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Socrates inclined his head to the speaker and listened. I like your courage, he said, in reminding us of this. But you do not observe that there is a difference in the two cases. For then we were speaking of opposites in the concrete, and now of the essential opposite which, as is affirmed, neither in us nor in nature can ever be at variance with itself: then, my friend, we were speaking of things in which opposites are inherent and which are called after them, but now about the opposites which are inherent in them and which give their name to them; and these essential opposites will never, as we maintain, admit of generation into or out of one another. At the same time, turning to Cebes, he said: Are you at all disconcerted, Cebes, at our friend's objection?

No, I do not feel so, said Cebes; and yet I cannot deny that I am often disturbed by objections.

Then we are agreed after all, said Socrates, that the opposite will never in any case be opposed to itself?

To that we are quite agreed, he replied.

Yet once more let me ask you to consider the question from another point of view, and see whether you agree with me:--There is a thing which you term heat, and another thing which you term cold?

Certainly.

But are they the same as fire and snow?

Most assuredly not.

Heat is a thing different from fire, and cold is not the same with snow?

Yes.

And yet you will surely admit, that when snow, as was before said, is under the influence of heat, they will not remain snow and heat; but at the advance of the heat, the snow will either retire or perish?

Very true, he replied.

And the fire too at the advance of the cold will either retire or perish; and when the fire is under the influence of the cold, they will not remain as before, fire and cold.

That is true, he said.

And in some cases the name of the idea is not only attached to the idea in an eternal connection, but anything else which, not being the idea, exists only in the form of the idea, may also lay claim to it. I will try to make this clearer by an example:--The odd number is always called by the name of odd?

Very true.

But is this the only thing which is called odd? Are there not other things which have their own name, and yet are called odd, because, although not the same as oddness, they are never without oddness?--that is what I mean to ask--whether numbers such as the number three are not of the class of odd. And there are many other examples: would you not say, for example, that three may be called by its proper name, and also be called odd, which is not the same with three? and this may be said not only of three but also of five, and of every alternate number--each of them without being oddness is odd, and in the same way two and four, and the other series of alternate numbers, has every number even, without being evenness. Do you agree?

Of course.

Then now mark the point at which I am aiming:--not only do essential opposites exclude one another, but also concrete things, which, although not in themselves opposed, contain opposites; these, I say, likewise reject the idea which is opposed to that which is contained in them, and when it approaches them they either perish or withdraw. For example; Will not the number three endure annihilation or anything sooner than be converted into an even number, while remaining three?

Very true, said Cebes.

And yet, he said, the number two is certainly not opposed to the number three?

It is not.

Then not only do opposite ideas repel the advance of one another, but also there are other natures which repel the approach of opposites.

Very true, he said.

Suppose, he said, that we endeavour, if possible, to determine what these are.

By all means.

Are they not, Cebes, such as compel the things of which they have possession, not only to take their own form, but also the form of some opposite?

What do you mean?

I mean, as I was just now saying, and as I am sure that you know, that those things which are possessed by