Literature: Schleiermacher, _Abh. d. Berl. Akad._ 1815; _Op. Phil._ ii. 171; Krische, _Forschungen_, pp. 42-52; Teichmüller, _Studien_, pp. 1-70, 545-588; Büsgen, _Das_ ἄπειρον _Anax._ Wiesbaden 1867; Lütze, _Das_ ἄπειρον _Anax._ Leipz. 1878; J. Neuhauser, _De Anax. Miles._ Bonn 1879, and in more complete form, Bonn 1883; Tannery, _Rev. Phil._ v. (1882); Natorp, _Phil. Monatshefte_, 1884; Tannery, _Archiv f. d. Gesch. d. Philos._ viii. 443 ff.; Diels, _ibid._ x. (1897) 228 ff. (_a_) FRAGMENTS OF ANAXIMANDROS. 1. Arist. _Phys._ iii. 4; 203 b 13 ff. The words ἀθάνατον γὰρ καὶ ἀνώλεθρον and by some the words περιέχειν ἅπαντα καὶ πάντα κυβερνᾶν are thought to come from Anaximandros. 2. In Simpl. _Phys._ 6 r (24, 19); _Dox._ 476, it is generally agreed that the following phrase is from Anaximandros: κατὰ τὸ χρεών· διδόναι γὰρ αὐτὰ ἀλλήλοις τίσιν καὶ δίκην τῆς ἀδικίας.[5] _Translation._—1. ‘Immortal and indestructible,’ ‘surrounds all and directs all.’ 2. ‘(To that they return when they are destroyed) of necessity; for he says that they suffer punishment and give satisfaction to one another for injustice.’ (_b_) PASSAGES RELATING TO ANAXIMANDROS IN ARISTOTLE. Arist. _Phys._ i. 4; 187 a 12. For some who hold that the real, the underlying substance, is a unity, either one of the three [elements] or something else that is denser than fire and more rarefied than air, teach that other things are generated by condensation and rarefaction.... 20. And others believe that existing opposites are separated from the unity, as Anaximandros says, and those also who say that unity and multiplicity exist, as Empedokles and Anaxagoras; for these separate other things from the mixture [μῖγμα].[6] _Phys._ iii. 4; 203 b 7. There is no beginning of the infinite, for in that case it would have an end. But it is without beginning and indestructible, as being a sort of first principle; for it is necessary that whatever comes into existence should have an end, and there is a conclusion of all destruction. Wherefore as we say, there is no first principle of this [_i.e._ the infinite], but it itself seems to be the first principle of all other things and to surround all and to direct all, as they say who think that there are no other causes besides the infinite (such as mind, or friendship), but that it itself is divine; for it is immortal and indestructible, as Anaximandros and most of the physicists say. Simpl. _Phys._ 32 r; 150, 20. There is another method, according to which they do not attribute change to matter itself, nor do they suppose that generation takes place by a transformation of the underlying substance, but by separation; for the opposites existing in the substance which is infinite matter are separated, according to Anaximandros, who was the earliest thinker to call the underlying substance the first principle. And the opposites are heat and cold, dry and moist, and the rest.