Phys. viii. 5; 256 b 24. So Anaxagoras is right in
1Cf. 265 b 22.
Anaxagoras 249
saying that mind is not affected by other things and 18
unmixed, since he makes it the first principle of motion.
For thus only, being unmoved, it might move, and being
unmixed, it might rule.' |
ο caeloi.3; 270 b 24. Anaxagoras does not use
this word [αἰθήρ] rightly, for he uses the word aether
instead of fire.
De caelo iii. 2; 801 a12. Anaxagoras starts to con- struct the universe out of non-moving bodies.
De caelo 1Π. 9; 802 a 81. Anaxagoras says the oppo- site to Empedokles, for he calls the homoeomeries ele- ments (I mean such as flesh and bone and each of those things), and air and fire he calls mixtures of these and of all the other ‘seeds ;’ for each of these things is made of the invisible homoeomeries all heaped together. Where- fore all things arise out of these things; for he calls fire and aether the same. And since there is a peculiar motion of every material body, and some motions are simple and some complex, and the complex motions are those of complex bodies and the simple motions of simple bodies, it is evident that there will be simple bodies. For there are also simple motions. So it is evident what elements are, and why they are.
De caelo iv. 2; 809 a 20. Some of those who deny
that there is a void say nothing definite concerning
lightness and weight, for instance Anaxagoras and
Empedokles.
Gen. corr.i.1; 914811. Others assert that matter
is more than one, as Empedokles and Leukippos and
Anaxagoras, but there is a difference between these.
And Anaxagoras even ignores his own word, for he
says that he has shown genesis and destruction to be
the same as change, but like the others, he says thera
are many elements. ... Anaxagoras et al. say there
1Cf. Met. 989 Ὁ 15.
950 the First Philosophers οε Greece
are an infinite number of elements. For he regards the
homoeomeries as elements, such as bone and flesh and
marrow, and other things of which the part (µέρορ) has
the same name as the whole.
De anima 1.2; 404425. In like manner Anaxa-
goras says that soul is the moving power, and if any
one else has said that mind moved the all, no one said
it absolutely as did Demokritos.
De anima 1. 2; 404 b 1. Anaxagoras speaks less
clearly about these things; for many times he rightly
and truly says that mind is the cause, while at other
times he says itis soul; for (he says) it is in all animals,
both great and small, both honoured and dishonoured.
But it is not apparent that what is intelligently called
mind is present in all animals alike, nor even in all
- REN.
De anima Ἱ. 2; 405 8 195. Anaxagoras seems to say
that soul and mind are different, as we said before, but
he treats both as one in nature, except that he regards
mind especially as the first principle of all thinys; for
he says that this alone of all things is simple and un-
. mixed and pure. And he assigns both to the same
first principle, both knowledge and motion, saying that mind moves the all.!
De anima 1.19; 405 Ὁ 19. Anaxagoras alone Bays
that mind does not suffer change, and has nothing in
common with any of the other things.
De anima iii. 4; 429218. It is necessary then that it be unmixed since it knows [νοεῖ] all things, as Anaxa- goras says, in order that it may rule, that is, that it may know [γνωρίζ}].
De part. anim. iv. 10; 687 a7. Anaxagoras says
that man is the most intelligent of animals because he
has hands.
'Cf. 11. 4, 429b 24.
De plant.i.; 815 816. Anaxagoras said that plants
are animals and feel pleasure and pain, inferring this
because they shed their leaves and let them grow again.
De plant. i.; 816b 26. Anaxagoras said that plants have these Gaokion and sensation) and breathing.
De plant.i.; 817 a 26. Anaxagoras said that their
moisture is from the earth, and on this account he said
to Lechineos that the earth is mother of plants, and the
sun father.
De X. Z. G. ii. ; 976 b 20. Anaxagoras busying him-
self on this point, was satisfied with saying that the void
does not exist, nevertheless he says beings move, though
there is no void.
Meta. 1. 8; 984a11. Anaxagoras of Klazomenae, who preceded him (Empedokles) in point of age and followed him in his works, says that the first principles are infinite in number; for nearly all things being made up of like parts (homoeomeries), as for instance fire and water, he says arise and perish only by composition and separation, and there is no other arising and perishing, but they abide eternal. το Meta.i. 3; 984b8. Besides these and similar causes, inasmuch as they are not such as to generate the nature of things, they (again compelled, as we said, by the truth itself) sought the first principle which lay nearest. For perhaps neither fire nor earth nor any other such thing should fittingly be or be thought a cause why some things exist and others arise; nor is it well to assign any such matter to its voluntary motion or to chance. Moreover one who said that as mind exists in animals, so it exists in nature as the cause of the universe and of all order, appeared as a sober man in contrast with those before who spoke rashly.
Meta.1.4; 985a18. Anaxagoras uses mind asa de- vice by which to construct the universe, and when he 18.
952 τπε First Philosophers of Greece
at a loss for the cause why anything necessarily is, then he drags this in, but in other cases he assigns any other cause rather than mind for what comes into being. Meta. 1.8; 989a30. And if any one were to assume that Anaxagoras said the elements were two, he certainly would assume it according to a principle which that one did not deseribe distinctly ; nevertheless he would follow along a necessary path those who guided him. For though it is strange particularly that he said all things had been mixed together at first, and that they must first have existed unmixed because they came together, and because chance had not in its nature to be mingled with chance; and in addition to this it is strange that he should separate qualities and accidental characteristics from essences (for there is mixture and separation of these), nevertheless if any one should follow him and try to put together what he wanted to say, perhaps he would seem to speak in a very novel manner. For when nothing was separated, clearly it was not possible to say anything true of that essence, I mean to say that anything was white or black or grey or any other colour, but every- thing was necessarily colourless ; for it might have any of these colours. In like manner it is tasteless, nor according to the same line of argument could it have any other of the like qualities; for it could not have any quality, or quantity, or anything. For then one of what are sometimes called forms would exist for it, and this is impossible when all things are mixed together ; for it would have been already separated, and he says that all things are mixed together except mind, and this alone is unmixed and pure. It results from these views that he says the first principles are unity (for this is simple and unmixed), and what is different from unity, such as we suppose the undefined to be before it was defined and partook of any form. So he
Anaxagoras , 203
does not speak rightly or clearly, still he means some-
thing like those who spoke later and with greater
clearness.
