which implies that among existing things there must be from the first a cause which will move things and bring them together. How these thinkers should be arranged with regard to priority of discovery let us be allowed to decide later; but since the contraries of the various forms of good were also perceived to be present in nature—not only order and the beautiful, but also disorder and the ugly, and bad things in greater number than good, and ignoble things than beautiful, therefore another thinker introduced friendship and strife, each of the two the cause of one of these two sets of qualities. For if we were to follow out the view of Empedocles, and interpret it according to its meaning and not to its lisping expression, we should find that friendship is the cause of good things, and strife of bad. Therefore, if we said that Empedocles in a sense both mentions, and is the first to mention, the bad and the good as principles, we should perhaps be right, since the cause of all goods is the good itself.
These thinkers, as we say, evidently grasped, and to this extent, two of the causes which we distinguished in our work on nature[1]—the matter and the source of the movement,—vaguely, however, and with no clearness, but as untrained men behave in fights; for they go round their opponents and often strike fine blows, but they do not fight on scientific principles, and so these thinkers do not seem to know what they say; for it is evident that, as a rule, they make no use of their causes except to a small extent. For Anaxagoras uses reason as a deus ex machina for the making of the world, and when he is at a loss to tell for what cause something necessarily is, then he drags reason in, but in all other cases ascribes events to anything rather than to reason.[2] And Empedocles, though he uses the causes to a greater extent than this, neither does so sufficiently nor attains consistency in their use. At least, in many cases he makes friendship segregate things, and strife aggregate them. For when the universe is dissolved into its elements by strife, fire is aggregated into one, and so is each of the other elements; but when again under the influence of friendship they come together into one, the parts must again be segregated out of each element.
