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speaks of two first principles, the nature of the infinite and intelligence, so that he appears to treat all the material elements in much the same manner as Anaximandros.

Phys. op. Fr. 19; Dox. 493. See Aet. ii. 29; Dox. 360, translated above, p. 255.

Phys. opin. Fr. 23 ; Dox. 495. And the third opinion about the sea is that the water which filters and strains through the earth becomes salt because the earth has such flavours in it; and they point out as a proof of this that salt and saltpetre are dug up out of the earth, and there are bitter flavours at many places in the earth. Anaxagoras and Metrodoros came to be of this opinion.

Theophr. de sens. 27; Dox. 507. Anaxagoras held that sensation takes place by opposite qualities; for like is not affected by like. And he attempts to enumerate things one by one. For seeing is a reflection in the pupil, and objects are not reflected in the like, but in the opposite. And for many creatures there is a difference of colour in the daytime, and for others at night, so that at that time they are sharpsighted. But in general the night is more of the same colour as the eyes. And the reflection takes place in the daytime, since light is the cause of reflection ; but that colour which prevails the more is reflected in its opposite. In the same manner both touch and taste discern; for what is equally warm or equally cold does not produce warm or cold when it approaches its like, nor yet do men recognise sweet or bitter by these qualities in themselves, but they perceive the cold by the warm, the drinkable water by the salt, the sweet by the bitter, according as each quality is absent; for all things are existing in us. So also smell and hearing take place, the one in connection with breathing, the other by the penetration of sound into

the brain ; for the surrounding bone against which the sound strikes is hollow. And every sensation is attended with pain, which would seem to follow from the fundamental thesis ; for every unlike thing by touching produces distress. And this is evident both in the duration and in the excessive intensity of the sensations. For both bright colours and very loud sounds occasion pain, and men are not able to bear them for any long time. And the larger animals have the more acute sensations, for sensation is simply a matter of size. For animals that have large, pure, and bright eyes see large things afar off, but of those that have small eyes the opposite is true. And the same holds true of hearing. For large ears hear large sounds afar off, smaller ones escape their notice, and small ears hear small sounds near at hand. And the same is true of smell; for the thin air has the stronger odour, since warm and rarefied air has an odour. And when a large animal breathes, it draws in the thick with the rarefied, but the small animal only the rarefied, so that large animals have a better sense of smell. For an odour near at hand is stronger than one far off, because that is thicker, and what is scattered is weakened. It comes about to this, large animals do not perceive the thin air, and small animals do not perceive the thick air.

Cic. de Nat. Deor. i. 11; Dox. 532. Whence Anaxagoras, who was a pupil of Anaximenes, first taught that the separation and character of all things were determined and arranged by the power and reason of infinite mind; but in this he fails to see that no motion can be connected with and contiguous to infinite sensation, and that no sensation at all can exist, by which nature as a whole can feel a shock. Wherefore if he meant that mind is as it were some sort of living being, there will be something inside of it from which that living being

is determined. But what could be inside of mind ? So the living being would be joined with an external body. But since this is not satisfactory, and mind is open and simple, joined with nothing by means of which it can feel, he seems to go beyond the scope of our intelligence.

Hipp. Phil. 8; Dox. 561. After him came Anaxagoras of Klazomenae, son of Hegesiboulos. He said that the first principle of the all is mind and matter, mind the active first principle, and matter the passive. For when all things were together, mind entered and disposed them. The material first principles are infinite, and the smaller ones of these he calls infinite. And all things partake of motion when they are moved by mind and like things come together. And objects in the heavens have been ordered by their circular motion. The dense and the moist and the dark and the cold and all heavy things come together into the midst, and the earth consists of these when they are solidified; but the opposite to these, the warm, the bright, the dry, and the light move out beyond the aether. The earth is flat in form, and keeps its place in the heavens because of its size and because there is no void ; and on this account the air by its strength holds up the earth, which rides on the air. And the sea arose from the moisture on the earth, both of the waters which have fallen after being evaporated, and of the rivers that flow down into it. And the rivers get their substance from the clouds and from the waters that are in the earth. For the earth is hollow and has water in the hollow places. And the Nile increases in summer because waters flow down into it from snows fat the north.f 2

Sun and moon and all the stars are fiery stones that

· I translate the suggestion of Diels in his notes.
2 Cf. Aet. iv. 1, supra, p. 256.

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are borne about by the revolution of the aether. And sun and moon and certain other bodies moving with them, but invisible to us, are below the stars. Men do not feel the warmth of the stars, because they are so far away from the earth; and they are not warm in the same way that the sun is, because they are in a colder region. The moon is below the sun and nearer us. The sun is larger than the Peloponnesos. The moon does not have its own light, but light from the sun. The revolution of the stars takes them beneath the earth. The moon is eclipsed when the earth goes in front of it, and sometimes when the bodies beneath the moon go in front of it ; and the sun is eclipsed when the new moon goes in front of it. And the solstices are occasioned because the sun and the moon are thrust aside by the air. And the moon changes its course frequently because it is not able to master the cold. He first determined the matter of the moon's phases. He said the moon is made of earth and has plains and valleys in it. The milky way is a reflection of the light of the stars which do not get their light from the sun. The stars which move across the heavens, darting down like sparks, are due to the motion of the sphere.

And winds arise when the air is rarefied by the sun, and when objects are set on fire and moving towards the sphere are borne away. Thunders and lightnings arise from heat striking the clouds. Earthquakes arise from the air above striking that which is beneath the earth; for when this is set in motion, the earth which rides on it is tossed about by it. And animals arose in the first place from moisture, and afterwards one from another ; and males arise when the seed that is separated from the right side becomes attached to the right side of the womb, and females when the opposite is the case. He was in his prime in the first year of the eightyeighth Olympiad, at the time when it is said Plato was born. They say that he became 'endowed with knowledge of the future.

Herm. I. G. P.6; Dox. 652. Anaxagoras takes me aside and instructs me as follows :-Mind is the first principle of all things, and it is the cause and master of all, and it provides arrangement for what is disarranged, and separation for what has been mixed, and an orderly universe for what was disorderly.

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