<br />
mo<strong>the</strong>r, <strong>and</strong> by causality <strong>of</strong> his primary fa<strong>the</strong>r (Sea) to his secondary fa<strong>the</strong>r.<br />
But even in this way no full accord is achieved: <strong>the</strong> Sea is not produced by<br />
<strong>the</strong> Ocean in Hesiod, but is ontologically superior to him (Theogony 131-<br />
2). The idea <strong>of</strong> <strong>the</strong> Ocean as source <strong>of</strong> all rivers, seas, fountains <strong>and</strong> wells is<br />
Homeric (Ilias Φ 195-199. Cf. Proclus in OF 116). And this fits well with<br />
<strong>the</strong> supreme position <strong>of</strong> <strong>the</strong> Ocean in <strong>the</strong> early Orphic system.<br />
49. A tricky solution has been proposed which associates êÏe˜ àÙÚ˘Á¤ÙÔÈÔ<br />
̤‰ÔÓÙÔ˜ with <strong>the</strong> following âÓ Ûapple¤ÛÛÈ ÁÏ·Ê˘ÚÔÖÛÈ <strong>and</strong> punctuates <strong>the</strong><br />
passage as follows, · 71-3:<br />
£fiˆÛ· ‰¤ ÌÈÓ Ù¤Î ӇÌÊË<br />
ºfiÚ΢ÓÔ˜ ı˘Á¿ÙËÚ, êÏe˜ àÙÚ˘Á¤ÙÔÈÔ Ì¤‰ÔÓÙÔ˜<br />
âÓ Ûapple¤ÛÛÈ ÁÏ·Ê˘ÚÔÖÛÈ ÔÛÂȉ¿ˆÓÈ ÌÈÁÂÖÛ·.<br />
The suggested meaning is <strong>the</strong>refore this: Phorcys’ daughter who copulated<br />
with Poseidon in <strong>the</strong> caves <strong>of</strong> <strong>the</strong> marine king, that is <strong>of</strong> Poseidon (Scholia<br />
ad Odysseam · 72: M¤‰ÔÓÙÔ˜ âÓ Ûapple¤ÛÛÈ, õÙÔÈ ÙÔÜ ÔÛÂȉáÓÔ˜. õÙÔÈ<br />
¬ÓÙÈÓ· öÙÂÎÂÓ âÓ Ûapple¤ÛÛÈ ÙÔÜ Ì¤‰ÔÓÙÔ˜ Ùɘ êÏe˜ Ùɘ àÙÚ˘Á¤ÙÔ˘ õÙÔÈ ÙÔÜ<br />
ÔÛÂȉáÓÔ˜ ... j Û˘Ó·appleÙ¤ÔÓ, ̤‰ÔÓÙÔ˜ âÓ Ûapple¤ÛÛÈ, œÛÙ ηd âÓ ÛappleËÏ·›ÔȘ<br />
ÙÔÜ ÔÛÂȉáÓÔ˜ ÁÂÓÓËıÉÓ·È ÙeÓ K‡Îψapple·). But <strong>the</strong> endeavour is<br />
impossible; both because <strong>the</strong> syntax is rough, hard, unsuitable <strong>and</strong> cold (she<br />
copulated with Poseidon in <strong>the</strong> caves <strong>of</strong> <strong>the</strong> sea’s king who is Poseidon); <strong>and</strong><br />
because, as <strong>the</strong> scholia ad Od. Ó, 96 observe, Phorcys is truly a sea god
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