The First Philosophers of Greece (fragments and testimonia)

244. Where many heads grew up without necks, and arms were wandering about naked, bereft of shoulders, and eyes roamed about alone with no foreheads. 247. This is indeed remarkable in the mass of human members; at one time all the limbs which form the body, united into one by Love, grow vigorously in the prime of life; but yet at another time, separated by evil Strife, they wander each in different directions along’ the breakers of the sea of life. Just so it is with 190 THE FIRST PHILOSOPHERS OF GREECE plants’ and with fishes dwelling in watery halls, and beasts whose lair is in the mountains, and birds borne 254. But as divinity was mingled yet more with divinity, these things kept coming together in whatever way each might chance, and many others also in addi- 257. Many creatures arose with double faces and double breasts, offspring of oxen with human faces, and again there sprang up children of men with oxen’s heads; creatures, too, in which were mixed some parts from men and some of the nature of women, furnished with sterile 261. Cattle of trailing gait, with undivided hoofs.

262 But come now, hear of these things; how fire separating caused the hidden offspring of men and weeping women to arise, for it is no tale apart from our subject, or witless. In the first place there sprang up out of the earth forms grown into one whole,” having a share of both, of water and of fire. These in truth fire caused to grow up, desiring to reach its like; but they 192 THE FIRST PHILOSOPHERS OF GREECE showed as yet no lovely body formed out of the members, nor voice nor limb such as is natural to men. 270. But the nature of the members (of the child ?) is divided, part in the man’s, part in the woman’s (body). 273. It was poured out in the pure parts, and some meeting with cold became females. 275. The separated harbours of Aphrodite. 276. In its warmer parts the womb is productive of the male, and on this account men are dark and more muscular and more hairy. 279. As when fig-juice curdles and binds white milk. 280. On the tenth day of the eighth month came the white discharge. 281. Thus sweet was. snatching sweet, and bitter darted to bitter, and sharp went to sharp, and hot coupled with hot. 194 THE FIRST PHILOSOPHERS OF GREECE

284. Water combines better with wine, but it is unwilling to combine with oil. 286. The bloom of the scarlet dye mingles with

287. So all beings breathe in and out; all have bloodless tubes of flesh spread over the outside of the body, and at the openings of these the outer layers of skin are pierced all over with close-set ducts, so that the blood remains within, while a facile opening is cut for the air to pass through. Then whenever the soft blood speeds away from these, the air speeds bubbling in with impetuous wave, and whenever the blood leaps back the air is breathed out; as when a girl, playing with a klepsydra of shining brass, takes in her fair hand the narrow opening of the tube and dips it in the soft mass of silvery water, the water does not at once flow into the vessel, but the body of air within pressing on the close-set holes checks it till she uncovers the compressed stream; but then when the air gives way the determined amount of water enters. (802.) And so in the same way when the water occupies the depths of the bronze vessel, as long as the narrow opening and passage is blocked up by human flesh, the air outside striving eagerly to enter holds back the water inside behind the gates of the resounding tube, keeping

control of its end, until she lets go with her hand. 02 196 THE FIRST PHILOSOPHERS OF GREECE * Stein omits 312 from his numbering of the lines, (306.) Then, on the other hand, the very opposite takes place to what happened before; the determined amount of water runs off as the air enters. Thus in the same way when the soft blood, surging violently through the members, rushes back into the interior, a swift stream of air comes in with hurrying wave, and whenever it (the blood) leaps back, the air is breathed 318. With its nostrils seeking out the fragments of animals’ limbs, <as many as the delicate exhalation from their feet was leaving behind in the wood.> 314. So, then, all things have obtained their share of breathing and of smelling. 815. (The ear) an offshoot of flesh.

816. And as when one with a journey through a stormy night in prospect provides himself with a lamp and lights it at the bright-shining fire—with lanterns that drive back every sort of wind, for they scatter the breath of the winds as they blow—and the light darting out, inasmuch as it is finer (than the winds), shines across the threshold with untiring rays; so then elemental fire, shut up in membranes, it entraps in fine coverings to be the round pupil, and the coverings protect it against the deep water which flows about it, but the fire darting forth, inasmuch as it is finer... . 198 THE FIRST PHILOSOPHERS OF GREECE 327. (The heart) lies in seas of blood which darts in opposite directions, and there most of all intelligence centres for men ; for blood about the heart is intelligence 330. For men’s wisdom increases with reference to 331. In so far as they change and become different, to this extent other sorts of things are ever present for

333. For it is by earth that we see earth, and by water water, and by air glorious air; so, too, by fire we see destroying fire, and love by love, and strife by baneful strife. For out of these (elements) all things are fitted together and their form is fixed, and by these men think and feel both pleasure and pain. 900 THE FIRST PHILOSOPHERS OF GREECE 838. Would that in behalf of perishable beings thou, immortal Muse, mightest take thought at all for our thought to come by reason of our cares! Hear me now and be eon again by my side, Kalliopeia, as I 342. Blessed is he who has acquired a wealth of divine wisdom, but miserable he in-whom there rests a 344. It is not possible to draw near (to god) even with the eyes, or to take hold of him with our hands, which in truth is the best highway of parraciee into the mind of man; for he has no human head fitted to a body, nor do two shoots branch out from the trunk, nor has he feet, nor swift legs, nor hairy parts, but he is sacred and ineffable mind alone, darting through the 902 THE FIRST PHILOSOPHERS OF GREECE

352. O friends, ye who inhabit the great city of sacred Akragas up to the acropolis, whose care is good deeds, who harbour strangers deserving of respect, who know not how to do baseness, hail! I go about among you an immortal god, no longer a mortal, honoured by all, as is fitting, crowned with fillets and luxuriant garlands. With these on my head, so soon as I come to flourishing cities I am reverenced by men and by women; and they follow after me in countless numbers, inquiring of me what is the way to gain, some in want of oracles, others of help in diseases, long roe in truth pierced with grievous pains, they seek to hear from me keen-edged account of all sorts of things. 904 THE FIRST PHILOSOPHERS OF GREECE 866. Friends, I know indeed when truth lies in the discourses that I utter; but truly the entrance of assurance into the mind of man is difficult and hindered by

369. There is an utterance of Necessity, an ancient decree of the fae eternal, sealed fast with broad oaths: whenever any one defiles his body sinfully with bloody gore or perjures himself in regard to wrong-doing, one of those spirits who are heir to long life, thrice ten thousand seasons shall he wander apart from the blessed, being born meantime in all sorts of mortal forms, changing one bitter path of life for another. For mighty Air pursues him Seaward, and Sea spews him forth S the threshold of Earth, and Earth casts him into the rays of the unwearying Sun, and Sun into the eddies of Air ; one receives hind from the other, and all hate him. One of these now am I too, a fugitive from the gods and a wanderer, at the mercy of raging Strife. 906 THE FIRST PHILOSOPHERS OF GREECE 883. For before this I was born once a boy, and a maiden, and a plant, and a bird, and a darting fish in the sea. 885. And I wept and shrieked on beholding the unwonted land where are Murder and Wrath, and other species of Fates, and wasting diseases, and putrefaction 888. In darkness they roam over the meadow of Ate. 389. Deprived of life.

390. From what honour and how great a degree of blessedness have I fallen here on the earth to consort with mortal beings ! $92. We enter beneath this over-roofed cave. 393. Where were Chthonie and far-seeing Heliope (7.¢. Earth and Sun ?), bloody Contention and Harmony of sedate face, Beauty and Ugliness, Speed and Loitering, lovely Truth and dark-eyed Obscurity, Birth and Death, and Sleep and Waking, Motion and Stability, many- crowned Greatness and Lowness, and Silence and Voice. 90S THE FIRST PHILOSOPHERS OF GREECE beings, of what strifes and of what groans were ye born! the form of death by a change. .. . 405. Nor had they any god Ares, nor Kydoimos (Uproar), nor king Zeus, nor Kronos, nor Poseidon, but queer Kypris. Her they worshipped with hallowed offerings, with painted figures, and perfumes of skilfully made odour, and sacrifices of unmixed myrrh and fragrant frankincense, casting on the ground libations from tawny bees. And her altar was not moistened with pure blood of bulls, but it was the greatest defilement among men, to deprive animals of life and to eat their goodly bodies. , PF ®10 THE FIRST PHILOSOPHERS OF GREECE

415. And there was among them a man of unusual knowledge, and master especially of all sorts of wise deeds, who in truth possessed greatest wealth of mind; for whenever he reached out with all his mind, easily he beheld each one of all the things that are, even for ten 421. For all were gentle and obedient toward men, both animals and birds, and they burned with kindly love; and trees grew with leaves and fruit ever on them, burdened with abundant fruit all the year. 425. This is not lawful for some and unlawful for others, but what is lawful for all extends on continuously through the wide-ruling air and the boundless 427. Will ye not cease from evil slaughter? See ye not that ye are devouring each other in heedlessness of 212 THE FIRST PHILOSOPHERS OF GREECE 430. A father takes up his dear son who has changed his form and slays him with a prayer, so great is his folly ! They are borne along beseeching the sacrificer ; but he does not hear their cries of reproach, but slays them and makes ready the evil feast. Then in the same manner son takes father and daughters their mother, and devour the dear flesh when they have deprived them of life.

