And this Chrysippus admits, saying
immediately in his First Book of Natural Questions, that there is
nothing to hinder one drop of wine from being mixed with the whole sea.
And that we may not wonder at this, he says that this one drop will by
mixtion extend through the whole world; than which I know not anything
that can appear more absurd.

And this also is against sense, that there is not in the nature of
bodies anything either supreme or first or last, in which the magnitude
of the body may terminate; but that there is always some phenomenon
beyond the body, still going on which carries the subject to infinity
and undeterminateness. For one body cannot be imagined greater or less
than another, if both of them may by their parts proceed IN INFINITUM;
but the nature of inequality is taken away. For of things that are
esteemed unequal, the one falls short in its last parts, and the other
goes on and exceeds. Now if there is no inequality, it follows that
there is no unevenness nor roughness of bodies; for unevenness is the
inequality of the same superficies with itself, and roughness is an
unevenness joined with hardness; neither of which is left us by those
who terminate no body in its last part, but extend them all by the
multitude of their parts unto an infinity. And yet is it not evident
that a man consists of more parts than a finger, and the world of more
than a man? This indeed all men know and understand, unless they become
Stoics; but if they are once Stoics, they on the contrary say and think
that a man has no more parts than a finger, nor the world than a man.
For division reduces bodies to an infinity; and of infinites neither is
more or less or exceeds in multitude, or the parts of the remainder will
cease to be divided and to afford a multitude of themselves.

LAMPRIAS. How then do they extricate themselves out of these
difficulties?

DIADUMENUS. Surely with very great cunning and courage. For Chrysippus
says: "If we are asked, if we have any parts, and how many, and of what
and how many parts they consist, we are to use a distinction, making
it a position that the whole body is compacted of the head, trunk, and
legs, as if that were all which is inquired and doubted of. But if they
extend their interrogation to the last parts, no such thing is to be
undertaken, but we are to say that they consist not of any certain
parts, nor yet of so many, nor of infinite, nor of finite." And I seem
to myself to ha