{"id":663141,"date":"2025-04-10T19:10:21","date_gmt":"2025-04-10T23:10:21","guid":{"rendered":"https:\/\/erickimphotography.com\/blog\/?p=663141"},"modified":"2025-04-10T19:13:22","modified_gmt":"2025-04-10T23:13:22","slug":"anaxagoras-pdf","status":"publish","type":"post","link":"https:\/\/erickimphotography.com\/blog\/2025\/04\/10\/anaxagoras-pdf\/","title":{"rendered":"Anaxagoras PDF"},"content":{"rendered":"\n<div data-wp-interactive=\"core\/file\" class=\"wp-block-file\"><object data-wp-bind--hidden=\"!state.hasPdfPreview\" hidden class=\"wp-block-file__embed\" data=\"https:\/\/erickimphotography.com\/blog\/wp-content\/uploads\/2025\/04\/anaxagoras_fragments_final.pdf\" type=\"application\/pdf\" style=\"width:100%;height:600px\" aria-label=\"Embed of anaxagoras_fragments_final.\"><\/object><a id=\"wp-block-file--media-d34c409a-2714-4f23-9f77-7bc70885b747\" href=\"https:\/\/erickimphotography.com\/blog\/wp-content\/uploads\/2025\/04\/anaxagoras_fragments_final.pdf\">anaxagoras_fragments_final<\/a><a href=\"https:\/\/erickimphotography.com\/blog\/wp-content\/uploads\/2025\/04\/anaxagoras_fragments_final.pdf\" class=\"wp-block-file__button wp-element-button\" download aria-describedby=\"wp-block-file--media-d34c409a-2714-4f23-9f77-7bc70885b747\">Download<\/a><\/div>\n\n\n\n<h2 class=\"wp-block-heading\">Markdown<\/h2>\n\n\n\n<p>1<br>Fragments<\/p>\n\n\n\n<p>By Anaxagoras of Clazomenae<\/p>\n\n\n\n<p>Edited and Translated by Arthur Fairbanks<\/p>\n\n\n\n<p>DK 59 B1<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 155, 23<\/p>\n\n\n\n<p>All things were together, infinite both in number and in smallness; for the small too was infinite.<br>And, when all things were toget<br>her, none of them could be distinguished for their smallness. For<br>air and aether prevailed over all things, being both of them infinite; for amongst all things these<br>are the greatest both in quantity and size.<\/p>\n\n\n\n<p>DK 59 B2<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 155, 30<\/p>\n\n\n\n<p>2.<br>For air and aether are separated off from the mass that surrounds the world, and the<br>surrounding mass is infinite in quantity.<\/p>\n\n\n\n<p>DK 59 B3<\/p>\n\n\n\n<p>= Simplicius. Physique. 164, 16<\/p>\n\n\n\n<p>Nor is there a least of what is small, but there is always a smaller; for it cannot<br>be that what is<br>should cease to be by being cut. But there is also always something greater than what is great,<br>and it is equal to the small in amount, and, compared with itself, each thing is both great and<\/p>\n\n\n\n<p>small.<\/p>\n\n\n\n<p>DK 59 B4<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 34,<br>28 ; 156, 1 ; 34, 21 ; 157, 9<\/p>\n\n\n\n<p>And since these things are so, we must suppose that there are contained many things and of all<\/p>\n\n\n\n<p>sorts in the things that are uniting, seeds of all things, with all sorts of shapes and colors and<\/p>\n\n\n\n<p>savors (R. P.<br>ib<br>.), and that me<br>n have been formed in them, and the other animals that have life,<br>and that these men have inhabited cities and cultivated fields as with us; and that they have a sun<br>and a moon and the rest as with us; and that their earth brings forth for them many things<br>of all<br>kinds of which they gather the best together into their dwellings, and use them (R. P. 160 b).<br>Thus much have I said with regard to separating off, to show that it will not be only with us that<\/p>\n\n\n\n<p>things are separated off, but elsewhere too.<\/p>\n\n\n\n<p>But befor<br>e, they were separated off, when all things were together, not even was any color<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">distinguishable: for the mixture of all things prevented it<\/h2>\n\n\n\n<p>of the moist and the dry, and the<br>warm and the cold, and the light and the dark, and of much earth that was in<br>it, and of a<br>multitude of innumerable seeds in no way like each other. For none of the other things either is<br>like any other. And these things being so, we must hold that all things are in the whole.<\/p>\n\n\n\n<p>DK 59 B5<\/p>\n\n\n\n<p>2<br>= Simplicius. Physique. 156, 9<\/p>\n\n\n\n<p>And those t<br>hings having been thus decided, we must know that all of them are neither more nor<br>less; for it is not possible for them to be more than all, and all are always equal.<\/p>\n\n\n\n<p>DK 59 B6<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 164, 25<\/p>\n\n\n\n<p>And since the portions of the great and<br>of the small are equal in amount, for this reason, too, all<br>things will be in everything; nor is it possible for them to be apart, but all things have a portion<br>of everything. Since it is impossible for there to be a least thing, they cannot be separated,<br>nor<br>come to be by themselves; but they must be now, just as they were in the beginning, all together.<br>And in all things many things are contained, and an equal number both in the greater and in the<\/p>\n\n\n\n<p>smaller of the things that are separated off.<\/p>\n\n\n\n<p>DK 59 B7<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. De caelo 608, 23<\/p>\n\n\n\n<p>So that we cannot know the number of the things that are separated off, either in word or deed.<\/p>\n\n\n\n<p>DK 59 B8<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 175, 11 ; 176, 28<\/p>\n\n\n\n<p>The things that are in one world are not divided nor cut off from one a<br>nother with a hatchet,<br>neither the warm from the cold nor the cold from the warm.<\/p>\n\n\n\n<p>DK 59 B9<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 35, 13<\/p>\n\n\n\n<p>\u00e2\u20ac\u00a6 as these things revolve and are separated off by the force and swiftness. And the swiftness<br>makes the force. Their swiftness<br>is not like the swiftness of any of the things that are now among<br>men, but in every way many times as swift.<\/p>\n\n\n\n<p>DK 59 B10<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Shol.In Gregor. XXXVI, 911<\/p>\n\n\n\n<p>How can hair come from what is not hair, or flesh from what is not flesh?<\/p>\n\n\n\n<p>DK 59 B11<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Phy<br>sique. 