[7] See two passages in Aristotle De Animâ, i. 2, and i. 5.
[8] Cicero says (De Naturâ Deorum, i. 10), “Thales — aquam dixit esse initium rerum, Deum autem eam mentem, quæ ex aquâ cuncta fingeret.” That the latter half of this Ciceronian statement, respecting the doctrines of Thales, is at least unfounded, and probably erroneous, is recognised by Preller, Brandis, and Zeller. Preller, Histor. Philos. Græc. ex Fontium Locis Contexta, sect. 15; Brandis, Handbuch der Gr.-R. Philos. sect. 31, p. 118; Zeller, Die Philos. der Griechen, vol. i., p. 151, ed. 2.
It is stated by Herodotus that Thales foretold the year of the memorable solar eclipse which happened during the battle between the Medes and the Lydians (Herod. i. 74). This eclipse seems to have occurred in B.C. 585, according to the best recent astronomical enquiries by Professor Airy.
Anaximander — laid down as ἀρχή the Infinite or indeterminate — generation of the elements out of it, by evolution of latent fundamental contraries — astronomical and geological doctrines.
The next of the Ionic philosophers, and the first who published his opinions in writing, was Anaximander, of Miletus, the countryman and younger contemporary of Thales (570-520 B.C.). He too searched for an Ἀρχή, a primordial Something or principle, self-existent and comprehending in its own nature a generative, motive, or transmutative force. Not thinking that water, or any other known and definite substance fulfilled these conditions, he adopted as the foundation of his hypothesis a substance which he called the Infinite or Indeterminate. Under this name he conceived Body simply, without any positive or determinate properties, yet including the fundamental contraries, Hot, Cold, Moist, Dry, &c., in a potential or latent state, including farther a self-changing and self-developing force,[9] and being moreover immortal and indestructible.[10] By this inherent force, and by the evolution of one or more of these dormant contrary qualities, were generated the various definite substances of nature — Air, Fire, Water, &c. But every determinate substance thus generated was, after a certain time, destroyed and resolved again into the Indeterminate mass. “From thence all substances proceed, and into this they relapse: each in its turn thus making atonement to the others, and suffering the penalty of injustice.”[11] Anaximander conceived separate existence (determinate and particular existence, apart from the indeterminate and universal) as an unjust privilege, not to be tolerated except for a time, and requiring atonement even for that. As this process of alternate generation and destruction was unceasing, so nothing less than an Infinite could supply material for it. Earth, Water, Air, Fire, having been generated, the two former, being cold and heavy, remained at the bottom, while the two latter ascended. Fire formed the exterior circle, encompassing the air like bark round a tree: this peripheral fire was broken up and aggregated into separate masses, composing the sun, moon, and stars. The sphere of the fixed stars was nearest to the earth: that of the moon next above it: that of the sun highest of all. The sun and moon were circular bodies twenty-eight times larger than the earth: but the visible part of them was only an opening in the centre, through which[12] the fire or light behind was seen. All these spheres revolved round the earth, which was at first semi-fluid or mud, but became dry and solid through the heat of the sun. It was in shape like the section of a cylinder, with a depth equal to one-third of its breadth or horizontal surface, on which men and animals live. It was in the centre of the Kosmos; it remained stationary because of its equal distance from all parts of the outer revolving spheres; there was no cause determining it to move upward rather than downward or sideways, therefore it remained still.[13] Its exhalations nourished the fire in the peripheral regions of the Kosmos. Animals were produced from the primitive muddy fluid of the earth: first, fishes and other lower animals — next, in process of time man, when circumstances permitted his development.[14] We learn farther respecting the doctrines of Anaximander, that he proposed physical explanations of thunder, lightning, and other meteorological phenomena:[15] memorable as the earliest attempt of speculation in that department, at a time when such events inspired the strongest religious awe, and were regarded as the most especial manifestations of purposes of the Gods. He is said also to have been the first who tried to represent the surface and divisions of the earth on a brazen plate, the earliest rudiment of a map or chart.[16]
[9] See Zeller, Philosophie der Griechen, vol. i. p. 157, seq., ed. 2nd.
Anaximander conceived τὸ ἀπειρον as infinite matter; the Pythagoreans and Plato conceived it as a distinct nature by itself — as a subject, not as a predicate (Aristotel. Physic. iii. 4, p. 203, a. 2).
About these fundamental contraries, Aristotle says (Physic. i. 4, init.): οἱ δ’ ἐκ του ἑνὸς ἐνούσας τὰς ἐναντιότητας ἐκκρίνεσθαι, ὥσπερ Ἀναξίμανδρός φησι. Which Simplikius explains, ἐναντιότητές εἰσι, θερμὸν, ψυχρὸν, ξηρὸν, ὑγρὸν, καὶ αἱ ἄλλαι, &c.
Compare also Schleiermacher, “Ueber Anaximandros,” in his Vermischte Schriften, vol. ii. p. 178, seq. Deutinger (Gesch. der Philos. vol. i. p. 165, Regensb. 1852) maintains that this ἔκρισις of contraries is at variance with the hypothesis of Anaximander, and has been erroneously ascribed to him. But the testimony is sufficiently good to outweigh this suspicion.
[10] Anaximander spoke of his ἄπειρον as ἀθάνατον καὶ ἀνώλεθρον (Aristotel. Physic. iii. 4, 7, p. 203, b. 15).