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Concerning the Face which Appears in the Orb Of the Moon (10-14)

urn:cts:greekLit:tlg0007.tlg126.perseus-eng3:10-14
Refs {'start': {'reference': '10', 'human_reference': 'Section 10'}, 'end': {'reference': '14', 'human_reference': 'Section 14'}}
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Dismiss the fixed stars and the other planets and consider the demonstrations of Aristarchus in his treatise, On Sizes and Distances, that the distance of the sun is more than 18 times and less than 20 times the distance of the moon, that is its distance from us.[*] According to the highest estimate, however, the moons distance from us is said to be 56 times the radius of the earth.[*] Even according to the mean calculations this radius is 40,000 stades; and, if we reckon from this, the sun is more than 40,300,000 stades distant from the moon. She has migrated so far from the sun on account of her weight and has moved so close to the earth that, if properties[*] are to be determined by locations, the lot, I mean the position, of earth lays an action against the moon and she is legally assignable by right of propinquity and kinship to the chattels real and personal of earth. We do not err at all, I think, if granting such altitude and extension to the things called upper we leave what is down below also

some room to move about in and so much latitude as there is from earth to moon. For as he is immoderate who calls only the outermost surface of the heaven up and all else down, so is he intolerable who restricts down to the earth or rather to the centre; but both there and here some extension must be granted since the magnitude of the universe permits it. The claim that everything away from the earth is ipso facto up and on high answered by a counter-claim that what is away from the circuit of the fixed stars is ipso facto down.

After all, in what sense is earth situated in the middle and in the middle of what? The sum of things is infinite; and the infinite, having neither beginning nor limit, cannot properly have a middle, for the middle is a kind of limit too but infinity is a negation of limits. He who asserts that the earth is in the middle not of the sum of things but of the cosmos is naive if he supposes that the cosmos itself is not also involved in the very same difficulties.[*] In fact, in the sum of things no middle has been left for the cosmos either, but it is without hearth and habitation,[*] moving in infinite void to nothing of its own; [or], if it has come to rest because it has found some other reason for abiding, not because of the nature of its location,[*] similar inferences are permissible in the cases of both earth and moon, that the former is stationary

here and the latter is in motion there by reason of a different soul or nature rather [than] a difference [of location]. Besides this, consider whether they[*] have not overlooked an important point. If anything in any way at all off the centre of the earth is up, no part of the cosmos is down; but it turns out that the earth and the things on the earth and absolutely all body surrounding or enclosing the centre are up and only one thing is down, that incorporeal point[*] which must be in opposition to the entire nature of the cosmos, if in fact down and up are natural opposites.[*] This, moreover, does not exhaust the absurdity. The cause of the descent of heavy objects and of their motion to this region is also abolished, for there is no body that is down towards which they are in motion and it is neither likely nor in accordance with the intention of these men that the incorporeal should have so much influence as to attract all these objects and keep them together around itself.[*] On the contrary, it proves to be entirely unreasonable and inconsistent with the facts for the whole cosmos to be up and nothing but an incorporeal and unextended limit to be down; but that statement of ours is reasonable, that ample space and broad has been divided between up and down.