164,22<\/p>\n\n\n\n<p>In everything there is a portion of everything except Nous, and there are some things in which<br>there is Nous also.<\/p>\n\n\n\n<p>DK 59 B12<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">3<\/h1>\n\n\n\n<p>Simplicius. Physique. 164,24 ; 156,13 ; Vgl.16,32.<\/p>\n\n\n\n<p>All other things partake in a portion of everything, while<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Nous is infinite and self<\/h2>\n\n\n\n<p>ruled, and is<br>mixed with nothing, but is alone, itself by itself. For if it were not by itself, but were mixed with<br>anything else, it would partake in all things if it were mixed with any; for in everything there is a<\/p>\n\n\n\n<p>portion of e<br>verything, as has been said by me in what goes before, and the things mixed with it<br>would hinder it, so that it would have power over nothing in the same way that it has now being<br>alone by itself. For it is the thinnest of all things and the purest, and it<br>has all knowledge about<br>everything and the greatest strength; and Nous has power over all things, both greater and<br>smaller, that have life. And Nous had power over the whole revolution, so that it began to<\/p>\n\n\n\n<p>revolve in the beginning. And it began to revolve<br>first from a small beginning; but the revolution<br>now extends over a larger space, and will extend over a larger still. And all the things that are<br>mingled together and separated off and distinguished are all known by Nous. And Nous set in<\/p>\n\n\n\n<p>order all things<br>that were to be, and all things that were and are not now and that are, and this<br>revolution in which now revolve the stars and the sun and the moon, and the air and the aether<br>that are separated off. And this revolution caused the separating off, and the<br>rare is separated off<br>from the dense, the warm from the cold, the light from the dark, and the dry from the moist. And<br>there are many portions in many things. But no thing is altogether separated off nor distinguished<\/p>\n\n\n\n<p>from anything else except Nous. And al<br>l Nous is alike, both the greater and the smaller; while<br>nothing else is like anything else, but each single thing is and was most manifestly those things<br>of which it has most in it.<\/p>\n\n\n\n<p>DK 59 B13<\/p>\n\n\n\n<p>= Simplicius. Physique 300,27 ; Aristote Physique B2.<\/p>\n\n\n\n<p>And wh<br>en Nous began to move things, separating off took place from all that was moved, and<br>so much as Nous set in motion was all separated. And as things were set in motion and separated,<br>the revolution caused them to be separated much more.<\/p>\n\n\n\n<p>DK 59 B14<\/p>\n\n\n\n<p>= Simplic<br>ius. Physique 167,5.<\/p>\n\n\n\n<p>And Nous, which ever is, is certainly there, where everything else is, in the surrounding mass,<\/p>\n\n\n\n<p>and in what has been united with it and separated off from it.<\/p>\n\n\n\n<p>DK 59 B15<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique 179,3<\/p>\n\n\n\n<p>The dense and the moist and the c<br>old and the dark came together where the earth is now, while<br>the rare and the warm and the dry (and the bright) went out towards the further part of the aether.<\/p>\n\n\n\n<p>4<br>DK 59 B16<\/p>\n\n\n\n<p>= Simplicius Physique 179,6.<\/p>\n\n\n\n<p>From these as they are separated off earth is solid<br>ified for from mists water is separated off, and<br>from water earth. From the earth stones are solidified by the cold, and these rush outwards more<br>than water.<\/p>\n\n\n\n<p>DK 59 B17<\/p>\n\n\n\n<p>=<\/p>\n\n\n\n<p>Simplicius. Physique. 163,18.<\/p>\n\n\n\n<p>The Hellenes follow a wrong usage in speaking of com<br>ing into being and passing away; for<br>nothing comes into being or passes away, but there is mingling and separation of things that are.<br>So they would be right to call coming into being mixture, and passing away separation.<\/p>\n\n\n\n<p>DK 59 B18<\/p>\n\n\n\n<p>= Plutarch<br>de fac. in o<br>rb. lun<br>16,929b<\/p>\n\n\n\n<p>It is the sun that puts brightness into the moon.<\/p>\n\n\n\n<p>DK 59 B19<\/p>\n\n\n\n<p>= Schol. Hom. BT<br>in Iliadem<br>17, 547<\/p>\n\n\n\n<p>We call rainbow the reflection of the sun in the clouds. Now it is a sign of storm; for the water<br>that flows round the cloud causes wind or<br>pours down in rain.<\/p>\n\n\n\n<p>DK 59 B20<\/p>\n\n\n\n<p>= Galen,<br>in Hippoer, de a\u00c3\u00abre aqu. loc.<br>VI 202<\/p>\n\n\n\n<p>(arguably spurious)<\/p>\n\n\n\n<p>With the rise of the Dogstar (?) men begin the harvest; with its setting they begin to till the fields.<br>It is hidden for forty days and nights.<\/p>\n\n\n\n<p>DK 59 B2<br>1<\/p>\n\n\n\n<p>= Sextus<br>adv. math.<br>VII, 90<\/p>\n\n\n\n<p>From the weakness of our senses we are not able to judge the truth.<\/p>\n\n\n\n<p>DK 59 B21a<\/p>\n\n\n\n<p>= Sextus<br>adv. math.<br>VII, 140<\/p>\n\n\n\n<p>What appears is a vision of the unseen.<\/p>\n\n\n\n<p>5<br>DK 59 B21b<\/p>\n\n\n\n<p>= Plutarch<br>de fort<br>. 3, 98f<\/p>\n\n\n\n<p>(We can make use of the lower<br>animals) because we use our own experience and memory and<br>wisdom and art.<\/p>\n\n\n\n<p>DK 59 B22<\/p>\n\n\n\n<p>= Athenaeus,<br>Deipnosophists<br>, II, 57d<\/p>\n\n\n\n<p>What is called &#8220;birds&#8217; milk&#8221; is the white of the egg.<\/p>\n\n\n\n<p>6<br>Ancient Authors&#8217; Commentaries on Anaxagoras<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Literature:<\/h2>\n\n\n\n<p>Shaubach,<br>Anax. Cl<br>az. Frag.<br>Lips. 1827; W. Schorn,<br>Anax. Claz. et Diog. Apoll.<br>Frag.<br>Bonn 1829; Panzerbieter,<br>De frag. Anax. ord.<br>Meining. 1936; Fr. Breier,<br>Die<br>Philosophie des Anax. nach Arist.<br>Berl. 1840. Cf. Diels,<br>Hermes<br>xiii. 4.<\/p>\n\n\n\n<p>PASSAGES FROM PLATO REFERRING TO ANAX<br>AGORAS<\/p>\n\n\n\n<p>Plato<br>Apol<br>. 26d.<\/p>\n\n\n\n<p>He asserts that I say the sun is a stone and the moon is earth. Do you think of accusing<br>Anaxagoras, Meletos, and have you so low an opinion of these men and think them so unskilled<\/p>\n\n\n\n<p>in letters as not to know that the books of Anax<br>agoras of Klazomenae are full of these doctrines?