Plutarch, De Facie Quae in orbe Lunae Apparet, ed. William W. Goodwin, 11

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[11] In a word, how is the earth said to be the middle, and of what is it the middle? For the universe is infinite; and infiniteness having neither beginning nor end, it is convenient also that it should not have any middle; for the middle is a certain end or limit, but infiniteness is a privation of all sorts of limits. Now he that affirms the earth to be the middle, not of the universe but of the world, is certainly a pleasant man, if he does not think that the world itself is subject to the same doubts and difficulties. For the universe has not left a middle even to the very world, but this being without any certain seat or foundation, it is carried in an infinite voidness to no proper end; or if perhaps it has stopped, it has met with some other cause or stay, not according to the nature of the place. As much may be conjectured of the moon, that by the means of another soul and another Nature, or (to say better) of another difference, the earth continues firm here below, and the moon moves. Besides this, see whether they are not ignorant of a great inconvenience and error. For if it is true that all which is without the centre of the earth, however it be, is above, there will then be no part of the world below; but the earth and all that is upon it will be above; and in brief, every body that shall be placed about the centre will be above, and there will be nothing below or underneath, but one only point which has no body, which will of necessity make head against and oppose all the rest of the world’s nature, if above and beneath are naturally opposite to one another. Nor is this the only absurdity that will follow; but all heavy and ponderous bodies will also lose the cause for which they move and tend downwards hither, for there will be no body below to which they should move; and as for that which is incorporeal, it is not probable, neither will they themselves allow, that it should be so forcible as to draw and retain all things about itself. But if it is unreasonable and contrary to Nature that the whole world should be above, and that there should be nothing below but an incorporeal and indivisible term or limit, then is this, as we say, yet more reasonable, that the region above and that below being divided the one from the other, have nevertheless each of them a large and spacious room.

De Facie Quae in orbe Lunae Apparet. Plutarch. ed. William W. Goodwin. Boston. 1874.

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Current edition Perseus

Of the Face Appearing Within the Orb Of the Moon (English) (Plutarch. Plutarch's Morals, Vol. V. Goodwin, William W., editor; G., A., translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.)

Editions (1)

Περὶ τοῦ ἐμφαινομένου προσώπου τῷ κύκλῳ τῆς σελήνης Perseus (Plutarch. Plutarchi Chaeronensis Moralia, Vol. V. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1893.) — 11 focus

