wind

Soc. Come now, suppose that you were to say to me : “Since you, Socrates, are able to assign different passages in Homer to their corresponding arts, I wish that you would tell me what are the passages of which the excellence ought to be judged by the prophet and prophetic art” ; and you will see how readily and truly I shall answer you. For there are many such passages, particularly in the Odyssey ; as, for example, the passage in which Theoclymenus the prophet of the house of Melampus says to the suitors : — Wretched men ! what is happening to you ? Your heads and your faces and your limbs underneath are shrouded in night ; and the voice of lamentation bursts forth, and your cheeks are wet with tears. And the vestibule is full, and the court is full, of ghosts descending into the darkness of Erebus, and the sun has perished out of heaven, and an evil mist is spread abroad. And there are many such passages in the Iliad also ; as for example in the description of the battle near the rampart, where he says : — As they were eager to pass the ditch, there came to them an omen : a soaring eagle, holding back the people on the left, bore a huge bloody dragon in his talons, still living and panting ; nor had he yet resigned the strife, for he bent back and smote the bird which carried him on the breast by the neck, and he in pain let him fall from him to the ground into the midst of the multitude. And the eagle, with a cry, was borne afar on the wings of the WIND. These are the sort of things which I should say that the prophet ought to consider and determine. ION

Soc. Any violent interpretations of the words should be avoided ; for something to say about them may easily be found. And thus I get rid of pur and udor. Aer (air), Hermogenes, may be explained as the element which raises (airei) things from the earth, or as ever flowing (aei pei), or because the flux of the air is WIND, and the poets call the WINDs “air-blasts,” (aetai) ; he who uses the term may mean, so to speak, air-flux (aetorroun), in the sense of WIND-flux (pneumatorroun) ; and because this moving WIND may be expressed by either term he employs the word air (aer = aetes rheo). Aither (aether) I should interpret as aeitheer ; this may be correctly said, because this element is always running in a flux about the air (aei thei peri tou aera ron). The meaning of the word ge (earth) comes out better when in the form of gaia, for the earth may be truly called “mother” (gaia, genneteira), as in the language of Homer (Od. ix. 118 ; xiii. 160) gegaasi means gegennesthai. CRATYLUS

herein is an excellent proof of her tenderness — that she walks not upon the hard but upon the soft. Let us adduce a similar proof of the tenderness of Love ; for he walks not upon the earth, nor yet upon skulls of men, which are not so very soft, but in the hearts and souls of both god, and men, which are of all things the softest : in them he walks and dwells and makes his home. Not in every soul without exception, for Where there is hardness he departs, where there is softness there he dwells ; and nestling always with his feet and in all manner of ways in the softest of soft places, how can he be other than the softest of all things ? Of a truth he is the tenderest as well as the youngest, and also he is of flexile form ; for if he were hard and without flexure he could not enfold all things, or WIND his way into and out of every soulsoul of man undiscovered. And a proof of his flexibility and symmetry of form is his grace, which is universally admitted to be in an especial manner the attribute of Love ; ungrace and love are always at war with one another. The fairness of his complexion is revealed by his habitation among the flowers ; for he dwells not amid bloomless or fading beauties, whether of body or soul or aught else, but in the place of flowers and scents, there he sits and abides. Concerning the beauty of the god I have said enough ; and yet there remains much more which I might say. Of his virtue I have now to speak : his greatest glory is that he can neither do nor suffer wrong to or from any god or any man ; for he suffers not by force if he suffers ; force comes not near him, neither when he acts does he act by force. For all men in all things serve him of their own free will, and where there is voluntary agreement, there, as the laws which are the lords of the city say, is justice. And not only is he just but exceedingly temperate, for Temperance is the acknowledged ruler of the pleasures and desires, and no pleasure ever masters Love ; he is their master and they are his servants ; and if he conquers them he must be temperate indeed. As to courage, even the God of War is no match for him ; he is the captive and Love is the lord, for love, the love of Aphrodite, masters him, as the tale runs ; and the master is stronger than the servant. And if he conquers the bravest of all others, he must be himself the bravest. SYMPOSIUM

But that proof, Simmias and Cebes, has been already given, said Socrates, if you put the two arguments together — I mean this and the former one, in which we admitted that everything living is born of the dead. For if the soul existed before birth, and in coming to life and being born can be born only from death and dying, must she not after death continue to exist, since she has to be born again ? surely the proof which you desire has been already furnished. Still I suspect that you and Simmias would be glad to probe the argument further ; like children, you are haunted with a fear that when the soul leaves the body, the WIND may really blow her away and scatter her ; especially if a man should happen to die in stormy weather and not when the sky is calm. PHAEDO

and which he in other places, and many other poets, have called Tartarus. And the swing is caused by the streams flowing into and out of this chasm, and they each have the nature of the soil through which they flow. And the reason why the streams are always flowing in and out is that the watery element has no bed or bottom, and is surging and swinging up and down, and the surrounding WIND and air do the same ; they follow the water up and down, hither and thither, over the earth — just as in respiring the air is always in process of inhalation and exhalation ; and the WIND swinging with the water in and out produces fearful and irresistible blasts : when the waters retire with a rush into the lower parts of the earth, as they are called, they flow through the earth into those regions, and fill them up as with the alternate motion of a pump, and then when they leave those regions and rush back hither, they again fill the hollows here, and when these are filled, flow through subterranean channels and find their way to their several places, forming seas, and lakes, and rivers, and springs. Thence they again enter the earth, some of them making a long circuit into many lands, others going to few places and those not distant, and again fall into Tartarus, some at a point a good deal lower than that at which they rose, and others not much lower, but all in some degree lower than the point of issue. And some burst forth again on the opposite side, and some on the same side, and some WIND round the earth with one or many folds, like the coils of a serpent, and descend as far as they can, but always return and fall into the lake. The rivers on either side can descend only to the center and no further, for to the rivers on both sides the opposite side is a precipice. PHAEDO