<br>And forsooth the young men are learning these matters from me, which sometimes they can buy<br>from the orchestra for a drachma at the most, and laugh at Sokrates if he pretends that they are<\/p>\n\n\n\n<p>his particularly<br>seeing they are so strange.<\/p>\n\n\n\n<p>Plato<br>Phaedo<br>72c.<\/p>\n\n\n\n<p>And if all things were composite and were not separated, speedily the statement of Anaxagoras<br>would become true, &#8216;All things were together.&#8217;<\/p>\n\n\n\n<p>Plato<br>Phaedo<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">97b<\/h2>\n\n\n\n<p>c.<\/p>\n\n\n\n<p>I heard a man reading from a book of one An<br>axagoras (he said), to the effect that it is mind<br>which arranges all things and is the cause of all things.<\/p>\n\n\n\n<p>Plato<br>Phaedo<br>98b.<\/p>\n\n\n\n<p>Reading the book, I see that the man does not make any use of mind, nor does he assign any<br>causes for the arrangement of things<br>, but he treats air and aether and water as causes, and many<br>other strange things.<\/p>\n\n\n\n<p>Plato<br>Lysis<br>214b.<\/p>\n\n\n\n<p>The writings of the wisest men say\u00e2\u20ac\u00a6 that it is necessary for the like always to be loved by the<br>unlike.<\/p>\n\n\n\n<p>Plato<br>Hipp. Mai.<br>283a.<\/p>\n\n\n\n<p>For the earlier sophi<br>sts of the school of<br>Anaxagoras<br>must have been very ignorant to judge from<br>what is said, according to your<br>view.<br>They say you had an experience opposite to that of<br>Anaxagoras; for though he inherited much property he lost it all by his carelessness; so he<br>practised a senseless wisdom.<\/p>\n\n\n\n<p>Plato<br>Kratyl<br>. 400a.<\/p>\n\n\n\n<p>And do you not believe Anaxagoras that the nature of<br>all other things is mind, and that it is soul<br>which arranges and controls them? (cf.<br>Phaedo<br>72 c).<\/p>\n\n\n\n<p>7<br>DK 59 A76 = Plato<br>Kratyl.<br>409a.<\/p>\n\n\n\n<p>It looks as though the opinion Anaxagoras recently expressed was a more ancient matter, that the<br>moon has its light from<br>the sun.<\/p>\n\n\n\n<p>DK 59 A55 = Plato<br>Kratyl.<br>413c.<\/p>\n\n\n\n<p>Anaxagoras is right in saying that this is mind, for he says that mind exercising absolute power<br>and mingled with nothing disposes all things, running through all<\/p>\n\n\n\n<p>Plato<br>Riva1<br>. 132a.<\/p>\n\n\n\n<p>But the youths seemed to b<br>e quarrelling about Anaxagoras or Oenopedos, for they were<br>evidently drawing circles and imitating certain inclinations by the slope of their hands with great<br>earnestness.<\/p>\n\n\n\n<p>Plato<br>Phil<br>. 28c.<\/p>\n\n\n\n<p>All the wise men agree that mind is king of heaven and earth for<br>us.<\/p>\n\n\n\n<p>Plato<br>Phil<br>. 30d.<\/p>\n\n\n\n<p>Some long ago declared that always mind rules the all.<\/p>\n\n\n\n<p>Plato<br>Legg.<br>967b.<\/p>\n\n\n\n<p>And some had the daring to conjecture this very thing, saying that it is mind which disposes all<br>things in the heavens. And the same men again, being in er<br>ror as to the nature of soul, in that it is<br>older than bodies, while they regarded it as younger, to put it in a word, turned all things upside<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">down, and themselves most of all. For indeed all things before their eyes<\/h2>\n\n\n\n<p>the things moving in<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">the heavens<\/h2>\n\n\n\n<p>appea<br>red to them to be full of stones and earth and many other soulless bodies,<br>which dispose the causes of all the universe.<\/p>\n\n\n\n<p>Plato<br>Phaedr<br>. 270a.<\/p>\n\n\n\n<p>All the arts that are great require subtlety and the higher kind of philosophy of nature so such<br>loftiness and c<br>omplete effectiveness seem to come from this source. This Perikles acquired in<br>addition to being a man of genius; for as the result, I think, of his acquaintance with such a man<br>as Anaxagoras he became imbued with high philosophy, and arrived at the nature<br>of intelligence<br>[<br>nous<br>] and its opposite, concerning which Anaxagoras often discoursed, so that he brought to the<br>art of speaking what was advantageous to him.<\/p>\n\n\n\n<p>PASSAGES IN ARISTOTLE REFERRING TO ANAXAGORAS<\/p>\n\n\n\n<p>DK 59 A52 = Arist.<br>Phys<br>. i.4.187a20.<\/p>\n\n\n\n<p>And other<br>s say that the opposites existing in the one are separated out of it, as Anaximandros<br>says, and as many as say that things are one and many, as Empedokles and Anaxagoras; for these<br>separate other things out of the mixture. . . And Anaxagoras seems to have<br>thought (the<br>elements) infinite because he assumed the common opinion of the physicists to be true, that<br>nothing arises out of non being; for this is why they say, as they do, that all things were together,<\/p>\n\n\n\n<p>and he established the fact that such &#8216;arising&#8217; w<br>as change of form.<\/p>\n\n\n\n<p>8<br>Arist.<br>Phys<br>. i.4.187a36.<\/p>\n\n\n\n<p>They thought that (what arose) arose necessarily out of things that are and their attributes, and,<br>because the masses were so small, out of what we cannot perceive. Wherefore they say that<\/p>\n\n\n\n<p>everything was mixe<br>d in everything because they saw everything arising out of everything; and<br>different things appeared and were called different from each other according to what is present<br>in greater number in the mixture of the infinites; for the whole is not purely white<br>or black or<br>sweet or flesh or bone, but the nature of the thing seems to be that of which it has the most.<\/p>\n\n\n\n<p>DK 59 A45 = Arist.<br>Phys<br>. iii.4.203a19.<\/p>\n\n\n\n<p>And as many as make the elements infinite, as Anaxagoras and Demokritos, the former out of<br>homoeomeries. .<br>. .<\/p>\n\n\n\n<p>DK 59 A50 = Arist.<br>Phys<br>. iii.5.205b1.<\/p>\n\n\n\n<p>Anaxagoras speaks strangely about the permanence of the infinite; for he says that the infinite<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">itself establishes itself<\/h2>\n\n\n\n<p>that is, it is in itself; for nothing else surrounds it, so that wherever<br>anything may be,<br>it is there in virtue of its origin.<\/p>\n\n\n\n<p>DK 59 A68 = Arist.