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THE

PARMENIDES OF PLATO,

:

WITH

INTRODUCTION, ANALYSIS, AND NOTES, BY

THOMAS MAGUIRE, LL.D., Di. bir,

FELLOW AND TUTOR, TRINITY COLLEGE, DUBLIN.

DUBLIN: HODGES, FIGGIS, & CO., GRAFTON-STREET. LONDON: LONGMANS, GREEN, & CO., PATERNOSTER-ROW. 1882.

i

Fam

D

PRINTED AT THE UNIVERSITY PRESS.

Tue following edition is intended chiefly for the Metaphysician. That reading, accordingly, has always been preferred which makes the argument more plain.

I am indebted to Proressor Davies, of the Queen’s College, Galway, for his careful revision

of the proofs.

Trinity CoLiecs,

January, 1882.

INTRODUCTION.

XISTENCE is an aspect of thought. ΑἹ] exist- ence is thought—thought either actual or possible. That is to say, every mode of existence, when grasped by cognition, would be found to be a mode. of thought. Such is the position of the Idealist.

2. The Idealist thinks his case made out, be- cause all such notions as Matter and Things in themselves, when examined, prove to be figments— figments made up of elements so incompatible, that to affirm the one is to deny the other. So Berkeley disposes of Matter, by the bare statement that what is inactive is not causal, and vice versa. The Ideal- ist rejects a monster whose sole function is to fill a gap, where there is no gap.

3. The rejection of a zero, made up of incom- patibilities which cancel one another, has nothing to do with the position of Plato and Hegel, that Existence, when analysed, yields opposite mo- ments. This brings us to the question—What is Philosophy ?

viii INTRODUCTION.

4. Philosophy-makes explicit to thought what is implicitly contained in thought. Berkeley showed that Sensible Qualities are modes of consciousness. Kant showed that consciousness contained a Neces- sary and Universal element, meaning by necessary what is construed to thought as not possibly other- wise than it is; and by universal what is thought as exceptionless. These characteristics, Necessity and Universality, Hegel extended to the object, and so to the universe. Philosophy is thus the explicitness of universal thought.

5. The other day, G. H. Lewes, while showing that Physiology could not supersede Psychology, pointed out that while Force could be translated into Feeling, Feeling could not be expressed in Force. Thus the most advanced Empiricism is idealistic.

6. It may be said: that Science will in time express Feeling in terms of Force—that it will translate Psychosis into Neurosis. Granted: it is nothing to the point: Neurosis is the antecedent, and so can never be the consequent. Psychosis— thought—will keep its coin of vantage.

7. According to the Idealist, thought is the only object of thought—thought is the sole instru- ment of thought; and the product of thought is thought.

8. The instrument of thought is thoagee only ;

INTRODUCTION. ix

that is to say, we analyse a synthesis and recon- struct a synthesis out of our analysis. We do nothing more; yet this process condemns as im- possible the prevalent opinion that Psychology is Philosophy.

9. In the Timaeus, the Demiurge mixes various ingredients in a bowl. Everyone sees that this is Allegory. But when a Psychologist talks of the interaction of Subject and Object—of the action of the Object on the Subject, he is unconsciously allegorical.

10. The older hypothesis was that of Impulse, e.g. Locke’s. Yet impulse implies weight, and weight, or gravity, is the result of the whole uni- verse, and, so, cannot account for it. A billiard player may assume that the weight is in the ball; but a thinker ought to see that weight, or any property of a part, must be the result of the whole, and, so, cannot be prior to it. So of Force: it is another word for Movement, and cannot, therefore, originate.

11. So of Chemical Action: chemical action is only possible, because it is the result of certain conditions, and, therefore, cannot cause them. It is easy to say, let Oxygen represent the Subject, Hydrogen the Object, and Water—the result— Consciousness. But the chemist can retranslate :

and the weight of the new product is that of the

x INTRODUCTION.

old elements. Dewar has shown that old elements will form that new substance which is attended by the greatest evolution of heat. On the other hand, in the mental product the old constituents sur- vive, and so the analogy breaks down on every point.

12. So, Psychology starts with a Subject and an Object; and by bringing the two into combina- tion, and by feigning some reciprocal action—either mechanical or chemical—generates the Universe of Consciousness. As before, Subject and Object are results of consciousness at a certain stage, and, therefore, cannot generate it.

13. Des Cartes assumes an Ego, isolated from _the rest of the Universe. It is obvious that the Ego is in contrast to the non-Ego; to evolve the non-Kgo from the Ego is to offer a proof of that which the proof pre-supposes, and without which the proof would be unmeaning.

14. Locke’s Essay is of value as a reply to the Psychology of Des Cartes. As a piece of philo- sophy, it assumes that there is a Mind on one side, and a set of Things on the other. It is mere Psychology.

15. Natural Realism is not Philosophy. Natural Realism tells us ‘‘that along with the presentation of the Object there is always a simultaneous pre- sentation of the Subject, the two being mutually

INTRODUCTION. x1

related to each other.”* True; but this postu- lates Subject and Object: that is, a Universe, and that Universe cut in two. It is mere Psy- chology.

16. Atomic theories cannot be Philosophy: they assume Space and Quantity; that is, from an aspect of the Universe they explain the whole.

17. Molecular theories cannot be Philosophy. To the assumptions of Atomism they add the as- sumption of Quality, and of Difference of Quality. Quality, like quantity and space, must be a result of the Universe. Clerk Maxwell considers that the family likeness of the molecules is an argument that they are not original.

18. Sir John Lubbock has calculated, on the authority of Loschmidt, Stoney, and Sir W. Thom- son, that the molecules of gases are not more than the fifty-millionth part of an inch in diameter. It is obvious that any one of these molecules involves the whole problem of Natural Realism, aud of the relation of Psychology to Philosophy. Sorby is of opinion that in a length of 1-80,000 of an inch there would probably be from 500 to 2000 molecules— 500, for instance, in albumen, and 2000 in water. The nameless fraction of an inch presents us with space and its contents as surely as the field of the

* Monck’s Hamilton, p. 83, n.

xii INTRODUCTION.

seventy-five millions of worlds, of one of which our earth is but a fraction.

19. Movement in the line of Least Resistance assumes Space, and a System of Pressures. Granting that Space and Motion are Metaphysical Ultima, Philosophy asks why Space and Motion are found in combination. How did the Atom acquire its tenure of Space, and why did Space tolerate the intrusion ?

20. Evolution is not Philosophy. If a thing is evolved from within, the process is more than the mere accretion with which the doctrine starts. If the thing gathers material from without, like a rolling snowball, then the process belongs to Me- chanics or to Chemistry.

21. ‘ Life,” as Virchow expresses it, ‘‘is the sum of the joint action of all parts, of the higher or vital ones as of the lower or inferior. There is no one seat of life, but every truly elementary part, especially every cell, is a seat of life.” Granting that this statement gives us the results of Physio- logy, the philosopher must ask, ‘‘ What brings ‘ the parts’ into juxtaposition ? Is it merely a case of juxtaposition, or how otherwise? What is a part? What is higher? What is lower? What is joint action Ὁ) Socrates would not have had much trouble with a man who described Life as the action of vital parts.

INTRODUCTION. | ΧΙ

22. Huxley enunciates the hypothesis of Evolu- tion thus :—‘‘ The successive species of animals and plants have arisen, the later by the gradual modifi- cation of the earlier.” As before, if the modifica- tion be from within, the fact explodes the theory : if from without, modification is accretion.

23. Sir John Lubbock tells us that ‘‘ an aston- ishing variety of most beautiful contrivances have been observed and described by many botanists, especially Hooker, Axel, Delpino, Hildebrand, Ben- nett, Fritz Miiller, and above all Herman Miiller and Darwin himself. The general result is, that to insects, and especially to bees, we owe the beauty of our gardens, the sweetness of our fields. To their beneficent, though unconscious action, flowers owe their scent and colour, their honey—nay, in many cases, their form. ‘Their present shape and varied arrangements, their brilliant colours, their honey, and their sweet scent are all due to the selection exercised by insects. In these cases the relation between plants and insects is one of mutual advan- tage.” A Platonist might put it thus: ‘‘ Insects select flowers by selection.” That is, the idea domi- nates the process, not vce versa. At all events, the process implies prior capacity, and therefore reserves for discussion What is Capacity, What is Relation. That is, Physical Science, as always, owes its exis- tence to notions which its professors discard,

xiv INTRODUCTION.

24. Professor Huxley, in referring to the nervous system as “‘that which co-ordinates and regulates Physiological units into an organic whole,” uses more metaphysical terms than Virchow. That is, both use terms borrowed from thought to explain that which, according to them, is the explanation of thought. Neurosis is explained by Psychosis, while Neurosis is the only scientific explanation of Psy- chosis.

25. Spontaneous generation throws no light on Philosophy. Waiving the decisive objection that it would describe a process which takes place in Time, what does the doctrine amount to, if established ? That a mixture of turnip-juice and cheese is, under certain conditions, an antecedent to life. The doe- trine is invested with importance by the ignorant, who persist in obtruding on Science the notion Cause, which Science affects to discard.

26. The Scientist, to set aside Metaphysics, reduces Causation to Sequence. If Causation be Sequence only, Thought is not caused by Neurosis. But, in order to degrade Thought, he invests Neurosis with causal power, so that the destruction of Neurosis involves the destruction of Thought. Thought is the Whole of which Causation and Se- quence in time are parts—very small parts, indeed.

27. Professor Williamson, in his opening address, gives a sketch of the theories which guided Chemis-

INTRODUCTION. ΧΥ͂

try fifty years ago, and of the changes wrought in them by fifty years’ work. Chemical explanation has got rid of predisposing affinities. ‘‘ Our present explanation” (of a certain phenomenon) ‘is ἃ sim- ple statement of the fact that under the conditions described, zinc displaces hydrogen from its sul- phate.” The statement is anything but simple, as it amounts to this :—zinc—one set of relations—dis- places hydrogen—a second set of relations—from its sulphate—a third set of relations. A Hegelian would not ask for a more idealistic position than Professor Williamson’s simple statement of the fact.

28. Physical Science is not Philosophy, for it requires antecedence and consequence only as an explicit basis. As an explicit basis, for the analysis of antecedence and consequence may lead to a great deal more. In fact, it led to the Idealism of Kant.

29. That Science is apparently content with antecedence and consequence is seen in Professor Burdon-Sanderson’s address: ‘‘ Science can hardly be said to begin until we have by experiment acquired such a knowledge of the relation between events and their antecedents, between processes and their products, that in our own sphere we are able to forecast the operations of Nature, even when they lie beyond the reach of desired obser- vation.” That is, we predict consequents, because they are caused.

xvi INTRODUCTION.

30. Clifford and Lewes hold that the Uni- formity of Nature ought to be expressed as the Law of the Collocations of Changes. That is, they merely postulate Simultaneity, Succession, and Fixed Order. What more could an Idealist require ?

31. Herbert Spencer’s Heredity may account for Necessity as a fact. It does not explain what the Idealist contends for—not merely that a notion is what it is, but that it is explicitly thought as not possibly otherwise—the Necessity of Leibnitz, Kant, and Hegel.

32. Mr. Whittaker, in the interest of Empiri- cism, reconciles Empiricism with Idealism: “in the final statement of Empiricism, ‘relations’ are just as fundamental as ‘feelings.’ All that afterwards becomes thought is implicit not in mere feeling, but in the primitive relations between ‘ feelings.’” * Feelings are capable of primitive relations, simply because both presuppose one intelligible whole— the position of the Idealist.

33. Taking a portion of the Universe, in order to account for the Universe, is as idle as to suppose that a square on a chess-board is the cause of the board. There can be no fraction outside the whole, and the business of Philosophy must be analysis.

* Mind, No. 24, p. 507.

INTRODUCTION. xvi

34. Taking analysis as the instrument of thought, Plato, in the Parmenides, analyses the Universe into τὸ ἕν and τἄλλα τοῦ ἑνός: the posi- tion of τὸ ἕν explaining everything, and its nega- tion nullifying everything.

35. Positing τὸ ἕν, the Universe, as conceived by Plato, may be best described in the words of Hegel :* ‘‘ Free and infinite Form, as a Totality, involves the principle of Matter in itself”—taking Form in his sense of Complete Whole of Charac- teristics. Without τὸ ἕν, we may have provi- sionally an Empiricism like that of Hume and Mill, Parm. 164b; but this, when examined, will end in Nihilism, Parm. 165 e.

36. The intelligible element, vindicated by Kant and elaborated by Hegel, is variously termed Ideas and Numbers. The Ideas and Numbers are substantially identical, but Idea denotes the in- telligible in relation to the sensibility, while the Numbers are the movements of the pure, intelli- gible process.

37. Td & brings the Parmenides into close re- lation with the notices of Platonic doctrine pre- served in Aristotle and his Scholiasts, as τὸ ἕν is the formative element in the Idea, and the spring from which the Numbers flow.

* Logic, p. 204, Wallace’s translation. b

XViii INTRODUCTION.

38. Xenocrates has given a hypothetie genesis of the Ideas. It is only to assist apprehension, as γένεσις implies evolution in time, which of course does not apply to the Ideas. ἐκ rod μεγάλου καὶ μικροῦ ὑπὸ Tod ‘Evds ἰσασθέντων ἐγένοντο av, εἰ δυνατὸν αὐτὰς ἣν yevérBar.—WSehol. 828 a, 1, 2.

39. Τὸ & is neither Number nor Idea, although without it we should have neither Number nor Idea. Number—dpiOyss—is, according to Greek arithmeticians, σύστημα povddav.— Theon Smyrn. 23. Td ἕν is the ἀρχὴ of Numerables.

40. As τὸ ἕν has for its contre-coup τὸ ἄπειρον---- indefinite plasticity—the first Number is the Dyad, avrodvas. That is, The One and τὸ ἄπειρον, as two items, constitute the System of Two Monads—y7 avroédvds—the Prime Dyad.—Arist. Met. B. iii. The Dyad has for its Material τὸ ἄπειρον, and for its Form τὸ ἕν: ai πρῶτον γεγονυῖαι δύο μονάδες ὡς ἐξ ὕλης μὲν τῆς ᾿Αορίστου Δυάδος, εἴδους δὲ τοῦ ᾿Αρχικοῦ ‘Evds—rov Αὐτοενὸς δηλονότι---αὗται πεποιή- κασι τὴν πρώτην Avdda.—NSyrianus ap. Schol. 818, 46-9.

41. As the Indefinite Dyad is Majus and Minus— τὸ μέγα and τὸ puxpdv—each moiety is a monad. These two monads, with τὸ ὃν as unifier and equa- tor, constitute the System of Three Monads—the Prime Triad—1 αὐτοτριάς: ai δὲ πάλιν δευτέρως

γεγονυῖαι τρεῖς μονάδες, ὡς ἐξ ὕλης μὲν καὶ αὗται

INTRODUCTION. xix

τῆς ᾿Αορίστου Δυάδος, εἴδους δὲ τοῦ Αὐτοενός, πεποιή- κασι τὴν Αὐτοτριάδα.----γν. ib. 819.

42, Lastly, the Indefinite Dyad as plastic, taking on itself the Prime Dyad as formal, con- stitutes the System of Four Monads—the Prime Tetrad— avrorerpds: ἐκ τῆς Αὐτοδυάδος καὶ τῆς ᾿Αρχικοῦ Δυάδος ἣν ᾽Δόριστον καλεῖ Δυάδα, ἀπετέλουν τὴν Τετράδα: οὐ συντιθέντες αὐτὰς (sce. τὰς δυάδας) οὐδὲ κατὰ πρόσθεσιν αὔξοντες, ἀλλὰ τῆς ᾿Αορίστου Δυάδος διπλασιάσης τὴν Αὐτοδυάδα, καὶ οὕτως ἀπο- τεκούσης τὴν Τετράδα.----γ7. ib. 8190, 20--91,

43. The Archic Dyad—dépioros δυάς-- ἰδ no blank infinite. It is plasticity, ἀνεκλειπτός, Syr. ib. 907a, 25. Its virtues are best given in the words of Syrianus: κινητικὴν οὖσαν ἀρχὴν πάντα τὰ εἴδη γονίμου πληροῦν δυνάμεως καὶ προάγειν εἰς ἀπογέννη- σιν τῶν δευτέρων καὶ τρίτων ἀύλων €idwv.—Syr. ib. 9060, 30-32. δευτέρων καὶ τρίτων ἀύλων εἴδων are the squares and cubes of the Prime Numbers.

44. The Archic Dyad—dépuoros Svdas—is. the link between Plato’s Physics and Metaphysics. It is Movement both logical and mechanical. All mechanical movement, whether purely mechanical or chemical, is in reality a brief description of relation between two moments. All qualities are relations in disguise. Analysis, therefore, is the supreme organon.

45. The two components of all things, τὸ ἕν b2

XX INTRODUCTION.

and τὸ ἄπειρον, are thus Metaphysical Ultima dis- covered by analysis, and not agents in the me- chanical, chemical, or so-called psychological sense.

46. Why did Plato use such barren terms as τὸ év—The One, and rd\d\a—All the rest of it? To év is the geometrical unit, and Geometry is the medium between Sense and Intellect. Aristotle’s usual term for Mathematics, as Plato viewed them, is τὰ μεταξύ.

47. Previous ἰο ῬΙαΐο, the notion The One had been so far developed :—

a. Xenophanes deduced Unity from the theolo- gical notion Moral Perfection, making Unity a pre- dicate of Essence :

b. Parmenides, by identifying subject and ob- ject, made Unity both the logical and substantive essence of all real existence :

c. Melissus made Unity a predicate, but deduced it from infinity :

d. Zeno defended Unity by proving plurality impossible.

48. In Aristotle’s hands the notion Unity became Substance, and in that shape was transmitted by the schoolmen to modern thought. It is obvious that the modern atom is a Lilliputian substance.

49. The One being positive, τἄλλα τοῦ ἑνὸς is thrown off as its contre-coup, by the process which Hegel elaborated. |

INTRODUCTION. ΧΧῚ

50. Anti-Platonists, from Aristotle to Jowett, ask— Where are the Ideas? Would a Kantian entertain the question—Where are the Categories, and Ideas, and Forms?

51. According to Hegel, evolution is Specifica- tion: according to Haeckel, specification is Evolu- tion. That the road up is the road down must be

seen in time.

THE PARMENIDES OF PLATO.

HE philosophical portion of the Dialogue is divided into two parts: the first extends from 127d to 135; and the second from 135 to the end, 166. The first part deals with the question of the relation of the Ideas to sensible things; the second with the relation of the head-Idea—The One—to everything else. The first part discusses generally the relation between the supersensible and the sen- sible; the second elaborates the relations of the paramount metaphysical entity—The One—to all its subordinates, including sensible things. The second part is thus a particular application of the first; but, as The One is the paramount entity, its relations are all-pervading.

With regard to the first portion, we are told by Mr. Jowett that Plato has anticipated the criticism of all future ages on his Ideas. Mr. Grote declares that there are no dialogues in which the Parme- nidean objections to the doctrine of Ideas are elucidated or even recited. But surely all the objections which are urged in the Parmenides are

ΧΧΥΪ THE PARMENIDES OF PLATO.

based on an assumption with which the sound doctrine of Ideas has nothing to do.

(1). The Idea is spaceless and timeless. This disposes of the objections illustrated by the day and by the sail: 130e—b le, par. 6.

(2). The Idea must either admit of finiteness or proceed to infinity. This disposes of the objections urged in 132a Ὁ, and in 1382d—1338a, pars. 7 and 9.

(3). The Idea cannot depend for its cognition and existence on man. Its essence cannot be concipt: B. 2, b—d, par. 8. This to Plato would be a truism.

(4). The Idea cannot exist in total aloofness from man; for this would deprive man on the one hand of all objective knowledge, and God on the other of all knowledge of human knowledge. The obvious conclusions are, that we have a knowledge of the Idea, and that God has so too. These conclusions are quite in accordance with the other Dialogues. It is curious that what Mr. Jowett regards as the true theory of Ideas—that they exist only in the mind—is deliberately rejected by Plato in this Dialogue. If the paramount One does not exist, the result is Phenomenalism and Nihilism. In the same way, Mr. Green, in his introduction to Hume, shows that without Identity and Causation the sensualism of Hume and the phenomenalism of J.S. Mill are impossible, and with them untrue.

To moderns, the difficulty is to conceive that the Idea, while timeless and spaceless, is likewise objectively existing. That Plato held the Idea to

THE PARMENIDES OF PLATO. XXvVil

be timeless is evident from numberless passages, from the authoritative passage in the Timaeus, and the express statement of Aristotle that Plato was the only philosopher who held Time to be the result of what we may call creation. The Idea is likewise ἃ fortiori spaceless. Space, according to Plato, is the creature of an illicit process of reason- ing, and it is not an object of the senses nor of natural belief. Its double function is to express the apparent but unreal identity of phenomena in a state of flux, and their dependence on the higher essence of the Idea. Aristotle’s testimony is con- clusive on the point. He asks why Plato does not locate the Idea in space.—Phys. Iv. 11. 5.

If the Idea be not in time or in space, how does it exist? In the mind, says Mr. Jowett. In what mind? If mind means the human mind, gud human, then we are reduced to individualism. I may infer, or I may not, that there may be some other being with a mind like mine, more or less. If we say in the Divine mind, or in the Universal mind, then the Idea will only be an accident of the higher consciousness. But. if we mean by Idea, as Plato did—the Form which perfectly and com- pletely dominates pure thought, and which domi- nates ours to a smaller extent—then it is true to say that the Idea is not only logically but substantially prior to thought and volition, Divine as well as human, and is therefore independent of both. Surely in a narrower sphere, where a man has consciously grasped the Law of Identity or the

XXVill THE PARMENIDES OF PLATO.

Law of Contradiction, he sees at once that these Laws are something more than the facts of his own brain—something more than actual clearness or passing confusion. But, first, as human thought - is dominated consciously or unconsciously by the Laws of thinking, so the Divine Thinking is domi- nated by the Ideas. ΤῸ say that Ideas exist in the mind is much the same as saying that the Law of Gravity exists in a man’s watch.

The relation of the Idea to sensible things, and of God to both, is somewhat as follows: The Idea consists of two elements, the One and the Indefinite. The Indefinite is pure Passivity. Neither of these elements is created. They are co-eternal with God. God is good. As Aristotle explains it, Goodness is the matter, and One, the form, of the highest Ens. God is also Cause, the notion which brings the One and Goodness into communion. Goodness works through Causality, according to the type set by the Idea of Good. Consequently, the Law which dominates Goodness in its Causal Energy is logi- cally prior to that Energy. On what does the Summum Ens work? On the Indefinite, or the passive element in the Idea, the space, or rather place, of the Z%maeus. The first causal act of Summum Ens imposes the Law of mere sequence on Passivity. The result is, a chaos of unpredictable sequences, a notion grasped by Milton. The second causal act of Summum Ens is to impose on Chaotic sequence predictable sequence or physical Law, and the result is, the Sensible World. The God of

THE PARMENIDES OF PLATO. xxix

Plato thus creates nothing, he organises Passivity. Aristotle’s question, Why the Idea is not in space, if pressed home, comes to this: Why is the whole Idea, with all its Form and Matter, not in a small fractional result of its Matter misconceived, namely, Place? That Space is not an independent Entity can be proved by other considerations. The non- existence of a Vacuum inside the world is stated positively in the 7%maeus, where its existence would seem necessary, in the case of one moving body displacing another. This phenomenon Plato explains by the hypothesis of circular motion, a motion which may be exemplified by moving a set of balls round the edge of a “solitaire” board. He has been charged with inconsistency in allowing the structural solids, the Tetrahedron, the Octahedron, and the Icosahedron, to combine in different pro- portions, all the while he denies the existence of Vacuum. He may easily be defended by the con- sideration that the complement of the interstices is furnished by τὸ aae.pov—the element of Passivity or Receptivity in the Idea.

What then is the Sensible Thing, the Sensible Idea of Locke and Berkeley? Relatively to us, it is strictly τὸ φαινόμενον, τὸ γιγνόμενον, that which is in course of presentation, and which, therefore, ez vt termini, is passing away. Objectively, it is the causal action of God, working through the Idea, on the senses. Logically, and chronologically, it is distinct from the Idea. In essence, it is the con- trary of the Idea, as the one is ever abiding and

ΧΧΧ THE PARMENIDES OF PLATO.

the other is momentary ; and finally, with regard to theories of perception, the sensible thing bears to its Idea—or rather congeries of Ideas—the relation only of a sign to the thing signified.

‘‘ Mind,” says Shelley, ‘cannot create, it can only perceive.” This is the popular view. It is the usual confounding of Brain and Thought. In the individual, Sensation precedes Thought; Neu- rosis precedes Psychosis; but Neurosis— Brain— presupposes Space, Time, and all the constituents of Intelligibility.

Everybody agrees that what is in consciousness may be safely dealt with. But the question arises: Is there anything outside consciousness? In the language of the Dialogue, if τὸ & is the formative element, what is τἄλλα τοῦ évds? In other words, What is τὸ ἄπειρον, which Aristotle represents as the second element in the Idea? It is food for Form—7d πέρας. To alter Clifford’s term, it may be called Form-stuff. And this Form-stuff, at a certain stage of development, is the χώρα or space of the Zimaeus—the only passage in Plato’s writings ‘which Aristotle finds at variance with the official statements in Plato’s lectures.—Phys. tv. ii. 5.

To make Space an ultimum in the Platonic Genesis is as preposterous as to make Hegel a Hamiltonian because he allows Richtigkeit to the pabulum of the senses. Τὸ ἄπειρον is not outside consciousness. It is part of consciousness: it is there as τὸ ἄπειρον. The chemical metaphor has taken such hold, that when we talk of an element

THE PARMENIDES OF PLATO. XXxi

of consciousness, we almost 60 ipso assert that it is not to be found in the mature consciousness, except in a totally different shape. But, in Plato, the original aspect of the element reappears in the compound: τὸ ἄπειρον is τὸ ἄπειρον, and will not be anything else. Plato is thus.a thorough-going Idealist : τὸ ἄπειρον is part of the domain of thought.

In applying the terms of modern speculation to Plato, it is not meant. that he had before him modern. problems in their present shape. But the best teaching of our time is the importance of history as a basis of criticism, and this teaching shatters the doctrine that we must read a philo- sopher by what went before and not by what comes after him.

Hegel allows Richtigkeit, but not Wahrheit, to the sensible element. Plato is more idealistic; for while in the Phaedo he combats the notion that the sensible element is delusive, in the Republic he argues that the same volume of raw material may and does admit of opposite relations.

The most striking passage in the Dialogue is where Parmenides rebukes Socrates for withholding ideas from mean objects. This is not really at variance with the passage in the Z%maeus, 66 d-67 a. There he states that Smells are the result of air and water affecting the organs, and that they are dis- tinguished merely as pleasant or the reverse. In the Philebus, Smells are not preceded by any craving, and so far are higher than the plea-

XXxii THE PARMENIDES OF PLATO.

sures of repletion. In our day a great poet has written :— 3

Flower in the crannied wall,

I pluck you out of the crannies ;

Hold you here, root and all, in my hand, Little flower—but if I could understand What you are, root and all, and all in all, I should know what God and man is.

This is genuine Idealism. What we call a single thing is the concourse of all relations—the com- plexus of all Ideas—all in all.

TA TOY AIAAOTOT ΠΡΟΣΩ͂ΠΑ

ΚΈΦΑΛΟΣ,

AAEIMANTOS, ANTI®ON, TAAYKON,

ITYOOAQPOS, 5 ΣΩΚΡΑΤΗΣ, ZHNON, ᾿ ΠΑΡΜΕΝΊΔΗΣ,

ἈΡΙΣΤΟΤΈΛΗΣ.

-

Characters in the Introduce

Characters in the Main

# ἣν Ὁ “ ᾿ ᾿"

cussion,

ΠΑΡΜΕΝΙΔΗΣ.

