Classical elements |
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The classical elements typically refer to earth, water, air, fire, and (later) aether which were proposed to explain the nature and complexity of all matter in terms of simpler substances. [1] [2] Ancient cultures in Greece, Angola, Tibet, India, and Mali had similar lists which sometimes referred, in local languages, to "air" as "wind", and to "aether" as "space".
These different cultures and even individual philosophers had widely varying explanations concerning their attributes and how they related to observable phenomena as well as cosmology. Sometimes these theories overlapped with mythology and were personified in deities. Some of these interpretations included atomism (the idea of very small, indivisible portions of matter), but other interpretations considered the elements to be divisible into infinitely small pieces without changing their nature.
While the classification of the material world in ancient India, Hellenistic Egypt, and ancient Greece into air, earth, fire, and water was more philosophical, during the Middle Ages medieval scientists used practical, experimental observation to classify materials. [3] In Europe, the ancient Greek concept, devised by Empedocles, evolved into the systematic classifications of Aristotle and Hippocrates. This evolved slightly into the medieval system, and eventually became the object of experimental verification in the 17th century, at the start of the Scientific Revolution. [4]
Modern science does not support the classical elements to classify types of substances. Atomic theory classifies atoms into more than a hundred chemical elements such as oxygen, iron, and mercury, which may form chemical compounds and mixtures. The modern categories roughly corresponding to the classical elements are the states of matter produced under different temperatures and pressures. Solid, liquid, gas, and plasma share many attributes with the corresponding classical elements of earth, water, air, and fire, but these states describe the similar behavior of different types of atoms at similar energy levels, not the characteristic behavior of certain atoms or substances.
Aristotelian elements and qualities |
Empedoclean elements |
The ancient Greek concept of four basic elements, these being earth (γῆgê), water (ὕδωρhýdōr), air (ἀήρaḗr), and fire (πῦρpŷr), dates from pre-Socratic times and persisted throughout the Middle Ages and into the Early modern period, deeply influencing European thought and culture. [5]
The classical elements were first proposed independently by several early Pre-Socratic philosophers. [6] Greek philosophers had debated which substance was the arche ("first principle"), or primordial element from which everything else was made. Thales (c. 626/623 – c. 548/545 BC) believed that water was this principle. Anaximander (c. 610 – c. 546 BC) argued that the primordial substance was not any of the known substances, but could be transformed into them, and they into each other. [7] [5] Anaximenes (c. 586 – c. 526 BC) favored air, and Heraclitus (fl. c. 500 BC) championed fire. [8]
The Greek philosopher Empedocles (c. 450 BC) was the first to propose the four classical elements as a set: fire, earth, air, and water. [9] He called them the four "roots" (ῥιζώματα, rhizōmata). Empedocles also proved (at least to his own satisfaction) that air was a separate substance by observing that a bucket inverted in water did not become filled with water, a pocket of air remaining trapped inside. [10]
Fire, earth, air, and water have become the most popular set of classical elements in modern interpretations. One such version was provided by Robert Boyle in The Sceptical Chymist , which was published in 1661 in the form of a dialogue between five characters. Themistius, the Aristotelian of the party, says: [11]
If You but consider a piece of green-Wood burning in a Chimney, You will readily discern in the disbanded parts of it the four Elements, of which we teach It and other mixt bodies to be compos’d. The fire discovers it self in the flame ... the smoke by ascending to the top of the chimney, and there readily vanishing into air ... manifests to what Element it belongs and gladly returnes. The water ... boyling and hissing at the ends of the burning Wood betrayes it self ... and the ashes by their weight, their firiness, and their dryness, put it past doubt that they belong to the Element of Earth.
According to Galen, these elements were used by Hippocrates (c. 460 – c. 370 BC) in describing the human body with an association with the four humours: yellow bile (fire), black bile (earth), blood (air), and phlegm (water). Medical care was primarily about helping the patient stay in or return to their own personal natural balanced state. [12]
Plato (428/423 – 348/347 BC) seems to have been the first to use the term "element (στοιχεῖον, stoicheîon)" in reference to air, fire, earth, and water. [13] The ancient Greek word for element, stoicheion (from stoicheo, "to line up") meant "smallest division (of a sun-dial), a syllable", as the composing unit of an alphabet it could denote a letter and the smallest unit from which a word is formed.