<br>Phys<br>. iv.6.213a22.<\/p>\n\n\n\n<p>Some who try to show that the void does not exist, do not prove this of what men are wont to call<br>a void, but they make the mistake Anaxagoras did and those who attempted to pro<br>ve it after this<br>manner. For they show that air is something, blowing skins up tight, and showing how strong air<br>is, and shutting it up in clepsydrae.<\/p>\n\n\n\n<p>Arist.<br>Phys<br>. viii.1.250b24.<\/p>\n\n\n\n<p>For Anaxagoras says that when all things were together and had been at res<br>t for an infinite time,<br>mind introduced motion and caused separation.<\/p>\n\n\n\n<p>DK 59 A56 = Arist.<br>Phys.<br>viii.5.256b24.<\/p>\n\n\n\n<p>So Anaxagoras is right in saying that mind is not affected by other things and is unmixed, since<br>he makes it the first principle of motion. For<br>thus only, being unmoved, it might move, and being<br>unmixed, it might rule.<\/p>\n\n\n\n<p>Arist.<br>De caelo<br>i.3.270b24.<\/p>\n\n\n\n<p>Anaxagoras does not use this word<br>aith<br>er<br>rightly, for he uses the word aether instead of fire.<\/p>\n\n\n\n<p>Arist.<br>De caelo<br>iii. 2.301a12.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Anaxagoras starts to construct the universe out of non<\/h2>\n\n\n\n<p>moving bodies.<\/p>\n\n\n\n<p>DK 59 A43 = Arist.<br>De caelo<br>iii.3.302a31.<\/p>\n\n\n\n<p>Anaxagoras says the opposite to Empedokles, for he<br>calls the homoeomeries elements (I mean<br>such as flesh and bone and each of those things), and air and fire he calls mixtures of these and<br>of all the other &#8216;seeds;&#8217; for each of these things is made of the invisible homoeomeries all heaped<\/p>\n\n\n\n<p>together. Wherefo<br>re all things arise out of these things; for he calls fire and aether the same. And<br>since there is a peculiar motion of every material body, and some motions are simple and some<br>complex, and the complex motions are those of complex bodies and the simple mo<br>tions of<\/p>\n\n\n\n<p>9<br>simple bodies, it is evident that there will be simple bodies. For there are also simple motions. So<br>it is evident what elements are, and why they are.<\/p>\n\n\n\n<p>DK 59 A68 = Arist.<br>De caelo<br>iv.2.309a20.<\/p>\n\n\n\n<p>Some of those who deny that there is a void say not<br>hing definite concerning lightness and<br>weight, for instance Anaxagoras and Empedokles.<\/p>\n\n\n\n<p>DK 59 A52 = Arist.<br>Gen. corr<br>. i.1.314a11.<\/p>\n\n\n\n<p>Others assert that matter more than one, as Empedokles and Leukippos and Anaxagoras, but<br>there is a difference between these.<br>And Anaxagoras even ignores his own word, for he says that<br>he has shown genesis and destruction to be the same as change, but like the others, he says there<br>are many elements. . . Anaxagoras et al. say there are an infinite number of elements. For he<\/p>\n\n\n\n<p>regar<br>ds the homoeomeries as elements, such as bone and flesh and marrow, and other things of<br>which the part (<br>meros<br>) has the same name as the whole.<\/p>\n\n\n\n<p>DK 59 A99 = Arist.<br>De anima<br>i.2.404a25.<\/p>\n\n\n\n<p>In like manner Anaxagoras says that soul is the moving power, and if<br>any one else has said that<br>mind moved the all, no one said it absolutely as did Demokritos.<\/p>\n\n\n\n<p>DK 59 A100 =<br>De anima<br>i.2.404b1.<\/p>\n\n\n\n<p>Anaxagoras speaks less clearly about these things; for many times he rightly and truly says that<br>mind is the cause, while at ot<br>her times he says it is soul; for (he says) it is in all animals, both<br>great and small, both honoured and dishonoured. But it is not apparent that what is intelligently<br>called mind is present in all animals alike, nor even in all men.<\/p>\n\n\n\n<p>DK 59 A100 = Arist.<\/p>\n\n\n\n<p>De anima<br>i.2.405a13.<\/p>\n\n\n\n<p>Anaxagoras seems to say that soul and mind are different, as we said before, but he treats both as<br>one in nature, except that he regards mind especially as the first principle of all things; for he<\/p>\n\n\n\n<p>says that this alone of all things<br>is simple and unmixed and pure. And he assigns both to the same<br>first principle, both knowledge and motion, saying that mind moves the all.<\/p>\n\n\n\n<p>DK 59 A100 = Arist.<br>De anima<br>i.19.405b19.<\/p>\n\n\n\n<p>Anaxagoras alone says: that mind does not suffer change, and has nothing<br>in common with any<br>of the other things.<\/p>\n\n\n\n<p>DK 59 A100 = Arist.<br>De anima<br>iii.4 .429a18.<\/p>\n\n\n\n<p>It is necessary then that it be unmixed since it knows (<br>noei<br>) all things, as Anaxagoras says, in<br>order that it may rule, that is, that it may know (<br>gnorizei<br>).<\/p>\n\n\n\n<p>DK 59 A10<br>2 = Arist.<br>De part<br>.<br>anim<br>. iv.10.687a7.<\/p>\n\n\n\n<p>Anaxagoras says that man is the most intelligent of animals because he has hands.<\/p>\n\n\n\n<p>DK 59 A117 = Arist.<br>De plant.<br>i.815a16.<\/p>\n\n\n\n<p>Anaxagoras said that plants are animals and feel pleasure and pain, inferring this because<br>they<br>shed their leaves and let them grow again.<\/p>\n\n\n\n<p>10<br>DK 59 A117 = Arist.<br>De plant<br>. i. 816b26.<\/p>\n\n\n\n<p>Anaxagoras said that plants have these (motion and sensation) and breathing.<\/p>\n\n\n\n<p>DK 59 A117 = Arist.<br>De plant<br>. i.817a26.<\/p>\n\n\n\n<p>Anaxagoras said that their moisture is from<br>the earth, and on this account he said to Lechineos<br>that the earth is mother of plants, and the sun father.<\/p>\n\n\n\n<p>Arist.<br>De X. Z. G.<br>ii.976b20.<\/p>\n\n\n\n<p>Anaxagoras busying himself on this point, was satisfied with saying that the void does not exist,<br>nevertheless he<br>says beings move, though there is no void.<\/p>\n\n\n\n<p>DK 59 A43 = Arist.<br>Meta<br>. i.3.984a11.<\/p>\n\n\n\n<p>Anaxagoras of Klazomenae, who preceded him (Empedokles) in point of age and followed him<br>in his works, says that the first principles are infinite in number; for nearly all<br>things being made<br>up of like parts (homoeomeries), as for instance fire and water, he says arise and perish only by<br>composition and separation, and there is no other arising and perishing, but they abide eternal.