Science This! Some Ancient Theories on Eclipses

N.B. This selection is by no means exhaustive.

Xenophanes, fr.  D34

“Xenophanes [says eclipses] come from flames going out and that a different one happens again in the east. He reports in addition that there was an eclipse for an entire month and also a total eclipse that made the day seem like night.”

D34 (A41) Aët. 2.24.4 (Ps.-Plut.) [περὶ ἐκλείψεως ἡλίου]

Ξενοφάνης κατὰ σβέσιν· ἕτερον δὲ πάλιν πρὸς ταῖς ἀνατολαῖς γίνεσθαι· παριστόρηκε δὲ καὶ ἔκλειψιν ἡλίου ἐφ᾽ ὅλον μῆνα καὶ πάλιν ἔκλειψιν ἐντελῆ, ὥστε τὴν ἡμέραν νύκτα φανῆναι.

Xenophanes fr. D35

“Xenophanes says that there are many suns and moons arrayed along the earth’s latitudes, segments and zones. At certain times, he says, the disk falls out of the sky to some uninhabited place of the earth and an eclipse appears because it left empty space.”

D35 =(Stob.; cf. Ps.-Plut.) [περὶ ἐκλείψεως ἡλίου]

Ξενοφάνης· πολλοὺς εἶναι ἡλίους καὶ σελήνας κατὰ τὰ κλίματα τῆς γῆς καὶ ἀποτομὰς καὶ ζώνας. κατὰ δέ τινα καιρὸν ἐκπίπτειν τὸν δίσκον εἴς τινα ἀποτομὴν τῆς γῆς οὐκ οἰκουμένην ὑφ’ ἡμῶν καὶ οὕτως ὡσπερεὶ κενεμβατοῦντα ἔκλειψιν ὑποφαίνειν [. . . = D31].

Anaximander, Fr. 26

“Anaximander says that the [moon] is a wheel nineteen times larger than the earth, like the wheel of a chariot it has a hollow rim filled with fire similar to that of the sun, situated at an angle, like that one. It has a single exhalation point like the mouth of bellows. An eclipse happens when the wheel turns.”

Aët. 2.25.1 (Stob., cf. Ps.-Plut.)

Ἀναξίμανδρος κύκλον εἶναι ἐννεακαιδεκαπλασίονα τῆς γῆς, ὅμοιον ἁρματείῳ τροχῷ κοίλην ἔχοντι τὴν ἁψῖδα καὶ πυρὸς πλήρη καθάπερ τὸν τοῦ ἡλίου, κείμενον λοξόν, ὡς κἀκεῖνον, ἔχοντα μίαν ἐκπνοὴν οἷον πρηστῆρος αὐλόν. ἐκλείπειν δὲ κατὰ τὰς ἐπιστροφὰς τοῦ τροχοῦ.

Heraclitus Fr. 20 (=Stob)

“Herakleitos and Hekateios say that the sun is a burning specter from the sea and that it is bowl-shaped and curved on one-side. They say an eclipse happens because of the turn of the bowl shape so that the hollow side turns up and the curved side turns down to our vision.”

     ῾Ηράκλειτος καὶ ῾Εκαταῖος ἄναμμα νοερὸν τὸ ἐκ θαλάττης εἶναι τὸν ἥλιον. —Σκαφοειδῆ δ’ εἶναι, ὑπόκυρτον. —Γίνεσθαι δὲ τὴν ἔκλειψιν κατὰ τὴν τοῦ σκαφοειδοῦς στροφήν, ὥστε τὸ μὲν κοῖλον ἄνω γίγνεσθαι, τὸ δὲ κυρτὸν κάτω πρὸς τὴν ἡμετέραν ὄψιν.

Empedocles, Fr. D133

“Empedocles says that an eclipse happens when the moon moves under the sun”

D133 = Aët. 2.24.7 (Stob.) [περὶ ἐκλείψεως ἡλίου]

ἔκλειψιν δὲ γίνεσθαι σελήνης αὐτὸν ὑπερχομένης.

Antiphon fr. D21 and D24

 “Antiphon says that [the sun] is made of fire that feeds on the wet mist around the earth and that its rising and setting come from it leaving air that has been consumed as it attaches to air with moisture.”

