=57.= With the school founded by Phaedo of Elis we are not concerned; the consideration of Plato and Aristotle and their respective followers we must leave to another chapter. We have already seen philosophy grow from being the interest of isolated theorists into a force which is gathering men in groups, and loosening the inherited bonds of city and class. So far its course has violently oscillated, both as regards its subject-matter and its principles. But its range is now becoming better defined, and in the period that is approaching we shall find determined attempts to reach a comprehensive solution of the problems presented to enquiring minds. FOOTNOTES [1] ‘Stoicism was the earliest offspring of the union between the religious consciousness of the East and the intellectual culture of the West’ Lightfoot, _Philippians_, p. 274. [2] Amongst the most important of these are Th. Gomperz’ _Greek Thinkers_ (transl. by L. Magnus and G. G. Berry, London, 1901-5), and J. Adam’s _Religious teachers of Greece_ (Gifford Lectures, Edinburgh, 1908). [3] ‘Most clear air is spread about it cloudless, and the white light floats over it’ Hom. _Od._ 6, 46 (Butcher and Lang’s transl.). See also Adam, _Religious Teachers_, p. 31. [4] ‘It is not possible for another god to go beyond, or make void, the purpose of Zeus’ _Od._ 5, 103. [5] _Il._ 24, 308; _Od._ 14, 404. [6] _ib._ 6, 188. [7] _Od._ 8, 170. [8] _ib._ 4, 237. [9] _ib._ 20, 75. [10] _ib._ 14, 84. [11] _ib._ 17, 485. [12] See below, § 325. [13] So already Socrates understood it; Xen. _Mem._ i 3, 7. [14] Hesiod, _Works and Days_, 252-255; and see below, § 254. [15] _ib._ 289-292, quoted Xen. _Mem._ ii 1, 20. [16] For instance, to Adam, _Religious Teachers_, Lect. V; Gomperz, _Greek Thinkers_, bk. i, ch. ii. [17] Orphic Fragments, vi 10-12 (fr. 123 Abel). [18] Adam, p. 114. [19] Gomperz, _Greek Thinkers_, i pp. 46-48. [20] _ib._ 48-56. [21] _ib._ 56-59. [22] The terms ‘monism’ and ‘dualism’ have recently become the watchwords of opposing armies of popular philosophers, especially in Germany. In this book they stand for two aspects of philosophical thought which are not necessarily irreconcileable. For without such contrasts as life and matter, universe and individual, right and wrong, thought is impossible; so far we are all ‘dualists.’ Yet as soon as we fix our attention on these contrasts, we find that they are not final, but point towards some kind of ultimate reconciliation; and to this extent all diligent thinkers tend to become ‘monists.’ Similarly the broad monistic principle ‘all things are one’ is meaningless apart from some kind of interpretation in dualistic language. [23] See below, §§ 71, 195. [24] Gomperz, i 127. [25] This phrase does not express a belief in polytheism, see Adam, p. 204. [26] Xen. apud Euseb. _Praep. ev._ xiii 13. [27] Xenophanes apud Sext. _math._ ix 193. [28] Id. apud Arist. _Rhet._ ii 23.