St... Ἐπειδὴ ᾿Αθήναζε οἴκοθεν ἐκ Κλαζομενῶν ἀφικό- tIntroduc-

tion. p. 126. μεθα, Kar ἀγορὰν ἐνετύχομεν ᾿Αδειμάντῳ τε Kal ὩΣ 1. Cepha-

TAavcove’ καί μου λαβόμενος τῆς χειρὸς 6 ᾿Αδεί- lus relates a) ΕΣ > , κ᾿ ¥ , A his intro- μᾶντος, χαῖρ᾽, ἔφη, ὦ Κέφαλε, καὶ εἴ του δέει τῶν duction to a e κεν , ΄ὕ 3 χ Q 5 , κα Antipho. τῇδε, ὧν ἡμεῖς δυνατοί, φράζε. ἀλλὰ μὲν δή, εἶπον ἐγώ, πάρειμί γε ἐπ᾽ αὐτὸ τοῦτο, δεησόμενος ὑμῶν. λέγοις ἄν, ἔφη, τὴν δέησιν. καὶ ἐγὼ εἶπον, τῷ b ἀδελφῷ ὑμῶν τῷ ὁμομητρίῳ τί ἦν ὄνομα ; οὐ γὰρ ’ “Ἢ ὃ / 4 ν Ν ’ὔ 5 ὃ 4 μέμνημαι. παῖς δέ που ἦν OTE TO πρότερον ἐπεδή- μησα δεῦρο ἐκ Κλαζομενῶν" πολὺς δὲ ἤδη χρόνος ἐξ πεν “A Χ x ΄ ὃ a U N , ἐξ ἐκείνου. TO μὲν yap πατρί, δοκῶ, Πυριλάμπης ὄνομα. πάνυ γε, ἔφη" αὐτῷ δέ ye ᾿Αντιφῶν. ἀλλὰ a ’ ’ ἴδ᾽ > > ’ A ’ , τί μάλιστα πυνθάνει ; οἵδ᾽, εἶπον ἐγώ, πολῖταί μοί 7 ΄ , 9 , , 9 a ε εἰσι, μάλα φιλόσοφοι, ἀκηκόασί τε ὅτι οὗτος 6 ᾿Αντιφῶν Πυθοδώρῳ τινὶ Ζήνωνος ἑταίρῳ πολλὰ © ἐντετύχηκε, καὶ τοὺς λόγους, οὖς ποτε Σωκράτης καὶ Ζήνων καὶ Παρμενίδης διελέχθησαν, πολλάκις > ’ lal 4 > 7 > A ἀκούσας τοῦ Πυθοδώρου ἀπομνημονεύει. ἀληθῆ, ἔφη, λέγεις. τούτων τοίνυν, εἶπον, δεόμεθα δια- A 2\\> 9 ΄ CS ee , \ a κοῦσαι. ἀλλ᾽ ov χαλεπόν, ἔφη᾽ μειράκιον yap ὧν > N > , § , 39 κ A Sri τῷ αὐτοὺς εὖ para διεμελέτησεν, ἐπεὶ νῦν γε κατὰ τὸν πάππον τε καὶ ὁμώνυμον πρὸς ἱππικῇ τὰ πολλὰ ’ 3 3 > ὃ Lal » > 3 / ” διατρίβει. ἀλλ᾽ εἰ δεῖ, ἴωμεν παρ᾽ αὐτόν" ἄρτι Β 2

.4 ΠΛΑΤΏΩΏΝΟΣ

2. Antipho relates, on the autho- rity of Py- thodorus, a conversa- tion be- tween Socrates, Zeno, and Parme- nides ; the particulars of the meeting : Zeno is reading aloud his treatise on Existence.

yap ἐνθένδε οἴκαδε οἴχεται, οἰκεῖ δὲ ἐγγὺς ἐν Me- λίτῃ. ταῦτα εἰπόντες ἐβαδίζομεν, καὶ κατελάβομεν τὸν ᾿Αντιφῶντα οἴκοι, χαλινόν τινα χαλκεῖ ἐκδιδόντα σκευάσαι" ἐπειδὴ δὲ ἐκείνου ἀπηλλάγη οἵ τε ἀδελ- ὟΣ. > nan w® 9 A > 7, , 4 dot ἔλεγον αὐτῷ ὧν ἕνεκα παρεῖμεν, ἀνεγνώρισέ τέ με ἐκ τῆς προτέρας ἐπιδημίας καί με ἠσπάζετο, καὶ δεομέ ἡμῶν διελθεῦ ὺς λό O μὲ μένων ἡμῶν διελθεῖν τοὺς λόγους τὸ μὲν a ¥ ‘ \ ¥ ¥ > rat πρῶτον wKver’ πολὺ yap ἔφη ἔργον εἶναι" ἔπειτα μέντοι διηγεῖτο. ἔφη δὲ δὴ ὁ ᾿Αντιφῶν λέγειν τὸν Πυθόδωρον ν 3 ’ ’ὔ > ’, ‘ 4 ὅτι ἀφίκοιντό ποτε eis Παναθήναια τὰ μεγάλα Ζήνων τε καὶ Παρμενίδης. τὸν μὲν οὖν Παρμενί- δην εὖ μάλα δὴ πρεσβύτην εἶναι, σφόδρα πολιόν, Ξ Ν ἈΝ 3 Ν Ἁ + ἈΝ » ’ καλὸν δὲ κἀγαθὸν τὴν ὄψιν, περὶ ἔτη μάλιστα 4 a, 3 ’ la Ν > ‘ 3. A πέντε καὶ ἑξήκοντα' Ζήνωνα δὲ ἐγγὺς ἐτῶν τεττα- , , = ee δὲ κ , 25 we ράκοντα τότε εἶναι, εὐμήκη δὲ καὶ χαρίεντα ἰδεῖν \ / heey Ν ‘al ’ καὶ λέγεσθαι αὐτὸν παιδικὰ τοῦ Παρμενίδου γεγο- νέναι. καταλύειν δὲ αὐτοὺς ἔφη παρὰ τῷ Πυθοδώρῳ 3558 ΄ 3 Κ an. ® δὴ ᾷ- νἣνἋν φ , θ ἐκτὸς τείχους ἐν Κεραμεικῷ" of δὴ καὶ ἀφικέσθαι '¢ , Ν »¥ Ν > 5 lal τόν τε Σωκράτη καὶ ἄλλους Twas per αὐτοῦ πολλούς, ἐπιθυμοῦντας ἀκοῦσαι τῶν τοῦ Ζήνωνος γραμμάτων: τότε γὰρ αὐτὰ πρῶτον ὑπ᾽ ἐκείνων κομισθῆναι" Σωκράτη δὲ εἶναι τότε σφόδρα νέον. ἀναγιγνώσκειν οὖν αὐτοῖς τὸν Ζήνωνα αὐτόν, τὸν δὲ ’ a »» » ὰ Ν > , € Παρμενίδην τυχεῖν ἔξω ὄντα καὶ εἶναι πάνυ βραχὺ ἔτι λοιπὸν τῶν λόγων ἀναγιγνωσκομένων, ἡνίκα αὐτός τε ἐπεισελθεῖν ἔφη ὁ Πυθόδωρος ἔξωθεν καὶ τὸν Παρμενίδην μετ᾽ αὐτοῦ καὶ ᾽Δρισ-

τοτελη τὸν τῶν τριάκοντα γενόμενον, καὶ σμίκρ᾽

» nw aA Ἁ 3 / ἄττα ἔτι ἐπακοῦσαι τῶν γραμμάτων" οὐ μὴν αὐτός

γε, ἀλλὰ καὶ πρότερον ἀκηκοέναι τοῦ Ζήνωνος.

p- 127.

128

ΠΑΡΜΕΝΙΔΗΣ.

Ν Φ , > ’ 4 lal τὸν οὖν Σωκράτη ἀκούσαντα πάλιν TE κελεῦσαι τὴν πρώτην ὑπόθεσιν τοῦ πρώτου λόγου ἀναγνῶναι, καὶ ἀναγνωσθείσης, πῶς, φάναι, ὦ Ζήνων, τοῦτο λέγεις; εἰ πολλά ἐστι τὰ ὄντα, ὡς ἄρα δεῖ αὐτὰ 9 , > Ν 9 ’ A Ν Ν LO 4 ὰ ὅμοιά τε εἶναι καὶ ἀνόμοια, τοῦτο δὲ δὴ ἀδύνατον "4 Ν Ν > 4 9 3» Δ, WE, , 3 ’ οὔτε γὰρ τὰ ἀνόμοια ὅμοια οὔτε τὰ ὅμοια ἀνόμοια C4 ἽΝ 3 ν ΄, Ψ , Ν οἷόν τε εἶναι; οὐχ οὕτω λέγεις ; οὕτω, φάναι τὸν έ 5 lal > 5 ’ ’ > , ν Ζήνωνα. οὐκοῦν εἰ ἀδύνατον τά τε ἀνόμοια ὅμοια > Ν ἧς. ἩΨ A 297 Ν Ν Ν εἶναι καὶ τὰ ὅμοια ἀνόμοια, ἀδύνατον δὴ καὶ πολλὰ > Ἢ > Ν Ν » , Xd Ν 3 ΄ εἶναι" εἰ γὰρ πολλὰ εἴη, πάσχοι ἂν τὰ ἀδύνατα; -- “ ee Aline ἃ ΄ ΄ ε , > ἄρα τοῦτό ἐστιν ὃ βούλονταί σου ot λόγοι, οὐκ »” x “4 Ν FF Ν 4 ἄλλο τι ἣ διαμάχεσθαι παρὰ πάντα τὰ λεγόμενα, e > , > Ν , 3 A + ὡς ov πολλά ἐστι; καὶ τούτου αὐτοῦ οἴει σοι τεκμήριον εἶναι ἕκαστον τῶν λόγων, ὦστε καὶ ἡγεῖ τοσαῦτα τεκμήρια παρέχεσθαι, ὅσους περ λόγους γέγραφας, ὡς οὐκ ἔστι πολλά; οὕτω λέγεις, ee > 3 aA , RA 3 , , ἢ ἐγὼ οὐκ ὀρθῶς καταμανθάνω ; οὔκ, ἀλλά, φάναι Ἂς ’ la A 4 x / ἃ τὸν Ζήνωνα, καλῶς συνῆκας ὅλον τὸ γράμμα ὃ βούλεται. μανθάνω, εἰπεῖν τὸν Σωκράτη, ὦ Παρ- (ὃ ν ’ δὸ 5 “A » Xr pevidn, ὅτι Ζήνων ὅδε ov μόνον τῇ addy σου φιλίᾳ βούλεται φκειῶσθαι, ἀλλὰ καὶ τῷ συγ- γράμματι. ταὐτὸν γὰρ γέγραφε τρόπον τινὰ ὅπερ ’ 4 A ε lal lal > nw ε σύ, μεταβάλλων δὲ ἡμᾶς πειρᾶται ἐξαπατᾶν ὡς ἕτερόν τι λέγων. σὺ μὲν γὰρ ἐν τοῖς ποιήμασιν ἕν φὴς εἶναι Τὸ Πᾶν, καὶ τούτων τεκμήρια παρέχει καλῶς τε καὶ εὖ' ὅδε δὲ αὖ οὐ πολλά φησιν εἶναι, ’ 4 Ν Re OE ¢ Ν / , τεκμήρια δὲ αὐτὸς πάμπολλα καὶ παμμεγέθη παρέ- Ν μι, Ν A A 4, Ν δὲ Ν ’ χεται. τὸ οὖν τὸν μὲν Ev φάναι, τὸν δὲ μὴ πολλά, καὶ οὕτως ἑκάτερον λέγειν, ὥστε μηδὲν τῶν αὐτῶν > ΄ ὃ A ὃ / λέ | ee ἄτι εἰρηκέναι δοκεῖν σχεδόν τι λέγοντας ταὐτά, ὑπὲρ ε ~ ‘ »¥ 4 c “ Ν. > 4 ἡμᾶς τοὺς ἄλλους φαίνεται ὑμῖν τὰ εἰρημένα

First part of the dialogue: prelimi- nary dis- cussion, the relation of Ta Εἴδη to sensible things.

8. Socrates criticizes Zeno, and wishes to know if he is right in the view he takes. Zeno says he is.

‘¢ Then you, Zeno,” says So- crates,

“* agree with Par- menides, but you put your views in the negative form, that Existence is non- plural, while Par- menides puts his in the affir- mative, that Exis- tence is one.”’ Zeno explains that his thesis is a reductio ad absurdum of the an- tagonistic thesis, i.e. greater ab- surdities follow from sup- posing Existence

plural than from sup-

Existence

one,

4. Socrates sets forth his theory of Generali- zation, that the things denoted by general words may participate in opposite

6 MNAATQNOS

εἰρῆσθαι. vat, φάναι τὸν Ζήνωνα, ὦ Σώκρατες. ‘ > > Ἀ » ’ A ’ > σὺ δ᾽ οὖν τὴν ἀλήθειαν τοῦ γράμματος οὐ παν-

a ¥ is / 9 ε ’ ταχοῦ ἤσθησαι: καίτοι ὥσπερ γε αἱ Λάκαιναι ς

΄ > A ἣν ὦ ΄ s s . σκύλακες εὖ μεταθεῖς τε Kai ἰχνεύεις τὰ λεχθέντα 3 ‘\ a ’ a) ’ 9 > ἀλλὰ πρῶτον μέν σε τοῦτο λανθάνει, ὅτι οὐ παν- τάπασιν οὕτω σεμνύνεται τὸ γράμμα, ὥστε ἅπερ σὺ λέγεις διανοηθὲν γραφῆναι, τοὺς ἀνθρώπους δὲ 2 , y ΄ , . so ἐπικρυπτόμενον ὥς TL μέγα διαπραττόμενον᾽ ἀλλὰ

\ \ > la ΄, » Ν ΄

σὺ μὲν εἶπες τῶν συμβεβηκότων τι, ἔστι δὲ τό

> A ’ ’ὔ lal Ν. , ~~

ye ἀληθὲς βοήθειά τις ταῦτα τὰ γράμματα TO

Παρμενίδου λόγῳ πρὸς τοὺς ἐπιχειροῦντας αὐτὸν “Ὁ ε > gy > Ν Ἀ “a

κωμῳδεῖν, ws εἰ ἕν ἐστι, πολλὰ Kal γελοῖα συμ-

’ 4 » ’ ‘\ > 4 ε »“ > βαίνει πάσχειν τῷ λόγῳ καὶ ἐναντία αὑτῷ. ἀντι- λέγει δὴ οὖν τοῦτο τὸ γράμμα πρὸς τοὺς τὰ

Ν 4 Ν > ’ lal ‘ πολλὰ λέγοντας, Kal ἀνταποδίδωσι ταῦτα καὶ πλείω, τοῦτο βουλόμενον δηλοῦν, ὡς ἔτι γελοιό-

, ΒΥ > A ε ε ’ὔ 3 ’ > τερα πάσχοι ἂν αὐτῶν ἡ ὑπόθεσις, εἰ πολλά ἐστιν, x ε A ἃ ἣν Ψ ε [οὶ > 4 ‘ ἢ ἡ τοῦ ἕν εἶναι, εἴ τις ἱκανῶς ἐπεξίοι. διὰ

’ \ 4 ε ἈΝ ’ κι 5 wn τοιαύτην δὴ φιλονεικίαν ὑπὸ νέου ὄντος ἐμοῦ ἐγράφη, καί τις αὐτὸ ἔκλεψε γραφέν, ὥστε οὐδὲ

4 > 4 ¥y 3 > 4 ΜΝ, ἡ > βουλεύσασθαι ἐξεγένετο, εἴτ᾽ ἐξοιστέον αὐτὸ eis τὸ φῶς εἴτε μή. ταύτῃ γ᾽ οὖν σε λανθάνει, ὦ

’ σ > ε Ν 4 rd ὟΝ» 9... %& Σώκρατες, ὅτι οὐχ ὑπὸ νέου φιλονεικίας οἴει αὐτὸ γεγράφθαι, ἀλλ᾽ ὑπὸ πρεσβυτέρου φιλοτιμίας" ἐπεί, ὅπερ γ᾽ εἶπον, οὐ κακῶς ἀπείκασας.

ἀλλ᾽ ἀποδέχομαι, φάναι τὸν Σωκράτη, καὶ ε wn e 4 ¥ 7, ’, > 4 > ἡγοῦμαι ὡς λέγεις ἔχειν. τόδε δέ μοι εἰπέ: οὐ νομίζεις εἶναι αὐτὸ Kal” αὑτὸ εἶδός τι Ὁ μοιότητος,

Ν “ ’ 8 ἊΨ > 4 a ¥ > , καὶ τῷ τοιούτῳ av ἄλλο TL ἐναντίον, ὃ ἔστιν ᾿Ανό-

Ξ = A “A ¥ Ἁ > Wie.” Ν Ν μοιον᾽ τούτοιν δὲ δυοῖν ὄντοιν καὶ ἐμὲ καὶ σὲ καὶ τάλλα ἃ δὴ πολλὰ καλοῦμεν μεταλαμβάνειν ;

129

ΠΑΡΜΕΝΙΔΗΣ. 7

Ἁ Ν Ν A ε l4 4, ν καὶ τὰ μὲν τῆς Ὁμοιότητος μεταλαμβάνοντα ὅμοια Ν Ν al 9 γίγνεσθαι ταύτῃ TE καὶ κατὰ τοσοῦτον ὅσον ἂν , Ν δὲ A > 4 δι μεταλαμβάνῃ, τὰ δὲ τῆς ᾿Ανομοιότητος ἀνόμοια, Ν Ν > 2 > / > Ν Ν Ud τὰ δὲ ἀμφοτέρων ἀμφότερα; εἰ δὲ καὶ πάντα > ,’ » 3 / 4 PG ἐναντίων ὄντων ἀμφοτέρων. μεταλαμβάνει, Kal ἔστι [οἱ la > A 4 4 Ν 3 / 3 Ν τῷ μετέχειν ἀμφοῖν ὅμοιά τε καὶ ἀνόμοια αὐτὰ C4 GA ΄ὔ Boxe 3 \ Ν a δε ν , αὑτοῖς, τί θαυμαστόν; εἰ μὲν yap αὐτὰ τὰ ὅμοιά x Ν δ. Ὁ τις ἀπέφαινεν ἀνόμοια γιγνόμενα ἢ τὰ ἀνόμοια Ψ ΄ ¥ > ee teas. ΄ , ὅμοια, τέρας av, οἶμαι, ἦν" εἰ δὲ τὰ τούτων μετέ- 3 4 > / > 4 ’, χοντα ἀμφοτέρων ἀμφότερα ἀποφαίνει πεπονθότα, 3, an > οὐδὲν ἔμοιγε, ὦ Ζήνων, ἄτοπον δοκεῖ εἶναι, οὐδέ ? la lal ye εἰ ἕν ἅπαντα ἀποφαίνει τις τῷ μετέχειν TOD Ἕ νὸς καὶ ταὐτὰ ταῦτα πολλὰ τῴ Πλήθους αὖ

a

a ὃ ἔστιν “Ev αὐτὸ τοῦτο πολλὰ

μετέχειν" ἀλλ᾽ εἰ ἀποδείξει, καὶ αὖ τὰ Πολλὰ δὴ ἕν, τοῦτο ἤδη θαυμάσομαι. καὶ περὶ τῶν ἄλλων ἁπάντων ὡσαύ-

> Ν 5 Ν Ν 4 Ν »ἉᾺ 3 ε τως εἰ μὲν αὐτὰ τὰ γένη τε καὶ εἴδη ἐν αὑ- τοῖς ἀποφαίνοι τἀναντία ταῦτα πάθη πάσχοντα, ἄξιον θαυμάζειν: εἰ δ᾽ ἐμὲ ev τις ἀποδείξει ὄντα

καὶ πολλά, τί θαυμαστόν, λέγων, ὅταν μὲν Bov-:

ληται πολλὰ ἀποφαίνειν, ὡς ἕτερα μὲν τὰ ἐπὶ ὃ , ae | 9 δὲ Ν δι, 9 ὃν , Ν εξιά μού ἐστιν, ἕτερα δὲ τὰ ἐπ᾽ ἀριστερά, καὶ ν Ν Ν 4 4 δὲ Ν » Ν ἕτερα μὲν τὰ πρόσθεν, ἕτερα δὲ τὰ ὄπισθεν, καὶ ¥ ᾿ , ε ΄ Α , , > ava καὶ κάτω ὡσαύτως: Πλήθους γάρ, οἶμαι, ’ 9 Ν 9 > Lal ε ε Ν ε lal » - μετέχω: ὅταν δὲ ἕν, ἐρεῖ ὡς ἑπτὰ ἡμῶν ὄντων εἷς > , > + /, ‘ ma ¢€ ἔν ὦ ν ἐγώ εἶμι ἄνθρωπος, μετέχων καὶ τοῦ “Evds’ ὥστε 3 aris , > , aN > A ἀληθῆ ἀποφαίνει ἀμφότερα. ἐὰν οὖν Tis τοιαῦτα ἐπιχειρῇ πολλὰ καὶ ἕν ταὐτὰ ἀποφαίνειν, λίθους ἈΝ 4 \ Ν “ / 3 ἃ, Ν καὶ ξύλα καὶ τὰ τοιαῦτα, φήσομεν αὐτὸν πολλὰ καὶ ἕν ἀποδεικνύναι, οὐ τὸ “Ev πολλὰ οὐδὲ τὰ

Πολλὰ ἕν, οὐδέ τι θαυμαστὸν λέγειν, ἀλλ᾽ ἅπερ

εἴδη, but that the εἴδη them- selyes can- not admit of incom- patible affections : é.g. a man is one, and 80 partici- pates in Unity: but he may be also one of many, in which case he partici- pates in Plurality : but the εἶδος Unity can never be the εἶδος Plurality, nor vice versa.

5. Socrates , denies the

allows that there are εἴδη of Beauty, Goodness, and such like ; he is doubtful about the existence of εἴδη for such things

no εἴδη for such things Hair

8 . MTAATQNOZ ἂν πάντες dpodoyotmev' ἐὰν δέ τις, ὃ νῦν δὴ ἐγὼ ἔλεγον, πρῶτον μὲν διαιρῆται χωρὶς αὐτὰ καθ᾽ αὑτὰ τὰ εἴδη, οἷον Ὁμοιότητά τε καὶ ᾽Ανο-

’ A ’ μοιότητα καὶ Πλῆθος καὶ τὸ Ἕν καὶ Στάσιν Ν / ‘ , Ν a > > καὶ Kiwnow καὶ πάντα τὰ τοιαῦτα, εἶτα ἐν

ἑαυτοῖς ταῦτα δυνάμενα συγκεράννυσθαι καὶ δια- > ΄ 9 , a ¥ 39 ¥

ἀποφαίνῃ, ἀγαίμην av ἔγωγ᾽, ἔφη, 6 A > , ca Ν 3 , \ αυμαστῶς, ὦ Ζήνων. ταῦτα δὲ ἀνδρείως μὲν

4 κρίνεσθαι

’ ε ἴω lal ‘ ’ 3 a πάνυ ἡγοῦμαι πεπραγματεῦσθαι: πολὺ μέντ᾽ ἂν ὧδε μᾶλλον, ὡς λέγω, ἀγασθείην, εἴ τις ἔχοι τὴν αὐτὴν ἀπορίαν ἐν αὐτοῖς τοῖς εἴδεσι παν- τοδαπῶς preg ciate, ὥσπερ ἐν τοῖς ὁρωμένοις διήλθετε, οὕτω καὶ ἐν τοῖς λογισμῷ λαμβανο- μένοις ἐπιδεῖξαι.

λέγοντος δή, ἔφη ὁ Πυθόδωρος, τοῦ Σωκράτους

A 2 -.Ἅ, A » 34? ε ’ 3, ταῦτα αὐτὸς μὲν οἴεσθαι ἐφ᾽ ἑκάστου ἄχθεσθαι

’ / Ν Ν. ’ ‘ Ν ’ τόν τε Παρμενίδην καὶ τὸν Ζήνωνα, τοὺς δὲ πάνυ

3 lal ld ἈΝ la Ν Ν 3 3 ’ἅ

τε αὐτῷ προσέχειν τὸν νοῦν καὶ θαμὰ εἰς ἀλλή- λους βλέποντας μειδιᾶν ὡς ἀγαμένους τὸν Σωκράτη. ὅπερ οὖν καὶ παυσαμένου αὐτοῦ εἰπεῖν τὸν Παρ- μενίδην, ὦ Σώκρατες, φάναι, ὡς ἄξιος εἶ ἄγασθαι τῆς ὁρμῆς τῆς ἐπὶ τοὺς λόγους" καί μοι εἰπέ, αὐτὸς

‘ 9 ’ ε ’ ἈΝ Ν 3» 4, σὺ οὕτω διήρησαι ws λέγεις, χωρὶς μὲν εἴδη αὐτὰ

ΕΣ \ δὲ Ν , > ΄ , , aTTa, χώρις € TA Τούτων AV μετέχοντα; και τι

5 ‘ ε ’ \ eS ε al αὐτὴ Ὁμοιότης χωρὶς ἧς ἡμεῖς ὁμοιότητος ἔχομεν, καὶ “Ev δὴ καὶ Πολλὰ καὶ πάντα

. σοι δοκεῖ εἶναι “ an N , ¥ ¥ , Ἀ ὅσα νῦν δὴ Ζήνωνος ἤκουες ; ἔμοιγε, φάναι τὸν

,ὕ > ‘ Ἀ , > A κ᾿ (δ Σωκράτη. ἢ καὶ τὰ τοιάδε, εἰπεῖν τὸν Παρμενίδην, ’ὔ “" lanl οἷον Δικαίου τι εἶδος αὐτὸ καθ᾽ αὑτὸ Kat Kadov φ 19 A \ , > A , , καὶ ᾿Αγαθοῦ καὶ πάντων ad τῶν τοιούτων ; vai, φάναι.

130

/ > 3 ’ Ν ε aA + A τί δ᾽, ἀνθρώπου εἶδος χωρὶς ἡμῶν καὶ TOY ς

191

ΠΑΡΜΕΝΙΔΗΣ. 9

οἷοι ἡμεῖς ἐσμὲν πάντων, αὐτό τι εἶδος ᾿Ανθρώπου ἢ Πυρὸς ἢ καὶ Ὕδατος ; ἐν ἀπορίᾳ, φάναι, πολ- λάκις δή, ὦ Παρμενίδη, περὶ αὐτῶν γέγονα, πότερα

= \ και

Ἀ ’, ν Ν 3 rd “Ἁ ¥ χρὴ φάναι ὥσπερ περὶ ἐκείνων ἢ ἄλλως. περὶ τῶνδε, ὦ Σώκρατες, ἃ καὶ γελοῖα δόξειεν ἂν εἶναι, οἷον Θρὶξ καὶ Πηλὸς καὶ Ῥύπος ἢ ἄλλο ὅ

A ¥ τι ἀτιμότατόν τε καὶ φαυλότατον, ἀπορεῖς εἴτε χρὴ

, Ν vd £4 ον > , x φάναι καὶ τούτων ἑκάστου εἶδος εἶναι χωρίς, dv ¥ | Se ae ε al , » Ν ἄλλο αὐτῶν ὧν ἡμεῖς μεταχειριζόμεθα, εἴτε καὶ

’ 3 A , % , 3 Ν. lal μή; οὐδαμῶς, φάναι τὸν Σωκράτη, ἀλλὰ ταῦτα

rd ν ε la lal A 5 a τὸ ὃ la μέν ye, ἅπερ ὁρῶμεν, ταῦτα καὶ εἶναι" εἶδος δέ ΕΝ ἤδη

Ψ Ν , μέντοι ποτέ pe καὶ ἔθραξε μή τι ἢ περὶ πάντων

Φ A > A > ‘ , εν » τι αὐτων οἰηθῆναι εἶναι μὴ λίαν ἢ ατοπον.

human way of thinking, and that nothing is really vile.

a ¥ TavTOVY’ ἔπειτα ὅταν ταύτῃ στῶ, φεύγων οἴχομαι;

’, ’ » ἃ ἂν ’ 3 Ν δείσας μή ποτε εἴς TW’ ἄβυθον φλυαρίαν ἐμπεσὼν διαφθαρῶ" ἐκεῖσε δ᾽ οὖν ἀφικόμενος, εἰς ἃ νῦν δὴ ἐλέγομεν εἴδη ἔχειν, περὶ ἐκεῖνα πραγματευόμενος ὃ ’, ᾽ὕ Ν > »¥ Δ Ν (ὃ

ιατρίβω. νέος γὰρ εἶ ἔτι, φάναι τὸν Παρμενίδην, ὦ Σώκρατες, καὶ οὔπω σου ἀντείληπται φιλοσοφία, ε » 3 , > > Ἁ / Ψ 3 δ ὡς ἔτι ἀντιλήψεται Kar ἐμὴν δόξαν, ὅτε οὐδὲν

3 lal > , 7 la) A » Ν 3 ’ 3 αὐτῶν ἀτιμάσεις" νῦν δὲ ἔτι πρὸς ἀνθρώπων ἀπο- βλέπεις δόξας διὰ τὴν ἡλικίαν.

, = > 2 A ε , = τόδε οὖν μοι εἶπέ. δοκεῖ σοι, ws φῇς, εἶναι εἴδη atta, ὧν τάδε τὰ ἄλλα μεταλαμβάνοντα τὰς ἐπωνυμίας αὐτῶν ἴσχειν, οἷον .“Ομοιότητος μὲν μετα- λαβόντα ὅμοια, Μεγέθους δὲ μεγάλα, Κάλλους τε

\ ΄ " 97 ΄ Ν Ν , καὶ Δικαιοσύνης δίκαιά τε καὶ καλὰ γίγνεσθαι.

