 Living in the last years of the 6th c. and the beginning of the 5th, Xenophanes and Heraclitus continue the Milesian interest in the nature of the physical world, and both offer cosmological accounts; yet they go further than the Milesians not only through their focus on the human subject and the expanded range of their physical explanations, but by investigating the nature of inquiry itself. Both explore the possibility of human understanding and question its limits. Recent work on Xenophanes’ epistemology and his cosmology has made much of his scientific work clearer and more impressive (Lesher 1992, Mourelatos 2008). He has, to a great extent, been rescued from his traditional status as a minor traveling poet-sage who railed against the glorification of athletes and made some interesting comments about the relativity of human conceptions of the gods. Instead, he has come to be seen as an original thinker in his own right who influenced later philosophers trying to characterize the realms of the human and the divine, and exploring the possibility that human beings can gain genuine knowledge and wisdom, i.e., are able to have a god’s eye view of things and understand them (Curd 2013, Mogyoródi 2002 and 2006). 