7. And when mind began to set things in motion, there was separation from everything that was in motion, and however much mind set in motion, all this was made distinct. The rotation of the things that were moved and made distinct caused them to be yet more distinct. 8. The dense, the moist, the cold, the dark, collected there where now is the earth; the rare, the warm, the dry, the bright, departed toward the farther part of the aether. 9. Earth is condensed out of these things that are separated. For water is separated from the clouds, and earth from the water; and from the earth stones are condensed by cold; and these are separated farther from water.[88] 12. But mind, as it always has been, especially now also is where all other things are, in the surrounding mass, and in the things that were separated, and in the things that are being separated. 13. Things in the one universe are not divided from each other, nor yet are they cut off with an axe, neither hot from cold, nor cold from hot. 15. For neither is there a least of what is small, but there is always a less. For being is not non-being. But there is always a greater than what is great. And it is equal to the small in number; but with reference to itself each thing is both small and great. 16. And since the portions of the great and the small are equal in number, thus also all things would be in everything. Nor yet is it possible for them to exist apart, but all things include a portion of everything. Since it is not possible for the least to exist, nothing could be separated, nor yet could it come into being of itself, but as they were in the beginning so they are now, all things together. And there are many things in all things, and of those that are separated there are things equal in number in the greater and the lesser. 17. The Greeks do not rightly use the terms ‘coming into being’ and ‘perishing.’ For nothing comes into being nor yet does anything perish, but there is mixture and separation of things that are. So they would do right in calling the coming into being ‘mixture,’ and the perishing ‘separation.’ (18.) For how could hair come from what is not hair? Or flesh from what is not flesh? PASSAGES FROM PLATO REFERRING TO ANAXAGORAS. _Apol._ 26 D. He asserts that I say the sun is a stone and the moon is earth. Do you think of accusing Anaxagoras, Meletos, and have you so low an opinion of these men and think them so unskilled in letters as not to know that the books of Anaxagoras of Klazomenae are full of these doctrines? And forsooth the young men are learning these matters from me, which sometimes they can buy from the orchestra for a drachma at the most, and laugh at Sokrates if he pretends that they are his—particularly seeing they are so strange. _Phaedo_ 72 C. And if all things were composite and were not separated, speedily the statement of Anaxagoras would become true, ‘All things were together.’