THE ORIGIN OF STOIC FATALISM

Thus oviparous generation is more apt than a viviparous one to express the prerequisites of world-formation in a speculative setting predominated by the experience of internal development.

Time secures the working of the supreme talionic lawfulness with ineluctable precision: Time is the mode of upholding absolute Justice in cosmic affairs according to the Principle of Talion.

In the rhapsodic, orphic Theogony Ineluctability (Ἀδράστεια) is associated with Night, the first Principle in Archaic Orphism.

(The enhancement in the role of the male principle of Order together with the corresponding degradation, ontological and axiological, of the fertile power of Infinity).

The model for cosmic creation is organic development, not artificial construction in presumably Platonic fashion.

In Stoicism, the cosmogonical process is absolutely internal, for the simple reason that there exists nothing, no being strictly speaking, outside the primal being.

What lies beyond is incorporeal infinity, which is no-being, with no power to act or undergo anything, no capability to enter into any real relation to cosmic semen.

But Creation as conception and nativity implies termination at the other end.

Out of this initial divine substance is evolved, according to measures and times of an inherent lawfulness, in orderly and coherent succession (ὁδῷ καὶ συμφώνως) the entire cosmic phantasmagoria, the διακόσμησις and to the same aboriginal quintessence is all existence again resolved at the close of time when the ultimate finality of the development has been reached, and being returns to where it sprang forth from.

(The enhancement in the role of the male principle of Order together with the corresponding degradation, ontological and axiological, of the fertile power of Infinity).

In latter Orphism (of the type of the cosmogonies according to Hieronymus, Hellanicus and Apion) the ovoviviparous issue of the World is adopted, in an endeavour to combine the two alternatives, as prefigured by earlier Pythagoreanism.

For tis is the power and significance of the Egg-symbolism in cosmic creation: while the semen deposited in the womb, or the seed in the Earth (the archetypal Female), needs accretion of external nutrition in order to develop, the Egg includes in a self-contained, closed whole both the formative principle and the material substance necessary for the constitution of the new being.

A single change, however small, would implicate in the spatial and temporal universal whole enormous difference.

The philosophical battle was often fought on the plain of an adequate conceptual understanding of the basic polarity in reality.

Plato's ambivalent handling and the Aristotelian dichotomy between necessity and teleology amply endence that imcomford.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

Thus oviparous generation is more apt than a viviparous one to express the prerequisites of world-formation in a speculative setting predominated by the experience of internal development.

Stoicism decisively returned to this standpoint: duality pertains to principles, not to existence.

In the orphic Cosmogony according to Hieronymus and Hellanicus inescapable Necessity coexists with ageless Time, the first Principle of hellenistic Orphism.

A momentous rearrangement of the entire cosmic nexus would have to be effected if only a little detail should be otherwise than it really is.

Being presupposes in this archaic milieu becoming.

Thus one conceptual ground for Stoic Necessitarianism is traced to the growing Patriarchalism in the mentality of the Classical Era.

Chaldaean Science will have contributed to the development of Greek Astralism and its application to the search of major periodicities subsuming effectively minor ones under their umbrella.

It was such an awkward viewpoint that led to the bifurcation of reality into two strata.

The Pythagorean experiment had to be reinterpreted, opposing principles be reintegrated into a unified setting, and Dualism be sublated to a higher order Monism.

This infinity of Worlds is synchronous, but also successive.

Plato's ambivalent handling and the Aristotelian dichotomy between necessity and teleology amply endence that imcomford.

But does there exist a universal Kindling and Extinction, a Cosmic Period beginning and ending with total conflagration, in a complete Immolation of all existence?

But, remarkably, what Aristotle calls in this sense maximal year (and not Great Year simpliciter) is very short (the interval between reported local inundations like Deucalion's) compared with the enormities of Babylonian computations, as the ones deducible from Berossus.

The enternity through unending cyclic recurrence fits well with fundamental archaic life-experiences.

And, of course, the formation of the World is a concrete incidence in time, not an abstract, teleological structuring of it from eternity in the Aristotelian manner.

For tis is the power and significance of the Egg-symbolism in cosmic creation: while the semen deposited in the womb, or the seed in the Earth (the archetypal Female), needs accretion of external nutrition in order to develop, the Egg includes in a self-contained, closed whole both the formative principle and the material substance necessary for the constitution of the new being.

All reality is articulated in a concatenation of causes and effects which does not admit of any contingency.

For something to exist, it must consist in a commensurate proportionality of parts, in a harmonious blending of elements - parts, elements and constituents born from the chaotic productivity of the single Principle.

On the other hand spermatic World-evolution with no multiplicity of synchronous cosmic wholes but with successive periods of Universal creation and Universal destruction, each ending at exactly the state where it started and incorporating the entirety of the cosmic principle with no remainder - such combination of conditions entails the complete determinism of the cosmological processes.Anaximander, already utilized the spermatic conception: at the cosmogonical starting point there is secretion

In any case it seems that the necessity of identical patterns in the distinct cosmic developments is abrogated.

To decide on the similarity or otherwise of these Worlds to each other, the law of their emanation and the law of their function must be discovered, the cosmogonical and cosmological lawfulnesses.

