The physicists on the other hand have two modes of explanation.

The first set make the underlying body one either one of the three or something else which is denser than fire and rarer than air then generate everything else from this, and obtain multiplicity by condensation and rarefaction. Now these are contraries, which may be generalized into 'excess and defect'. (Compare Plato's 'Great and Small'-except that he make these his matter, the one his form, while the others treat the one which underlies as matter and the contraries as differentiae, i.e. forms).

The second set assert that the contrarieties are contained in the one and emerge from it by segregation, for example Anaximander and also all those who assert that 'what is' is one and many, like Empedocles and Anaxagoras; for they too produce other things from their mixture by segregation. These differ, however, from each other in that the former imagines a cycle of such changes, the latter a single series. Anaxagoras again made both his 'homceomerous' substances and his contraries infinite in multitude, whereas Empedocles posits only the so-called elements.

The theory of Anaxagoras that the principles are infinite in multitude was probably due to his acceptance of the common opinion of the physicists that nothing comes into being from not-being. For this is the reason why they use the phrase 'all things were together' and the coming into being of such and such a kind of thing is reduced to change of quality, while some spoke of combination and separation. Moreover, the fact that the contraries proceed from each other led them to the conclusion. The one, they reasoned, must have already existed in the other; for since everything that comes into being must arise either from what is or from what is not, and it is impossible for it to arise from what is not (on this point all the physicists agree), they thought that the truth of the alternative necessarily followed, namely that things come into being out of existent things, i.e. out of things already present, but imperceptible to our senses because of the smallness of their bulk. So they assert that everything has been mixed in every. thing, because they saw everything arising out of everything. But things, as they say, appear different from one another and receive different names according to the nature of the particles which are numerically predominant among the innumerable constituents of the mixture. For nothing, they say, is purely and entirely white or black or sweet, bone or flesh, but the nature of a thing is held to be that of which it contains the most.

Now (1) the infinite qua infinite is unknowable, so that what is infinite in multitude or size is unknowable in quantity, and what is infinite in variety of kind is unknowable in quality. But the principles in question are infinite both in multitude and in kind.

Therefore it is impossible to know things which are composed of them; for it is when we know the nature and quantity of its components that we suppose we know a complex.