131. From all this it follows that, when “all things were together,” and when the different seeds of things were mixed together in infinitely small particles (fr. 1), the appearance presented would be that of one of what had hitherto been regarded as the primary substances. As a matter of fact, they did present the appearance of “air and aether”; for the qualities (things) which belong to these prevail in quantity over all other things in the universe, and everything is most obviously that of which it has most in it (fr. 12 _sub fin._). Here, then, Anaxagoras attaches himself to Anaximenes. The primary condition of things, before the formation of the worlds, is much the same in both; only, with Anaxagoras, the original mass is no longer the primary substance, but a mixture of innumerable seeds divided into infinitely small parts. This mass is infinite, like the air of Anaximenes, and it supports itself, since there is nothing surrounding it.[700] Further, the “seeds” of all things which it contains are infinite in number (fr. 1). But, as the innumerable seeds may be divided into those in which the portions of cold, moist, dense, and dark prevail, and those which have most of the warm, dry, rare, and light in them, we may say that the original mass was a mixture of infinite Air and of infinite Fire. The seeds of Air, of course, contain “portions” of the “things” that predominate in Fire, and _vice versa_; but we regard everything as being that of which it has most in it. Lastly, there is no void in this mixture, an addition to the theory made necessary by the arguments of Parmenides. It is, however, worthy of note that Anaxagoras added an experimental proof of this to the purely dialectical one of the Eleatics. He used the _klepsydra_ experiment as Empedokles had done (fr. 100), and also showed the corporeal nature of air by means of inflated skins.[701] Footnote 700: Arist. _Phys._ Γ, 5. 205 b 1 (R. P. 154 a). Footnote 701: _Phys._ Ζ, 6. 213 a 22 (R. P. 159). We have a full discussion of the experiments with the _klepsydra_ in _Probl._ 914 b 9 sqq., a passage which we have already used to illustrate Empedokles, fr. 100. See above, p. 253, _n._ 565. [Sidenote: Nous.]