§6ἔτι μήν, ὃ πολλαπλασιαζόμενον τὴν ὠφέλειαν ἀπόλλυσιν, ἀχρηστότερον τοιοῦτον δὲ τὸ πῦρ, οἷον θηρίον παμφάγον καὶ δάπανον τῶν παρακειμένων, καὶ μεθόδῳ καὶ τέχνῃ μᾶλλον καὶ μετριότητι ἢ τῇ αὑτοῦ φύσει ὠφέλιμον· τὸ δʼ ὕδωρ οὐδέποτε φοβερόν.
Furthermore, that which loses its usefulness when multiplied is less useful. And fire is of such a kind, like a all-devouring beast that consumes what lies near it, and is useful through method, art, and moderation rather than by its own nature; whereas water is never fearsome.
καὶ μὴν δυεῖν τὸ μετὰ τοῦ ἑτέρου χρησιμώτερον πῦρ μὲν οὖν οὐκ ἐπιδέχεται τὸ ὑγρὸν οὐδὲ τῇ διʼ αὐτοῦ κοινωνίᾳ χρήσιμον, ὕδωρ δʼ ἐστὶ μετὰ πυρὸς; ὠφέλιμον τὰ γοῦν θερμὰ τῶν ὑδάτων ἀκέσιμα καὶ πρὸς θεραπείαν εὐαίσθητα.
And indeed, of two things, that which is more useful in combination with the other is more useful. Now fire does not admit of moisture, nor is it useful through any association with it, but water is useful in combination with fire; at least, warm waters are healing and remarkably suited for therapy.
καὶ πῦρ μὲν ὑγρὸν οὐκ ἄν τις εὕροι, ὕδωρ, δʼ ὡς ψυχρὸν οὕτω καὶ θερμὸν ὠφέλιμον ἀνθρώπῳ.
And while one could not find wet fire, water, whether cold or warm, is equally useful to humans.
§7καὶ μήν, τεττάρων ὄντων τῶν στοιχείων, τὸ ὕδωρ ἐξ ἑαυτοῦ πέμπτον, ὡς ἄν τις εἴποι, πεποίηκε στοιχεῖον τὴν θάλασσαν, οὐδὲν ἧττον ἐκείνων ὠφέλιμον τῶν τʼ ἄλλων ἕνεκεν καὶ μάλιστα τῆς ἐπιμιξίας·
And indeed, there being four elements, water has made from itself a fifth element, as one might say, the sea, which is no less useful than those others, both for other reasons and especially for mutual intercourse.
ἄγριον οὖν ἡμῶν ὄντα καὶ ἀσύμβολον τὸν βίον τοῦτο τὸ στοιχεῖον συνῆψε καὶ τέλειον ἐποίησε, διορθούμενον ταῖς παρʼ ἀλλήλων ἐπικουρίαις καὶ ἀντιδόσεσι, κοινωνίαν δʼ ἐργαζόμενον καὶ φιλίαν.
Thus, this element has connected and made perfect our life, which was wild and unsocial, correcting it through mutual help and exchange, and producing community and friendship.
Ἡράκλειτος μὲν οὖν
εἰ μὴ ἥλιος
φησὶν
ἦν, εὐφρόνη ἂν ἦν
ἔστι δʼ εἰπεῖν, ὡς, εἰ μὴ θάλαττα ἦν, πάντων ἂν ἀγριώτατον ζῷον κἀνδεέστατον ὁ ἄνθρωπος ἦν.
Heraclitus indeed says: "If there were no sun, it would be night." But it is possible to say that, if there were no sea, humans would be the wildest and most destitute of all animals.
νυνὶ δὲ τοῦτο μὲν παρʼ Ἰνδῶν ἄμπελον τοῖς Ἕλλησιν, ἐκ δὲ τῆς Ἑλλάδος καρπῶν χρῆσιν τοῖς ἐπέκεινα τῆς θαλάσσης ἔδωκεν, ἐκ Φοινίκης δὲ γράμματα μνημόσυνα λήθης ἐκόμισεν, ἄοινον δὲ καὶ ἄκαρπον καὶ ἀπαίδευτον ἐκώλυσεν εἶναι τὸ πλεῖστον ἀνθρώπων γένος.