, ’ὔ Ν a > a 4 4 πάνυ γε, φάναι τὸν Σωκράτη. οὐκοῦν ἤτοι ὅλου

A Lo x» 4 ν ᾿ ld τοῦ εἰδους ἢ μέρους ἕκαστον τὸ μεταλαμβάνον μεταλαμβάνει; ἢ ἄλλη τις ἂν μετάληψις χωρὶς

, , \ a Ε > TOUT@V γένοιτο; και πῶς AV; εἰπεν. πότερον οὖν

6. Par- menides discusses the ratio- nale of Participa- tion: he shows that particular things can- not partici- pate with the εἴδη by any mode of Exten- sion, either by way of

10 ΠΛΑΤΏΝΟΣ

' ὃ A ν Ν 1ὸ > δ᾽ ὧν > a wholeor OOKEL Gor ὅλον τὸ εἶδος ἐν ἑκάστῳ εἶναι τῶν by way of κ᾿ a aA , Ν part, ether πολλῶν ἕν ὄν, ἢ πῶς; τί γὰρ κωλύει, φάναι τὸν simul- , > (ὃ 9. A a ” ὃ ‘ b taneously Σωκράτη, ὦ Παρμενίδη, ἐνεῖναι; ἕν apa ὃν καὶ

or succes~- Φ᾽ ιᾶς 3 a Ν > 9 Wa > sf sively, i.e. TAUTOV ἐν πολλοῖς χωρὶς οὖσιν ὅλον ἅμα ἐνέσται,

the εἶδος Ν 9 δυο, ε fal ‘ a ¥ > » ¥ is both καὶ OVTWS AUTO AVTOV χώρις αν εἰη. ουκ αν, εἰ

spaceless γε, φάναι, οἷον ἡ ἡμέρα μία καὶ ἡ αὐτὴ οὖσα ae. πολλαχοῦ ἅμα ἐστὶ Kal οὐδέν τι μᾶλλον αὐτὴ αὑτῆς χωρίς ἐστιν, εἰ οὕτω καὶ ἕκαστον τῶν εἰδῶν a 3 A 9 PONE pst. eQz , Σ ἕν ἐν πᾶσιν ἅμα ταὐτὸν εἴη. ἡδέως γε, φάναι, ὦ ’ ἃ »" κςς ν A A e Σώκρατες, ἕν ταὐτὸν ἅμα πολλαχοῦ ποιεῖς, οἷον > ε ’ ’, ‘ 5 ’ 4 εἰ ἱστίῳ καταπετάσας πολλοὺς ἀνθρώπους pains a » ee | a ἂν 9 Se > Ν A ε a ἕν ἐπὶ πολλοῖς εἶναι ὅλον ἢ OV τὸ τοιοῦτον ἡγεῖ © λέγειν; ἴσως, φάναι. ἢ οὖν ὅλον ἐφ᾽ ἑκάστῳ τὸ ε , ¥ ΕΣ a , > A ¥ 3.3. #¥ ἱστίον εἴη av, ἢ μέρος αὐτοῦ ἀλλο er ἀλλῳ; ΄ N ΕΣ , > , 3 μέρος. μεριστὰ ἄρα, φάναι, ὦ Σώκρατες, ἔστιν αὐτὰ τὰ εἴδη, καὶ τὰ μετέχοντα αὐτῶν μέρους ἂν ’ Ἀ 3 ’ 5 ε ’ ν 3 Ν / μετέχοι, καὶ οὐκέτι EV ἑκάστῳ ὅλον, ἄλλα μέρος ἑκάστου ἂν εἴη. φαίνεται οὕτω γε. ἢ οὖν ἐθελή- σεις, ὦ Σώκρατες, φάναι τὸ Ἕν εἶδος ἡμῖν τῇ ἀληθείᾳ μερίζεσθαι: καὶ ἔτι ἕν ἔσται; οὐδαμῶ ηθείᾳ μερ ἕν ἔσται; pws, aU Ψ , , Paver ie oe, eee , A εἰπεῖν. ὅρα yap, pavar εἰ αὐτὸ τὸ Μέγεθος μεριεῖς \ [2 lal lal ’ 4 ’ καὶ ἕκαστον τῶν πολλῶν μεγάλων μεγέθους μέρει ἃ σμικροτέρῳ αὐτοῦ τοῦ Μεγέθους μέγα ἔσται, apa > ΕἾ »“" ’ > » , 4 -“ οὐκ ἄλογον φανεῖται; πάνυ γ᾽, ἔφη. τί δέ; τοῦ Ἴσου μέρος ἕκαστον σμικρὸν ἀπολαβό ἕξει @ μέρος μικρὸ αβόν τι ἕξει ᾧ > 4, ¥ > La a »¥ Ν ¥ >» ἐλάττονι ὄντι αὐτοῦ τοῦ Ἴσου τὸ ἔχον ἴσον τῳ 3» 3 4 > Ν “Ὁ lal / ἔσται; ἀδύνατον. ἀλλὰ τοῦ Σμικροῦ μέρος τις ε A gy, Ξ ’ Ν 3 aA Ν Ν Lal ἡμῶν ἕξει. τούτου δὲ αὐτοῦ τὸ σμικρὸν μεῖζον ¥ y , ε ee \ 9 κ ᾧ ὧν ἔσται ἅτε μέρους ἑαυτοῦ ὄντος, καὶ οὕτω δὴ αὐτὸ τὸ Σμικρὸν μεῖζον ἔσται ᾧ δ᾽ ἂν προστεθῇ τὸ ἀφαι- , A / ¥ 3 3 > a Ἅ ρεθέν, τοῦτο σμικρότερον ἔσται ἀλλ᾽ οὐ μεῖζον ἢ ο

192

ΠΑΡΜΕΝΙΔΗΣ. 11

’ > xa 4 , lal , oh 5 πρίν. οὐκ ἂν γένοιτο, φάναι, τοῦτό γε. τίν οὖν A > lal lal Ν τρόπον, ciel, ὦ Σώκρατες, τῶν εἰδῶν σοι τὰ » la la Ἂν la , Ν ἄλλα μεταλήψεται, μήτε κατὰ μέρη μήτε κατὰ ν 4, 4, > Ν Ν ’ ὅλα μεταλαμβάνειν δυνάμενα ; οὐ μὰ τὸν Δία, ld » A 3, > ἈΝ lal φάναι, ov μοι δοκεῖ εὔκολον εἶναι τὸ τοιοῦτον

οὐδαμῶς διορίσασθαι.

, \ ΄, Ν , κι Ψ Ἀ A > , Tt δὲ δή; T Pos TOOE TOS EX ELS 5 TO TWOLOV ;sy οιμαυ

σε ἐκ τοῦ τοιοῦδε ἕν ἕκαστον εἶδος οἴεσθαι εἶναι" ὅταν πόλλ᾽ ἄττα μεγάλα σοι δόξῃ εἶναι, μία τις + Lal > 4 ε 3 Ἀ » “εν (é > 4 ἴσως δοκεῖ ἰδέα ἡ αὐτὴ εἶναι ἐπὶ πάντα ἰδόντι, ὅθεν ἕν τὸ Μέγα ἡγεῖ εἶναι. ἀληθῆ λέγεις, φάναι. τί δ᾽ αὐτὸ τὸ Μέγα καὶ τἄλλα τὰ μεγάλα, ἐὰν ε , lal “A ΟΝ, / » πὰ ΨΦ» μὰ ὡσαύτως τῇ ψυχῇ ἐπὶ πάντα ἴδῃς, οὐχὶ ἕν τι αὖ που μέγα φανεῖται, ᾧ ταῦτα πάντα ἀνάγκη μεγάλα ΄ ¥ ¥ ¥ τὸ , 9 φαίνεσθαι; ἔοικεν. ἄλλο ἄρα εἶδος μεγέθους ἀνα- 4 3 > / Ν. / ‘\ Ν φανήσεται, παρ᾽ αὐτό τε τὸ Μέγεθος γεγονὸς καὶ τὰ μετέχοντα αὐτοῦ καὶ ἐπὶ τούτοις αὖ πᾶσιν ἕτερον, ᾧ ταῦτα πάντα μεγάλα ἔσται" καὶ οὐκέτι ὃλ ἃ Ψ ΄ A pee ¥ ἄν Qe ἢ ἕν ἐκαστόν σοι τῶν εἰδῶν ἐσται, GAN ἄπειρα τὸ πλῆθος. ἀλλά, φάναι, ὦ Παρμενίδη, τὸν Σωκράτη, μὴ lal 290A Y > z 4 Ν 3 A τῶν εἰδῶν ἕκαστον ἢ τούτων νόημα, Kal οὐδαμοῦ ake , > ' 0 LAN 0 Ἄ > A. αὐτῷ προσήκῃ ἐγγίγνεσθαι ἄλλοθι ἢ ἐν ψυχαῖς ν Ἂν x ν 4 » Ἁ > x» » οὕτω γὰρ ἂν ἕν γε ἕκαστον εἴη καὶ οὐκ ἂν ἔτι πάσχοι ἃ νῦν δὴ ἐλέγετο. τί οὖν; φάναι, ἕν ΄ , 9 ἴω ’ , εἶ > ’ὔ ἕκαστόν ἐστι τῶν νοημάτων, νόημα δὲ οὐδενός; ὄντος ἢ

ἀλλ᾽ ἀδύνατον, εἰπεῖν. ἀλλὰ τινός; Val.

> ΕΣ ΕΣ 3 cog a αν “ ουκ OVTOS; Οοντος. οὐχ ἐνὸς TWOS, Ο ἐπι πασιν 3 A Ν ’ὔ 2. % Lal 2 3 Ss 5 , EKELVO TO VONMA ETFOV VOEL, μιὰν τινὰ ουσαν ἰδέαν; ΄ 4 3 τὸ ¥ a Ν ΄ ἃ val. εἰτὰ οὐκ €LOOS EOTAL Τοῦτο TO VOOUMEVOV EV

> SX d Ν a 23. Ν a oi) PF > εἰναι, ael OV TO AVTO ETL TFACW; avayKy av

7. The origin of the theo

of the. Be unique eldos: if the εἶδος be absolutely distinct from the sum of par- ticulars, εἶδος in quantity is infinite, which is an absurdity ; it is there- fore unique.

8. The εἶδος per- haps may be an intel- lectual Con- cept which exists only in the mind of the con- cipient : but this hypothesis eventuates ina dilemma, and either alternative is an ab- surdity.

9. εἴδη may per- haps exist objectively as Types to which sen- siblethings conform : but this hypothesis would involve an infinite series of mediating εἴδη, which is absurd : for the eldos is unique.

10. Ifthe εἴδη exist

absolutely, we cannot know

12 ᾿ς ΠΛΑΤΏΝΟΣ

: Lal ’ > φαίνεται. τί δὲ δή; εἰπεῖν τὸν Παρμενίδην, οὐκ : ἊΝ 4 xn “ ἀνάγκη, εἰ τἄλλα φὴς τῶν εἰδῶν μετέχειν, ἢ δοκεῖν > \ , a σοι ἐκ νοημάτων ἕκαστον εἶναι καὶ πάντα νοεῖν, Ἁ 3 35λλ9 \ A ἢ νοήματα ὄντα ἀνόητα εἶναι; ἀλλ᾽ οὐδὲ τοῦτο, 4 ¥ / φάναι, ἔχει λόγον. 3 ¥ ’ ἀλλ᾽, ὦ Παρμενίδη, μάλιστα ἔμοιγε καταφαίνεται a ὃ ¥ ᾿ κ᾿ \ ἴδ A 9 ὃ , ὧδε ἔχειν: τὰ μὲν εἴδη ταῦτα ὥσπερ παραδείγματα ε ’ > “~ 4 Ν Ν ¥ ’ 5 ’ ἑστάναι ἐν τῇ φύσει, τὰ δὲ ἄλλα τούτοις ἐοικέναι Ν > ε , Ν ε ΄, 4 a καὶ εἶναι ὁμοιώματα. καὶ ἡ μέθεξις αὕτη τοῖς >» A A “ἡ ἄλλοις γίγνεσθαι τῶν εἰδῶν οὐκ ἄλλη τις ἢ εἰκα- A A A a σθῆναι αὐτοῖς. εἰ οὖν τι, ἔφη, ἔοικε τῷ εἴδει, οἷόν 9. κα N ΕῚ ᾷἊ ᾧ > ~ > , τε ἐκεῖνο TO εἶδος μὴ ὅμοιον εἶναι τῷ εἰκασθέντι, θ᾽ ν - 3 lad ip 40 ξ x ¥ τι α Ν καθ᾽ ὅσον αὐτῷ ἀφωμοιώθη; ἢ ἔστι τις μηχανὴ a oe , y > 3 ¥ ᾿ τὸ ὅμοιον μὴ ὁμοίῳ ὅμοιον εἶναι; οὐκ ἔστι. τὸ δὲ 9 ἴω ε ’ 9 3 (λ 3 “4 4 τῶν € ὅμοιον τῷ ὁμοίῳ ap οὐ μεγάλη ἀνάγκη ἑνὸς A $f ae ἂν ,» ee. a Nee ἈΝ τοῦ αὐτοῦ εἴδους μετέχειν ; ἀνάγκη. οὗ δ᾽ ἂν τὰ ν > Lal > ὅμοια μετέχοντα ὅμοια ἢ, οὐκ ἐκεῖνο ἔσται αὐτὸ Ν > 4 Ν > > A es ’ τὸ εἶδος; παντάπασι μὲν οὖν. οὐκ ἄρα οἷόν τέ ἴων 5 > 3, εν τι τῷ εἴδει ὅμοιον εἶναι, οὐδὲ τὸ εἶδος ἄλλῳ εἰ δὲ μή, παρὰ τὸ εἶδος ἀεὶ ἄλλο ἀναφανήσεται 78 \ A: a Je ἂν 9 Φ bg > Ν εἶδος, καὶ ἂν ἐκεῖνό τῳ ὅμοιον ἢ, ἕτερον αὖ, καὶ οὐδέποτε παύσεται ἀεὶ καινὸν εἶδος γιγνόμενον, ‘ > a nw ἐὰν τὸ εἶδος τῷ ἑαυτοῦ μετέχοντι ὅμοιον γίγνηται. 5 la ,͵ > + ε ’ Ἁγ A ἀληθέστατα λέγεις. οὐκ apa ὁμοιότητι τἄλλα τῶν 204 , 3 , ¥ A a - εἰδῶν μεταλαμβάνει, ἀλλά τι ἄλλο δεῖ ζητεῖν ᾧ a > μεταλαμβάνει. ἔοικεν. ὁρᾷς οὖν, φάναι, ὦ Σώ- ν ε 5 ’ 5» ¥' + ἄρον κρατες, ὅση ἡ ἀπορία, ἐάν τις εἴδη ὄντα αὐτὰ δι τὸν ’, Ἁ ’ καθ᾽ αὑτὰ διορίζηται; καὶ μάλα. > , ¥ ΄ Ψ ε » > A 50. 7 εὖ τοίνυν ἴσθι, φάναι, ὅτι ὡς ἔπος εἰπεῖν οὐδέπω Ψ ἢ, νὸν τὰ Rees," e759 ΄ 3 κα 53 ν ἅπτει αὐτῆς ὅση ἐστὶν ἡ ἀπορία, εἰ ἕν εἶδος ἕκασ- A 3, I > rd ’ be Tov. τῶν ὄντων ἀεί TL ἀφοριζόμενος θήσεις. πῶς

133

ΠΑΡΜΕΝΙΔΗΣ. 18

δή; εἰπεῖν. πολλὰ μὲν καὶ ἄλλα, φάναι, μέγιστον Ν 3 » ’ Ν ’ 5" ’ δὲ τόδε. εἴ τις φαίη μηδὲ προσήκειν αὐτὰ γίγ- ’ 5» “A ama ὃ ~ > Ν νώσκεσθαι ὄντα τοιαῦτα οἷά φαμεν δεῖν εἶναι τὰ ¥ an a , > Δ »¥ > , εἴδη, τῷ ταῦτα λέγοντι οὐκ ἂν ἔχοι Tis ἐνδείξα- ν , > 4. an 4 3, σθαι ὅτι ψεύδεται, εἰ μὴ πολλῶν τύχοι ἔμπειρος ὧν ὁ ἀμφισβητῶν καὶ μὴ ἀφυής, ἐθέλοι δὲ πάνυ πολλὰ καὶ πόρρωθεν πραγματευομένου τοῦ ἐνδεικ- ’ ν 3 3 3 ’ » ε + νυμένου ἕπεσθαι, ἀλλ᾽ ἀπίθανος εἴη ὁ ἄγνωστα > , > 4 > a , > , ἀναγκάζων αὐτὰ εἶναι. πῇ δή, ὦ Παρμενίδη ; ’ Ν ’ὔ ν > ’ > Ἰ x φάναι τὸν Σωκράτη. ὅτι, ὦ Σώκρατες, οἶμαι ἂν \ Ν Ν ¥ ν 5 ’ 3 Εν καὶ σὲ καὶ ἄλλον, ὅστις αὐτήν τινα καθ᾽ αὑτὴν Δ. τ > 7 ΄ > ε A Ἃ (δ ἑκάστου οὐσίαν τίθεται εἶναι, ὁμολογῆσαι ἂν πρώ- A A aA a ag Tov μὲν μηδεμίαν αὐτῶν εἶναι ἐν ἡμῖν. πῶς yap ἂν πον 3 αν »᾿ » 4 Ν 4 αὐτὴ καθ᾽ αὑτὴν ἔτι ein; φάναι τὸν Σωκράτη. aA / > A > “ ἈΠ «: ia > A καλῶς λέγεις, εἰπεῖν. οὐκοῦν Kal ὅσαι τῶν ἰδεῶν 4 > / > Ν ν 3 > Ν Ν ε Ν πρὸς ἀλλήλας εἰσὶν al εἰσιν, αὐταὶ πρὸς αὑτὰς \ > 4 » > 3 > Ν. Ν > e ~ τὴν οὐσίαν ἔχουσιν, ἀλλ᾽ οὐ πρὸς τὰ Tap ἡμῖν x ε , » y ΄, Os , a εἴτε ὁμοιώματα εἴτε ὅπῃ δή Tis αὐτὰ τίθεται, ὧν ἡμεῖς μετέχοντες εἶναι ἕκαστα ἐπονομαζόμεθα" τὰ δὲ παρ᾽ ἡμῖν ταῦτα, ὁμώνυμα ὄντα ἐκείνοις, αὐτὰ > Ν δι 3 3 3 > Ν Ν x ‘ av πρὸς αὑτά ἐστιν ἀλλ᾽ ov πρὸς τὰ εἴδη, καὶ ε la 3 3 3 3 , ν ha 09 / MA ἑαυτῶν ἀλλ᾽ οὐκ ἐκείνων ὅσα αὖ ὀνομάζεται οὕτως. πῶς λέγεις; φάναι τὸν Σωκράτη. οἷον, φάναι τὸν Παρμενίδην, εἴ τις ἡμῶν του δεσπότης ἢ δοῦλός

them, since an absolute object im- plies as its correlative a faculty of absolute know- ledge ; and, conversely, Deity, as possessing absolute knowledge, could not have less than abso- lute know- ledge, that is, could not have our know- ledge, and therefore would be without some knowledge, which is absurd.

> > > “A / la a ¥ ’ ἐστιν, οὐκ αὐτοῦ Δεσπότου δή που, ὃ ἔστι Δεσπό- -

5 ’ “Ὁ /, > > Ν 3 A 4 a ¥ της, ἐκείνου δοῦλός ἐστιν, οὐδὲ αὐτοῦ Aovdov, ὃ ἔστι nw 5» Δοῦλος, δεσπότης ὁ δεσπότης, ἀλλ᾽ ἄνθρωπος ὧν ἀν- ΄ 3 , rea oe E 3... ᾧ τοις ΄ θρώπου ἀμφότερα ταῦτά ἐστιν᾽ αὐτὴ δὲ Δεσποτεία + ὁ, ’ 5 ἂς ΝΣ ΟΝ Ν ᾿' ε ’ αὐτῆς Δουλείᾳς ἐστὶν ὅ ἐστι, καὶ δουλεία ὡσαύτως, αὐτὴ Δουλεία αὐτῆς Δεσποτείας, ἀλλ᾽ οὐ τὰ ἐν

eon Ν sien \ ΄ » ϑ'ν νυ A μιν προς ἐεἐκεινὰ τὴν δύναμιν έχει οὐδὲ εκεινα

14 ΠΛΑΤΏΝΟΣ

“ lal Ν Ν πρὸς ἡμᾶς, ἀλλ᾽, ὃ λέγω, αὐτὰ αὑτῶν καὶ πρὸς αὑτὰ ἐκεῖνά τέ ἐστι, καὶ τὰ παρ᾽ ἡμῖν ὡσαύτως

4 , > πρὸς ἑαυτά: ἢ ov μανθάνεις ὃ λέγω; Πάνυ y, A a Ν 3 εἰπεῖν τὸν Σωκράτη, μανθάνω. οὐκοῦν καὶ ἐπισ- , A a τήμη, φάναι, αὐτὴ μὲν ὃ ἔστιν ᾿Επιστήμη τῆς ὃ » > ΄ . A a 9 oe ¥ > , ἔστιν ᾿Αλήθεια αὐτῆς ἂν ἐκείνης εἴη ἐπιστήμη ; A A a ἰδ πάνυ ye. ἑκάστη δὲ αὖ τῶν ἐπιστημῶν, ἣ ἔστιν, A ¥ ’, s > ἑκάστου τῶν ὄντων, ὃ ἔστιν, εἴη ἂν ἐπιστήμη" ἢ ᾿ »¥ , ε \ > ε ον > , > “ > ov; vat. ἡ δὲ παρ᾽ ἡμῖν ἐπιστήμη ov τῆς παρ ee > , ¥ Ν Se δ ε 9 Seu ἡμῖν ἂν ἀληθείας εἴη, καὶ ad ἑκάστη ἡ Tap ἡμῖν ἐπιστήμη τῶν παρ᾽ ἡμῖν ὄντων ἑκάστου ἂν ἐπισ- ’, ’ > > ’ 3 ‘ ‘ > 4 τήμη συμβαίνοι εἶναι; ἀνάγκη. ἀλλὰ μὴν αὐτά Ν ¥ ε ε wn ΕἿΣ »» ¥ > γε τὰ εἴδη, ὡς ὁμολογεῖς, οὔτε ἔχομεν οὔτε παρ δ΄ δὲ ald " > > Ν > 4, ὃ 4 ἡμῖν οἷόν τε εἶναι. ov yap οὖν. γιγνώσκεται δέ 3 A A ἴω ~ γέ που ὑπ᾽ αὐτοῦ τοῦ εἴδους τοῦ τῆς ᾿Επιστήμης ee ‘ / a ¥ ν id 9 ε aA αὐτὰ τὰ γένη ἃ ἔστιν ἕκαστα; val. ὅ γε ἡμεῖς οὐκ ἔχομεν. οὐ γάρ. οὐκ ἄρα ὑπό γε ἡμῶν γιγ- 7 “ > A 3 4 > Ν > Lal > ’ νώσκεται τῶν εἰδῶν οὐδέν, ἐπειδὴ αὐτῆς ᾿Επιστήμης Ψ οὐ μετέχομεν. οὐκ ἔοικεν. ἄγνωστον ἄρα ἡμῖν > Ἁ Ν + ey Ν Ν a » Ἀ Νν 593 ἈΝ ἐστὶ καὶ αὐτὸ τὸ Καλὸν ὃ ἔστι καὶ τὸ ᾿Αγαθὸν Ἀ / a Ἀ ε > ’ > Ἅ, ¥ ε / καὶ πάντα ἃ δὴ ws ἰδέας αὐτὰς οὔσας ὑπολαμβά- 4 9 Ν » ’ ’ νομεν. κινδυνεύει. ὅρα δὴ ἔτι τούτου δεινότερον “ὃ Ν A ‘4 » x» ¥ ¥ ¥ er ὰ τόδε. τὸ ποῖον; φαίης ἂν ἢ ov, εἴπερ ἔστιν αὐτό , > , Ἀ ἄγ Anis ΄ > τι γένος ᾿Επιστήμης, πολὺ αὐτὸ ἀκριβέστερον εἶναι “ἡ ἈΝ Fe ee > 4 ‘ ’ὔ Ν ¥ "ἢ τὴν Tap ἡμῖν ἐπιστήμην; Kat Κάλλος καὶ τἄλλα 4 2 4 > lal » » 5 nw πάντα οὕτως ; ναί. οὐκοῦν εἴπερ TL ἄλλο αὐτῆς 3 4 4 > »¥ “A a Ν Ἐπιστήμης μετέχει, οὐκ ἂν τινα μᾶλλον ἢ θεὸν φαίης ἔχειν τὴν ἀκριβεστάτην ἐπιστήμην; ἀνάγκη. ἥν > es > ε Ν x 3 δ᾽ am dp οὖν οἷός τε αὖ ἔσται 6 θεὸς τὼ παρ᾽ ἡμῖν γιγνώσκειν αὐτὴν ᾿Ἐπιστήμην ἔχων; τί γὰρ οὔ; 9 » ε A ὅτι, ἔφη ὁ Παρμενίδης, ὡμολόγηται ἡμῖν, ὦ Σώ-

184

135

ΠΑΡΜΕΝΙΔΗΣ. 1ὅ

7 3 3 La) Ν » A Ν 3 ε * κρατες, μήτ᾽ ἐκεῖνα τὰ εἴδη πρὸς τὰ Tap ἡμῖν Ἀ , ¥ a » , Ν 3 ΡΟΝ τὴν δύναμιν ἔχειν ἣν ἔχει, μήτε τὰ παρ᾽ ἡμῖν

XN > ~ 3 3 > Ν Ν ε Ν. ε 4 ε πρὸς ἐκεῖνα, GAN αὐτὰ πρὸς αὑτὰ ἑκάτερα. ὧμο- λόγηται γάρ. οὐκοῦν εἰ παρὰ τῷ θεῷ αὕτη ἐστὶν

POET wee

ε > , , ν ν ε > ’ὔ ἡ ἀκριβεστάτη Δεσποτεία καὶ αὕτη ἡ ἀκριβεστάτη > ’ » 5» “ἡ ε ’ ε > ’ ε la Ἐπιστήμη, οὔτ᾽ ἂν ἡ Δεσποτεία ἡ ἐκείνων ἡμῶν \ x» , ¥y 3 “ἡ . ,ὔ ε la ποτὲ ἂν δεσπόσειεν, ovr ἂν ἡ ᾿Επιστήμη ἡμᾶς

’ > , + ων > e la) 5 Ν ε la γνοίη οὐδέ τι ἄλλο τῶν Tap ἡμῖν, ἀλλὰ ὁμοίως ἡμεῖς 7 ἐκείνων οὐκ ἄρχομεν τῇ παρ᾽ ἡμῖν ἀρχῇ

ὑδὲ , A 0 , ὑδὲ A e , οὐδὲ γιγνώσκομεν τοῦ θείου οὐδὲν TH ἡμετέρᾳ

> ’ 3 A , > Ν Ν SN /, ᾿ ἐπιστήμῃ, ἐκεῖνοι τε αὖ κατὰ τὸν αὐτὸν λόγον

οὔτε δεσπόται ἡμῶν εἰσὶν οὔτε γιγνώσκουσι τὰ ἀνθρώπεια πράγματα θεοὶ ὄντες. ἀλλὰ μὴ λίαν, »» XN ε /, 2 Ν» % Ν 3 ἔφη, θαυμαστὸς ὁ λόγος 7, εἴ τις τὸν θεὸν ἀπο- στερήσειε τοῦ εἰδέναι. ταῦτα μέντοι, ὦ Σώκρατες, ἔφη ὁ Παρμενίδης, Ν Ν + Ν 4 ,ὔ ᾷ 3 A καὶ ἔτι ἄλλα πρὸς τούτοις πάνυ πολλὰ ἀναγκαῖον » N ¥ > Pn a ε 992 A ¥ ἔχειν τὰ εἴδη, εἰ εἰσὶν αὗται ai ἰδέαι τῶν ὄντων Ne Mie a ΕΝ; Ψ 5 Rint 3 καὶ δριεῦταΐί τις αὐτό τι ἕκαστον εἶδος: ὥστε ἀπο- ral N 9 , Ἀ 9 nA ε ¥ pew τε τὸν ἀκούοντα καὶ ἀμφισβητεῖν ws οὔτε ¥ la! » Ψ , » Ν 3 ’ ἔστι ταῦτα, εἰτε ὁ τι μάλιστα εἴη, πολλὴ ἀνάγκη > Ν > ~ > ’ὔ ’ + ἣς αὐτὰ εἶναι τῇ ἀνθρωπίνῃ φύσει ἄγνωστα καὶ A , aA Q ΄ Ἂν», τ τσ δὲ ταῦτα λέγοντα δοκεῖν τε τὶ λέγειν καί, ὃ ἄρτι ἐλέγομεν, θαυμαστῶς ὡς δυσανάπειστον εἶναι καὶ 3 Ν , Ν 3 aA A ὃ , a ἀνδρὸς πάνυ μὲν εὐφυοῦς τοῦ δυνησομένου μαθεῖν ε 3», td ε 4 Ν > ’ +N > ὡς ἔστι γένος τι ἑκάστου καὶ οὐσία αὐτὴ καθ αὑτήν, ἔτι δὲ θαυμαστοτέρου τοῦ εὑρήσοντος καὶ Ξ, ld 4, lal ε lal ἄλλον δυνησομένου διδάξαι ταῦτα πάντα ἱκανῶς διευκρινησάμενον. συγχωρῶ σοι, ἔφη, ὦ Παρ- μενίδη, ὁ Σωκράτης: πάνυ γάρ μοι κατὰ νοῦν λέγεις. ἀλλὰ μέντοι, εἶπεν ὁ Παρμενίδης, εἴ γέ

11. With- out εἴδη, there can be no phi- losophy.

12. Par- menides expounds the Method of philoso- phizing : every hy- pothesis should be argued affirma- tively, i.e. supposing it to be true, and negatively, ἡ. 6. Sup- posing

it to be not true, and the conse- quences negative and posi- tive should be com- pared. Socrates, continues Parme- nides, had rightly conceived that the difficulties arising from In- compati- bilities lay in the region of εἴδη, and not in the region of

16 ITAATQNOZ

/ > ’ > Ν 53 io a“ κι τις δή, ὦ Σώκρατες, αὖ μὴ ἐάσει εἴδη τῶν ὄντων > > , X , a“ ‘ Ἀ 3, “ > εἶναι, εἰς πάντα τὰ νῦν δὴ καὶ ἄλλα τοιαῦτα ἀπο- βλέψας, μηδέ τι δριεῦῖται εἶδος ἑνὸς ἑκάστου, οὐδὲ 9 4 A Ud 4 A 7A > 4 Lal ὅποι τρέψει THY διάνοιαν ἕξει, μὴ ἐῶν ἰδέαν τῶν » ε ’ ᾿ > ἈΝ 2% > Ἁ 9 ‘ ὄντων ἑκάστου τὴν αὐτὴν ἀεὶ εἶναι, καὶ οὕτως τὴν τοῦ διαλέγεσθαι δύναμιν παντάπασι διαφθερεῖ. τοῦ τοιούτου μὲν οὖν μοι δοκεῖς καὶ μᾶλλον ἡσ- θῆσθαι. ἀληθῆ λέγεις, φάναι. | τί οὖν ποιήσεις φιλοσοφίας πέρι; ποῖ τρέψει ἀγνοουμένων τούτων; οὐ πάνυ μοι δοκῶ καθορᾶν ἔν γε τῷ παρόντι. πρῷ γάρ, εἰπεῖν, πρὶν γυμνασ- A 5 , es > a , , θῆναι, ὦ Σώκρατες, ὁρίζεσθαι ἐπιχειρεῖς Καλόν τε τί % ’, Ν 9 Ν λ ὰ ν A 50. κα καὶ Δίκαιον καὶ ᾿Αγαθὸν καὶ ἕν ἕκαστον τῶν εἰδῶν" ἐνενόησα γὰρ καὶ πρῴην σου ἀκούων διαλεγομένου ἐνθάδε ᾿Αριστοτέλει τῷδε. καλὴ μὲν οὖν καὶ θεία, 3.» e ’ aA ε “~ 2. πα ‘ ’ Ἄ εὖ ἴσθι, ἡ ὁρμή, ἣν ὁρμᾷς ἐπὶ τοὺς λόγους" ἕλκυσον Ν Ν ‘ 4 A ‘ lal 4 δὲ σαυτὸν Kai γύμνασαι μᾶλλον διὰ τῆς δοκούσης

5 ,ὔ > Ἀ ,, ε Ν “ lal ἀχρήστου εἶναι καὶ καλουμένης ὑπὸ τῶν πολλῶν

9 , Ψ » ΄ >, 3 x , \

ἀδολεσχίας, ἕως ἔτι νέος et’ εἰ δὲ μή, σὲ δια- φεύξεται ἡ ἀλήθεια. τίς οὖν ὁ τρόπος, φάναι, ὦ Παρμενίδη, τῆς γυμνασίας; οὗτος, εἰπεῖν, ὅνπερ ἤκουσας Ζήνωνος. πλὴν τοῦτό γέ σου καὶ πρὸς τοῦτον ἠγάσθην εἰπόντος, ὅτι οὐκ εἴας ἐν τοῖς ε 4 > Ν Ν A Ν 4, > Lal ὁρωμένοις οὐδὲ περὶ ταῦτα THY πλάνην ἐπισκοπεῖν, ἀλλὰ περὶ ἐκεῖνα ἃ μάλιστά τις ἂν λόγῳ λάβοι

A 4 » δοκεῖ γάρ μοι, ἔφη,

΄ 350» Ν 3 \ 9g ee TAUTY YE οὐδὲν χαλεπὸν εἰναι και ομοια και ανομοια

Ν 3, Δ ε ΄ ἣν καὶ εἴδη ἂν ἡγήσαιτο εἶναι.

