Ceph.Quite right, said he, but if you wish to get better training, you must do something more than that; you must consider not only what happens if a particular hypothesis is true, but also what happens if it is not true. What do you mean? he said. Take, for instance, he replied, that hypothesis of Zeno’s if the many exist, you should inquire what will happen to the many themselves in relation to themselves and to the one, and to the one in relation to itself and to the many, and also what will happen to the one and the many in relation to themselves and to each other, if the many do not exist. And likewise if you suppose the existence or non-existence of likeness, what will happen to the things supposed and to other things in relation to themselves and to each other under each of the two hypotheses. The same applies to unlikeness and to motion and rest, creation and destruction, and even to being and not being. In brief, whatever the subject of your hypothesis, if you suppose that it is or is not, or that it experiences any other affection, you must consider what happens to it and to any other particular things you may choose, and to a greater number and to all in the same way; and you must consider other things in relation to themselves and to anything else you may choose in any instance, whether you suppose that the subject of your hypothesis exists or does not exist, if you are to train yourself completely to see the truth perfectly. Parmenides, he said, it is a stupendous amount of study which you propose, and I do not understand very well. Why do you not yourself frame an hypothesis and discuss it, to make me understand better? That is a great task, Socrates, he said, to impose upon a man of my age. But you, Zeno, said Socrates, why do not you do it for us? Pythodorus said that Zeno answered with a smile: Let us ask it of Parmenides himself, Socrates; for there is a great deal in what he says, and perhaps you do not see how heavy a task you are imposing upon him. If there were more of us, it would not be fair to ask it of him; for it is not suitable for him to speak on such subjects before many, especially at his age; for the many do not know that except by this devious passage through all things the mind cannot attain to the truth. So I, Parmenides, join Socrates in his request, that I myself may hear the method, which I have not heard for a long time. Antiphon said that Pythodorus told him that when Zeno said this he himself and Antisthenes and the rest begged Parmenides to show his meaning by an example and not to refuse. And Parmenides said: I must perforce do as you ask.