Chapter IV.--Origin of Chaos.
"This matter, of four kinds, and endowed with life, was an entire infinite abyss, so to speak, in eternal stream, borne about without order, and forming every now and then countless but ineffectual combinations (which therefore it dissolved again from want of order); ripe indeed, but not able to be bound so as to generate a living creature. And once it chanced that this infinite sea, which was thus by its own nature driven about with a natural motion, flowed in an orderly manner from the same to the same (back on itself), like a whirlpool, mixing the substances in such a way that from each [1062] there flowed down the middle of the universe (as in the funnel of a mould) precisely that which was most useful and suitable for the generation of a living creature. This was carried down by the all-carrying whirlpool, drew to itself the surrounding spirit, and having been so conceived that it was very fertile, formed a separate substance. For just as a bubble is usually formed in water, so everything round about contributed to the conception of this ball-like globe. Then there came forth to the light, after it had been conceived in itself, and was borne upwards by the divine spirit which surrounded it, [1063] perhaps the greatest thing ever born; a piece of workmanship, so to speak, having life in it which had been conceived from that entire infinite abyss, in shape like an egg, and as swift as a bird.
[1062] This is the emendation of Davisius. The Greek has ex akoustou; the Latin, "mirum in modum." Wieseler suggests exakontiston.
[1063] This is Wieseler's emendation for "received."
Chapter V.--Kronos and Rhea Explained.
"Now you must think of Kronos as time (chronos), and Rhea as the flowing (rheon) of the watery substance. [1064] For the whole body of matter was borne about for some Time, before it brought forth, like an egg, the sphere-like, all-embracing heaven (ouranos), which at first was full of productive marrow, so that it was able to produce out of itself elements and colours of all sorts, while from the one substance and the one colour it produced all kinds of forms. For as a peacock's egg seems to have only one colour, while potentially it has in it all the colours of the animal that is to be, so this living egg, conceived out of infinite matter, when set in motion by the underlying and ever-flowing matter, produces many different forms. For within the circumference a certain living creature, which is both male and female, is formed by the skill of the indwelling divine spirit. This Orpheus calls Phanes, because when it appeared (phaneis) the universe shone forth from it, with the lustre of that most glorious of the elements, fire, perfected in moisture. Nor is this incredible, since in glowworms nature gives us to see a moist light.
[1064] [Comp. Recognitions, x. 17, 31, 32.--R.]
Chapter VI.--Phanes and Pluto.
"This egg, then, which was the first substance, growing somewhat hot, was broken by the living creature within, and then there took shape and came forth something; [1065] such as Orpheus also speaks of, where he says, when the capacious egg was broken,' [1066] etc. And so by the mighty power of that which appeared (phaneis) and came forth, the globe attained coherency, and maintained order, while it itself took its seat, as it were, on the summit of heaven, there in ineffable mystery diffusing light through endless ages. But the productive matter left inside the globe, separated the substances of all things. For first its lower part, just like the dregs, sank downwards of its own weight; and this they called Pluto from its gravity, and weight, and great quantity (polu) of underlying matter, styling it the king of Hades and the dead. [1067]
[1065] Wieseler corrects to "some such being," etc.; and below, "of him who appeared," etc.; and "he took his seat."
[1066] The first word of this quotation gives no sense, and has been omitted in the translation. Lobeck suggests "at its prime;" Hermann, "Heracapeian;" Duentzer, "ancient;" and Wieseler, "white."
[1067] [Comp. Recognitions, x. 32.--R.]
Chapter VII.--Poseidon, Zeus, and Metis.
"When, then, they say that this primordial substance, although most filthy and rough, was devoured by Kronos, that is, time, this is to be understood in a physical sense, as meaning that it sank downwards. And the water which flowed together after this first sediment, and floated on the surface of the first substance, they called Poseidon. And then what remained, the purest and noblest of all, for it was translucent fire, they called Zeus, from its glowing (zeousa) nature. Now since fire ascends, this was not swallowed, and made to descend by time or Kronos; but, as I said, the fiery substance, since it has life in it, and naturally ascends, flew right up into the air, which from its purity is very intelligent. By his own proper heat, then, Zeus--that is, the glowing substance--draws up what is left in the underlying moisture, to wit, that very strong [1068] and divine spirit which they called Metis.
[1068] The Paris ms. has "very fine."