     ᾿Αντιφῶν πῦρ ἐπινεμόμενον μὲν τὸν περὶ τὴν γῆν ὑγρὸν ἀέρα, ἀνατολὰς δὲ καὶ δύσεις ποιούμενον, τῷ τὸν  μὲν ἐπικαιόμενον αἰεὶ προλείπειν, τοῦ δ’ ὑπονοτιζομένου πάλιν ἀντέχεσθαι.

 “And Antiphon says [lunar eclipses] happen because of the turn of the bowl-like celestial body and its angles.”

 Ἀντιφῶν κατὰ τὴν τοῦ σκαφοειδοῦς στροφὴν καὶ τὰς περικλίσεις

Anaxagoras, fr. D4.7

“Anaxagoras says that the moon eclipses when the earth is in the way and sometimes because of the celestial bodies below the moon; the sun eclipses because the moon gets in the way during its new phase.”

D4 (< A42) Ps.-Hippolytus, Refutation of All Heresies

ἐκλείπειν δὲ τὴν σελήνην γῆς ἀντιφραττούσης, ἐνίοτε δὲ καὶ τῶν ὑποκάτω τῆς σελήνης, τὸν δὲ ἥλιον ταῖς νουμηνίαις σελήνης ἀντιφραττούσης.

Aristotle, Posterior Analytics, II 90a (On Lunar Eclipses)

“What is an eclipse? The stealing of light from the moon by the superposition of the earth. Saying “what is an eclipse” is the same thing as saying “why does the moon eclipse”. Because the light of the sun leaves it when the earth gets in the way.”

τί ἐστιν ἔκλειψις; στέρησις φωτὸς ἀπὸ σελήνης ὑπὸ γῆς ἀντιφράξεως. διὰ τί ἔστιν ἔκλειψις, ἢ διὰ τί ἐκλείπει ἡ σελήνη; διὰ τὸ ἀπολείπειν τὸ φῶς ἀντιφραττούσης τῆς γῆς.

Seneca the Younger, Natural Questions 7

“The sun has no audience unless it starts to disappear. No one looks at the moon unless it is eclipsing. Then, cities scream together and everyone makes a ruckus because of silly superstition.”

Sol spectatorem, nisi deficit, non habet. Nemo observat lunam nisi laborantem; tunc urbes conclamant, tunc pro se quisque superstitione vana strepitat.

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Fragmentary Friday: Existing and Not Existing

Parmenides, D7

“We must say and acknowledge that existence is. For existence exists.
Nothing does not exist. I implore you to think about these things.
For I may keep you from the inquiry of that first path,
But then there is the next one, about which double-headed people
Who know nothing make up stories. The inability in their chests
Drives their wandering mind. They are carried about deaf
And similarly blind, thunderstruck, those clans without judgment
Who believe that existing and not existing are the same thing
And not the same thing! The path of all things turns back on itself.”

χρὴ τὸ λέγειν τε νοεῖν τ’ ἐὸν ἔμμεναι· ἔστι γὰρ εἶναι·
μηδὲν δ’ οὐκ ἔστιν· τά γ᾽ ἐγὼ φράζεσθαι ἄνωγα.
πρώτης γάρ σ’ ἀφ’ ὁδοῦ ταύτης διζήσιος <εἴργω>,
αὐτὰρ ἔπειτ’ ἀπὸ τῆς, ἣν δὴ βροτοὶ εἰδότες οὐδέν
πλάττονται, δίκρανοι· ἀμηχανίη γὰρ ἐν αὐτῶν
στήθεσιν ἰθύνει πλαγκτὸν νόον· οἱ δὲ φοροῦνται
κωφοὶ ὁμῶς τυφλοί τε, τεθηπότες, ἄκριτα φῦλα,
οἷς τὸ πέλειν τε καὶ οὐκ εἶναι ταὐτὸν νενόμισται
κοὐ ταὐτόν, πάντων δὲ παλίντροπός ἐστι κέλευθος.

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Genius or Madness? An Epistle on Democritus

Hippocrates, Letter 10

A man of ours takes the greatest risks in the city now, Hippocrates, who both in the present moment and in the future has been a hope for fame for the city. May this, by the all the gods, never be a source of envy! When he has become so sick because of the great wisdom which possesses him that as a result he was afraid he might not obtain it—well, that’s how Democritus himself lost hits mind, and then abandoned our city of Abdera.

