Ἡρακλείτου ἀνασκευὴ ἢ θεραπεία μύθων τῶν παρὰ φύσιν παραδεδομένων.
I. Περὶ Μεδούσης
Φασὶ ταύτην ἀπολιθοῦν τοὺς θεασαμένους αὐτήν, καὶ Περσέως ἀποτεμόντος αὐτῆς τὴν κεφαλήν, ἐξελθεῖν ἵππον πτερωτόν. ἔχει δὲ οὕτω. αὕτη ἑταίρα καλὴ ἐγένετο ὡς τὸν ἰδόντα αὐτὴν ἔκπληκτον γενόμενον οἷον ἀπολιθοῦσθαι. λέγομεν δὲ καὶ ἡμεῖς „ἰδὼν αὐτὴν ἀπελιθώθη“. παραγενομένου δὲ Περσέως ἐν ἔρωτι γενομένη τά τε ὑπάρχοντα κατέφαγε καὶ τὴν ἑαυτῆς ἡλικίαν κατέφθειρεν· ἀπολέσασα δὲ τὴν ἡλικίαν καὶ τὰ ὑπάρχοντα ἵππου γῆρας ἐγήρασεν. ἡ γὰρ κεφαλὴ τὸ τῆς ἡλικίας ἄνθος ἐστίν, ὃ ἀφεῖλεν αὐτῆς ὁ Περσεύς.
Heraclitus. Refutation, or Healing, of Myths Handed Down Contrary to Nature.
1. On Medusa
They say that she turned to stone those who looked at her, and that when Perseus cut off her head a winged horse came out. But the matter stands thus. She was a courtesan so beautiful that whoever saw her was struck with amazement and was, as it were, turned to stone. We too say, “When he saw her, he was turned to stone.” When Perseus arrived she fell in love; she ate up her possessions and ruined her own prime, and having lost both her prime and her possessions she grew old with a horse’s old age [?]. For the head is the flower of one’s prime, and Perseus took it from her.
II. Περὶ Σκύλλης
Λέγεται περὶ ταύτης ὅτι κατήσθιε τοὺς παραπλέοντας. ἦν δὲ αὕτη νησιῶτις καλὴ ἑταίρα καὶ εἶχε παρασίτους λαιμούς τε καὶ κυνώδεις, μεθ᾽ ὧν τοὺς ξένους κατήσθιεν, ἐν οἷς καὶ τοὺς Ὀδυσσέως ἑταίρους. αὐτὸν δὲ ὡς φρόνιμον οὐκ ἠδυνήθη.
2. On Scylla
It is said of her that she devoured those who sailed past. But she was a beautiful courtesan living on an island, and she had greedy, dog-like parasites [?] with whom she devoured strangers, among them the companions of Odysseus. Him she could not (overcome), since he was prudent.
III. Περὶ Καινέως
Λέγεται τοῦτον πρότερον γυναῖκα γεγονέναι, εἶτα ὑπὸ Ποσειδῶνος γενέσθαι ἄνδρα ἄτρωτον χαλκῷ καὶ σιδήρῳ. οὗτος δὲ ὢν νέος ἐρώμενος ἐγένετο Ποσειδῶνος, ἀνδρωθεὶς δὲ μέγας κατὰ ψυχὴν ἐγένετο ὑπ᾽ οὐδενὸς καταπονηθῆναι δυνάμενος οὐδὲ δώροις ἐξαλλαγῆναι χαλκοῦ καὶ σιδήρου· οὔπω γὰρ χρυσὸς καὶ ἄργυρος εὕρητο.
3. On Caeneus
It is said that he was formerly a woman and was then made by Poseidon a man, invulnerable to bronze and iron. While still young he became Poseidon’s beloved; but when he grew to manhood he became great in spirit, and could be worn down by no one, nor be swayed by gifts of bronze and iron [?]; for gold and silver had not yet been discovered.
