Complete Works of Plutarch Part 7

Having finished my dissertation concerning principles and elements and those things which chiefly appertain to them, I will turn my pen to discourse of those things which are produced by them, and will take my beginning from the world, which contains and encompa.s.seth all beings.

CHAPTER I. OF THE WORLD.

Pythagoras was the first philosopher that called the world [Greek omitted], from the order and beauty of it; for so that word signifies.

Thales and his followers say the world is one. Democritus, Epicurus, and their scholar Metrodorus affirm that there are infinite worlds in an infinite s.p.a.ce, for that infinite vacuum in its whole extent contains them. Empedocles, that the circle which the sun makes in its motion circ.u.mscribes the world, and that circle is the utmost bound of the world. Seleucus, that the world knows no limits. Diogenes, that the universe is infinite, but this world is finite. The Stoics make a difference between that which is called the universe, and that which is called the whole world;--the universe is the infinite s.p.a.ce considered with the vacuum, the vacuity being removed gives the right conception of the world; so that the universe and the world are not the same thing.

CHAPTER II. OF THE FIGURE OF THE WORLD.

The Stoics say that the figure of the world is spherical, others that it is conical, others oval. Epicurus, that the figure of the world may be globular, or that it may admit of other shapes.

CHAPTER III. WHETHER THE WORLD BE AN ANIMAL.

Democritus, Epicurus, and those philosophers who introduced atoms and a vacuum, affirm that the world is not an animal, nor governed by any wise Providence, but that it is managed by a nature which is void of reason.

All the other philosophers affirm that the world is informed with a soul, and governed by reason and Providence. Aristotle is excepted, who is somewhat different; he is of opinion, that the whole world is not acted by a soul in every part of it, nor hath it any sensitive, rational, or intellectual faculties, nor is it directed by reason and Providence in every part of it; of all which the heavenly bodies are made partakers, for the circ.u.mambient spheres are animated and are living beings; but those things which are about the earth are void of those endowments; and though those terrestrial bodies are of an orderly disposition, yet that is casual and not primogenial.

CHAPTER IV. WHETHER THE WORLD IS ETERNAL AND INCORRUPTIBLE.

Pythagoras [and Plato], agreeing with the Stoics, affirm that the world was framed by G.o.d, and being corporeal is obvious to the senses, and in its own nature is obnoxious to destruction; but it shall never perish, it being preserved by the providence of G.o.d. Epicurus, that the world had a beginning, and so shall have an end, as plants and animals have. Xenophanes, that the world never had a beginning, is eternal and incorruptible. Aristotle, that the part of the world which is sublunary is subject to change, and there terrestrial beings find a decay.

CHAPTER V. WHENCE DOES THE WORLD RECEIVE ITS NUTRIMENT?

Aristotle says that, if the world be nourished, it will likewise be dissolved; but it requires no aliment, and will therefore be eternal.

Plato, that this very world prepares for itself a nutriment, by the alteration of those things which are corruptible in it. Philolaus affirms that a destruction happens to the world in two ways; either by fire failing from heaven, or by the sublunary water being poured down through the whirling of the air; and the exhalations proceeding from thence are aliment of the world.

CHAPTER VI. FROM WHAT ELEMENT G.o.d DID BEGIN TO RAISE THE FABRIC OF THE WORLD.

The natural philosophers p.r.o.nounce that the forming of this world took its original from the earth, it being its centre, for the centre is the princ.i.p.al part of the globe. Pythagoras, from the fire and the fifth element. Empedocles determines, that the first and princ.i.p.al element distinct from the rest was the aether, then fire, after that the earth, which earth being strongly compacted by the force of a potent revolution, water springs from it, the exhalations of which water produce the air; the heaven took its origin from the aether, and fire gave a being to the sun; those things nearest to the earth are condensed from the remainders. Plato, that the visible world was framed after the exemplar of the intellectual world; the soul of the visible world was first produced, then the corporeal figure, first that which proceeded from fire and earth, then that which came from air and water.

Pythagoras, that the world was formed of five solid figures which are called mathematical; the earth was produced by the cube, the fire by the pyramid, the air by the octahedron, the water by the icosahedron, and the globe of the universe by the dodecahedron. In all these Plato hath the same sentiments with Pythagoras.

CHAPTER VII. IN WHAT FORM AND ORDER THE WORLD WAS COMPOSED.

Parmenides maintains that there are small coronets alternately twisted one within another, some made up of a thin, others of a condensed, matter; and there are others between mixed mutually together of light and of darkness, and around them all there is a solid substance, which like a firm wall surrounds these coronets. Leucippus and Democritus cover the world round about, as with a garment and membrane. Epicurus says that that which abounds some worlds is thin, and that which limits others is gross and condensed; and of these spheres some are in motion, others are fixed. Plato, that fire takes the first place in the world, the second the aether, after that the air, under that the water; the last place the earth possesseth: sometimes he puts the aether and the fire in the same place. Aristotle gives the first place to the aether, as that which is impa.s.sible, it being a kind of a fifth body after which he placeth those that are pa.s.sible, fire, air, and water, and last of all the earth. To those bodies that are accounted celestial he a.s.signs a motion that is circular, but to those that are seated under them, if they be light bodies, an ascending, if heavy, a descending motion.

Empedocles, that the places of the elements are not always fixed and determined, but they all succeed one another in their respective stations.

CHAPTER VIII. WHAT IS THE CAUSE OF THE WORLD'S INCLINATION.