ς΄ νΨἤ ε A Ἀ »¥ , > , καὶ ἄλλο ὁτιοῦν Ta ὄντα πάσχοντα ἀποφαΐίνειν. Ἁ lal > » καὶ καλῶς γ᾽, ἔφη. χρὴ δὲ καὶ τόδε ἔτι πρὸς τούτῳ ποιεῖν, μὴ μόνον εἰ ἔστιν ἕκαστον ὑποτιθέ-

μενον σκοπεῖν τὰ ξυμβαίνοντα ἐκ τῆς ὑποθέσεως, 136

ΠΑΡΜΕΝΙΔΗΣ. 17

> Ν Ν 3 Ν » Ν | Pe. A e , ἀλλὰ καὶ εἰ μὴ ἔστι TO αὐτὸ τοῦτο ὑποτίθεσθαι, εἰ βούλει μᾶλλον γυμνασθῆναι. πῶς λέγεις ; φάναι. a ¥ 9 ΄ \ , A ε ΄' οἷον, ἔφη, εἰ βούλει περὶ ταύτης τῆς ὑποθέσεως, ἣν Ζήνων ὑπέθετο, εἰ πολλά ἐστι, τί χρὴ ἕυμ- ’ Ν 3 “A A “A Ν ε Ν Ν βαίνειν καὶ αὐτοῖς τοῖς Πολλοῖς πρὸς αὑτὰ καὶ Ν Ss. ΓΚ ‘\ o ἃ Ν ’ Ce Ν Ν. πρὸς τὸ Ἕν καὶ τῷ “Evi πρός τε αὑτὸ καὶ πρὸς τὰ Πολλά καὶ αὖ εἰ μή ἐστι πολλά, πάλιν σκοπεῖν τί ξυμβήσεται καὶ τῷ “Evi καὶ τοῖς Πολλοῖς καὶ ἐὰν ε lal > » ε / x > ‘\ ¥ ’ 53 ὑποθῇ, εἰ ἔστιν Ὁμοιότης ἢ εἰ μὴ ἔστι, τί ἐφ ε , “ ε ld , Ν 3 “ ἑκατέρας τῆς ὑποθέσεως ξυμβήσεται καὶ αὐτοῖς

πρὸς αὑτὰ καὶ πρὸς ἄλληλα καὶ αὖθις αὖ

A ε A . A ¥\\ \ N eX \ τοῖς ὑποτεθεῖσι καὶ τοῖς ἄλλοις καὶ πρὸς αὑτὰ καὶ πρὸς ἄλληλα. καὶ περὶ ᾿Ανομοίου ὁ αὐτὸς λόγος,

A A 4 Ν V3 A Ἀ 4 καὶ περὶ Κινήσεως καὶ Στάσεως, καὶ περὶ Γενέσεως

ὌΝ a κ᾿ \ > A A > κ τῆς \ καὶ Φθορᾶς, καὶ περὶ αὐτοῦ τοῦ Εἶναι καὶ τοῦ μὴ

= ee a," , eae ς x 2. τ aA e Εἶναι" καὶ ἑνὶ λόγῳ, περὶ ὅτου ἂν ἀεὶ ὑποθῇ ws 4 Ν ε 5 » Ν ε nw » , ὄντος καὶ ὡς οὐκ ὄντος καὶ ὁτιοῦν ἄλλο πάθος

, A A Ἀ , κ᾿ ἐν" ες πάσχοντος, δεῖ σκοπεῖν τὰ ξυμβαίνοντα πρὸς αὑτὸ

Ν Ν ἃ 4 lal Ξ, [2 “Δ ΄ καὶ πρὸς ἕν ἔκαστον τῶν ἄλλων, 0 τι ἂν προέλῃ,

A X , Ἁ Ν ἃ ε , A καὶ πρὸς πλείω καὶ πρὸς ξύμπαντα ὡσαύτως" καὶ

»” > Ν δα Ν Ν ¥ ν x Takka αὖ πρὸς αὑτὰ τε Kal πρὸς ἀλλο o τι ἂν

Ἦν 32 Ὁ 27 ε ry ε GF ε , προαιρῇ ἀεί, ἐάν τε ws ὃν ὑποθῇ ὃ ὑπετίθεσο, sf ε Ν yy > ve ta , ἐάν TE ὡς μὴ ov, εἰ μέλλεις τελέως γυμνασάμενος κυρίως διόψεσθαι τὸ ἀληθές. ἀμήχανον, ἔφη, λέγεις, > , , \ 3 ,

@ Παρμενίδη, πραγματείαν, καὶ οὐ σφόδρα μαν- θάνω: ἀλλά μοι τί οὐ διῆλθες αὐτὸς ὑποθέμενός τι, ἵνα μᾶλλον καταμάθω; πολὺ ἔργον, φάναι, ὦ

, , ε Lal 5 Ν 4 Σώκρατες, προστάττεις ws τηλικῷδε. ἀλλὰ σύ,

> lal Ν. , ’ὔὕ ’ 5 ἴω ε »“"ΜΒ εἰπεῖν τὸν Σωκράτη, Ζήνων, τί οὐ διῆλθες ἡμῖν;

Ἀ Ἀ ’ὕ ¥ , , 5» wn > καὶ τὸν Ζήνωνα ἔφη γελάσαντα φάναι, αὐτοῦ, ὦ Σώκρατες, δεώμεθα Παρμενίδου" μὴ γὰρ οὐ φαῦλον

ς

sensible things, Parme- nides ex- emplifies his method by suppos- ing Zeno’s thesis εἰ πολλά ἐστι applied to τὸ ἕν and to τὰ πολλά, and the counter thesis εἰ μή ἐστι πολλὰ applied to roévand τὰ πολλά, both by themselves and incom- bination.

18. Par- menides consents to argue the question, as to the exis- tence of Unity, af- firmatively and nega- tively: he takes Aris- totle, after- wards one of the Thirty, as his assist- ant.

18 NAATOQNOZ

5 a , x > ε «ἡ ψ ¥ , ἡ ὃ λέγει. ἢ ody ὁρᾷς ὅσον ἔργον προστάττεις; εἰ μὲν οὖν πλείους ἦμεν, οὐκ ἂν ἄξιον ἦν δεῖσθαι 3 Lal Ν. Ν lal La) > , / ἀπρεπῆ yap τὰ τοιαῦτα πολλῶν ἐναντίον λέγειν ¥ ‘ Ant 66 a s ε ν ἄλλως τε καὶ τηλικούτῳ ἀγνοοῦσι γὰρ οἱ πολλοὶ bid ¥ 4 lal Ν ’ / Ν ὅτι ἄνευ ταύτης τῆς διὰ πάντων διεξόδου τε καὶ 4, 3 ’ 5 ’ “ 3 A ἴω » πλάνης ἀδύνατον ἐντυχόντα τῷ ἀληθεῖ νοῦν ἔχειν. :" ig οὖν, ὦ Παρμενίδη, esse συνδέομαι, ἵνα καὶ αὐτὸς διακούσω διὰ χρόνου. ταῦτα δὴ εἰπόντος τοῦ Ζήνωνος, ἔφη ὁ ᾿Αντιϑῶν φάναι τὸν Πυθόδωρον, αὐτόν τε δεῖσθαι τοῦ Παρ- ld » Ν 3 ᾽’ ἈΝ ‘ ¥ pevidov Kat τὸν ᾿Αριστοτέλη καὶ τοὺς ἄλλους, ἐνδείξασθαι ὃ λέγοι καὶ μὴ ἄλλως ποιεῖν. τὸν οὖν Παρμενίδην, ἀνάγκη, φάναι, πείθεσθαι. ἴω A va 3 , 2 7 τοι δοκῶ μοι τὸ τοῦ Ἰβυκείου ἵππου πεπονθέναι, @ 9 A LOX ἊΝ ‘ B , ς«. 42 3 ᾧ ἐκεῖνος ἀθλητῇ ὄντι καὶ πρεσβυτέρῳ, ὑφ᾽ ἅρματι > “Ὁ Ν 3 3 ’ ’ μέλλοντι ἀγωνιεῖσθαι καὶ Sv ἐμπειρίαν τρέμοντι Ν ’ ε Ν 3 ’, » » Ν Ds Be τὸ μέλλον, ἑαυτὸν ἀπεικάζων ἄκων ἔφη καὶ αὐτὸς 9 , » > Ν ¥ > ’ὔ οὕτω πρεσβύτης ὧν εἰς τὸν ἔρωτα ἀναγκάζεσθαι > ’ A 4 4, ~ κἀγώ por δοκῶ μεμνημένος μάλα φοβεῖ- σθαι, πῶς χρὴ τηλικόνδε ὄντα διανεῦσαι τοιοῦτόν

27 ᾿ ἰέναι

Ν a A / 9 , A Ν τε καὶ τοσοῦτον πλῆθος λόγων" ὅμως δέ--δεῖ γὰρ , > ‘\ Ph 4 ’, 5 a χαρίζεσθαι, ἐπειδὴ Kai, ὃ Ζήνων λέγει, αὐτοί ἐσμεν. πόθεν οὖν δὴ ἀρξόμεθα καὶ τί πρῶτον ὑποθησό-

μεθα; ἢ βούλεσθε, ἐπειδήπερ δοκεῖ πραγματειώδη

παιδιὰν παίζειν, ἀπ᾿ ἐμαυτοῦ ἄρξωμαι καὶ τῆς

as ΤᾺ το , Ν nae Ν 3 Pe τς ἢ , EMQAUTOVU ὑποθέσεως, περι Tov Ἑνὸς αὑτοῦ ὑποθέ-

» os »¥ ee , x , μενος, εἴτε ἕν ἐστιν εἴτε μὴ ἕν, TL χρὴ EvpBaivew;

, Ν > , N , , > > «νὰ πάνυ μὲν οὖν, φάναι τὸν Ζήνωνα. Tis οὖν, εἰπεῖν,

μοὶ ἀποκρινεῖται; ἢ ὁ νεώτατος; ἥκιστα γὰρ ἂν > A Ν Δ » (λ > ἃ 9 ’ πολυπραγμονοῖ, καὶ ἃ οἴεται μάλιστ᾽ ἂν ἀποκρί-

a , 9 oe) νιν ον > ἃ δος ς ὐὸν ee? VOLTO’ καὶ ἀμα ἐμοὶ ἀνάπαυλ᾽ ἂν εἴη ἡ ἐκείνου ἀπό-

΄ και.

137

c

138

IIAPMENIAHS. 19

Ψ ΄ = , , - κρισις. ἕτοιμός σοι, ὦ Παρμενίδη, φάναι, τοῦτο, Ν > , a > A Ν id Ν ’ τὸν ᾿Αριστοτέλη: ἐμὲ γὰρ λέγεις τὸν νεώτατον ’ 5 3 > 4 ε 3 4 λέγων. ἀλλ᾽ ἐρώτα ws ἀποκρινουμένου.

Εἶεν δή, φάναι: εἰ ἕν ἐστιν, (1) ἄλλο τι οὐκ ἂν εἴη πολλὰ Τὸ Ἕν; πῶς γὰρ ἄν; (3) οὔτε ἄρα , 3 lal » 4 3. ὦ a 3 ’ 4 μέρος αὐτοῦ οὔτε ὅλον αὐτὸ δεῖ εἶναι. τί δή; Ν. /, 9 mal /, > ’ ’ὔ ’ Ν Ν τὸ μέρος που ὅλου μέρος ἐστίν. ναί. τί δὲ τὸ Ψ Ee ee xn 4 \ Dk OS ν Xd » ὅλον; οὐχὶ οὗ ἂν μέρος μηδὲν ἀπῇ, ὅλον ἂν εἴη; 5 4 + Ν a > A “ἡ ἀμφοτέρως ἄρα Τὸ Ἕν ἐκ μερῶν ἂν > ἀμφο-

τέρως ἂν ἄρα οὕτως Τὸ Ἕν πολλὰ εἴη, ἀλλ᾽ οὐχ

πάνυ γε:

ΕἾ ΟΣ x \ ΄, 3, 5 ¥ εἴη, ὅλον τε ὃν καὶ μέρη ἔχον. ἀνάγκη.

ἕν. ἀληθῆ. δεῖ δέ γε μὴ πολλὰ ἀλλ᾽ ἕν αὐτὸ > A ys »¥ 9 » , ἦν εἶναι. δεῖ, ovr ἄρα ὅλον ἔσται οὔτε μέρη ἕξει,

εἰ ἐν ἔσται Τὸ Ἔν. οὐ γάρ. (ϑ8)οὐκοῦν εἰ μηδὲν

A , » 3 Xd 3 Ν » XN »* ἔχει μέρος, ovr ἂν ἀρχὴν οὔτε τελευτὴν οὔτε

᾿ /, » A /, Ν Ὁ » > A Ν lal μέσον ἔχοι: μέρη yap ἂν ἤδη αὐτοῦ τὰ τοιαῦτα

εἴη. ὀρθῶς. (4)καὶ μὴν τελευτή γε καὶ ἀρχὴ

ὔ ε ᾽ὔ lal δ᾽ ὮΝ» » » Ν ν. πέρας ἑκάστου. πῶς οὔ; ἄπειρον ἄρα Τὸ Ἕν, 3 , > Ne , VA δ ¥ Ν εἰ μήτε ἀρχὴν μήτε τελευτὴν ἔχει. ἄπειρον. (δ) καὶ ἄνευ σχήματος apa’ οὔτε γὰρ ἂν στρογγύλου οὔτε εὐθέος μετέχοι. πῶς; στρογγύλον γέ πού ἐστι τοῦτο, οὗ ἂν τὰ ἔσχατα πανταχῇ ἀπὸ τοῦ ΄ ¥ SPER , \ \ 52 2 - μέσου ἴσον ἀπέχῃ. vat. καὶ μὴν εὐθύ γε, οὗ x \ , 9 an A > , 27 5 ἂν τὸ μέσον ἀμφοῖν τοῖν ἐσχάτοιν ἐπίπροσθεν ἢ. οὕτως. οὐκοῦν μέρη ἂν ἔχοι Τὸ “Ev καὶ πόλλ᾽ ἂν » » 3 5 4 4 » nw . εἴη, εἴτ᾽ εὐθέος σχήματος εἴτε περιφεροῦς μετέχοι. ’ὕ Ν > »᾿ 2 3 Ν » tA 5 πάνυ μὲν οὖν. οὔτε ἄρα εὐθὺ οὔτε περιφερές ἐστιν, > 4 5 A 4 » 5 Lal A A nw ἐπείπερ οὐδὲ μέρη ἔχει. ὀρθῶς. (θ)καὶ μὴν τοιοῦ- , ry > na x AA κ᾿ > » ¥ TOV γε ὃν οὐδαμοῦ ἂν Ein’ οὔτε yap ἐν ἄλλῳ οὔτε ey ἐ 5 εἴη. ‘Tas δή; ἐν ἀλλ ἐν ὃν κύκλ ἐν ἑαυτῷ εἴη. πῶς δή; ἐν ἄλλῳ μὲν ὃν κύκλῳ a , ee > , > e > , Ν που ἂν περιέχοιτο ὑπ᾽ ἐκείνου ἐν ᾧ ἐνείη, καὶ

σ2

14. Second part ofthe dialogue : the relation of τὸ Ἐν and Τἄλλα.

A. The affirmative, if the One exist: and B. The negative, if the One do not exist.

(A). The affirmative argument : (1.) The First Hy- pothesis : εἰ Td Ἕν ἐστιν ἕν, if the One be One uncon- ditioned, the One admits of no predicate whatsoever, either

is therefore ἄπειρον; (5) has no Figure, either cur- vilineal or rectilineal ; (6) is not localized either rela- tively to itself or to anything else ;

(7) has no stationary state, has no motion- ary state— either by way of—(a) ἀλλοίωσις, modifica- tion, or (8) τὸ φέρεσ- θαι, motion, either cir- cular, or progres- sive, or qualita- tive ;

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al . A a A \ 4 πολλαχοῦ ἂν αὐτοῦ ἅπτοιτο πολλοῖς" Tov δὲ ἑνός ᾳ 9 “~ Ν ’ Ν 4 > 4 TE καὶ ἀμεροῦς Kal κύκλου μὴ μετέχοντος ἀδύνατον

“ ‘ ‘\ πολλαχῆ κυκλῳ ἅπτεσθαι. ἀδύνατον. ἀλλὰ μὴν ῳ. 2 3 ε A a ε ᾿ ¥ , > αὐτό ye ἐν ἑαυτῷ ὃν κἂν ἑαυτὸ εἴη περιέχον οὐκ ὅλλο υὰ ee » A Soe eT EOE? , ἄλλο ἢ αὐτό, εἴπερ καὶ ἐν ἑαυτῷ εἴη" ἔν τῳ γάρ εν Ν 4 3 4 > 4 , dp. τι εἶναι ἊΝ περιέχοντι δος 4 tia γ ρ > A A » Ν οὐκοῦν ἕτερον μὲν ἄν τι εἴη αὐτὸ τὸ περιέχον, yg \ Ν , ᾿ 3 Ν Ψ ° ᾿Ξ ἕτερον δὲ τὸ περιεχόμενον' οὐ γὰρ ὅλον γε ἄμφω δ που Ἂς Ψ , \ ΄ Σ ᾿Ν Ψ x ταὐτὸν ἅμα πείσεται καὶ ποιήσει: καὶ οὕτω Τὸ Ἕν οὐκ ἂν εἴη ἔτι ἕν ἀλλὰ δύο. οὐ γὰρ οὖν. > κέ > 4 x ¢ , > ε lal ’ > οὐκ apa ἐστί που Τὸ Ἕν, μήτε ἐν ἑαυτῷ μήτε ἐν » 2 ee > » 9 , 9 » ἄλλῳ ἐνόν. οὐκ ἔστιν. (1) ὅρα δή, οὕτως ἔχον lal Ν ‘ εἰ οἷόν τέ ἐστιν ἑστάναι ἢ κινεῖσθαι. τί δὴ yap » οὔ; ὅτι κινούμενόν ye ἢ φέροιτο ἢ ἀλλοιοῖτο ἄν" e ‘ /, ’ ’ > ’ 4 δὲ αὗται γὰρ μόναι κινήσεις. val. ἀλλοιούμενον OE Τὸ “Ev ἑαυτοῦ ἀδύνατόν που ἕν ἔτι εἶναι. ἀδύνατον. 3 ᾿, > 3 ’ ’ “ > ᾿ς οὐκ ἄρα κατ᾽ ἀλλοίωσίν γε κινεῖται. οὐ φαίνεται. ἀλλ᾽ ἄρα τῷ φέρεσθαι; ἴσως. καὶ μὴν εἰ φέροιτο Ν ᾿ξ Ν 3 a δι" ΝΟ οὐδ “ ’ a» TO ἕν, ἤτοι ἐν τῷ αὐτῷ ἂν περιφέροιτο κύκλῳ ἢ 4, ’ ε ’ 5 ε 4 > , μεταλλάττοι χώραν ἑτέραν ἐξ ἑτέρας. ἀνάγκη. ἷ > ~ 4 ». ἈΝ ’ AX ’ B οὐκοῦν κύκλῳ μὲν περιφερόμενον ἐπὶ μέσου βε- td > ,ὔ Ν Ν Ν Ν ’, ld βηκέναι ἀνάγκη, καὶ τὰ περὶ τὸ μέσον φερόμενα ¥ , x ε A, ® Qx ΄ , ΄ ἄλλα μέρη ἔχειν ἑαυτοῦ: ᾧ δὲ μήτε μέσου μήτε μερῶν προσήκει, τίς μηχανὴ τοῦτο κύκλῳ ποτὲ : Es.) “A , > Lal 5 ’ > Ν Ν ’ ἐπὶ τοῦ μέσου ἐνεχθῆναι; οὐδεμία. ἀλλὰ δὴ χώραν ἀμεῖβον. ἄλλοτ᾽ ἄλλοθι γίγνεται καὶ οὕτω κινεῖται; 3» , > al > ’ ¥ } oe Ὁ εἴπερ ye δή. οὐκοῦν εἶναι μέν που ἔν τινι αὐτὸ ἀδύνατον ἐφάνη; val. “ap οὖν γίγνεσθαι ἔτι ἀδυ- νατώτερον; οὐκ ἐννοῶ ὅπῃ. εἶ ἔν τῴ τι γίγνεται, οὐκ ἀνάγκη μήτε πω ἐν ἐκείνῳ εἶναι ἔτι ἐγγιγνό- Δ κ᾿ » 5 , / » Ἀ μενον, μήτ᾽ ἔτι ἔξω ἐκείνου παντάπασιν, εἴπερ δὴ

199

ΠΑΡΜΕΝΙΔΗΣ. 21

5 , > ’ > » » ’ ἐγγίγνεται; ἀνάγκη. εἰ apa τι ἄλλο πείσεται A Fy ΄ - ὁ. α΄ N τοῦτο, ἐκεῖνο ἂν μόνον πάσχοι οὗ μέρη εἴη TO Ν Ν + > “ no > > / Ν δὲ » » μὲν γὰρ ἄν τι αὐτοῦ ἤδη ἐν ἐκείνῳ, τὸ δὲ ἔξω εἴη ψΨ z κ \ ay , my ric ar , ΕΣ ἅμα" τὸ δὲ μὴ ἔχον μέρη οὐχ οἷόν τέ που ἔσται , > \ 9 9 y er, > N ΄, τρόπῳ οὐδενὶ ὅλον ἅμα μήτε ἐντὸς εἶναι τινὸς μήτε ¥» ἔξω. ἀληθῆ. οὗ δὲ μήτε μέρη εἰσὶ μήθ᾽ ὅλον ΄ 5», 3 Ἢ » 3 ΨΩ > , , τυγχάνει ὄν, OV πολὺ ETL ἀδυνατώτερον ἐγγίγνεσθαί που, μήτε κατὰ μέρη μήτε κατὰ ὅλον ἐγγιγνόμενον ; ΄ ee δ 3X ἌΣ ΤΣ ΄ φαίνεται. οὔτ᾽ ἄρα ποι ἰὸν καὶ ἔν τῳ γιγνόμενον , > Pai ¥ 9 > “ > “A ’ χώραν ἀλλάττει, οὔτ᾽ ἐν τῷ αὐτῷ περιφερόμενον, » 3 , ‘ 3 » χ a ΜΕΤΑ οὔτε ἀλλοιούμενον. οὐκ ἔοικεν. κατὰ πᾶσαν apa , \ & 5 ’ 5 / > Ν \ Ν κίνησιν Τὸ Ἣν ἀκίνητον. ἀκίνητον. ἀλλὰ μὴν καὶ εὺ ’ 4 » + dae, > ’ Ν Ud εἶναί γέ φαμεν ἔν τινι αὐτὸ ἀδύνατον. φαμὲν yap. 5399» ¥ ey a > A 9 , , , 9 ΕΝ Δ οὐδ᾽ ἄρα ποτὲ ἐν τῷ αὐτῷ ἐστίν. τί δή; ὅτι ἤδη ἂν 5 3 ΄, * 3 “Ὁ aA el a Smee , , A 5 ἐν ἐκείνῳ ELN EV ᾧ τῷ αὐτῷ ἐστίν. πάνυ μὲν οὖν. 2\\? 3 3 ε an 5» > 7 er = 2 κα ἀλλ᾽ οὔτε ἐν ἑαυτῷ οὔτε ἐν ἄλλῳ οἷόν TE ἣν αὐτῷ 2 A 3 Ν > 502 3, “3 Ν ἧς, a ἐνεῖναι. οὐ γὰρ οὖν. οὐδέποτε apa ἐστὶ Τὸ Ἕν ἐν τῷ αὐτῷ. οὐκ ἔοικεν. ἀλλὰ μὴν τό γε μηδέποτε ν τῷ αὐτῷ. οὐκ € é μὴ γε μηδέπ 3 A 5 A Βα ¥Q? ε , » *¥Q> γ᾿ ἐν τῷ αὐτῷ ὃν οὔθ᾽ ἡσυχίαν aye οὔθ᾽ ἕστηκεν.

Ν es ἃ ΕΣ οὐ γὰρ οἷόν te. Τὸ “Ev ἄρα, ὡς ἔοικεν, οὔθ᾽

Ψ ΕΣ Υ A ¥ \ , , EOTY KEV OUTE KLVELTAL. ουκουν δὴ φαίνεταί γε. (8) has no IQA N . » 29 ε - ¥ ε α Identity, (8) οὐδὲ μὴν ταὐτόν γε οὔθ᾽ ἑτέρῳ οὔτε ἑαυτῷ therefore ¥ 209 > 9» " ew » eer, no Diver- ἔσται, OVO αὖ ἐτερον οὔτε αὐτοῦ OUTE ETEPOY sity; no x x ς δ Ψ ΄ ε ΄“ Δ εκ Similarity, ἂν ein. τί δὴ; ETEPOV μέν που ἑαυτοῦ ὃν ἑνὸς therefore ε x »¥ Ν 3 x » Y 3 aie . no Dis- ἕτερον ἂν εἴη καὶ οὐκ ἂν εἴη ev. ἀληθῆ. καὶ similarity ;

‘ 3 BERS x > A x + 9) ΟΝ μὴν ταὐτόν γε ἑτέρῳ ὃν ἐκεῖνο ἂν εἴη, αὐτὸ δ᾽ > a yer = Ψ 5? x Y ¥ Ψ

οὐκ ἂν Elin’ στε OVO ἂν οὕτως εἴη ὅπερ » ν 5 > 2 δι Ὁ > Ν > ἄν τῆς ἔστιν, ἐν, ἀλλ᾽ ἕτερον ἑνός. OV yap οὖν. ταὐτὸν

Ν + (ee x ν ε al > » > μὲν apa ἑτέρῳ ἢ ETEPOV ἑαυτοῦ οὐκ ἐσται. οὐ

, 9 , τὰν 3 » ᾽ν x > yap. ἕτερον δέ ye ἑτέρου οὐκ ἔσται, ἕως ἂν ἢ

ψ 3 Ν en τ» ἥν Ἂς, > > Ν εν. ου yep EVL προσήκει ετέρῳ τινος EWA, ἀλλὰ

22 ITAATQNOZ

= A Ν μόνῳ ἑτέρῳ, ἄλλῳ δὲ οὐδενέί ὀρθῶς. τῷ μὲν Ψ Δ > 5 » ν > a »” 5 on apa ἕν εἶναι οὐκ ἔσται ἕτερον: ἢ οἴει; οὐ δῆτα. ἰλλὰ A 5 A 4 > ε “~ ¥ is εἰ δὲ ἀλλὰ μὴν εἰ μὴ τούτῳ, οὐχ ἑαυτῷ ἔσται i

A ε Lal ὑδὲ 5 ΄ι 5 Ν δὲ ὃ nw a 9 μὴ αὑτῷ, οὐδὲ αὐτόν αὐτὸ δὲ μηδαμῇ dv ἕτερον » A 4 9 5 A 5 A A 9. & οὐδενὸς ἔσται ἕτερον. ὀρθῶς. οὐδὲ μὴν ταὐτὸν ε Lal »¥ “ 5 » 5 9 Lal ε A ἑαυτῷ ἔσται. πῶς δ᾽ ov; οὐχ ἥπερ Tov ‘Evos 9 , Ἀ -“ 5 lal , ’, 9 φύσις, αὕτη δήπου καὶ Tod Tavrov. τί δή; ὅτι > 5 Ἄν, 5 Ν ’ὔ ,ὔ 4, A δ οὐκ ἐπειδὰν ταὐτὸν γένηταί τῴ τι, ἕν γίγνεται. ἀλλὰ τί μήν; Τοῖς Πολλοῖς ταὐτὸν γενόμενον πολλὰ nw > ἀνάγκη γίγνεσθαι, ἀλλ᾽ οὐχ ἕν. ἀληθῆ. ἀλλ᾽ εἰ Τὸ “Ev καὶ Τὸ Ταὐτὸν μηδαμῇ διαφέρει, ὁπότε τι ἃ. ἃς ᾧ ee, er a rN ae Se, Y ταὐτὸν ἐγίγνετο, ἀεὶ ἂν ἕν ἐγίγνετο, Kal ὁπότε ἕν, 5 ’ ’; 5 » Ν Δ e al > A ταὐτὸν. πᾶνυ ye. εἰ apa Τὸ Ev €avt@ ταῦτον » 5 ἃ ε nw » ‘ A 4 A 5 ἔσται, οὐχ ἕν ἑαυτῷ ἔσται: καὶ οὕτως ἕν ὃν οὐχ a », 3 Ἀ A Lal Ὁ 5 ,’ἅ 5 4 ἕν ἔσται ἀλλὰ μὴν τοῦτό ye ἀδύνατον: ἀδύνατον »¥ A π' ἊΝ ‘EB A “ἡ ε ,ὕ 9 > aA ε “ apa καὶ Τῷ “Evi ἢ ἑτέρου ἕτερον εἶναι ἢ ἑαυτῷ > 2 3 ὃ , 2 δ) ψ , Δ +. % ταὐτόν. ἀδύνατον. οὕτω δὴ ἕτερόν γε ἢ ταὐτὸν ν ἃ eae ἃ ε κα ee ἃ, ἘΠ) ¥ > N To “Ev ovr ἂν αὐτῳ οὔτ ἂν ετέρῳ εἴη. ov yap 5 5 Ν A 9 ’ὕ » 5 > > ’ὔ οὖν. οὐδὲ μὴν ὅμοιόν τινι ἔσται οὐδ᾽ ἀνόμοιον 23 ε an 2393. ¢ “2 ΄ , Ψ '᾿ Φ οὔθ᾽ ἑαυτῷ οὔθ᾽ ἑτέρῳ. τί δή; ὅτι τὸ ταὐτόν που Q [2 ’ la ,ὕ ε Ν Ν πεπονθὸς ὅμοιον. vat. Του δέ γε Evos χωρὶς ἐφάνη τὴν φύσιν Τὸ Ταὐτόν. ἐφάνη γάρ. ἀλλὰ Ἀ ¥ , Ν na > \ ¢ , μὴν εἴ τι πέπονθε χωρὶς τοῦ ἕν εἶναι Τὸ Ἕν, πλείω Δ > , ΣΕ are A A ἴων» ΄ ἂν εἶναι πεπόνθοι ἢ ἕν᾽ τοῦτο δὲ ἀδύνατον. vai. A ¥ οὐδαμῶς ἔστιν apa ταὐτὸν πεπονθὸς εἶναι Td “Ev οὔτε ἄλλῳ οὔθ᾽ ἑαυτῷ. οὐ φαίνεται. οὐδὲ ὅμοιον ¥ ἈΝ ἣν ἑῷ, οὐδ »¥ »¥ ¥f? ε a > ἄρα δυνατὸν αὐτὸ εἶναι οὔτε ἄλλῳ οὔθ᾽ ἑαυτῷ. οὐκ 9 ἔοικεν. οὐδὲ μὴν ἕτερόν γε πέπονθεν εἶναι Td "Ev" Ἀ Ν . ’ >» / . ἡ A i , καὶ yap οὕτω πλείω ἂν πεπόνθοι εἶναι ἢ ἕν. πλείω

4 ’ Ἀ ν Ν a ε κὰν γάρ. τό γε μὴν ἕτερον πεπονθὸς ἢ ἑαυτοῦ ἢ ἄλλου

140

> # λ Ψ MS chia MEN. ¥ Ν ον ἀνόμοιον ἂν εἴη ἢ ἑαυτῷ ἢ ἄλλῳ, εἴπερ τὸ ταὐτὸν b

ΠΑΡΜΕΝΙΔΗΣ. 28

πεπονθὸς ὅμοιον. ὀρθῶς. Τὸ δέ γε Ἕν, ὡς ἔοικεν, 5 Lal ν Ν. 3 A > ζ΄ / > οὐδαμῶς ἕτερον πεπονθὸς οὐδαμῶς ἀνόμοιόν ἐστιν ὑθ᾽ ε “ ὑθ᾽ ε 4 3 Ν > A » οὔθ᾽ ἑαυτῷ οὔθ᾽ ἑτέρῳ. ov yap οὖν. οὔτε apa 9 ¥ > 2 ¥ et ¥ ε AY ἃ ¥ ὅμοιον οὔτε ἀνόμοιον OVP ἑτέρῳ οὔτε ἑαυτῷ ἂν εἴη ν A Τὸ Ἕν. οὐ φαίνεται. (9) καὶ μὴν τοιοῦτόν ye dv ¥ » ¥ ὃ" ¥ ¥ ε “ιν ¥ οὔτε ἴσον οὔτε ἄνισον ἔσται οὔτε ἑαυτῷ οὔτε ἄλλῳ. lal ¥ Ν d “ ἘΝ ἈΝ , ¥ > / ® πῆ; ἴσον μὲν ὃν τῶν αὐτῶν μέτρων ἔσται ἐκείνῳ @ 2 > , A , λιν » a ἂν ἴσον 7. vai. μεῖζον δέ που ἢ ἔλαττον ὄν, οἷς Ν ΕΝ ’ὔ > A \ > ’ὔ ’ μὲν ἂν ξύμμετρον ἢ, τῶν μὲν ἐλαττόνων ᾿ πλείω la) ’, μέτρα ἕξει, τῶν δὲ μειζόνων ἐλάττω. val. οἷς δ᾽ x >! “ Ν A av μὴ σύμμετρον, τῶν μὲν σμικροτέρων, τῶν δὲ » A Ν lal μειζόνων μέτρων ἔσται. πῶς yap ov; οὐκοῦν 3 , Ν Ν ,ὔ’ A > la) “Δ ᾽’ lal ἀδύνατον τὸ μὴ μετέχον Tod Αὐτοῦ ἢ μέτρων τῶν 5. κα > a» ε A 2 A 50. 7 αὐτῶν εἶναι ἢ ἄλλων ὡντινωνοῦν τῶν αὐτῶν; ἀδύνα- " Gale 9 4 ε a Oe ¥ ¥ τον. ἴσον μὲν apa ovT ἂν ἑαυτῷ οὔτε ἄλλῳ εἴη, ral a 2 μὴ τῶν αὐτῶν μέτρων ὄν. οὔκουν φαίνεταί γε. 3 Ν Ν ’ , ΕΣ x > , ἀλλὰ μὴν πλειόνων ye μέτρων ὃν ἢ ἐλαττόνων,

9 \ A ¥ ὅσωνπερ μέτρων, τοσούτων καὶ μερῶν ἂν εἴη: καὶ

(ϑ) nomode of Quan- tity, either Equality, or In- equality, or Excess ; therefore no Defect ;

ΩΣ > ον. ἃ ΕΣ 3 Ἀ A Y οὕτως αὖ οὐκέτι ἕν ἔσται, ἀλλὰ τοσαῦτα ὁσαπερ.

ἈΝ ‘ ’, 3 “ > δέ Φιν Ἂς / » καὶ τὰ μέτρα. ὀρθῶς. εἰ δέ γε ἑνὸς μέτρου εἴη, ΕἾ an ~ ἴσον ἂν γίγνοιτο τῷ μέτρῳ τοῦτο δὲ ἀδύνατον 5 , » 3). ὃς > > ’, ’, 3», x ἐφάνη, ἴσον τῳ αὐτὸ εἶναι. ἐφάνη γάρ. οὔτε dpa δ᾽ ἃς , , ΕΣ la » 2\7 ¥ ἑνὸς μέτρου μετέχον οὔτε πολλῶν οὔτε ὀλίγων, οὔτε

Ν , A > A , EA ε “A ε τὸ παράπαν Του AvTov μετέχον, οὔτε ἐεαυτῳ ποτε, ὡς » ΕΝ x ¥ ΕΣ 2 δ > A 2OA ἔοικεν, ἔσται ἴσον οὔτε ἄλλῳ οὐδ᾽ αὖ μεῖζον οὐδὲ » ¥ ε A ΕΣ Bae , Ν ἔλαττον οὔτε ἑαυτοῦ οὐθ᾽ ἑτέρου. παντάπασι μὲν

εν x οὖν οὕτως. (10) τί δέ; πρεσβύτερον ἢ νεώτερον ἢ

\ | e ’ ᾿, ~~ δ ων Ν τὴν αὐτὴν ἡλικίαν ἔχειν Τὸ “Ev δοκεῖ τῳ δυνατὸν ν᾿ a: Ν Ν KA Ψ ε ΄ Ν Ν εἶναι; τί δὴ γὰρ ov; ὅτι που ἡλικίαν μὲν τὴν

te » “ἡ ε “ “ἡ » > / / Ν αὑτὴν ἔχον ἢ αὑτῷ ἢ ἀλλῳ ἰσότητος χρόνου καὶ ε ,ὕ , - »\ 7 > A A ὁμοιότητος μεθέξει, ὧν ἐλέγομεν ov μετεῖναι Τῷ

>

(10) no mode of Time ;

24 MAATQNOZ

ε ’ ΜΩ5 ε ’ » > / > 4 A Evi, οὔθ᾽ ὁμοιότητος οὔτε ἰσότητος. ἐλέγομεν yap οὖν. καὶ μὴν καὶ ὅτι ἀνομοιότητός τε καὶ ἀνισότη- τος οὐ μετέχει, καὶ τοῦτο ἐλέγομεν. πάνυ μὲν οὖν. “A > and ¥ Ν a» 4, xa ’ πῶς οὖν οἷόν τε ἔσται τινὸς ἢ πρεσβύτερον 7 νεώτε- ρον εἶναι, ἣ τὴν αὐτὴν ἡλικίαν ἔχειν τῳ, τοιοῦτον ὄν ; 3 A > ἂψ ἰῷ. “Ὁ, Ψ , 950.» 4 5 οὐδαμῶς. οὐκ ap ἂν εἴη νεώτερον οὐδὲ πρεσβύτε- > Ν Ἀ Cee ε ’ » x. @ » ε “~ pov οὐδὲ τὴν αὐτὴν ἡλικίαν ἔχον Td “Ev οὔτε αὑτῷ » 3» > ’ | 9 3 SQa 3 ’ Ν οὔτε ἄλλῳ. οὐ φαίνεται. ἄρ᾽ οὖν οὐδὲ ἐν χρόνῳ τὸ ’ 4 > ἃ Φ ν»ονο > “ » παράπαν δύναιτ᾽ ἂν εἶναι Τὸ Ἕν, εἰ τοιοῦτον εἴη; x > + τῷ ΒΟΥ ἘΌΝ , 393. Ν 90% ε A ἢ οὐκ ἀνάγκη, ἐάν τι ἢ ἐν χρόνῳ, ἀεὶ αὐτὸ αὑτοῦ πρεσβύτερον γίγνεσθαι; ἀνάγκη. οὐκοῦν τό γε πρεσβύτερον ἀεὶ νεωτέρου πρεσβύτερον ; τί μήν; τὸ πρεσβύτερον ἄρα ἑαυτοῦ γιγνόμενον καὶ νεώτε- ρον ἑαυτοῦ ἅμα γίγνεται, εἴπερ μέλλει ἔχειν ὅτου , , a 4 - , πρεσβύτερον γίγνεται. πῶς λέγεις; ὧδε: διά- 7 Ray IO A , » Ψ φορον ἕτερον ἑτέρου οὐδὲν δεῖ γίγνεσθαι ἤδη ὄντος διαφόρου, ἀλλὰ τοῦ μὲν ἤδη ὄντος ἤδη εἶναι, τοῦ Ν / id A Ν ’ δὲ γεγονότος γεγονέναι, τοῦ δὲ μέλλοντος μέλλειν, A Or , ¥ , » » τοῦ δὲ γιγνομένου οὔτε γεγονέναι οὔτε μέλλειν οὔτε εἶναί πω διάφορον, ἀλλὰ γίγνεσθαι καὶ ἄλλως οὐκ > > , ’ 3 Ν Ν , , εἶνα. ἀνάγκη γάρ. ἀλλὰ μὴν τό ye πρεσβύτερον / ’ » Ν Ν > Ν + » διαφορότης νεωτέρου ἐστὶ καὶ οὐδενὸς ἄλλου. ἔστι γάρ. τὸ ἄρα πρεσβύτερον ἑαυτοῦ γιγνόμενον ἀνά- γκὴ καὶ νεώτερον ἅμα ἑαυτοῦ γίγνεσθαι. ἔοικεν. 3 Ν ‘ + 4 ’ ε ‘al , ’ ἀλλὰ μὴν καὶ μήτε πλείω ἑαυτοῦ γίγνεσθαι χρόνον y ee ἊΝ > 4, > Ν ΄- » ld Ν ’ μήτ᾽ ἐλάττω, ἀλλὰ τὸν ἴσον χρόνον καὶ γίγνεσθαι ε aA ‘ > Ν / A La » ἑαυτῷ καὶ εἶναι καὶ γεγονέναι καὶ μέλλειν ἔσεσθαι. ἀνάγκη γὰρ οὖν καὶ ταῦτα. ἀνάγκη ἄρα ἐστίν, ὡς ἔοικεν, ὅσα γε ἐν χρόνῳ ἐστὶ καὶ μετέχει τοῦ τοιού- του, ἕκαστον αὐτῶν τὴν αὐτήν τε αὐτὸ αὑτῷ ἡλικίαν

¥ \ , ld ε a 9 Ν , EXEW και πρεσβύτερόν TE αυτου αμα και νεώτερον

141

d

142

ΠΛΡΜΕΝΙΔΗΣ. 25

γίγνεσθαι. κινδυνεύει. ἀλλὰ μὴν Τῷ ye “Evi τῶν τοιούτων παθημάτων οὐδὲν μετῆν. οὐ γὰρ μετῆν. ὑδὲ » / Fic. EN 4, sO μι » οὐδὲ ἄρα χρόνου αὐτῷ μέτεστιν, οὐδ᾽ ἔστιν ἔν τινι / ¥ , "4 ε / ε La) ’ χρόνῳ. οὔκουν δή, ὥς γε ὁ λόγος αἱρεῖ. (11) τί > , 93 Ν Ν td . Ν Is > / οὖν; TO HV Kal TO γέγονε καὶ τὸ ἐγίγνετο οὐ χρόνου μέθεξιν δοκεῖ σημαίνειν τοῦ ποτὲ γεγονότος ; καὶ ΄ ’ /, Ν » Ν Ν , ‘\ Ν μάλα. τί δέ; τὸ ἔσται καὶ τὸ γενήσεται καὶ τὸ ’ 3 “A 4 ’ ᾿ ’ ’ γενηθήσεται οὐ τοῦ ἔπειτά που μέλλοντος ; vai. Ν \ ae 7 Ν ‘ iA > la nan , τὸ δὲ δὴ ἔστι Kal τὸ γίγνεται οὐ τοῦ νῦν παρόντος ; ’, Ν > > » Ν ὰ ὃ “A ὃ ν πάνυ μὲν οὖν. εἰ apa To Ev μηδαμῃ μηδενὸς μετέχει χρόνου, οὔτε ποτὲ γεγόνει οὔτ᾽ ἐγίγνετο οὔτ᾽ ἣν ποτέ, οὔτε νῦν γέγονεν οὔτε γίγνεται οὔτ᾽ »Ἅ y> ¥ ’, Ξ, ’, ¥y 3 ἔστιν, OUT ἔπειτα γενήσεται οὔτε γενηθήσεται OUT

3, 3 ,ὕ 3» > 3 9 4 »” εσται. ἀληθέστατα. εστιν OVV OVOLAS OT@S αν.

2 5 Δ Ν s τ ¥ TL μετάσχοι ἄλλως ἢ κατὰ τούτων TL; οὐκ ἔστιν.

3 lal 3, x ὁ 3 ’ ᾽’ ey οὐδαμῶς apa Τὸ “Ev οὐσίας μετέχει. ovK ἔοικεν.

οὐδαμῶς ἄρα ἔστι Τὸ Ἕν. οὐ φαίνεται. οὐδ᾽ ἄρα

ν »» 9 ἃ > Ἂ x ‘ x "ὃ ΕΝ Ν οὕτως ἔστιν ὦστε ἕν εἶναι εἴη γὰρ ἂν ἤδη ὃν καὶ

δὲ τὸν s ᾿ 3 ΟΣ Seek. ν ἃ 3» φρο ὦ οὐσίας μετέχον᾽ ἀλλ᾽ ὡς ἔοικε, Τὸ “Ev οὔτε ἐν ἐστιν ¥ » > A an a , , οὔτε ἔστιν, εἰ δεῖ τῷ τοιῷδε λόγῳ πιστεύειν. κιν- δυνεύει. (12) ὃ δὲ μὴ ἔστι, τούτῳ τῷ μὴ ὄντι εἴ

3 BY) ᾽ ποι αν eet 0

¥ x 2 Se > A Ν “ 5929 = ¥ 3, ἄν τι ἢ αὐτῷ ἢ αὐτοῦ; καὶ πῶς ; οὐδ᾽ ἄρα ὄνομα »» > “A > Ν ’ 3 / > / 5 Ν ἔστιν αὐτῷ οὐδὲ λόγος οὐδέ τις ἐπιστήμη οὐδὲ αἴσθησις οὐδὲ δόξα. οὐ φαίνεται. οὐδ᾽ ὀνομάζε- ται ἄρα οὐδὲ λέγεται οὐδὲ δοξάζεται οὐδὲ γιγνώ- σκεται, οὐδέ τι τῶν ὄντων αὐτοῦ αἰσθάνεται. οὐκ ἔοικεν. ἢ δυνατὸν οὖν περὶ Td “Ev ταῦθ᾽ οὕτως ἔχειν ; οὔκουν ἔμοιγε δοκεῖ.

βούλει οὖν ἐπὶ τὴν ὑπόθεσιν πάλιν ἐξ ἀρχῆς 3 ΄, 5» 4. ΑΔ > “ 3 a A ἐπανέλθωμεν, ἐάν τι ἡμῖν ἐπανιοῦσιν ἀλλοῖον φανῇ;

, Ν > , > a a > »” ᾿ς TAVVU μεν ουν βούλομαι. OUVKOUVVY εν Et εστι,

(11) no Produc- tion, nor Existence ;

(12) no logical accident either of Name or Definition ; and no psycho- logical correlative, either as Notion, Perception, or Concep- tion. This conclusion is rejected.

26 ΠΛΑΤΏΝΟΣ

td Ν ,ὔ Ν > A as The “yon φαμέν, τὰ συμβαίνοντα περὶ αὐτοῦ, ποῖά ποτε ing 0. Θ κ Ψ Second τυγχάνει ὄντα, διομολογητέα ταῦτα" οὐχ οὕτως; Hypo- a, 9 Voie 4 a ἃ > »¥ > es thesis. ναί. ὅρα δὴ ἐξ ἀρχῆς. ν εἰ ἔστιν, ἄρα οἷόν τε a-% > id > ’ δὲ ‘ ld > er αὐτὸ εἶναι μέν, οὐσίας δὲ μὴ μετέχειν; οὐχ οἷόν > A τῷ > ’ ae Ν. » 3, 3 2 τε. οὕὐκουν καὶ ἡ οὐσία Tov Evos εἴη av, ov ταὐτὸν > ne , 9 A Δ Φ ® a teat a ce οὖσα To Evi; ov yap ἂν ἐκείνη ἣν ἐκείνου οὐσία, A a A οὐδ᾽ ἂν ἐκεῖνο Td “Ev ἐκείνης μετεῖχεν, ἀλλ᾽ ὅμοιον > Ν ~ ἂν ἣν λέγειν ἕν τε εἶναι καὶ ἕν ἕν. νῦν δὲ οὐχ ο ν 5 Ν ε ε ’ὔ > ἃ 9 ’ \ 4 αὕτη ἐστὶν ἡ ὑπόθεσις, εἰ ἕν Ev, τί χρὴ ξυμβαί- 2\\2 ἃ a ¥ ᾿ > Ψ ΄ \ > νειν, GAN εἰ ἕν ἔστιν" οὐχ οὕτως; πάνυ μὲν οὖν. 5 nw ε , »» nw A » nw 9 οὐκοῦν ws ἄλλο τι σημαῖνον τὸ ἔστι TOD ἕν; » x 9 ἀνάγκη. ap οὖν ἄλλο ἢ ὅτι οὐσίας μετέχει Τὸ 9 a > ΕΣ » Ἀ X ’ 3 ὃ ’ Ev, τοῦτ᾽ ἂν εἴη τὸ λεγόμενον, ἐπειδάν τις συλὰ- , λήβδην εἴπῃ ὅτι ἕν ἔστιν; πάνυ γε. Il. The Πάλιν (1) δὴ λέγωμεν, ἕν εἰ ἔστι, τί συμβήσεται. Second Hy- , > > > ie. oe , x ε 7 pothesis: σκόπει οὖν, εἰ οὐκ ἀνάγκη ταύτην τὴν ὑπόθεσιν

ἕν εἰ ἔστι A a Xa <@ , - , ¥ Ξ- εἰ τὸ Ἕν τοιοῦτον ὃν To “Ev σημαίνειν, οἷον μέρη ἔχειν;

ἐστιν ὄν A m Σ εἰ τὸ εν TOS; ὧδε. εἰ TO ἔστι Τοῦ “Evds ὄντος λέγεται καὶ ἃ

3 ί Ἂς a » ν πέχει τὸ LO “Ev τοῦ ὄντος ἑνός, ἔστι δὲ οὐ τὸ αὐτὸ Ἥ τε a = nw Lal ’

Ἐν αὐνιδ Οὐσία καὶ Τὸ Ἕν, τοῦ αὐτοῦ δὲ ἐκείνου, οὗ ὑπεθέ-

trary pre- Ὧι Ὁ Ἃ » 3 3 ae κ oe dicates. μεθα, του €VOS οντος, APA οὐκ aAVaYKY TO μεν ὅλον

-«--.α ἃ a 3 > , = , δὲ ’ θ ’ ’ (1) Ifthe ἕν ὃν εἶναι αὐτό, τούτου δὲ γίγνεσθαι μόρια Τό τε One exist, ἃ thatis,par- Ev Borate in τῶν μορίων τούτων μόριον μόνον προσεροῦμεν, ἢ then the mF , , , , An Oncisia. τοῦ ὅλου μόριον τό γε μόριον προσρητέον; τοῦ

εὖ. ΕΣ Ν a ἃ > τῶν ὅλου. καὶ ὅλον ἄρα ἐστὶν ὃ ἂν ἕν 7, καὶ μόριον

Ἀ Ν > 3 ’, / 5 ε , kat To Εἰναι; ἀνάγκη. πότερον οὖν εκάτερον

’ > ~ / ἔχε. πάνυ γε. τί οὖν; τῶν μορίων ἑκάτερον , ne ἈΝ » , a \ a. 2 > τούτων Tov Evos Ὄντος, τὸ TE ἕν καὶ τὸ OV, ἄρα e x a A > ἀπολείπεσθον ἢ Τὸ Ἕν Τοῦ Εἶναι μόριον ἣ Τὸ Ὃν Ae Ν ΄, > x» ¥ , ¥ A a Tov “νὸς μορίου; οὐκ ἂν ein. πάλιν apa καὶ τῶν

, / » Ἀ μορίων ἑκάτερον τό τε ἕν ἴσχει καὶ τὸ ὄν, καὶ

“

143

ITAPMENIAH®. 27

΄ ᾿ ϑᾺ 7 3 A“ 3. ΄ Ν γίγνεται τὸ ἐλάχιστον ἐκ δυοῖν αὖ μορίοιν τὸ / Ν ‘\ A / ν a. ἃ ν ’ὔ μόριον, καὶ κατὰ τὸν αὐτὸν λόγον οὕτως ἀεί, ὅ τί nN ae περ ἂν μόριον γένηται, τούτω τὼ μορίω ἀεὶ ἴσχει , a Ἄ ἌἍ δα ἐς Τό τε γὰρ Ἕν Τὸ Ὃν ἀεὶ ἴσχει καὶ Τὸ Ὃν Τὸ “Ev ν 3 / 4? ym / / a ὥστε ἀνάγκη δύ᾽ ἀεὶ γιγνόμενον μηδέποτε ἕν > , 5 A »” a» εἶναι. παντάπασι μὲν οὖν. οὐκοῦν ἄπειρον ἂν TO A a Mi 15 x ‘ πλῆθος οὕτω Τὸ “Ev ὃν ein; ἔοικεν. (2) ἴθι δὴ x no », lal 5 3 ’ Ν ’ Ta "R καὶ τῇδε ETL. πῆ; οὐσίας φαμὲν μετέχειν Τὸ Ἕν, ‘\ lal ν᾿ a dd Ν διὸ ἔστιν; val. καὶ διὰ ταῦτα δὴ Τὸ Ἕν ὃν πολλὰ ἐφάνη. οὕτως. τί δέ; αὐτὸ Τὸ Ἕν, ὃ δή φαμεν > ’ὔ 4 3N 9 Αἰ ~ ὃ ’ / θ᾽ οὐσίας μετέχειν, ἐὰν αὐτὸ τῇ διανοίᾳ μόνον κα οὐρὰς , A Ἀ ’ Φ Ν , > /, αὑτὸ λάβωμεν ἄνευ τούτου οὗ φαμὲν μετέχειν, Apa aA , ΄ Xx Ν Ν Ν ee A γε ἕν μόνον φανήσεται ἢ καὶ πολλὰ τὸ αὐτὸ τοῦτο; Ψ > » ey res y N ἕν, οἶμαι ἔγωγε. ἴδωμεν δή" ἄλλο τι ἕτερον μὲν 3 , Ἁ 3 / > A > 9 \ 2's SF ἀνάγκη τὴν οὐσίαν αὐτοῦ εἶναι, ἕτερον δὲ αὐτό;

"εἴπερ μὴ Οὐσία Τὸ Ἕν, ἀλλ᾽ ὡς ἐν οὐσίας μετέσχεν.

