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.' Hence it also follows on his theory that God most
blessed is less wise than all others; for he does not know all the
elements; for he has in him no strife, and knowledge is of the like by
the like. 'For by earth,' he says,
we see earth, by water water,
By ether godlike ether, by fire wasting fire,
Love by love, and strife by gloomy strife.
But-and this is the point we started from this at least is
evident, that on his theory it follows that strife is as much the
cause of existence as of destruction. And similarly love is not
specially the cause of existence; for in collecting things into the
One it destroys all other things. And at the same time Empedocles
mentions no cause of the change itself, except that things are so by
nature.
But when strife at last waxed great in the limbs of the
Sphere,
And sprang to assert its rights as the time was fulfilled
Which is fixed for them in turn by a mighty oath.
This implies that change was necessary; but he shows no cause of
the necessity. But yet so far at least he alone speaks consistently;
for he does not make some things perishable and others imperishable,
but makes all perishable except the elements. The difficulty we are
speaking of now is, why some things are perishable and others are not,
if they consist of the same principles.
Let this suffice as proof of the fact that the principles cannot
be the same
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