_De caelo_ iii. 3; 302 a 31. Anaxagoras says the opposite to Empedokles, for he calls the homoeomeries elements (I mean such as flesh and bone and each of those things), and air and fire he calls mixtures of these and of all the other ‘seeds;’ for each of these things is made of the invisible homoeomeries all heaped together. Wherefore all things arise out of these things; for he calls fire and aether the same. And since there is a peculiar motion of every material body, and some motions are simple and some complex, and the complex motions are those of complex bodies and the simple motions of simple bodies, it is evident that there will be simple bodies. For there are also simple motions. So it is evident what elements are, and why they are. _De caelo_ iv. 2; 309 a 20. Some of those who deny that there is a void say nothing definite concerning lightness and weight, for instance Anaxagoras and Empedokles. _Gen. corr._ i. 1; 314 a 11. Others assert that matter is more than one, as Empedokles and Leukippos and Anaxagoras, but there is a difference between these. And Anaxagoras even ignores his own word, for he says that he has shown genesis and destruction to be the same as change, but like the others, he says there are many elements.... Anaxagoras et al. say there are an infinite number of elements. For he regards the homoeomeries as elements, such as bone and flesh and marrow, and other things of which the part (μέρος) has the same name as the whole. _De anima_ i. 2; 404 a 25. In like manner Anaxagoras says that soul is the moving power, and if any one else has said that mind moved the all, no one said it absolutely as did Demokritos. _De anima_ i. 2; 404 b 1. Anaxagoras speaks less clearly about these things; for many times he rightly and truly says that mind is the cause, while at other times he says it is soul; for (he says) it is in all animals, both great and small, both honoured and dishonoured. But it is not apparent that what is intelligently called mind is present in all animals alike, nor even in all men. _De anima_ i. 2; 405 a 13. Anaxagoras seems to say that soul and mind are different, as we said before, but he treats both as one in nature, except that he regards mind especially as the first principle of all things; for he says that this alone of all things is simple and unmixed and pure. And he assigns both to the same first principle, both knowledge and motion, saying that mind moves the all.[91] _De anima_ i. 19; 405 b 19. Anaxagoras alone says that mind does not suffer change, and has nothing in common with any of the other things. _De anima_ iii. 4; 429 a 18. It is necessary then that it be unmixed since it knows [νοεῖ] all things, as Anaxagoras says, in order that it may rule, that is, that it may know [γνωρίζῃ]. _De part. anim._ iv. 10; 687 a 7. Anaxagoras says that man is the most intelligent of animals because he has hands.