The plan of World-History will be unfolded in infinite, identical repetitions, since everything is spermatically pre-figured in the initial primal divine Being, the all-comprising Zeus, whose orderly transformation creates and then reabsorbs all cosmic "ornamentation" (διακόσμησις) according to the "measures" of an inherent lawfulness.

PIERRIS
THE ORIGIN OF STOIC FATALISM

This latter Cosmic Period, firstly, is defined astronomically: the re-occupation by the planets and the luminaries of the same position on the celestial sphere, or rather their re-alignment along the same line in a certain initial direction.

Even the oriental mythological inclination to Cataclysms ill accords with a doctrine of Rational Fire.

There is no Aristotelian eternity of the World in Heracleitus, which would necessitate a periodicity partial only in its effects, as the one postulated precisely by Aristotle.

The death implicit in life is cancelled again and again through repeated renovation.

The question as to the origin of Stoic metaphysical Fatalism is now virtually reduced to tracing the source of the doctrine of spermatically unfolding identical recurring cosmic cycles, and concretely to identifying the emergence of the idea of Eternal Return.

On the other hand spermatic World-evolution with no multiplicity of synchronous cosmic wholes but with successive periods of Universal creation and Universal destruction, each ending at exactly the state where it started and incorporating the entirety of the cosmic principle with no remainder - such combination of conditions entails the complete determinism of the cosmological processes.Anaximander, already utilized the spermatic conception: at the cosmogonical starting point there is secretion

The necessary came more and more to be viewed in isolation as an untoward constraint, as what does violence to the nature in question, as mechanical, external coercion.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

Ìï[éñá is above Zeus in the Orphic Poem of the Derveni Papyrus, just as it is in the Aeschylean Prometheus.

What reason could account for the slightest variation in the causal concatenation, in the nexus of existence?

Cosmos has no excuse not to be optimally perfect.

Stoic Fatalism is not astral but metaphysical.

Out of this initial divine substance is evolved, according to measures and times of an inherent lawfulness, in orderly and coherent succession (ὁδῷ καὶ συμφώνως) the entire cosmic phantasmagoria, the διακόσμησις and to the same aboriginal quintessence is all existence again resolved at the close of time when the ultimate finality of the development has been reached, and being returns to where it sprang forth from.

After all, Greek Dualism was at its inception conjugal, not adversative, unlike the Iranian - Zoroastrian: it represented the analysis in the required blending of a harmonious reality.

And the principles of being are so conceived as to render insoluble their union in existence.

It is, consequently, also everlasting, as unceasingly repeating itself.

After all, Greek Dualism was at its inception conjugal, not adversative, unlike the Iranian - Zoroastrian: it represented the analysis in the required blending of a harmonious reality.

Astralism, with sharp separation of the heavenly quintessence from the sublunary realm, is a classical predilection.

But, remarkably, what Aristotle calls in this sense maximal year (and not Great Year simpliciter) is very short (the interval between reported local inundations like Deucalion's) compared with the enormities of Babylonian computations, as the ones deducible from Berossus.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

And, secondly, it oscillates between (partial) Conflagration and Inundation, between Great Summer and Great Winter.

Out of this initial divine substance is evolved, according to measures and times of an inherent lawfulness, in orderly and coherent succession (ὁδῷ καὶ συμφώνως) the entire cosmic phantasmagoria, the διακόσμησις and to the same aboriginal quintessence is all existence again resolved at the close of time when the ultimate finality of the development has been reached, and being returns to where it sprang forth from.

It was such an awkward viewpoint that led to the bifurcation of reality into two strata.

The death implicit in life is cancelled again and again through repeated renovation.

The necessary came more and more to be viewed in isolation as an untoward constraint, as what does violence to the nature in question, as mechanical, external coercion.

On the other hand, in the Orphic model, the Cosmic-Egg World-beginning preserves first the derivation of reality from a single principle of female darkness, through parthenogenesis, and, secondly, evolves the Universal Order from within the initial formation, without requirement of an external in-fluence.

In the egg, formative principle and matter and food represent a closed system with no interaction to anything else during hatching.

But, remarkably, what Aristotle calls in this sense maximal year (and not Great Year simpliciter) is very short (the interval between reported local inundations like Deucalion's) compared with the enormities of Babylonian computations, as the ones deducible from Berossus.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

Thus one conceptual ground for Stoic Necessitarianism is traced to the growing Patriarchalism in the mentality of the Classical Era.

The undoing of a thing is the reversal of its doing.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

PIERRIS
THE ORIGIN OF STOIC FATALISM

The difference in their approach resides primarily (apart from the more or less intensive mythical colouration in the respective logicomythical thinking) in the distinct conception of the First Principles of Reality: Orphism remained faithful to an aboriginal Monism of Darkness, while Pythagoreanism opted for metaphysical Dualism.

And, secondly, it oscillates between (partial) Conflagration and Inundation, between Great Summer and Great Winter.

The generation for Heracleitus, was significantly periodical in nature: its span was equal to the (minimal) time needed for a born human being to be reborn as his grandchild (the birth of his son does not repeat his own birth, because now he acts as father).

The Infinite Movement of the Infinite Principle should be construed as dynamic Indeterminacy, teeming with fertility and exploding in outbursts of overproductivity.