When he forgot everything, even himself before, he was awake both night and day and was laughing at everything great and small and believing that he would accomplish nothing at all for his whole life. Someone marries, another goes into business, another is a public speaker, another serves in office, he is old, he votes, he votes against things, he is sick, he is wounded, he dies. He laughs at everything, even when he sees the downcast and angry or even those who are happy.

The man is researching into the matters of Hades and he is writing these things and he says that the air is full of ghosts and he heeds the voices of birds. He often gets up alone at night and seems to be singing songs in the silence. And he claims that he often travels into the boundlessness and says that there are an endless number of Democriteis like himself. He lives with his skin ruined as ruined judgment. We fear these things, Hippocrates, and we are anxious about them: so save us, and come home quickly and help our country, do not put us off.”

     Κινδυνεύεται τὰ μέγιστα τῇ πόλει νῦν, ῾Ιππόκρατες, ἀνὴρ τῶν ἡμετέρων, ὃς καὶ τῷ παρόντι χρόνῳ καὶ τῷ μέλλοντι αἰεὶ κλέος ἠλπίζετο τῇ πόλει· μηδὲ νῦν ὅδε, πάντες θεοὶ, φθονηθείη· οὕτως ὑπὸ πολλῆς τῆς κατεχούσης αὐτὸν σοφίης νενόσηκεν, ὥστε φόβος οὐχ ὁ τυχὼν, ἂν φθαρῇ τὸν λογισμὸν Δημόκριτος, ὄντως δὴ τὴν πόλιν ἡμῶν ᾿Αβδηριτῶν καταλειφθήσεσθαι. ᾿Εκλαθόμενος γὰρ ἁπάντων καὶ ἑωυτοῦ πρότερον, ἐγρηγορὼς καὶ νύκτα καὶ ἡμέρην, γελῶν ἕκαστα μικρὰ καὶ μεγάλα, καὶ μηδὲν οἰόμενος εἶναι τὸν βίον ὅλον διατελεῖ. Γαμεῖ τις, ὁ δὲ ἐμπορεύεται, ὁ δὲ δημηγορεῖ, ἄλλος ἄρχει, πρεσβεύει, χειροτονεῖται, ἀποχειροτονεῖται, νοσεῖ, τιτρώσκεται,  τέθνηκεν, ὁ δὲ γελᾷ πάντα, τοὺς μὲν κατηφεῖς τε καὶ σκυθρωποὺς, τοὺς δὲ χαίροντας ὁρῶν. Ζητεῖ δὲ ὁ ἀνὴρ καὶ περὶ τῶν ἐν Αδου,

Ζητεῖ δὲ ὁ ἀνὴρ καὶ περὶ τῶν ἐν Αδου, καὶ γράφει ταῦτα, καὶ εἰδώλων φησὶ πλήρη τὸν ἠέρα εἶναι, καὶ ὀρνέων φωνὰς ὠτακουστεῖ, καὶ πολλάκις νύκτωρ ἐξαναστὰς μοῦνος ἡσυχῇ ᾠδὰς ᾄδοντι ἔοικε, καὶ ἀποδημεῖν ἐνίοτε λέγει ἐς τὴν ἀπειρίην, καὶ Δημοκρίτους εἶναι ὁμοίους ἑωυτῷ ἀναριθμήτους, καὶ συνδιεφθορὼς τῇ γνώμῃ τὸ χρῶμα ζῇ. Ταῦτα φοβούμεθα, ῾Ιππόκρατες, ταῦτα ταραττόμεθα, ἀλλὰ σῶζε, καὶ ταχὺς ἐλθὼν νουθέτησον τὴν ἡμῶν πατρίδα, μηδὲ ἡμᾶς ἀποβάλῃς·

Suda s.v. γλουτῶν

“Democritus of Abdera was called the “Laugher” because he laughed at the useless seriousness of human beings”

ὅτι ὁ Δημόκριτος ὁ ᾿Αβδηρίτης ἐπεκλήθη Γελασῖνος διὰ τὸ γελᾶν πρὸς τὸ κενόσπουδον τῶν ἀνθρώπων.

 

More on Democritus:

Robert Burton’s Sketch

Aulus Gellius with Laberius’ Play on Democritus’ Blinding

From ‘The Book of Macharius on the eye’, late 14th-century. BL, Sloane MS 981, f.68.

