Cicero, On the Nature of the Gods 1.33

(1) Aristotle in the third book of his On Philosophy introduces great confusion, disagreeing with his teacher Plato: for now he attributes all divinity to intellect, now he says that the world itself is a god, now he puts some other [god] in charge of the world and assigns to him the role of ruling and preserving the movement of the world by a certain rolling back, then he says that the heat of the heaven is a god, not understanding that the heaven is a part of the world which he himself elsewhere has designated as a god. (2) But how could that divine awareness be preserved in such rapid motion? Where are all the gods [we speak of], if we count the heaven itself as a god? And when he wants god to be without a body, he deprives him of all awareness, and [so] of wisdom. Further, how can [god] move if he does not have a body, or how, if he is always moving himself, can he be peaceful and blessed?

Stobaeus, Selections 1.1.29b (35.5–6 Wachsmuth) = Aëtius 1.7.21 (Dox. p. 303.6–7) = Critolaus, fr. 16 Wehrli 1969b

Critolaus, and Diodorus of Tyre, [said that god is] an intellect from impassible aither.