436. Alas that no ruthless day destroyed me before I devised base deeds of devouring with the lips! 438. Among beasts they become lions haunting the mountains, whose couch is the ground, and among fairfoliaged trees they become laurels. 442. Compounding the water from five springs in unyielding brass, cleanse the hands. 447. But at last are they prophets and hymn-writers and physicians and chieftains among men dwelling on the earth ; and from this they grow to be gods, receiving the greatest honours, sharing the same hearth with the other immortals, their table companions; free from human woes, beyond the power of death and harm. 914 THE FIRST PHILOSOPHERS OF GREECE PassaGES FROM PLATO RELATING TO EXMPEDOKLES. Phaed. 96 3. Is blood that with which we think, or air, or fire ...?!

Gorg. 493 a. And perhaps we really are dead, as I once before heard one of the wise men say: that now we are dead, and the body our tomb, and that that part of the soul, it so happens, in which desires are, is open to persuasion and moves upward and downward. And indeed a clever man—perhaps some inhabitant of Sicily or Italy—speaking allegorically, and taking the word from ‘credible ’ (ai@avds) and ‘ persuadable’ (aietixds), called: it a jar (7/00s). And those without intelligence he called uninitiated, and that part of the soul of the uninitiated where the desires are, he called its intemperateness, and said it was not watertight, as & jar might be pierced with holes—using the simile because of its insatiate desires. And pores, into which and through which the effluences go ?—Yes indeed. And that some of the effluences match certain of the pores, and others are smaller or larger ?—It is true. And there is such a thing as vision ?—Yes. And... colour is the effluence of forms in agreement with vision and perceptible by that sense ?—It is.

Sophist. 242 p. And certain Ionian and Sicilian Muses agreed later that it is safest to weave together both opinions and to say that Being is many and one [wodda Te cai ev}, and that it is controlled by hate and love. Borne apart it is always borne together, say the more severe of the Muses. But the gentler concede that these things are always thus, and they say, in part, that sometimes all is one and rendered loving by Aphrodite, while at other times it is many and at enmity with itself by reason of a sort of strife. PassaGEes IN ARISTOTLE REFERRING TO EMPEDOKLES. Phys.i. 3; 187a20. And others say that the opposites existing in the unity are separated out of it, as Anaximandros says, and as those say who hold that things are both one and many, as Empedokles and Anaxagoras. i. 4; 188a18. But it is better to assume elements _ fewer in number and limited, as Empedokles does. “ii. 4; 19620. Empedokles says that the air is not - always separated upwards, but as it happens.

viii. 1; 250 b 27. Empedokles says that things are in motion part of the time and again they are at rest ; they are in motion when Love tends to make one out of many, or Strife tends to make many out of one, and in the intervening time they are at rest (Vv. 69-73). viii. 1; 25246. So it is necessary to consider this (motion) a first principle, which it seems Empedokles means in saying that of necessity Love and Strife control things and move them part of the time, and that they | are at rest during the intervening time. 2916 THE FIRST PHILOSOPHERS OF GREECE De Caelo 279 b14. Some say that alternately at one time there is coming into being, at another time there is perishing, and that this always continues tobe the case ; so say Empedokles of Agrigentum and Herakleitos of Ephesus.

ii. 1; 284a24. Neither can we assume that it is after this manner nor that, getting a slower motion than its own downward momentum on account of rotation, it still is preserved so long a time, as Empedokles says. ii. 18; 295a15. But they seek the cause why it _ remains, and some say after this manner, that its breadth or size is the cause; but others, as Empedokles, that the movement of the heavens revolving in a circle and moving more slowly, hinders the motion of the earth, like water in vessels. . . . ili. 2; 301a14: It is not right to make genesis take place out of what is separated and in motion. Wherefore Empedokles passes over genesis in the case of Love; for he could not put the heaven together preparing it out of parts that had been separated, and making the combination by means of Love; for the order of the elements has been established out of parts that had been separated, so that necessarily it arose out of what is one and compounded. lil. 2; 802a28. Empedokles says that fire and earth and associated elements are the elements of bodies, and that all things are composed of these.

li. 6; 805a1. But if separation shall in some way be stopped, either the body in which it is stopped will be indivisible, or being separable it is one that will never be divided, as Empedokles seems to mean. do not define carefully light and heavy, as Anaxagoras and Empedokles. Gen. corr. i. 1; 314 b7. Wherefore Empedokles speaks after this manner, saying that nothing comes into being, but there is only mixture and separation of the mixed. i. 1; 315a 3. Empedokles seemed both to contradict things as they appear, and to contradict himself. For at one time he says that no one of the elements arises from another, but that all other things arise from these ; and at another time he brings all of nature together into one, except Strife, and says that each thing arises from the one.

i, 8; 324 b 26. Some thought that each sense impression was received through certain pores from the last and strongest agent which entered, and they say that after this manner we see and hear and perceive by all the other senses, and further that we see through air and water and transparent substances because they have pores that are invisible by reason of their littleness, and are close together in series ; and the more transparent substances have more pores. Many made definite statements after this manner in regard to certain things, as did Empedokles, not only in regard to active and passive bodies, but he also says that those bodies are mingled, the pores of which agree with each other. .. . i. 8; 825a34. From what is truly one multiplicity could not arise, nor yet could unity arise from what is truly manifold, for this is impossible; but as Empe-: dokles and some others say, beings are affected through pores, so all change and all happening arises after this manner, separation and destruction taking place through the void, and in like manner growth, solid bodies coming in gradually. For itis almost necessary for Empedokles to say as Leukippos does; for there are some solid and indivisible bodies, unless pores are absolutely contiguous.

825b19. But as for Empedokles, it is evident that he 918 THE FIRST PHILOSOPHERS OF GREECE holds to genesis and destruction as far as the elements are concerned, but how the aggregate mass of these arises and perishes, it is not evident, nor is it possible for one to say who denies that there is an element of fire, and in like manner an element of each other thing— as Plato wrote in the Timaeos. ii. 3; 880b19. And some say at once that there are four elements, as Empedokles. But he combines them into two ; for he sets all the rest over against fire. ii. 6; 833 b 20. Strife then does not separate the elements, but Love separates those which in their origin are before god ; and these are gods. Meteor. 357 a 24. In like manner it would be absurd if any one, saying that the sea is the sweat of the earth, thought he was saying anything distinct and clear, as for instance Empedokles; for such a statement might perhaps be sufficient for the purposes of poetry (for the metaphor is poetical), but not at all for the knowledge of nature.

369 b11. Some say that fire originates in the clouds ; and Empedokles says that this is what is encompassed by the rays of the sun. De anim. i. 2; 404b7. As many as pay careful attention to the fact that what has soul is in motion, these assume that soul is the most important source of motion; and as many as consider that it knows and perceives beings, these say that the first principle is soul, some making more than one first principle and others making one, as Empedokles says the first principle is the product of all the elements, and each of these is soul, saying (Vv. 838-835). i. 4; 408a14. And in like manner it is strange that soul should be the cause of the mixture ; for the mixture of the elements does not have the same cause as flesh and bone. The result then will be that there are many souls through the whole body, if all things arise out of the elements that have been mingled together; and the cause of the mixture is harmony and soul.

i. 5; 410a 28. For it involves many perplexities to say, as Empedokles does, that each thing is known by the material elements, and like by like. .. . And it turns out that Empedokles regards god as most lacking in the power of perception ; for he alone does not know one of the elements, Strife, and (hence) all perishable things; for each of these is from all (the elements). li. 4; 415 b28. And Empedokles was incorrect when he went on to say that plants grew downwards with their roots together because the earth goes in this direction naturally, and that they grew upwards because fire goes in this direction. li. 7; 418b20. So it is evident that light is the presence of this (fire). And Empedokles was wrong, and any one else who may have agreed with him, in saying that the light moves and arises between earth and what surrounds the earth, though it escapes our notice. De sens. 441a4. It is necessary that the water in it should have the form of a fluid that is invisible by reason of its smallness, as Empedokles says. 446 a 26. Empedokles says that the light from the sun first enters the intermediate space before it comes to vision or to the earth.