The Pythagorean Women

Diogenes Laertius, Lives of the Philosophers 8.41

“For [Hermippos] says that when Pythagoras was in Italy he built a little home in the ground and told his mother to write down on a tablet what happened and the time and then to send it down to him until he came up again. His mother did that.

Later, when Pythagoras finally came up again he was shriveled and almost a skeleton. After he came to the assembly, he was saying that he came from Hades. Then he read aloud to them what had happened. And they were overwhelmed by what he said, crying and weeping and believing that Pythagoras was divine. They believed it so much that they gave him their wives so that they might learn some of his philosophy from him. They were called Pythagorean Women. Well, that’s what Hermippos says…”

λέγει γὰρ ὡς γενόμενος ἐν Ἰταλίᾳ κατὰ γῆς οἰκίσκον ποιήσαι καὶ τῇ μητρὶ ἐντείλαιτο τὰ γινόμενα εἰς δέλτον γράφειν σημειουμένην καὶ τὸν χρόνον, ἔπειτα καθιέναι αὐτῷ ἔστ’ ἂν ἀνέλθῃ. τοῦτο ποιῆσαι τὴν μητέρα. τὸν δὲ Πυθαγόραν μετὰ χρόνον ἀνελθεῖν ἰσχνὸν καὶ κατεσκελετευμένον· εἰσελθόντα τε εἰς τὴν ἐκκλησίαν φάσκειν ὡς ἀφῖκται ἐξ Ἅιδου· καὶ δὴ καὶ ἀνεγίνωσκεν αὐτοῖς τὰ συμβεβηκότα. οἱ δὲ σαινόμενοι τοῖς λεγομένοις ἐδάκρυόν τε καὶ ᾤμωζον καὶ ἐπίστευον εἶναι τὸν Πυθαγόραν θεῖόν τινα, ὥστε καὶ τὰς γυναῖκας αὐτῷ παραδοῦναι, ὡς καὶ μαθησομένας τι τῶν αὐτοῦ· ἃς καὶ Πυθαγορικὰς κληθῆναι. καὶ ταῦτα μὲν ὁ Ἕρμιππος…

 

There is another version of this in the Scholia to Sophocles’ Elektra 62-64

“Pythagoras confined himself in an underground hole and told his mother to tell people that he had died. When he reappeared, he told a lot of marvelous tales about resurrection and the things which happen in the underworld, and, to the living he related a full account of all the companions he happened to meet in the underworld; from this arose the belief that he was Aithalides son of Hermes before the Trojan War, then Euphorbus, then Hermotimus, then Pyrrhus the Delian, and then finally Pythagoras. Sophocles seems to be hinting at this story. Some assert, though unpersuasively, that the lines are aimed at Odysseus. But this is unconvincing, because Odysseus never did anything of the sort.”

ἤδη γὰρ εἶδον πολλάκις Πυθαγόρας καθείρξας ἑαυτὸν ἐν ὑπογείῳ λογοποιεῖν ἐκέλευσε τὴν μητέρα ὡς ἄρα τεθνηκὼς εἴη καὶ μετὰ ταῦτα ἐπιφανεὶς περὶ παλιγγενεσίας καὶ τῶν καθ’ ῞Αιδου τινὰ ἐτερατεύετο διηγούμενος πρὸς τοὺς ζῶντας περὶ τῶν οἰκείων οἷς ἐν ῞Αιδου συντετυχηκέναι ἔλεγεν ἐξ ὧν τοιαύτην ἑαυτῷ δόξαν περιέθηκεν ὡς πρὸ μὲν τῶν Τρωικῶν Αἰθαλίδης ὢν ὁ ῾Ερμοῦ, εἶτα Εὔφορβος, εἶτα ῾Ερμότιμος, εἶτα Πύρρος ὁ Δήλιος, εἶτα ἐπὶ πᾶσι Πυθαγόρας· εἰς τοῦτο  οὖν ἔοικεν ἀποτείνεσθαι ὁ Σοφοκλῆς· ἔνιοι δὲ οἴονται ἀπιθάνως εἰς ᾿Οδυσσέα ἀποτείνεσθαι· οὐ γὰρ πέπρακταί τι τοιοῦτον ᾿Οδυσσεῖ·

Hydria with Women at a Fountain (MFA Boston)

Horrible Things Happen to Heraclitus on the Internet

This quotation appears

page 237

It is marked as misattributed on wikiquote (where its original attestation seems to be Gabriel Suarez’s The Tactical Rifle, which assigns it to a certain Hericletus [sic]); Reddit has also marked it as a misquotation, although it assigns it to the apocryphal “Cynic Epistles” which were attributed to Heraclitus (this text is not available online as far as I can find; I have ordered it).

