Aristotle and Michael of Ephesus on how cicadas sing
Aristotle on how cicadas sing
“All the longer-lived insects (for all insects are bloodless) have a deep indentation under their midsection, so that they can be cooled through a finer membrane. For since they’re rather warm, they need a greater amount of cooling, for example bees (some bees even live seven years) and other insects that make a humming sound like wasps, cockchafers and cicadas.
“They in fact make the sound using pneuma, as if they were panting: for in the midsection itself, by means of the innate pneuma expanding and contracting, friction arises against the membrane; and they move this region just as animals that breath outside air with lungs and fish with gills. A similar thing also happens if one suffocates a breathing animal by holding its mouth closed*—for these animals too will make this rising movement with the lungs, except for them it does not produce sufficient cooling, while for insects it is sufficient.
“And with the friction against the membrane they produce their humming, as we said, like children do with reeds that have had holes made in them when they cover them with a fine membrane.** For this is how the singing cicadas sing: they are warmer and there is a deep indentation under their midsection, while it is no indented in those that do not sing.”
ὅσα δὲ μακροβιώτερα τῶν ἐντόμων (ἄναιμα γάρ ἐστι πάντα τὰ ἔντομα), τούτοις ὑπὸ τὸ διάζωμα διέσχισται, ὅπως διὰ λεπτοτέρου ὄντος τοῦ ὑμένος ψύχηται· μᾶλλον γὰρ ὄντα θερμὰ πλείονος δεῖται τῆς καταψύξεως, οἷον αἱ μέλιτται (τῶν γὰρ μελιττῶν ἔνιαι ζῶσι καὶ ἑπτὰ ἔτη) καὶ τἆλλα δὲ ὅσα βομβεῖ, οἷον σφῆκες καὶ μηλολόνθαι καὶ τέττιγες. καὶ γὰρ τὸν ψόφον ποιοῦσι πνεύματι, οἷον ἀσθμαίνοντα· ἐν αὐτῷ γὰρ τῷ ὑποζώματι, τῷ ἐμφύτῳ πνεύματι αἰρομένῳ καὶ συνίζοντι, συμβαίνει πρὸς τὸν ὑμένα γίνεσθαι τρίψιν· κινοῦσι γὰρ τὸν τόπον τοῦτον, ὥσπερ τὰ ἀναπνέοντα ἔξωθεν τῷ πνεύμονι καὶ οἱ ἰχθύες τοῖς βραγχίοις. παραπλήσιον γὰρ συμβαίνει κἂν εἴ τίς τινα τῶν ἀναπνεόντων πνίγοι, τὸ στόμα κατασχών· καὶ γὰρ ταῦτα ποιήσει τῷ πνεύμονι τὴν ἄρσιν ταύτην· ἀλλὰ τούτοις μὲν οὐχ ἱκανὴν ἡ τοιαύτη ποιεῖ κίνησις κατάψυξιν, ἐκείνοις δ' ἱκανήν. καὶ τῇ τρίψει τῇ πρὸς τὸν ὑμένα ποιοῦσι τὸν βόμβον, ὥσπερ λέγομεν, οἷον διὰ τῶν καλάμων τῶν τετρυπημένων τὰ παιδία, ὅταν ἐπιθῶσιν ὑμένα λεπτόν. διὰ γὰρ τοῦτο καὶ τῶν τεττίγων οἱ ᾄδοντες ᾄδουσιν· θερμότεροι γάρ εἰσι, καὶ ἔσχισται αὐτοῖς ὑπὸ τὸ ὑπόζωμα· τοῖς δὲ μὴ ᾄδουσι τοῦτ' ἐστὶν ἄσχιστον.