Soc. A wise man is not likely to talk nonsense. Let us try to understand him : the same WIND is blowing, and yet one of us may be cold and the other not, or one may be slightly and the other very cold ? THEAETETUS

Soc. Now is the WIND, regarded not in relation to us but absolutely, cold or not ; or are we to say, with Protagoras, that the WIND is cold to him who is cold, and not to him who is not ? THEAETETUS

Soc. I may add, that breathless calm, stillness and the like waste and impair, while WIND and storm preserve ; and the palmary argument of all, which I strongly urge, is the golden chain in Homer, by which he means the sun, thereby indicating that so long as the sun and the heavens go round in their orbits, all things human and divine are and are preserved, but if they were chained up and their motions ceased, then all things would be destroyed, and, as the saying is, turned upside down. THEAETETUS

Soc. And does not my art show that you have brought forth WIND, and that the offspring of your brain are not worth bringing up ? THEAETETUS

There is a third class of diseases which may be conceived of as arising in three ways ; for they are produced sometimes by WIND, and sometimes by phlegm, and sometimes by bile. When the lung, which is the dispenser of the air to the body, is obstructed by rheums and its passages are not free, some of them not acting, while through others too much air enters, then the parts which are unrefreshed by air corrode, while in other parts the excess of air forcing its way through the veins distorts them and decomposing the body is enclosed in the midst of it and occupies the midriff thus numberless painful diseases are produced, accompanied by copious sweats. And oftentimes when the flesh is dissolved in the body, WIND, generated within and unable to escape, is the source of quite as much pain as the air coming in from without ; but the greatest pain is felt when the WIND gets about the sinews and the veins of the shoulders, and swells them up, so twists back the great tendons and the sinews which are connected with them. These disorders are called tetanus and opisthotonus, by reason of the tension which accompanies them. The cure of them is difficult ; relief is in most cases given by fever supervening. The white phlegm, though dangerous when detained within by reason of the air-bubbles, yet if it can communicate with the outside air, is less severe, and only discolours the body, generating leprous eruptions and similar diseases. When it is mingled with black bile and dispersed about the courses of the head, which are the divinest part of us, the attack if coming on in sleep, is not so severe ; but when assailing those who are awake it is hard to be got rid of, and being an affection of a sacred part, is most justly called sacred. An acid and salt phlegm, again, is the source of all those diseases which take the form of catarrh, but they have many names because the places into which they flow are manifold. TIMAEUS

(976a) And that which they call medicine is likewise, of course, an assistance in almost every case towards things of which animal nature is deprived by seasons of untimely cold and heat and all such visitations. But none of these is of high repute for the truest wisdom : for they are borne along by opinion, as inaccurate matter of conjecture. We may, I suppose, speak of pilots and sailors alike as giving assistance : yet you shall not report, to appease us, a single wise man from amongst them all ; for a man cannot know (976b) the wrath or amity of the WIND, a desirable thing for all piloting. Nor again all those who say they can give assistance in law suits by their powers of speech, men who by memory and exercise of opinion pay attention to human character, but are far astray from the truth of what is really just. EPINOMIS BOOK XII

But there is another sort of character who will narrate anything, and, the worse he is, the more unscrupulous he will be ; nothing will be too bad for him : and he will be ready to imitate anything, not as a joke, but in right good earnest, and before a large company. As I was just now saying, he will attempt to represent the roll of thunder, the noise of WIND and hail, or the creaking of wheels, and pulleys, and the various sounds of flutes, pipes, trumpets, and all sorts of instruments : he will bark like a dog, bleat like a sheep, or crow like a cock ; his entire art will consist in imitation of voice and gesture, and there will be very little narration. THE REPUBLIC BOOK III

Then, Adeimantus, I said, the worthy disciples of philosophy will be but a small remnant : perchance some noble and welleducated person, detained by exile in her service, who in the absence of corrupting influences remains devoted to her ; or some lofty soul born in a mean city, the politics of which he contemns and neglects ; and there may be a gifted few who leave the arts, which they justly despise, and come to her ; or peradventure there are some who are restrained by our friend Theages’s bridle ; for everything in the life of Theages conspired to divert him from philosophy ; but ill-health kept him away from politics. My own case of the internal sign is hardly worth mentioning, for rarely, if ever, has such a monitor been given to any other man. Those who belong to this small class have tasted how sweet and blessed a possession philosophy is, and have also seen enough of the madness of the multitude ; and they know that no politician is honest, nor is there any champion of justice at whose side they may fight and be saved. Such a one may be compared to a man who has fallen among wild beasts — he will not join in the wickedness of his fellows, but neither is he able singly to resist all their fierce natures, and therefore seeing that he would be of no use to the State or to his friends, and reflecting that he would have to throw away his life without doing any good either to himself or others, he holds his peace, and goes his own way. He is like one who, in the storm of dust and sleet which the driving WIND hurries along, retires under the shelter of a wall ; and seeing the rest of mankind full of wickedness, he is content, if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good-will, with bright hopes. THE REPUBLIC BOOK VI