[11] ὅλως δὲ πῶς λέγεται καὶ τίνος ἡ γῆ μέση κεῖται; τὸ γὰρ πᾶν ἄπειρόν ἐστι; τῷ δʼ ἀπείρῳ μήτε ἀρχὴν ἔχοντι μήτε πέρας οὐ προσήκει μέσον ἔχειν· πέρας γάρ τι καὶ τὸ μέσον, ἡ δʼ ἀπειρία περάτων 10 στέρησις. ὁ δὲ μὴ τοῦ παντὸς ἀλλὰ τοῦ κόσμου μέσην εἶναι τὴν γῆν ἀποφαινόμενος ἡδύς ἐστιν, εἰ μὴ καὶ τὸν κόσμον αὐτὸν ἐνέχεσθαι ταῖς αὐταῖς ἀπορίαις νομίζει· τὸ γὰρ πᾶν οὐδὲ τούτῳ μέσην ἀπέλιπεν, ἀλλʼ ἀνέστιος καὶ ἀνίδρυτός ἐστιν ἐν 15 926a ἀπείρῳ κενῷ φερόμενος πρὸς οὐδὲν οἰκεῖον, ἢ ἄλλην τινὰ τοῦ μένειν εὑράμενος αἰτίαν ἕστηκεν, οὐ κατὰ τὴν τοῦ τόπου φύσιν. ὅμοια καὶ περὶ γῆς καὶ περὶ σελήνης εἰκάζειν τινὶ πάρεστιν, ὡς ἑτέρᾳ τινὶ ψυχῇ καὶ φύσει μᾶλλον διαφορᾷ, τῆς μὲν ἀτρεμούσης 20 ἐνταῦθα τῆς δὲ καὶ φερομένης. ἄνευ δὲ τούτων, ὅρα μὴ μέγα τι λέληθεν αὐτούς· εἰ γὰρ ὅ τι ἂν καὶ ὁπωσοῦν ἐκτὸς γένηται τοῦ κέντρου τῆς γῆς ἄνω ἐστίν, οὐδέν ἐστι τοῦ κόσμου κάτω μέρος, ἀλλʼ ἄνω καὶ ἡ γῆ καὶ τὰ ἐπὶ γῆς καὶ πᾶν ἁπλῶς σῶμα 926b τὸ κέντρῳ περιεστηκὸς ἢ περικείμενον ἄνω γίγνεται· κάτω δὲ μόνον ἕν, τὸ ἀσώματον σημεῖον ἐκεῖνο, ὃ πρὸς πᾶσαν ἀντικεῖσθαι τὴν τοῦ κόσμου φύσιν 5 ἀναγκαῖον εἴ γε δὴ τὸ κάτω πρὸς τὸ ἄνω κατὰ φύσιν ἀντίκειται. καὶ οὐ τοῦτο μόνον · τὸ ἄτοπον, ἀλλὰ καὶ τὴν αἰτίαν ἀπόλλυσι τὰ βάρη, διʼ ἣν δεῦρο καταρρέπει καὶ φέρεται· σῶμα μὲν γὰρ οὐθέν ἐστι κάτω πρὸς ὃ κινεῖται, τὸ δʼ ἀσώματον οὔτʼ εἰκὸς 10 οὔτε βούλονται τοσαύτην ἔχειν δύναμιν, ὥστε πάντα κατατείνειν ἐφʼ ἑαυτὸ καὶ περὶ αὑτὸ συνέχειν. ἀλλʼ ὅλως ἄλογον εὑρίσκεται καὶ μαχόμενον τοῖς πράγμασι τὸ ἄνω τὸν κόσμον ὅλον εἶναι, τὸ δὲ κάτω μηδὲν ἀλλʼ ἢ πέρας ἀσώματον καὶ ἀδιάστατον· 15 ἐκεῖνο δʼ εὔλογον, ὡς λέγομεν ἡμεῖς, τῷ τʼ ἄνω χώραν καὶ· τῷ κάτω πολλὴν καὶ πλάτος ἔχουσαν διῃρῆσθαι.

Translations (1)

Concerning the Face which Appears in the Orb Of the Moon Perseus (Plutarch. Moralia, Vol. XII. Cherniss, Harold and William Clark Helmbold translators. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1957 (printing).) — 11 focus

[11] After all, in what sense is earth situated in the middle and in the middle of what? The sum of things is infinite; and the infinite, having neither beginning nor limit, cannot properly have a middle, for the middle is a kind of limit too but infinity is a negation of limits. He who asserts that the earth is in the middle not of the sum of things but of the cosmos is naive if he supposes that the cosmos itself is not also involved in the very same difficulties.¹ In fact, in the sum of things no middle has been left for the cosmos either, but it is without hearth and habitation,² moving in infinite void to nothing of its own; [or], if it has come to rest because it has found some other reason for abiding, not because of the nature of its location,³ similar inferences are permissible in the cases of both earth and moon, that the former is stationary here and the latter is in motion there by reason of a different soul or nature rather [than] a difference [of location]. Besides this, consider whether they⁴ have not overlooked an important point. If anything in any way at all off the centre of the earth is up, no part of the cosmos is down; but it turns out that the earth and the things on the earth and absolutely all body surrounding or enclosing the centre are up and only one thing is down, that incorporeal point⁵ which must be in opposition to the entire nature of the cosmos, if in fact down and up are natural opposites.⁶ This, moreover, does not exhaust the absurdity. The cause of the descent of heavy objects and of their motion to this region is also abolished, for there is no body that is down towards which they are in motion and it is neither likely nor in accordance with the intention of these men that the incorporeal should have so much influence as to attract all these objects and keep them together around itself.⁷ On the contrary, it proves to be entirely unreasonable and inconsistent with the facts for the whole cosmos to be up and nothing but an incorporeal and unextended limit to be down; but that statement of ours is reasonable, that ample space and broad has been divided between up and down.

Plutarch De Facie Quae in orbe Lunae Apparet 11

ed. William W. Goodwin

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