order is not monarchic but geometric, and that this causes the equilibrium of the earth, which is lying in the centre of the universe. This is the projection on nature of a new political order and a new space organized around a centre which is the static point of the system in the society as in nature. In this space there is isonomy (equal rights) and all the forces are symmetrical and transferable. The decisions are now taken by the assembly of demos in the agora which is lying in the middle of the city. The same rational way of thought led him to introduce the abstract apeiron (indefinite, infinite, boundless, unlimited) as an origin of the universe, a concept that is probably influenced by the original Chaos (gaping void, abyss, formless state) from which everything else appeared in the mythical Greek cosmogony. It also takes notice of the mutual changes between the four elements. Origin, then, must be something else unlimited in its source, that could create without experiencing decay, so that genesis would never stop. Apeiron The Refutation attributed to Hippolytus of Rome (I, 5), and the later 6th century Byzantine philosopher Simplicius of Cilicia, attribute to Anaximander the earliest use of the word apeiron ( "infinite" or "limitless") to designate the original principle. He was the first philosopher to employ, in a philosophical context, the term archē (), which until then had meant beginning or origin. "That Anaximander called this something by the name of is the natural interpretation of what Theophrastos says; the current statement that the term was introduced by him appears to be due to a misunderstanding." And "Hippolytos, however, is not an independent authority, and the only question is what Theophrastos wrote." For him, it became no longer a mere point in time, but a source that could perpetually give birth to whatever will be. The indefiniteness is spatial in early usages as in Homer (indefinite sea) and as in Xenophanes (6th century BC) who said that the earth went down indefinitely (to apeiron) i.e. beyond the imagination or concept of men. Burnet (1930) in Early Greek Philosophy says: "Nearly all we know of Anaximander’s system is derived in the last resort from Theophrastos, who certainly knew his book. He seems once at least to have quoted Anaximander's own words, and he criticised his style. Here are the remains of what he said