And all Nous is alike, both the greater and the smaller; while nothing else is like anything else, but each single thing is and was most manifestly those things of which it has most in it R. P. 155. (13) And when Nous began to move things, separating off took place from all that was moved, and so far as Nous set in motion all was separated. And as things were set in motion and separated, the revolution caused them to be separated much more. (14) And Nous, which ever is, is certainly there, where everything else is, in the surrounding mass, and in what has been united with it and separated off from it.[685] (15) The dense and the moist and the cold and the dark came together where the earth is now, while the rare and the warm and the dry (and the bright) went out towards the further part of the aether.[686] R. P. 156. (16) From these as they are separated off earth is solidified; for from mists water is separated off, and from water earth. From the earth stones are solidified by the cold, and these rush outwards more than water. R. P. 156. (17) The Hellenes follow a wrong usage in speaking of coming into being and passing away; for nothing comes into being or passes away, but there is mingling and separation of things that are. So they would be right to call coming into being mixture, and passing away separation. R. P. 150. (18) It is the sun that puts brightness into the moon. (19) We call rainbow the reflexion of the sun in the clouds. Now it is a sign of storm; for the water that flows round the cloud causes wind or pours down in rain. (20) With the rise of the Dogstar men begin the harvest; with its setting they begin to till the fields. It is hidden for forty days and nights. (21) From the weakness of our senses we are not able to judge the truth. (21_a_) What appears is a vision of the unseen. (21_b_) (We can make use of the lower animals) because we use our own experience and memory and wisdom and art. (22) What is called “birds’ milk” is the white of the egg. Footnote 682: Simplicius tells us that this fragment was at the beginning of Book I. The familiar sentence quoted by Diog. ii. 6 (R. P. 153) is not a fragment of Anaxagoras, but a summary, like the πάντα ῥεῖ ascribed to Herakleitos (Chap. III. p. 162). Footnote 683: Zeller’s τομῇ still seems to me a convincing correction of the MS. τὸ μή, which Diels retains. Footnote 684: I had already pointed out in the first edition that Simplicius quotes this three times as a continuous fragment, and that we are not entitled to break it up. Diels now prints it as a single passage. Footnote 685: Simplicius gives fr. 14 thus (p. 157, 5): ὁ δὲ νοῦς ὅσα ἐστί τε κάρτα καὶ νῦν ἐστιν. Diels now reads ὁ δὲ νοῦς, ὃς ἀ<εί> ἐστί, τὸ κάρτα καὶ νῦν ἐστιν. The correspondence of ἀεὶ ... καὶ νῦν is strongly in favour of this. Footnote 686: