But Anaxagoras did not accept the Empedoklean four elements as the sum total of first substances. He reckoned all the different sorts of matter as original and primæval existences: he supposed them all to lie ready made, in portions of all sizes, whereof there was no greatest and no least.[143] Particles of the same sort he called Homoeomeries: the aggregates of which formed bodies of like parts; wherein the parts were like each other and like the whole. Flesh, bone, blood, fire,[144] earth, water, gold, &c., were aggregations of particles mostly similar, in which each particle was not less flesh, bone, and blood, than the whole mass. [Footnote 143: Anaxag. Fr. 5, ed. Schaub, p. 94. [Greek: Ta\ o(moiomerê=] are the primordial particles themselves: [Greek: o(moiome/reia] is the abstract word formed from this concrete--existence in the form or condition of [Greek: o(moiomerê=]. Each distinct substance has its own [Greek: o(moiomerê=], little particles like each other, and each possessing the characteristics of the substance. But the state called [Greek: o(moiome/reia] pervades all substances (Marbach, Lehrbuch der Geschichte der Philosophie, s. 53, note 3.)] [Footnote 144: Lucretius, i. 830: Nunc et Anaxagoræ scrutemur Homoeomerian, Quam Grai memorant, nec nostrâ dicere linguâ Concedit nobis patrii sermonis egestas. Lucretius calls this theory Homoeomeria, and it appears to me that this name must have been bestowed upon it by its author. Zeller and several others, after Schleiermacher, conceive the name to date first from Aristotle and his physiological classification. But what other name was so natural or likely for Anaxagoras himself to choose?] But while Anaxagoras held that each of these Homoeomeries[145] was a special sort of matter with its own properties, and each of them unlike every other: he held farther the peculiar doctrine, that no one of them could have an existence apart from the rest. Everything was mixed with everything: each included in itself all the others: not one of them could be obtained pure and unmixed. This was true of any portion however small. The visible and tangible bodies around us affected our senses, and received their denominations according to that one peculiar matter of which they possessed a decided preponderance and prominence. But each of them included in itself all the other matters, real and inseparable, although latent.[146] [Footnote 145: Anaxag. Fr. 8; Schaub. p. 101; compare p. 113. [Greek: e(/teron de\ ou)de/n e)stin o(/moion ou)deni\ a)/llô|. A)ll' o(/teô| plei=sta e)/ni, tau=ta e)ndêlo/tata e(\n e(/kasto/n e)sti kai\ ê)=n.]] [Footnote 146: Lucretius, i. 876: Id quod Anaxagoras sibi sumit, ut omnibus omnes Res putet inmixtas rebus latitare, sed illud Apparere unum cujus sint plurima mixta,** Et magis in promptu primâque in fronte** locata.