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they do in fact obviously move. For though Strife ‘dissociated’, it was not by Strife that the ‘Ether’ was borne upwards. On the contrary, sometimes he attributes its movement to something like chance (’For thus, as it ran, it happened to meet them then, though often otherwise”), while at other times he says it is the nature of Fire to be borne upwards, but ‘the Ether’ (to quote his words) ‘sank down upon the Earth with long roots’. With such statements, too, he combines the assertion that the Order of the World is the same now, in the reign of Strife, as it was formerly in the reign of Love. What, then, is the ‘first mover’ of the ‘elements’? What causes their motion? Presumably not Love and Strife: on the contrary, these are causes of a particular motion, if at least we assume that ‘first mover’ to be an originative source’. An additional paradox is that the soul should consist of the ‘elements’, or that it should be one of them. How are the soul’s ‘alterations’ to take Place? How, e.g. is the change from being musical to being unmusical, or how is memory or forgetting, to occur? For clearly, if the soul be Fire, only such modifications will happen to it as characterize Fire qua Fire: while if it be compounded out of the elements’, only the corporeal modifications will occur in it. But the changes we have mentioned are none of them corporeal. < div class=“section” title=“7”> 7 The discussion of these difficulties, however, is a task appropriate to a different investigation:’ let us return to the ‘elements’ of which bodies are composed. The theories that ‘there is something common to all the “elements”’, and that they are reciprocally transformed’, are so related that those who accept either are bound to accept the other as well. Those, on the other hand, who do not make their coming-to-be reciprocal-who refuse to suppose that any one of the ‘elements’ comes-to-be out of any other taken singly, except in the sense in which bricks come-to-be out of a wall-are faced with a paradox. How, on their theory, are flesh and bones or any of the other compounds to result from the ‘elements’ taken together? Indeed, the point we have raised constitutes a problem even for those who generate the ‘elements’ out of one another. In what manner does anything other than, and beside, the ‘elements’ come-to-be out of them? Let me illustrate my meaning. Water can come-to-be out of Fire and Fire out of Water; for their substralum is something common to them both. But flesh too, presumably, and marrow come-to-be out of them. How, then, do such things come to-be? For (a) how is the manner of their coming-to-be to be conceived 696