<\/p>\n\n\n\n<p>DK 59 A58 = Arist.<br>Meta.<br>i.3.984b8.<\/p>\n\n\n\n<p>Besi<br>des these and similar causes, inasmuch as they are not such as to generate the nature of<br>things, they (again compelled, as we said, by the truth itself) sought the first principle which lay<br>nearest. For perhaps neither fire nor earth nor any other such thi<br>ng should fittingly be or be<br>thought a cause why some things exist and others arise; nor is it well to assign any such matter to<br>its voluntary motion or to chance. Moreover one who said that as mind exists in animals, so it<\/p>\n\n\n\n<p>exists in nature as the cause of<br>the universe and of all order, appeared as a sober man in contrast<br>with those before who spoke rashly.<\/p>\n\n\n\n<p>DK 57 A47 = Arist.<br>Meta.<br>i.4.985a18.<\/p>\n\n\n\n<p>Anaxagoras uses mind as a device by which to construct the universe, and when he is at a loss<br>for the cause why<br>anything necessarily is, then he drags this in, but in other cases he assigns any<br>other cause rather than mind for what comes into being.<\/p>\n\n\n\n<p>DK 59 A61 = Arist.<br>Meta<br>. i.8.989a30.<\/p>\n\n\n\n<p>And if any one were to assume that Anaxagoras said the elements were two, he c<br>ertainly would<br>assume it according to a principle which that one did not describe distinctly; nevertheless he<br>would follow along a necessary path those who guided him. For though it is strange particularly<\/p>\n\n\n\n<p>that he said all things had been mixed together at<br>first, and that they must first have existed<br>unmixed because they came together, and because chance had not in its nature to be mingled<br>with chance; and in addition to this it is strange that he should separate qualities and accidental<\/p>\n\n\n\n<p>characteristics fro<br>m essences (for there is mixture and separation of these), nevertheless if any<br>one should follow him and try to put together what he wanted to say, perhaps he would seem to<br>speak in a very novel manner. For when nothing was separated, clearly it was not po<br>ssible to say<br>anything true of that essence, I mean to. say that anything was white or black or grey or any<br>other colour, but everything was necessarily colourless; for it might have any of these colours. In<\/p>\n\n\n\n<p>like manner it is tasteless, nor according to th<br>e same line of argument could it have any other of<br>the like qualities; for it could not have any quality, or quantity, or anything. For then one of what<br>are sometimes called forms would exist for it, and this is impossible when all things are mixed<\/p>\n\n\n\n<p>11<br>togethe<br>r; for it would have been already separated, and he says that all things are mixed together<br>except mind, and this alone is unmixed and pure. It results from these views that he says the first<br>principles are unity (for this is simple and unmixed), and what<br>is different from unity, such as we<br>suppose the undefined to be before it was defined and partook of any form. So he does not speak<br>rightly or clearly, still he means something like those who spoke later and with greater clearness.<\/p>\n\n\n\n<p>DK 59 A 28 = Arist.<br>Me<br>ta.<br>iii.5.1009b25.<\/p>\n\n\n\n<p>And he called to mind the saying of Anaxagoras that just such things as men assume will be real<br>for them.<\/p>\n\n\n\n<p>Arist.<br>Meta<br>. iii.7.1012a26.<\/p>\n\n\n\n<p>The thought of Anaxagoras that some things exist between contradictory propositions, so that all<br>th<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">ings are false; for when they are mixed together, the mixture is neither good nor not<\/h2>\n\n\n\n<p>good, so<br>that there is nothing true to be said.<\/p>\n\n\n\n<p>Arist.<br>Meta<br>. x.6.1063b25.<\/p>\n\n\n\n<p>According to the position of Herakleitos, or of Anaxagoras, it is not possible to speak the tr<br>uth.<\/p>\n\n\n\n<p>DK 59 A 30 = Arist.<br>Ethic.<br>vi.5.1141b3.<\/p>\n\n\n\n<p>Wherefore they say that Thales and Anaxagoras and such wise men are lacking in intelligence,<br>when they see them ignorant in things that are for their own advantage, and they say they know<\/p>\n\n\n\n<p>things extraordinary<br>and wonderful and dreadful and divine, but these are of no use, because they<br>do not seek human good.<\/p>\n\n\n\n<p>DK 59 A 30 = Arist.<br>Ethic.<br>x.9.1179a13.<\/p>\n\n\n\n<p>And Anaxagoras did not seem to regard the rich man nor yet the powerful man as the happy one<br>when he said he wo<br>uld not be surprised if any one appeared strange to the many; for these judge<br>by what is outside, for that is all they can see.<\/p>\n\n\n\n<p>PASSAGES IN THE DOXOGRAPHISTS REFERRING TO ANAXAGORAS<\/p>\n\n\n\n<p>DK 59 A46 =Aet.<br>Plac<br>. i. 3,5 (D. 279).<\/p>\n\n\n\n<p>Anaxagoras of Klazomenae dec<br>lared that homoeomeries are the first principles of things. For he<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">thought it most difficult to understand how anything should arise out of not<\/h2>\n\n\n\n<p>being, or perish into<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">not<\/h2>\n\n\n\n<p>being. Certainly we take simple food of one kind, such as the bread of Demeter, and we<\/p>\n\n\n\n<p>drink water; and from this nourishment there are nurtured hair, veins, arteries, sinews, bones, and<br>the other parts. Since these arise we must acknowledge that in the nourishment that is taken are<\/p>\n\n\n\n<p>present all realities, and from them everything will grow.<br>And in that nourishment there are parts<br>productive of blood and of sinews and bones and the rest; these are the parts that may be<br>discovered by contemplation. For it is not necessary to perceive everything by sense, how that<\/p>\n\n\n\n<p>bread and water give rise to t<br>hese things, but the parts may be discovered in them by<br>contemplation. From the fact that parts exist in the nourishment like the things that are generated,<br>he called them homoeomeries, and declared that they are the first principles of things; and he<\/p>\n\n\n\n<p>12<br>call<br>ed the homoeomeries matter, but the active cause that arranges all things is mind. And he<br>began thus: All things were together and mind arranged and disposed them. So we must assert<br>that he associated an artificer with matter.