Meta. 11.5; 1009b 25. And he called to mind the
saying of Anaxagoras that just such things as men
assume will be real for them.
Meta. ui. 7; 1012426. The thought of Anaxagoras
. that some things exist between contradictory propo-
sitions, so that all things are false; for when they are
mixed together, the mixture is neither good nor not-
good, so that there is nothing true to be said.!
Meta. x.6; 1068b25. According to the position of
Herakleitos, or of Anaxagoras, it is not possible to speak
the truth.
Ethic. vi. 5; 1141b8. Wherefore they say that Thales
and Anaxagoras and such wise men are lacking in intelli-
gence, when they see them ignorant in things that are
for their own advantage, and they say they know things
extraordinary and wonderful and dreadful and divine,
but these are of no use, because they do not seek human
good.
Ktiac. x. 9; 1179 218. And Anaxagoras did not
seem to regard the rich man nor yet the powerful man
as the happy one when he said he would not be sur-’
prised if any one appeared strange to the many ; for
these Judge by what is outside, for that is all they can
see.
PassaGES IN THE DoxoOGRAPHISTS REFERRING TO ANAXAGORAS.
Aet. Plac. 1.8; Doz. 279. Anaxagoras of Klazo-
menae declared that homoeomeries are the first prin-
ciples of things. For he thought it most difficult to
1Cf. iv. 4; 1007 b 25,
254 THE FIRST PHILOSOPHERS OF GREECE,
understand how anything should arise out of not-being,
or perish into not-being. Certainly we take simple food
of one kind, such as the bread of Demeter, and we drink
‘water ; and from this nourishment there are nurtured
hair, veins, arteries, sinews, bones, and the other
parts. Since these arise we must acknowledge that
in the nourishment that is taken are present all
realities, and from them everything will grow. And
in that nourishment there are parts productive of
blood and of sinews and bones and the rest; these
are the parts that may be discovered by contempla-
tion. For it is not necessary to perceive everything
by sense, how that bread and water give rise to these
things, but the parts may be discovered in them by
contemplation. From the fact that parts exist in the
nourishment like the things that are generated, he called
them homoeomeries, and declared that they are the first
principles of things; and he called the homoeomeries
matter, but the active cause that arranges all things is
mind. And he began thus: ΑΙ] things were together
and mind arranged and disposed them. So we must
assert that he associated an artificer with matter.
i, 7; 299. Anaxagoras says that bodies are established
according to first principles, and the mind of God
arranged them and caused the generations of all things.
i. 7; 802. The mind that made the universe is God.
i, 14; 812. Anaxagoras: The homoeomeries are of many
shapes. 1.17; 315. Anaxagoras and Demokritos : The
elements are mixed by juxtaposition. i. 24; 820. (See
p. 241. 1.29; 826.) Anaxagoras and the Stoics: Cause
is not evident to human reason ; for some things happen -
by necessity, and others by fate, and others by purpose,
and others by chance, and others of their own accord.
i. 80; 926. Anaxagoras: Origination is at the same
time composition and separation, that is, genesis and
destruction.
sme. oo = =
Anaxagoras 255
Aet. Plac. ii. 1; 827. The universe is one. ii. 4 ; 891.
The universe is perishable. Ἡ. 8; 887. Diogenes and
Anaxagoras: After the universe arose and the animals
were brought forth out of the earth, it tipped somehow
of its own accord towards its south part, perhaps inten-
tionally, in order that some parts of the universe might
be inhabited and others uninhabited according as they
are cold, or hot, or temperate. 11.18; 841. Anaxagoras:
The surrounding aether is of a fiery nature, and
catching up stones from the earth by the power of its
rotation and setting them on fire it has made them into
stars. 11.16; 845. Anaxagoras οὗ al.: All the stars move
from east to west. 1. 21; 3851. Anaxagoras: The sun
is many times as large as the Peloponnesos. ii. 28;
352. Anaxagoras: The solstices are due to a repulsion
of the air towards the south, for the sun compressed it
and by condensation made itstrong. ii.25; 856. Anaxa-
goras and Demokritos: The moon is a fiery solid body
having in itself plains and mountains and valleys.
li. 29; 860. Anaxagoras, as Theophrastos says, at-
tributed eclipses to bodies below the moon which
sometimes come in front of it.' ii. 80; 861. Anaxa-
goras says that the unevenness of the composition (the
surface of the moon) is due to the mixture of earthy
matter with cold, since the moon has some high places
and some low hollows. And the dark stuff is mingled
with the fiery, the result of which is the shadowy appear-
ance; whence it is called a false-shining star.
Aet. Plac. iti. 1; 865. Anaxagoras: The shadow of
the earth falls along this part of the heaven (the milky
way), when the sun is beneath the earth and does not
shed light on all things. 11. 2; 866. Anaxagoras and
Demokritos: (Comets etc.) are due to the conjunction of
two or more stars, and the combination of their rays. 367.