' The
Romans, in their feeble essays on philosophy, imitated the Greeks by
applying to the universe the term 'mundus', which, in its primary meaning,
indicated nothing more than ornament, and did not even imply order or
regularity in the disposition of parts. It is probable that the
introduction into the language of Latium of this technical term as an
equivalent for Cosmos, in its double signification, is due to Ennius,* who
was a follower of the Italian school, and the translator of the writings of
Epicharmus and some of his pupils on the Pythagorean philosophy.
[footnote] *See, on Ennius, the ingenious researches of Leopold Krahner, in
his 'Grundlinien zur Geschichte des Verfalls der Romischen Staats-Reigion',
1837, s. 41-45 (Outlines of the History of the Decay of the Established
Religion among the Romans). In all probability, Ennius did not quote from
writings of Epicharmus himself, but from poems composed in the name of that
philosopher, and in accordance with his views.
We would first distinguish between the physical 'history' and the physical
'description' of the world. The former, conceived in the most general sense
of the word, ought, if materials for writing it existed, to trace the
variations experienced by the universe in the course of ages from the new
stars which have suddenly appeared and disappeared in the vault of heaven,
from nebul?? dissolving or condensing -- to the first stratum of cryptogamic
vegetation on the still imperfectly cooled surface of the earth, or on a
reef of coral uplifted from the depths of ocean.
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