§50aidem solem:
"isque totus mentis est,"
ut humores frigidae sunt humi, ut supra ostendi.
The same says of the sun: "and it is entirely of mind," just as cold humors are of the earth, as I showed above.
60. quibus iunctis caelum et terra omnia exgenuerunt, quod per hos natura §51frigori miscet calorem atque humori aritudinem.
Joined with these, heaven and earth generated all things, because through them nature mixes heat with cold and dryness with moisture.
§52dicitur Ops mater quod terra mater.
Ops is called mother because Earth is mother.
haec enim
"terris gentis omnis peperit et resumit denuo quae. . . . . . dat cibaria,"
ut ait Ennius.
For she, "bore all the races for the lands and takes back again what... gives food," as Ennius says.
quae §52aquod gerit fruges, Ceres.
She who bears crops is Ceres.
antiquis enim, quod nune G, C. 65 idem hi dei Caelum et Terra Iupiter et Iuno, quod ut ait Ennius
For to the ancients, what is now G was C.
§53"istic est is Iupiter quem dico, quem Graeci vocant aerem; qui ventus est et nubes, inber postea, atque ex imbre frigus, ventus post fit, aer denuo haece propter Iupiter sunt ista quae dico tibi, quia mortalis; 〈is〉 atque urbes belausque omnis iuvat. " §54hinc Epicharmus Enni Proserpinam quoque [sc. lunam] appellat quod solet esse sub terris; dieta Proserpina, quod haec ut serpens modo in dexteram modo in sinisteram partem late movetur.
These same gods, Heaven and Earth, are Jupiter and Juno, because as Ennius says, "that is the Jupiter whom I speak of, whom the Greeks call air; which is wind and cloud, afterward rain, and from rain cold, afterward it becomes wind, and air again; for these reasons, those things which I tell you are Jupiter, because he is mortal; and he helps cities and all wild beasts." Hence Epicharmus of Ennius also calls Proserpina [i.e., the moon] because she is accustomed to be under the earth; called Proserpina because she, like a serpent, moves widely now to the right, now to the left.
§55## ΑΞΙΟΠΙΣΤΟΥ ΚΑΝΩΝ Unecht, vgl. A. 10. Vorbem. S. 117. ceterum E. etiam summum apicem inter divinationes somniis extulit eum Philochoro Atheniensi.
THE CANON OF AXIOPISTOS (Spurious) Moreover, Epicharmus also raised the highest peak among divinations to dreams, along with Philochorus the Athenian.
47 porro quia non est es arbitrio somniare (nam et E. ita sentit), quomodo ipsa erit sibi causa alicuius visionis? Für berühmte Traumerfüllungen vorher 377, 3 zitiert:Artemon, Antiphon, Strato, Philochorus, Epicharmus usw. §56## ΧΡΥΣΟΓΟΝΟΥ ΠΟΛΙΤΕΙΑ Unecht, vgl. A. 10. Vorbem. S. 116. ὃ τε κωμικὸς Ἐ. σαφῶς περὶ τοῦ λόγου ἐν τῆι Πολιτείαι λέγει ὦδέ πως· "ὁ βίος ἀνθρώποις λογισμοῦ κἀριθμοῦ δεῖται πάνυ·
Furthermore, because it is not by choice that one dreams (for Epicharmus also thinks so), how will the soul itself be the cause of any vision for itself? (For famous dream-fulfillments, Artemon, Antiphon, Strato, Philochorus, Epicharmus, etc., were cited earlier.) THE REPUBLIC OF CHRYSOGONUS (Spurious) And the comic poet Epicharmus clearly speaks about the Logos in the 'Republic' in this manner: "The life of humans absolutely needs calculation and number; we live by number and calculation; for these save mortals." Then he explicitly adds: "The Logos governs humans properly and always saves them.
ζῶμεν [δὲ] ἀριθμῶι καὶ λογισμῶι· ταῦτα γὰρ σώιζει βροτούς. " §57εἶτα διαρρήδην ἐπιφέρει· "ὁ λόγος ἀνθρώπους κυβερνᾶι κατὰ τρόπον σωίζει τ’ ἀεὶ. ἐστιν ἀνθρώπωι λογισμός, ἔστι καὶ θεῖος λόγος· ὁ δέ γε τἀνθρώπου πέφυκεν ἀπό γε τοῦ θείου λόγου, 〈καὶ〉 φέρει 〈πόρους ἑκάστωι〉 περὶ βίου καὶ τᾶς τρσφᾶς.