* De respir. 477a82. Empedokles was incorrect in saying that the warmest animals having the most fire were aquatic, avoiding the excess of warmth in their nature, in order that since there was a lack of cold and wet in them, they might be preserved by their position. Pneumat. 482.229. With reference to breathing some do not say what it is for, but only describe the manner in which it takes place, as Empedokles and Demokritos.. 220 THE FIRST PHILOSOPHERS OF GREECE 484.88. Empedokles says that fingernails arise from sinew by hardening. Part. anim. i.1; 640219. So Empedokles was wrong in saying that many characteristics appear in animals because it happened to be thus in their birth, as that they have such a spine because they happen to be descended from. one that bent itself back. . . . i. 1; 642a18. And from time to time Empedokles chances on this, guided by the truth itself, and is compelled to say that being and nature are reason, just as when he is declaring what a bone is; for he does not say it is one of the elements, nor two or three, nor all of them, but it is the reason of the mixture of these.

De Plant. i.; 8154216. Anaxagoras and Empedokles say that plants aremoved by desire, and assert that they have perception and feel pleasure and pain. . . . Empedokles thought that sex had been mixed in them. (Note 817 a1, 10, and 36.) i.; 815 b12. Empedokles et al. said that plants have intelligence and knowledge. i.; 817b35. Empedokles said again that plants have their birth in an inferior world which is not perfect in its fulfilment, and that when it is fulfilled an animal is generated. i. 3; 984a8. Empedokles assumes four elements, adding earth as a fourth to those that have been mentioned ; for these always abide and do not come into being, but in greatness and smallness they are compounded and separated out of one and into one. i. 3; 984 b 32. And since the opposite to the good appeared to exist in nature, and not only order and beauty but also disorder and ugliness, and the bad appeared to be more than the good and the ugly more than the beautiful, so some one else introduced Love and Strife, each the cause of one of these. For if one were to

follow and make the assumption in accordance with reason and not in accordance with what Empedokles foolishly says, he will find -Love to be the cause of what is good, and Strife of what is bad; so that if one were to say that Empedokles spoke after a certain manner and was the first to call the bad and the good first principles, perhaps he would speak rightly, if the good itself were the cause of all good things, and the bad of all bad things. Met. i. 4; 915a 21. And Empedokles makes more use of causes than Anaxagoras, but not indeed sufficiently; nor does he find in them what has been agreed upon. At any rate love for him is often a separating cause and strife a uniting cause. For whenever the all is separated into the elements by strife, fire and each of the other elements are collected into one; and again, whenever they all are brought together into one by love, parts are necessarily separated again from each thing. Empedokles moreover differed from those who went before, in that he discriminated this cause and introduced it, not making the cause of motion one, but different and opposite. Further, he first described the four elements spoken of as in the form of matter; but he did not use them as four but only as two, fire by itself, and the rest opposed to fire as being one in nature, earth and air and water.

i. 8; 989a20. And the same thing is true if one asserts that these are more numerous than one, as Empedokles says that matter is four substances. For it is necessary that the same peculiar results should hold good with reference to him. For we see the elements arising from each other inasmuch as fire and earth do not continue the same substance (for so it is said of them in the verses on nature) ; and with reference to the cause of their motion, whether it is necessary to assume one or two, we must think that he certainly did not speak either in a correct or praiseworthy manner.

992 THE FIRST PHILOSOPHERS OF GREECE i.9; 993a15. For the first philosophy seems to speak inarticulately in regard to all things, as though it were childish in its causes and first principle, when even Empedokles says that a bone exists by reason, that is, that it was what it was and what the essence of the matter was. ‘might think, spoke most consistently, even he had the same experience, for he asserts that a certain first principle, Strife, is the cause of destruction ; but one might think none the less that even this causes generation out of the unity; for all other things are from this as their source, except god. Meta. ii. 4; 1000a 32. And apart from these verses (vv. 104-107) it would be evident, for if strife were not existing in things, all would be one, as he says; for when they come together, strife comes to a stand last of all. Wherefore it results that for him the most blessed God has less intelligence than other beings ; for he does not know all the elements; for he does not have strife, and knowledge of the like is by the like.

Meta. ii. 4; 1000b16. He does not make clear any cause of necessity. But, nevertheless, he says thus much alone consistently, for he does not make some beings perishable and others imperishable, but he makes all perishable except the elements. And the problem now under discussion is why some things exist and others do not, if they are from the same ‘elements). Meta. xi. 10; 1075 b2. And Empedokles speaks in a manner, for he makes friendship the good. And this is the first principle, both as the moving cause, for it brings things together; and as matter, for it is part of the mixture. Ethic. vii. 5; 1147b12. He has the power to speak but not to understand, as a drunken man repeating verses of Empedokles. Ethic. viii. 2; 1155b7. Others, including Empedokles, say the opposite, that the like seeks the like. Moral. ii. 11; 1208b11. And he says that when a - dog was accustomed always to sleep on the same tile, Empedokles was asked why the dog always sleeps on the ‘same tile, and he answered that the dog had some likeness to the tile, so that the likeness is the reason for its frequenting it. _ Poet. 1; 1447 b 16. Homer and Empedokles have no-

thing in common but the metre, so that the former should be called a poet, the latter should rather be called a student of nature. Fr. 65; Diog. Laer. viii. 57. Aristotle, in the Sophist, says that Empedokles first discovered rhetoric and Zeon dialectic. Fr. 66; Diog. Laer. viii. 63. Aristotle says that (Empedokles) became free and estranged from every form of rule, if indeed he refused the royal power that was granted to him, as Xanthos says in his account of him, evidently much preferring his simplicity. Aet. Place. i. 3; Dox. 287. Empedokles of Akragas, son of Meton, says that there are four elements, fire, air, water, earth ; and two dynamic first principles, love and strife ; one of these tends to unite, the other to separate. And he speaks as follows :—Hear first the four roots of all things, bright Zeus and life-bearing Hera and Aidoneus, and Nestis, who moistens the springs of men with her tears. Now by Zeus he means the seething and the aether, by life-bearing Hera the moist air, 994 THE FIRST PHILOSOPHERS OF GREECE

and by Aidoneus the earth; and by Nestis, spring of men, he means as it were moist seed and water. i. 4; 291. Empedokles: The universe is one; not however that the universe is the all, but some little part of the all, and the rest is matter. i.7; 303. And he holds that the one is necessity, and that its matter consists of the four elements, and its forms are strife and love. And he calls the elements gods, and the mixture : of these the universe. And its uniformity will be resolved into them ;! and he thinks souls are divine, and that pure men who in a pure way have a share of them (the elements) are divine. i.13; 312. Empedokles: -Back of the four elements there are smallest particles, as it were elements before elements, homoeomeries (that is, rounded bits). i.15; 818. Empedokles declared that colour is the harmonious agreement of vision with the pores. And there are four equivalents of the elements —white, black, red, yellow. i. 16; 815. Empedokles (and Xenokrates) : The elements are composed of very small masses which are the most minute possible, and as it were elements of elements. 1.24; 320. Empedokles et al. and all who make the universe by putting together bodies of small parts, introduce combinations and separations, but not genesis and destruction absolutely ; for these changes take place not in respect to quality by transformation, but in respect to quantity by putting together. i. 26; 821. Empedokles: The essence of necessity is the effective cause of the first principles and of the elements.