As it is, the sea gave the vine from the Indians to the Greeks, and from Greece the use of fruits to those beyond the sea, and from Phoenicia it brought letters as memorials against oblivion, and prevented the greater part of the human race from being wine-less, fruit-less, and uneducated.
πῶς οὖν οὐ χρησιμώτερον ὕδωρ στοιχείῳ περιττεῦον;
How then is water, which abounds by an extra element, not more useful?
§8ἢ πρὸς τοὐναντίον ἄν τις ἐντεῦθεν ἔχων λέγοι;
Or would someone, arguing from this same point, say the opposite?
διότι τέτταρα μὲν στοιχεῖα θεῷ καθάπερ τεχνίτῃ πρὸς τὴν τῶν ὅλων ἐργασίαν ὑποκείμενα, τούτων δ’ αὖ πάλιν ἀλλήλοις διαφορά, πλὴν γῆ μὲν καὶ ὕδωρ ὑποβέβληται δίκην ὕλης ποιούμενα καὶ πλαττόμενα καὶ μετέχοντα κόσμου καὶ τάξεως καὶ τοῦ φύειν γε, φασί, καὶ γεννᾶν, ὅσον ἂν μεταλάβῃ παρʼ ἑτέρων, πνεῦμά μὲν καὶ πῦρ ποιούντων καὶ δημιουργούντων καὶ κείμενα νεκρὰ τέως ἐπὶ τὴν γένεσιν ἀνιστάντων τῶν δὲ δυεῖν τούτων αὖθις τὸ πῦρ ἄρχει καὶ ἡγεμονεύει.
Because four elements are subject to God as to a craftsman for the work of the whole, and among these again there is a difference from one another. While earth and water are placed under as matter, being acted upon and shaped, and partaking of order and arrangement, and even of producing and generating, so to speak, as much as they receive from others; air and fire are acting and fashioning, and raising up to generation what was hitherto lying dead. And of these two active elements, again fire rules and leads.
δῆλον δʼ ἐκ τῆς ἐπαγωγῆς· γῆ τε γὰρ ἄνευ θερμῆς οὐσίας ἄγονος καὶ ἄκαρπος· τὸ δὲ πῦρ ἐκραὸς καὶ διαχέαν παρίστησιν εἰς τὴν γένεσιν ὀργῶντα οὐδεμίαν γὰρ αἰτίαν εὕροι τις ἄν, διʼ ἣν ἄγονοι πέτραι καὶ τὰ κατεσκληκότα τῶν ὀρῶν πᾶσιν ἢ ὅτι πυρὸς οὐδʼ ὅλως ἢ ὀλίγον μετέσχηκε.
This is clear from induction; for earth without warm substance is barren and fruitless; and fire, by warming and diffusing it, prepares it, eager for generation. For one could find no cause why rocks and the hardened parts of mountains are entirely barren, other than that they have no share or only a small share in fire.
§9τὸ δʼ ὅλον τοσοῦτον ἀπέχει πρὸς σωτηρίαν ἢ ἑτέρων γένεσιν τὸ ὔδωρ αὐτοτελὲς εἶναι, ὥστε καὶ αὐτῷ φθορὰ πυρὸς ἔνδεια· συνέχει γὰρ ἡ θερμότης ἕκαστον ἐν τῷ εἶναι καὶ ἐπὶ τῆς ἰδίας οὐσίας φυλάττει καθάπερ καὶ τἄλλα καὶ τὸ ὕδωρ· ἀπέχοντος δὲ καὶ ἐνδεήσαντος, σήπεται καὶ θάνατος ὕδατι καὶ ὄλεθρος ἐπίλειψις θερμότητος.
In short, water is so far from being self-sufficient for safety or the generation of other things that even its own destruction is the lack of fire; for warmth holds each thing together in being and preserves it in its own substance, just as it does other things and water; but when it is absent and lacking, water decays, and death and destruction for water is the failure of warmth.