All the same, let us assume, if you please, that

the motions of earthy objects in the heaven are contrary to nature; and then let us calmly observe without any histrionics and quite dispassionately that this indicates not that the moon is not earth but that she is earth in an unnatural location. For the fire of Aetna too is below earth unnaturally, but it is fire; and the air confined in skins,[*] though by nature it is light and has an upward tendency, has been constrained to occupy an unnatural location. As to the soul herself, I said, by Zeus, is her confinement in the body not contrary to nature, swift as she is and fiery, as you say,[*] and invisible in a sluggish, cold, and sensible vehicle? Shall we then on this account deny that there is soul in body or that mind, a divine thing, though it traverses instantaneously in its flight all heaven and earth and sea,[*] has passed into flesh and wines and marrow under the influence of weight and density and countless qualities that attend liquefaction?[*] This Zeus of yours too, is it not true that, while in his own nature he is single, a great and continuous fire, at present he is slackened and subdued and transformed, having become and continuing to become everything in the course of
his mutations?[*] So look out and reflect, good sir, lest in rearranging and removing each thing to its natural location you contrive a dissolution of the cosmos and bring upon things the Strife of Empedocles or rather lest you arouse against nature the ancient Titans and Giants[*] and long to look upon that legendary and dreadful disorder and discord [when you have separated] all that is heavy and [all] that is light.
The suns bright aspect is not there descried, No, nor the shaggy might of earth, nor sea
as Empedocles says.[*] Earth had no part in heat, water no part in air; there was not anything heavy above or anything light below; but the principles of all things[*] were untempered and unamiable[*] and
solitary, not accepting combination or association with one another, but avoiding and shunning one another and moving with their own peculiar and arbitrary motions[*] they were in the state in which, according to Plato,[*] everything is from which God is absent, that is to say in which bodies are when mind or soul is wanting. So they were until desire came over nature providentially, for Affection arose or Aphrodite or Eros, as Empedocles says and Parmenides and Hesiod,[*] in order that by changing position and interchanging functions and by being constrained some to motion and some to rest and compelled to give way and shift from the natural to the better [the bodies] might produce a universal concord and community.

If not a single one of the parts of the cosmos ever got into an unnatural condition but each one is naturally situated, requiring no transposition or rearrangement and having required none in the beginning either, I cannot make out what use there is of providence[*] or of what Zeus, the master-craftsman[*]

is maker and father-creator.[*] In an army, certainly, tacticians are useless if each one of the soldiers should know of himself his post and position and the moment when he must take and keep them. Gardeners and builders are useless too if here water all of itself naturally moves to the things that require it and irrigates them with its stream, and there bricks and timbers and stones by following their natural inclinations and tendencies assume of themselves their appropriate position and arrangement. If, however, this notion eliminates providence forthwith and if the arrangement of existing things pertains to God and [the] distributing of them too,[*] what wonder is there that nature has been so marshalled and disposed that here in our region there is fire but the stars are yonder and again that earth is here but the moon is established on high, held fast by the bonds of reason which are firmer than the bonds of nature?[*] For, if all things really must follow their natural inclinations and move with their natural motions, you must order the sun not to revolve and Venus too and every other star as well, for light and fiery bodies move naturally upwards
and not in a circle.[*] If, however, nature includes such variation in accordance with location that fire, though it is seen to move upwards here, as soon as it has reached the heavens revolves along with their rotation, what wonder is there that the same thing has happened to heavy and earthy bodies that have got there and that they too have been reduced by the environment to a different kind of motion? For it certainly cannot be that heaven naturally deprives light objects of their upward motion but is unable to master objects that are heavy and have a downward inclination; on the contrary, by [whatever] influence it rearranged the former it rearranged the latter too and employed the nature of both of them for the better.

What is more, if we are finally to throw off the habits [and] opinions that have held our minds in thrall and fearlessly to say what really appears to be the case, no part of a whole all by itself seems to have any order, position, or motion of its own which could be called unconditionally natural. [*] On the contrary, each and every such part, whenever its motion is usefully and properly accommodated to that for the sake of which the part has come to be and which is the purpose of its growth or production, and whenever it acts or is affected or disposed so that it contributes to the preservation or beauty or function

of that thing, then, I believe, it has its natural position and motion and disposition. In man, at any rate, who is the result of natural process if any being is, the heavy and earthy parts are above, chiefly in the region of the head, and the hot and fiery parts are in the middle regions; some of the teeth grow from above and some from below, and neither set is contrary to nature; and it cannot be said that the fire which flashes in the eyes above is natural whereas that in the bowels and heart is contrary to nature, but each has been assigned its proper and useful station. Observe, as Empedocles says, [*] the nature of Tritons and tortoises with hides of stone and of all testaceans, Thoult see earth there established over flesh; and the stony matter does not oppress or crush the constitution[*] on which it is superimposed, nor on the other hand does the heat by reason of lightness fly off to the upper region and escape, but they have been somehow intermingled and organically combined in accordance with the nature of each.