In On the Heavens (350 BC), Aristotle defines "element" in general: [14] [15]
An element, we take it, is a body into which other bodies may be analysed, present in them potentially or in actuality (which of these, is still disputable), and not itself divisible into bodies different in form. That, or something like it, is what all men in every case mean by element. [16]
— Aristotle, On the Heavens, Book III, Chapter III
In his On Generation and Corruption , [17] [18] Aristotle related each of the four elements to two of the four sensible qualities:
A classic diagram has one square inscribed in the other, with the corners of one being the classical elements, and the corners of the other being the properties. The opposite corner is the opposite of these properties, "hot – cold" and "dry – wet".
Aristotle added a fifth element, aether (αἰθήρaither), as the quintessence, reasoning that whereas fire, earth, air, and water were earthly and corruptible, since no changes had been perceived in the heavenly regions, the stars cannot be made out of any of the four elements but must be made of a different, unchangeable, heavenly substance. [19] It had previously been believed by pre-Socratics such as Empedocles and Anaxagoras that aether, the name applied to the material of heavenly bodies, was a form of fire. Aristotle himself did not use the term aether for the fifth element, and strongly criticised the pre-Socratics for associating the term with fire. He preferred a number of other terms indicating eternal movement, thus emphasising the evidence for his discovery of a new element. [20] These five elements have been associated since Plato's Timaeus with the five platonic solids.
The Neoplatonic philosopher Proclus rejected Aristotle's theory relating the elements to the sensible qualities hot, cold, wet, and dry. He maintained that each of the elements has three properties. Fire is sharp (ὀξυτητα), subtle (λεπτομερειαν), and mobile (εὐκινησιαν) while its opposite, earth, is blunt (αμβλυτητα), dense (παχυμερειαν), and immobile (ακινησιαν [21] ); they are joined by the intermediate elements, air and water, in the following fashion: [22]
Fire | Sharp | Subtle | Mobile |
---|---|---|---|
Air | Blunt | Subtle | Mobile |
Water | Blunt | Dense | Mobile |
Earth | Blunt | Dense | Immobile |
A text written in Egypt in Hellenistic or Roman times called the Kore Kosmou ("Virgin of the World") ascribed to Hermes Trismegistus (associated with the Egyptian god Thoth), names the four elements fire, water, air, and earth. As described in this book:
And Isis answer made: Of living things, my son, some are made friends with fire, and some with water, some with air, and some with earth, and some with two or three of these, and some with all. And, on the contrary, again some are made enemies of fire, and some of water, some of earth, and some of air, and some of two of them, and some of three, and some of all. For instance, son, the locust and all flies flee fire; the eagle and the hawk and all high-flying birds flee water; fish, air and earth; the snake avoids the open air. Whereas snakes and all creeping things love earth; all swimming things love water; winged things, air, of which they are the citizens; while those that fly still higher love the fire and have the habitat near it. Not that some of the animals as well do not love fire; for instance salamanders, for they even have their homes in it. It is because one or another of the elements doth form their bodies' outer envelope. Each soul, accordingly, while it is in its body is weighted and constricted by these four. [23]
The system of five elements are found in Vedas, especially Ayurveda, the pancha mahabhuta , or "five great elements", of Hinduism are:
They further suggest that all of creation, including the human body, is made of these five essential elements and that upon death, the human body dissolves into these five elements of nature, thereby balancing the cycle of nature. [26]
The five elements are associated with the five senses, and act as the gross medium for the experience of sensations. The basest element, earth, created using all the other elements, can be perceived by all five senses — (i) hearing, (ii) touch, (iii) sight, (iv) taste, and (v) smell. The next higher element, water, has no odor but can be heard, felt, seen and tasted. Next comes fire, which can be heard, felt and seen. Air can be heard and felt. "Akasha" (aether) is beyond the senses of smell, taste, sight, and touch; it being accessible to the sense of hearing alone. [27] [28] [29]
Buddhism has had a variety of thought about the five elements and their existence and relevance, some of which continue to this day.
