either is like any other. And these things being so, we must hold that all things are in the whole. R. P. 151.[1]
(5) And those things having been thus decided, we must know that all of them are neither more nor less; for it is not possible for them to be more than all, and all are always equal. R. P. 151.
(6) And since the portions of the great and of the small are equal in amount, for this reason, too, all things will be in everything; nor is it possible for them to be apart, but all things have a portion of everything. Since it is impossible for there to be a least thing, they cannot be separated, nor come to be by themselves; but they must be now, just as they were in the beginning, all-together. And in all things many things are contained, and an equal number both in the greater and in the smaller of the things that are separated off.
(7) . . . So that we cannot know the number of the things that are separated off, either in word or deed.
(8) The things that are in one world are not divided nor cut off from one another with a hatchet, neither the warm from the cold nor the cold from the warm. R. P. 155 e.
(9) . . . as these things revolve and are separated off by the force and swiftness. And the swiftness makes the force. Their swiftness is not like the swiftness of any of the things that are now among men, but in every way many times as swift.
(10) How can hair come from what is not hair, or flesh from what is not flesh? R. P. 155, f, n. 1.
(11) In everything there is a portion of everything except Nous, and there are some things in which there is Nous also. R. P. 160 b.
(12) All other things partake in a portion of everything, while Nous is infinite and self-ruled, and is mixed with nothing, but is alone itself by itself. For if it were not by itself, but were mixed with anything else, it would partake in all things if it were mixed with any; for in everything there is a portion of everything, as has been said by me in what goes before, and the things mixed with it would hinder it, so that it would have power over nothing in the same way that it has now being alone by itself. For it is the thinnest of all things and the purest, and it has all
- ↑ I had already pointed out in the first edition that Simplicius quotes this three times as a continuous fragment, and that we are not entitled to break it up. Diels now prints it as a single passage.
