289

Democritus and Epicurus and all who introduce atoms and the void, [say the world is] neither ensouled nor governed by providence, but by some irrational nature. 15.34.2 Aristotle [says it is] neither ensouled through and through, nor rational, nor intellectual, nor governed by providence. For the heavenly things partake of all these—for they contain ensouled and living spheres—but the sublunar things partake of none of them; and they partake of order by accident, not primarily. 15.35.1 35. WHETHER THE WORLD IS IMPERISHABLE Pythagoras and Plato and the Stoics [say] the world is both created by God and perishable, at least in respect to its nature—for it is perceptible, because it is corporeal—but will not, however, perish, by the providence and cohesion of God. 15.35.2 Epicurus [says it is] perishable, because it is created, like an animal, like a plant. 15.35.3 Xenophanes [says] the world is uncreated and eternal and imperishable. 15.35.4 Aristotle [says] the part of the world beneath the moon is subject to passion, in which also the sublunar things are destroyed.

15.36.1 36. FROM WHERE IS THE WORLD NOURISHED Aristotle, if the world is nourished, it will also perish; but indeed it requires no nourishment; for this reason it is also eternal. 15.36.2 Plato [says] the world provides nourishment for itself from that which is perishing, through change. 15.36.3 Philolaus [says] that destruction is twofold, sometimes from fire flowing from heaven, and sometimes from lunar water being poured out by the revolution of the air; and that the exhalations from these are the nourishment of the world.

15.37.1 37. FROM WHAT FIRST THING DID GOD BEGIN TO MAKE THE WORLD The natural philosophers [say] that the generation of the world began from the earth, as if from a center; and the center is the beginning of a sphere. 15.37.2 Pythagoras [says] from fire and the fifth element. 15.37.3 Empedocles [says] that first the aether was separated, and second the fire, upon which was the earth, from which, being squeezed too tightly by the force of the sphere, the water gushed forth, from which the air was vaporized; and that the heaven came to be from the aether, and the sun from the fire; and the sublunar things were formed from the others. 15.37.4 Plato [says] the visible world came to be according to the paradigm of the intelligible world; and of the visible, first the soul, and after these the corporeal, from fire and earth first, and water and air second. 15.37.5 Pythagoras, there being five solid figures, which are also called mathematical, says that the earth came to be from the cube, fire from the pyramid, air from the octahedron, water from the icosahedron, and the sphere of the universe from the dodecahedron. 15.37.6 And Plato follows Pythagoras in these things as well.

15.38.1 38. CONCERNING THE ORDER OF THE WORLD

Parmenides [says] that there are intertwined wreaths, one on top of another, one of the rare, the other of the dense, and others mixed of light and darkness between these, and that which surrounds them all is like a solid wall. 15.38.2 Leucippus and Democritus stretch a tunic and a membrane around the world. 15.38.3 Epicurus [says] that of some worlds the limit is rare, of others dense; and of these some are moving, and others are at rest. 15.38.4 Plato [places] fire first, then aether, after which air, upon which water, last

289

∆ημόκριτος καὶ Ἐπίκουρος καὶ ὅσοι τὰ ἄτομα εἰσηγοῦνται καὶ τὸ κενόν, οὔτ' ἔμψυχον οὔτε προνοίᾳ διοικεῖσθαι, φύσει δέ τινι ἀλόγῳ. 15.34.2 Ἀριστοτέλης οὔτ' ἔμψυχον ὅλον δι' ὅλων οὔτε λογικὸν οὔτε νοερὸν οὔτε προνοίᾳ διοικούμενον. τὰ μὲν γὰρ οὐράνια τούτων πάντων κοινωνεῖν-σφαίρας γὰρ περιέχειν ἐμψύχους καὶ ζωτικάς- τὰ δὲ περίγεια μηδενὸς αὐτῶν· τῆς δὲ εὐταξίας κατὰ συμβεβηκός, οὐ προηγουμένως μετέχειν. 15.35.1 λεʹ. ΕΙ ΑΦΘΑΡΤΟΣ Ο ΚΟΣΜΟΣ Πυθαγόρας καὶ Πλάτων καὶ οἱ Στωϊκοὶ καὶ γενητὸν ὑπὸ θεοῦ τὸν κόσμον καὶ φθαρτὸν μέν, ὅσον ἐπὶ τῇ φύσει-αἰσθητὸν γὰρ εἶναι, διότι σωματικόν-οὐ μὴν φθαρησόμενόν γε, προνοίᾳ καὶ συνοχῇ θεοῦ. 15.35.2 Ἐπίκουρος φθαρτόν, ὅτι γενητόν, ὡς ζῷον, ὡς φυτόν. 15.35.3 Ξενοφάνης ἀγένητον καὶ ἀΐδιον καὶ ἄφθαρτον τὸν κόσμον. 15.35.4 Ἀριστοτέλης τὸ ὑπὸ τὴν σελήνην τοῦ κόσμου μέρος παθητόν, ἐν ᾧ καὶ τὰ περίγεια κηραίνεται.

