The view that the opinions contained in the Second Part are those of others, and are not given as true in any sense whatsoever, is that of Diels. The objections of Wilamowitz (_Hermes_, xxxiv. pp. 203 sqq.) do not appear to me cogent. If we interpret him rightly, Parmenides never says that “this hypothetical explanation is ... better than that of any one else” (E. Meyer, iv. § 510, _Anm._). What he does say is that it is untrue altogether. It seems to me, however, that Diels has weakened his case by refusing to identify the theory here expounded with Pythagoreanism, and referring it mainly to Herakleitos. Herakleitos was emphatically _not_ a dualist, and I cannot see that to represent him as one is even what Diels calls a “caricature” of his theory. Caricatures must have some point of likeness. It is still more surprising to me that Patin, who makes ἓν πάντα εἶναι the corner-stone of Herakleiteanism, should adopt this view (_Parmenides im Kampfe gegen Heraklit_, 1899). E. Meyer (_loc. cit._) seems to think that the fact of Zeno’s having modified the δόξα of Parmenides in an Empedoklean sense (Diog. ix. 29; R. P. 140) proves that it was supposed to have some sort of truth. On the contrary, it would only show, if true, that Zeno had other opponents to face than Parmenides had. [Sidenote: The dualist cosmology.] 91. The view that the Second Part of the poem of Parmenides was a sketch of contemporary Pythagorean cosmology is, doubtless, incapable of rigorous demonstration, but it can, I think, be made extremely probable. The entire history of Pythagoreanism up to the end of the fifth century B.C. is certainly conjectural; but, if we find in Parmenides ideas which are wholly unconnected with his own view of the world, and if we find precisely the same ideas in later Pythagoreanism, the most natural inference will surely be that the later Pythagoreans derived these views from their predecessors, and that they formed part of the original stock-in-trade of the society to which they belonged. This will only be confirmed if we find that they are developments of certain features in the old Ionian cosmology. Pythagoras came from Samos, which always stood in the closest relations with Miletos; and it was not, so far as we can see, in his cosmological views that he chiefly displayed his originality. It has been pointed out above (§ 53) that the idea of the world breathing came from Anaximenes, and we need not be surprised to find traces of Anaximander as well. Now, if we were confined to what Aristotle tells us on this subject, it would be almost impossible to make out a case; but his statements require, as usual, to be examined with a certain amount of care. He says, first of all, that the two elements of Parmenides were the Warm and the Cold.[461] In this he is so far justified by the fragments that, since the Fire of which Parmenides speaks is, of course, warm, the other “form,” which has all the opposite