15. +Transliteration: Legei pou Hêrakleitos hoti panta chôrei kai ouden menei. Pater's translation in The Renaissance, Conclusion: "[Herakleitos says somewhere that] All things give way; nothing remains." Plato, Cratylus 402a.
16. +Transliteration: eimen te kai ouk eimen. E-text editor's translation: "We are and are not." Heraclitus, Fragments. Fragmenta Philosophorum Graecorum, Vol. 1, 326. Ed. F.W.A. Mullach. Darmstadt: Scientia Verlag Aalen, 1967 (reprint of the Paris, 1860 edition). In the same fragment, Heraclitus is described as having said, Potamois tois autois embainomen te kai ouk embainomen, which translates as "we go into the same river, and [yet] we do not go into the same river." Plato cites that thought in the passage alluded to above, Cratylus 402a.
16. +Transliteration: ta onta. Definition: "the things that are."
17. +Rather than retain the original's very small print for such quotations, I have indented them throughout Plato and Platonism. As Pater indicates, the source of his quotation is the Cratylus, 439.
19. +Transliteration: Panta chôrei, panta rhei. See above, notes for pages 6, 14, 15, and 16. The verb rheô means "flow," while the verb choreô means "give way."
24. +Transliteration: aleipha . . . oxos. Liddell and Scott definition: "unguent, oil . . . sour wine, vinegar."
CHAPTER 2: PLATO AND THE DOCTRINE OF REST
[27] OVER against that world of flux,
Where nothing is, but all things seem,
it is the vocation of Plato to set up a standard of unchangeable reality, which in its highest theoretic development becomes the world of "eternal and immutable ideas," indefectible outlines of thought, yet also the veritable things of experience: the perfect Justice, for instance, which if even the gods mistake it for perfect Injustice is not moved out of its place; the Beauty which is the same, yesterday, to-day and for ever. In such ideas or ideals, "eternal" as participating in the essential character of the facts they represent to us, we come in contact, as he supposes, with the insoluble, immovable granite beneath and amid the wasting torrent of mere phenomena. And in thus ruling the deliberate aim of his philosophy to be a survey of things sub specie eternitatis, the reception of a kind of absolute and independent knowledge [28] (independent, that is, of time and position, the accidents and peculiar point of view of the receiver) Plato is consciously under the influence of another great master of the Pre- Socratic thought, Parmenides, the centre of the School of Elea.