Whether this concrete suggestion is correct or no, Stoic Fatalism, as a metaphysical doctrine, is firmly embedded in the archaic Greek tradition.

The original heretic who fashioned the later Pythagorean orthodoxy of the mathematical sect has evolved a fire Physics with cyclic cosmic restitutions.

Aristotle felt that he was truly the first to conceive of a real natural eternity, where principles were not initiations.

Its metaphysics is a kind of, so to speak, biological physics; it is based on the assumption of a certain definite organicity of reality; it is governed by a world-view of archaic tenour, of hylozoistic dynamism.

The enternity through unending cyclic recurrence fits well with fundamental archaic life-experiences.

Life unending without periodical regeneration is a chimerical impossibility.

The processes at the initial formation and the continual working of a World (secretion of basic contrarieties from the Infinite, consolidation of fundamental elements, interaction, location, mixture of them in more or less stable structures, and final dissolution) obey one and the same Law, the Law of Retribution.

And thus emerges a meaningful image: Hippasus.

The difference in their approach resides primarily (apart from the more or less intensive mythical colouration in the respective logicomythical thinking) in the distinct conception of the First Principles of Reality: Orphism remained faithful to an aboriginal Monism of Darkness, while Pythagoreanism opted for metaphysical Dualism.

For something to exist, it must consist in a commensurate proportionality of parts, in a harmonious blending of elements - parts, elements and constituents born from the chaotic productivity of the single Principle.

In Aristotle, consistently, the Great Year cannot wholy destroy at its turning points even the terrestrial World of Change: the concomitant devastations affect part only of this World, and indeed different ones at each repetition of the cycle.

The conception is not still decisively spermatic, although it has become explicitly organic in Heracleitus; but the remaining conditions are satisfied.

The chain of being stands or falls as a whole: the slightest disruption breaks it down.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

Orphism capitalized on this experience.

But when the second and female Principle is reduced to mere passivity, then the determinative capacity of the active, male Principle works unhindered in constituting the offspring, and therefore leaves no option to the ambivalent and umpredictable function of overproductivity: the processes caused by the unimpeded exercise of the determinative power are necessary.

But it reflects proximately, and further develops conceptually on the intellectual plan, the logicomythical speculations that were symbolically articulated in early Orphism.

At the beginning of things stands awsome Night, the terrible cosmic Womb of all existence, in its plenitude of productive power, the dynamic Matrix of reality.

For to say that this power may also act contingently is tantamount to introduce once again within the determinative principle the dynamic indeterminacy of fertility which has been excluded from its proper vehicle, from the second Principle of a dualistic (or a quasi - dualistic) system.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

It stems ultimately from the religious detrminism of the natural man who intensely feels the sacral bonds of nature - a religious determinism abundantly evident in poetry of all three kinds and manifest in multifarious rites and observances.

Life unending without periodical regeneration is a chimerical impossibility.

The basic framework of this reversion in the matter at hand had been delineated above.

The thesis of the Eternal Return is ascribed to Pythagoreans already by Eudemus: not merely the doctrine of some personal identity through reincarnation, but the precise view of identical repetition of individuals in the same situations, which must imply the theory of one recurring World-period.

For to say that this power may also act contingently is tantamount to introduce once again within the determinative principle the dynamic indeterminacy of fertility which has been excluded from its proper vehicle, from the second Principle of a dualistic (or a quasi - dualistic) system.

This latter Cosmic Period, firstly, is defined astronomically: the re-occupation by the planets and the luminaries of the same position on the celestial sphere, or rather their re-alignment along the same line in a certain initial direction.

The archetype is not, of course, realised exactly in each living being.

Internal spermatic developments without indeterminate principle of Infinity, must then be necessary.

In Aristotle, consistently, the Great Year cannot wholy destroy at its turning points even the terrestrial World of Change: the concomitant devastations affect part only of this World, and indeed different ones at each repetition of the cycle.

At the beginning of things stands awsome Night, the terrible cosmic Womb of all existence, in its plenitude of productive power, the dynamic Matrix of reality.

And, of course, the formation of the World is a concrete incidence in time, not an abstract, teleological structuring of it from eternity in the Aristotelian manner.

Even the oriental mythological inclination to Cataclysms ill accords with a doctrine of Rational Fire.

Its equally only apparent moral discordance can also be harmonized similarly: Stoic determinism breaths the invigorating necessity of truth and knowledge.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

For such a contingency, by reason of the absolute cohesion of being, would require corresponding contingencies accross the entire spatial and temporal field; and whence could such an alternative total reality sprang?

In the orphic Cosmogony according to Hieronymus and Hellanicus inescapable Necessity coexists with ageless Time, the first Principle of hellenistic Orphism.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

Thus oviparous generation is more apt than a viviparous one to express the prerequisites of world-formation in a speculative setting predominated by the experience of internal development.

The biological model of reality and World-history, taken seriously, entails organic movement from conception to dissolution, from birth to death.

To generate the first-born (Πρωτόγονος), the light of harmony and order (Φάνης), Orphic speculation utilized the model of the World-Egg.

The death implicit in life is cancelled again and again through repeated renovation.

Necessity reigns supreme, which is simultaneously the Reason, the Providence, the Fate and the Destiny of the World.