Aet. Plac. ii. 1; Dox. 328. Empedokles: The course of the sun is the outline of the limit of the universe. ii. 4; 831. Empedokles: The universe <arises and> perishes according to the alternating rule of Love and Strife. ii.6; 834. Empedokles: The aether was first separated, and secondly fire, and then earth, from which,

as it was compressed tightly by the force of its rotation, * water gushed forth; and from this the air arose as vapour, and the heavens arose from the aether, the sun from the fire, and bodies on the earth were compressed out of the others. ii. 7; 336. Empedokles: Things are not in fixed position throughout the all, nor yet are the places of the elements defined, but all things partake of one another. il. 8; 3838. Empedokles: When the air gives way at the rapid motion of the sun, the north pole is bent so that the regions of the north are elevated and the regions of the south depressed in respect to the whole universe. i. 10; 339. Empedokles: The right side is toward the summer solstice, and the left toward the winter solstice. li.11; 839. Empedokles: The heaven is solidified from air that is fixed in crystalline form by fire, and embraces what partakes of the nature of fire and of the nature of air in each of the hemispheres. H, 18; 341. Empedokles: The stars are fiery bodies formed of fiery matter, which the air embracing in itself pressed forth at the first separation. 342. The fixed stars are bound up with the crystalline (vault), but the planets are set free. ii. 20; 350. Empedokles: There are two suns ; the one is the archetype, fire in the one hemisphere of the universe, which has filled that hemisphere, always set facing the brightness which corresponds to itself;

the other is the sun that appears, the corresponding brightness in the other hemisphere that has been filled with air mixed with heat, becoming the erystalline sun by reflection from the rounded earth, and dragged along with the motion of the fiery hemisphere; to speak briefly, the sun is the brightness corresponding to the fire that surrounds the earth. ii. 21; 851. The sun which faces the opposite brightness, is of the same size as the earth. ii. 23; 353. Empedokles: The solstices are due to the fact that the sun is hindered from moving Q

926 THE FIRST PHILOSOPHERS OF GREECE always in a straight line by the sphere enclosing it, and by the tropic circles. ii. 24; 354. The sun is eclipsed ° when the moon passes before it. ii. 25; 357. Empedokles: The moon is air rolled together, cloudlike, its fixed form due to fire, so that it is a mixture. 11.27; 358. The moon has the form of a disk. ii. 28; 358. The moon has its light from the sun. ii. 81; 362. Empedokles : ~ The moon is twice as far from the sun as it is from the earth (?) 868. The distance across the heavens is greater than the height from earth to heaven, which is the distance of the moon from us; according to this the heaven is more spread out, because the universe is disposed in the shape of an egg.

Aet. Plac. iii. 83; Dox.868. Empedokles: (Thunder and lightning are) the impact of light on a cloud so that the light thrusts out the air which hinders it; the extinguishing of the light and the breaking up of the cloud produces a crash, and the kindling of it produces lightning, and the thunderbolt is the sound of the lightning. iii. 8; 875. Empedokles and the Stoics: Winter comes when the air is master, being forced up by condensation ; and summer when fire is master, when it is forced downwards. iii. 16; 881. Theseais the sweat of the earth, brought out by the heat of the sun on account of increased pressure. Aet. Plac. iv. 83; Theod. v.18; Dox. 889. Empedokles: The soul is a mixture of what is air and aether in essence. iv. 5; 892. Empedokles et al.: Mind and soul are the same, so that in their opinion no animal would be absolutely devoid of reason. Theod. v. 23; 392. Empedokles et al.: The soul is imperishable. Aet. iv. 9; 396. Empedokles et al.: Sensations are deceptive. 397. Sensations arise part by part according to the symmetry of the pores, each particular object of sense being adapted to some sense (organ). iv. 18; 408. Empe-

dokles: Vision receives impressions both by means of rays and by means of images. But more by the second method ; for it receives effluences. iv.14; 405. (Reflections from mirrors) take place by means of effluences that arise on the surface of the mirror, and they are completed by means of the fiery matter that is separated from the mirror, and that bears along the air which lies before them into which the streams flow. iv. 6; 406. Empedokles : Hearing takes place by the impact of wind! on the cartilage of the ear, which, he says, is hung up inside the ear so as to swing and be struck after the manner of a bell. iv. 17; 407. Empedokles: Smell is introduced with breathings of the lungs; whenever the breathing becomes heavy, it does not join in the perception on account of roughness, as in the case of those who suffer from aflux. iv. 22; 411. Empedokles : The first breath of the animal takes place when the moisture in infants gives way, and the outside air comes to the yoid to enter the opening of the lungs at the side; and after this the implanted warmth at the onset from without presses out from below the airy matter, the breathing out; and at the corresponding return into the: outer air it oceasions a corresponding entering of the air,, the breathing in. And that which now controls the blood as it goes to the surface and as it presses out the airy matter through the nostrils by its own currents on its outward passage, becomes the breathing out ; and when the air runs back and enters into the fine openings that are scattered through the blood, it is the breathing in. And he mentions the instance of the clepsydra.

Aet. Place. v.7; 419. Empedokles: Male or female are born according to warmth and coldness; whence he records that the first males were born to the east and south from the earth, and the females tothe north. v. 8; 420. Empedokles: Monstrosities are due to too much or 298 THE FIRST PHILOSOPHERS OF GREECE

too little seed (semen), or to disturbance of motion, or to division into several parts, or to a bending aside. v. 10; 491. Empedokles: Twins and triplets are due to excess of seed and division of it. v.11; 422. Empedokles: Likenesses (of children to parents) are due to power of the fruitful seed, and differences occur when the warmth in the seed is dissipated.! v.12; 423. Empedokles: Offspring are formed according to the fancy of the woman at the time of conception ; for oftentimes women fall in love with images and statues, and bring forth offspring like these. v. 14; 425. Empedokles: (Mules are not fertile) because the womb is small and low and narrow, and attached to the belly in a reverse manner, so that the seed does not go into it straight, nor would it receive the seed even if it should reach it. v.15; 425. Empedokles : The embryo is [not] alive, but exists without breathing in the belly; and the first breath of the animal takes place at birth, when the moisture in infants gives way, and when the airy matter from without comes to the void, to enter into the openings of the lungs. v. 19; 480. Empedokles: The first generations of animals and plants were never complete, but were yoked with imcongruous parts; and the second were forms of parts that belong together ; and the third, of parts grown into one whole;

and the fourth were no longer from like parts, as for instance from earth and water, but from elements already permeating each other; for some the food being condensed, for others the fairness of the females causing an excitement of the motion of the seed. And the classes of all the animals were separated on account of such mixings; those more adapted to the water rushed into this, others sailed up into the air as many as had the more of fiery matter, and the heavier remained on the earth, and equal portions in the mixture spoke in ' Cf. Galen, Hist. Phil. 118 ; Dox. 642.

the breasts of all. v. 22; 484. Empedokles: Flesh is the product of equal parts of the four elements mixed together, and sinews of double portions of fire and earth mixed together, and the claws of animals are the product of sinews chilled by contact with the air, and bones of two equal parts of water and of earth and four parts of fire mingled together. And sweat and tears come from blood as it wastes away, and flows out because it has become rarefied. v.24; 435. Empedokles: Sleepis a moderate / cooling of the warmth in the blood, death a complete coolg is ing. v.25;487. Empedokles: Death is a separation of ~ the fiery matter out of the mixture of which the man} is composed ; so that from this standpoint death of the | body and of the soul happens together ; and sleep is a} separating of the fiery matter. v.26; 438. Empedokles : Trees first of living beings sprang from the earth, before the sun was unfolded in the heavens and before day and night were separated; and by reason of the symmetry of their mixture they contain the principle of male and female ; and they grow, being raised by the warmth that is in the earth, so that they are parts of the earth, just as the fetus in the belly is part of the womb; and the fruits are secretions of the water and fire in the plants;

and those which lack (sufficient) moisture shed ( their leaves in summer when it is evaporated, but those | which have more moisture keep their leaves, as in the ease of the laurel and the olive and the date-palm ; and differences in their juices are (due to) variations in the number of their component parts, and the differences in plants arise because they derive their homoeomeries from (the earth which) nourishes them, as in the case of grape-vines; for it is not the kind of vine which makes wine good, but the kind of soil which nurtures it. v. 26; 440: Empedokles: Animals are nurtured by the substance of what is akin to them [moisture], and

230 THE FIRST PHILOSOPHERS OF GREECE they grow with the presence of warmth, and grow smaller and die when either of these is absent; and men of the present time, as compared with the first living beings, have been reduced to the size of infants (?). v.28; 440. Empedokles: Desires arise in animals from a lack of the elements that would render each one complete, and pleasures...

Theophr. Phys. opin. 3; Dox. 478. Empedokles of Agrigentum makes the material elements four: fire and air and water and earth, all of them eternal, and changing in amount and smallness by composition and separation; and the absolute first principles by which these four are set in motion, are Love and Strife; for the elements must continue to be moved in turn, at one time being brought together by Love and at another separated by Strife; so that in his view there are six first principles ; for sometimes he gives the active power to Love and Strife, when he says (vv. 67-68): ‘Now being all united by Love into one, now each borne apart by hatred engendered of Strife;’ and again he ranks these as elements along with the four when he says (vy. 77-80) : ‘ And at another time it separated so that there were many out of the one; fire and water and earth and boundless height of air, and baneful Strife apart from these, balancing each of them, and Love among them, their equal in length and breadth.’

