/\ “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 igno- rance: 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 eack 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 the 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
1 Reading κινούμενο» with Diels.
Empedokles 933
hands or in the tongue; and the same is true of the other powers.
Theophr. de sens. 59; Dox. 516. And Empedokles .
says of colours that white is due to fire, and black to
water.
Cic. De nat. deor. xit.; Dox. 585. Empedokles,
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.8; 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 ex-
pect 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.
Hipp. Phil. 4; Dox: 559. See Herakleitos, p. 64.
Plut. Strom. 10; Dow. 582. Empedokles of Agri- gentum: 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 anda 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; Dow. 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.
XI. ANAXAGORAS. |
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 archon-
ship of Kallias at Athens (480). The fall of a meteoric.
stone at Aegos Potamoi (467 or 469) influenced pro-
foundly his views of the heavenly bodies. Perikles
brought him to Athens, and tradition says he remained
there thirty years. His exile (484-482) was brought
about by the enemies of Perikles, and he died at Lam-
psakos. He wrote but one book, according to Diogenes,
and the same authority says this was written in a
pleasing and lofty style.
Literature :—Schaubach, Anaz. Claz. Frag. Lips.
1827 ; W. Schorn, Anaz. Claz. et Diog. Apoll.
Frag. Bonn 1829; Panzerbieter, De frag. Anaz.
ord. Meining. 1886; Fr. Breier, Die Philosophie
des Anax. nach Arist. Berl. 1840. Of. Diels, Hermes xiii. 4.
236 the First Philosophers οε Greece
FRAGMENTS OF ANAXAGORAS.
1. ὁμοῦ χρήματα πάντα ἦν ἄπειρα Kat πλῆθος καὶ
σµικρότητα:. καὶ γὰρ τὸ σμικρὸν ἄπειρον ἦν. καὶ πάντων
e ον 26 δὲ bd ὃ ε \ / /
ομοῦ ἑόντων οὐδὲν ἔνδηλον ἦν ὑπὸ σµικρότητος’' πάντα
γὰρ anp τε καὶ αἰθὴρ κατεῖχεν ἀμφότερα ἄπειρα ἔοντα'
n \ ” a Y \ ‘h..
ταῦτα γὰρ péytota ἔνεστιν ἐν τοῖς ovytrace καὶ πλήθει
καὶ µεγέθει.
2. καὶ γὰρ ἀήρ τε καὶ αἰθὴρ ἀποκρίνονται ἀπὸ τοῦ
πολλοῦ τοῦ περιέχοντο». Kal TO γε περιέχον ἄπειρόν
ἐστι τὸ πλῆθος.
\ \ 3 A Ul ς a 9 / φν
4. πρὶν δὲ ἀποκριθῆναι .. . πάντων ὁμοῦ ἐόντων οὐδὲ
χροιὴ ἔνδηλος ἦν οὐδεμία. ἀπεκώλυε yap ἡ σύμμιξις
πάντων χρημάτων τοῦ τε διερο καὶ τοῦ ξηροῦ καὶ
τοῦ θερμοῦ καὶ τοῦ ψυχροῦ καὶ τοῦ λαμπροῦ καὶ τοῦ
ζοφεροῦ καὶ γῆς πολλῆς éveovons καὶ σπερµάτων ἀπείρων
πλήθους οὐδὲν ἐοικότων ἀλλήλοιφ. οὐδὲ γὰρ τῶν ἄλλων
οὐδὲν ἔοικε τὸ ἕτερον τῷ ἑτέρῳ.
/ Ν ο »/ \ a Ὃ wm
8. τούτων δὲ οὕτως ἐχόντων, χρὴ δοκεῖν ἐνεῖναι
4 Ν Α 9 a A Ν
πολλά τε καὶ παντοῖα ἐν πᾶσι τοῖς συγκρινοµένοις καὶ
σπέρµατα πάντων χρημάτων καὶ ἰδέας παντοίας ἔχοντα
καὶ χροιὰς καὶ ἡδονάς.
Sources and Critical Notes.