<\/p>\n\n\n\n<p>DK 59 A48 = Aet.<br>Plac<br>. i. 7<br>,5 (D. 299). Anaxagoras says that bodies are established according to<br>first principles, and the mind of God arranged them and caused the generations of all things.<\/p>\n\n\n\n<p>DK 59 A48 = Aet.<br>Plac<br>. i. 7 (D. 302).<\/p>\n\n\n\n<p>The mind that made the universe is God.<\/p>\n\n\n\n<p>DK 59 A 5<br>1 = Aet.<br>Plac<br>. i. 14,4 (D. 312).<\/p>\n\n\n\n<p>Anaxagoras: The homoeomeries are of many shapes.<\/p>\n\n\n\n<p>DK 59 A54 = Aet.<br>Plac<br>. i. 17,2 (D. 315).<\/p>\n\n\n\n<p>Anaxagoras and Demokritos : The elements are mixed by juxtaposition.<\/p>\n\n\n\n<p>Dk 59 A 66 = Aet.<br>Plac<br>. i. 29,7 (D. 326b 7n.)<\/p>\n\n\n\n<p>Anaxagoras<br>and the Stoics: Cause is not evident to human reason; for some things happen by<br>necessity, and others by fate, and others by purpose, and others by chance, and others of their<br>own accord.<\/p>\n\n\n\n<p>Aet.<br>Plac<br>. i. 30; 326.<\/p>\n\n\n\n<p>Anaxagoras: Origination is at the same tim<br>e composition and separation, that is, genesis and<br>destruction.<\/p>\n\n\n\n<p>DK 59 A 63 = Aet.<br>Plac.<br>ii. 1,2 (D. 327).<\/p>\n\n\n\n<p>The universe is one.<\/p>\n\n\n\n<p>DK 59 A 65 = Aet.<br>Plac<br>. ii. 4,6 (D. 331).<\/p>\n\n\n\n<p>The universe is perishable.<\/p>\n\n\n\n<p>DK 59 A 67 = Aet.<br>Plac<br>. ii. 8,1 (D. 337).<\/p>\n\n\n\n<p>Diogenes<br>and Anaxagoras: After the universe arose and the animals were brought forth out of the<br>earth it tipped somehow of its own accord towards its south part, perhaps intentionally, in order<br>that some parts of the universe might be inhabited and others uninhabit<br>ed according as they are<br>cold, or hot, or temperate.<\/p>\n\n\n\n<p>DK 59 A71 = Aet.<br>Plac<br>. ii. 13,3 (D. 341).<\/p>\n\n\n\n<p>Anaxagoras: The surrounding aether is of a fiery nature, and catching up stones from the earth by<br>the power of its rotation and setting them on fire it has ma<br>de them into stars.<\/p>\n\n\n\n<p>Aet.<br>Plac<br>. ii. 16; 345.<\/p>\n\n\n\n<p>Anaxagoras et al.: All the stars move from east to west.<\/p>\n\n\n\n<p>DK 59 A72 = Aet.<br>Plac<br>. ii. 21 (D. 351).<\/p>\n\n\n\n<p>Anaxagoras: The sun is many times as large as the Peloponnesos.<\/p>\n\n\n\n<p>13<\/p>\n\n\n\n<p>DK 59 A72 = Aet.<br>Plac<br>. ii. 23 (D. 352).<\/p>\n\n\n\n<p>An<br>axagoras: The solstices are due to a repulsion of the air towards the south, for the sun<br>compressed it and by condensation made it strong.<\/p>\n\n\n\n<p>DK 59 A77 = Aet.<br>Plac<br>. ii. 25,9 (D. 356)<\/p>\n\n\n\n<p>= Theophr.<br>Phys. op. Fr.<br>19; (D. 493).<\/p>\n\n\n\n<p>Anaxagoras and Demokritos: The m<br>oon is a fiery solid body having in itself plains and<br>mountains and valleys.<\/p>\n\n\n\n<p>DK 59 A77 = Aet.<br>Plac<br>. ii. 29,7 (D. 360) =<\/p>\n\n\n\n<p>Anaxagoras, as Theophrastos says, attributed eclipses to bodies below the moon which<br>sometimes come in front of it.<\/p>\n\n\n\n<p>DK 59 A77 = Aet.<\/p>\n\n\n\n<p>Plac<br>. ii. 30,3 (D. 361).<\/p>\n\n\n\n<p>Anaxagoras says that the unevenness of the composition (the surface of the moon) is due to the<br>mixture of earthy matter with cold, since the moon has some high places and some low hollows.<\/p>\n\n\n\n<p>And the dark stuff is mingled with the f<br>iery, the result of which is the shadowy appearance;<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">whence it is called a false<\/h2>\n\n\n\n<p>shining star.<\/p>\n\n\n\n<p>DK 59 A80 = Aet.<br>Plac<br>. iii. 1,5 (D. 365).<\/p>\n\n\n\n<p>Anaxagoras: The shadow of the earth falls along this part of the heaven (the milky way), when<br>the sun is beneath the<br>earth and does not shed light on all things.<\/p>\n\n\n\n<p>DK 59 A81 = Aet.<br>Plac<br>. iii. 2,2 (D. 366).<\/p>\n\n\n\n<p>Anaxagoras and Demokritos: (Comets etc.) are due to the conjunction of two or more stars, and<br>the combination of their rays.<\/p>\n\n\n\n<p>DK 59 A82 = Aet.<br>Plac<br>. iii. 2,9 (D. 36<br>7).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The so<\/h2>\n\n\n\n<p>called shooting stars come darting down from the aether like sparks, and so they are<br>immediately extinguished.<\/p>\n\n\n\n<p>DK 59 A84 = Aet.<br>Plac<br>. iii. 3,4 (D. 368).<\/p>\n\n\n\n<p>Anaxagoras: When the hot falls on the cold (that is, aether on air), it produces thunder<br>by the<br>noise it makes, and lightning by the colour on the black of the cloud, and the thunderbolt by the<br>mass and amount of the light, and the typhoon by the more material fire, and the fiery whirlwind<\/p>\n\n\n\n<p>by the fire mixed with cloud.<\/p>\n\n\n\n<p>DK 59 A85 = Aet.<br>Plac<br>. iii. 4,2 (D. 371).<\/p>\n\n\n\n<p>Anaxagoras: Clouds and snow are formed in somewhat the same manner; and hail is formed<br>when, already cooled by its descent earthwards, it is thrust forth from frozen clouds; and it is<\/p>\n\n\n\n<p>made round.<\/p>\n\n\n\n<p>14<br>DK 59 A86 = Aet.<br>Plac<br>. iii. 5,11 (D<br>. 373).<\/p>\n\n\n\n<p>Anaxagoras: (The rainbow) is a reflection of the sun&#8217;s brightness from thick cloud, and it is<br>always set opposite the star which gives rise to the reflection. And in a similar way he accounts<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">for the so<\/h2>\n\n\n\n<p>called parhelia, which take place along the<br>Pontos.<\/p>\n\n\n\n<p>DK 59 A89 = Aet.<br>Plac<br>. iii. 15,4 (D. 379).<\/p>\n\n\n\n<p>Anaxagoras: (Earthquakes take place) when the air falls on the thickness of the earth&#8217;s surface in<br>a sheltered place, and it shakes the surrounding medium and makes it tremble because it is<\/p>\n\n\n\n<p>unable to ef<br>fect a separation.<\/p>\n\n\n\n<p>DK 59 A90 = Aet.<br>Plac<br>. iii. 16,2 (D. 381).<\/p>\n\n\n\n<p>Anaxagoras: When the moisture which was at first gathered in pools was burned all around by<br>the revolution of the sun, and the fresh water was evaporated into saltness and bitterness, the res<br>t<br>(of the sea) remained.<\/p>\n\n\n\n<p>DK 59 A91 = Aet.<br>Plac.<br>iv. 1,3 (D. 385).