IV. Περὶ Ἄτλαντος
Οὗτος παραδέδοται φέρων οὐρανὸν ἐπὶ τῶν ὤμων, ὃ ἀδύνατον ὑπὸ οὐρανὸν καὶ αὐτὸν ὄντα. ἀνὴρ δὲ σοφὸς ὢν τὰ κατὰ ἀστρολογίαν πρῶτος κατώπτευσε, προλέγων δὲ χειμῶνας καὶ μεταβολὰς * * * ἄστρων καὶ δύσεις ἐμυθεύθη φέρειν ἐν αὑτῷ τὸν κόσμον.
4. On Atlas
He is handed down as carrying the heaven on his shoulders, which is impossible for one who is himself beneath the heaven. But he was a wise man, and was the first to observe the things of astronomy; because he foretold storms and the changes * * * of the stars and their settings, the story was made that he carried the universe on himself.
V. Περὶ Κενταύρων
Λέγεται περὶ τὸ Πήλιον καὶ τὴν Φολόην γεγονέναι διφυεῖς, τὰ μὲν ἐπάνω τῶν λαγόνων ἀνδρῶν ἔχοντας, τὸ δ᾽ ἀπὸ ⟨τούτου⟩ τοῦ μέρους πᾶν ἵππων. οὐκ ἀληθὲς δὲ τοῦτο. δύο γὰρ διηλλαγμένας φύσεις εἰς ἓν συνελθούσας ἀδύνατον ζῳογονηθῆναι καὶ τραφῆναι. ἀλλ᾽ ἔτι τῆς τῶν ἵππων χρήσεως οὔσης ἀγνώστου, πρῶτοι καθίσαντες ἐφ᾽ ἵππων κατέτρεχον τὰ πεδία ληστεύοντες, φαντασίαν τε ἀπετέλεσαν τοῖς πρώτως θεασαμένοις μακρόθεν, ὡς ἐκ δυοῖν εἰσι γεγονότες φύσεων.
5. On the Centaurs
It is said that around Pelion and Pholoe there were born double-natured beings, having the parts above the flanks of men, and from ⟨this⟩ part downward entirely those of horses. But this is not true. For it is impossible for two different natures to come together into one and be generated and reared as a single living creature. Rather, when the use of horses was still unknown, they were the first to sit on horseback, and rode down over the plains as raiders; and they produced the impression, on those who saw them for the first time from afar, that they were born of two natures.
VI. Περὶ Τειρεσίου
Οὗτος μετασχεῖν λέγεται τῆς γυναικείας καὶ ἀνδρείας φύσεως, κατὰ τὴν αὐτὴν ὑπόληψιν ἣν ἐπὶ Καινέως ἐγράψαμεν.
6. On Tiresias
He is said to have shared in the nature of both woman and man, on the same supposition that we set out in the case of Caeneus.
VII. Περὶ Πασιφάης
Ταύτην φασὶν ἐρασθῆναι Ταύρου, οὐχ, ὡς πολλοὶ νομίζουσι, τοῦ κατὰ τὴν ἀγέλην ζῴου (γελοῖον γὰρ ἀκοινωνήτου συνουσίας ὀρέχθαι τὴν βασίλισσαν), ἑνὸς δέ τινος τῶν ἐντοπίων, ᾧ Ταῦρος ἦν ὄνομα. συνεργῷ δὲ χρησαμένη πρὸς τὴν ἐπιθυμίαν Δαιδάλῳ καὶ γεγονυῖα ἔγγυος, ἐγέννησε καθ᾽ ὁμοιότητα τοῦ Ταύρου ⟨υἱόν⟩, ὃν οἱ πολλοὶ Μίνω μὲν ἐκάλουν, Ταύρῳ δὲ εἴκαζον· κατὰ δὲ σύνθεσιν Μινώταυρος ἐκλήθη.
7. On Pasiphae
They say that she fell in love with Taurus—not, as many believe, with the bull of the herd (for it would be absurd for the queen to long for a union that could involve no fellowship), but with one of the local men whose name was Taurus. Having made Daedalus her helper in her desire, she became pregnant and bore, resembling Taurus, ⟨a son⟩, whom most people called a son of Minos [?], but whom they likened to Taurus; and from the combination of the two names he was called Minotaur.