1. Simpl. Phys. 33 ν 155, 26. (First clause 8 r 34, 20, and 37r 172, 2.) 34,20 and 172, 2 πάντα χρήματα. 1556, 26. aD εὔδηλον», Text from DE. 2. Simpl. Phys. 33 v 155, 31. 155, 31. aD ὁ ἀήρ τε καὶ ὁ αἰθὴρ, Text follows EF. 4. Simpl. Phys. 33 v 156, 4. (8 r 34, 21 substitutes for the last line a paraphrase of Fr. 3.) 34, 21 inserts ταῦτα after ἀποκριθῆναι. 34, 24 καὶ τῆς, Text from 156, 7.
3. Simpl. Phys. 8 r 84, 29. 33 ν 156, 2. 33 v 157, 9. (Cf. Ῥ. 34, 25 at end of Fr. 4.)
ee ees — es ----
Anaxagoras - 98
1. All things were together, infinite both in number
and in smallness; for the small also was infinite. And
when they were all together, nothing was clear and ἀἱβ-
tinct because of their smaliness; for air and aether com-
prehended all things, both being infinite; for these are
present in everything, and are greatest both as to num-
ber and as to greatness.
2. For air and aether are separated from the sur-
rounding mass; and the surrounding (mass) is infinite
in quantity.
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.
238 the First Philosophers of Greece
10. καὶ ἀνθρώπους τε cuptaynvar καὶ τὰ ἄλλα Coa
ὅσα ψυχὴν ἔχει. καὶ τοῖς ye ἀνθρώποισιν εἶναι καὶ
modes συνῳκηµένας καὶ ἄργα κατεσκευασµένα, ὥσπερ
παρ) ἡμῖν, καὶ ἠέλιόν τε αὐτοῖσιν εἶναι καὶ σελήνην Kal
τὰ ἄλλα, ὥσπερ παρ) ἡμῖν, καὶ τὴν γῆν αὐτοῖσι φύειν
[ 4 Φ 9 “a > /
πολλά TE Kal παντοῖα, ὧν ἐκεῖνοι τὰ ὀνήιστα συνενεγ-
κάµενοι εν τὴν οἴκησιν χρῶνται. ταῦτα μὲν οὖν µου
λέλεκται περὶ τῆς ἀποκρίσιος, ὅτι οὐκ ἂν Trap’ ἡμῖν µόνον
ἀποκριθείη, ἀλλὰ Kal ἄλλῃ.
ϱ 8 A / XN e \
µένων ὑπὸ Bins τε καὶ ταχυτῆτος. βίην δὲ ἡ ταχυτὴς
ποιεῖ. ἡ δὲ ταχυτὴς αὐτῶν οὐδενὶ ἔοικε χρήµατι τὴν
ταχυτῆτα τῶν νῦν ἐόντων χρημάτων ἐν ἀνθρώποις, ἀλλὰ
πάντως πολλαπλασίως ταχύ ἐστι.
14. τούτων δὸ οὕτω διακεκριμένων γινώσκειν χρῆ, ὅτι
πάντα οὐδὲν ἑλάσσω ἐστὶν οὐδὲ πλείω. οὐ yap ἀνυστὸν.
πάντων πλείω εἶναι, ἀλλὰ πάντα toa ἀεί.
5. ἐν παντὶ παντὸς μοῖρα ἔνεστιν πλὴν. vod, ἔστιν
XN Φ 9 οἷσι δὲ καὶ νοῦς ἔνι.
6. τὰ μὲν ἄλλα παντὸς μοῖραν μετέχει, vovs δέ ἐστιν ἄπειρον καὶ αὐτοκρατὲς καὶ µέμικται οὐδενὶ χρήµατι, ἀλλὰ
/ 9 AN φε A 9 9 A \ 90 «ς A povos αὐτὸς ἐφ᾽ ἑαυτοῦ ἐστιν. εἰ μὴ yap ἐφ᾽ ἑαυτοῦ ἦν,
10. Simpl. Phys. 8 r 35, 3. 33 ν 157, 9 (continuing Fr. 3). Simpl. de coelo. 157, 12. συνηµµένας, Text from 35, 4. 157, 13. ἥλιον . . . αὐτοῖς ἐνεῖναι. 35,7. EH τὰσωνήιστα, af τὰ ὀνιστὰ, Text from 157,15. 85, 8. (ταῦτα . . . ἄλλι) is omitted at 157, 16. 11. Simpl. Phys. 8 r 35, 14. 85,16. DE xphpara. 17. DE νοῦν.