<\/p>\n\n\n\n<p>Anaxagoras: The Nile comes from the snow in Ethiopia which melts in summer and freezes in<br>winter.<\/p>\n\n\n\n<p>DK 59 A93 = Aet.<br>Plac<br>. iv. 3,2 (D. 387).<\/p>\n\n\n\n<p>Anaxagoras et al. : The soul is of the nature<br>of air.<\/p>\n\n\n\n<p>DK 59 A93 = Aet.<br>Plac<br>. iv. 5,11 (D. 392).<\/p>\n\n\n\n<p>The intelligence is gathered in the breast. The soul is imperishable.<\/p>\n\n\n\n<p>DK 59 A96 = Aet.<br>Plac<br>. iv. 9,1 (D. 396).<\/p>\n\n\n\n<p>Anaxagoras et al.: Sensations are deceptive.<\/p>\n\n\n\n<p>DK 59 A94 = Aet.<br>Plac<br>. iv. 9,16 (D. 397).<\/p>\n\n\n\n<p>Sensations arise part by part according to the symmetry of the pores, each particular object of<br>sense corresponding to a particular sense (organ).<\/p>\n\n\n\n<p>DK 59 A106 = Aet.<br>Plac<br>. iv. 19 (D. 409).<\/p>\n\n\n\n<p>Anaxagoras: Sound arises when wind falls on solid air, and by th<br>e return of the blow which is<br>dealt to the ear; so that what is called an echo takes place.<\/p>\n\n\n\n<p>DK 59 A111 (=28A53) = Aet.<br>Plac<br>. v. 7,4 (D. 420).<\/p>\n\n\n\n<p>Anaxagoras, Parmenides: Males are conceived when seed from the right side enters the right side<br>of the womb, or<br>seed from the left side the left side of the womb; but if its course is changed<br>females are born.<\/p>\n\n\n\n<p>DK 59 A112 = Aet.<br>Plac<br>. v. 10,23 (D. 430).<\/p>\n\n\n\n<p>As Anaxagoras and Euripides say : Nothing of what is born dies, but one thing separated from<br>one part and adde<br>d to another produces different forms.<\/p>\n\n\n\n<p>15<br>DK 59 A101 = Aet.<br>Plac<br>. v. 20,3 (D. 432).<\/p>\n\n\n\n<p>Anaxagoras : All animals have reason that shows itself in activity, but they do not have a sort of<br>intelligence that receives impressions, which may be called the interpre<br>ter of intelligence.<\/p>\n\n\n\n<p>DK 59 A103 = Aet.<br>Plac<br>. v. 25,2 (D. 437).<\/p>\n\n\n\n<p>Anaxagoras: Sleep is due to a weariness of the body&#8217;s energy; for it is an experience of the body,<br>not of the soul; and death is the separation of the soul from the body.<\/p>\n\n\n\n<p>DK 59 A41 = Theop<br>hr.<br>Phys. opin.<br>Fr. 4 (D. 479).<\/p>\n\n\n\n<p>Theophrastos says that the teaching of Anaxagoras is much like that of Anaximandros; for<br>Anaxagoras says that in the separation of the infinite, things that are akin come together, and<\/p>\n\n\n\n<p>whatever gold there is in the all beco<br>mes gold, and whatever earth becomes earth, and in like<br>manner each of the other things, not as though they came into being, but as though they were<br>existing before. And Anaxagoras postulated intelligence (<br>noun<br>) as the cause of motion and of<br>coming in to b<br>eing, and when this caused separation worlds were produced and other objects<br>sprang forth. lie might seem, he says, to make the material causes of things taking place thus<br>infinite, but the cause of motion and of coming in to being one. But if one were to<br>assume that<br>the mixture of all things were one nature undefined in form and in amount, which he seems to<br>mean, it follows that he speaks of two first principles, the nature of the infinite and intelligence,<\/p>\n\n\n\n<p>so that he appears to treat all the material elem<br>ents in much the same manner as Anaximandros.<\/p>\n\n\n\n<p>Theophr.<br>Phys. opin. Fr.<br>23 (D. 495).<\/p>\n\n\n\n<p>And the third opinion about the sea is that the water which filters and strains through the earth<br>becomes salt because the earth has in it; and they point out as a proof<br>of this that salt and<br>saltpetre are dug up out of the earth, and there are bitter flavours at many places in the<br>Anaxagoras and Metrodoros came to be of this opinion.<\/p>\n\n\n\n<p>DK<br>59 A92 = Theophr.<br>de sens<br>. 27 (Dox. 507).<\/p>\n\n\n\n<p>(27) Anaxagoras<br>held that sensation take<br>s place by opposite qualities; for like is not affected by<br>like. And he attempts to enumerate things one by one. For seeing is a reflection in the pupil, and<br>objects are not reflected in the like, but in the opposite. And for many creatures there is a<\/p>\n\n\n\n<p>diff<br>erence of colour in the daytime, and for others at night, so that at that time they are<br>sharpsighted. But in general the night is more of the same colour as the eyes. And the reflection<br>takes place in the daytime, since light is the cause of reflection ; b<br>ut that colour which prevails<br>the more is reflected in its opposite.<\/p>\n\n\n\n<p>(28) In<br>the same manner both touch and taste discern; for what is equally warm or equally cold<br>does not produce warm or cold when it approaches its like, nor yet do men recognise sweet or<\/p>\n\n\n\n<p>bitter by these qualities in themselves, but they perceive the cold by the warm, the drinkable<br>water by the salt, the sweet by the bitter, according as each quality is absent ; for all things are<\/p>\n\n\n\n<p>existing in us. So also smell and hearing take place, the o<br>ne in connection with breathing, the<br>other by the penetration of sound into the brain; for the surrounding bone against which the<br>sound strikes is hollow.<\/p>\n\n\n\n<p>(29) And<br>every sensation is attended with pain, which would seem to follow from the<br>fundamental thes<br>is; for every unlike thing by touching produces distress. And this is evident both<br>in the duration and in the excessive intensity of the sensations. For both bright colours and very<br>loud sounds occasion pain, and men are not able to bear them for any long<br>time. And the larger<\/p>\n\n\n\n<p>16<br>animals have the more acute sensations, for sensation is simply a matter of size. For animals that<br>have large, pure, and bright eyes see large things afar off, but of those that have small eyes the<\/p>\n\n\n\n<p>opposite is true. And the same holds<br>true of hearing.