themselves, severally in their aggregated masses, come-to-be and pass-away. Nor is it possible for Empedocles to explain how they do so, since he does not assert that Fire too (and similarly every one of his other 'elements') possesses 'elementary constituents' of itself.
Such an assertion would commit him to doctrines like those which Plato has set forth in the Timaeus. For although both Plato and Leucippus postulate elementary constituents that are indivisible and distinctively characterized by figures, there is this great difference between the two theories: the 'indivisibles' of Leucippus (i) are solids, while those of Plato are planes, and (ii) are characterized by an infinite variety of figures, while the characterizing figures employed by Plato are limited in number. Thus the 'comings-to-be'
and the 'dissociations' result from the 'indivisibles' (a) according to Leucippus through the void and through contact (for it is at the point of contact that each of the composite bodies is divisible), but (b) according to Plato in virtue of contact alone, since he denies there is a void.
Now we have discussed 'indivisible planes' in the preceding treatise.' But with regard to the assumption of 'indivisible solids', although we must not now enter upon a detailed study of its consequences, the following criticisms fall within the compass of a short digression: i. The Atomists are committed to the view that every 'indivisible' is incapable alike of receiving a sensible property (for nothing can 'suffer action' except through the void) and of producing one-no 'indivisible' can be, e.g. either hard or cold. Yet it is surely a paradox that an exception is made of 'the hot'-'the hot' being assigned as peculiar to the spherical figure: for, that being so, its 'contrary' also ('the cold') is bound to belong to another of the figures. If, however, these properties (heat and cold) do belong to the 'indivisibles', it is a further paradox that they should not possess heaviness and lightness, and hardness and softness. And yet Democritus says 'the more any indivisible exceeds, the heavier it is'-to which we must clearly add 'and the hotter it is'. But if that is their character, it is impossible they should not be affected by one another: the 'slightly-hot indivisible', e.g.
will inevitably suffer action from one which far exceeds it in heat.
Again, if any 'indivisible' is 'hard', there must also be one which is 'soft': but 'the soft' derives its very name from the fact that it suffers a certain action-for 'soft' is that which yields to pressure.