  Philosophically, Anaxagoras’ theories were also widely known and influential. Some scholars have thought that the author of the Derveni Papyrus (found in Northern Greece) was familiar with Anaxagoras’ theories (Betegh 2004; Kouremenos et al. 2006), and once he introduced Mind as a cause, other thinkers followed him. Diogenes of Apollonia claimed that air (as mind and god) directs all things. Zeno of Elea (perhaps) and Melissus (certainly) criticize his theory. Anaxagoras’ view that “each one is and was most manifestly those things of which there are the most in it” (the principle of Predominance) is echoed in Plato’s claims that sensible things acquire their characters and names from the Forms in which they participate (Phaedo 102a10 ff.). Plato even adopts Anaxagoras’ language of sharing or participating in (see Furley 2002), and like Anaxagoras’ nous, Platonic forms are “themselves by themselves” in being self-explanatory (see Herrmann, 2007). Aristotle, although impatient with the gaps in Anaxagoras’ account of nous, expresses admiration for his recognition that mind has a role to play in guiding the cosmos, and he treats Anaxagoras’ explanation of eclipses as a model of scientific explanation.