VIII. Περὶ Ἁρπυιῶν
Ταύτας ὁ μῦθος παραδέδωκε γυναῖκας ὑποπτέρους τὸ τοῦ Φινέως δεῖπνον ἁρπαξούσας. ὑπολάβοι δ᾽ ἄν τις ταύτας ἑταίρας καταφαγούσας τὴν τοῦ Φινέως οἰκίαν εἶναι, καὶ καταλιπούσας αὐτὸν καὶ τῆς ἀναγκαίας τροφῆς ἐνδεῆ κεχωρίσθαι ἀπ᾽ αὐτοῦ, αἰεὶ δὲ ὅσα ἀνακτήσαιτο παραγινομένας ἐσθίειν καὶ αὖθις χωρίζεσθαι, ὃ σύνηθες ποιεῖν ταῖς ἑταίραις.
8. On the Harpies
The myth has handed down that these were winged women who snatched the dinner of Phineus. But one might suppose that they were courtesans who ate up the household of Phineus, and who, after leaving him and abandoning him in want even of necessary food, separated from him; yet whenever he got something together again they would come back, eat it, and part from him once more, as is the habit of courtesans.
IX. Περὶ Περσέως
Τούτῳ ἱστορεῖται τὸν Ἑρμῆν πέδιλα πτερωτὰ δεδωκέναι. Ἑρμῆς γὰρ τὴν πρὸς δρόμον γυμνασίαν ἐπενόησεν, ἐν ᾗ εὐδόκιμος ἦν ὁ Περσεύς. οἱ γοῦν θεώμενοι, τὸ τάχος θαυμάζοντες, πτερὰ εἶπον προστεθεῖσθαι τοῖς ποσὶν αὐτοῦ, καθὼς εἰώθαμεν λέγειν ἐπὶ τῶν τάχεως τρεχόντων, ὅτι „ἔπτη“.
9. On Perseus
It is told that Hermes gave him winged sandals. For Hermes devised training for running, in which Perseus won renown. The onlookers, wondering at his speed, said that wings had been fastened to his feet, just as we are accustomed to say of those who run fast that they “flew”.
X. Περὶ Γλαύκου τοῦ θαλασσίου
Οὗτος θαλάσσιος ἀναφέρεται μάντις. νῆσον γὰρ οὗτος οἰκῶν, αἰεὶ τοῖς παραπλέουσιν ἐσήμαινεν ὡς δεῖ ποιεῖσθαι τὸν πλοῦν, προλέγων τὰ συμβησόμενα.
10. On Glaucus of the Sea
This one is reported to be a prophet of the sea. For since he lived on an island, he would always signal to those sailing past how they should make their voyage, foretelling what was going to happen.
XI. Περὶ Κύκλωπος
Τοῦτον ἄν τις ὑπολάβοι διαιτώμενον ἐπ᾽ ἐρημίᾳ νόμων ἄπειρον εἶναι, πεποιθέναι δὲ τῇ βίᾳ, μίαν αἴσθησιν ἔχοντα τὴν ἀπὸ τῆς ὁράσεως, λογισμῷ δὲ μηδὲν προβλέποντα· ὃν ὁ σοφὸς Ὀδυσσεὺς κατεπόνησε.
11. On the Cyclops
One might suppose that, living in a desolate place, he knew nothing of laws and relied on force, having a single sense, that of sight, and foreseeing nothing by reasoning; and wise Odysseus overcame him.
XII. Περὶ Ἀταλάντης τῆς Σχοινέως καὶ Ἱππομένους
Τούτους φασὶν ἀπολεοντωθῆναι ἐν τῷ ὄρει, τῆς περὶ αὐτῶν ὑπολήψεως τοιαύτης οὔσης. μεσημβρίας οὔσης εἰσῆλθον εἴς τι σπήλαιον γενέσθαι θέλοντες μετ᾽ ἀλλήλων· κατὰ τύχην δὲ λέοντες ὄντες ἐν τῷ σπηλαίῳ κατέφαγον αὐτούς· ὕστερον δὲ τῶν θηρίων ἐξελθόντων, ἐκείνων δὲ μὴ φαινομένων, μεταμορφωθῆναι ὑπέλαβον αὐτοὺς οἱ προσεδρεύοντες.