14. Simpl. Phys. 33 v 156, 10. DE τὰ πάντα, Text from af’.
5. Simpl. Phys. 35 r 164, 23.
6. Simpl. Phys. 35 v 164, 24 τὰ μὲν. . . µέμικται οὐδενί, and 38 r 156, 13, beginning νοῦς δέ ἐστιν. Phys. 156, 13 cf. 67 ν 301, 5, and 88 v 176, 32 (87 τ 174, 16). Phys. 156, 19 cf. 388 v 176, 94. Phys. 156, 24 cf. 835 v 165, 31 and 37 r 174, 7. Phys. 157, 2 cf. 37 1 175. 11 and 88
Anaxagoras 239
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
times as swift. |
14. When they are thus distinguished, itis necessary »
to recognise that they all become no fewer and no more.
For it is impossible that more than all should exist, but
all are always equal.
5. In all 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 no- \
thing, but it exists alone itself by itself. For if it were.’
ω4( the First Philosophers οε Greece
ἀλλά τεῳ ἐμέμικτο ἄλλῳ, μµετεῖχεν ἂν ἁπάντων χρημάτων,
εἰ ἐμέμικτό tem. ἐν παντὶ γὰρ παντὸς μοῖρα ἔνεστιν,ὥσπερ
ἐν τοῖς πρόσθεν por λέλεκται, καὶ ἂν ἐκώλυεν αὐτὸν τὰ
συμμεμιγµένα, ὥστε μηδενὸς χρήµατοο κρατεῖν ὁμοίως ws
καὶ µόνον ἔοντα ἐφ᾽ ἑαυτοῦ. ἔστι γὰρ λεπτότατόν τε
πάντων χρημάτων καὶ καθαρώτατον καὶ γνώµην γε περὶ
παντὸς πᾶσαν ἴσχει καὶ ἰσχύει µέγιστον, καὶ ὅσα γε ψυχὴν
ἔχει καὶ µείζω καὶ ἑλάσσω, πάντων νοῦς κρατεῖ. καὶ τῆς
περιχωρήσιορ THs συµπάσης vods ἐκράτησεν, ὥστε περι-
χωρῆσαι τὴν ἀρχήν. καὶ πρῶτον ἀπὸ τοῦ σμικροῦ ἤρξατο
περιχωρεῖν, ἐπεὶ δὲ πλεῖον περιχωρεῖ, καὶ περιχωρήσει
ἐπὶ πλέον. καὶ τὰ συμμισγόμενά τε καὶ ἀποκρινόμενα καὶ
διακρινόµενα, πάντα ἔγνω νοῦς. καὶ ὁποῖα ἔμελλεν ἔσε-
σθαι καὶ) ὁποῖα ἦν, καὶ ὅσα viv gore καὶ ὁποῖα ἔσται,
πάντα διεκόσµησε vous, καὶ THY περιχώρησιν ταύτην ἣν
νῦν περιχωρέει τά τε ἄστρα Kal ὁ ἥλιος καὶ ἡ σελήνη καὶ
ὁ ἀὴρ καὶ ὁ αἰθὴρ οἱ ἀποκρινόμενοι. ἡ δὲ περιχώρησις
αὕτη ἐποίησεν ἀποκρίνεσθαι. καὶ ἀποκρίνεται ἀπό τε
τοῦ ἁραιοῦ τὸ πυκνὸν καὶ ἀπὸ τοῦ ψυχροῦ τὸ θερμὸν καὶ
ἀπὸ τοῦ ζοφεροῦ τὸ λαμπρὸν καὶ ἀπὸ τοῦ διεροῦ τὸ ξηρὀν.
μοῖραι δὲ πολλαὶ πολλῶν εἰσι. παντάπασι δὲ οὐδὲν
ἀποκρίνεται οὐδὲ διακρίνεται ἕτερον ἀπὸ τοῦ ἑτέρου πλὴν
vou. νοῦς δὲ πᾶς ὅμοιός ἐστι καὶ ὁ µείζων καὶ ὁ ἑλάττων.