172 l/-54 to l/-59
those things which have qualities; however, the primary matter of all
things or their most primeval foundation is substance-being in itself
without qualities and unformed. For example, bronze, gold, iron, etc.
are matter of those things which are manufactured from them, but are
not substance. But that which is cause of the existence of both the former
and the latter is itself substance.
Arius Didymus fr. 20 (= Dox. Gr. pp.
457-458; SVF 1.87)
[11-55]Zeno: The primary matter of all things which exist is substance and
all of this is everlasting and becomes neither greater nor smaller. Its parts
do not always stay the same, but are divided and fused together. Through
this runs the rational principle of the universe, which some call fate,
being just like the seed in seminal fluid.
Chalcidius Comm. on Plato's Timaeus c. 294
(SVF 1.87)
[11-56][The Stoics say] that god is that which matter is or that god is the
inseparable quality of matter and that he moves through matter just as
semen moves through the genital organs.
Chalcidius Comm. on Plato's Timaeus c. 292
(SVF 1.88)
[11-57]Then Zeno said that this substance itself is finite and that only this
substance is common to all things which exist, but that it is divisible and
changeable in every place. Its parts change but do not perish in such a
way that they turn into nothing from being existents. But he thinks that
there is no form or shape or quality which is proper to the foundation
of the matter of all things (just as there is no proper shape for the
innumerable shapes which wax too takes on), but that nevertheless this
matter is always joined with and inseparably bonded to some quality.
And since it is as birthless as it is deathless because it neither comes into
being from the non-existent nor turns into nothing, it does not lack an
eternal spirit [pneuma] and liveliness which will move it in a rational
manner, sometimes all of it, sometimes a proportional part of it, and
which is the cause of such frequent and powerful changes in the universe.
Moreover, this spirit which moves will not be nature but soul-and
indeed rational soul, which gives life to this sentient cosmos and gave it
the beauty which is now visible. And they call this [i.e., the cosmos] a
happy animal and a god.