[1000a]
[1]
Hence
just as, if the elements of language1 were limited in
number, the whole of literature would be no more than those
elements—that is, if there were not two nor more than two of
the same <so it would be in the case of existing things and
their principles>.2(ix.) There is a
difficulty, as serious as any, which has been left out of account both
by present thinkers and by their predecessors: whether the first
principles of perishable and imperishable things are the same or
different. For if they are the same, how is it that some things are
perishable and others imperishable, and for what cause?The school of Hesiod, and all
the cosmologists, considered only what was convincing to themselves,
and gave no consideration to us. For they make the first principles
Gods or generated from Gods, and say that whatever did not taste of
the nectar and ambrosia became mortal—clearly using these
terms in a sense significant to themselves;but as regards the actual applications of
these causes their statements are beyond our comprehension. For if it
is for pleasure that the Gods partake of them, the nectar and ambrosia
are in no sense causes of their existence; but if it is to support
life, how can Gods who require nourishment be eternal?However, it is not worth while to consider seriously the subtleties
of mythologists; we must ascertain
[20]
by cross-examining those who offer demonstration of
their statements why exactly things which are derived from the same
principles are some of an eternal nature and some perishable. And
since these thinkers state no reason for this view, and it is
unreasonable that things should be so, obviously the causes and
principles of things cannot be the same.Even the thinker who might be supposed to
speak most consistently, Empedocles, is in the same case; for he
posits Strife as a kind of principle which is the cause of
destruction, but none the less Strife would seem to produce everything
except the One; for everything except God3 proceeds from it.At any rate he saysFrom which grew all that was and is and shall
beIn time to come: the trees, and
men and women,The beasts and birds and
water-nurtured fish,And the long-living
Gods.4And it is obvious even apart
from this;
1 Or "letters of the alphabet." Cf. Aristot. Met. 1.9.36n.
2 For the answer to the problem see Aristot. Met. 12.4-5, Aristot. Met. 13.10.
3 The expressions "the One" and "God" refer to Empedocles' Sphere: the universe as ordered and united by Love. Cf. Empedocles, Fr. 26-29 (Diels).
4 Empedocles, Fr. 21. 9-12.
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