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thinking, said that the universe is one, spherical and finite, not created, but eternal and completely motionless; but again, forgetting these words, he has said that all things grow from the earth. For this is his verse: For from earth are all these things, and to earth all things return. 4.6 But these words are clearly discordant. For if the world is eternal, it is also without beginning; and if it is without beginning, it is also without cause; and if it is without cause, it surely does not have the earth as its mother. But if it has the earth as a cause, then it is not without cause; and if it is not without cause, neither is it without beginning; and if it is not without beginning, 4.7 then it is not eternal. And Parmenides of Elea, son of Pyrrhes, having become a companion of Xenophanes, wrote in agreement with his teacher in his first account; for they say this verse is his: 'whole and of a single kind, and unshaken and uncreated.' But he said the cause of all things was not only the earth, as that one did, but 4.8 also fire. Melissus of Miletus, son of Ithagenes, became his companion, but did not keep the teaching that was handed down undefiled; for he said the world was infinite, 4.9 whereas they said it was finite. Democritus of Abdera, son of Damasippus, was the first to introduce the opinion of the void and of 'solid' bodies; Metrodorus of Chios called these 'indivisibles' and 'void', just as again Epicurus of Athens, son of Neocles, who came in the fifth generation after Democritus, called what had been named 'solid' and 'indivisible' by them 'atoms'. 4.10 Some say that the indivisible, the atom, and the solid were so named because they are impassive, others because they are exceedingly small, being unable to admit of being cut or divided. They call by this name those smallest and most subtle bodies, which the sun, entering through windows, shows pulsating up and down within itself. 4.11 Ecphantus of Syracuse, the Pythagorean, followed these ideas. Plato, son of Ariston, says that the principles of all things are God, matter, and the ideas; Aristotle of Stagira, son of Nicomachus, says form, matter, and privation; and not four elements, but five; for he has said that the ethereal is another, 4.12 unchangeable and immutable. Xenocrates of Chalcedon called the matter from which all things have come to be 'ever-flowing'. Zeno of Citium, son of Mnaseas, the student of Crates, who began the Stoic sect, said that God and matter are the principles. Hippasus of Metapontum and Heraclitus of Ephesus, son of Bloson, said that the universe is one, motionless and finite, and has fire as its principle. And Diogenes of