5 , > A I. 4 ε > ’ὔ = er \ ἀνάγκη. οὐκοῦν εἰ ἐτερον μεν H Οὐσία, ἐτερον δὲ aA ἴω Τὸ Ἕν, οὔτε τῷ ἕν Τὸ “Ev Τῆς Οὐσίας ἕτερον οὔτε Ny An >” τῷ οὐσία εἶναι Ἣ Οὐσία Tov Ἕ νὸς ἄλλο, ἀλλὰ Τῷ Y ‘Erépw τε καὶ "“AN\w ἕτερα ἀλλήλων. πάνυ μὲν > y 9 > 2 > ¥ ae \ ¥ an οὖν. worTe ov TavTov ἐστιν οὔτε Two Evi οὔτε Ty ν ων ’ὕ 4 93 Ν Οὐσίᾳ Τὸ Ἕτερον. πῶς γάρ; τί οὖν; ἐὰν προελώ- ¥ μεθα αὐτῶν εἴτε βούλει Τὴν Οὐσίαν καὶ Τὸ Ἕτερον aA 3» ἃ εἴτε Τὴν Οὐσίαν καὶ Τὸ “Ev εἴτε Τὸ “Ev καὶ Τὸ "ER 5S 9 3 5 ε 4 Ὁ“ ta 4 τερον, GP οὐκ ἐν ἑκάστῃ TH προαιρέσει προαιρού- , ἃ 5 A » A b) , na μεθά τινε ὦ ὀρθῶς ἔχει καλεῖσθαι ἀμφοτέρω; πῶς; a 5 oe eer > A 3, \ > ea) ὧδε; ἔστιν οὐσίαν εἰπεῖν; ἔστιν. καὶ αὖθις εἰπεῖν ν Ν A Φ > > > ε ’ὔ > An ἕν; καὶ τοῦτος. ap οὖν οὐχ ἑκάτερον αὐτοῖν » , , oe ¢ ¥ yy, , ¢ εἴρηται; val. τί δ᾽ ὅταν εἴπω οὐσία τε Kal ἕν, > > 3 ΄ , > A fig dpa οὐκ ἀμφοτέρω; πάνυ ye. οὐκοῦν καὶ ἐὰν

ae \ ¢ » ¢ , Kory \ Y ουσια TE και ετέρον υ) ETEPOV TE KAL EV, καὶ οὕτω

(2) If the One parti- cipate in Existence, Number must exist.

(3) If Number participate in Exist- ence, Existence is distribu- table to Infinity.

28 ITAATQNOZ

a a πανταχῶς ep ἑκάστου ἄμφω λέγω; ναί. & δ᾽ ἂν ἃ

” > A , 5 er ¥ ἄμφω ὀρθῶς προσαγορεύησθον, dpa οἷόν τε ἄμφω μὲν αὐτὼ εἶναι, δύο δὲ μή; οὐχ οἷόν Te. & δ᾽ ἂν δύο ἦτον, ἔστι τις μηχανὴ μὴ οὐχ ἑκάτερον αὐτοῖν A > if) ’ 4 3, 5 4 4 ὃ ἕν εἶναι; οὐδεμία. τούτων ἄρα ἐπείπερ σύνδυο ν 4 > A a a» » 4 ἕκαστα ξυμβαίνει εἶναι, καὶ ἕν ἂν εἴη ἕκαστον. φαίνεται. εἰ δὲ ἕν ἕκαστον αὐτῶν ἐστί, συντε- 4 ok ε lal ε nw 4 > 4 θέντος ἑνὸς ὁποιουοῦν ἡτινιοῦν συζυγίᾳ οὐ τρία γίγνεται τὰ πάντα; ναί. τρία δὲ οὐ περιττά, καὶ ’ὕ + lal > ¥ ’ 7 Lal » > δύο ἄρτια; πῶς δ᾽ ov; τί δέ; δυοῖν ὄντοιν οὐκ Sin “ > ἣν δί \ A » , ¥ ἀνάγκη εἶναι καὶ dis, Kal τριῶν ὄντων τρίς, εἴπερ ε , lal 4 Ν Ν ἃ Ν [4] ’ Ν ‘ ὑπάρχει τῷ τε δύο τὸ Sis ἕν καὶ τῷ τρία τὸ τρὶς ψ ἀν τὰ A yer \ \ > 5) ΦΝ ἕν; ἀνάγκη. δυοῖν δὲ ὄντοιν καὶ δὶς οὐκ ἀνάγκη , \ 3" \ a ‘ \ 3 > 2 > δύο Sis εἶναι; καὶ τριῶν καὶ τρὶς οὐκ ἀνάγκη αὖ

, Ἀ > Lal > » 4 , nn » τρια τρις EWAL; πως ὃ ου; τι δέ; τριὼν OVT@V

\ \ ¥ Ἀν a oF κ ἃ ἢ ΓΝ: και δὶς OVT@V, και δυοῖν OVTOLW και τρις OVTOLV, OUK

> , ’ ἈΝ > Ν 4 ’ la ἀνάγκη τε τρία δὶς εἶναι καὶ δύο τρίς; πολλή γε. x» ἄρτιά τε dpa ἀρτιάκις ἂν εἴη Kal περιττὰ περιττάκις ’ καὶ ἄρτια περιττάκις καὶ περιττὰ ἀρτιάκις. ἔστιν 5 lal 9 οὕτως. εἰ οὖν ταῦτα οὕτως ἔχει, οἴει τινὰ ἀριθμὸν ε ’ ἃ > > , > > lal ὑπολείπεσθαι, ὃν οὐκ ἀνάγκη εἶναι; οὐδαμῶς > ΕἾ 3, Y > , Ν > Ν >

ye. εἰ ἄρα ἔστιν ἕν, ἀνάγκη καὶ ἀριθμὸν εἶναι. ἀνάγκη. (ϑ)ἀλλὰ μὴν ἀριθμοῦ γε ὄντος πόλλ᾽ ἂν » ἈΝ “ Ξ A 3 oi Ὁ 3 »

εἴη καὶ πλῆθος ἄπειρον τῶν ὄντων" ἢ οὐκ ἄπειρος 3 ἈΝ la Ν id > 4 ’ A ἀριθμὸς πλήθει καὶ μετέχων οὐσίας γίγνεται; καὶ πάνυ γε. οὐκοῦν εἰ πᾶς ἀριθμὸς οὐσίας μετέχει, καὶ τὸ μόριον ἕκαστον τοῦ ἀριθμοῦ μετέχοι ἂν > lal , ιν ’ "Ἢ + Ν »” ε > ’ αὐτῆς; val. ἐπὶ πάντα apa πολλὰ ὄντα Ἣ Οὐσία νενέμηται καὶ οὐδενὸς ἀποστατεῖ τῶν ὄντων, οὔτε τοῦ σμικροτάτου οὔτε τοῦ μεγίστου; ἢ τοῦτο μὲν

\. » ae a Ν x aS τὰ a

καὶ ἄλογον ἐρέσθαι; πῶς yap ἂν δὴ οὐσία ye τῶν

144

ΠΑΡΜΕΝΙΔΗΣ. 29

nw “ ’, ὄντων του ἀποστατοῖ; οὐδαμῶς. κατακεκερμάτισ- ν Ἀ ται ἄρα ὡς οἷόν τε σμικρότατα καὶ μέγιστα καὶ ’ ’ὔ πανταχῶς ὄντα, καὶ μεμέρισται πάντων μάλιστα, , » /, > 4 ne > / ¥ 4 καὶ ἐστι μέρη ἀπέραντα Τῆς Οὐσίας. ἔχει οὕτως. A x 3 Ν Ν pe 3... ὟΝ “Ὁ / πλεῖστα apa ἐστὶ τὰ μέρη αὐτῆς. πλεῖστα μέντοι. > A Ν 7, al (4) τί οὖν; ἔστι τι αὐτῶν, ὃ ἔστι μὲν μέρος Τῆς 5 / 9 Ν ᾿ 4 / Ν A *» lal la Οὐσίας, οὐδὲν μέντοι μέρος ; καὶ πῶς ἂν τοιοῦτο γέ- 5 » » > » > ’ὔ RD 9 9 voto; ἀλλ᾽ εἴπερ γε, οἶμαι, ἔστιν, ἀνάγκη αὐτὸ ἀεΐ, 4 > \ “:-- 9“ ἃ ἕωσπερ ἂν ἢ, ἕν γέ τι εἶναι, μηδὲν δὲ ἀδύνατον. 5» ’ Ν ν » ε ’ lad lal 5 ’ ἀνάγκη. πρὸς ἅπαντι ἄρα ἑκάστῳ τῷ Τῆς Οὐσίας ν΄ / \% > 3 , » μέρει πρόσεστι Τὸ Ev, οὐκ ἀπολειπόμενον οὔτε σμι- /, A / 4, » + ὐὸ / κροτέρου οὔτε μείζονος μέρους οὔτε ἄλλου οὐδενός. 4 > > ἃ x A 9 9 3 ΄, οὕτως. ἄρα οὖν ἕν ὃν πολλαχοῦ apa ολον ἐστί; A » 3 a τ A ek. SP oe > 4 τοῦτο ἄθρει. ἀλλ᾽ ἀθρῶ, καὶ ὁρῶ ὅτι ἀδύνατον. pe- , ¥ ¥ , ¢ τ ἐὰν , 3 μερισμένον apa, εἴπερ μὴ ὁλον᾽ ἄλλως γάρ που οὐ- wn 9 9 nw nw 3 4 4 , δαμῶς ἅμα ἅπασι τοῖς Τῆς Ovoias μέρεσι παρέσ- Ν ται, ἢ μεμερισμένον. Val. καὶ μὴν τό γε μεριστὸν πολλὴ ἀνάγκη εἶναι τοσαῦτα ὅσαπερ μέρη. ἀνάγκη. > » 3 5 “ 3, > 4 ’ ε Ὁ“ οὐκ ap ἀληθῆ ἄρτι ἐλέγομεν, λέγοντες ὡς πλεῖστα , ε 3 ’, ’ » 5 \ ἊΝ, 4 μέρη “H Οὐσία νενεμημένη εἴη. οὐδὲ yap πλείω 9»ϑ.)Ὶκ Τοῦ Ἑνὸς νενέμηται, ἀλλ᾽ ἴσα, ὡς ἔοικε, Τῷ “Evi: x A οὔτε yap To Ὃν Tov Ἑνὸς ἀπολείπεται οὔτε Τὸ ΔΛ ἊῪ la) “Ev Tod Ὄντος, ἀλλ᾽ ἐξισοῦσθον δύ᾽ ὄντε ἀεὶ παρὰ ’ὔ / 4 ’ Ν a ¥y 3 πάντα. παντάπασιν οὕτω φαίνεται. Τὸ “Ev ap BN 4 ε Ν Lal > ’ , αὐτὸ κεκερματισμένον ὑπὸ Τῆς Οὐσίας πολλά τε bed be’ AQ?’ 3 3 3 s καὶ ἄπειρα τὸ πλῆθός ἐστιν. φαίνεται. ov μόνον >” 4 apa τὸ ὃν ἕν πολλά ἐστιν, ἀλλὰ καὶ αὐτὸ Τὸ “Ev ay ὑπὸ Tod Ὄντος διανενεμημένον πολλὰ ἀνάγκη εἶναι. / Ν > Ν Ν 9 ν Ν παντάπασι μὲν οὖν. (δ) καὶ μὴν ὅτι γε ὅλου τὰ ΕΝ μόρια μόρια, πεπερασμένον ἂν εἴη κατὰ τὸ ὅλον “ἡ nA 9 Τὸ Ἕν" ἢ οὐ περιέχεται ὑπὸ τοῦ ὅλου τὰ μόρια;

(4) Τῇ Existence be dis- tributable to Infinity, the One must be distribu- table like- wise.

(5) The One must exhibit Rest and Motion.

80 ΠΛΑΤΏΝΟΣ

> , > Ν Ἀ ’ ΄, ,ὔ *» » ἀνάγκη. ἀλλὰ μὴν τό γε περιέχον πέρας ἂν εἴη. 148 A > ¥ ν a » a y oe , \ πῶς δ᾽ ov; Τὸ “Ev apa ὃν ἐν τέ ἐστί που καὶ 4 ‘\ 9 Ν / Ν , Ν πολλά, καὶ ὅλον καὶ μόρια, καὶ πεπερασμένον καὶ » , / Φ 9 > > > ’, ἄπειρον πλήθει. φαίνεται. ἄρ᾽ οὖν οὐκ, ἐπείπερ »᾿ > πεπερασμένον, Kal ἔσχατα ἔχον ; ἀνάγκη. τί δ᾽; 9 ΓΝ 3 > Ν x» » \ ’ Ἀ ’ ὅλον ὃν οὐκ ἀρχὴν ἂν ἔχοι καὶ μέσον καὶ τελευτήν ; ΕΥ̓ a; , YY > »¥ nw , ΕἾ ἢ οἷόν τέ τι ὅλον εἶναι ἄνευ τριῶν τούτων ; κἂν TOV ἃ ε lal > A > “a 93 ΄, » ψ > - ἕν ὁτιοῦν αὐτῶν ἀποστατῇ, ἐθελήσει ἔτι ὅλον εἶναι; > > 4 Me ‘\ vd ε » Ν Ἀ οὐκ ἐθελήσει. καὶ ἀρχὴν δή, ὡς ἔοικε, καὶ τελευτὴν Ν λ καὶ μέσον ἔχοι ἂν Τὸ Ἕν. ἔχοι. ἀλλὰ μὴν τό ye b ,ὕ » a > , 3 ΄, Ἔ 3 Ν x» »¥ μέσον ἴσον τῶν ἐσχάτων ἀπέχει: οὐ yap ἂν ἄλλως 3 ’ Ν : μέσον εἴη. οὐ yap. καὶ σχήματος δή τινος, ὡς ¥ A ad , a 43΄᾿ Φ ¥ 5 ᾽’ ἔοικε, τοιοῦτον ὃν μετέχοι ἂν Τὸ Ἕν, ἤτοι εὐθέος a ΄ » a 3 3 A , ἢ στρογγύλου ἤ τινος μικτοῦ ἐξ ἀμφοῖν. μετέχοι ¥ o> 4 Y A yap ἄν. ap οὖν οὕτως ἔχον οὐκ αὐτό τε ἐν ἑαυτῷ ¥ \ » val aA a ἔσται καὶ ἐν ἄλλῳ ; πῶς ; TOV μερῶν που ἕκαστον > a © > Ν Ν EAN > οὖ aA 9 ἐν τῷ ὅλῳ ἐστὶ καὶ οὐδὲν ἐκτὸς τοῦ ὅλου. οὕτως. ’ὔ Ν ἃς ’ ε Ν A 9 , ’ πάντα δὲ τὰ μέρη ὑπὸ τοῦ ὅλου περιέχεται; Val. ‘\ Ν , 4 , Ν ε A \ > καὶ μὴν τά γε πάντα μέρη τὰ αὑτοῦ To “Ev ἐστι, ὁ Ν » / » » x» , > ’ καὶ οὔτε τι πλέον οὔτε ἔλαττον ἢ πάντα. οὐ γάρ. 3 A A Ν 9 ἣν 3 A 3 3» 3 οὐκοῦν καὶ τὸ ὅλον Τὸ Ἕν ἐστιν; πῶς δ᾽ ov; εἰ ¥ "4 Ν ᾽ὔ > 9 , 3 » Ν ἄρα πάντα τὰ μέρη ἐν ὅλῳ τυγχάνει ὄντα, ἔστι δὲ a τά τε πάντα Τὸ “Ev καὶ αὐτὸ Τὸ Ὅλον, περιέχεται lal 2 nw δὲ ὑπὸ Tod Ὅλου τὰ πάντα, ὑπὸ Tod Ἑνὸς ἂν 4 Ν x περιέχοιτο Td Ἕν, καὶ οὕτως ἂν ἤδη Td “Ev αὐτὸ 2 ε nan» φ ,΄ ϑλλὸ ΄ , 4 ἐν ἑαυτῷ εἴη. φαίνεται. ἀλλὰ μέντοι τό γε ὅλον > aA , cal αὖ οὐκ ἐν τοῖς μέρεσίν ἐστιν, οὔτε ἐν πᾶσιν οὔτε > / > > > “A > 4 Ν > og ἊΝ ἐν Twi. εἰ γὰρ ἐν πᾶσιν, ἀνάγκη καὶ ἐν ἑνί. ev ἃ \ εν * & > x » ΄ ¥ τινι yap ἑνὶ μὴ ὃν οὐκ ἂν ἔτι που δύναιτο ἔν γε 9’ > ῥ 9 κ᾿ nA \ i A ᾳ ἅπασιν εἶναι": εἰ δὲ τοῦτο μὲν τὸ ἕν τῶν ἁπάντων

> , Ν i οὖ 3 , »¥ A » ¥ A €OTl, TO δὲ ὅλον εν τουτῳ ενι, πως ETL EV γε τοις

140

ΠΑΡΜΕΝΙΔΗΣ. 31

aA 5. τ i>) A 2QOA \ 3 Ν A πᾶσιν ἐνέσται; οὐδαμῶς. οὐδὲ μὴν ἐν τισὶ τῶν lal > Ν > ‘ Ν 9 yy « Ν , μερῶν. εἰ yap ἐν τισὶ τὸ ὅλον εἴη, TO πλέον

Ἂ 3 ὅν. 2h ὦ » 9 9 3 , 3 ΄, ἂν ἐν τῷ ἐλάττονι εἴη, ὅ ἐστιν ἀδύνατον. ἀδύνα- ΄ a ΓΑ. ae Spe erie δ᾽ οἷν τον γάρ. μὴ ὃν δ᾽ ἐν πλείοσι μηδ᾽ ἐν ἑνὶ μηδ᾽ ἐν ἅπασι τοῖς μέρεσι τὸ OA ὑκ ἀνά ἐν ETE, πασι τοῖς μέρεσι τὸ ὅλον οὐκ ἀνάγκη ἐν ἑτέρῳ Ν > ON ὃ Ὅν > 5 4 39 A τινὶ εἶναι, ἢ μηδαμοῦ ἔτι εἶναι; ἀνάγκη. οὐκοῦν ὃ lal A “ἡ ὑδὲ x » 4 δὲ Ξ, > on μηδαμοῦ μὲν ὃν οὐδὲν ἂν εἴη, ὅλον δὲ ὄν, ἐπειδὴ 3 3 ε La > ’ 3 4 3 ¥ > ’ οὐκ ἐν αὑτῷ ἐστίν, ἀνάγκη ἐν ἄλλῳ εἶναι; πάνυ a Ν »” XN a Ψ SA ΄, ς \ ye. 7 μὲν ἄρα Τὸ “Ev ὅλον, ἐν ἄλλῳ ἐστίν᾽' ἣ δὲ Ν ’ὔ ΓΑ 3, 4 Ν A Ν τὰ πάντα μέρη ὄντα τυγχάνει, αὐτὸ ἐν ἑαυτῷ: καὶ 9 ἃ" ὡς ὡς ἈΠ ἃ > ε a αᾳῸ \ “ἃ οὕτω Τὸ “Ev ἀνάγκη αὐτό τε ἐν ἑαυτῷ εἶναι καὶ ἐν ε ’ 3 ’ὔ WA Ἁ Ν x oa 9 > ἑτέρῳ: ἀνάγκη. οὕτω δὴ πεφυκὸς Τὸ “Ev ap’ οὐκ > ’ὔ Ν aA Ve 4 lal 4 yd ἀνάγκη καὶ κινεῖσθαι καὶ ἑστάναι; πῆ ; ἕστηκε μέν » 3.»ϑ, Ν 3 ε ΜΠ 4 ’ 3 ᾿ς enw Ν που, εἴπερ αὐτὸ ἐν ἑαυτῷ ἐστίν. ἐν γὰρ ἑνὶ ὃν καὶ 3 ’ ‘ “A > A > lal “ἡ ¥ ΕἸ ἐκ τούτου μὴ μεταβαῖνον ἐν τῷ αὐτῷ ἂν εἴη, ἐν ε A » , Ἀ ὃ , 9 A sta BS FN ἑαυτῷ. ἔστι γάρ. TO δέ γε ἐν τῷ αὐτῷ ἀεὶ ὃν ε Ν , > 4 : .4, > ’ , , ἑστὸς δήπου ἀνάγκη ἀεὶ εἶναι. πάνυ γε. τί δέ; Ν > ε / »- a > 4 > ’ 3 4 , 3 τὸ ἐν ἑτέρῳ ἀεὶ ὃν οὐ τὸ ἐναντίον ἀνάγκη μηδέποτ 3 A ey ὃ , δὲ Ἃ 3 A 8... δα δὲ ἐν τῷ αὐτῷ εἶναι, μηδέποτε δὲ ὃν ἐν τῷ αὐτῷ μηδὲ ε 4 Ν ε Ἅ, Ν A 9 3 , ἑστάναι, μὴ ἑστὸς δὲ κινεῖσθαι; οὕτως. ἀνάγκη A yy F > ’ὔὕ 3 ε Lal eh σὰ Ν 3 ε 4 apa To Ev, αὐτὸ τε ἐν EavT@ ἀεὶ ὃν καὶ EV ετέρῳ, [οἱ ’ Ν ε , , Ν ἀεὶ κινεῖσθαί τε καὶ ἑστάναι. φαίνεται. (6) καὶ Ν > 4 A > δες Ἂς ε A Ν ν μὴν ταὐτόν γε δεῖ εἶναι αὐτὸ ἑαυτῷ καὶ ἕτερον ε A ‘ a ¥ ε , Df Ν ἑαυτοῦ, καὶ Τοῖς ἼΑΔλλοις ὡσαύτως ταὐτόν τε καὶ Ψ > ¥ <i , , A ἕτερον εἶναι, εἴπερ καὶ TA πρόσθεν πέπονθεν. πῶς; A Ν Ψ 25 » ihe ὅσον 2 x πᾶν που πρὸς ἅπαν ὧδε ἔχει: ἢ ταὐτόν ἐστιν ἣ 9 Ἢ “ἡ 2X Ν ΠΝ ναὶ δ᾽ gy / x ETEpov’ ἢ ἐὰν μὴ ταὐτὸν ἢ μηδ᾽ ἕτερον, μέρος ἂν » a ne » Δ ε Ν / εἴη τούτου, πρὸς ὃ οὕτως EXEL, ἢ WS πρὸς μέρος x» » , S > > Xa ὅλον ἂν εἴη. φαίνεται. ap οὖν Τὸ “Ev αὐτὸ αὑτοῦ , > ’ ὃ nm 55. » ε εν ͵ὔ μέρος ἐστίν; οὐδαμῶς. οὖδ᾽ ἄρα ὡς πρὸς μέρος

Ch ε lal μὰ x » Ν ε Ν / ¥ > QvUTO AUVUTOV ὅλον αν €ly), προς εαυτο Epos OV. Ou

(6) The One must exhibit Identity and Diver- sity with regard to— (a) itself, and (8) τἄλλα, everything else besides τὸ Ἕν».

82 ΠΛΑΤΏΝΟΣ

ν γὰρ οἷόν τε. ἀλλ᾽ ἄρα ἕτερόν ἐστιν ἑνὸς Τὸ Ἕν; > A 99> »¥ ε a 9 x Ψ 3 οὐ δῆτα. οὐδ᾽ ἄρα ἑαυτοῦ γε ἕτερον ἂν εἴη. οὐ , 9 > , ΟΣ sn? ῳ , ΄ μέντοι. εἰ οὖν μήτε ἕτερον μήθ᾽ ὅλον μήτε μέρος eee Ν ε , > > re 4 ὃ ene αὐτὸ πρὸς ἑαυτό ἐστιν, οὐκ ἀνάγκη ἤδη ταὐτὸν > as ἃ A Pe 4 , , © των εἶναι αὐτὸ ἑαυτῷ ; ἀνάγκη. τί δέ; τὸ ἑτέρωθι dv a “ nan» A αὐτὸ ἑαυτοῦ ἐν τῷ αὐτῷ ὄντος ἑαυτῷ οὐκ ἀνάγκη WLS, ε mH > » \ ΔΕ ¥ αὐτὸ ἑαυτοῦ ἕτερον εἶναι, εἴπερ Kal ἑτέρωθι ἔσται; » A 9 Ν > , ¥ ee | ee ἔμοιγε δοκεῖ. οὕτω μὴν ἐφάνη ἔχον Td Ἕν, αὐτό > ε Ἂ ἃ ΩΣ ag e+ sy, 7 , τε ἐν ἑαυτῷ ὃν ἅμα καὶ ἐν ἑτέρῳ. ἐφάνη yap. 9 + ε ¥ ¥ , dd ε “ αν τερον ἄρα, ὡς ἔοικεν, ELN ταύτῃ ἂν εαυτοῦυ Τὸ Ἔν.

¥ , κα ¥ , 9 | 3 ed E€OLKEV. TL OVV; EL TOV TL €TEPOV εστιν, ουχ ετέρου

¥ y ¥ ΓΕ, > - 9 ye OVTOS €TEpov €OTAL; aAVayKY. ουκουν οσα μη εν

Ae Ν a A ἐστιν, ἅπανθ᾽ ἕτερα Τοῦ Ἕνός, καὶ Τὸ “Ev τῶν μὴ a ¥ Δ ¥ a ~ ὧν ἕν; πῶς δ᾽ ov; ἕτερον apa ἂν εἴη Τὸ Ἕν Τῶν “Adv.

ν ° @& rd LA / } ee, Ν \ ¢&. ἕτερον. “ὅρα δή: αὐτό τε Ταὐτὸν καὶ Td Ἕτερον

3" 9 3 A > Ψ > > dp οὐκ ἐναντία ἀλλήλοις; πῶς δ᾽ ov; ἢ οὖν ἐθε- 5 a ¢ ΕῚ 4 ~ λήσει Ταὐτὸν ἐν Τῷ “Etépw ἢ Τὸ Ἕτερον ἐν Ταὐτῷ

> 3, ν ποτὲ εἶναι; οὐκ ἐθελήσει. εἰ ἄρα Τὸ Ἕτερον ἐν 2 κα ΄, > »¥ a ¥ a» ao τ Ταὐτῷ μηδέποτ᾽ ἔσται, οὐδὲν ἔστι τῶν ὄντων ἐν ᾧ 3 Ἂν, x. δ , > ’, > ba’ ε lal ἐστὶ Τὸ Ἕτερον χρόνον οὐδένα. εἰ yap ὁντινοῦν y, » 2 A x Ἀ , 3 "»., le ν᾿ εἴη ἔν τῳ, ἐκεῖνον ἂν τὸν χρόνον ἐν Ταὐτῷ εἴη Τὸ 9 > Ψ ν > ἈΝ 3 3 ,

Erepov. οὐχ οὕτως; οὕτως. ἐπειδὴ δ᾽ οὐδέποτε

3 An RIA. aS ΄ 90 » a ¥ Δ εν TQ αυτῳ ἐστιν, οὐδέποτε εν τινι Τῶν OVT@V GV.

εἴη Τὸ Ἕτερον. ἀληθῆ. οὔτ᾽ ἄρα ἐν τοῖς μὴ ἕν -“ a» a

οὔτε ἐν Τῷ “Evi ἐνείη Gv Td Ἕτερον. οὐ yap οὖν.

οὐκ apa Τῷ ῬἝτέρῳ γ᾽ ἂν εἴη Τὸ Ἕν τῶν μὴ &

οὐδὲ τὰ μὴ &v Τοῦ Ἑνὸς ἕτερα. οὐ γάρ. οὐδὲ

Ν ε A 9 > a » 3 4 ~ 4

μὴν ἑαυτοῖς ye ἕτερ ἂν εἴη ἀλλήλων, μὴ pere-

“A .€ 4 “A ’ὔ > Ν ’ ε “A

xovra Tov Ἑτέρου. πῶς γάρ; εἰ δὲ μήτε αὑτοῖς

ν , 3 , a € , > , ¥ x

ἕτερά ἐστι μήτε Τῷ Ἑτέρῳ, οὐ πάντη ἤδη ἂν

> ἐκφεύγοι τὸ μὴ ἕτερα εἶναι ἀλλήλων; ἐκφεύγοι.

