IX. But Anaxagoras, when he says that there is a pure and un mingled intellect, admits also that the first [principle of things] is simple, and that the one is separate. On account of antiquity, however, he omits the accurate discussion of these things. Heraclitus, also, knew an eternal and intelligible one. For he says, that bodies are always rising into existence, or becoming to be, and flowing. With Empedocles, strife indeed divides, but friendship is the one; and this according to him is incorporeal. But the elements are arranged by him analogous to matter. Aristotle, however, afterwards asserts that the first principle is separate and intelligible. But when he says that it intellectually perceives itself, again he makes it not to be the first.1 When also he introduces many other intelligibles, and as many as there are spheres in the heavens, in order that each of these may move each of the spheres, he speaks of intelligibles in a way different from Plato, and not being able to assign probable reasons, adduces necessity. It may also be opportunely observed, that it is more reasonable to refer all the spheres to one co-ordination, and to assert that they look to one thing, and the first cause of all. Moreover, it may likewise be asked, whether according to him the many intelligibles are from one first cause, or whether there are many principles in intelligibles ? And if indeed they are from one first, they will be analogously arranged, like the spheres in the sensible universe, one comprehending another, but one external to them ruling over all of them. So that the first will there comprehend the rest, and there will be an intelligible world. As here, likewise, the spheres are not empty, but the first is full of stars, and all the rest have stars; so there also the moving causes will contain many things in themselves, and what is there contained will have a more true subsistence. But if each is a principle, the principles will subsist fortuitously. And it may be asked, why they subsist and accord in accomplishing one work, viz. the concord of all heaven. How, likewise, are the sensible natures in the heavens equal to the intelligible and motive causes. And how are they thus many being incorporeal, since matter does not separate them from each other. Hence,, those ancients who especially embraced the doctrines of Pythagoras and his followers, and of Pherecydes, were investigators of this intelligible essence. Some of them, however, committed discussions of these things to writing, but others delivered them not in writing, but unfolded them in unwritten discourses, or wholly dismissed the consideration of them.
Aristotle in his writings ascended no higher than the intelligible, and this with him is the first principle. And perhaps this was because he knew that the nature which is beyond the intelligible is perfectly ineffable and unknown, and therefore accurately speaking, is even beyond principle. See my translation of his Metaphysics. ↩