Diogenes and Anaxagoras state that, after the world was composed and had produced living creatures, the world out of its own propensity made an inclination toward the south. Perhaps this may be attributed to a wise Providence (they affirm), that thereby some parts of the world may be habitable, others uninhabitable, according as the various climates are affected with a rigorous cold, or a scorching heat, or a just temperament of cold and heat. Empedocles, that the air yielding to the impetuous force of the solar rays, the poles received an inclination; whereby the northern parts were exalted and the southern depressed, by which means the whole world received its inclination.

CHAPTER IX. OF THAT THING WHICH IS BEYOND THE WORLD, AND WHETHER IT BE A VACUUM OR NOT.

Pythagoras and his followers say that beyond the world there is a vacuum, into which and out of which the world hath its respiration.

The Stoics, that there is a vacuum into which infinite s.p.a.ce by a conflagration shall be dissolved. Posidonius, not an infinite vacuum, but as much as suffices for the dissolution of the world; and this he a.s.serts in his first book concerning the Vacuum. Aristotle affirms, that a vacuum does not exist. Plato concludes that neither within nor without the world there is any vacuum.

CHAPTER X. WHAT PARTS OF THE WORLD ARE ON THE RIGHT HAND, AND WHAT ON THE LEFT.

Pythagoras, Plato, and Aristotle declare that the eastern parts of the world, from whence motion commences, are of the right, those of the western are of the left hand of the world. Empedocles, that those that are of the right hand face the summer solstice, those of the left the winter solstice.

CHAPTER XI. OF HEAVEN, WHAT IS ITS NATURE AND ESSENCE.

Anaximenes affirms that the circ.u.mference of heaven makes the limit of the earth's revolution. Empedocles, that the heaven is a solid substance, and hath the form and hardness of crystal, it being composed of the air compacted by fire, and that in both hemispheres it invests the elements of air and fire. Aristotle, that it is formed by the fifth body, and by the mixture of extreme heat and cold.

CHAPTER XII. INTO HOW MANY CIRCLES IS THE HEAVEN DISTINGUISHED; OR, OF THE DIVISION OF HEAVEN.

Thales, Pythagoras, and the followers of Pythagoras do distribute the universal globe of heaven into five circles, which they denominate zones; one of which is called the arctic circle, which is always conspicuous to us, another is the summer tropic, another is the solstice, another is the winter tropic, another is the antarctic circle, which is always out of sight. The circle called the zodiac is placed under the three that are in the midst, and is oblique, gently touching them all. Likewise, they are all divided in right angles by the meridian, which goes from pole to pole. It is supposed that Pythagoras made the first discovery of the obliquity of the zodiac, but one Oenopides of Chios challenges to himself the invention of it.

CHAPTER XIII. WHAT IS THE ESSENCE OF THE STARS, AND HOW THEY ARE COMPOSED.

Thales affirms that they are globes of earth set on fire. Empedocles, that they are fiery bodies arising from that fire which the aether embraced within itself, and did shatter in pieces when the elements were first separated one from another. Anaxagoras, that the circ.u.mambient aether is of a fiery substance, which, by a vehement force in its whirling about, did tear stones from the earth, and by its own power set them on fire, and establish them as stars in the heavens. Diogenes thinks they resemble pumice stones, and that they are the breathings of the world; again he supposeth that there are some invisible stones, which fall sometimes from heaven upon the earth, and are there quenched; as it happened at Aegos-potami, where a stony star resembling fire did fall. Empedocles, that the fixed stars fastened to the crystal, but the planets are loosened. Plato, that the stars for the most part are of a fiery nature, but they are made partakers of another element, with they are mixed after the resemblance of glue. Zenophanes, that they are composed of inflamed clouds, which in the daytime are quenched, and in the night are kindled again. The like we see in coals; for the rising and setting of the stars is nothing else but the quenching and kindling of them. Herac.l.i.tus and the Pythagoreans, that every star is a world in an infinite aether, and encompa.s.seth air, earth, and aether; this opinion is current among the disciples of Orpheus, for they suppose that each of the stars does make a world. Epicurus condemns none of these opinions, for he embraces anything that is possible.

CHAPTER XIV. OF WHAT FIGURE THE STARS ARE.

The Stoics say that the stars are of a circular form, like as the sun, the moon, and the world. Cleanthes, that they are of a conical figure. Anaximenes, that they are fastened as nails in the crystalline firmament; some others, that they are fiery plates of gold, resembling pictures.

CHAPTER XV. OF THE ORDER AND PLACE OF THE STARS.

Xenocrates says that the stars are moved in one and the same superficies. The other Stoics say that they are moved in various superficies, some being superior, others inferior. Democritus, that the fixed stars are in the highest place; after those the planets; after these the sun, Venus, and the moon, in order. Plato, that the first after the fixed stars that makes its appearance is Phaenon, the star of Saturn; the second Phaeton, the star of Jupiter; the third the fiery, which is the star of Mars; the fourth the morning star, which is the star of Venus; the fifth the s.h.i.+ning star, and that is the star of Mercury; in the sixth place is the sun, in the seventh the moon. Plato and some of the mathematicians conspire in the same opinion; others place the sun as the centre of the planets. Anaximander, Metrodorus of Chios, and Crates a.s.sign to the sun the superior place, after him the moon, after them the fixed stars and planets.

CHAPTER XVI. OF THE MOTION AND CIRCULATION OF THE STARS.