In the Pali literature, the mahabhuta ("great elements") or catudhatu ("four elements") are earth, water, fire and air. In early Buddhism, the four elements are a basis for understanding suffering and for liberating oneself from suffering. The earliest Buddhist texts explain that the four primary material elements are solidity, fluidity, temperature, and mobility, characterized as earth, water, fire, and air, respectively. [30]
The Buddha's teaching regarding the four elements is to be understood as the base of all observation of real sensations rather than as a philosophy. The four properties are cohesion (water), solidity or inertia (earth), expansion or vibration (air) and heat or energy content (fire). He promulgated a categorization of mind and matter as composed of eight types of "kalapas" of which the four elements are primary and a secondary group of four are colour, smell, taste, and nutriment which are derivative from the four primaries. [31] [lower-alpha 1] [32]
Thanissaro Bhikkhu (1997) renders an extract of Shakyamuni Buddha's from Pali into English thus:
Just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.' [33]
Tibetan Buddhist medical literature speaks of the pañca mahābhūta (five elements) or "elemental properties": [34] earth, water, fire, wind, and space. [34] The concept was extensively used in traditional Tibetan medicine. [35] [36] [34] Tibetan Buddhist theology, tantra traditions, and "astrological texts" also spoke of them making up the "environment, [human] bodies," and at the smallest or "subtlest" level of existence, parts of thought and the mind. [34] Also at the subtlest level of existence, the elements exist as "pure natures represented by the five female buddhas", Ākāśadhātviśvarī, Buddhalocanā, Mamakī, Pāṇḍarāvasinī, and Samayatārā, and these pure natures "manifest as the physical properties of earth (solidity), water (fluidity), fire (heat and light), wind (movement and energy), and" the expanse of space. [34] These natures exist as all "qualities" that are in the physical world and take forms in it. [34]
In traditional Bakongo religion, the five elements are incorporated into the Kongo cosmogram. This sacred symbol also depicts the physical world (Nseke), the spiritual world of the ancestors (Mpémba), the Kalûnga line that runs between the two worlds, the circular void that originally formed the two worlds (mbûngi), and the path of the sun. Each element correlates to a period in the life cycle, which the Bakongo people also equate to the four cardinal directions. According to their cosmology, all living things go through this cycle. [37]
In traditional Bambara spirituality, the Supreme God created four additional essences of himself during creation. Together, these five essences of the deity correlate with the five classical elements. [38] [39]
The elemental system used in medieval alchemy was developed primarily by the anonymous authors of the Arabic works attributed to Pseudo Apollonius of Tyana. [40] This system consisted of the four classical elements of air, earth, fire, and water, in addition to a new theory called the sulphur-mercury theory of metals, which was based on two elements: sulphur, characterizing the principle of combustibility, "the stone which burns"; and mercury, characterizing the principle of metallic properties. They were seen by early alchemists as idealized expressions of irreducible components of the universe [41] and are of larger consideration within philosophical alchemy.
The three metallic principles—sulphur to flammability or combustion, mercury to volatility and stability, and salt to solidity—became the tria prima of the Swiss alchemist Paracelsus. He reasoned that Aristotle's four element theory appeared in bodies as three principles. Paracelsus saw these principles as fundamental and justified them by recourse to the description of how wood burns in fire. Mercury included the cohesive principle, so that when it left in smoke the wood fell apart. Smoke described the volatility (the mercurial principle), the heat-giving flames described flammability (sulphur), and the remnant ash described solidity (salt). [42]
Japanese traditions use a set of elements called the 五大 (godai, literally "five great"). These five are earth, water, fire, wind/air, and void. These came from Indian Vastu shastra philosophy and Buddhist beliefs; in addition, the classical Chinese elements (五行, wu xing) are also prominent in Japanese culture, especially to the influential Neo-Confucianists during the medieval Edo period. [43]
The Islamic philosophers al-Kindi, Avicenna and Fakhr al-Din al-Razi followed Aristotle in connecting the four elements with the four natures heat and cold (the active force), and dryness and moisture (the recipients). [44]
The medicine wheel symbol is a modern invention attributed to Native American peoples dating to approximately 1972, with the following descriptions and associations being a later addition. The associations with the classical elements are not grounded in traditional Indigenous teachings and the symbol has not been adopted by all Indigenous American nations. [45] [46] [47] [48] [49]
The Aristotelian tradition and medieval alchemy eventually gave rise to modern chemistry, scientific theories and new taxonomies. By the time of Antoine Lavoisier, for example, a list of elements would no longer refer to classical elements. [50] Some modern scientists see a parallel between the classical elements and the four states of matter: solid, liquid, gas and weakly ionized plasma. [51]
Modern science recognizes classes of elementary particles which have no substructure (or rather, particles that are not made of other particles) and composite particles having substructure (particles made of other particles).
