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The assumption is that the things from which you take away number are no longer equal nor determinate, nor have they quantity or quality. These are the things to which becoming always, and being never, belongs. But the object of thought is something constant from which nothing is subtracted, to which nothing is added. This is the nature of the eternal things, the attribute of which is to be ever alike and the same. And indeed Epicharmus has expressed himself plainly about objects of sense and objects of thought.
A.
But gods there always were; never at any time were they wanting, while things in this world are always alike, and are brought about through the same agencies.B.
Yet it is said that Chaos was the first-born of the gods.A.
How so? If indeed there was nothing out of which, or into which, it could come first.B.
What! Then did nothing come first after all?A.
No, by Zeus, nor second either,Vitae philosophorum. Diogenes Laertius. R. D. Hicks (Translator). Cambridge, MA. 1925.
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