Fr. 23; Dox. 495. Some say that the sea is as it were a sort of sweat from the earth; for when the earth is warmed by the sun it gives forth moisture; accordingly it is salt, for sweat is salt. Such was the opinion of Empedokles. Theophr. de sens. 7; Dox. 500. Empedokles speaks in like manner concerning all the senses, and says that we perceive by a fitting into the pores of each sense. So they

are not able to discern one another’s objects, for the pores of some are too wide and of others too narrow for the object of sensation, so that some things go right through untouched, and others are unable to enter completely. And he attempts to describe what vision is ; and he says that what is in the eye is fire and water, and what surrounds it is earth and air, through which light being fine enters, as the light in lanterns. Pores of fire and water are set alternately, and the fire-pores recognise white objects, the water-pores black objects; for the colours harmonise with the pores. And the colours move into vision by means of efiluences. And they are not composed alike ...and some of opposite elements ; for some the fire is within and for others it is on the outside, so some animals see better in the daytime and others at night; those that have less fire see better by day, for the light inside them is balanced by the light outside them; and those that have less water see better at night, for what is lacking is made up for them. And in the opposite case the contrary is true; for those that have the more fire are dim-sighted, since the fire increasing plasters up and covers the pores of water in the daytime; and for those that have water in excess, the same thing happens at night ;

for the fire is covered up by the water.... Until in the case of some the water is separated by the outside light, and in the case of others the fire by the air; for the cure of each is its opposite. That which is composed of both in equal parts is the best tempered and most excellent vision. This, approximately, is what he says concerning vision. And hearing is the result of noises coming from outside. For when (the air) is set in motion by a sound, there is an echo within; for the hearing is as it were a bell echoing within, and the ear he calls an ‘ offshoot of flesh’ (v. 315): and the air when it is set

in motion strikes on something hard and makes an echo.! And smell is connected with breathing, so those have the keenest smell whose breath moves most quickly ; and the strongest odour arises as an effluence from fine and light bodies. But he makes no careful discrimination with reference to taste and touch separately, either how or by what means they take place, except the general statement that sensation takes place by a fitting into the pores ; and pleasure is due to likenesses in the elements and in their mixture, and pain to the opposite. And he speaks similarly concerning thought and ignorance: Thinking is by what is like, and not perceiving is by what is unlike, since thought is the same thing as, or something like, sensation. For recounting how we recognise each thing by each, he said at length (vv. 336-337) : Now out of these (elements) all things are fitted together and their form is fixed, and by these men think and feel pleasure and pain. So it is by blood especially that we think ; for in this especially are mingled <all> the elements of things. And those in whom equal and like parts have been mixed, not too far apart, nor yet small parts, nor exceeding great, these have the most intelligence and the most accurate senses; and those who approximate to this come next; and those who have the opposite qualities are the most lacking in intelligence. And those in whom the elements are scattered and rarefied, are torpid and easily fatigued; and those in whom the elements are small and thrown close together, move so rapidly and meet with so many things that they accomplish but little by reason of tlie swiftness of the motion of the blood. And those in whom there is a well-tempered mixture in some one part, are wise at this point; so some are good orators, others good artisans, according as the mixture is in the

hands or in the tongue; and the same is true of the other powers. Theophr. de sens. 59; Dox. 516. And Bitvpadokhe says of colours that white is due to fire, and black to water. Cie. De nat. deor. xii.; Dox. 585. Winpeicklen, along with many other mistakes, makes his worst error in his conception of the gods. For the four beings of \ which he holds that all things consist, he considers divine ; but it is clear that these are born and die and are devoid of all sense.

Hipp. Phil. 3; Dox. 558. And Empedokles, who lived later, said much concerning the nature of the divinities, how they live in great numbers beneath the earth and manage things there. He said that Love and Strife were the first principle of the all, and that the intelligent fire of the monad is god, and that all things are formed from fire and are resolved into fire; and the Stoics agree closely with his teaching, in that they expect a general conflagration. And he believed most fully in transmigration, for he said: ‘For in truth I was born a boy and a maiden, and a plant and a bird, and a fish whose course lies in the sea.’ He said that all souls went at death into all sorts of animals.

Plut. Strom. 10; Dox. 582. Empedokles of Agrigentum: The elements are four—fire, water, aether, earth. And the cause of these is Love and Strife. From the first mixture of the elements he says that the air was separated and poured around in a circle; and after the air the fire ran off, and not having any other place to go to, it ran up from under the ice that was around the air. And there are two hemispheres moving in a circle around the earth, the one of pure fire, the.other of air and a little fire mixed, which he thinks is night. And motion 234 THE FIRST PHILOSOPHERS OF GREECE began as a result of the weight of the fire when it was collected. And the sun is not fire in its nature, but a reflection of fire, like that which takes place in water. And he says the moon consists of air that has been shut up by fire, for this becomes solid like hail ; and its light it —_/| gets from the sun. The ruling part is not in the head or in the breast, but in the blood ; wherefore in whatever part of the body the more of this is spread, in that part men excel.

Epiph. adv. Haer,. iii. 19; Dox. 591. Empedokles of Agrigentum, son of Meton, regarded fire and earth and water and air as the four first elements, and he said that enmity is the first of the elements. For, he says, they were separated at first, but now they are united into one, becoming loved by each other. So in his view the first principles and powers are two, Enmity and Love, of which the one tends to bring things together and the other to separate them.

AnaxaGoras of Klazomenae, son of Hegesiboulos, was born in the seventieth Olympiad (500-497) and died in the first year of the eighty-eighth Olympiad (428), according to the chronicles of Apollodoros. It is said that he neglected his possessions in his pursuit of philosophy ; he began to teach philosophy in the archonship of Kallias at Athens (480). The fall of a meteoric foundly his views of~the heavenly bodies. Perikles brought him to Athens, and tradition says he remained there thirty years. His exile (434-432) was brought about by the enemies of Perikles, and he died at Lampsakos. He wrote but one book, according to Diogenes, and the same authority says this was written in a pleasing and lofty style. 936° THE FIRST PHILOSOPHERS OF GREECE 1. All things were together, infinite both in number and in smallness ; for the small also was infimite. And when they were all together, nothing was clear and distinct because of their smallness; for air and aether comprehended all things, both being infinite; for these are present in everything, and are greatest both as to num- 2. For air and aether are separated from the surrounding mass; and the surrounding (mass) is infinite

4, But before these were separated, when all things were together, not even was any colour clear and distinct ; for the mixture of all things prevented it, the mixture of moist and dry, of the warm and the cold, and of the bright and the dark (since much earth was present), and of germs infinite in number, in no way like each other ; for none of the other things at all resembles the one the other. 8. And since these things are so, it is necessary to think that in all the objects that are compound there existed many things of all sorts, and germs of all objects, having all sorts of forms and colours and tastes. 938 THE FIRST PHILOSOPHERS OF GREECE 10, And men were constituted, and the other animals, as many as have life. And the men have inhabited cities and works constructed as among us, and they have sun and moon and other things as among us; and the earth brings forth for them many things of all sorts, of which they carry the most serviceable into the house and use them. These things then I have said concerning the separation, that not only among us would the separation take place, but elsewhere too.

11. So these things rotate and are separated by force and swiftness. And the swiftness produces force; and their swiftness is in no way like the swiftness of the things now existing among men, but it is certainly many 14. When they are thus distinguished, it is necessary to recognise that they all become no fewer and no more. For it is impossible that more than all should exist, but 5. Inall things there is a portion of everything except mind; and there are things in which there is mind also. 6. Other things include a portion of everything, but mind is infinite and self-powerful and mixed with nothing, but it exists alone itself by itself. For if it were 240 THE FIRST PHILOSOPHERS OF GREECE

not by itself, but were mixed with anything else, it would include parts of all things, if it were mixed with anything ; for a portion of everything exists in everything, as has been said by me before, and things mingled with it would prevent it from having power over anything in the same way that it does now that it is alone by itself. For it is the most rarefied of all things and the purest, and it has all knowledge in regard to everything and the greatest power ; over all that has life, both greater and less, mind ie rules. And mind ruled the rotation of the whole, so that it set it in rotation in the beginning. First it began the rotation from a small beginning, then more and more was included in the motion, and yet more will be included. Both the mixed and the separated and distinct, all things mind recognised. And whatever things were to be, and whatever things were, as many as are now, and whatever things shall be, all these mind arranged in order; and it arranged that rotation, according to which now rotate stars and sun and moon and air and aether, now that they are separated. Rotation itself caused the separation, and the dense is separated from the rare, the warm from the cold, the bright from the dark, the dry from the moist. And there are many portions of many things. Nothing is absolutely separated nor distinct, one thing from another, except mind. All mind is of like character, both the greater and the

249 THE FIRST PHILOSOPHERS OF GREECE in whatever object there are the most, each single object is and was most distinctly these things.! 7. And when mind began to set things in motion, there was separation from everything that was in motion, and however much mind set in motion, all this was made distinct. The rotation of the things that were moved and made distinct caused them to be yet more distinct. 8. The dense, the moist, the cold, the dark, collected there where now is the earth; the rare, the warm, the dry, the bright, departed toward the farther part of the aether. 9. Earth is condensed out of these things that are separated. For water is separated from the clouds, and earth from the water; and from the earth stones are condensed by cold; and these are separated farther from water.? 12. But mind, as it always has been, especially now also is where all other things are, in the surrounding mass, and in the things that were separated, and in the things that are being separated. 15. For neither is there a least of what is small, but there is always a less. For being is not non-being. 244 THE FIRST PHILOSOPHERS OF GREECE

But there is always a greater than what is great. And it is equal to the small in number; but with reference to itself each thing is both small and great. 16. And since the portions of the great and the small are equal in number, thus also all things would be in everything. Nor yet is it possible for them to exist apart, but all things include a portion of everything. Since it is not possible for the least to exist, nothing could be separated, nor yet could it come into being of itself, but as they were in the beginning so they are now, all things together. And there are many things in all things, and of those that are separated there are things equal in number in the greater and the lesser. 17. The Greeks do not rightly use the terms ‘ coming into being’ and ‘perishing.’ For nothing comes into _ being nor yet does anything perish, but there is mixture and separation of things that are. So they would do right in calling the coming into being ‘ mixture,’ and the perishing ‘ separation.’ (18.) For how could hair com2 from what is not hair? Or flesh from what is not flesh ? PassaGES FROM PLATO REFERRING TO ANAXAGORAS.

Apol. 26 p. He asserts that I say the sun is a stone and the moon is earth. Do you think of accusing Anaxagoras, Meletos, and have you so low an opinion of these men and think them so unskilled in letters as not to know that the books of Anaxagoras of Klazomenae are full of these doctrines? And forsooth the young men are learning these matters from me, which sometimes they can buy from the orchestra for a drachma at the most, and laugh at Sokrates if he pretends that they are his—particularly seeing they are so strange. 2946 THE FIRST PHILOSOPHERS OF GREECE Phaedo 72 0. And if all things were composite and were not separated, speedily the statement of Anaxagoras would become true, ‘ All things were together.’ ~. Anaxagoras (he said), to the effect that it is mind which — arranges all things and is the cause of all things. 98s. Reading the book, I see that the man does 7 ‘not make any use of mind, nor does he assign any causes for the arrangement of things, but he treats air and aether and water as causes, and many other strange things.

Lysis 214 8. The writings of the wisest men say . that it is necessary for the like always to be loved ne the unlike. Hipp. Mai. 283 a. They say you had an experience opposite to that of Anaxagoras; for though he inherited much property he lost it all by his carelessness; so he practised a senseless wisdom. Kratyl. 400 a. And do you not believe Anaxagoras that the nature of all other things is mind, and that it is soul which arranges and controls them ? (ef. Phaedo 72 c). 409 a. It looks as though the opinion Anaxagoras recently expressed was a more ancient matter, that the moon has its light from the sun. : 413 c. Anaxagoras is right in saying that this is » mind, for he says that mind exercising absolute power and mingled with nothing disposes all things, running through all. Rival. 182 a. But the youths seemed to be quarrelling about Anaxagoras or Oenopedos, for they were evidently drawing circles and imitating certain inclinations by the slope of their hands with great earnestness. Phil. 28c. All the wise men agree that mind is king of heaven and earth for us. 30 p. Some long ago declared that always mind rules the all.

Legg. 967 8. And some had the daring to conjecture this very thing, saying that it is mind which disposes all things in the heavens. And the same men again, being in error as to the nature of soul, in that it is older than bodies, while they regarded it as younger, to put it in a word, turned all things upside down, and themselves most of all. For indeed all things before their eyes—the things moving in the heavens—appeared to them to be full of stones and earth and many other soulless bodies, which dispose the causes of all the universe. Phaedr. 270 a. All the arts that are great require subtlety and the higher kind of philosophy of nature ; so such loftiness and complete effectiveness seem to come from this source. This Perikles acquired in addition to being a man of genius; for as the result, I think, of his acquaintance with such a man as Anaxagoras he became imbued with high philosophy, and arrived at the nature of intelligence [vods] and its opposite, concerning which Anaxagoras often discoursed, so that he brought to the art of speaking what was advantageous to him. PassaGEs IN ARISTOTLE REFERRING TO ANAXAGORAS.

Phys. i. 4; 187a 20. And others say that the opposites existing in the one are separated out of it, as Anaximandros says, and as many as say that things are one and many, as Empedokles and Anaxagoras; for these separate other things out of the mixture. . . And Anaxagoras seems to have thought (the elements) infinite because he assumed the common opinion of the physicists to be true, that nothing arises out of nonbeing; for this is why they say, as they do, that all 948 THE FIRST PHILOSOPHERS OF GREECE things were together, and he established the fact that such ‘ arising’ was change of form. Phys.i.4; 187236. They thought that (what arose) arose necessarily out of things that are and their attributes, and, because the masses were so small, out of what we cannot perceive. Wherefore they say that everything was mixed in everything because they saw everything arising out of everything; and different things appeared and were called different from each other according to what is present in greater number in the mixture of the infinites; for the whole is not purely white or black or sweet or flesh or bone, but the nature of the thing seems to be that of which it has the most.

Phys. iii. 4; 2083 a 19. And as many as make the elements infinite, as Anaxagoras and Demokritos, the former out of homoeomeries. . . . Phys. iii. 5; 205b1. Anaxagoras speaks strangely about the permanence of the infinite; for he says that the infinite itself establishes itself—that is, it is in itself; for nothing else surrounds it, so that wherever anything may be, it is there in virtue of its origin. Phys. iv. 6 ; 218.a 22. Some who try to show that the void does not exist, do not prove this of what men are wont to call a void, but they make the mistake Anaxagoras did and those who attempted to prove it after this manner. Tor they show that air is something, blowing skins up tight, and showing how strong air is, and shutting it up in clepsydrae. Phys. viii. 1; 250b24. For Anaxagoras says that when all things were together and had been at rest for an infinite time, mind introduced motion and caused separation.! Phys. viii. 5; 256 b 24. So Anaxagoras is right in saying that mind is not affected by other things and is unmixed, since he makes it the first principle of motion. For thus only, being unmoved, it might move, and being unmixed, it might rule.'

De caeloi.3; 270 b 24. Anaxagoras does not use this word [ai@yp| rightly, for he uses the word aether instead of fire. De caelo iii. 2; 301212. Anaxagoras starts to construct the universe out of non-moving bodies. De caelo iii. 3 ; 302 a 81. Anaxagoras says the opposite to Empedokles, for he calls the homoeomeries elements (I mean such as flesh and bone and each of those things), and air and fire he calls mixtures of these and of all the other ‘seeds ;’ for each of these things is made of the invisible homoeomeries all heaped together. Wherefore all things arise out of these things; for he calls fire and aether the same. And since there is a peculiar motion of every material body, and some motions are simple and some complex, and the complex motions are those of complex bodies and the simple motions of simple bodies, it is evident that there will be simple bodies. For there are also simple motions. So it is evident what elements are, and why they are. . De caelo iv. 2; 809 a 20. Some of those who deny that there is a void say nothing definite concerning lightness and weight, for instance Anaxagoras and Empedokles.

Gen. corr. i. 1; 814a11. Others assert that matter is more than one, as Empedokles and Leukippos and Anaxagoras, but there is a difference between these. And Anaxagoras even ignores his own word, for he says that he has shown genesis and destruction to be the same as change, but like the others, he says there are many elements. ... Anaxagoras et al. say there 950 THE FIRST PHILOSOPHERS OF GREECE are an infinite number of elements. For he regards the homoeomeries as elements, such as bone and flesh and marrow, and other things of which the part (wépos) has the same name as the whole. : b/feoras says that soul is the moving power, and if any one else has said that mind moved the all, no one said it absolutely as did Demokritos. De anima i. 2; 404 b 1. Anaxagoras speaks less clearly about these things; for many times he rightly and truly says that mind is the cause, while at other times he says itis soul; for (he says) it is in all animals, both great and small, both honoured and dishonoured. But it is not apparent that what is intelligently called mind is present in all animals alike, nor even in all men.

