[161]. Β, 1. 354 a 28 (R. P. 28 c).
[162]. We do not know how Anaximenes imagined the “crystalline” sky. It is probable that he used the word πάγος as Empedokles did. Cf. Chap. V. [§ 112].
[163]. See Tannery, Science hellène, p. 153. For the precisely similar bodies assumed by Anaxagoras, see below, Chap. VI. [§ 135]. See further Chap. VII. [§ 151].
[164]. Cic. de nat. D. i. 26 (R. P. 28 b). On what follows see Krische, Forschungen, pp. 52 sqq.
[165]. Hipp. Ref. i. 7, 1 (R. P. 28).
[166]. Aug. de civ. D. viii. 2: “Anaximenes omnes rerum causas infinito aëri dedit: nec deos negavit aut tacuit; non tamen ab ipsis aërem factum, sed ipsos ex aëre ortos credidit” (R. P. 28 b).
[167]. Simpl. Phys. p. 1121, 12 (R. P. 28 a). The passage from the Placita is of higher authority than this from Simplicius. Note, further, that it is only to Anaximenes, Herakleitos, and Diogenes that successive worlds are ascribed even here. With regard to Anaximander, Simplicius is quite clear. For the Stoic view of Herakleitos, see Chap. III. [§ 78]; and for Diogenes, Chap. X. [§ 188]. That Simplicius is following a Stoic authority is suggested by the words καὶ ὕστερον οἱ ἀπὸ τῆς Στοᾶς. Cf. also Simpl. de Caelo, p. 202, 13.
[168]. In particular, the authority of Anaximenes was so great that both Leukippos and Demokritos adhered to his theory of a disc-like earth. Cf. Aet. iii. 10, 3-5 (Περὶ σχήματος γῆς), Ἀναξιμένης τραπεζοειδῆ (τὴν γῆν). Λεύκιππος τυμπανοειδῆ. Δημόκριτος δισκοειδῆ μὲν τῷ πλάτει, κοίλην δὲ τῷ μέσῳ. This, in spite of the fact that the spherical form of the earth was already a commonplace in circles affected by Pythagoreanism.