Apollonia said that the universe was formed out of 4.13 air. And as for matter, Thales, Pythagoras, Anaxagoras, Heraclitus, and the school of the Stoics said it was changeable, alterable, and in flux; but Democritus, Metrodorus, and Epicurus called the atoms and the void impassive. Plato, however, said that matter is corporeal and formless and without shape and unfigured and completely without quality. For all these things, he says, it later received from the one who made it. Aristotle called it 'of a bodily nature,' 4.14 and the Stoics 'body'. Those around Democritus named the void 'the place of the atoms,' but all the others openly mock this account. At once, then, Empedocles says thus: 'nor is anything of the whole void or over-full.' 4.15 The Stoics say that within the universe there is nothing void, but outside it there is a very great and infinite void. But Strato said the opposite, that there is nothing void outside, but that it is possible for it to be inside. Not only in these things did they use the greatest disagreement, but also in the others. For indeed, Thales, Pythagoras, Anaxagoras, Parmenides, Melissus, Heraclitus, Plato, Aristotle, and Zeno agreed that the world is one; but Anaximander, Anaximenes, Archelaus, Xenophanes, Diogenes, Leucippus, Democritus, 4.16 and Epicurus held that they are many and infinite. And some said that it is spherical, others of a different shape; and some that it revolves like a millstone, others like a wheel; and some that it is ensouled and has breath, others that it is altogether without soul; and some

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ἡγησάμενος, ἓν εἶναι τὸ πᾶν ἔφησε, σφαι ροειδὲς καὶ πεπερασμένον, οὐ γενητόν, ἀλλ' ἀΐδιον καὶ πάμπαν ἀκίνητον· πάλιν δ' αὖ τῶνδε τῶν λόγων ἐπιλαθόμενος, ἐκ τῆς γῆς φῦναι ἅπαντα εἴρηκεν. Αὐτοῦ γὰρ δὴ τόδε τὸ ἔπος ἐστίν· ἐκ γῆς γὰρ τάδε πάντα, καὶ εἰς γῆν πάντα τελευτᾷ. 4.6 Ἀξύμφωνοι δὲ ἄντικρυς οἵδε οἱ λόγοι. Εἰ γὰρ ἀΐδιος ὁ κόσμος, καὶ ἄναρχος· εἰ δέ γε ἄναρχος, καὶ ἀναίτιος· εἰ δὲ ἀναίτιος, οὐκ ἔχει δήπου μητέρα τὴν γῆν. Εἰ δὲ αἰτίαν ἔχει τὴν γῆν, οὐκ ἄρα ἀναίτιος· εἰ δὲ οὐκ ἀναίτιος, οὐδὲ ἄναρχος· εἰ δὲ οὐκ ἄναρχος, 4.7 οὐκ ἄρα ἀΐδιος. Καὶ Παρμενίδης δὲ ὁ Πύρρητος ὁ Ἐλεάτης, Ξενοφάνους ἑταῖρος γενόμενος, κατὰ μὲν τὸν πρῶτον λόγον ξύμφωνα τῷ διδασκάλῳ ξυγγέγραφεν· αὐτοῦ γὰρ δὴ τόδε τὸ ἔπος εἶναί φασιν· οὖλον μουνογενές τε καὶ ἀτρεμὲς ἠδ' ἀγένητον. Αἴτιον δὲ τῶν ὅλων οὐ τὴν γῆν μόνον, καθάπερ ἐκεῖνος, ἀλλὰ 4.8 καὶ τὸ πῦρ εἴρηκεν οὗτος. Μέλισσος δὲ ὁ Ἰθαγένους ὁ Μιλήσιος τούτου μὲν ἑταῖρος ἐγένετο, τὴν δὲ παραδοθεῖσαν διδασκαλίαν ἀκήρατον οὐκ ἐτήρησεν· ἄπειρον γὰρ οὗτος ἔφη τὸν κόσμον, 4.9 ἐκείνων φάντων πεπερασμένον. ∆ημόκριτος δὲ ὁ Ἀβδηρίτης ὁ ∆αμασίππου τὴν τοῦ κενοῦ καὶ τῶν ναστῶν πρῶτος ἐπεισήγαγε δόξαν· ταῦτα δὲ Μητρόδωρος ὁ Χῖος ἀδιαίρετα καὶ κενὸν προσ ηγόρευσεν, ὥσπερ αὖ πάλιν Ἐπίκουρος ὁ Νεοκλέους ὁ Ἀθηναῖος, πέμπτῃ γενεᾷ μετὰ ∆ημόκριτον γεγονώς, τὰ ὑπ' ἐκείνων ναστὰ καὶ ἀδιαίρετα δὴ κληθέντα ἄτομα προσηγό 4.10 ρευσεν. Ἀδιαίρετον δὲ καὶ ἄτομον καὶ ναστὸν οἱ μὲν διὰ τὸ ἀπαθὲς ὠνομάσθαι φασίν, οἱ δὲ διὰ τὸ ἄγαν σμικρόν, ἅτε δὴ τομὴν καὶ διαίρεσιν δέξασθαι οὐ δυνάμενον. Καλοῦσι δὲ οὕτω τὰ σμικρότατα ἐκεῖνα καὶ λεπτότατα σώματα, ἃ διὰ τῶν φωταγω γῶν εἰσβάλλων ὁ ἥλιος δείκνυσιν ἐν ἑαυτῷ ἄνω καὶ κάτω παλ 4.11 λόμενα. Τούτοις καὶ Ἔκφαντος ὁ Συρακούσιος ὁ Πυθαγόρειος ἠκολούθησε. Πλάτων δὲ ὁ Ἀρίστωνος ἀρχὰς εἶναι τῶν ὅλων τὸν θεὸν καὶ τὴν ὕλην καὶ τὰς ἰδέας φησίν· Ἀριστοτέλης δὲ ὁ Σταγειρίτης ὁ Νικομάχου εἶδος καὶ ὕλην καὶ στέρησιν· στοιχεῖα δὲ οὐ τέσσαρα, ἀλλὰ πέντε· ἕτερον γὰρ εἶναι τὸ αἰθέριον εἴρη 4.12 κεν, ἄτρεπτόν τε καὶ ἀμετάβλητον. Ξενοκράτης δὲ ὁ Χαλκηδό νιος ἀέναον τὴν ὕλην, ἐξ ἧς ἅπαντα γέγονε, προσηγόρευσεν. Ζήνων δὲ ὁ Κιτιεὺς ὁ Μνασέου, ὁ Κράτητος φοιτητής, ὁ τῆς Στωϊκῆς ἄρξας αἱρέσεως, τὸν θεὸν καὶ τὴν ὕλην ἀρχὰς ἔφησεν εἶναι. Ἵππασος δὲ ὁ Μεταποντῖνος καὶ Ἡράκλειτος ὁ Βλόσωνος ὁ Ἐφέσιος ἓν εἶναι τὸ πᾶν, ἀκίνητον καὶ πεπερασμένον, ἀρχὴν δὲ τὸ πῦρ ἐσχηκέναι. Ὁ δὲ Ἀπολλωνιάτης ∆ιογένης ἐκ τοῦ 4.13 ἀέρος ἔφη ξυστῆναι τὸ πᾶν. Καὶ τὴν ὕλην δέ γε Θαλῆς μὲν καὶ Πυθαγόρας καὶ Ἀναξαγόρας καὶ Ἡράκλειτος καὶ ὁ τῶν Στωϊκῶνὁρμαθὸς τρεπτὴν καὶ ἀλλοιωτὴν καὶ ῥευστὴν ἔφασαν εἶναι· ∆η μόκριτος δὲ καὶ Μητρόδωρος καὶ Ἐπίκουρος ἀπαθῆ τὰ ἄτομα καὶ τὸ κενὸν προσηγόρευσαν. Ὁ δέ γε Πλάτων σωματοειδῆ τὴν ὕλην ἔφησεν εἶναι καὶ ἄμορφον καὶ ἀνείδεον καὶ ἀσχημάτιστον καὶ ἄποιον παντελῶς. Ταῦτα γὰρ πάντα, φησίν, ὕστερον παρὰ τοῦ πεποιηκότος ἐδέξατο. Ἀριστοτέλης δὲ αὐτὴν σωματικὴν 4.14 κέκληκεν, οἱ Στωϊκοὶ δὲ σῶμα. Τὸ δὲ κενὸν οἱ περὶ ∆ημόκριτον τῶν ἀτόμων ὠνομάκασι τόπον, οἱ δὲ ἄλλοι ἅπαντες τοῦτόν γε ἄντικρυς κωμῳδοῦσι τὸν λόγον. Αὐτίκα τοίνυν Ἐμπεδοκλῆς οὕτω φησίν· οὐδέ τι τοῦ παντὸς κενεὸν πέλει οὐδὲ περιττόν. 4.15 Οἱ δὲ Στωϊκοὶ ἐντὸς μὲν τοῦ παντὸς μηδὲν εἶναι κενόν, ἐκτὸς δὲ αὐτοῦ πάμπολύ τε καὶ ἄπειρον. Ὁ δὲ Στράτων ἔμπαλιν ἔξ ωθεν μὲν μηδὲν εἶναι κενόν, ἔνδοθεν δὲ δυνατὸν εἶναι. Οὐ μόνον δὲ ἐν τούτοις διαφωνίᾳ γε πλείστῃ, ἀλλὰ κἀν τοῖς ἄλλοις ἐχρήσαντο. Καὶ γὰρ δὴ τὸν κόσμον Θαλῆς μὲν καὶ Πυθα γόρας καὶ Ἀναξαγόρας καὶ Παρμενίδης καὶ Μέλισσος καὶ Ἡράκλειτος καὶ Πλάτων καὶ Ἀριστοτέλης καὶ Ζήνων ἕνα εἶναι ξυνωμολόγησαν· Ἀναξίμανδρος δὲ καὶ Ἀναξιμένης καὶ Ἀρχέλαος καὶ Ξενοφάνης καὶ ∆ιογένης καὶ Λεύκιππος καὶ ∆ημόκρι 4.16 τος καὶ Ἐπίκουρος πολλοὺς εἶναι καὶ ἀπείρους ἐδόξασαν. Καὶ οἱ μὲν σφαιροειδῆ τοῦτον εἶναι, οἱ δὲ ἑτεροειδῆ· καὶ οἱ μὲν μυλοει δῶς, οἱ δὲ τροχοῦ δίκην περιδινεῖσθαι· καὶ οἱ μὲν ἔμψυχόν τε καὶ ἔμπνουν, οἱ δὲ παντάπασιν ἄψυχον· καὶ οἱ