Arist. _de Gen. Corr._ Α, 1, 314 a 18, ὁ μὲν γὰρ (Anaxagoras) τὰ ὁμοιομερῆ στοιχεῖα τίθησιν, οἷον ὀστοῦν καὶ σάρκα καὶ μυελόν, καὶ τῶν ἄλλων ὧν ἑκάστῳ συνώνυμον τὸ μέρος ἐστίν. This was, of course, repeated by Theophrastos and the doxographers; but it is to be noted that Aetios, supposing as he does that Anaxagoras himself used the term, gives it an entirely wrong meaning. He says that the ὁμοιομέρειαι were so called from the likeness of the particles of the τροφή to those of the body (_Dox._ 279 a 21; R. P. 155 f). Lucretius, i. 830 sqq. (R. P. 150 a) has a similar account of the matter, derived from Epicurean sources. Obviously, it cannot be reconciled with what Aristotle says. Footnote 697: It is more likely that we have a trace of the terminology of Anaxagoras himself in Περὶ διαίτης, 3, μέρεα μερέων, ὅλα ὅλων. The difference between the two systems may also be regarded from another point of view. Anaxagoras was not obliged by his theory to regard the elements of Empedokles as primary, a view to which there were obvious objections, especially in the case of earth. He explained them in quite another way. Though everything has a portion of everything in it, things appear to be that of which there is most in them (fr. 12 _sub fin._). We may say, then, that Air is that in which there is most cold, Fire that in which there is most heat, and so on, without giving up the view that there is a portion of cold in the fire and a portion of heat in the air.[698] The great masses which Empedokles had taken for elements are really vast collections of all manner of “seeds.” Each of them is, in fact, a πανσπερμία.[699] Footnote 698: Cf. above, p. 305. Footnote 699: Arist. _de Gen. Corr._ Α, 1. 314 a 29. The word πανσπερμία was used by Demokritos (Arist. _de An._ 404 a 8; R. P. 200), and it occurs in the Περὶ διαίτης (_loc. cit._). It seems natural to suppose that it was used by Anaxagoras himself, as he used the term σπέρματα. Much difficulty has been caused by the apparent inclusion of Water and Fire among the ὁμοιομερῆ in Arist. _Met._ Α, 3. 984 a 11 (R. P. 150 a). Bonitz understands the words καθάπερ ὕδωρ ἢ πῦρ to mean “as we have just seen that Fire and Water do in the system of Empedokles.” In any case, καθάπερ goes closely with οὕτω, and the general sense is that Anaxagoras applies to the ὁμοιομερῆ what is really true of the στοιχεῖα. It would be better to delete the comma after πῦρ and add one after φησι, for συγκρίσει καὶ διακρίσει μόνον is explanatory of οὕτω ... καθάπερ. In the next sentence, I read ἁπλῶς for ἄλλως with Zeller (_Arch._ ii. p. 261). See also Arist. _de Caelo_, Γ, 3. 302 b 1 (R. P. 150 a), where the matter is very clearly put. [Sidenote: “All things together.”]