Phys. iii. 8; 208 a 8. In order that generation may actually occur, it is not necessary to prove that the infinite should actually be matter that sense can per- ceive; for it is possible that destruction of one thing is generation of another, provided the all is limited.

De Coelo iii. 5; 905 b11. For some say that there is Only one underlying substance; and of these some

Anaximandros 11

say that it is water, some that it is air, some that it is
fire, and some that it is more rarefied than water and
denser than air; and these last say that being infinite
it surrounds all the heavens.

Meteor. 2; 855 a 21. It is natural that this
very thing should be unintelligible to those who say
that at first when the earth was moist and the universe
including the earth was warmed by the sun, then air was
formed and the whole heavens were dried, and this pro-
duced the winds and made the heavens revolve.!

Metaph. xii. 2; 1069 b 18. So not only is it very properly admitted that all things are generated from not-being, but also that they all come from being :— potentially from being, actually from not-being ; and this is the unity of Anaxagoras (for this is better than to say that all things exist together [ὁμοῦ πάντα ]), and it is the mixture [μῖγμα] of Empedokles and Anaximandros.

Plut. Symp. viii. 7830 . Wherefore they (the Syrians)
reverence the fish as of the same origin and the
same family as man, holding a more reasonable
philosophy than that of Anaximandros; for he
declares, not that fishes and men were generated
at the same time, but that at first men were gene-
rated in the form of fishes, and that growing up as

sharks do till they were able to help themselves, they then came forth on the dry ground.

6 PasSaGES RELATING TO ANAXIMANDROS IN THE DoxoGRAPHISTS.

(Theophrastos, Dox. 477) Simpl. Phys. Gr; 24, 26.
Among those who say that the first principle is one
and movable and infinite, is Anaximandros of Miletos,
son of Praxiades, pupil and successor of Thales. He
said that the first principle and element of all things
is infinite, and he was the first to apply this word to

1 Cf. Theophrastos, Dow. 494, infra, p. 12.

12 the First Philosophers of Greece

the first principle; and he says that it is neither water
nor any other one of the things called elements, but
the infinite is something of a different nature, from
which came all the heavens and the worlds in them;
and from what source things arise, to that they
return of necessity when they are destroyed; for he
says that they suffer punishment and give satisfaction '
to one another for injustice according to the order of
time, putting it in rather poetical language. ‘ Evi-
dently when he sees the four elements changing into
one another, he does not deem it right to make any one
of these the underlying substance, but something else
besides them. And he does not think that things come
into being by change in the nature of the element,
but by the separation of the opposites which the eternal
motion causes. On this account Aristotle compares him
with Anaxagoras.

Simpl. Phys. 6 v; 27, 28; Dox. 478. The trans- lation is given under Anaxagoras, infra.

Alex. in Meteor. 91 r (vol. i. 268 Id.), Doz. 494. Some
of the physicists say that the sea is what is left of
the first moisture ; 3 for when the region about the earth
was moist, the upper part of the moisture was evapo-
rated by the sun, and from it came the winds and the
revolutions of the sun and moon, since these made their
revolutions by reason of the vapours and exhalations,
and revolved in those regions where they found an
abundance of them. What is left of this moisture in
the hollow places is the sea; so it diminishes in
quantity, being evaporated gradually by the sun, and
finally it will be completely dried up. Theophrastos
says that Anaximandros and Diogenes were of this
opinion.

1 Archw f. ad. Geschichte d. Phil. i. p. 16 sqq. 2 Aet. ili. 16; Dow. 381.

Anaximandros 13

Hipp. Phil.6; Dox. 559. Anaximandros was a pupil of Thales. He was a Milesian, son of Praxiades. He said that the first principle of things is of the nature of the infinite, and from this the heavens and the worlds in them arise. And this (first principle) is eternal and does not grow old, and it surrounds all the worlds. He says of time that in it generation and being and destruction are determined. He said that the first principle and the element of beings is the infinite, a word which he was the earliest to apply to the first principle. Besides this, motion is eternal, and as a result of it the heavens arise. The earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical like a stone column ;' it has two faces, one of these is the ground beneath our feet, and the other is opposite to it. The stars are a circle? of fire, separated from the fire about the world, and surrounded by air. There are certain breathing-holes like the holes of a flute through which we see the stars; so that when the holes are stopped up, there are eclipses. The moon is sometimes full and sometimes in other phases as these holes are stopped up or open. The circle of the sun is twenty-seven times that of the moon, and the sun is higher than the moon, but the circles of the fixed stars are lower.* Animals come into being through vapours raised by thesun. Man, however, came into being from another animal, namely the fish, for at first he was like a fish. Winds are due to a separation of the lightest vapours and the motion of the masses of these vapours ; and moisture comes from

1 Aet. iii. 10; Dow. 876. Cf. Plut. Strom. 2; Dow. 579.

3 Κύκλος, the circle or wheel in which the stars are set, and in which they revolve. The circle of the moon is farther from the earth, and last comes the circle of the sun.

5 Cf. Aet. ii. 15-25, mfra.

14 the First Philosophers of Greece

the vapour raised by the sun! from them;? and
lightning occurs when a wind falls upon clouds and
separates them. Anaximandros was born in the third
year of the forty-second Olympiad.