ἀμέλει τὰ λιμναῖα καὶ ὅσα στάσιμα τῶν ὑδάτων καί τινα ἐν ἀδιεξόδοις ἐγκαθήμενα κοιλότησι μοχθηρά, καὶ τελευτῶντα σήπεται τῷ κινήσεως ἥκιστα μετέχειν, ἣ τὸ θερμὸν ἐν ἑκάστοις ῥιπίζουσα τηρεῖ περὶ τὰ μάλιστα φερόμενα καὶ ῥέοντα τῶν ὑδάτων, διὰ τὴν κίνησιν συνεχομένης τῆς θερμότητος, οὕτω καὶ προσαγορεύομεν, ζῆν λέγοντες. πῶς τοίνυν δυεῖν οὐκ ὠφελιμώτερον, ὃ τῷ ἑτέρῳ τὴν αἰτίαν τοῦ εἶναι παρέσχηκε, καθάπερ τὸ πῦρ τῷ ὕδατι;
Indeed, lake-waters and all stagnant waters, and some settled in dead-end hollows, are bad and eventually decay because they have very little share in motion, which, by fanning the heat in each, preserves it in the most active and flowing waters, where the warmth is held together because of the motion, which is why we also address them as "living." How then, of two things, is that not more useful which provides the cause of being to the other, just as fire does to water?
καὶ μήν, οὗ παντάπασιν ἀπαλλαγέντος φθείρεται τὸ ζῷον, τοῦτʼ ὠφελιμώτερον δῆλον γὰρ ὡς τὸ οὗ στερούμενον οὐκ ἔστιν εἶναι, τοῦτο καὶ τὴν αἰτίαν παρέσχηκεν, ὅτʼ ἦν.
And indeed, that from which, when entirely removed, the animal perishes, is more useful; for it is clear that that of which a thing is deprived and cannot exist, also provided the cause of existence when it did exist.
ὑγρότης μὲν οὖν καὶ τοῖς τεθνηκόσι πάρεστι καὶ οὐκ ἐξῄρηται παντάπασιν ἐπεὶ οὐκ ἂν ἐσήπετο τὰ νεκρὰ τῶν σωμάτων, τῆς σήψεως εἰς ὑγρὸν οὔσης ἐκ ξηροῦ μεταβολῆς, μᾶλλον δʼ ὑγρῶν ἐν σαρκὶ φθορᾶς.
Now, moisture is present even in the dead, and is not entirely taken away, since dead bodies would not decay if it were not so, decay being a change from dry to wet, or rather the destruction of moisture in the flesh.
θάνατος δʼ οὐκ ἄλλο τι πλὴν ἔκλειψις θερμοῦ παντελής· ψυχρότατοι τοίνυν οἱ νεκροί· καὶ τὰς ἀκμάς, εἴ τις ἐπιχειροίη, τῶν ξυρῶν ἀπαμβλύνουσι διʼ ὑπερβολὴν ψυχρότητος.
But death is nothing else than the complete failure of warmth; therefore, the dead are coldest; and, if one should try, they even dull the edges of razors because of the excess of coldness.
καὶ ἐν αὐτῷ δὲ τῷ ζῴῳ τὰ ἥκιστα μετέχοντα πυρὸς ἀναισθητότατα, καθάπερ ὀστᾶ καὶ τρίχες καὶ τὰ πόρρωθεν ἀφεστῶτα τῆς καρδίας σχεδὸν γὰρ ἡ πρὸς τὰ ἐκ τῆς ἀπουσίας μείζων τῶν ἐκ τῆς τοῦ πυρὸς γίγνεται παρουσίας διαφορά.
And in the animal itself, the parts that have the least share in fire are the most insensible, such as bones and hair, and those far removed from the heart; for practically the difference that comes from its absence is greater than that from the presence of fire.
φυτὰ μὲν γὰρ καὶ καρποὺς οὐχ ἡ ὑγρότης ἀναδίδωσιν ἀλλʼ ἡ θερμὴ ὑγρότης· ἀμέλει τὰ ψυχρὰ τῶν ὑδάτων ἧττον ἢ οὐδʼ ὅλως γόνιμα.
For it is not moisture that produces plants and fruits, but warm moisture; indeed, cold waters are less fertile or not fertile at all.
καίτοι γʼ εἰ τῇ αὑτοῦ φύσει τὸ ὕδωρ καρποφόρον, δεῖ πάντοτε καὶ καθʼ αὑτὸ ἀναφέρειν καρπούς· τὸ δὲ τοὐναντίον καὶ βλαβερόν ἐστιν.
And yet, if water were fruitful by its own nature, it would have to bear fruit always and by itself; but the opposite is true, and it is even harmful.