15.36.1 λʹ. ΠΟΘΕΝ ΤΡΕΦΕΤΑΙ Ο ΚΟΣΜΟΣ Ἀριστοτέλης, εἰ τρέφεται ὁ κόσμος, καὶ φθαρήσεται· ἀλλὰ μὴν οὐδεμιᾶς ἐπιδέεται τροφῆς· διὰ τοῦτο καὶ ἀΐδιος. 15.36.2 Πλάτων αὐτὸν αὑτῷ τὸν κόσμον ἐκ τοῦ φθίνοντος κατὰ μεταβολὴν τὸ τρέφον παρέχεσθαι. 15.36.3 Φιλόλαος διττὴν εἶναι τὴν φθοράν, τοτὲ μὲν ἐξ οὐρανοῦ πυρὸς ῥυέντος, τοτὲ δὲ ἐξ ὕδατος σεληνιακοῦ περιστροφῇ τοῦ ἀέρος ἀποχυθέντος· καὶ τούτων εἶναι τὰς ἀναθυμιάσεις τροφὰς τοῦ κόσμου.

15.37.1 λζʹ. ΑΠΟ ΠΟΙΟΥ ΠΡΩΤΟΥ ΗΡΞΑΤΟ Ο ΘΕΟΣ ΚΟΣΜΟΠΟΙΕΙΝ Οἱ φυσικοὶ ἀπὸ γῆς ἄρξασθαι τὴν γένεσιν τοῦ κόσμου, καθάπερ ἀπὸ κέντρου· ἀρχὴ δὲ σφαίρας τὸ κέντρον. 15.37.2 Πυθαγόρας ἀπὸ πυρὸς καὶ τοῦ πέμπτου στοιχείου. 15.37.3 Ἐμπεδοκλῆς τὸν μὲν αἰθέρα πρῶτον διακριθῆναι, δεύτερον δὲ τὸ πῦρ, ἐφ' ᾧ τὴν γῆν, ἐξ ἧς ἄγαν περισφιγγομένης τῇ ῥύμῃ τῆς σφαίρας ἀναβλύ σαι τὸ ὕδωρ, ἐξ οὗ θυμιαθῆναι τὸν ἀέρα· καὶ γενέσθαι τὸν μὲν οὐρανὸν ἐκ τοῦ αἰθέρος, τὸν δὲ ἥλιον ἐκ τοῦ πυρός· εἱληθῆναι δὲ ἐκ τῶν ἄλλων τὰ περίγεια. 15.37.4 Πλάτων ὁρατὸν τὸν κόσμον γεγονέναι πρὸς παράδειγμα τοῦ νοητοῦ κόσμου· τοῦ δὲ ὁρατοῦ προτέραν μὲν τὴν ψυχήν, μετὰ δὲ ταῦτα τὸ σωματοειδές, ἐκ πυρὸς μὲν καὶ γῆς πρώτων, ὕδατος δὲ καὶ ἀέρος δευτέρων. 15.37.5 Πυθαγόρας πέντε σχημάτων ὄντων στερεῶν, ἅπερ καλεῖται καὶ μαθηματικά, ἐκ μὲν τοῦ κύβου φησὶ γεγονέναι τὴν γῆν, ἐκ δὲ τῆς πυραμίδος τὸ πῦρ, ἐκ δὲ τοῦ ὀκταέδρου τὸν ἀέρα, ἐκ δὲ τοῦ εἰκοσαέδρου τὸ ὕδωρ, ἐκ δὲ τοῦ δωδεκαέδρου τὴν τοῦ παντὸς σφαῖραν. 15.37.6 Πλάτων δὲ καὶ ἐν τούτοις πυθαγορίζει.

15.38.1 ληʹ. ΠΕΡΙ ΤΑΞΕΩΣ ΤΟΥ ΚΟΣΜΟΥ

Παρμενίδης στεφάνας εἶναι περιπεπλεγμένας ἐπαλλήλους, τὴν μὲν ἐκ τοῦ ἀραιοῦ, τὴν δὲ ἐκ τοῦ πυκνοῦ, μικτὰς δὲ ἄλλας ἐκ φωτὸς καὶ σκότους μεταξὺ τούτων, καὶ τὸ περιέχον δὲ πάσας τοίχου δίκην στερεὸν ὑπάρχον. 15.38.2 Λεύκιππος καὶ ∆ημόκριτος χιτῶνα κυκλῷ καὶ ὑμένα περιτείνουσι τῷ κόσμῳ. 15.38.3 Ἐπίκουρος ἐνίων μὲν κόσμων ἀραιὸν τὸ πέρας, ἔνια δὲ πυκνά· καὶ τούτων τὰ μέν τινα κινούμενα, τὰ δὲ ἀκίνητα. 15.38.4 Πλάτων πῦρ πρῶτον, εἶτα αἰθέρα, μεθ' ὃν ἀέρα, ἐφ' ᾧ ὕδωρ, τελευταίαν