There is calculation in man, and there is also a divine Logos; but that of man is by nature derived from the divine Logos, and it brings means to each for life and sustenance.
ὁ δέ γε ταῖς τέχναις ἁπάσαις συνέπεται θεῖος λόγος, ἑκδιδάσκων αὐτὸς αὐτούς, ὅ τι ποιεῖν δεῖ συμφέρον.
And the divine Logos accompanies all arts, itself teaching them what is useful to do.
οὐ γὰρ ἄνθρωπος τέχναν τιν’ εὔρεν, ὁ δὲ θεὸς τοπάν. " §58## ΧΙΡΩΝ. Unecht, vgl. A. 10. Vorbem. S. 116. "καὶ πιεῖν ὕδωρ διπλάσιον χλιαρόν, ἡμίνας δύο. " §58aἡμιλίτριον· Ἐ. Χίρωνι.
For no man found any art, but God altogether." CHIRON (Spurious) "And to drink twice as much lukewarm water, two heminae." "Half-litra": Epicharmus in 'Chiron'.
§59contra eum ferme omnes Epicharmum secuti octava mense nasci negaverunt.
Against him, almost all following Epicharmus denied that children could be born in the eighth month.
§60autem Syracusanus, qui pecundum medicinas diligentissime conscripsit, affirmat pugnacem arietem mitigari terebra secundum ariculas foratis cornibus, qua curvantur in flexu.
But the Syracusan, who wrote most diligently on the medicine of cattle, asserts that a combative ram is tamed by boring its horns with a drill near the ears where they curve in a bend.
§61. testium et genitalium malis hanc [sc. brassicam] utilissime inponi etc.
... that this [i.e., cabbage] is most usefully applied to diseases of the testicles and genitals, etc.
§62satis esse eam [sc. brassicam silvestrem] contra canis rabiosi morsum imponi, melius si cum lasere et aceto acri, necari quoque canes ea si detur ex carne.
that it [i.e., wild cabbage] is sufficient to be applied against the bite of a mad dog, better if with laser and sharp vinegar, and that dogs are also killed by it if it is given from meat.
§63## ΟΨΟΠΟΙΙΑ. Unecht, aus Χίρων? S. Vorbem. S. 116. ἡμίνα· ἐν τῆι ἀναφερομένηι εἰς Ἐπίχαρμον Ὀψοποιίαι
COOKERY (Spurious, from Chiron?) "Hemina": in the 'Cookery' attributed to Epicharmus.
§64## ΕΠΙΓΡΑΜΜΑ. Unecht, vgl. B 9. 48. Vorbem. S. 116. ἔστι δὲ καὶ ἑπίγραμμα δ εἰς Ἐπίχαρμον ἀναφέρεται· "εἰμὶ νεκρός· νεκρὸς δὲ κόπρος, γῇ δ’ ἡ κόπρος ἐστίν· εἰ δ’ ἡ γῆ θεός ἐστ’, οὐ νεκρός, ἀλλὰ θεός. " §65## ΠΡΟΣ ΑΝΤΗΝΟΡΑ. Unecht. Πυθαγόραν Ῥωμαῖοι τῆι πολιτείαι προσέγραψαν, ὡς ἱστόρηκεν Ἐπίχαρμος ὁ κωμικὸς ἔν τινι λόγωι πρὸς Ἀντήνορα γεγραμμένωι, παλαιὸς ἀνὴρ καὶ τῆς Πυθαγορικῆς διατριβῆς μετεσχηκώς.
EPIGRAM (Spurious) And there is also an epigram attributed to Epicharmus: "I am a corpse; and a corpse is dung, and dung is earth; but if the earth is a god, I am not a corpse, but a god." TO ANTENOR (Spurious) The Romans enrolled Pythagoras into their citizenship, as the comic poet Epicharmus has recorded in some discourse written to Antenor, being an ancient man who had participated in the Pythagorean school.