The periodicity of human generation had to do precisely with begetting; just as the periodicity of the seasonal year related to plant and animal procreation in general.

The underlying experience can also be explained in terms of the plant-seed which involves all matter and vital force necessary for its foetal development in the terrestrial Womb as well as for its evolution above ground: the cosmic seed is without environment.

What lies beyond is incorporeal infinity, which is no-being, with no power to act or undergo anything, no capability to enter into any real relation to cosmic semen.

For to say that this power may also act contingently is tantamount to introduce once again within the determinative principle the dynamic indeterminacy of fertility which has been excluded from its proper vehicle, from the second Principle of a dualistic (or a quasi - dualistic) system.

(The enhancement in the role of the male principle of Order together with the corresponding degradation, ontological and axiological, of the fertile power of Infinity).

Out of this initial divine substance is evolved, according to measures and times of an inherent lawfulness, in orderly and coherent succession (ὁδῷ καὶ συμφώνως) the entire cosmic phantasmagoria, the διακόσμησις and to the same aboriginal quintessence is all existence again resolved at the close of time when the ultimate finality of the development has been reached, and being returns to where it sprang forth from.

But Creation as conception and nativity implies termination at the other end.

In Alcmaion is testified the notion of a cyclic development; inability to join and attach the end to his beginning is the reason for the individual man's death as cessation of continued self-identity.

Its metaphysics is a kind of, so to speak, biological physics; it is based on the assumption of a certain definite organicity of reality; it is governed by a world-view of archaic tenour, of hylozoistic dynamism.

The original heretic who fashioned the later Pythagorean orthodoxy of the mathematical sect has evolved a fire Physics with cyclic cosmic restitutions.

Thus in the latter account, semen is somehow secreted and deposited from the male Principle of Finitude into the cosmic Womb of infinite femineity; this semen attracts, then, absorbs and assimilates the parameters of Infinity (void, time, spiritual movement) and so, by this process of order-imposition, the Universe growes as a harmonious whole.

A single change, however small, would implicate in the spatial and temporal universal whole enormous difference.

Contrariety is the dynamism of being: existence is built up through a tension which necessarily causes its countertension, as in flexing the string of a bow or lyre which establishes and heightens the power of reaction to the opposite direction.

Out of this initial divine substance is evolved, according to measures and times of an inherent lawfulness, in orderly and coherent succession (ὁδῷ καὶ συμφώνως) the entire cosmic phantasmagoria, the διακόσμησις and to the same aboriginal quintessence is all existence again resolved at the close of time when the ultimate finality of the development has been reached, and being returns to where it sprang forth from.

This beginning in powerful indeterminacy implies possibility of variation at the starting condition, which may also be transmitted as a constant parameter at the evolution of each World-history.

The power of renaissance is the secret of life eternal.

Stoicism, in this respect, too, reverted to archaic modalities.

The necessary came more and more to be viewed in isolation as an untoward constraint, as what does violence to the nature in question, as mechanical, external coercion.

As long as the Principle of Infinity retains its archaic character of plenipotential dynamism in explosive fertility, then, whether it is given as inside the semen (its matter and substrate) in an egg-like manner, or as lying outside it but drawn in and informed by the spermatic formative principle (as its nutritive element), the cosmogonical sequence and cosmological structure and function cannot be totally determined necessarily: for the inherent inderterminacy of the Second Principle of produ

Thus in the latter account, semen is somehow secreted and deposited from the male Principle of Finitude into the cosmic Womb of infinite femineity; this semen attracts, then, absorbs and assimilates the parameters of Infinity (void, time, spiritual movement) and so, by this process of order-imposition, the Universe growes as a harmonious whole.

The model for cosmic creation is organic development, not artificial construction in presumably Platonic fashion.

The classical Theodicy of an Evil or even Defective Principle to account for cosmic flaws has failed.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

As long as the Principle of Infinity retains its archaic character of plenipotential dynamism in explosive fertility, then, whether it is given as inside the semen (its matter and substrate) in an egg-like manner, or as lying outside it but drawn in and informed by the spermatic formative principle (as its nutritive element), the cosmogonical sequence and cosmological structure and function cannot be totally determined necessarily: for the inherent inderterminacy of the Second Principle of produ

The Great Year is a metaphysical prerequisite, and not an astronomical inference.

The original seed doctrine of the School supplied the crucial framework, while mathematico-astronomical calculations and speculations might have supplied supporting pointers.

The plan of World-History will be unfolded in infinite, identical repetitions, since everything is spermatically pre-figured in the initial primal divine Being, the all-comprising Zeus, whose orderly transformation creates and then reabsorbs all cosmic "ornamentation" (διακόσμησις) according to the "measures" of an inherent lawfulness.

The supremacy of Necessity further, focused on Orphic soil but radiating to all presocratic philosophy, is also common stock.

One cannot even express primitively immortality unless as unceasing generation: eternal being is continual becoming.

The supremacy of Necessity further, focused on Orphic soil but radiating to all presocratic philosophy, is also common stock.

Time secures the working of the supreme talionic lawfulness with ineluctable precision: Time is the mode of upholding absolute Justice in cosmic affairs according to the Principle of Talion.

