[Footnote 152: Anaxag. Fr. 8, p. 101, Schaub. [Greek: o(/teô| plei=sta e)/ni, tau=ta e)ndêlo/tata e(/n e(/kasto/n e)sti kai\ ê)=n]. Pseudo-Origen. Philosophumen. 8. [Greek: kinê/seôs de mete/chein ta\ pa/nta u(po\ tou= nou= kinou/mena, sunelthei=n te ta\ o(/moia], &c. Simplikius ad Aristot. Physic. i. p. 188, a. 13 (p. 337, Schol. Brandis).] [Footnote 153: Aristotel. Physic. iii. 4, 5, p. 203, a. 23, [Greek: o(tiou=n tô=n mori/ôn ei)=nai mi=gma o(moi/ôs tô=| pa/nti], &c. Anaxag. Fr. 16, p. 126, Schaub. Anaxag. Fr. 11, p. 119, Schaub. [Greek: ou) kechô/ristai ta\ e(n e(ni\ ko/smô|, ou)de\ _a)poke/koptai pele/kei_], &c. Frag. 12, p. 122. [Greek: e)n panti\ pa/nta, ou)de\ chôri\s e)/stin ei)=nai].--Frag. 15, p. 125.] [Side-note: Nothing (except [Greek: Nou=s]) can be entirely pure or unmixed, but other things may be comparatively pure. Flesh, Bone, &c. are purer than Air or Earth.] Nevertheless other things approximate in different degrees to purity, according as they possess a more or less decided preponderance of some few ingredients over the remaining multitude. Thus flesh, bone, and other similar portions of the animal organism, were (according to Anaxagoras) more nearly pure (with one constituent more thoroughly preponderant and all other coexistent natures more thoroughly subordinate and latent) than the four Empedoklean elements, Air, Fire, Earth, &c.; which were compounds wherein many of the numerous ingredients present were equally effective, so that the manifestations were more confused and complicated. In this way the four Empedoklean elements formed a vast seed-magazine, out of which many distinct developments might take place, of ingredients all pre-existing within it. Air and Fire appeared to generate many new products, while flesh and bone did not.[154] Amidst all these changes, however, the infinite total mass remained the same, neither increased nor diminished.[155] [Footnote 154: Aristotle, in two places (De Coelo, iii. 3, p. 302, a. 28, and Gen. et Corr. i. 1, p. 314, a. 18) appears to state that Anaxagoras regarded flesh and bone as simple and elementary: air, fire, and earth, as compounds from these and other Homoeomeries. So Zeller (Philos. d. Griech., v. i. p. 670, ed. 2), with Ritter, and others, understand him. Schaubach (Anax. Fr. p. 81, 82) dissents from this opinion, but does not give a clear explanation. Another passage of Aristotle (Metaphys. A. 3, p. 984, a. 11) appears to contradict the above two passages, and to put fire and water, in the Anaxagorean theory, in the same general category as flesh and bone: the explanatory note of Bonitz, who tries to show that the passage in the Metaphysica is in harmony with the other two above named passages, seems to me not satisfactory.