Plut. Strom. 2; Dox. 579. Anaximandros, the com- panion of Thales, says that the infinite is the sole cause of all generation and destruction, and from it the heavens were separated, and similarly all the worlds, which are infinite in number. And he declared that destruction and, far earlier, generation have taken place since an indefinite time, since all things are in- volved in a cycle. He says that the earth is a cylinder in form, and that its depth is one-third of its breadth. And he says that at the beginning of this world something [τι Diels] productive of heat and cold from the eternal being was separated therefrom, and a sort.of sphere of this flame surrounded the air about the earth, as bark surrounds a tree; then this sphere was broken . into parts and defined into distinct circles, and thus arose the sun and the moon and the stars. Farther he says that at the beginning man was generated from all sorts of animals, since all the rest can quickly get food for themselves, but man alone requires careful feeding for a long time; such a being at the beginning. could not have preserved his existence. Such is the teaching of Anaximandros.

Herm. I. G. P.10; Dox. 658. His compatriot Anaxi-
mandros says that the first principle is older than
water and is eternal motion; in this all things come
into being, and all things perish.

Aet. Plac. 1.8; Dox. 277. Anaximandros of Miletos,
son of Praxiades, says that the first principle of things
is the infinite; for from this all things come, and all

1 Λο. ili. 6; Dow. 374. 2 Of. Aet. iii: 3; Dow. 367.

Anaximandros 15

things perish and return to this.! Accordingly, an infinite number of worlds have been generated and have perished again and returned to their source. So he calls it infinite, in order that the generation which takes place may not lessen it. But he fails to say what the infinite is, whether it is air or water or earth or some other thing. He fails to show what matter is, and simply calls it the active cause. For the infinite is nothing else but matter ; and matter cannot be energy, unless an active agent is its substance. 7; 302. Anaxi- mandros declared that the infinite heavens are gods. Aet. ii. 1; Dox. 827. Amnaximandros (et al.): Infinite worlds exist in the infinite in every cycle; Dox. 829, and these worlds are equally distant from each other. 4; 881. The world is perishable. 11; 840. Anaximandros: The heavens arise from a mixture of heat and cold. 18; 842. The stars are wheel-shaped masses of air, full of fire, breathing out flames from pores in different’ parts. 15; 845. Anaximandros et al.: The sun has the highest posi- tion of all, the moon is next in order, and beneath it are the fixed stars and the planets. 16; 9465. The stars are carried on by the circles and the spheres in which each one moves. 20; 848. Thecirele of the sun is twenty-eight times as large as the earth, like a chariot wheel, having a hollow centre and this full of. fire, shining in every part, and sending out fire through a narrow opening like the air from a flute. 21; 961. The sun is equal in size to the earth, but the circle from which it sends forth its exhalations, and by which it is borne through the heavens, is twenty-seven times as large as the earth. 24; 854. An eclipse takes place when the outlet for the fiery exhalations is closed. 25; 855. The circle of the moon is nineteen times as large 1 Epiphan. iii. 2; Dow. 589.

16 τηε First Philosophers of Greece

as the earth, and like the circle of the sun is full of fire; and eclipses are due to the revolutions of the wheel ; for it is like a chariot wheel, hollow inside, and the centre of it is full of fire, but there is only one exit for the fire. 28; 858. The moon shines by its own light. 29; 859. The moon is eclipsed when the hole in the wheel is stopped.

Aet. 11. 8; Dox. 867. Anaximandros said that
lightning is due to wind; for when it is surrounded and
pressed together by a thick cloud and so driven out
by reason of its lightness and rarefaction, then the break-
ing makes a noise, while the separation makes a rift of
brightness in the darkness of the cloud.

Aet. iv. 8; Dox. 887. Anaximandros et al.:. The soul is like air in its nature.

Aet. v. 19; Doz. 480. Anaximandros said that the
first animals were generated in the moisture, and were
covered with a prickly skin; and as they grew older,
they became drier, and after the skin broke off from
them, they lived for a little while.

Cic. de Nat. Deor. i. 10; Dox. 581. It was the
opinion of Anaximandros that gods have a beginning,
at long intervals rising and setting, and that they are
the innumerable worlds. But who of us can think of
god except as immortal ?

ΠΠ. ANAXIMENES.

Anaximenss of Miletos, son of Eurystratos, was the
pupil or companion of Anaximandros. According to
Apollodoros, quoted by Diogenes, he was born in the
sixty-third Olympiad (528-524 Β.ο.). Diels! has, how-
ever, made it seem probable that this date refers to his
prime of life, rather than to his birth. Of his life

nothing is known.
Literature: Krische, Forschungen, 1. 52-57; Teich-
miiller, Studien, 71-104; Revue Phil. 1888, p. 6 ff.;

Archw f.d. Geschichte d. Phil. i. pp. 815 ff. and pp. 582 ff.

(a2) FRAGMENT ACCREDITED TO ANAXIMENES.

Collection des anciens alchimistes grecs, Livre i.,
Paris 1887, p. 88, ll. 7-10, Olympiodoros. µίαν δὲ
κινουµένην ἄπειρον ἀρχὴν πάντων τῶν ὄντων ἐδόξαζεν
᾽Αναξιμένης τὸν ἀέρα. λέγει γὰρ οὕτωξ' ἐγγύς ἐστιν ὁ ἀὴρ
τοῦ ἀσωμάτου' καὶ ὅτι Kat’ ἔκροιαν τούτου γινόµεθα,
ἀνάγκη αὐτὸν καὶ ἄπειρον εἶναι καὶ πλούσιον διὰ τὸ
µηδέποτε ἐκλείπειν.

Translation—Anaximenes arrived at the conclusion
that air is the one, movable, infinite, first principle of
all things. For he speaks as follows: Air is the nearest
to an immaterial thing; for since we are generated in

! Rhein. Mus. xxxi. 27.

18 the First Philosophers of Greece

the flow of air, it is necessary that it should be infinite and abundant, because it is never exhausted.'