5

147

ΠΑΡΜΕΝΙΔΗΣ. 33

> \ ‘ 294 ne , ΄ x Sa os > ἀλλὰ μὴν οὐδὲ Τοῦ “Evds ye μετέχει TA μὴ ἕν᾽ οὐ γὰρ ἂν μὴ ἕν ἣν, ἀλλά πη ἂν ἕν ἦν. ἀληθῆ. οὐδ᾽ λ > s » ” ‘ A ee 50 Χ \ λ Ψ ἂν ἀριθμὸς εἴη ἄρα τὰ μὴ ἕν᾽ οὐδὲ γὰρ ἂν οὕτω ἐκ 4, ‘ μὴ ἕν Hv παντάπασιν, ἀριθμόν ye ἔχοντα. ov yap > , ὃ , Ν ς a ‘Ae N > , Δ’ ὦ οὖν. τί δέ; τὰ μὴ ἕν Τοῦ “νὸς ἄρα μόριά ἐστιν; Xa ΓᾺ . “Ὁ ae Ν Ν ἈΝ Ψ A ἢ κἂν οὕτω μετεῖχε Tov Evos τὰ μὴ ἐν; μετεῖχεν. 5» 3, ’ὕ Ν Ἀ ν 3 Ν Ν Ἀ 4 »» 39. ἃ εἰ ἄρα πάντη τὸ μὲν ἕν ἐστι, τὰ δὲ μὴ ἕν, οὔτ᾽ ἂν ν ΄ A ᾷ a x a ¥ xn? ε ,΄ ᾿ μόριον τῶν μὴ ἕν Τὸ “Ev εἴη οὔθ᾽ ὅλον ὡς μορίων » > Ν ΕἾ οὔτε αὖ τὰ μὴ ἕν Τοῦ Ἑ νὸς μόρια, οὔθ᾽ ὅλα ὡς 4 ww ε 4 5 ’; 5 Ν ᾿ς » + μορίῳ Te “Evi. ov γάρ. ἀλλὰ μὴν ἔφαμεν τὰ , , 4θ᾽ 9 “θ᾽ σ᾿ ri sy, ¢ ὙΠ ἢ μήτε μόρια μήθ᾽ ὅλα μήθ᾽ ἕτερα ἀλλήλων ταὐτὰ ¥ ¥ ἔσεσθαι ἀλλήλοις. ἔφαμεν yap. φῶμεν apa καὶ a To “Ev πρὸς τὰ μὴ ἕν οὕτως ἔχον TO αὐτὸ εἶναι 4... δὶ A . a ¥ ε Ψ ΄ QUTOLS ; φῶμεν. To Ev apa, ὡς ἐοικεν, ἐτερὸν TE ἴω y wn Τῶν Ἄλλων ἐστὶ καὶ ἑαυτοῦ καὶ ταὐτὸν ἐκείνοις TE Ν ε ἴω. , , ¥ nw , καὶ ἑαυτῷ. κινδυνεύει. φαίνεσθαι ἔκ γε τοῦ λόγου. ΑΝ. .9 > A? δὰ , ἈΝ 4... 12 ε lal Ny ap οὖν Kal ὅμοιόν TE καὶ ἀνόμοιον ἑαυτῷ TE Kal nn » nw nw » Τοῖς ἼΑλλοις; ἴσως. ἐπειδὴ γοῦν ἕτερον Τῶν Ἴλλλων > 4 Ἀ ; 4 ν 5 a 5 4 ᾿» ’ὔ ἐφάνη, καὶ Τάλλα που ἐτερ ἂν ἐκείνου εἰη. τί ,ὕ 5 ἴω ν 4 lal » ν Ν μὴν; οὐκοῦν οὕτως ἕτερον Τῶν Αλλων, ὥσπερ καὶ Ε , «e Τάλλα ἐκείνου, καὶ οὔτε μᾶλλον οὔθ᾽ ἧττον; τί yap 3» > ᾿Ξ, ᾽ὔ nw 4 3 ae ε 4 a av; εἰ apa μήτε μᾶλλον μήθ᾽ ἧττον, ὁμοίως. ναί. A ὃ Y > A 4 οὐκοῦν ἣ ἕτερον εἶναι πέπονθε Τῶν Αλλων, καὶ » ,

Tadda ἐκείνου ὡσαύτως, ταύτῃ ταὐτὸν ἂν πεπονθότα > a Ἣν ¥ A εἶεν Τό τε “Ev Tots Ἄλλοις καὶ Tarra Τῷ ‘Evi. πῶς

’ὔ λέγεις; ὧδε: ἕκαστον τῶν ὀνομάτων οὐκ ἐπί τινι κ΄ 3, ὔ 3 Ν ἡ, % 3, » x» καλεῖς; ἔγωγε. τί οὖν; TO αὐτὸ ὄνομα εἴποις ἂν ’ὔἅ x» 9 » ,’ὔἅ Ss 3N A πλεονάκις ἢ ἅπαξ; ἔγωγε. πότερον οὖν ἐὰν μὲν ψ ¥ > A , a Κλ. > ¥ ἅπαξ εἴπῃς, ἐκεῖνο προσαγορεύεις οὗπέρ ἐστι τοὔ- 38 δὲ hr , > 5 “A xa 3. ἢ ν νομα, ἐὰν δὲ πολλάκις, οὐκ ἐκεῖνο; ἢ ἐάν τε ἅπαξ ἐάν τε πολλάκις τὸ αὐτὸ ὄνομα φθέγξῃ, πολλὴ D

34 ΠΛΑΤΏΝΟΣ

3 ’ὔ Ν 3... ἈΝ ͵ > 2 / 4 3 A ἀνάγκη σε TO αὐτὸ Kal λέγειν ἀεί; TL μὴν; οὔκουν

Ν ς΄ ἋΣ » ee | | ἃ , ν καὶ τὸ ἕτερον ὄνομά ἐστιν ἐπί τινι; πάνυ γε. ὅταν » ὅν ῖι ΄ 27 Y 27 Be > apa αὐτὸ φθέγγῃ, ἐάν τε ἅπαξ ἐάν τε πολλάκις, οὐκ

»” A ἐπ᾿ ἄλλῳ οὐδὲ ἄλλο τι ὀνομάζεις ἢ ἐκεῖνο οὗπερ Hv »” > , 9 \ , 9 9 A ὄνομα. ἀνάγκη. ὅταν δὴ λέγωμεν ὅτι ἕτερον μὲν ¥ la lal Τάλλα Tod “Evds, ἕτερον δὲ Τὸ “Ev Τῶν “Adar, δὲς Ν τὸ ἕτερον εἰπόντες οὐδέν τι μᾶλλον ἐπ᾽ ἄλλῃ GAN > lal ἐπ᾿ ἐκείνῃ τῇ φύσει αὐτὸ ἀεὶ λέγομεν, ἧσπερ. ἦν

ȴ ae

τοὔνομα. πάνυ μὲν οὖν. ἣ apa ἕτερον Τῶν ΓΑλλων a ἴω

Τὸ “Ev καὶ Τἄλλα Τοῦ ‘Evds, κατ᾽ αὐτὸ τὸ ἕτερον

πεπονθέναι οὐκ ἄλλο ἀλλὰ τὸ αὐτὸ ἂν πεπονθὸς εἴη a A

Τὸ “Ev Tots ΓΑλλοις᾽ τὸ δέ που ταὐτὸν πεπονθὸς

κα. - ὅμοιον᾽ οὐχί; vat. ἣ δὴ Τὸ Ἕν ἕτερον Τῶν ΑἌλλων

/ 4 3 ΓΒΕ ἢ A 9 σ΄ Ψ πέπονθεν εἰναι, KAT αὐτὸ TOVTO ATAV ATACLW ομοιον

148

» 9 Ν ε , 9 , 3 3, αν εὐὴ ATaV γὰρ ATAVT@V ετέρον εστιν. €OLKEV. -

3 Ν Ν ’ὔ 4 ~ > ’ > , ’ ἀλλὰ μὴν τό γε ὅμοιον τῷ ἀνομοίῳ ἐναντίον. ναί. 3 A Ν Ν ν ~ > “~ Ν la > ‘ οὐκοῦν Kal TO ἕτερον τῷ αὐτῷ. καὶ τοῦτο. ἀλλὰ la “A ¥ μὴν καὶ τοῦτό γ᾽ ἐφάνη, ὡς ἄρα Td “Ev Tots Αλλους > / > , ’ > ’ ’ , > Ν ταὐτόν. ἐφάνη γάρ. τοὐναντίον δέ γε πάθος ἐστὶ “ lal > τὸ εἶναι ταὐτὸ Tots ἼΔλλοις τῷ ἕτερον εἶναι Τῶν ¥ , @ hd , Αλλων. πάνυ ye. ἣ γε μὴν ἕτερον, ὅμοιον ἐφάνη. ᾿ ! vat. ἣἧ apa ταὐτόν, ἀνόμοιον ἔσται κατὰ τούὐναν- ’ὔ 4 ΓΟ ΤΑΝ “ ’ὔ ε ’ ’ Ν τίον πάθος τῷ ὁμοιοῦντι πάθει. ὡμοίου δέ που τὸ » ἕτερον; Val. ἀνομοιώσει ἄρα ταὐτόν, ἢ οὐκ ἐναν- La ¥ ‘ τίον ἔσται τῷ ἑτέρῳ. ἔοικεν. ὅμοιον apa καὶ A a Y ἀνόμοιον ἔσται Td “Ev Tots ἼΑλλοις, ἡ μὲν ἕτερον, ν Φ' δὲ 5 ,ὔ 3 / » Ν > ὃ ΄ ὅμοιον, 7 δὲ ταὐτόν, ἀνόμοιον. ἔχει γὰρ οὖν δή, ὡς ἔοικε, καὶ τοιοῦτον λόγον. καὶ γὰρ τόνδε ἔχει. ’, Φ' α΄. .4ς / Ν 3 Ὁ“ lA Ν τίνα; ἧ ταὐτὸν πέπονθε, μὴ ἀλλοῖον πεπονθέναι, μὴ 3 a Ν Ν ἈΝ 2. sh ‘ Le de ἀλλοῖον δὲ πεπονθὸς μὴ ἀνόμοιον, μὴ ἀνόμοιον δὲ ὅμοιον εἶναι" ἧ δ᾽ ἄλλο πέπονθεν, ἀλλοῖον, ἀλλοῖον δὲ

149

ΠΑΡΜΕΝΙΔΗΣ. 35

ia / ¥ dv ἀνόμοιον εἶναι. ἀληθῆ λέγεις. ταὐτόν τε ἄρα dv "4 ν 3 Τὸ Ἕν Tots ἼΛλλοις καὶ ὅτι ἕτερόν ἐστι, κατ᾽ ἀμφό- Ν 3 ε /, 9 / x » Ν τερα καὶ καθ᾽ ἑκάτερον, ὅμοιόν τε ἂν εἴη καὶ : SRE A ἂν ΜΉ 3 A S. »€ a ἀνόμοιον τοῖς ἄλλοις. πάνυ γε. οὐκοῦν καὶ ἑαυτῷ , ε A Ν lal ὡσαύτως, ἐπείπερ ἕτερόν TE ἑαυτοῦ Kal ταὐτὸν ἑαυτῷ 95}, > > , ce δον 9 , x ἐφάνη, κατ᾽ ἀμφότερα καὶ ἑκάτερον ὅμοιόν TE Kal , > , 7 A ’,ὕ ἀνόμοιον φανήσεται; ἀνάγκη. (1)τί δὲ δή; περὶ a Ν lal » τοῦ ἅπτεσθαι Τὸ “Ev αὑτοῦ καὶ Τῶν “Aor καὶ .»ν na» , Ν τοῦ μὴ ἅπτεσθαι πέρι, πῶς ἔχει; σκόπει. σκοπῶ.

Ψ a αὐτὸ γάρ που ἐν ἑαυτῷ ὅλῳ Τὸ “Ev ἐφάνη ov.

ὀρθῶς. οὐκοῦν καὶ ἐν Tots Αλλοις τὸ ἕν; ναί. ἧ μὲν ἄρα ἐν Τοῖς Γλλλοις, Τῶν Γλλλων ἅπτοιτ᾽ av ἣ

X p Bete: > ε ἰοὺ lal ἈΝ » > ’ὔ δὲ αὐτὸ ἐν ἑαυτῷ, Τῶν μὲν “Aor ἀπείργοιτο ἂν ae Ἀ ε A 4 > 4 9 ε Pa ἅπτεσθαι, αὐτὸ δὲ αὑτοῦ amour’ ἂν ἐν ἑαυτῷ ὄν. ’ 4 ΄ Ν Ἀ 9 > ἡ a A ε “ φαίνεται. οὕτω μὲν δὴ ἅπτοιτ᾽ ἂν Τὸ “Ev αὑτοῦ τε καὶ Τῶν ΓΑλλων. ν Lal τὸ μέλλον ἅψεσθαί twos ἐφεξῆς δεῖ κεῖσθαι ἐκείνῳ a 9 , \ Ψ ΄, a ov μέλλει ἅπτεσθαι, ταύτην THY ἕδραν κατέχον ἣ ΕΝ 9. 5 2 4 ὃ Ὅς 4 ‘4 ior SF av per ἐκείνην ἢ ἕδρα, ἡ ἂν κέηται οὗ ἅπτεται; 3 ’ Ν ν ἃ x > / e an ὦν ἀνάγκη. καὶ Τὸ Ἕν apa et μέλλει αὐτὸ αὑτοῦ ἅψεσ- “A Ν 3

θαι, ἐφεξῆς δεῖ εὐθὺς μεθ᾽ ἑαυτὸ κεῖσθαι, τὴν δεῖ

Ν x» ἂν ΑΝ οὐκοῦν δύο μὲν ὃν Τὸ “Ev ποιήσειεν ἂν

Ψ 2 OX an 5 > > a ἅπτοιτο. τί δὲ τῇδε; ap ov πᾶν

ἐχομένην χώραν κατέχον ἐκείνης, ἣ αὐτό ἐστιν. γὰρ οὖν. lal ». a Re Ὁ“ 4 ν 4 is 4 > ἃ S ταῦτα καὶ ἐν δυοῖν χώραιν ἅμα γένοιτο" ἕως δ᾽ ἂν ἢ ν 3 3 ΄ > ἈΝ > ε διε Νε ὦ ἂν δι ἕν, οὐκ ἐθελήσει; οὐ γὰρ οὖν. ἡ αὐτὴ ἄρα ἀνάγκη Τῷ ‘Evi μήτε δύο εἶναι μήθ᾽ ἅπτεσθαι αὐτῷ αὑτοῦ. ἡ αὐτή. ἀλλ᾽ οὐδὲ μὴν Τῶν “Adv ἅψεται. ν A “ ὅτι, φαμέν, τὸ μέλλον ἅψεσθαι χωρὶς ὃν ἐφεξῆς δεῖ ἐκείνῳ εἶναι, οὗ μέλλει ἅψεσθαι, τρίτον δὲ αὐτῶν

τί δή;

δύο ἄρα δεῖ τὸ

δεῖ,

ἐν μέσῳ μηδὲν εἶναι. ἀληθῆ. ὀλίγιστον εἶναι, εἰ μέλλει ἅψις εἶναι.

D 2

ἐὰν δὲ

(7) The One must be in com- munion with itself and with τἄλλα, everything else ; and the One must be out of com- munion with itself and Τἄλλα, everything else.

86 ΠΛΑΤΏΝΟΣ

A 5 A 9 4 4 oda 5» A A tow δυοῖν opow τρίτον προσγένηται ἑξῆς, αὐτὰ μὲν b + 2 »Ἢ ε δ g¢ 4 ’ὕ A Y A | a τρία ἔσται, at δὲ ἅψεις δύο. val. καὶ οὕτω δὴ ἀεί, 9 , ἑνὸς προσγιγνομένου, pia Kal ἅψις προσγίγνεται, \ ’ A 9 nw 4 nw > lal καὶ συμβαίνει Tas ἅψεις TOD πλήθους τῶν ἀριθμῶν A κα ’ὕ > - A A al 4 > ,’ μιᾷ ἐλάττους εἶναι. ᾧ γὰρ τὰ πρῶτα δύο ἐπλεονέκ- A y > \ , 3. Ν > κ Δ τησε τῶν ἅψεων εἰς τὸ πλείω εἶναι τὸν ἀριθμὸν ἢ Ἀ 9 nw » 4 A ε » 5 A Lal Tas ἅψεις, τῷ ἴσῳ τούτῳ Kal ὁ ἔπειτα ἀριθμὸς πᾶς τ lal “ 9 A » Ν A Ν πασῶν τῶν ἅψεων πλεονεκτεῖ. ἤδη γὰρ τὸ λοιπὸν ν an A A 9 ἅμα ev TE TO ἀριθμῷ προσγίγνεται Kai pia aris c wn 9 > lal 9 3, ΕῚ Ν A Ν Ν ταῖς ἅψεσιν. ὀρθῶς. ὅσα ἄρα ἐστὶ τὰ ὄντα τὸν 5 , 2, 4 al ε 9 > 4 5 A > lal ἀριθμόν, ἀεὶ μιᾷ at ἅψεις ἐλάττους εἰσὶν αὐτῶν. ΕῚ a > , ἃ , 5» 4 Ν A Ἀ » ἀληθῆ. εἰ δέ γε ἕν μόνον ἐστί, δυὰς δὲ μὴ ἔστιν, ἅψις οὐκ ἂν εἴη. πῶς γάρ; οὐκοῦν, φαμέν, Τὰ Αλλα lal ᾿Ἁ Τοῦ “Ἑνὸς οὔτε ἕν ἐστιν οὔτε μετέχει αὐτοῦ, εἴπερ »» > , 5 ’ὔ 5 » ¥ > A 5 ἄλλα ἐστίν. οὐ γάρ. οὐκ ἄρα ἔνεστιν ἀριθμὸς ἐν nw Lal Lal 4 Tots ἼΛλλοις, ἑνὸς μὴ ἐνόντος ἐν αὐτοῖς. πῶς yap; οὔτ᾽ ἄρα ἕν ἐστι TadXda οὔτε δύο οὔτε ἄλλου ἀριθμοῦ A ἔχοντα ὄνομα οὐδέν. ov. Td “Ev ἄρα μόνον ἐστὶν ἃ 4 A Ν 5 a» 2 5 4 4 ¥ ἕν, καὶ δυὰς οὐκ ἂν εἴη. οὐ φαίνεται. ἅψις apa 3 ¥ ὃ a , » 3 ¥ ¥ 3 * οὐκ. ἔστι, δυοῖν μὴ ὄντοιν. οὐκ ἔστιν. OUT apa Τὸ Ἕν Τῶν Ἄλλλων ἅπτεται οὔτε Ta Ἄλλα Τοῦ Ἕνός, > + ψ > » > x > σ \ \ ἐπείπερ ἅψις οὐκ ἔστιν. οὐ yap οὖν. οὕτω δὴ κατὰ πάντα ταῦτα Τὸ “Ev Τῶν τε λλλων καὶ ἑαυτοῦ ἅπτε- ’ Ν > ν ¥ Φ 9 > A (8) The ταί TE Kal οὐχ ἅπτεται. ἔοικεν. (8) ap οὖν Kal One admits

» > Ν .α»ν»ν SOL x. Ν Ἂν cal ey ἴσον ἐστὶ καὶ ἄνισον αὑτῷ TE Kal Tots Αλλοις; πῶς; modes of A quantity, εἰ μεῖζον εἴη Τὸ Ἕν ἢ Τἄλλα ἣ ἔλαττον, ἢ αὖ Τἄλλα Equal a 5 A > Greater, Τοῦ Ἑ νὸς μείζω ἢ ἐλάττω, dp οὐκ ἂν τῷ μὲν ἕν εἶναι and Less ν ἃ \m. 7 ¥ Hla ASN ¥ , both with Τὸ Ἕν καὶ Ta ἌΔλλα ἄλλα Tod “Ἑνὸς οὔτε τι μείζω reout το οὔτε Te ἐλάττω ἂν εἴη ἀλλήλων αὐταῖς γε ταύταις

a 5. i > > > \ ἈΝ a rae > ταῖς οὐσίαις: GAN εἰ μὲν πρὸς τῷ τοιαῦτ εἶναι

Roe <p ν ¥ x ¥ Ν Υ Σ ἑκάτερα ἰσότητα ἔχοιεν, ἴσα ἂν εἴη πρὸς ἀλληλα

160

ΠΑΡΜΕΝΙΔΗΣ. 87

> \ Ν \ , Ν Ν , ΩΝ Ν εἰ δὲ τὰ μὲν μέγεθος, τὸ δὲ σμικρότητα, ἢ καὶ ε »” , μέγεθος μὲν Τὸ Ἕν, σμικρότητα δὲ Τάλλα, ὁποτέρῳ Ν ἰοὺ LO / / “A dd » μὰ δὲ μὲν τῷ εἴδει μέγεθος προσείη, μεῖζον ἂν εἴη, ᾧ OE σμικρότης, ἔλαττον; ἀνάγκη. οὐκοῦν ἐστόν γέ τινε τούτω εἴδη, Τό τε Μέγεθος καὶ Ἣ Σμικρότης; οὐ Ν + Ν μι > ’ 3 ΄ » γὰρ av που, μὴ ὄντε γε, ἐναντίω τε ἀλλήλοιν εἰτὴν Ν “Ἢ “ ¥ καὶ ἐν τοῖς οὖσιν ἐγγιγνοίσθην. πῶς yap av; εἰ » > T a ἡ Ν , 3 4 ¥ > ὅλ, x apa ev Τῷ “Evi σμικρότης ἐγγίγνεται, ἤτοι ἐν ὅλῳ ἂν Biv. 8 , 3 ns ὦ , Ea 4 , δ᾽ aos ὅλ, ἢ ἐν μέρει αὐτοῦ ἐνείη. ἀνάγκη. τί δ᾽ εἰ ἐν ὅλῳ ἐγγίγνοιτο; οὐχὶ ἢ ἐξ ἴσου ἂν Τῷ “Evi δ ὅλου > an ΄ ¥ Δ ΄, 4. ὧν A ὃ ΄ αὐτοῦ τεταμένη εἴη ἢ περιέχουσα αὐτό; δῆλον δή. PF > ε ap οὖν οὐκ ἐξ ἴσου μὲν οὖσα Ἢ Σμικρότης Te “Evi ¥ x 3 =O 2¥ , δὲ ,ὔ οὶ δ᾽ » ἴση ἂν αὐτῷ εἴη, περιέχουσα δὲ μείζων; πῶς δ᾽ οὐ; ὃ Ἂ Sd / » > Xx / / υνατὸν οὖν Σμικρότητα ἴσην τῳ εἶναι ἢ μείζω τινός, Ν , Ν ’, , 3 / 3 Ν καὶ πράττειν γε τὰ Μεγέθους τε καὶ ᾿Ισότητος, ἀλλὰ Ν Ν ε lal 5 , > Ν A A a e¢ Ν μὴ τὰ ἑαυτῆς; ἀδύνατον. ἐν μὲν ὅλῳ ἄρα Τῷ “Evi > x Ψ , > > ¥ > 4 ΄ οὐκ ἂν εἴη Σμικρότης, ἀλλ᾽ εἴπερ, ἐν μέρει. vat. 1) ΄ 5 ἈΝ > al , Ξ 3 δὲ Ν 95 38 οὐδέ ye ἐν παντὶ ad τῷ μέρει εἰ δὲ μὴ, ταὐτὰ , Y . . ¢ .% ¥ x ΄, A ποιήσει ἅπερ πρὸς TO ὅλον᾽ ἴση ἔσται ἢ μείζων τοῦ , > ® Ἄ 9 νῷ 25 ie ν > ΄ μέρους, ἐν ᾧ ἂν ἀεὶ ἐνῃ. ἀνάγκη. οὐδενί ποτε Ξ A apa ἐνέσται τῶν ὄντων Σμικρότης, μήτ᾽ ἐν μέρει £22 9 Y 3 ΄ A >) / Ψ Ά, μήτ᾽ ἐν ὅλῳ ἐγγιγνομένη" οὐδέ τι ἔσται σμικρὸν Ν 2 ἂν , > » 29> »” πλὴν αὐτῆς Σμικρότητος. οὐκ ἔοικεν. οὐδ᾽ apa / ee. > 9 lal A . ΕἾ ΕΝ μέγεθος ἐνέσται ἐν αὐτῷ. μεῖζον γὰρ ἄν τι εἴη ΕἾ nA A e ἄλλο, καὶ πλὴν αὐτοῦ Μεγέθους, ἐκεῖνο ἐν ᾧ Τὸ Μέγεθος ἐνείη, καὶ ταῦτα σμικροῦ αὐτοῦ οὐκ ὄντος, οὗ ἀνάγκη ὑπερέχειν, ἐάνπερ ἢ μέγα τοῦτο δὲ LO 4 > Ν ’ i) ~ » > On ἀδύνατον, ἐπειδὴ Σμικρότης οὐδαμοῦ ἔνι. ἀληθῆ. ἀλλὰ μὴν αὐτὸ Μέγεθος οὐκ ἄλλου μεῖζον ἢ αὐτῆς ’ὔ > Ν ’ ᾿Ξ, 3» ΠῚ > n~ Σμικρότητος, οὐδὲ Σμικρότης ἄλλου ἔλαττον ἢ αὐτοῦ Μεγέθους. οὐ γάρ. οὔτε dpa Τὰ “AdAa μείζω Τοῦ

98 ΠΛΑΤΏΝΟΣ

, , ‘Evds οὐδὲ ἐλάττω, μήτε Μέγεθος μήτε Σμικρότητα a ¥ ‘ ἔχοντα, οὔτε αὐτὼ τούτω πρὸς Τὸ “Ev ἔχετον τὴν 4 Ἀ ~ ε / Ἀ ε 4 5 Ν δύναμιν τὴν τοῦ ὑπερέχειν καὶ ὑπερέχεσθαι ἀλλὰ ‘ a πρὸς ἀλλήλω, οὔτε ad Td “Ev τούτοιν οὐδὲ Τῶν ἔλλλων μεῖζον ἂν οὐδ᾽ ἔλαττον εἴη, μήτε Μέγεθος 4 ’ὔ » » ’ ’ a 5» μήτε Σμικρότητα ἔχον. οὔκουν φαίνεταί ye. ap lal nw » οὖν εἰ μήτε μεῖζον μήτε ἔλαττον Τὸ “Ev Τῶν Ἄλλων, > 4 ἂν. > > , , ε ’ ’ > ε 4 ἀνάγκη αὐτὸ ἐκείνων μήτε ὑπερέχειν μήθ᾽ ὑπερέ- “ > χεσθαι; ἀνάγκη. οὐκοῦν τό ye μήτε ὑπερέχον μήθ ε ’ Ν > 4 > » εν 5 ¥ ὑπερεχόμενον πολλὴ ἀνάγκη ἐξ ἴσου εἶναι, ἐξ ἴσου ν ἃ » > lal ‘ Ἂ» Ἀ ‘ Ν > ’ δὲ ὃν ἴσον εἶναι. πῶς γὰρ ov; καὶ μὴν καὶ αὐτό a / ye Td “Ev πρὸς ἑαυτὸ οὕτως ἂν ἔχοι: μήτε Μέγεθος ἐν ἑαυτῷ μήτε Σμικρότητα ἔχον οὔτ᾽ ἂν ὑπερέχοιτο ἄρι Φ' ἢ ε td ε lal > ek | » ΕΥ ¥ a ¥ οὔτ᾽ ἂν ὑπερέχοι ἑαυτοῦ, ἀλλ᾽ ἐξ ἴσου ὃν ἴσον ἂν εἴη ε an , \ > ἃν a ¥ ε A \ €auT@. πάνυ μὲν οὖν. To Ev apa εαυτῳ τε καὶ ~ » ‘ Tots Αλλοις ἴσον ἂν εἴη. φαίνεται. καὶ μὴν αὐτό δ. ἃ A a \ Noe Xo ¥ ¥ ‘ ye ἐν ἑαυτῷ dv καὶ περὶ ἑαυτὸ ἂν εἴη ἔξωθεν, καὶ A a ¥ περιέχον μὲν μεῖζον ἂν ἑαυτοῦ εἴη, περιεχόμενον » ¥ Ν ν lal d ‘ ΕἾ » δὲ ἔλαττον, καὶ οὕτω μεῖζον ἂν καὶ ἔλαττον εἴη + καὶ ε -“ \, g9 » ‘ ᾿Ξ > »“» A , αὐτὸ ἑαυτοῦ Τὸ Ἕν. εἴη yap av. οὐκοῦν καὶ τόδε ἀνάγκη, μηδὲν εἶναι ἐκτὸς Τοῦ “Evds τε καὶ Τῶν "A\Awy. πῶς γὰρ ov; ἀλλὰ μὴν καὶ εἶναί που δεῖ , Δ > -Ὁ , > A , ¥ x > τό γε dv ἀεί. val. οὐκοῦν τό ye ἔν Tw ὃν ἐν » μείζονι ἔσται ἔλαττον ὄν; οὐ γὰρ ἂν ἄλλως ἕτερον > ¢ + » 5 , > δὴ δὲ ὑδὲ ν , ἐν ἑτέρῳ εἴη. οὐ γάρ. ἐπειδὴ δὲ οὐδὲν ἕτερόν ἐστι χωρὶς Τῶν Ἴλλλων καὶ Τοῦ Ἕνός, δεῖ δὲ αὐτὰ ἔν τῳ εἶναι, οὐκ ἀνάγκη ἤδη ἐν ἀλλήλοις εἶναι, Τά te ἌΑλλλα ἐν Τῷ ‘Evi καὶ Τὸ “Ev ἐν Τοῖς ἴΑλλοις, ἢ μηδαμοῦ εἶναι; φαίνεται. ὅτι μὲν ἄρα Τὸ Ἕν ἐν Τοῖς ΓΑλλλοις ἔνεστι, μείζω ἂν εἴη Ta ἴΑλλλα Τοῦ Ἕνός, περιέχοντα αὐτό, Τὸ δὲ “Ev ἔλαττον Τῶν

151

ΠΑΡΜΕΝΙΔΗΣ. 89

¥ ν Ν᾿ ae ry: Ἄλλων, περιεχόμενον" ὅτι δὲ Ta λλλα ἐν To “Evi, ἃ τὴν ΚΑ ¥ A Τὸ “Ev Τῶν “A\wv κατὰ τὸν ἀυτὸν λόγον μεῖζον Ἅ x ε » ἂν εἴη, Ta δὲ Γλλλα Τοῦ Ἑνὸς ἐλάττω. ἔοικεν. Τὸ ἃ >” » QA wn ny Ἀ » ’ > 5 ὔ Ev ἄρα ἴσον τε καὶ μεῖζον καὶ ἔλαττόν ἐστιν αὐτό Lal \ A » 4 Ν »~ τε αὑτοῦ καὶ Τῶν Addwv. φαίνεται. καὶ μὴν εἴπερ tal ιν , » » ΓᾺ Ψ / μεῖζον καὶ ἔλαττον Kal ἴσον, ἴσων ἂν εἴη μέτρων Ν A ¥ καὶ πλειόνων καὶ ἐλαττόνων αὑτῷ καὶ Τοῖς ἴΑλλοις, 3 δὴ δὲ ͵ὕ Ν la lal δ᾽ Ξ, » ἐπειδὴ δὲ μέτρων, καὶ μερῶν. πῶς δ᾽ οὖ; ἴσων Ν + ΄ x Ν ΄ Lay , Ν μὲν apa μέτρων ὃν καὶ πλειόνων καὶ ἐλαττόνων, καὶ 3 a“ *# ΕΝ Ν , Ἂν βοῦς ε “ ἀριθμῷ ἔλαττον ἂν καὶ πλέον εἴη αὐτό τε αὑτοῦ Ν A Ψ ιν a »* καὶ Τῶν Ἄλλων, καὶ ἴσον αὑτῷ τε καὶ Tots “AdAots Ἀ a A - ry? 3 , κατὰ ταὐτά. πῶς; ὧνπερ μεῖζόν ἐστι, πλειόνων κ , Ἄ ¥ Oe ieee \ , \ που καὶ μέτρων ἂν εἴη αὐτῶν: ὅσων δὲ μέτρων, καὶ ΚΟ Σ ν 8 ¥ ε , 5 Ne ee 7 μερῶν: καὶ ὧν ἔλαττον, ὡσαύτως. καὶ οἷς ἴσον, ‘A 5 ’ 4 > La) e A“ A ‘ κατὰ ταὐτά. οὕτως. οὐκοῦν ἑαυτοῦ μεῖζον Kai ¥ x . » ¥ a ᾿ , \ , ἔλαττον ὃν καὶ ἴσον ἴσων ἂν εἴη μέτρων καὶ πλειό- Ν 9 , ε a 5 Ν Ν id ἈΝ νων καὶ ἐλαττόνων αὑτῷ ἐπειδὴ δὲ μέτρων, καὶ al nw » 2 lal +a A μερῶν; πῶς δ᾽ ov; ἴσων μὲν ἄρα μερῶν ὃν αὑτῷ ΕΝ a \ ἴσον ἂν τὸ πλῆθος αὑτῷ εἴη, πλειόνων δὲ πλέον, Ν ε la) , ἐλαττόνων δὲ ἔλαττον τὸν ἀριθμὸν αὑτοῦ. φαίνεται. A ¥ Ψ ψ Ψ οὐκοῦν καὶ πρὸς Τἄλλα ὡσαύτως ἕξει Τὸ "Ev" ὅτι Ν Lal 9 ἴω ’ 3 4 4 Ss ‘\ μὲν μεῖζον αὐτῶν φαίνεται, ἀνάγκη πλέον εἶναι Kai ᾿ 9 δ Ser Py pes cee x , ¥ ν᾽ τὸν ἀριθμὸν αὐτῶν ὅτι δὲ σμικρότερον, ἔλαττον 9 A ¥ 4 ν ἈΝ Ν. A > A ὅτι δὲ ἴσον μεγέθει, ἴσον καὶ τὸ πλῆθος εἶναι Τοῖς »” a Ν Αλλοις; ἀνάγκη. οὕτω δὴ αὖ, ὡς ἔοικε, Τὸ “Ev καὶ » Ν ’ Ν » ἣν > Ν 3 4 ἴσον καὶ πλέον καὶ ἔλαττον τὸν ἀριθμὸν αὐτό τε Ν “ »” bee αὑτοῦ ἔσται καὶ Τῶν Ἴλλλων. ἔσται. (9) ἄρ᾽ οὖν Ν ῳ 4 νον ν»ν»ν \ ’ καὶ χρόνου μετέχει Τὸ Ἕν, καὶ ἔστι τε καὶ γίγνεται νεώτερόν τε καὶ πρεσβύτερον αὐτό τε αὑτοῦ καὶ a » + Τῶν Αλλων, καὶ οὔτε νεώτερον οὔτε πρεσβύτερον Ψ ε A ” na 4% , ΄ A οὔτε ἑαυτοῦ οὔτε Τῶν ΓΑλλων, χρόνου μετέχον; πῶς;

(9) The One admits of the modes of duration, Prior, Simul- taneous, and Sub-

sequent, both with regard to’ itself and Τἄλλα, everything else.

