114. “You would not then approve of it, if any one said that one person is greater than another by the head, and that the less is less by the very same thing, but you would maintain that you mean nothing else than that every thing that is greater than another is greater by nothing else than magnitude, and that it is greater on this account, that is on account of magnitude, and that the less is less by nothing else than littleness, and on this account less, that is, on account of littleness, being afraid, I think, lest some opposite argument should meet you if you should say that any one is greater and less by the head; as first, that the greater is greater, and the less less, by the very same thing; and next, that the greater is greater by the head, which is small; and that it is monstrous to suppose that any one is great through something small. Should you not be afraid of this?” To which said Cebes, smilingly, “Indeed I should.” “Should you not, then,” he continued, “be afraid to say that ten is more than eight by two, and for this cause exceeds it, and not by number, and on account of number? and that two cubits are greater than one cubit by half, and not by magnitude? for the fear is surely the same.” “Certainly,” he replied. 115. “What then? when one has been added to one, would you not beware of saying that the addition is the cause of its being two, or division when it has been divided; and would you not loudly assert that you know no other way in which each thing subsists, than by partaking of the peculiar essence of each of which it partakes, and that in these cases you can assign no other cause of its becoming two than its partaking of duality; and that such things as are to become two must needs partake of this, and what is to become one, of unity; but these divisions and additions, and other such subtleties, you would dismiss, leaving them to be given as answers by persons wiser than yourself: whereas you, fearing, as it is said, your own shadow and inexperience, would adhere to this safe hypothesis, and answer accordingly? But if any one should assail this hypothesis of yours, would you not dismiss him and refrain from answering him till you had considered the consequences resulting from it, whether in your opinion they agree with or differ from each other? But when it should be necessary for you to give a reason for it, would you give one in a similar way, by again laying down another hypothesis, which should appear the best of higher principles, until you arrived at something satisfactory, but at the same time you would avoid making confusion, as disputants do, in treating of the first principle and the results arising from it, if you really desire to arrive at the truth of things. 116. For they, perhaps, make no account at all of this, nor pay any attention to it, for they are able, through their wisdom, to mingle all things together, and at the same time please themselves. But