intain that they were playing their proper
parts in thus neglecting the affairs of man to speculate on the concerns
of God? He was astonished they did not see how far these problems lay
beyond mortal ken; since even those who pride themselves most on their
discussion of these points differ from each other, as madmen do. For
just as some madmen, he said, have no apprehension of what is truly
terrible, others fear where no fear is; some are ready to say and do
anything in public without the slightest symptom of shame; (10) others
think they ought not so much as to set foot among their fellow-men; some
honour neither temple, nor altar, nor aught else sacred to the name
of God; others bow down to stocks and stones and worship the very
beasts:--so is it with those thinkers whose minds are cumbered with
cares (11) concerning the Universal Nature. One sect (12) has discovered
that Being is one and indivisible. Another (13) that it is infinite in
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 phenomena
occur, they will create winds and waters at will and fruitful seasons?
Will they manipulate these and the like to suit their needs? or has no
such notion perhaps ever entered their heads, and will they be content
simply to know how such things come into existence? But if this was
his mode of describing those who