Aristotel. Physic. i. 4, 3. [Greek: Dio/ phasi pa=n e)n panti\ memi=chthai, dio/ti pa=n e)k panto\s e(ô/rôn gigno/menon; phai/nesthai de\ diaphe/ronta kai/ prosagoreu/esthai e(/tera a)llê/lôn, e)k tou= ma/lista u(pere/chontos, dia\ to\ plê=thos e)n tê=| mi/xei tô=n a)pei/rôn; ei)likrinô=s me\n ga\r o(/lon leuko\n ê)\ me/lan ê)\ sa/rka ê)\ o)stou=n, ou)k ei)=nai; o(/tou de\ plei=ston e(/kaston e)/chei, tou=to dokei=n ei)=nai tê\n phu/sin tou= pra/gmatos.] Also Aristot. De Coelo, iii. 3; Gen. et Corr. i. 1.] [Side-note: First condition of things--all the primordial varieties of matter were huddled together in confusion. Nous, or Reason, distinct from all of them, supervened and acted upon this confused mass, setting the constituent particles in movement.] In the beginning (said Anaxagoras) all things (all sorts of matter) were together, in one mass or mixture. Infinitely numerous and infinite in diversity of magnitude, they were so packed and confounded together that no one could be distinguished from the rest: no definite figure, or colour, or other property, could manifest itself. Nothing was distinguishable except the infinite mass of Air and Æther (Fire), which surrounded the mixed mass and kept it together.[147] Thus all things continued for an infinite time in a state of rest and nullity. The fundamental contraries--wet, dry, hot, cold, light, dark, dense, rare,--in their intimate contact neutralised each other.[148] Upon this inert mass supervened the agency of Nous or Mind. The characteristic virtue of mind was, that it alone was completely distinct, peculiar, pure in itself, unmixed with anything else: thus marked out from all other things which were indissolubly mingled with each other. Having no communion of nature with other things, it was noway acted upon by them, but was its own master or autocratic, and was of very great force. It was moreover the thinnest and purest of all things; possessing complete knowledge respecting all other things. It was like to itself throughout--the greater manifestations of mind similar to the less.[149] [Footnote 147: Anaxag. Frag. 1; Schaub. p. 65; [Greek: O(mou= pa/nta chrê/mata ê)=n, a)/peira kai\ plê=thos kai\ smikro/têta. Kai\ ga\r to\ smikro\n a)/peiron ê)=n. Kai\ pa/ntôn o(mou= e)o/ntôn ou)de\n eu)/dêlon ê)=n u(po\ smikro/têtos. Pa/nta ga\r a)ê/r te kai\ ai)thê\r katei=chen, a)mpho/tera a)/peira e)o/nta. Tau=ta ga\r me/gista e)/nestin e)n toi=s sumpa=si kai\ plê/thei kai\ mege/thei]. The first three words--[Greek: o(mou= pa/nta chrê/mata]--were the commencement of the Anaxagorean treatise, and were more recollected and cited than any other words in it. See Fragm. 16, 17, Schaubach, and p. 66-68. Aristotle calls this primeval chaos [Greek: to\ mi/gma].]