Western astrology uses the four classical elements in connection with astrological charts and horoscopes. The twelve signs of the zodiac are divided into the four elements: Fire signs are Aries, Leo and Sagittarius, Earth signs are Taurus, Virgo and Capricorn, Air signs are Gemini, Libra and Aquarius, and Water signs are Cancer, Scorpio, and Pisces. [52]
The Dutch historian of science Eduard Jan Dijksterhuis writes that the theory of the classical elements "was bound to exercise a really harmful influence. As is now clear, Aristotle, by adopting this theory as the basis of his interpretation of nature and by never losing faith in it, took a course which promised few opportunities and many dangers for science." [53] Bertrand Russell says that Aristotle's thinking became imbued with almost biblical authority in later centuries. So much so that "Ever since the beginning of the seventeenth century, almost every serious intellectual advance has had to begin with an attack on some Aristotelian doctrine". [54]
Anaximander was a pre-Socratic Greek philosopher who lived in Miletus, a city of Ionia. He belonged to the Milesian school and learned the teachings of his master Thales. He succeeded Thales and became the second master of that school where he counted Anaximenes and, arguably, Pythagoras amongst his pupils.
Anaximenes of Miletus was an Ancient Greek, Pre-Socratic philosopher from Miletus in Anatolia. He was the last of the three philosophers of the Milesian School, after Thales and Anaximander. These three are regarded by historians as the first philosophers of the Western world. Anaximenes is known for his belief that air is the arche, or the basic element of the universe from which all things are created. Little is known of Anaximenes's life and work, as all of his original texts are lost. Historians and philosophers have reconstructed information about Anaximenes by interpreting texts about him by later writers. All three Milesian philosophers were monists who believed in a single foundational source of everything: Anaximenes believed it to be air, while Thales and Anaximander believed it to be water and an undefined infinity, respectively. It is generally accepted that Anaximenes was instructed by Anaximander, and many of their philosophical ideas are similar. While Anaximenes was the preeminent Milesian philosopher in Ancient Greece, he is often given lower importance than the others in the modern day.
Fire is one of the four classical elements along with earth, water and air in ancient Greek philosophy and science. Fire is considered to be both hot and dry and, according to Plato, is associated with the tetrahedron.
Air or Wind is one of the four classical elements along with water, earth and fire in ancient Greek philosophy and in Western alchemy.
Water is one of the classical elements in ancient Greek philosophy along with air, earth and fire, in the Asian Indian system Panchamahabhuta, and in the Chinese cosmological and physiological system Wu Xing. In contemporary esoteric traditions, it is commonly associated with the qualities of emotion and intuition.
Earth is one of the classical elements, in some systems being one of the four along with air, fire, and water.
Empedocles was a Greek pre-Socratic philosopher and a native citizen of Akragas, a Greek city in Sicily. Empedocles' philosophy is best known for originating the cosmogonic theory of the four classical elements. He also proposed forces he called Love and Strife which would mix and separate the elements, respectively.
The phlogiston theory, a superseded scientific theory, postulated the existence of a fire-like element dubbed phlogiston contained within combustible bodies and released during combustion. The name comes from the Ancient Greek φλογιστόνphlogistón, from φλόξphlóx (flame). The idea of a phlogistic substance was first proposed in 1667 by Johann Joachim Becher and later put together more formally in 1703 by Georg Ernst Stahl. Phlogiston theory attempted to explain chemical processes such as combustion and rusting, now collectively known as oxidation. The theory was challenged by the concomitant weight increase and was abandoned before the end of the 18th century following experiments by Antoine Lavoisier in the 1770s and by other scientists. Phlogiston theory led to experiments that ultimately resulted in the identification, and naming (1777), of oxygen by Joseph Priestley and Antoine Lavoisier, respectively.