De anima i. 2; 405418. Anaxagoras seems to say that soul and mind are different, as we said before, but he treats both as one in nature, except that he regards mind especially as the first principle of all things; for he says that this alone of all things is simple and unmixed and pure. And he assigns both to the same first principle, both knowledge and motion, saying that mind moves the all.! De anima i.19; 405b19. Anaxagoras alone says that mind does not suffer change, and has nothing in common with any of the other things. De anima lii.4; 429218. It is necessary then that “it be unmixed since it knows [voet] all things, as Anaxa- | goras says, in order that it may rule, that is, that it may rai know [yvepifn]. er De part. anim. iv. 10; 687a7. Anaxagoras says that man is the most intelligent of animals because he has hands. De plant. i.; 815416. Anaxagoras said that plants are animals and feel pleasure and pain, inferring this because they shed their leaves and let them grow again. De plant. i.; 816b 26. Anaxagoras said that plants have these (motion and sensation) and breathing.

De plant.i.; 817 a 26. Anaxagoras said that their moisture is from the earth, and on this account he said to Lechineos that the earth is mother of plants, and the sun father. De X. Z. G. ii. ; 976 b 20. Anaxagoras busying himself on this point, was satisfied with saying that the void does not exist, nevertheless he says beings move, though there is no void. Meta. i. 3; 984a11. Anaxagoras of Klazomenae, who preceded him (Empedokles) in point of age and followed him in his works, says that the first principles are infinite in number; for nearly all things being made up of like parts (homoeomeries), as for instance fire and water, he says arise and perish only by composition and separation, and there is no other arising and perishing, but they abide eternal.

Meta.i. 8; 984b8. Besides these and similar causes, inasmuch as they are not such as to generate the nature of things, they (again compelled, as we said, by the truth itself) sought the first principle which lay nearest. For perhaps neither fire nor earth nor any other such thing should fittingly be or be thought a cause why some things exist and others arise; nor is it well to assign any such matter to its voluntary motion or to chance. Moreover one who said that as mind exists in animals, so it exists in nature as the cause of the universe and of all order, appeared as a sober man in contrast with those before who spoke rashly. Meta. i. 4; 985a18. Anaxagoras uses mind asa device by which to construct the universe, and when he is 959 THE FIRST PHILOSOPHERS OF GREECE

t a loss for the cause why anything necessarily is, then fr drags this in, but in other cases he assigns any other cause rather than mind for what comes into being. Meta. i. 8; 989a 30. And if any one were to assume that Anaxagoras said the elements were two, he certainly would assume it according to a principle which that one did not describe distinctly ; nevertheless he would follow along a necessary path those who guided him. For though it is strange particularly that he said all things had been mixed together at first, and that they must first have existed unmixed because they came together, and because chance had not in its nature to be mingled with chance; and in addition to this it is strange that he should separate qualities and accidental characteristics from essences (for there is mixture and separation of these), nevertheless if any one should follow him and try to put together what he wanted to say, perhaps he would seem to speak in a very novel manner. For when nothing was separated, clearly it was not possible to say anything true of that essence, I mean to say that anything was white or black or grey or any other colour, but everything was necessarily colourless ; for it might have any of these colours. In like manner it is tasteless, nor according to the same line of argument could it have any other of the like qualities;

for it could not have any quality, or quantity, or anything. For then one of what are sometimes called forms would exist for it, and this is impossible when all things are mixed together ; for it would have been already separated, and he says that all things are mixed together except mind, and this alone is unmixed and pure. It results from these views that he says the first principles are unity (for this is simple and unmixed), and what is different from unity, such as we suppose the undefined to be before it was defined and partook of any form. So he

does not speak rightly or clearly, still he means something like those who spoke later and with greater clearness. Meta. iii. 5; 1009b 25. And he called to mind the saying of Anaxagoras that just such things as men assume will be real for them. Meta. iil. 7; 1012a26. The thought of Anaxagoras . . . that some things exist between contradictory propositions, so that all things are false; for when they are mixed together, the mixture is neither good nor notgood, so that there is nothing true to be said.! Meta. x. 6; 1063b25. According to the position of Herakleitos, or of Anaxagoras, it is not possible to speak the truth. Ethic. vi. 5; 1141b38. Wherefore they say that Thales and Anaxagoras and such wise men are lacking in intelligence, when they see them ignorant in things that are for their own advantage, and they say they know things extraordinary and wonderful and dreadful and divine, but these are of no use, because they do not seek human good, ;

Ethic. x. 9; 1179 a 18. And Anaxagoras did not seem to regard the rich man nor yet the powerful man as the happy one when he said he would not be surprised if any one appeared strange to the many; for these judge by what is outside, for that is all they can see. PASSAGES IN THE DOXOGRAPHISTS REFERRING TO ANAXAGORAS. Aet. Plac. i.8; Dox. 279. Anaxagoras of Klazomenae declared that homoeomeries are the first principles of things. For he thought it most difficult to 954 TILE FIRST PHILOSOPHERS OF GREECE

understand how anything should arise out of not-being, or perish into not-being. Certainly we take simple food of one kind, such as the bread of Demeter, and we drink water; and from this nourishment there are nurtured hair, veins, arteries, sinews, bones, and the other parts. Since these arise we must acknowledge that in the nourishment that is taken are present all realities, and from them everything will grow. And in that nourishment there are parts productive of blood and of sinews and bones and the rest; these are the parts that may be discovered by contemplation. For it is not necessary to perceive everything by sense, how that bread and water give rise to these things, but the parts may be discovered in them by contemplation. From the fact that parts exist in the nourishment like the things that are generated, he called them homoeomeries, and declared that they are the first principles of things; and he called the homoeomeries matter, but the active cause that arranges all things is mind. And he began thus: All things were together ‘and mind arranged and disposed them. So we must assert that he associated an artificer with matter. 1.7; 299. Anaxagoras says that bodies are established according to first principles, and the mind of God arranged them and caused the generations of all things. i. 7; 802. The mind that made the universe is God. i. 14; 312. Anaxagoras: The homoeomeries are of many shapes. i. 17; 3815. Anaxagoras and Demokritos: The elements are mixed by juxtaposition. i. 24; 820. (See p. 241. i. 29; 326.) Anaxagoras and the Stoics: Cause is not evident to human reason ; for some things happen by necessity, and others by fate, and others by purpose, and others by chance, and others of their own accord. i. 30; 326. Anaxagoras: Origination is at the same

time composition and separation, that is, genesis and destruction.

Aet. Plac. ii. 1; 327. The universe is one. ii. 4 ; 331. The universe is perishable. ii. 8; 837. Diogenes and Anaxagoras: After the universe arose and the animals were brought forth out of the earth, it tipped somehow of its own accord towards its south part, perhaps intentionally, in order that some parts of the universe might be inhabited and others uninhabited according as they are cold, or hot, or temperate. ii.13; 341. Anaxagoras: The surrounding aether is of a fiery nature, and catching up stones from the earth by the power of its rotation and setting them on fire it has made them into stars. 1.16; 345. Anaxagoras et al.: All the stars move from east to west. iil. 21; 351. Anaxagoras: The sun is many times as large as the Peloponnesos. ii. 23; 352. Anaxagoras: The solstices are due to a repulsion of the air towards the south, for the sun compressed it and by condensation made it strong. ii. 25; 856. Anaxagoras and Demokritos: The moon is a fiery solid body having in itself plains and mountains and valleys. ii. 29; 860. Anaxagoras, as Theophrastos says, attributed eclipses to bodies below the moon which sometimes come in front of it.) ii. 80; 861. Anaxagoras says that the unevenness of the composition (the surface of the moon) is due to the mixture of earthy matter with cold, since the moon has some high places and some low hollows. And the dark stuff is mingled with the fiery, the result of which is the shadowy appearance; whence it is called a false-shining star.

Aet. Plac. iii. 1; 865. Anaxagoras: The shadow of the earth falls along this part of the heaven (the milky way), when the sun is beneath the earth and does not shed light on all things. iii. 2; 366. Anaxagoras and Demokritos: (Comets etc.) are due to the conjunction of two or more stars, and the combination of their rays. 367. 956 THE FIRST PHILOSOPHERS OF GREECE

The so-called shooting stars come darting down from the aether like sparks, and so they are immediately extinguished. iii.3; 368. Anaxagoras: When the hot falls on the cold (that is, aether on air), it produces thunder by the noise it makes, and lightning by the colour on the black of the cloud, and the thunderbolt by the mass and amount of the light, and the typhoon by the more material fire, and the fiery whirlwind by the fire mixed with cloud. ili. 4; 871. Anaxagoras: Clouds and snow are formed in somewhat the same manner; and hail is formed when, already cooled by its descent earthwards, it is thrust forth from frozen clouds; and it is made round. iii. 5; 378. Anaxagoras: (The rainbow) is a reflection of the. sun’s brightness from thick cloud, and it is always set op-: posite the star which gives rise to the reflection. And in, a similar way he accounts for the so-called parhelia, which, take place along the Pontos. iii. 15; 379. Anaxagoras: (Earthquakes take place) when the air falls on the thickness of the earth’s surface in a sheltered place, and it shakes the surrounding medium and makes it tremble, because it is unable to effect a separation. iii. 16; 881. Anaxagoras: When the moisture which was at first gathered in pools was burned all around by the revolution of the sun, and the fresh water was evaporated into saltness and bitterness, the rest (of the sea) remained.