The movement repeats therefore itself necessarily: for what made the initial state to develop in a certain way will operate again and in the same way once the same state obtains anew.

The duration of the Heracleitean ÌÝãáò ?íéáõôüò is 10.800 years = 30x360.

Chaldaean Science will have contributed to the development of Greek Astralism and its application to the search of major periodicities subsuming effectively minor ones under their umbrella.

The idea of Spermatic creation was articulated in early Pythagoreanism and it represented a development of the primeval cosmic genealogies of Gods, which conceived of the chain generation of objective reality as sexual coition in successive sacred marriages.

For to say that this power may also act contingently is tantamount to introduce once again within the determinative principle the dynamic indeterminacy of fertility which has been excluded from its proper vehicle, from the second Principle of a dualistic (or a quasi - dualistic) system.

The ontological precedence of being over becoming was a Parmenidean unintegrated insight which bore systematic fruit only with Plato.

Life unending without periodical regeneration is a chimerical impossibility.

Chaldaean Science will have contributed to the development of Greek Astralism and its application to the search of major periodicities subsuming effectively minor ones under their umbrella.

The life span is defined by two similar extremities.

The difference in their approach resides primarily (apart from the more or less intensive mythical colouration in the respective logicomythical thinking) in the distinct conception of the First Principles of Reality: Orphism remained faithful to an aboriginal Monism of Darkness, while Pythagoreanism opted for metaphysical Dualism.

The World moves κατὰ δίκην καὶ ἔριν καὶ χρεών according to Anaximander's Law: the necessity of talionic Justice is entrusted to the retribution of Erinnys.

This latter Cosmic Period, firstly, is defined astronomically: the re-occupation by the planets and the luminaries of the same position on the celestial sphere, or rather their re-alignment along the same line in a certain initial direction.

The Orpheus of the Orphic Argonautica begins his hymn by invoking ἀρχαίου μὲν πρῶτα Χάπυς ἀμέγαρτον Ἀνάγκην.

It was such an awkward viewpoint that led to the bifurcation of reality into two strata.

Necessity reigns supreme, which is simultaneously the Reason, the Providence, the Fate and the Destiny of the World.

Cosmic Egg and universal semen; a self-contained system in spermatic global development; the twin experience of closedness and seediness of being entails the characteristic tenets of Stoic basic physical theory, especially in the context of the analysis of existence into the dual principium of pneumatic living force and passive material substance.

Just as being rests on becoming, so perennial existence requires perpetual revival.

For only dynamic indeterminacy as power of fertility can uphold contingency in the evolution; negative indeterminacy as mere passivity implies only absolute recepticity of whatever the formative principle imposes, and this is the necessary unfolding of the latter's own spermatic determination.

Thus in the latter account, semen is somehow secreted and deposited from the male Principle of Finitude into the cosmic Womb of infinite femineity; this semen attracts, then, absorbs and assimilates the parameters of Infinity (void, time, spiritual movement) and so, by this process of order-imposition, the Universe growes as a harmonious whole.

On the other hand spermatic World-evolution with no multiplicity of synchronous cosmic wholes but with successive periods of Universal creation and Universal destruction, each ending at exactly the state where it started and incorporating the entirety of the cosmic principle with no remainder - such combination of conditions entails the complete determinism of the cosmological processes.Anaximander, already utilized the spermatic conception: at the cosmogonical starting point there is secretion

With no classical eternity of the World-fabric and no astral emphasis in it, the Cosmic Period extends from cosmic Nativity to next universal Renaisance.

This Necessity effects that no trifling event or minor feature in World-History are exempt from predetermination.

The quest for the principle of things was considered to be tantamount with the quest for their temporal commencement.

The egg is like a seed which contains in itself what is necessary for its development at least as a foetus (animal embryon in womb or plant embryon in earth); it is like a seed which has interiorised that part of its environment requisite to its growth.

Euripides in his Hymn to Ἀνάγκη in Alcestis associates apparently the dogma with Orphism.

For example trees bear fruits and thus produce the seeds of repetition for the species every year, and not at the end of their life.

But when the second and female Principle is reduced to mere passivity, then the determinative capacity of the active, male Principle works unhindered in constituting the offspring, and therefore leaves no option to the ambivalent and umpredictable function of overproductivity: the processes caused by the unimpeded exercise of the determinative power are necessary.

The exhibition of a reaped ear of corn revealed to the initiates the Eleusinian Mystery: it was the proclamation of Death as beginning of Life.

Ἀνάγκη and Ἀδράστεια are an indispensable primitive feature of Orphism, and not a hellenistic development.

In man also, as in other animals, there is a corresponding period of human generation which Plato specifies enigmatically in Politeia (ἀριθμὸς ἀνθρωπείου γεννητοῦ).

In the egg, formative principle and matter and food represent a closed system with no interaction to anything else during hatching.

It can be significantly enriched through comparison with every major presocratic philosophical system.

As long as the Principle of Infinity retains its archaic character of plenipotential dynamism in explosive fertility, then, whether it is given as inside the semen (its matter and substrate) in an egg-like manner, or as lying outside it but drawn in and informed by the spermatic formative principle (as its nutritive element), the cosmogonical sequence and cosmological structure and function cannot be totally determined necessarily: for the inherent inderterminacy of the Second Principle of produ

The Stoic primal being comprises everything that exists, the two principles in indissoluble union.

