METAPHYSICS

He also asserted that the earth sits upon the water. Perhaps he held this opinion because he saw that the nourishment of all things is moist, and that heat itself is produced from it, and that animals live by it. That from which a thing is made is the principle of all things. He held this opinion for this reason, and also because the seeds of all things have a moist nature; water is the principle of nature for moist things. There are some who think that even those most ancient people, far removed from the present generation and the first to theologize Aristotle refers to the early poets like Homer and Hesiod who spoke of the gods as the origins of things., felt this way about nature. For they sang that Oceanus and Tethys The primal water-deities of Greek mythology. were the parents of generation, and that the oath of the gods was water—called the Styx by the poets themselves. For that which is most ancient is most honorable, and an oath is the most honorable thing. Whether this opinion about nature is truly ancient and venerable is perhaps not clear. However, Thales is said to have spoken about the first cause in this way. As for Hippo, no one would deign to count him among these, because of the simplicity of his intellect Aristotle frequently dismissed Hippo as a shallow thinker.. Anaximenes and Diogenes, however, establish air as prior to water and as the primary principle among simple bodies. Hippasus of Metapontum and Heraclitus of Ephesus posit fire. Empedocles, however, posits four, adding earth as a fourth alongside those previously mentioned. For he says these always remain and are not "born" except through plurality or fewness, being joined or separated into one and from one. Anaxagoras of Clazomenae, who was older in years but inferior in his works original: "operibus vero inferior." Aristotle implies Anaxagoras's theories were less developed or successful than those of his juniors., says that principles are infinite. For he says that almost all things consisting of similar parts term: "similar parts" (homoeomeries). These are substances that, when divided, result in parts identical to the whole, like gold or water.—such as water or fire—are thus born or destroyed only by joining and separating. Otherwise, they are neither born nor destroyed, but remain forever. From these accounts, one might think that the only cause is that which is called matter. But as they proceeded in this way, the reality itself led them and forced them to seek further. For even if every destruction and generation is from something—whether from one or many—why does this happen, and what is the cause? For the subject original: "subiectum," the underlying matter. itself does not make itself change. For example, I say that neither...

He also said that the earth is upon water. He took this view perhaps because he saw the nourishment of all things to be moist, and that heat itself is produced from this and lives by this. That from which anything is made is established as its principle. And furthermore, because he saw that the seeds of all things have a moist nature, and that water is the principle of nature for moist things. There are some who think that the very ancient people, the first theologians long before this age, thought of nature in this way. For they made Oceanus and Tethys the fathers of generation, and the oath of the gods water—which is indeed called the Styx by the poets. For that which is most honorable is the most ancient, and an oath is the most honorable thing. And it is perhaps obscure if this opinion of nature is some ancient and venerable thing. Thales, however, is said to have spoken of the first cause in this manner. For no one would think Hippo worthy to be placed with these, on account of the excessive worthlessness of his mind. Anaximenes and Diogenes place air before water and especially as the principle of simple bodies. Hippasus of Metapontum and Heraclitus of Ephesus posit fire. Empedocles, however, posits the four elements themselves, adding earth to those already mentioned. For he says these always remain and are not "born," but undergo change by being many or few, as they are gathered together or scattered into one and from one. Anaxagoras of Clazomenae, moreover, prior to him in age but posterior in reality Argyropoulos translates "re vero posterior," suggesting Anaxagoras was "behind" in the quality of his philosophical achievements., said there are infinite principles. For he says almost all things that have similar parts—like water or fire—are generated or destroyed only by gathering or scattering. Otherwise, he says they are neither born nor destroyed, but remain eternal. From these men, therefore, one would think that there is only one cause: that which takes the form of matter. But as they proceeded in this way, the reality itself set them on a path and compelled them to seek further. For even if all generation and destruction is from some one or many things, why does it happen, and what is the cause of this? For the subject does not make itself change. Indeed, neither...