Aristotle, On Youth and Old Age, Life and Death 15 (On Respiration 9), 475a1-20
*rather disturbing
**like an internal kazoo?
Michael of Ephesus on Aristotle on how cicadas sing
Michael of Ephesus comments on Aristotle’s explanation of why some cicadas sing and others do not. In his comments, he refers to an interpretation of the same passage by a colleague. It is not clear whether he’s talking about an interpretation that was written down, or whether it was one that was discussed between them (or maybe even in class). He does claim, however, that his colleague has written on Aristotle and he humbly claims that his colleague is a better interpreter of Aristotle than him and others. Suggests to me that Michael was not the only commentator at the time writing commentaries on this text, or at least on explanations of cicadas.
“Therefore, that is the sense of what he said. What he means by the words “in the midsection itself, by means of the innate pneuma expanding and contracting” is something like this: it so happens that friction is produced by the innate pneuma against the membrane that is at the midsection. For when the innate heat that is in the midsection expands and contracts, or opens and closes the indentations, friction against the membrane is produced by the entrapped air, i.e., friction is produced by the innate pneuma.
“With these words he seems to indicate that what makes the noise is the innate pneuma itself, and not the air shut up inside that was taken in through the slits. He therefore seems to be saying with these words that the innate breath is what produces the sound when it expands and contracts (for during the expansion, when it strikes the membrane, it makes a sound), and perhaps this is what happens. But since the animals that breath move their chest by means of the entrance of air coming in from the outside, lest someone assume that flies and all the other insects move the region under the midsection through a certain kind of air entering through the mouth, he adds:
‘A similar thing also happens if one suffocates a breathing animal by holding its mouth closed.’ (475a11).
“And in the case of singing cicadas, the thorax has an indentation, while in the case of those that do not sing, it does not have an indentation. For if their singing is due to the indentation, the [other’s] not singing is due to it not being indented. And so, I think that in [his commentary on?] the present passage [475a12], my most divine colleague does not consider that, in an [earlier] passage [where he says,] “in the midsection itself, by means of the innate pneuma expanding and contracting” [475a8], it is the innate pneuma that falls against the membrane and makes a sound. For why is no sound produced in those [insects] that do not have an indentation, even though in these cases the innate pneuma falls against the analogue of the membrane as well? But perhaps it is not necessary to condemn a man who has written down many works of philosophy and has a finer ability than me and others beyond me for getting at Aristotle’s meaning. For which reason, let his point of view have first place, and let mine be ranked wherever it is welcome to those fond of learning.”
ἡ μὲν οὖν τῶν λεγομένων πάντων διάνοια αὕτη, κατὰ δὲ τὰς λέξεις τὸ «ἐν αὐτῷ γὰρ τῷ ὑποζώματι τῷ ἐμφύτῳ πνεύματι αἴροντι καὶ συνίζοντι» τοιοῦτόν ἐστι· συμβαίνει κατὰ τὸν ὑμένα τὸν ἐν τῷ ὑποζώματι ὄντα γίνεσθαι τρῖψιν ὑπὸ τοῦ ἐμφύτου πνεύματος. ἐπεὶ γὰρ τὸ ἐν τῷ ὑποζώματι ὂν ἔμφυτον πνεῦμα αἶρον καὶ συνίζον, ἤτοι ἀνοῖγον καὶ κλεῖον τὰ σχίσματα, διὰ τοῦ ἐναπολαμβανομένου ἀέρος γίνεται τρῖψις πρὸς τὸν ὑμένα, δηλονότι ὑπὸ τοῦ ἐμφύτου πνεύματος γίνεται τρῖψις. αὐτὸς δ’ ἔοικε διὰ τῆς λέξεως δηλοῦν, ὅτι αὐτὸ τὸ ἔμφυτον πνεῦμά ἐστι τὸ ψοφοῦν, καὶ οὐχὶ ὁ ἐναπολαμβανόμενος διὰ τῶν σχισμάτων ἀήρ. ἔοικεν οὖν διὰ τῆς λέξεως λέγειν, ὅτι τὸ ἔμφυτον πνεῦμά ἐστι τὸ ψοφοῦν ἐκτεινόμενον καὶ συστελλόμενον (ἐν γὰρ τῇ ἐκτάσει προσπῖπτον τῷ ὑμένι ποιεῖ ψόφον), καὶ ἴσως εἴη ἂν καὶ τοῦτο γινόμενον· ἐπεὶ δὲ τὰ ἀναπνέοντα δοκεῖ ὅτι τῇ τοῦ εἰσιόντος ἔξωθεν ἀέρος εἰσόδῳ κινοῦσι τὸν θώρακα, ἵνα μή τις ὑπολάβῃ, ὅτι καὶ αἱ μυῖαι καὶ τὰ ἄλλα πάντα διά τινος ἀέρος εἰσερχομένου διὰ τοῦ στόματος κινοῦσι τὸν ὑπὸ τὸ ὑπόζωμα τόπον, ἐπήγαγε·
«Παραπλήσιον γὰρ συμβαίνει, κἂν εἴ τίς τινα τῶν ἀναπνεόντων πνίγοι τὸ στόμα κατασχών.»
