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τεταγμένου γὰρ τὸ ὅλον κατηγορεῖσθαι, τὸ
δὲ πᾶν δι᾽ ἀπειρίαν καὶ ἀόριστον εἶναι καὶ ἄτακτον.
αἴτιον τοίνυν οὔτε τοῦ παντὸς ἕτερόν ἐστι τῷ
μηδὲν εἶναι παρὰ τὸ πᾶν ἕτερον, οὔτ᾽ ἄλλου τὸ πᾶν ἀλλ᾽ οὐδ᾽ ἑαυτοῦ ποιεῖν γὰρ οὐ πέφυκε, τῷ
δὲ ποιεῖν τὸ αἴτιον νοεῖται. φέρε τοίνυν πάντας
ἀνθρώπους ἐρωτᾶσθαι, τί νοοῦσι τὸ μηδὲν καί τίνα
τοῦ ἐπίνοιαν λαμβάνουσιν ἆρ᾽, οὐκ ἂν
εἴποιεν, ὡς τὸ μήτ᾽, αἴτιον ὑπάρχον μήτ᾽, αἴτιον
[p. 328]
ἔχον μήθ᾽ ὅλον μήτε μέρος μήτε τέλειον μήτ᾽ ἀτελὲς
μήτ᾽ ἔμψυχον μήτ᾽ ἄψυχον μήτε κινούμενον μήτε μένον που μήθ᾽ ὑπάρχον μήτε σῶμα μήτ᾽ ἀσώματον;
Plutarch. Moralia. Gregorius N. Bernardakis. Leipzig. Teubner. 1895. 6.
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