<\/p>\n\n\n\n<p>(30)For<br>large ears hear large sounds afar off, smaller ones escape their notice, and small ears<br>hear small sounds near at hand. And the same is true of smell; for the thin air has the stronger<br>odour, since warm and rarefied air has an odo<br>ur. And when a large animal breathes, it draws in<br>the thick with the rarefied, but the small animal only the rarefied, so that large animals have a<br>better sense of smell. For an odour near at hand is stronger than one far off, because that is<\/p>\n\n\n\n<p>thicker, and<br>what is scattered is weakened. It comes about to this, large animals do not perceive<br>the thin air, and small animals do not perceive the thick air.<\/p>\n\n\n\n<p>DK 59 A48 =<br>Cic. de Nat. Deor.<br>i. 11,26 (D. 532).<\/p>\n\n\n\n<p>Whence Anaxagoras, who was a pupil of Anaximenes, first<br>taught that the separation and<br>character of all things were determined and arranged by the power and reason of infinite mind;<br>but in this he fails to see that no motion can be connected with and contiguous to inflinite<\/p>\n\n\n\n<p>sensation, and that no sensation at<br>all can exist, by which nature as a whole can feel a shock.<br>Wherefore if he meant that mind is as it were sonic sort of living being, there will be something<br>inside of it from which that living being is determined. But what could be inside of mind? So the<\/p>\n\n\n\n<p>living being would be joined with an external body. But since this is not satisfactory, and mind is<\/p>\n\n\n\n<p>&#8216;open and simple,&#8217; joined with nothing by means of which it can feel, he seems to go beyond the<\/p>\n\n\n\n<p>scope of our intelligence.<\/p>\n\n\n\n<p>DK 59 A42 =<br>Hipp. Phil<br>. 8 (D. 5<br>61).<\/p>\n\n\n\n<p>(1) After<br>him came Anaxagoras of Klazomenae, son of Hegesiboulos. He said that the first<br>principle of the all is mind and matter, mind the active first principle, and matter the passive. For<br>when all things were together, mind entered and disposed th<br>em. The material first principles are<br>infinite, and the smaller ones of these he calls infinite.<\/p>\n\n\n\n<p>(2) And<br>all things partake of motion when they are moved by mind and like things come<br>together. And objects in the heavens have been ordered by their circular<br>motion. The dense and<br>the moist and the dark and the cold and all heavy things come together into the midst, and the<br>earth consists of these when they are solidified; but the opposite to these, the warm, the bright,<\/p>\n\n\n\n<p>the dry, and the light move out beyond<br>the aether.<\/p>\n\n\n\n<p>(3) The<br>earth is flat in form, and keeps its place in the heavens because of its size and because<br>there is no void; and on this account the air by its strength holds up the earth, which rides on the<br>air.<\/p>\n\n\n\n<p>(4) And<br>the sea arose from the moistur<br>e on the earth, both of the waters which have fallen after<br>being evaporated, and of the rivers that flow down into it.<\/p>\n\n\n\n<p>(5) And<br>the rivers get their substance from the clouds and from the waters that are in the earth.<br>For the earth is hollow and has water i<br>n the hollow places. And the Nile increases in summer<br>because waters flow down into it from snows at the north.<\/p>\n\n\n\n<p>(6) Sun<br>and moon and all the stars are fiery stones that are borne about by the revolution of the<br>aether. And sun and moon and certain other bod<br>ies moving with them, but invisible to us, are<br>below the stars.<\/p>\n\n\n\n<p>17<br>(7) Men<br>do not feel the warmth of the stars, because they are so far away from the earth; and<br>they are not warm in the way that the sun is, because they are in a colder region. The moon is<br>b<br>elow the sun and nearer us.<\/p>\n\n\n\n<p>(8) The<br>sun is larger than the Peloponnesos. The moon does not have its own light, but light from<br>the sun. The revolution of the stars takes them beneath the earth.<\/p>\n\n\n\n<p>(9) The<br>moon is eclipsed when the earth goes in front of it,<br>and sometimes when the bodies<br>beneath the moon go in front of it; and the sun is eclipsed when the new moon goes in front of it.<br>And the solstices are occasioned because the sun and the moon are thrust aside by the air. And<\/p>\n\n\n\n<p>the moon changes its course freq<br>uently because it is not able to master the cold.<\/p>\n\n\n\n<p>(10)<br>He first determined the matter of the moon&#8217;s phases. He said the moon is made of earth and<br>has plains and valleys in it. The milky way is a reflection of the light of the stars which do not<br>get their l<br>ight from the sun. The stars which move across the heavens, darting down like sparks,<br>are due to the motion of the sphere.<\/p>\n\n\n\n<p>(11) And<br>winds arise when the air is rarefied by the sun, and when objects are set on fire and<br>moving towards the sphere are borne a<br>way. Thunders and lightnings arise from heat striking the<br>clouds.<\/p>\n\n\n\n<p>(12) Earthquakes<br>arise from the air above striking that which is beneath the earth; for when this<br>is set in motion, the earth which rides on it is tossed about by it. And animals arose in t<br>he first<br>place from moisture, and afterwards one from another; and males arise when the seed that is<br>separated from the right side becomes attached to the right side of the womb, and females when<\/p>\n\n\n\n<p>the opposite is the case.<\/p>\n\n\n\n<p>(13)<br>He was in his prime in the fi<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">rst year of the eighty<\/h2>\n\n\n\n<p>eighth Olympiad, at the time when it is<br>said Plato was born. They say that he became endowed with knowledge of the future.<\/p>\n\n\n\n<p>Herm.<br>I. G. P.6 (D. 652).<\/p>\n\n\n\n<p>Anaxagoras takes me aside and instructs me as follows:<br>\u00c5\u2019<br>Mind is the first princi<br>ple of all things,<br>and it is the cause and master of all, and it provides arrangement for what is disarranged, and<br>separation for what has been mixed, and an orderly universe for what was disorderly.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Markdown 1Fragments By Anaxagoras of Clazomenae Edited and Translated by Arthur Fairbanks DK 59 B1 = Simplicius. Physique. 155, 23 All things were together, infinite both in number and in smallness; for the small too was infinite.And, when all things were together, none of them could be distinguished for their smallness. 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