[309]. Tht. 179 e 3, τῶν Ἡρακλειτείων ἤ, ὥσπερ σὺ λέγεις Ὁμηρείων καὶ ἔτι παλαιοτέρων. In this passage, Homer stands to the Herakleiteans in exactly the same relation as Xenophanes does to the Eleatics in the Sophist.
[310]. Met. 981 b 24. The words cannot mean “gazing up at the whole heavens,” or anything of that sort. They are taken as I take them by Bonitz (im Hinblicke auf den ganzen Himmel) and Zeller (im Hinblick auf das Weltganze). The word ἀποβλέπειν had become much too colourless to bear the other meaning, and οὐρανός, as we know, means what was later called κόσμος.
[311]. See above, p. 137, [n. 301].
[312]. Diog. ix. 19 (R. P. 103 c), ὅλον δ’ ὁρᾶν καὶ ὅλον ἀκούειν, μὴ μέντοι ἀναπνεῖν. See above, p. 120, [n. 252].
[313]. [Plut.] Strom. fr. 4, ἀποφαίνεται δὲ καὶ περὶ θεῶν ὡς οὐδεμιᾶς ἡγεμονίας ἐν αὐτοῖς οὔσης· οὐ γὰρ ὅσιον δεσπόζεσθαί τινα τῶν θεῶν, ἐπιδεῖσθαί τε μηδενὸς αὐτῶν μηδένα μηδ’ ὅλως, ἀκούειν δὲ καὶ ὁρᾶν καθόλου καὶ μὴ κατὰ μέρος.
[314]. Gesch. des Alterth. ii. § 466.
[315]. Freudenthal, Die Theologie des Xenophanes.
[316]. Xenophanes calls his god “greatest among gods and men,” but this is simply a case of “polar expression,” to which parallels will be found in Wilamowitz’s note to the Herakles, v. 1106. Cf. especially the statement of Herakleitos (fr. [20]) that “no one of gods or men” made the world.
[317]. Griechische Literatur, p. 38.
[318]. Parmenides Lehrgedicht, p. 9.