[121]. For Anaximenes, see [§ 30]; Xenophanes, [§ 59]; Archelaos, Chap. X.
[122]. This is shown by the fact that the list of names is given also by Theodoret. See Appendix, [§ 10].
[123]. Simpl. Phys. p. 1121, 5 (R. P. 21 b). Zeller says (p. 234, n. 4) that Simplicius elsewhere (de Caelo, p. 273 b 43) makes the same statement more doubtfully. But the words ὡς δοκεῖ, on which he relies, are hardly an expression of doubt, and refer, in any case, to the derivation of the doctrine of “innumerable worlds” from that of the ἄπειρον, not to the doctrine itself.
[124]. Cicero, de Nat. D. i. 25 (R. P. 21).
[125]. Aet. i. 7, 12 (R. P. 21 a). The reading of Stob., ἀπείρους οὐρανούς, is guaranteed by the ἀπείρους κόσμους of Cyril, and the ἀπείρους νοῦς (i.e. οὐνους) of the pseudo-Galen. See Dox. p. 11.
[126]. It is simplest to suppose that Cicero found διαστήμασιν in his Epicurean source, and that is a technical term for the intermundia.
[127]. Arist. Phys. Γ, 4. 203 b 25, ἀπείρου δ’ ὄντος τοῦ ἔξω (sc. τοῦ οὐρανοῦ), καὶ σῶμα ἄπειρον εἶναι δοκεῖ καὶ κόσμοι (sc. ἄπειροι). It is to be observed that the next words—τί γὰρ μᾶλλον τοῦ κενοῦ ἐνταῦθα ἢ ἐνταῦθα;—show clearly that this refers to the Atomists as well; but the ἄπειρον σῶμα will not apply to them. The suggestion is rather that both those who made the Boundless a body and those who made it a κενόν held the doctrine of ἀπειροι κόσμοι in the same sense.
[128]. See below, [§ 53]. Cf. Diels, Elementum, pp. 63 sqq.
[129]. Zeller’s difficulty about the meaning of τροπαί here (p. 223, n. 2) seems to be an imaginary one. The moon has certainly a movement in declination and, therefore, τροπαί (Dreyer, Planetary Systems, p. 17, n. 1).
[130]. I assume with Diels (Dox. p. 560) that something has fallen out in our text of Hippolytos. I have, however, with Tannery, Science hellène, p. 91, supplied “eighteen times” rather than “nineteen times.” Zeller (p. 224, n. 2) prefers the text of our MS. of Hippolytos to the testimony of Aetios.