One incident belonging to the early manhood of Anaxagoras is recorded, namely, his observation of the huge meteoric stone which fell into the Aigospotamos in 468-67 B.C.[657] Our authorities tell us that he predicted this phenomenon, which is plainly absurd. But we shall see reason to believe that it may have occasioned one of his most striking departures from the earlier cosmology, and led to his adoption of the very view for which he was condemned at Athens. At all events, the fall of the stone made a profound impression at the time, and it was still shown to tourists in the days of Pliny and Plutarch.[658] Footnote 657: Diog. ii. 10 (R. P. 149 a). Pliny, _N.H._ ii. 149, gives the date as Ol. LXXVIII. 2; and Eusebios gives it under Ol. LXXVIII. 3. But cf. _Marm. Par. 57_, ἀφ’ οὗ ἐν Αἰγὸς ποταμοῖς ὁ λίθος ἔπεσε ... ἔτη ΗΗΠ, ἄρχοντος Ἀθήνησι Θεαγενίδου, which is 468-67 B.C. The text of Diog. ii. 11 is corrupt. For suggested restorations, see Jacoby, p. 244, n. 2; and Diels, _Vors._ p. 294, 28. Footnote 658: Pliny, _loc. cit._, “qui lapis etiam nunc ostenditur magnitudine vehis colore adusto.” Cf. Plut. _Lys._ 12, καὶ δείκνυται ... ἔτι νῦν. [Sidenote: Relation to the Ionic school.] 122. The doxographers speak of Anaxagoras as the pupil of Anaximenes.[659] This is, of course, out of the question; Anaximenes most probably died before Anaxagoras was born. But it is not enough to say that the statement arose from the fact that the name of Anaxagoras followed that of Anaximenes in the _Successions_. That is true, no doubt; but it is not the whole truth. We have its original source in a fragment of Theophrastos himself, which states that Anaxagoras had been “an associate of the philosophy of Anaximenes.”[660] Now this expression has a very distinct meaning if we accept the view as to “schools” of science set forth in the Introduction (§ XIV.). It means that the old Ionic school survived the destruction of Miletos in 494 B.C., and continued to flourish in the other cities of Asia. It means, further, that it produced no man of distinction after its third great representative, and that “the philosophy of Anaximenes” was still taught by whoever was now at the head of the society. Footnote 659: Cicero, _de nat. D._ i. 26 (after Philodemos), “Anaxagoras qui accepit ab Anaximene disciplinam (_i.e._ διήκουσε)”; Diog. i. 13 (R. P. 4) and ii. 6; Strabo, xiv. p. 645, Κλαζομένιος δ’ ἦν ἀνὴρ ἐπιφανὴς Ἀναξαγόρας ὁ φυσικός Ἀναξιμένους ὁμιλητής; Euseb. _P.E._ p. 504; [Galen] _Hist. Phil._ 3; Augustine, _de Civ. Dei_, viii. 2. Footnote 660: _Phys. Op._ fr. 4 (_Dox._ p. 478), Ἀναξαγόρας μὲν γὰρ Ἡγησιβούλου Κλαζομένιος κοινωνήσας τῆς Ἀναξιμένους φιλοσοφίας κ.τ.λ. In his fifth edition (p. 973, n. 2) Zeller adopts the view given in the text, and confirms it by comparing the very similar statement as to Leukippos, κοινωνήσας Παρμενίδῃ τὴς φιλοσοφίας. See below, Chap. IX. § 172.