 A testimony about Anaximander from Pseudo-Plutarch (DK12A10/LM6P6, D4) says that “Something productive of hot and cold was separated off from the eternal at the genesis of this world and from this a sphere of flame grew around the air around the earth like the bark around a tree.” Neither the cause nor the precise process of separation is explained, but it is probable that Anaximander would have thought of motion as innate and so that the original source of change was part of the character of the indefinite itself. The passage from Simplicius shows that Anaximander does not think that the eternal indefinite stuff gives rise directly to the cosmos as we know it. Rather, relying on a semi-biological model, Anaximander claims that the apeiron somehow generates the opposites hot and cold. Hot and cold are themselves stuffs with powers; and it is the actions of these stuffs/powers that produce the things that come to be in our world. The opposites act on, dominate, and contain each other, producing a regulated structure; thus things pass away into those things from which they came to be. It is this structured arrangement that Anaximander refers to when he speaks of justice and reparation. Over the course of time, the cycles of the seasons, the rotations of the heavens, and other sorts of cyclical change (including coming-to-be and passing-away) are regulated and thus form a system. This system, ruled by the justice of the ordering of time is in sharp contrast with the chaotic and capricious world of the personified Greek gods who interfere in the workings of the heavens and in the affairs of human beings (Kahn 1985a, Vlastos 1947, Guthrie 1962). 