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Clearly then in syllogisms which are thus limited we must take the terms in the way stated. But the motion of a thing can never be constituted by the motion of something else: consequently the whole motion is the motion of the whole magnitude. But how did God enjoin that law? Now the moment in which it has changed cannot be the same as that in which it is at A (since in that case it would be in A and B at once): for we have shown above that that that which has changed, when it has changed, is not in that from which it has changed. On any other supposition even if I perceived sweet and you perceived white, the difference between them would be apparent. With regard to the great vein and the aorta we shall, by and by, treat of them together in a discussion devoted to them and to them alone. Clearly, then, there exists a class of arguments of this kind, and it is at this kind of ability that those aim whom we call sophists. The manner of speaking will issue in a similar impossibility. For Anaxagoras uses reason as a deus ex machina for the making of the world, and when he is at a loss to tell from what cause something necessarily is, then he drags reason in, but in all other cases ascribes events to anything rather than to reason.
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