Pre-Socratic philosophy, also known as Early Greek Philosophy, is ancient Greek philosophy before Socrates. Pre-Socratic philosophers were mostly interested in cosmology, the beginning and the substance of the universe, but the inquiries of these early philosophers spanned the workings of the natural world as well as human society, ethics, and religion. They sought explanations based on natural law rather than the actions of gods. Their work and writing has been almost entirely lost. Knowledge of their views comes from testimonia, i.e. later authors' discussions of the work of pre-Socratics. Philosophy found fertile ground in the ancient Greek world because of the close ties with neighboring civilizations and the rise of autonomous civil entities, poleis.
In astronomy and navigation, the celestial sphere is an abstract sphere that has an arbitrarily large radius and is concentric to Earth. All objects in the sky can be conceived as being projected upon the inner surface of the celestial sphere, which may be centered on Earth or the observer. If centered on the observer, half of the sphere would resemble a hemispherical screen over the observing location.
In philosophy and science, a first principle is a basic proposition or assumption that cannot be deduced from any other proposition or assumption. First principles in philosophy are from first cause attitudes and taught by Aristotelians, and nuanced versions of first principles are referred to as postulates by Kantians.
Meteorology is a treatise by Aristotle. The text discusses what Aristotle believed to have been all the affections common to air and water, and the kinds and parts of the Earth and the affections of its parts. It includes early accounts of water evaporation, earthquakes, and other weather phenomena.
On the Heavens is Aristotle's chief cosmological treatise: written in 350 BC, it contains his astronomical theory and his ideas on the concrete workings of the terrestrial world. It should not be confused with the spurious work On the Universe.
Science in classical antiquity encompasses inquiries into the workings of the world or universe aimed at both practical goals as well as more abstract investigations belonging to natural philosophy. Classical antiquity is traditionally defined as the period between the 8th century BC and the 6th century AD. It is typically limited geographically to the Greco-Roman West, Mediterranean basin, and Ancient Near East, thus excluding traditions of science in the ancient world in regions such as China and the Indian subcontinent.
According to ancient and medieval science, aether, also known as the fifth element or quintessence, is the material that fills the region of the universe beyond the terrestrial sphere. The concept of aether was used in several theories to explain several natural phenomena, such as the propagation of light and gravity. In the late 19th century, physicists postulated that aether permeated space, providing a medium through which light could travel in a vacuum, but evidence for the presence of such a medium was not found in the Michelson–Morley experiment, and this result has been interpreted to mean that no luminiferous aether exists.
Atomism is a natural philosophy proposing that the physical universe is composed of fundamental indivisible components known as atoms.
Mahābhūta is Sanskrit for "great element". However, very few scholars define the five mahābhūtas in a broader sense as the five fundamental aspects of physical reality.
Philosophy of matter is the branch of philosophy concerned with issues surrounding the ontology, epistemology and character of matter and the material world. The word matter is derived from the Latin word materia, meaning "wood", or “timber”, in the sense "material", as distinct from "mind" or "form". The image of wood came to Latin as a calque from the ancient Greek philosophical usage of hyle (ὕλη).
Aristotelian physics is the form of natural philosophy described in the works of the Greek philosopher Aristotle. In his work Physics, Aristotle intended to establish general principles of change that govern all natural bodies, both living and inanimate, celestial and terrestrial – including all motion, quantitative change, qualitative change, and substantial change. To Aristotle, 'physics' was a broad field including subjects which would now be called the philosophy of mind, sensory experience, memory, anatomy and biology. It constitutes the foundation of the thought underlying many of his works.
τὸ μὲν γὰρ πῦρ θερμὸν καὶ ξηρόν, ὁ δ' ἀὴρ θερμὸν καὶ ὑγρόν (οἷον ἀτμὶς γὰρ ὁ ἀήρ), τὸ δ' ὕδωρ ψυχρὸν καὶ ὑγρόν, ἡ δὲ γῆ ψυχρὸν καὶ ξηρόν(in Greek)
Thus as fourfold the Tathagatas reveal the ultimate realities-consciousness, mental factors, matter, and Nibbana.
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: CS1 maint: others (link)Empedocles (495–435 BC) proposed that the world was made of earth, water, air, and fire, which may correspond to solid, liquid, gas, and weakly ionized plasma. Surprisingly, this idea may catch the essence.