The "four roots" are given as an exhaustive enumeration of the elements (fr. 23 sub fin.); for they account for all the qualities presented by the world to the senses. When we find, as we do, that the school of medicine which regarded Empedokles as its founder identified the four elements with the "opposites," the hot and the cold, the moist and the dry, which formed the theoretical foundation of its system,[1] we see at once how the theory is related to previous views of reality. We must remember that the conception of quality had not yet been formed. Anaximander had no doubt regarded his "opposites" as things; though, before the time of Parmenides, no one had fully realised how much was implied in saying that anything is a thing. That is the stage we have now reached. There is still no conception of quality, but there is a clear apprehension of what is involved in saying a thing is.
Aristotle twice[2] makes the statement that, though Empedokles assumes four elements, he treats them as two, opposing Fire to all the rest. This, he says, we can see for ourselves from his poem. So far as the general theory goes, it is impossible to see anything of the sort; but, when we come to the origin of the world (§ 112), we shall find that Fire plays a leading part, and this may be what Aristotle meant. It is also true that in the biology (§§ 114–116) Fire fulfils a unique function, while the other three act more or less in the same way. But we must remember that it has no pre-eminence over the rest: all are equal.
108.Strife and Love. The Eleatic criticism had made it necessary to explain motion.[3] Empedokles starts, we have seen, from an original state of the "four roots," which only differs from the Sphere of Parmenides in so far as it is a mixture, not a homogeneous and continuous mass. It is this that makes change and motion possible; but, were there nothing outside the Sphere which could enter in, like the Pythagorean "Air,"