12. On Atalanta, daughter of Schoeneus, and Hippomenes
They say that these two were turned into lions on the mountain, the basis of the belief about them being as follows. It was midday, and they went into a cave, wishing to be with one another; by chance there were lions in the cave, and they devoured them. Later, when the beasts had gone out and the two were nowhere to be seen, those who were waiting nearby supposed that they had been transformed.
XIII. Περὶ Φορκίδων
Ταύτας ὑφίστανται μιᾷ ὁράσει χρῆσθαι ἀεὶ πρὸς τὴν χρείαν μεταλαμβανούσας παρὰ τῆς ἐχούσης. εἰκὸς δέ ἐστι τρεῖς γυναῖκας τυφλωθείσας ὁδηγῷ ἑνὶ χρῆσθαι πρὸς τὴν πορείαν. [ὀνόματα δὲ αὐτῶν Πεφρηδώ, Ἐνυώ, Περσώ. ἐφύλαττον δὲ τὰ χρυσᾶ μῆλα.]
13. On the Phorcides
They are said to share a single eye, using it in turn as need arises, taking it from the one who has it. It is likely that three women who had been blinded used one guide for their journey. [Their names were Pephredo, Enyo and Perso. They guarded the golden apples.]
XIV. Περὶ Σειρήνων
Ταύτας διφυεῖς μυθολογοῦσι τὰ μὲν σκέλη ὀρνίθων, τὸ δὲ ⟨λοιπὸν⟩ σῶμα γυναικῶν ἐχούσας, ἀπολλύειν δὲ τοὺς παραπλέοντας. ἦσαν δὲ ἑταῖραι ἐκπρεπεῖς τῇ τε δι᾽ ὀργάνων μούσῃ καὶ γλυκυφωνίᾳ, κάλλισται, αἷς οἱ προσερχόμενοι κατησθίοντο τὰς οὐσίας. ὀρνίθων δὲ σκέλη ἐλέγοντο ἔχειν, ὅτι ταχέως ἀπὸ τῶν ἀποβαλόντων τὰς οὐσίας ἐχωρίζοντο.
14. On the Sirens
They are mythologized as double-natured, having the legs of birds and the ⟨rest of the⟩ body of women, and as destroying those who sail past. But they were courtesans, outstanding for their music played on instruments and for their sweet voices, and most beautiful, and those who came to them had their property devoured. They were said to have the legs of birds because they quickly parted from those who had lost their property.
XV. Περὶ Χιμαίρας
Ταύτην Ὅμηρος εἰκονογραφῶν φησι
πρόσθε λέων, ὄπισθεν δὲ δράκων, μέσση δὲ χίμαιρα.
γένοιτο δ᾽ ἂν τὸ ἀληθὲς τοιοῦτον. γυνὴ τῶν τόπων κρατοῦσα δύο πρὸς ὑπηρεσίαν ἀδελφοὺς εἶχεν ὀνόματι Λέοντα καὶ Δράκοντα. παράσπονδος δὲ οὖσα καὶ ξενοκτόνος ἀνῃρέθη ὑπὸ Βελλεροφόντου.
15. On the Chimaera
Homer, describing her as in a picture, says:
“In front a lion, behind a serpent, and in the middle a chimaera.”
The truth might be as follows. A woman who ruled the region had two brothers as her servants, named Leon (“Lion”) and Drakon (“Serpent”). Being treacherous and a killer of guests, she was killed by Bellerophon.
XVI. Περὶ Κίρκης
Ταύτην ὁ μῦθος παρ⟨αδ⟩έδωκε ποτῷ μεταμορφοῦσαν ἀνθρώπους. ἦν δὲ ἑταίρα, καὶ κατακηλοῦσα τοὺς ξένους τὸ πρῶτον ἀρεσκείᾳ παντοδαπῇ ἐπεσπᾶτο πρὸς εὔνοιαν, γενομένους δὲ ἐν προσπαθείᾳ κατεῖχε ταῖς ἐπιθυμίαις ἀλογίστως φερομένους πρὸς τὰς ἡδονάς. ἥττησε δὲ καὶ ταύτην Ὀδυσσεύς.