It is disturbing how popular this is as a meme: you can find it on quotefancy, pinterest, and way too many other places (it is of particular importance on sites that glorify firearms and snipers). Oh, it has also made the leap to popular history books, appearing in Paul B Bardunias’ and Fred Ray’s “Hoplites at War.”

To anyone who has read any of the extant fragments from Heraclitus, this is clearly not even remotely his style (here’s a cool site where you can find his fragments in Greek and translation). While it may be a bit too much to expect the internet to be familiar with Heraclitean obscurity, this passage sounds thoroughly and depressingly modern. It is not, of course, out of the character of Greek poetry to idolize a promakhos (the person who fights in front for his community), but phrasing and the “bring the others back” denouement is against the basic aesthetics of Greek martial poetry (see, for example, Callinus or Tyrtaeus). Of course, since all we have from Heraclitus is fragmentary, we are, as it were, in the dark.

Here’s one fragment that might work as inspiration:

Fr. 49 (103)

“One person is ten thousand to me, if he is the best.”

Εἷς ἐμοὶ μύριοι, ἐὰν ἄριστος ᾖ.

And here are a few more if we are looking for bellicose Pre-socratic quotations:

the best

Fr. 53 (44)

“War is father and king of everything. War proves some to be gods and others human beings; it makes some slaves and others free.”

Πόλεμος πάντων μὲν πατήρ ἐστι πάντων δὲ βασιλεύς, καὶ τοὺς μὲν θεοὺς ἔδειξε τοὺς δὲ ἀνθρώπους, τοὺς μὲν δούλους ἐποίησε τοὺς δὲ ἐλευθέρους.

Fr. 80 (72)

“One must know that war is common, that justice is strife, and that all things happen through strife by necessity”

εἰδέναι δὲ χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν, καὶ γινόμενα πάντα κατ’ ἔριν καὶ χρεών.

The text is problematic here, another version: Εἰδέναι χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν· καὶ γινόμενα πάντα κατ᾿ ἔριν καὶ †χρεώμενα†.

Fr. 48 (66)

“The bow’s name is life but its work is death.”

Τοῦ βιοῦ οὔνομα βίος, ἔργον δὲ θάνατος.

This version keeps the wordplay between biós (“bow”) and bíos (“life”). Another version obscures this punning:

βίος: τῶι οὖν τόξωι ὄνομα βίος, ἔργον δὲ θάνατος.

 

 

Politicians and Philosophers! On the Education of Perikles

Plutarch on Perikles

“Perikles was a student of Zeno the Eleatic too, the one who concerned himself with nature in the manner of Parmenides. and who practiced a type of refutational logic which would trap his interlocutor.  He was, as Timon of Phlias quipped, “a man whose tongue worked both ways, with irresistible fury, Zeno, a universal prosecutor”.

But the one who spent the most time with Pericles and who chiefly endowed him with a stature and outlook more impressive than any demagogue’s and who totally raised up and praised the worth of his character was Anaxagoras of Klazomene. He was a man people of that time called the Mind because either they were amazed by his understanding which appeared so great and nuanced regarding nature or because he was the first who didn’t make chance or necessity the ruling force of the universe but instead Mind in its pure and simple form…”

διήκουσε δὲ Περικλῆς καὶ Ζήνωνος τοῦ Ἐλεάτου πραγματευομένου περὶ φύσιν, ὡς Παρμενίδης, ἐλεγκτικὴν δέ τινα καὶ δι᾿ ἀντιλογίας κατακλείουσαν εἰς ἀπορίαν ἐξασκήσαντος ἕξιν, ὥσπερ καὶ Τίμων ὁ Φλιάσιος εἴρηκε διὰ τούτων·

Ἀμφοτερογλώσσου τε μέγα σθένος οὐκ ἀλαπαδνὸν /Ζήνωνος, πάντων ἐπιλήπτορος.

