number. If one[14] proclaims that all things are in a continual flux,
another[15] replies that nothing can possibly be moved at any time.
The theory of the universe as a process of birth and death is met by
the counter theory, that nothing ever could be born or ever will die.

[8] Lit. "the sophists." See H. Sidgwick, "J. of Philol." iv. 1872; v.
1874.

[9] Reading {ephu}. Cf. Lucian, "Icaromenip." xlvi. 4, in imitation of
this passage apparently; or if {ekhei}, translate "is arranged."
See Grote, "H. G." viii. 573.

[10] See "Anab." V. iv. 30.

[11] See Arist. "Clouds," 101, {merimnophrontistai kaloi te kagathoi}.

[12] e.g. Xenophanes and Parmenides, see Grote, "Plato," I. i. 16
foll.

[13] e.g. Leucippus and Democritus, ib. 63 foll.

[14] e.g. Heraclitus, ib. 27 foll.

[15] e.g. Zeno, ib. ii. 96.

But the questioning of Socrates on the merits of these speculators
sometimes took another form. The student of human learning expects, he
said, to make something of his studies for the benefit of himself or
others, as he likes. Do these explorers into the divine operations
hope that when they have discovered by what forces the various