16. On Circe
The myth has handed down that she transformed people by means of a drink. But she was a courtesan, who at first bewitched strangers, drawing them to affection by every kind of complaisance, and then, once they were attached to her, kept them, carried away unreasoningly by their desires towards pleasures. But Odysseus got the better of her too.
XVII. Περὶ πυριπνόων ταύρων
Τίς ἂν ὑπολάβοι θνητὴν φύσιν πῦρ πνεῖν ἐξ αὐτῆς, ὃ πάντων ἐστὶν ἀναιρετικόν; ἄγριοι δὲ καὶ τραχεῖς ὄντες πρὸς τὴν ἀναίρεσιν τῶν ὁραθέντων ὀξεῖς ἦσαν. τὸ οὖν ἐν τάχει περὶ αὐτοὺς ἀναιρετικὸν εἰκάσθη πυρί.
17. On the Fire-breathing Bulls
Who could suppose that a mortal creature breathes fire from itself, which is destructive of everything? But since they were fierce and rough, they were keen to destroy those they saw [?]. So the swiftness of the destruction they dealt out was likened to fire.
XVIII. Περὶ Ὕδρας
Πολυκέφαλον ἱστορεῖται θηρίον, οὐχ οὕτως ἔχοντος τἀληθοῦς. εἰκὸς δὲ νεοσσοὺς αὐτὴν ἐσχηκέναι πολλούς, οἳ συνόντες αὐτῇ καὶ ⟨τῇ⟩ τεκούσῃ βοηθοῦντες τοὺς προσιόντας ἀπώλλυον μετ᾽ αὐτῆς.
18. On the Hydra
It is reported to be a many-headed beast, though the truth is not so. It is likely that she had many young ones, who kept company with her and, helping her who had borne them, destroyed with her those who approached.
XIX. Περὶ τῶν Σπαρτῶν
Τίς πιστεῦσαι δύναται ὅτι, τοῦ Κάδμου σπείραντος τοὺς δράκοντος ὀδόντας, ἔφυσαν ἔνοπλοι ἄνθρωποι; κρατήσας δὲ τῶν τόπων ὁ Κάδμος καὶ τὸ θηρίον ἀνελὼν δι᾽ ὃ συνέβαινεν ἔρημον εἶναι τὸν τόπον, τοὺς σποράδην οἰκοῦντας εἰς ἓν συνήγαγεν, οἳ ὄντες ἔνοπλοι καὶ θηριώδεις διηνέχθησαν εὐθὺς πρὸς ἀλλήλους καὶ πλὴν ὀλίγων πάντες ἀπώλοντο.
19. On the Sown Men
Who can believe that when Cadmus sowed the teeth of the dragon, armed men grew up? What happened was that Cadmus, having made himself master of the region and having killed the beast because of which the place was deserted, brought together into one body those who lived scattered about. Being armed and savage, they at once quarrelled with one another, and all but a few perished.
XX. Περὶ τῶν χρυσῶν μήλων
Δράκοντά φασι τὰ τῶν Ἑσπερίδων χρυσᾶ μῆλα φυλάττειν. ἀνὴρ δὲ ἐγένετο Δράκων, ὃς ἐκ τῆς ἐπιμελείας τῶν δένδρων πολὺν ἐσώρευσε χρυσόν. τοῦτον διαπρεπεῖς ἐθήρευσαν γυναῖκες, καὶ ταῖς ἐρωτικαῖς ἐπιθυμίαις ἐνδήσασαι τὴν ψυχὴν αὐτοῦ πρὸς τὸ λοιπὸν ὑπηρέτην ἔσχον καὶ φύλακα τοῦ κήπου.
20. On the Golden Apples
They say that a dragon guards the golden apples of the Hesperides. But there was a man named Drakon (“Dragon”) who, through his care of the trees, heaped up a great deal of gold. Striking women hunted him down; binding his soul with erotic desires, they thereafter kept him as their servant and as guardian of the garden.
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