καὶ τοῖς μὲν ᾄδουσι τέττιξιν ἔσχισται τὸ ὑπόζωμα, τοῖς δὲ μὴ ᾄδουσιν οὐκ ἔσχισται. εἰ γὰρ διὰ τὴν σχίσιν τὸ ᾄδειν, τὸ μὴ ᾄδειν διὰ τὸ μὴ ἐσχίσθαι. ὥστε ἀξιῶ τὸν θειότατόν μου ἑταῖρον διὰ τῆς νῦν λέξεως μὴ ὑπονοεῖν ἐν τῇ λέξει τῇ «ἐν αὐτῷ γὰρ τῷ ὑποζώματι τῷ ἐμφύτῳ πνεύματι αἴροντι καὶ συνίζοντι», ὅτι τὸ ἔμφυτον πνεῦμά ἐστι τὸ προσπῖπτον τῷ ὑμένι καὶ ψοφοῦν. διὰ τί γὰρ καὶ ἐν τοῖς μὴ ἔχουσι σχίσμα οὐ γίνεται ψόφος, καίτοι τοῦ πνεύματος τοῦ ἐμφύτου προσπίπτοντος καὶ ἐν τούτοις πρὸς τὸ ἀνάλογον τῷ ὑμένι; ἀλλ' ἴσως οὐ χρὴ καταψηφίζεσθαι ἀνδρὸς πολλοὺς ἐπὶ φιλοσοφίᾳ πόνους καταβεβληκότος καὶ δυναμένου κάλλιον ἐμοῦ καὶ ἄλλων τῶν ὑπὲρ ἐμὲ τῆς Ἀριστοτέλους διανοίας ἐφάπτεσθαι. δι' ὃ ἐχέτω μὲν τὰ πρῶτα ἡ ἐκείνου ἐπιβολή, ἡ δὲ ἐμὴ τετάχθω ὅπου φίλον τοῖς φιλομαθέσι.
Michael of Ephesus, In parva naturalia commentaria, CAG 22.1, 130,31–131,8 Wendland
For once they say rosy-fingered Dawn, taught by love,
took Tithonos and went to the ends of the earth.
He was beautiful and young, but in time grey old age
caught him all the same, as he held on to an immortal spouse.
καὶ γάρ π̣[ο]τ̣α̣ Τίθωνον ἔφαντο βροδόπαχυν Αὔων,
ἔρωι δε̣δ̣άθ̣ειϲαν, βάμεν’ εἰϲ ἔϲχατα γᾶϲ φέροιϲα[ν, [10]
ἔοντα̣ [κ]ά̣λ̣ο̣ν καὶ νέον, ἀλλ’ αὖτον ὔμωϲ ἔμαρψε
χρόνωι π̣ό̣λ̣ι̣ο̣ν̣ γῆραϲ, ἔχ̣[ο]ν̣τ̣’ ἀθανάταν ἄκοιτιν. [12]
From Sappho’s poem on old age (or Tithonus, fr. 58). Text is Richard Janko’s, available here.