Aet. Plac. iv. 1; 885. Anaxagoras: The Nile comes from the snow in Ethiopia which melts in summer and freezes in winter. iv. 3; 387. Anaxagoras et al.: The soul is of the natureof air. iv.5,392. The intelligence is gathered in the breast. The soul is imperishable. iv. 9; 396. Anaxagoras et al.: Sensations are deceptive. 897. Sensations arise part by part according to the symmetry of the pores, each particular object of sense corresponding to a particular sense (organ). iv.19; 409. Anaxagoras: Sound arises when wind falls

on solid air, and by the return of the blow which is dealt to the ear; so that what is called an echo takes place. Aet. Plac. v. 7; 420. Anaxagoras, Parmenides: Males are conceived when seed from the right side enters the right side of the womb, or seed from the left side: the left side of the womb; but if its course is changed females are born. v. 19; 430. As Anaxagoras and Euripides say: Nothing of what is born dies, but one thing separated from one part and added to another produces different forms. v. 20; 482. Anaxagoras: All animals have reason that shows itself in activity, but they do not have a sort of intelligence that receives impressions, which may be called the interpreter of intelligence. v. 25; 487. Anaxagoras: Sleep is due to a weariness of the body’s energy; for it is an experience of the body, not of the soul; and death is the separation of the soul from the body.

Theophr. Phys. opin. Fr. 4; Dox.479. Theophrastos says that the teaching of Anaxagoras is much like that of Anaximandros ; for Anaxagoras says that in the separation of the infinite, things that are akin come together, and whatever gold there is in the all becomes gold, and whatever earth becomes earth, and in like manner each of the other things, not as though they came into being, but as though they were existing before. And Anaxagoras postulated intelligence (vody) as the cause of motion and of coming into being, and when this caused separation worlds were produced and other objects sprang forth. He might seem, he says, to make the material causes of things taking place thus infinite, but the cause of motion and of coming into being one. But if one were to assume that the mixture of all things were one nature undefined in form and in amount, which he seems to mean, it follows that he 958 THE FIRST PHILOSOPHERS OF GREECE speaks of two first principles, the nature of the infinite and intelligence, so that he appears to treat all the material elements in much the same manner as Anaximandros.

Phys. opin. Fr. 28 ; Dox. 495. And the third opinion about the sea is that the water which filters and strains through the earth becomes salt because the earth has such flavours in it; and they point out as a proof of this that salt and saltpetre are dug up out of the earth, and there are bitter flavours at many places in the earth, Anaxagoras and Metrodoros came to be of this opinion.

Theophr. de sens. 27; Dox. 507. Anaxagoras held that sensation takes place by opposite qualities ; for like is not affected by like. And he attempts to enumerate things one by one. For seeing is a reflection in the pupil, and objects are not reflected in the like, but in the opposite. And for many creatures there is a difference of colour in the daytime, and for others at night, so that at that time they are sharpsighted. But in general the night is more of the same colour as the eyes. And the reflection takes place in the daytime, since light is the cause of reflection ; but that colour which prevails the more is reflected in its opposite. In the same manner both touch and taste discern ; for what is equally warm or equally cold does not produce warm or cold when it approaches its like, nor yet do men recognise sweet or bitter by these qualities in themselves, but they perceive the cold by the warm, the drinkable water by the salt, the sweet by the bitter, according as each quality is absent ; for all things are existing in us. So also smell and hearing take place, the one in connection with breathing, the other by the penetration of sound into

the brain ; for the surrounding bone against which the sound strikes is hollow. And every sensation is attended with pain, which would seem to follow from the fundamental thesis; for every unlike thing by touching produces distress. And this is evident both in the duration and in the excessive intensity of the sensations. For both bright colours and very loud sounds occasion pain, and men are not able to bear them for any long time. And the larger animals have the more acute sensations, for sensation is simply a matter of size. For animals that have large, pure, and bright eyes sce large things afar off, but of those that have small eyes the opposite is true. And the same holds true of hearing. For large ears hear large sounds afar off, smaller ones escape their notice, and small ears hear small sounds near at hand. And the same is true of smell; for the thin air has the stronger odour, since warm and rarefied air has an odour. And when a large animal breathes, it draws in the thick with the rarefied, but the small animal only the rarefied, so that large animals have a better sense of smell. For an odour near at hand is stronger than one far off, because that is thicker, and what is scattered is weakened. It comes about to this, large animals do not perceive the thin air, and small animals do not perceive the thick air.

Cic. de Nat. Deor. i. 11; Dox. 582. Whence Anaxagoras, who was a pupil of Anaximenes, first taught that the separation and character of all things were determined and arranged by the power and reason of infinite mind; but in this he fails to see that no motion can be connected with and contiguous to infinite sensation, and that no sensation at all can exist, by which nature as a whole can feel a shock. Wherefore if he meant that mind is as it were some sort of living being, there will be something inside of it from which that living being 960 THE FIRST PHILOSOPHERS OF GREECE is determined. But what could be inside of mind? So the living being would be joined with an external body. But since this is not satisfactory, and mind is ‘open and simple,’ joined with nothing by means of which it can feel, he seems to go beyond the scope of our intelligence.

Hipp. Phil. 8; Dox. 561. After him came Anaxagoras of Klazomenae, son of Hegesiboulos. He said that the first principle of the all is mind and matter, mind the active first principle, and matter the passive. For when all things were together, mind entered and disposed them. The material first principles are infinite, and the smaller ones of these he calls infinite. And all things partake of motion when they are moved by mind and like things come together. And objects in the heavens have been ordered by their circular motion. The dense and the moist and the dark and the cold and all heavy things come together into the midst, and the earth consists of these when they are solidified; but the opposite to these, the warm, the bright, the dry, and the light move out beyond the aether. ‘he earth is flat in form, and keeps its place in the heavens because of its size and because there is no void ; and on this account the air by its strength holds up the earth, which rides on the air. And the sea arose from the moisture on the earth, both of the waters which have fallen after being evaporated, and of the rivers that flow down into’ it.! And the rivers get their substance from the clouds and from the waters that are in the earth. For the earth is hollow and has water in the hollow places. And the Nile increases in summer because waters flow down into it from snows tat the north.f ?

Sun and moon and all the stars are fiery stones that * I translate the suggestion of Diels in his notes. * Cf. Aet. iv. 1, supra, p. 256.

are borne about by the revolution of the aether. And sun and moon and certain other bodies moving with them, but invisible to us, are below the stars. Men do not feel the warmth of the stars, because they are so far away from the earth; and they are not warm in the same way that the sun is, because they are in a colder region. The moon is below the sun and nearer us. The sun is larger than the Peloponnesos. The moon does not have its own light, but light from the sun. The revolution of the stars takes them beneath the earth. The moon is eclipsed when the earth goes in front of it, and sometimes when the bodies beneath the moon go in front of it ; and the sun is eclipsed when the new moon goes in front of it. And the solstices are occasioned because the sun and the moon are thrust aside by the air. And the moon changes its course frequently because it is not able to master the cold. He first determined the matter of the moon’s phases. He said the moon is made of earth and has plains and valleys in it. The milky way is a reflection of the light of the stars which do not get their light from the sun. The stars which move across the heavens, darting down like sparks, are due to the motion of the sphere.

And winds arise when the air is rarefied by the sun, and when objects are set on fire and moving towards the sphere are borne away. Thunders and lightnings arise from heat striking the clouds. Earthquakes arise from the air above striking that which is beneath the earth ; for when this is set in motion, the earth which rides on it is tossed about by it. And animals arose in the first place from moisture, and afterwards one from another ; and males arise when the seed that is separated from the right side becomes attached to the right side of the womb, and females when the opposite is the case. He was in his prime in the first year of the eighty- 262 THE FIRST PHILOSOPHERS OF GREECE eighth Olympiad, at the time when it is said Plato was born. They say that he became endowed with knowledge of the future. Herm. I. G. P.6; Dox. 652. Anaxagoras takes me aside and instructs me as follows :—Mind is the first principle of all things, and it is the cause and master of all, and it provides arrangement for what is disarranged, and separation for what has been mixed, and an orderly universe for what was disorderly.