And this was precisely the orphic idea: the cosmic Ovum is the totality of the unified World before and after the manifestation of the Protogonos-Phanes.

This Necessity effects that no trifling event or minor feature in World-History are exempt from predetermination.

This tendency reached its logical conclusion in Stoicism: the second principle is the totally yielding matter of cosmic formation and, therefore, cannot function even as an obstructing adversity in the World-processes; everything is due to the working of the unopposable might of the divine, active Pneuma.

Thus one conceptual ground for Stoic Necessitarianism is traced to the growing Patriarchalism in the mentality of the Classical Era.

The utter consistency in the extreme consequences of a classical intellectual stance led to the support of a pre-classical experience.

At the beginning there is the primal divine being, total synthesis of absolute passivity with absolute activity, material substance thoroughly permeated by spirit, matter at its purest condition, most pliable stuff for pneumatic in-formation, the proper substrate of divinity in indissoluble conjugation with spirituality, the unified undifferentiated World-God - eternal, living, fiery blow and aethereal fire (πῦρ ἀείζωον, πνευματῶδες or πύρινον πνεῦμα).

For something to exist, it must consist in a commensurate proportionality of parts, in a harmonious blending of elements - parts, elements and constituents born from the chaotic productivity of the single Principle.

The eternally recurring cosmic cycles are exactly the same in all respects, down to the tiniest detail.

The original heretic who fashioned the later Pythagorean orthodoxy of the mathematical sect has evolved a fire Physics with cyclic cosmic restitutions.

Contrariety is the dynamism of being: existence is built up through a tension which necessarily causes its countertension, as in flexing the string of a bow or lyre which establishes and heightens the power of reaction to the opposite direction.

The experience of living Nature, which underlied the aboriginal religious projections, gave itself birth, in high archaism, to elaborate cosmogonical speculations of two basic connected types: Orphic egg-symbolism and Pythagorean semen-construal.

A closed system developing spermatically is periodic.

Thus in the latter account, semen is somehow secreted and deposited from the male Principle of Finitude into the cosmic Womb of infinite femineity; this semen attracts, then, absorbs and assimilates the parameters of Infinity (void, time, spiritual movement) and so, by this process of order-imposition, the Universe growes as a harmonious whole.

A single change, however small, would implicate in the spatial and temporal universal whole enormous difference.

The processes at the initial formation and the continual working of a World (secretion of basic contrarieties from the Infinite, consolidation of fundamental elements, interaction, location, mixture of them in more or less stable structures, and final dissolution) obey one and the same Law, the Law of Retribution.

Cosmic Egg and universal semen; a self-contained system in spermatic global development; the twin experience of closedness and seediness of being entails the characteristic tenets of Stoic basic physical theory, especially in the context of the analysis of existence into the dual principium of pneumatic living force and passive material substance.

The idea of Spermatic creation was articulated in early Pythagoreanism and it represented a development of the primeval cosmic genealogies of Gods, which conceived of the chain generation of objective reality as sexual coition in successive sacred marriages.

Thus in the latter account, semen is somehow secreted and deposited from the male Principle of Finitude into the cosmic Womb of infinite femineity; this semen attracts, then, absorbs and assimilates the parameters of Infinity (void, time, spiritual movement) and so, by this process of order-imposition, the Universe growes as a harmonious whole.

The cosmic origin is spermatic.

The ontological precedence of being over becoming was a Parmenidean unintegrated insight which bore systematic fruit only with Plato.

The Law of reality is the Justice of Retaliation.

The foundation of this doctrine lies in the secure bed of mainstream archaic World-experience; on the hard rock of the closedness of reality conceived hylozoistically.

The processes at the initial formation and the continual working of a World (secretion of basic contrarieties from the Infinite, consolidation of fundamental elements, interaction, location, mixture of them in more or less stable structures, and final dissolution) obey one and the same Law, the Law of Retribution.

The astronomical determination of the biggest cosmic periodicity leaves at least the heavenly structures intact at each round of World-renovation: which is alien to the archaic experience of a basic consubstantiality between atmospheric and celestial phenomena.

The astronomical determination of the biggest cosmic periodicity leaves at least the heavenly structures intact at each round of World-renovation: which is alien to the archaic experience of a basic consubstantiality between atmospheric and celestial phenomena.

The idea of Spermatic creation was articulated in early Pythagoreanism and it represented a development of the primeval cosmic genealogies of Gods, which conceived of the chain generation of objective reality as sexual coition in successive sacred marriages.

But does there exist a universal Kindling and Extinction, a Cosmic Period beginning and ending with total conflagration, in a complete Immolation of all existence?

Is the exchange of all things with fire merely a structural cosmological fact, or does it also express the primeval cosmogonical datum of World-formation from the Fire-Logos principle?

In Alcmaion is testified the notion of a cyclic development; inability to join and attach the end to his beginning is the reason for the individual man's death as cessation of continued self-identity.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

The necessary came more and more to be viewed in isolation as an untoward constraint, as what does violence to the nature in question, as mechanical, external coercion.

Stoic Fatalism is not astral but metaphysical.

