maintains the great cosmical fact of rotatory motion; which variety of motion, from its perfect regularity and sameness, is declared by Plato also to be the one most consonant to Reason and Intelligence.[162] Such rotation being once set on foot, the other phenomena of the universe are supposed to be determined by its influence, and by their own tendencies and properties besides: but there is no farther agency of Nous, which only _knows_ these phenomena as and when they occur. Anaxagoras tried to explain them as well as he could; not by reference to final causes, nor by assuming good purposes of Nous which each combination was intended to answer--but by physical analogies, well or ill chosen, and especially by the working of the grand cosmical rotation.[163] [Footnote 158: Cicero, Academ. iv. 37; Sext. Empiric. adv. Mathematicos, ix. 6, [Greek: to\n me\n nou=n, o(/s e)sti kat' au)to\n theo\s], &c. Compare Schaubach, Anax. Frag. p. 153.] [Footnote 159: Aristot. Metaphys. A. p. 984, b. 17. He praises Anaxagoras for this, [Greek: oi(=on nê/phôn par' ei)kê= le/gontas tou\s pro/teron], &c.] [Footnote 160: Aristoteles (or Pseudo-Aristot.) De Plantis, i. 1. Aristot. De Animâ, i. 2, 65-6-13. Aristotle says that the language of Anaxagoras about [Greek: nou=s] and [Greek: psuchê\] was not perfectly clear or consistent. But it seems also from Plato De Legg. xii. p. 967, B, that Anaxagoras made no distinction between [Greek: nou=s] and [Greek: psuchê/]. Compare Plato, Kratylus, p. 400 A.] [Footnote 161: Anaxag. Fr. 8, and Schaubach's Comm. p. 112-116. "Mens erat id, quod movebat molem homoeomeriarum: hâc ratione, per hunc motum à mente excitatum, secretio facta est . . . . Materiæ autem propriæ insunt vires: proprio suo pondere hæc, quæ mentis vi mota et secreta sunt, feruntur in eum locum, quo nunc sunt." Compare Alexand. Aphrod. ap. Scholia ad Aristot. Physic. ii. p. 194, a. (Schol. p. 348 a. Brandis); Marbach, Lehrbuch der Gesch. Philos. s. 54, note 2, p. 82; Preller, Hist. Phil. ex Font. Loc. Contexta, s. 53, with his comment.] [Footnote 162: Plato, Phædo, c. 107, 108, p. 98; Plato, De Legg. xii. p. 967 B; Aristot. Metaphys. A. 4, p. 985, b. 18; Plato, Timæus, 34 A. 88 E.] [Footnote 163: Aristoph. Nub. 380, 828. [Greek: ai)the/rios Di=nos--Di=nos basileu/ei, to\n Di/' e)xelêlakô/s]--the sting of which applies to Anaxagoras and his doctrines. Anaxagoras [Greek: di/nous tina\s a)noê/tous a)nazôgraphô=n, su\n tê=| tou= nou= a)praxi/a| kai\ a)noi/a|] (Clemens. Alexandrin. Stromat. ii. p. 365). To _move_ (in the active sense, _i.e._ to cause movement in) and to _know_, are the two attributes of the Anaxagorean [Greek: Nou=s] (Aristotel. De Animâ, i. 2, p. 405, a. 18).] [Side-note: Plato and Aristotle blame Anaxagoras for deserting his own theory.]