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Strife 5 w 8593
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Defectu 3 w 8703
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Affection 1 w 8891
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Communibus 2 w 10040
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Natura 1 w 10116
Deorum 1 w 10122
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teeth 1 w 13623
grow 2 w 13627
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nature 16 w 13684
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it 117 w 13690
cannot 4 w 13696
be 42 w 13698
said 3 w 13702
that 51 w 13706
the 233 w 13709
fire 8 w 13713
which 16 w 13718
flashes 1 w 13725
in 221 w 13727
the 234 w 13730
eyes 1 w 13734
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is 177 w 13741
natural 20 w 13748
whereas 3 w 13755
that 52 w 13759
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the 235 w 13764
bowels 1 w 13770
and 143 w 13773
heart 2 w 13778
is 178 w 13780
contrary 7 w 13788
to 112 w 13790
nature 17 w 13796
but 18 w 13800
each 6 w 13804
has 17 w 13807
been 7 w 13811
assigned 1 w 13819
its 20 w 13822
proper 5 w 13828
and 144 w 13831
useful 2 w 13837
station 2 w 13844
Observe 1 w 13852
as 74 w 13855
Empedocles 13 w 13865
says 4 w 13869
The 12 w 13873
two 2 w 13876
lines 3 w 13881
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and 145 w 13894
the 236 w 13897
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that 53 w 13905
preceded 1 w 13913
them 7 w 13917
are 20 w 13920
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together 2 w 13934
in 225 w 13936
support 1 w 13943
of 110 w 13945
the 239 w 13948
same 4 w 13952
contention 1 w 13962
in 226 w 13964
Quaest 4 w 13970
Conviv 3 w 13977
618 2 w 13980
B 30 w 13981
Empedocles 14 w 13991
frag 34 w 13996
B 31 w 13998
76 2 w 14000
i 1013 w 14002
p 222 w 14004
339 2 w 14008
9-11 2 w 14013
Diels-Kranz 4 w 14025
the 240 w 14031
nature 18 w 14037
of 111 w 14039
Tritons 1 w 14046
and 146 w 14049
tortoises 1 w 14058
with 16 w 14062
hides 1 w 14067
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stone 2 w 14074
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all 34 w 14082
testaceans 1 w 14092
Thoult 1 w 14099
see 4 w 14102
earth 25 w 14107
there 14 w 14112
established 2 w 14123
over 4 w 14127
flesh 2 w 14132
and 148 w 14136
the 242 w 14139
stony 1 w 14144
matter 2 w 14150
does 3 w 14154
not 32 w 14157
oppress 1 w 14164
or 100 w 14166
crush 1 w 14171
the 243 w 14174
constitution 1 w 14186
For 6 w 14189
ἕξις 1 w 14193
the 244 w 14196
bodily 1 w 14202
constitution 2 w 14214
cf 27 w 14216
Quaest 5 w 14223
Conviv 4 w 14230
625 1 w 14234
A 35 w 14235
B 32 w 14237
680 1 w 14241
D 27 w 14242
681 1 w 14246
E 27 w 14247
Amatorius 3 w 14257
764 1 w 14261
C 25 w 14262
on 182 w 14265
which 17 w 14270
it 123 w 14272
is 181 w 14274
superimposed 1 w 14286
nor 6 w 14290
on 183 w 14292
the 245 w 14295
other 7 w 14300
hand 1 w 14304
does 4 w 14308
the 247 w 14311
heat 2 w 14315
by 22 w 14317
reason 6 w 14323
of 114 w 14325
lightness 1 w 14334
fly 2 w 14337
off 3 w 14340
to 120 w 14342
the 248 w 14345
upper 2 w 14350
region 5 w 14356
and 150 w 14359
escape 1 w 14365
but 19 w 14369
they 7 w 14373
have 11 w 14377
been 8 w 14381
somehow 1 w 14388
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and 151 w 14403
organically 1 w 14414
combined 1 w 14422
in 230 w 14424
accordance 4 w 14434
with 17 w 14438
the 250 w 14441
nature 19 w 14447
of 116 w 14449
each 7 w 14453