The underlying experience can also be explained in terms of the plant-seed which involves all matter and vital force necessary for its foetal development in the terrestrial Womb as well as for its evolution above ground: the cosmic seed is without environment.

For only dynamic indeterminacy as power of fertility can uphold contingency in the evolution; negative indeterminacy as mere passivity implies only absolute recepticity of whatever the formative principle imposes, and this is the necessary unfolding of the latter's own spermatic determination.

This tendency reached its logical conclusion in Stoicism: the second principle is the totally yielding matter of cosmic formation and, therefore, cannot function even as an obstructing adversity in the World-processes; everything is due to the working of the unopposable might of the divine, active Pneuma.

In both respects it differs essentially from the Stoic Period and its Heracleitean antecedent.

Cosmic Egg and universal semen; a self-contained system in spermatic global development; the twin experience of closedness and seediness of being entails the characteristic tenets of Stoic basic physical theory, especially in the context of the analysis of existence into the dual principium of pneumatic living force and passive material substance.

There is a continuous outpouring and swallowing back of segregate being out of the Infinite, inexhaustible reservoir.

Its metaphysics is a kind of, so to speak, biological physics; it is based on the assumption of a certain definite organicity of reality; it is governed by a world-view of archaic tenour, of hylozoistic dynamism.

The essence of Lawfulness is harmony imposed upon the outbursts of tumultuous fertility.

The Infinite Movement of the Infinite Principle should be construed as dynamic Indeterminacy, teeming with fertility and exploding in outbursts of overproductivity.

There is no Aristotelian eternity of the World in Heracleitus, which would necessitate a periodicity partial only in its effects, as the one postulated precisely by Aristotle.

Thus oviparous generation is more apt than a viviparous one to express the prerequisites of world-formation in a speculative setting predominated by the experience of internal development.

A momentous rearrangement of the entire cosmic nexus would have to be effected if only a little detail should be otherwise than it really is.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

There is a continuous outpouring and swallowing back of segregate being out of the Infinite, inexhaustible reservoir.

This spermatic principle then is like an orphic Egg: it includes both living force and matter in inseparable synthesis.

Thus, so far, we meet the combination of the Egg-experience of early Orphism with the seed-assumption of early Pythagoreanism - an association operative in latter Orphism as well, influenced in all probability precisely by Stoicism.

The astronomical determination of the biggest cosmic periodicity leaves at least the heavenly structures intact at each round of World-renovation: which is alien to the archaic experience of a basic consubstantiality between atmospheric and celestial phenomena.

The utter consistency in the extreme consequences of a classical intellectual stance led to the support of a pre-classical experience.

Fate is Zeus' phronesis as the commentator in the Derveni Papyrus explained before Stoicism.

Thus in the latter account, semen is somehow secreted and deposited from the male Principle of Finitude into the cosmic Womb of infinite femineity; this semen attracts, then, absorbs and assimilates the parameters of Infinity (void, time, spiritual movement) and so, by this process of order-imposition, the Universe growes as a harmonious whole.

The basic framework of this reversion in the matter at hand had been delineated above.

Cosmic Egg and universal semen; a self-contained system in spermatic global development; the twin experience of closedness and seediness of being entails the characteristic tenets of Stoic basic physical theory, especially in the context of the analysis of existence into the dual principium of pneumatic living force and passive material substance.

Besides, the resolution of life at death is to its elements, out of which is sprang initially.

The experience of living Nature, which underlied the aboriginal religious projections, gave itself birth, in high archaism, to elaborate cosmogonical speculations of two basic connected types: Orphic egg-symbolism and Pythagorean semen-construal.

Different seeds of the same, say, plant species do exhibit individual differences in growth, but this is due on the one hand to their own characteristic differences as individual seeds (for there cannot exist two indistinguishable entities), and on the other to the difference of the concrete external circumstances in which they develop.

To decide on the similarity or otherwise of these Worlds to each other, the law of their emanation and the law of their function must be discovered, the cosmogonical and cosmological lawfulnesses.

Cosmic Egg and universal semen; a self-contained system in spermatic global development; the twin experience of closedness and seediness of being entails the characteristic tenets of Stoic basic physical theory, especially in the context of the analysis of existence into the dual principium of pneumatic living force and passive material substance.

Both theses stem from the initial position where Necessity is rooted in the primal dark beginnings.

The classical Theodicy of an Evil or even Defective Principle to account for cosmic flaws has failed.

Antiquity remarkably and consistently sustained the second alternative, which cannot be ascribed to Stoicising συνοικειώσεις: it was already Aristotle's and Theophrastus' interpretation of the dark Ephesian.

And, of course, the formation of the World is a concrete incidence in time, not an abstract, teleological structuring of it from eternity in the Aristotelian manner.

The complete organic unity of the World requires the absolute sway of Necessity in it.

The difference in their approach resides primarily (apart from the more or less intensive mythical colouration in the respective logicomythical thinking) in the distinct conception of the First Principles of Reality: Orphism remained faithful to an aboriginal Monism of Darkness, while Pythagoreanism opted for metaphysical Dualism.

The experience of living Nature, which underlied the aboriginal religious projections, gave itself birth, in high archaism, to elaborate cosmogonical speculations of two basic connected types: Orphic egg-symbolism and Pythagorean semen-construal.

