_Phys._ iii. 5; 204 b 22. But it is not possible that infinite matter is one and simple; either, as some say, that it is something different from the elements, from which they are generated, or that it is absolutely one. For there are some who make the infinite of this character, but they do not consider it to be air or water, in order that other things may not be blotted out by the infinite; for these are mutually antagonistic to one another, inasmuch as air is cold, water is moist, and fire hot; if one of these were infinite, the rest would be at once blotted out; but now they say that the infinite is something different from these things, namely, that from which they come. _Phys._ iii. 8; 208 a 8. In order that generation may actually occur, it is not necessary to prove that the infinite should actually be matter that sense can perceive; for it is possible that destruction of one thing is generation of another, provided the all is limited. _De Coelo_ iii. 5; 303 b 11. For some say that there is only one underlying substance; and of these some say that it is water, some that it is air, some that it is fire, and some that it is more rarefied than water and denser than air; and these last say that being infinite it surrounds all the heavens. _Meteor._ 2; 355 a 21. It is natural that this very thing should be unintelligible to those who say that at first when the earth was moist and the universe including the earth was warmed by the sun, then air was formed and the whole heavens were dried, and this produced the winds and made the heavens revolve.[7] _Metaph._ xii. 2; 1069 b 18. So not only is it very properly admitted that all things are generated from not-being, but also that they all come from being:—potentially from being, actually from not-being; and this is the unity of Anaxagoras (for this is better than to say that all things exist together [ὁμοῦ πάντα]), and it is the mixture [μῖγμα] of Empedokles and Anaximandros. Plut. _Symp._ viii. 730 E. Wherefore they (the Syrians) reverence the fish as of the same origin and the same family as man, holding a more reasonable philosophy than that of Anaximandros; for he declares, not that fishes and men were generated at the same time, but that at first men were generated in the form of fishes, and that growing up as sharks do till they were able to help themselves, they then came forth on the dry ground. (_c_) PASSAGES RELATING TO ANAXIMANDROS IN THE DOXOGRAPHISTS.