The question of social organization, and provision for orderly descent, was for Herodotus a matter of pure science. But for some of his contemporaries it was different. Archelaus, in particular, the last, and in some respects the most advanced, of the Physicists, has the reputation of having applied physicist methods to politics and morals: καὶ γὰρ περὶ νόμων πεφιλοσόφηκε καὶ καλῶν καὶ δικαίων.[106] Two points in the account given of him by Diogenes have usually been put on one side; that he came from Miletus and had sat at the feet of Anaxagoras, beyond whose physics, however, he failed to advance appreciably;[107] and that Socrates had borrowed from him much of what commonly passed as Socratic. But the two statements go together. An Ionian Physicist, who had passed on to ‘philosophize about customs, their goodness and justice’, was certainly a pendent portrait to that of the Socrates of the _Clouds_ and of the _Memorabilia_, with his earlier interest (which his enemies never forgot) in τὰ μετέωρα, and his invincible habit of treating Man as an animal species about which it was permissible to argue by the analogy of other ‘rational animals’ like horses and dogs. Indeed the predominant interest which the next generation took in the later phases of Socrates the Moralist, have obscured, perhaps unduly, the significance of these glimpses of his immaturer thought. The same Archelaus is credited--or discredited--with another saying, characteristic of the Milesian way of looking at Mankind:--‘Justice and injustice,’ he said, ‘exist not in nature but in custom.’ Here again, the practice of Herodotus is instructive. Repeatedly he notes of distant peoples either that they are the ‘justest of Mankind’, or that they have this or that ‘custom’ which is praiseworthy or the reverse; and, even among the highest of civilized beings, ‘Custom is King.’