After all, Greek Dualism was at its inception conjugal, not adversative, unlike the Iranian - Zoroastrian: it represented the analysis in the required blending of a harmonious reality.

The model for cosmic creation is organic development, not artificial construction in presumably Platonic fashion.

The new entity, by affirming its identity in substance, power and activity, commits injustice on the old one, out of which it proceeds and is formed, an injustice which is repayed in full when the new is dissolved, in due course and according to the measures of time, into the initial state from which it sprang.

The complete organic unity of the World requires the absolute sway of Necessity in it.

The necessary came more and more to be viewed in isolation as an untoward constraint, as what does violence to the nature in question, as mechanical, external coercion.

Contrariety is the dynamism of being: existence is built up through a tension which necessarily causes its countertension, as in flexing the string of a bow or lyre which establishes and heightens the power of reaction to the opposite direction.

But underneath controversies on Dualism there was flowing the great steam of Monism.

Just as being rests on becoming, so perennial existence requires perpetual revival.

Out of this initial divine substance is evolved, according to measures and times of an inherent lawfulness, in orderly and coherent succession (ὁδῷ καὶ συμφώνως) the entire cosmic phantasmagoria, the διακόσμησις and to the same aboriginal quintessence is all existence again resolved at the close of time when the ultimate finality of the development has been reached, and being returns to where it sprang forth from.

Thus, so far, we meet the combination of the Egg-experience of early Orphism with the seed-assumption of early Pythagoreanism - an association operative in latter Orphism as well, influenced in all probability precisely by Stoicism.

Alexis utilized the idea in a mock-solemn reverse setting where, significantly, there is mention of θεσμὸς ἀνάγκης.

The pattern is clearly physico-biological (hylozoistic).

For only dynamic indeterminacy as power of fertility can uphold contingency in the evolution; negative indeterminacy as mere passivity implies only absolute recepticity of whatever the formative principle imposes, and this is the necessary unfolding of the latter's own spermatic determination.

The philosophical battle was often fought on the plain of an adequate conceptual understanding of the basic polarity in reality.

Classicism felt uneasy on such emphasis on Necessity as cosmic and divine lawfulness.

Thus oviparous generation is more apt than a viviparous one to express the prerequisites of world-formation in a speculative setting predominated by the experience of internal development.

Thus oviparous generation is more apt than a viviparous one to express the prerequisites of world-formation in a speculative setting predominated by the experience of internal development.

There is no Aristotelian eternity of the World in Heracleitus, which would necessitate a periodicity partial only in its effects, as the one postulated precisely by Aristotle.

For to say that this power may also act contingently is tantamount to introduce once again within the determinative principle the dynamic indeterminacy of fertility which has been excluded from its proper vehicle, from the second Principle of a dualistic (or a quasi - dualistic) system.

This latter Cosmic Period, firstly, is defined astronomically: the re-occupation by the planets and the luminaries of the same position on the celestial sphere, or rather their re-alignment along the same line in a certain initial direction.

On the other hand, in the Orphic model, the Cosmic-Egg World-beginning preserves first the derivation of reality from a single principle of female darkness, through parthenogenesis, and, secondly, evolves the Universal Order from within the initial formation, without requirement of an external in-fluence.

It can be significantly enriched through comparison with every major presocratic philosophical system.

First, there is no external factor of variation.

It stems ultimately from the religious detrminism of the natural man who intensely feels the sacral bonds of nature - a religious determinism abundantly evident in poetry of all three kinds and manifest in multifarious rites and observances.

But more specific connections are needed, chiefly regarding the periodicity of existence.

As long as the Principle of Infinity retains its archaic character of plenipotential dynamism in explosive fertility, then, whether it is given as inside the semen (its matter and substrate) in an egg-like manner, or as lying outside it but drawn in and informed by the spermatic formative principle (as its nutritive element), the cosmogonical sequence and cosmological structure and function cannot be totally determined necessarily: for the inherent inderterminacy of the Second Principle of produ

Cosmic Egg and universal semen; a self-contained system in spermatic global development; the twin experience of closedness and seediness of being entails the characteristic tenets of Stoic basic physical theory, especially in the context of the analysis of existence into the dual principium of pneumatic living force and passive material substance.

Heracleitianism, we saw, is a suitable birth and nurse place for the Stoic Theory.

The astronomical determination of the biggest cosmic periodicity leaves at least the heavenly structures intact at each round of World-renovation: which is alien to the archaic experience of a basic consubstantiality between atmospheric and celestial phenomena.

Alexis utilized the idea in a mock-solemn reverse setting where, significantly, there is mention of θεσμὸς ἀνάγκης.

It is, consequently, also everlasting, as unceasingly repeating itself.

Durable existential identity presupposes harmony; abiding structure means orderly structure; the cosmic law is the law of luminous symmetry.

Thus, so far, we meet the combination of the Egg-experience of early Orphism with the seed-assumption of early Pythagoreanism - an association operative in latter Orphism as well, influenced in all probability precisely by Stoicism.

But due to external circumstances, the process does not lead to precisely the same composition and proportion of constituents, existing in the same conditions, as those that obtained at the beginning of the synthesis.