Xenophanes of Colophon
!!!Eusebius: Preparation for the Gospel Book 14 CHAPTER II Over against these we shall at the same time strip for the combat the schools of Xenophanes and Parmenides, who arrayed themselves on the opposite side and annihilated the senses. CHAPTER IV 'It seems to me that Parmenides, and every one who has ever yet adventured upon a trial of determining the number and nature of things existent, have discoursed to us in an easy strain. How? Each seems to me to be relating a sort of fable to us, as if we were children. One says that existences are three, and some of them are sometimes warring in a manner with one another, and then becoming friends again they exhibit marriages, and births, and rearing of offspring: another says that they are two, moist and dry, or hot and cold, and he makes them dwell together and marries them. But all the Eleatic tribe in our part, beginning with Xenophanes and still earlier, assume that all things so-called are one, and so proceed with their fables. But certain Ionian and Sicilian Muses afterwards conceived that it is safer to combine both principles, and say that “being” is both many and one, and is held together by enmity and friendship. For it is ever separating and being united, as the more strong-minded Muses assert; but the weaker relax the perpetual continuance of these conditions, and say that in turn the universe is now one and friendly under the influence of Aphrodite, and then many and at war with itself through some discordance. But whether in all this any of them has spoken truly or not, it would be hard and offensive to find fault in such important matters with famous men of antiquity.' CHAPTER XV So much says Socrates of the opinion of Anaxagoras. Now Anaxagoras was succeeded by Archelaus both in the school and in opinion, and Socrates is said to have been a disciple of Archelaus. Other physical philosophers, however, as Xenophanes and Pythagoras, who nourished at the same time with Anaxagoras, discussed the imperishable nature of God and the immortality of the soul. And from these afterwards arose the sects of Greek philosophy, some of whom followed these, and some followed others, and certain of them also invented opinions of their own. Again then Plutarch writes of their suppositions concerning gods in this same manner: CHAPTER XVI And this was a theology which by no means treated of gods, nor of any divine powers, but of men who had already been long lying among the dead, as was shown long since by our word of truth. Come then, let us take up our argument again. Since among the physical philosophers some were for bringing all things down to the senses, while others drew all in the contrary direction, as Xenophanes of Colophon, and Parmenides the Eleatic, who made nought of the senses, asserting that there could be no comprehension of things sensible, and that we must therefore trust to reason alone, let us examine the objections which have been urged against them. CHAPTER XVII (ARISTOCLES) 42 'But there came others uttering language opposed to these. For they think we ought to put down the senses and their presentations, and trust only to reason. For such were formerly the statements of Xenophanes and Parmenides and Zenon and Melissus, and afterwards of Stilpo and the Megarics. Whence these maintain that “being” is one, and that the “other” does not exist, and that nothing is generated, and nothing perishes, nor is moved at all. (...) Such then were the followers of Xenophanes, who is said to have flourished at the same time with Pythagoras and Anaxagoras. Now a hearer of Xenophanes was Parmenides, and of Parmenides Melissus, of him Zeno, of him Leucippus, of him Democritus, of him Protagoras and Nessas, and of Nessas Metrodorus, of him Diogenes, of him Anaxarchus, and a disciple of Anaxarchus was Pyrrho, from whom arose the school of those who were surnamed Sceptics. Eusebii Pamphili Evangelicae Praeparationis. Libri XV. Ad codiced manuscriptos denuo collatos recensuit anglice nunc primum reddidit notis et indicibus instruxit. E. H. Gifford, S. T. P. Olim Archidiaconus Londinensis. Tomus III. Pars prior OXONII.
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