or rings is a natural inference from the idea of the vortex.
So far we seem to be justified, by the authority of Theophrastos, in going; and, if that is so, certain further inferences seem to be inevitable. In the first place, Anaximander had shaken himself free of the old idea that the heavens are a solid vault. There is nothing to prevent us from seeing right out into the Boundless, and it is hard to think that Anaximander did not believe he did. The traditional cosmos has given place to a much grander scheme, that of innumerable vortices in a boundless mass, which is neither water nor air. In that case, it is difficult to resist the belief that what we call the fixed stars were identified with the "innumerable worlds" which were also "gods." It would follow that the diurnal revolution is only apparent; for the stars are at unequal distances from us, and can have no rotation in common. It must, then, be due to the rotation of the cylindrical earth in twenty-four hours. We have seen that the earth certainly shared in the rotation of the δίνη. That gets rid of one difficulty, the wheel of the "stars," which is between the earth and the moon; for the fixed stars could not be explained by a "wheel" at all; a sphere would be required. What, then, are the "stars" which are accounted for by this inner wheel? I venture to suggest that they are the morning and the evening stars, which, we have seen (p. 23, n. 1), were not recognised yet as a single luminary. In other words, I believe that Anaximander regarded the fixed stars as stationary, each rotating in its own vortex. No doubt this involves us in a difficulty regarding the rotation of the sun and the moon. It follows from the nature of the vortex that they must rotate in the same direction as the earth, and, on the assumption just made, that must be from west to east, and it must be a slower rotation than that of the earth, which is inconsistent with the fact that the circumference of a vortex rotates more rapidly
