_Ethic._ x. 9; 1179 a 13. And Anaxagoras did not seem to regard the rich man nor yet the powerful man as the happy one when he said he would not be surprised if any one appeared strange to the many; for these judge by what is outside, for that is all they can see. PASSAGES IN THE DOXOGRAPHISTS REFERRING TO ANAXAGORAS. Aet. _Plac._ i. 3; _Dox._ 279. Anaxagoras of Klazomenae declared that homoeomeries are the first principles of things. For he thought it most difficult to understand how anything should arise out of not-being, or perish into not-being. Certainly we take simple food of one kind, such as the bread of Demeter, and we drink water; and from this nourishment there are nurtured hair, veins, arteries, sinews, bones, and the other parts. Since these arise we must acknowledge that in the nourishment that is taken are present all realities, and from them everything will grow. And in that nourishment there are parts productive of blood and of sinews and bones and the rest; these are the parts that may be discovered by contemplation. For it is not necessary to perceive everything by sense, how that bread and water give rise to these things, but the parts may be discovered in them by contemplation. From the fact that parts exist in the nourishment like the things that are generated, he called them homoeomeries, and declared that they are the first principles of things; and he called the homoeomeries matter, but the active cause that arranges all things is mind. And he began thus: All things were together and mind arranged and disposed them. So we must assert that he associated an artificer with matter. i. 7; 299. Anaxagoras says that bodies are established according to first principles, and the mind of God arranged them and caused the generations of all things. i. 7; 302. The mind that made the universe is God. i. 14; 312. Anaxagoras: The homoeomeries are of many shapes. i. 17; 315. Anaxagoras and Demokritos: The elements are mixed by juxtaposition. i. 24; 320. (See p. 241. i. 29; 326.) Anaxagoras and the Stoics: Cause is not evident to human reason; for some things happen by necessity, and others by fate, and others by purpose, and others by chance, and others of their own accord. i. 30; 326. Anaxagoras: Origination is at the same time composition and separation, that is, genesis and destruction.