[928]. Theophr. ap. Simpl. Phys. p. 28, 4 (R. P. 185). Note the difference of case in κοινωνήσας Παρμενίδῃ τῆς φιλοσοφίας and κοινωνήσας τῆς Ἀναξιμένους φιλοσοφίας which is the phrase used by Theophrastos of Anaxagoras (p. 293, [n. 660]). The dative seems to imply a personal relationship. It is quite inadmissible to render “was familiar with the doctrine of Parmenides,” as is done in Gomperz, Greek Thinkers, vol. i. p. 345.
[930]. Cf. Diog. ix. 30, οὕτος ἤκουσε Ζήνωνος (R. P. 185 b); and Hipp. Ref. i. 12, 1, Λεύκιππος ... Ζήνωνος ἑταῖρος. Diels conjectured that the name of Zeno had been dropped in the extract from Theophrastos preserved by Simplicius (Dox. 483 a 11).
[931]. This point is important, though the argument is weakened by Brieger’s overstatement of it in Hermes, xxxvi. p. 183. He says that to assume such a reaction as Anaxagoreanism after the atomic system had once been discovered would be something unexampled in the history of Greek philosophy. Diogenes of Apollonia proves the contrary. The real point is that Empedokles and Anaxagoras were men of a different stamp. So far as Empedokles is concerned, Gomperz states the case rightly (Greek Thinkers, vol. i. p. 560).
[932]. See above, Chap. V. p. 224, [n. 492]; and Brieger in Hermes, xxxvi. p. 171.
[933]. Diels (formerly at least) maintained both these things. See above, p. 359, [n. 859]; and p. 382, [n. 930]. If, as seems probable ([§ 158]), Zeno wrote his book some time between 470 and 460 B.C., Leukippos can hardly have written his before 450 B.C., and even that is too late for him to have influenced Empedokles. It may well have been later still.
[934]. See above, Chap. VI. [§ 131]; and Chap. VII. [§ 145].
[935]. The words ὡς δοκεῖ do not imply assent to the view introduced by them; indeed they are used, far more often than not, in reference to beliefs which the writer does not accept. The translation “methinks” in Gomperz, Greek Thinkers, vol. i. p. 345, is therefore most misleading, and there is no justification for Brieger’s statement (Hermes, xxxvi. p. 165) that Theophrastos dissents from Aristotle’s view as given in the passage about to be quoted. We should be saved from many errors if we accustomed ourselves to translate δοκεῖ by “is thought” or “is believed” instead of by “seems.”
[936]. This prejudice is apparent all through Gomperz’s Greek Thinkers, and seriously impairs the value of that fascinating, though somewhat imaginative work. It is amusing to notice that Brieger, from the same point of view, regards the custom of making Anaxagoras the last of the Presocratics as due to theological prepossessions (Hermes, xxxvi. p. 185). I am sorry that I cannot agree with either side; but the bitterness of the disputants bears witness to the fundamental importance of the questions raised by the early Greek philosophers.
[937]. Arist. de Gen. Corr. Α, 8. 324 b 35 (R. P. 193).