Ὁ δὲ πλεῖστα Περικλεῖ συγγενόμενος καὶ μάλιστα περιθεὶς ὄγκον αὐτῷ καὶ φρόνημα δημαγωγίας ἐμβριθέστερον, ὅλως τε μετεωρίσας καὶ συνεξάρας τὸ ἀξίωμα τοῦ ἤθους, Ἀναξαγόρας ἦν ὁ Κλαζομένιος, ὃν οἱ τότ᾿ ἄνθρωποι Νοῦν προσηγόρευον, εἴτε τὴν σύνεσιν αὐτοῦ μεγάλην εἰς φυσιολογίαν καὶ περιττὴν διαφανεῖσαν θαυμάσαντες, εἴθ᾿ ὅτι τοῖς ὅλοις πρῶτος οὐ τύχην οὐδ᾿ ἀνάγκην διακοσμήσεως ἀρχήν, ἀλλὰ νοῦν ἐπέστησε καθαρὸν καὶ ἄκρατον…

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Fragmentary Friday, Greek: To Not Even Desire to Do Wrong

More Fragments of Democritus

Fr. 55

“It is necessary to envy the deeds of the work of virtue not the words.”

ἔργα καὶ πρήξιας ἀρετῆς, οὐ λόγους, ζηλοῦν χρειών

Fr. 56

“Those who are shaped in relation to them will recognize and envy noble things.”

τὰ καλὰ γνωρίζουσι καὶ ζηλοῦσιν οἱ εὐφυέες πρὸς αὐτά.

Fr. 58

“The hopes of those who think correctly are achievable, those of the fools are impossiblities”

ἐλπίδες αἱ τῶν ὀρθὰ φρονεόντων ἐφικταί, αἱ δὲ τῶν ἀξυνέτων ἀδύνατοι

Fr. 59

“Neither art nor wisdom are achievable unless someone learns.”

24. οὔτε τέχνη οὔτε σοφίη ἐφικτόν, ἢν μὴ μάθηι τις

Fr. 60

“It is better to rebuke familiar faults than foreign ones.”

25. κρέσσον τὰ οἰκήϊα ἐλέγχειν ἁμαρτήματα ἢ τὰ ὀθνεῖα

Fr. 61

“it is not good to not commit injustice, but rather to not desire to.”

ἀγαθὸν οὐ τὸ μὴ ἀδικεῖν, ἀλλὰ τὸ μηδὲ ἐθέλειν

Fr. 62

“It is good to utter praise for noble works. For it is the work of a charlatan and a deceiver to praise base works.”

εὐλογέειν ἐπὶ καλοῖς ἔργμασι καλόν· τὸ γὰρ ἐπὶ φλαύροισι κιβδήλου καὶ ἀπατεῶνος ἔργον

Fr. 64

“Many who have learned a lot do not have a mind”

πολλοὶ πολυμαθέες νοῦν οὐκ ἔχουσιν

Fr. 65

“It is better to take counsel before actions than to change your mind afterwards”

προβουλεύεσθαι κρεῖσσον πρὸ τῶν πράξεων ἢ μετανοεῖν.

Fr. 66

“Trust those who are right not everyone. One is stupid, the other is the mark of the wise”

μὴ πᾶσιν, ἀλλὰ τοῖς δοκίμοισι πιστεύειν· τὸ μὲν γὰρ εὔηθες, τὸ δὲ σωφρονέοντος.

 

Fr. 67

“One of esteem and one without it do not only act for different reasons but they desire for different reasons too.”

δόκιμος ἀνὴρ καὶ ἀδόκιμος οὐκ ἐξ ὧν πράσσει μόνον, ἀλλὰ καὶ ἐξ ὧν βούλεται.

Fr. 68

“Truth and goodness are the same for all people. But pleasure varies from one to another.”

ἀνθρώποις πᾶσι τωὐτὸν ἀγαθὸν καὶ ἀληθές· ἡδὺ δὲ ἄλλωι ἄλλο.

Fr. 69

“It is the mark of a child not an adult to desire without measure.”

παιδός, οὐκ ἀνδρὸς τὸ ἀμέτρως ἐπιθυμεῖν.

Fr. 70

“Untimely pleasures give birth to displeasing things.”

ἡδοναὶ ἄκαιροι τίκτουσιν ἀηδίας.

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