The radical error of both these systems is at once apparent. The testimony of the primary faculties of the mind was not regarded as each, within its sphere, final and decisive. The duality of consciousness was not accepted in all its integrity; one school rejected the testimony of reason, the other denied the veracity of the senses, and both prepared the way for the _skepticism_ of the Sophists. We must not, however, lose sight of the fact that there were some philosophers of the pre-Socratic school, as Anaxagoras and Empedocles, who recognized the partial and exclusive character of both these systems, and sought, by a method which Cousin would designate as Eclecticism, to combine the element of truth contained in each. _Anaxagoras of Clazomencœ_ (B.C. 500-428) added to the Ionian philosophy of a material element or elements the Italian idea of a _spirit_ distinct from, and independent of the world, which has within itself the principle of a spontaneous activity--Νοῦς αὐτοκρατής, and which is the first cause of motion in the universe--ἀρχὴ τῆς κινήσεως.[461] [Footnote 461: Cousin, "History of Philosophy," vol. i. p. 411.] In his physical theory, Anaxagoras was an Atomist. Instead of one element, he declared that the elements or first principles were numerous, or even infinite. No point in space is unoccupied by these atoms, which are infinitely divisible. He imagined that, in nature, there are as many kinds of principles as there are species of compound bodies, and that the peculiar form of the primary particles of which any body is composed is the same with the qualities of the compound body itself. This was the celebrated doctrine of _Homœomeria_, of which Lucretius furnishes a luminous account in his philosophic poem "De Natura Rerum"-- "That bone from bones Minute, and embryon; nerve from nerves arise; And blood from blood, by countless drops increased. Gold, too, from golden atoms, earths concrete, From earths extreme; from fiery matters, fire; And lymph from limpen dews. And thus throughout From primal kinds that kinds perpetual spring."[462] These primary particles were regarded by Anaxagoras as eternal; because he held the dogma, peculiar to all the Ionians, that nothing can be really created or annihilated (de nihilo nihil, in nihilum nil posse reverti). But he saw, nevertheless, that the simple existence of "_inert_" matter, even from eternity, could not explain the motion and the harmony of the material world. Hence he saw the necessity of another power--_the power of Intelligence_. "All things were in chaos; then came Intelligence and introduced Order."[463]