Lewes asserts that "Parmenides did not, with Xenophanes, call 'the One' God; he called it Being.[452] In support of this statement he, however, cites no ancient authorities. We are therefore justified in rejecting his opinion, and receiving the testimony of Simplicius, "the only authority for the fragments of the Eleatics,"[453] and who had a copy of the philosophic poems of Parmenides. He assures us that Parmenides and Xenophanes "affirmed that '_the One,_' or unity, was the first Principle of all,....they meaning by this One _that highest or supreme God_, as being the cause of unity to all things.... It remaineth, therefore, that that _Intelligence_ which is the cause of all things, and therefore of mind and understanding also, in which all things are comprehended in unity, was Parmenides' one Ens or Being.[454] Parmenides was, therefore, a spiritualistic or idealistic Pantheist. _Zeno of Elea_ (born B.C. 500) was the logician of the Eleatic school. He was, says Diogenes Laertius, "the inventor of Dialectics."[455] Logic henceforth becomes the ὄργανον[456]--organon of the Eleatics. [Footnote 452: "Biographical History of Philosophy," p. 50.] [Footnote 453: Encyclopædia Britannica, article "Simplicius."] [Footnote 454: Cudworth's "Intellectual System," vol. i. p. 511.] [Footnote 455: "Lives," p. 387 (Bohn's edition).] [Footnote 456: Plato in "Parmen."] This organon, however, Zeno used very imperfectly. In his hands it was simply the "reductio ad absurdum" of opposing opinions as the means of sustaining the tenets of his own sect. Parmenides had asserted, on _à priori_ grounds, the existence of "the One." Zeno would prove by his dialectic the non-existence of "the many." His grand position was that all phenomena, all that appears to sense, is but a _modification_ of the absolute One. And he displays a vast amount of dialectic subtilty in the effort to prove that all "appearances" are unreal, and that all movement and change is a mere "seeming"--not a reality. What men call motion is only a name given to a series of conditions, each of which, considered separately, is rest. "Rest is force resistant; motion is force triumphant."[457] The famous puzzle of "Achilles and the Tortoise," by which he endeavored to prove the unreality of motion, has been rendered familiar to the English reader.[458] [Footnote 457: Lewes's "Biographical History of Philosophy," p. 60.] [Footnote 458: Ritter's "History of Ancient Philosophy," vol. i. pp. 475, 476.] Aristotle assures us that Zeno, "by his one Ens, which neither was moved nor movable, meaneth God." And he also informs us that "Zeno endeavored to demonstrate that there is but one God, from the idea which all men have of him, as that which is the best, supremest, most powerful of all, or an absolutely perfect being" ("De Xenophane, Zenone, et Gorgia").[459]