40 ΠΛΑΤΏΝΟΣ

> 4 i A ® , ¥ aA ΕΣ ΄, εἶναι μέν που αὐτῷ ὑπάρχει, εἴπερ ἕν ἔστιν. Val. Ν τὸ δὲ εἶναι ἄλλο τί ἐστιν ἢ μέθεξις οὐσίας μετὰ χρόνου τοῦ παρόντος, ὥσπερ τὸ ἣν μετὰ τοῦ παρε- ληλυθότος καὶ αὖ τὸ ἔσται μετὰ τοῦ μέλλοντος ¥ οὐσίας ἐστὶ κοινωνία; ἔστι yap. μετέχει μὲν apa χρόνου, εἴπερ καὶ τοῦ εἷναι. πάνυ γε. οὐκοῦν πορευομένου τοῦ χρόνου; vai. ἀεὶ ἄρα πρεσβύτε- ρον γίγνεται ἑαυτοῦ, εἴπερ προέρχεται κατὰ χρόνον. > ἀνάγκη. ἄρ᾽ οὖν μεμνήμεθα, ὅτι νεωτέρου γι- γνομένου τὸ πρεσβύτερον πρεσβύτερον γίγνεται; μεμνήμεθα. οὐκοῦν ἐπειδὴ πρεσβύτερον ἑαυτοῦ γίγνεται Τὸ Ἕν, νεωτέρου ἂν γιγνομένου ἑαυτοῦ 4 ’ 3 ’ ’, A Ν πρεσβύτερον γίγνοιτο; ἀνάγκη. γίγνεται μὲν δὴ νεώτερόν τε καὶ πρεσβύτερον αὑτοῦ οὕτως. ναΐ. y Ν , Φ' 3 > 9 Ν Ν a ἔστι δὲ πρεσβύτερον ap οὐχ ὅταν κατὰ τὸν νῦν 3 fal χρόνον ἢ γιγνόμενον, τὸν μεταξὺ τοῦ ἦν τε Kal ἔσται; οὐ γάρ που πορευόμενόν γε ἐκ τοῦ ποτὲ » Ν ¥ ε l4 Ν “~ 5» ’ > εἰς τὸ ἔπειτα ὑπερβήσεται τὸ νῦν. ov γάρ. ἂρ οὖν οὐκ ἐπίσχει τότε τοῦ γίγνεσθαι πρεσβύτερον, 3 δὰ “A A 5 4 Ν 5 ’ > 2) SE ἐπειδὰν τῷ νῦν ἐντύχῃ, καὶ οὐ γίγνεται ἀλλ᾽ ἔστι 5 ἡὃ ΄ oN \ 3 »* τότ᾽ ἤδη πρεσβύτερον; προϊὸν yap οὐκ ἄν ποτε ληφθείη ὑπὸ τοῦ νῦν. τὸ γὰρ προϊὸν οὕτως ἔχει ε 3 ld > / “ A Ν A ὡς ἀμφοτέρων ἐφάπτεσθαι, τοῦ τε νῦν Kal τοῦ » A Ἀ “ 5 4 “A > ¥ > ἔπειτα, τοῦ μὲν νῦν ἀφιέμενον, τοῦ δ᾽ ἔπειτα ἐπιλαμ-

, Ἁ > ὕ , A Bavopevov, μεταξὺ ἀμφοτέρων γιγνόμενον, τοῦ TE

¥ X nw al > A > ,ὕ 5 4 Ἁ ἔπειτα καὶ τοῦ νῦν. ἀληθῆ. εἰ δέ γε ἀναγκὴ μὴ

lal A - nm a , > Ἁ Ν. παρελθεῖν τὸ νῦν πᾶν τὸ γιγνόμενον, ἐπειδὰν κατὰ -“ εὐ 4 lol 2 τοῦτο ἢ, ἐπίσχει ἀεὶ τοῦ γίγνεσθαι καὶ ἔστι τότε lal 9 Dd 4 4 4 Ν ἈΝ τοῦτο ὅ τι ἂν τύχῃ γιγνόμενον. φαίνεται. καὶ Τὸ a ¥ Ψ A Ev apa, ὅταν πρεσβύτερον γιγνόμενον ἐντύχῃ τῷ νῦν, ἐπέσχε τοῦ γίγνεσθαι καὶ ἔστι τότε πρεσβύ-

162

1538

ΠΑΡΜΕΝΙΔΗΣ. 41

la) ’, τερον. πάνυ μὲν οὖν. οὐκοῦν οὗπερ ἐγίγνετο κ᾿ A πρεσβύτερον, τούτου καὶ éoTtw* ἐγίγνετο δὲ αὑτοῦ; ΄ » Ν Ν , , 4 vat. ἔστι δὲ τὸ πρεσβύτερον νεωτέρου πρεσβύ- la) ἈΝ τερον; ἔστιν. καὶ νεώτερον ἄρα τότε αὑτοῦ ἐστὶ ν. nw To “Ev, ὅταν πρεσβύτερον γιγνόμενον ἐντύχῃ τῷ με » Re , Ν A SEN , nme Ν νῦν. ἀνάγκη. τό γε μὴν νῦν ἀεὶ πάρεστι To Ἕνὶ Ν al a . > διὰ παντὸς τοῦ εἶναι: ἔστι yap ἀεὶ νῦν ὅτανπερ 7. ων Ν ϑΞ, ας 4 3 ΄ὕ \ , 4 TOS γὰρ ov; ἀεὶ apa ἐστί τε Kal γίγνεται πρεσβύ- ε lal ‘\ ’ - 4“ ¥ , τερον ἑαυτοῦ Kal νεώτερον Τὸ Ἕν. ἔοικεν. πλείω δὲ ’ : Ἂν ε a» x ’΄ x Ν. A ἐ χρόνον αὐτὸ ἑαυτοῦ ἔστιν ἢ γίγνεται, ἢ TOV ἴσον; Ν + 3 Ν ΑΝ, ’ὔ » ’ xX» A τὸν ἴσον. ἀλλὰ μὴν τόν γε ἴσον χρόνον ἢ γιγνό- aA HK \ $2 2% ε , » a δ᾽ 3, Ν μενον ἢ ὃν τὴν αὐτὴν ἡλικίαν ἔχει. πῶς δ᾽ οὔ; τὸ Ἀ Ν ἀρς ε ’ὔ 3, A ἐ , 5 δὲ τὴν αὐτὴν ἡλικίαν ἔχον οὔτε πρεδ βύτερον οὔτε καὶ ’ 3 > ’ὔ Ν ἃ + ἣς »» vewTEepov ἐστιν. ov yap. To Ἕν apa τὸν ἰσον κ ¥ χρόνον αὐτὸ ἑαυτῷ Kal γιγνόμενον Kat ὃν οὔτε , v , ε a 3 Ν ὑδὲ ΄ νεώτερον οὔτε πρεσβύτερον ἑαυτοῦ ἐστὶν οὐδὲ γί- γνεται. ov μοι δοκεῖ. τί δέ; Τῶν ΓΑλλων; οὐκ ἔχω ὁ λέγειν. τόδε γε μὴν ἔχεις λέγειν, ὅτι Ta ἴΑλλα Τοῦ Ἕνός, εἴπερ ἕτερά ἐστιν ἀλλὰ μὴ ἕτερον, πλείω χρῶ ἐεφυ ιν (τῳ \ Noe RS ae em ψ δὲ ἐστὶν ἑνός: ἕτερον μὲν γὰρ ὃν ἕν ἂν ἦν, ἕτερα δὲ ἂν ,ὕ δι.ὰκ 5 Ν A x ΕἾ Ψ ὄντα πλείω ἑνός ἐστι καὶ πλῆθος ἂν ἔχοι. ἔχοι μὲ 3, A δὲ >» 3 lal , “ἡ ’ 4 yap av. πλῆθος δὲ dv ἀριθμοῦ πλείονος ἂν μετέχοι ἢ Τοῦ Ἕνός. πῶς δ᾽ οὖ; τί οὖν; ἀριθμοῦ φήσομεν τὰ. πλείω γίγνεσθαί τε καὶ γεγονέναι πρότερον, ἢ Ν 3 ’ Ν 3 ἈΝ 3 ’ὔ + lal 4 Ta ἐλάττω; τὰ ἐλάττω. τὸ ὀλίγιστον apa πρῶτον A > » . ¢ 4 > , , , ¥ τοῦτο δ᾽ ἔστι Τὸ Ἕν ἢ yap; val. πάντων apa Τὸ Ἕν πρῶτον γέγονε τῶν ἀριθμὸν ἐχόντων. ἔχει δὲ καὶ Τάλλα πάντα ἀριθμόν, εἴπερ ἄλλα καὶ μὴ »” > ΄ » 4 κι , a ἄλλο ἐστίν. ἔχει yap. πρῶτον δέ γε, οἶμαι, yeyo-

νὸς πρότερον γέγονε, Τὰ δὲ ἼΛλλα ὕστερον" τὰ δ᾽

ὕστερον γεγονότα νεώτερα τοῦ πρότερον γεγονότος"

42 ΠΛΑΤΏΝΟΣ

Ν ἴω καὶ οὕτως ἂν εἴη Tada νεώτερα Τοῦ “Evds, Τὸ δὲ a A Ev πρεσβύτερον Τῶν "ANwv. εἴη yap av. τί δὲ τόδε; ἄρ᾽ ἂν εἴη Τὸ “Ev παρὰ φύσιν τὴν αὑτοῦ , kal LO , i , Ἰλλὰ Ν ΄ γεγονός, ἢ ἀδύνατον; ἀδύνατον. ἀλλὰ μὴν μέρη ec γε ἔχον ἐφάνη Τὸ Ἕν, εἰ δὲ μέρη, καὶ ἀρχὴν καὶ Ν ΄ῪΝ“" “~ τελευτὴν Kal μέσον. val. οὐκοῦν πάντων πρῶτον 3 ‘ 7 Ν 5» “ a ¢ Ν Ν ε ,ὔ ἀρχὴ γίγνεται, καὶ αὐτοῦ Τοῦ Ἑνὸς καὶ ἑκάστου A »

Τῶν “Aor, καὶ μετὰ τὴν ἀρχὴν καὶ τἄλλα πάντα 4 ~ ’ ’ ’ Ν \ ’ ’, ’ μέχρι τοῦ τέλους; τί μήν; καὶ μὴν μόριά γε φήσο- μεν ταῦτ᾽ εἶναι πάντα Τἄλλα Τοῦ Ὅλου τε καὶ Ἕνός, Ν᾽ 5 Ν > Lal 9 A “ 4 9 ‘ αὐτὸ δὲ ἐκεῖνο ἅμα TH τελευτῇ γεγονέναι ἕν TE καὶ

9 la 4, Ἁ Ἀ > ων 9 ὅλον. φήσομεν yap. τελευτὴ δὲ οἶμαί ye ὕστατον γίγνεται. τούτῳ δ᾽ ἅμα Τὸ Ἕν πέφυκε γίγνεσθαι: ὥστ᾽ εἴπερ ἀνάγκη αὐτὸ Τὸ “Ev μὴ παρὰ φύσιν ἃ a “- x γίγνεσθαι, ἅμα τῇ τελευτῇ ἂν γεγονὸς ὕστατον ἂν Τῶν Αλλων πεφυκὸς εἴη γίγνεσθαι. φαίνεται. A ¥ νεώτερον apa Τῶν "ANwv Td Ἕν ἐστι, Ta δ᾽ “AAa Tod Ἑνὸς πρεσβύτερα. οὕτως αὖ μοι φαίνεται. lal A x τί δὲ δή; ἀρχὴν ἢ ἄλλο μέρος ὁτιοῦν Tov Ἑ νὸς ἢ tAX ε “ 27 ld ἫΝ ἰλλὰ Ἁ ld ov ἄλλου ὁτουοῦν, ἐάνπερ μέρος ἢ ἀλλὰ μὴ μέρη, οὐκ ἀναγκαῖον ἕν εἶναι, μέρος γε ὄν; ἀνάγκη. οὐκοῦν Τὸ “Ev ἅμα τε τῷ πρώτῳ γιγνομένῳ γίγνοιτ᾽ ἂν καὶ e Ψ A , Ν 3 Ν 3 , “ 3 ἅμα τῷ δευτέρῳ, καὶ οὐδενὸς ἀπολείπεται τῶν ἄλλων γιγνομένων, ὅ τι περ ἂν προσγίγνηται ὁτῳοῦν, ἕως δ Ν Ν Ἂ Ν ν aA , ΕἾ ἂν πρὸς τὸ ἔσχατον διελθὸν ὅλον ἕν γένηται, οὔτε ΄ ¥ ΄ ΕΣ > , ¥ ¥ 9 Η μέσου οὔτε πρώτου οὔτε ἐσχάτου οὔτε ἄλλου οὐδενὸς > Ν 5 “~ , 5 wn nw Ν᾿ ἀπολειφθὲν ἐν τῇ γενέσει. ἀληθῆ. πᾶσιν ἄρα Τοῖς Γλλλοις τὴν αὐτὴν ἡλικίαν ἴσχει Τὸ Ἕν. ὥστ᾽ > Ἀ Ν ’ 4 2 ,. ¢ »¥ ’ εἰ μὴ παρὰ φύσιν πέφυκεν αὐτὸ Τὸ Ἕν, οὔτε πρό- τερον οὔθ᾽ ὕστερον Τῶν ΓΛλλων γεγονὸς ἂν εἴη, ἀλλ᾽ ν a an ἅμα. καὶ κατὰ τοῦτον τὸν λόγον Τὸ “Ev Τῶν Ἄλλων 154

ΠΑΡΜΕΝΙΔΗΣ. 48

οὔτε πρεσβύτερον οὔτε νεώτερον ἂν εἴη, οὐδὲ Τάλλα Τοῦ Ἕνός: κατὰ δὲ τὸν πρόσθεν πρεσβύτερόν τε Ἀ ’ ‘\ + > / ε 4 , καὶ νεώτερον, καὶ Τάλλα ἐκείνου ὡσαύτως. πάνυ Ν > ¥ Ν δὴ 9 »» Ν ld μὲν οὖν. ἔστι μὲν δὴ οὕτως ἔχον TE Kal γεγονός. i ee ἃ ἃ \ ily le > ΄ , ἀλλὰ τί αὖ περὶ τοῦ γίγνεσθαι αὐτὸ πρεσβύτερόν τε καὶ νεώτερον Τῶν ἼΑλλων καὶ Τάλλα Τοῦ Ἕνός, καὶ μήτε νεώτερον μήτε πρεσβύτερον γίγνεσθαι; dpa ὥσπερ περὶ τοῦ εἶναι, οὕτω καὶ περὶ τοῦ γίγν- » x ἊΨ 3 »» ᾽’ 5 3 3 Ν εσθαι ἔχει, ἢ ἑτέρως; οὐκ ἔχω λέγειν. ἀλλ᾽ ἐγὼ τοσόνδε γε, ὅτι εἰ καὶ ἔστι πρεσβύτερον ἕτερον Se ‘4 / pe. ’ » x ε ἑτέρου, γίγνεσθαί τε αὐτὸ πρεσβύτερον ἔτι, ἢ ὡς τὸ πρῶτον εὐθὺς γενόμενον διήνεγκε τῇ ἡλικίᾳ, οὐκ λ » 4 50.» > Ν ’ λ » ’ ἂν ἔτι δύναιτο, οὐδ᾽ αὖ τὸ νεώτερον ὃν ἔτι νεώτερον γίγνεσθαι: ἀνίσοις γὰρ ἴσα προστιθέμενα, χρόνῳ ἂ»ν» ε ἴω » lal , 7-93.15 x TE καὶ ἄλλῳ ὁτῳοῦν, ἴσῳ ποιεῖ διαφέρειν ἀεὶ ὅσῳπερ ἂν τὸ πρῶτον διενέγκῃ. πῶς γὰρ οὖ; οὐκ ἄρα τό ΕῪ Υ , > ¥ 4, ὑδὲ γε ὃν τοῦ ὄντος γίγνοιτ᾽ ἄν ποτε πρεσβύτερον οὐδὲ 4 » » ὃ / 3... ‘ aN / . iAN? νεώτερον, εἴπερ ἴσῳ διαφέρει ἀεὶ τὴν ἡλικίαν" a ἔστι καὶ γέγονε πρεσβύτερον, τὸ δὲ νεώτερον, γίγνεται δ᾽ ov. ἀληθῆ. καὶ Τὸ “Ev ἄρα ὃν Τῶν » >” ¥ 4, ’ » ’ Αλλων ὄντων οὔτε πρεσβύτερόν ποτε οὔτε νεώτερον ’ > Ν > 9 δὲ 5 ὃ ,ὕ γίγνεται. οὐ γὰρ οὖν. ὅρα δὲ εἰ τῇδε πρεσβύτερα Ν ’ ’, ~ ὃ / 1 , a a Kal νεώτερα γίγνεται. πὴ δὴ; ἢ Τὸ τε “Ev Τῶν ἔλλλων ἐφάνη πρεσβύτερον καὶ Τἄλλα Tod Ἕνός. lal » τί οὖν; ὅταν Τὸ Ἕν Τῶν Ἄλλων πρεσβύτερον 7, πλείω που χρόνον γέγονεν ἢ Ta “Adda. ναί. ΄ \ / χ 3. 7 X ἂν ἃ , πάλιν δὴ σκόπει: ἐὰν πλέονι καὶ ἐλάττονι χρόνῳ an > nw προστιθῶμεν τὸν ἴσον χρόνον, ἄρα τῷ ἴσῳ μορίῳ ΄, Ν ΄ lal 3. 7 EY , διοίσει TO πλέον τοῦ ἐλάττονος ἢ σμικροτέρῳ; Ψ A σμικροτέρῳ. οὐκ ἄρα ἔσται, O TL TEP τὸ πρῶτον ἣν πρὸς Τάλλα ἡλικίᾳ διαφέρον Τὸ Ἕν, τοῦτο καὶ

44 ITAATQNO®

εἰς TO ἔπειτα, ἀλλὰ ἴσον λαμβάνον χρόνον Tots ἔλλλοις ἔλαττον ἀεὶ τῇ ἡλικίᾳ διοίσει αὐτῶν ἢ πρό- ἐπ ἀν , Nee , ΄ τερον ἢ οὔ; vat. οὐκοῦν τό γε ἔλαττον διαφέρον ἡλικίᾳ πρός τι ἢ πρότερον νεώτερον γίγνοιτ᾽ ἂν ἢ ἐν τῷ πρόσθεν πρὸς ἐκεῖνα, πρὸς ἃ Hv πρεσβύτερον πρότερον; νεώτερον. εἰ δὲ ἐκεῖνο νεώτερον, οὐκ ἐκεῖνα αὖ Τάλλα πρὸς Τὸ “Ev πρεσβύτερα ἣ πρό-

τερον; πάνυ γε. τὸ μὲν νεώτερον ἄρα γεγονὸς πρε-

σβύτερον γίγνεται πρὸς τὸ πρότερον γεγονός τε καὶ πρεσβύτερον ὄν, ἔστι δὲ οὐδέποτε πρεσβύτερον, ἀλλὰ γίγνεται ἀεὶ ἐκείνου πρεσβύτερον' ἐκεῖνο μὲν γὰρ πον Ἂ , > / Ν ιν ~ , ἐπὶ TO νεώτερον ἐπιδίδωσι, TO δ᾽ ἐπὶ τὸ πρεσβύτερον. τὸ δ᾽ αὖ πρεσβύτερον τοῦ νεωτέρου νεώτερον γί- γνεται ὡσαύτως. ἰόντε γὰρ αὐτοῖν εἰς τὸ ἐναντίον Ν 3 ’ > 4 ’ Ν. Ἀ 4 τὸ ἐναντίον ἀλλήλοιν γίγνεσθον, τὸ μὲν νεώτερον ’ ἴω 4 Ν Ν 4 πρεσβύτερον τοῦ πρεσβυτέρου, τὸ δὲ πρεσβύτερον A 9 νεώτερον TOD νεωτέρου" γενέσθαι δὲ οὐκ ἂν οἵω TE » 3 Ν 4 > x» ¥ / 39 3 εἴτην. εἰ γὰρ γένοιντο, οὐκ ἂν ἔτι γίγνοιντο ἀλλ > ¥ S At \ ΄ 3 ΄ εἶεν ἄν, νῦν δὲ γίγνονται μὲν πρεσβύτερα ἀλλήλων καὶ νεώτερα. Td μὲν “Ev Τῶν ἤλλλων νεώτερον , 9 , 2: 3.2 x \ , γίγνεται, ὅτι πρεσβύτερον ἐφάνη ὃν καὶ πρότερον γεγονός, Τὰ δὲ λλλα Τοῦ “Evds πρεσβύτερα, ὅτι Ψ / Ν δὲ Ν 3. Xs λ / Ν IAN ὕστερα γέγονε. κατὰ δὲ τὸν αὐτὸν λόγον Kat Τάλλα ν Ν Ν a » 3 la > “Ὁ οὕτω πρὸς Τὸ “Ev ἴσχει, ἐπειδήπερ αὐτοῦ πρε- Δ 3 ’ὔ Ἀ / ’ὔ . ἀν σβύτερα ἐφάνη καὶ πρότερα γεγονότα. φαίνεται Ν = ν > A @ Ν ὑδὲ ν δ τὰ γὰρ οὖν οὕτως. οὐκοῦν ἡ μὲν οὐδὲν ἕτερον ἑτέρου πρεσβύτερον γίγνεται οὐδὲ νεώτερον, κατὰ τὸ ἴσῳ ἀριθμῷ ἀλλήλων ἀεὶ διαφέρειν, οὔτε Τὸ “Ev Τῶν Ε ΄ ΄ er "50 Χ ΄ ¥ Αλλων πρεσβύτερον γίγνοιτ᾽ ἂν οὐδὲ νεώτερον, οὔτε ¥ A δὲ Ὁ το ® ae aA , , Tada Tov Ἕνός: ἣ δὲ ἄλλῳ ἀεὶ μορίῳ διαφέρειν

155

ἀνάγκη τὰ πρότερα τῶν ὑστέρων γενόμενα Kal τὰ ©

156 ὀρθῶς.

ΠΑΡΜΕΝΙΔΗΣ. 45

ν ἴω / 4 X > rg , Ud ὕστερα τῶν προτέρων, ταύτῃ δὴ ἀνάγκη πρεσβύτερά τε καὶ νεώτερα ἀλλήλων γίγνεσθαι Τά τε ”AAa Τοῦ » Ἑνὸς καὶ Τὸ Ἕν Τῶν ἼΔλλων ; πάνυ μὲν οὖν. κατὰ δὴ , a Sie ; ὃ: f eer. \ an ἢ πάντα ταῦτα To Ev αὑτὸ τε αὐτοῦ καὶ Tov ¥ , \ , ¥ \ , Ἄλλων πρεσβύτερον καὶ νεώτερον ἔστι τε καὶ γίγνε- ται, καὶ οὔτε πρεσβύτερον οὔτε νεώτερον οὔτ᾽ ἔστιν ¥ , 3», ε A ¥ lal ¥ “ οὔτε γίγνεται οὔτε αὑτοῦ οὔτε τῶν ἄλλων. παντελῶς μὲν οὖν. “ἐπειδὴ δὲ χρόνου μετέχει Τὸ Ἕν καὶ τοῦ

΄ ΄ \ ΄ ΄ 3. 5 3 πρεσβύτερόν TE και VEWTEPOV γίγνεσθαι, αρ ουκ

Ν Ν 4 Ἀ A ἀνάγκη Kal τοῦ ποτὲ μετέχειν Kal τοῦ ἔπειτα Kal.

ἴω lal » ’ , io » τοῦ νῦν, εἴπερ χρόνου μετέχει; ἀνάγκη. ἦν apa Xa A. ae > er 4 NG Shes δ Ν , To “Ev καὶ ἔστι καὶ ἔσται καὶ ἐγίγνετο Kal γίγνεται A , , Q ¥ ¥ , Kal γενήσεται. τί μήν; καὶ εἴη ἄν TL ἐκείνῳ καὶ 3 ’ VY. Φ , » Ν ¥ , Ἀ ἐκείνου, καὶ ἣν καὶ ἔστι καὶ ἔσται. πάνυ γε. καὶ > ΄ δὲ ” x 3 A Ν § , Q ΕΣ θ ἐπιστήμη δὴ εἴη ἂν αὐτοῦ καὶ δόξα καὶ αἴσθησις, ῪΚ “ A εἴπερ Kal νῦν ἡμεῖς περὶ αὐτοῦ πάντα ταῦτα πράτ- 5 lal 4 Ν 3, Ἁ Ν , τομεν. ὀρθῶς λέγεις. καὶ ὄνομα δὴ Kal λόγος 5 Ν 4: -ς Ὁ Ὁ. ΄ Ν 4 Ξ Ka ἐστὶν αὐτῷ, καὶ ὀνομάζεται καὶ λέγεται: Kal ὅσαπερ \ \ ae A ΄ , » καὶ περὶ Τὰ Αλλα τῶν τοιούτων τυγχάνει ὄντα,

y A \ = καὶ περὶ Τὸ Ἕν ἐστιν. παντελῶς μὲν οὖν ἔχει οὕτως.

a » (1) Τὸ Ἕν εἰ ἔστιν

= οἷον διεληλύθαμεν, ap οὐκ ἀνάγκη αὐτό, ἕν τε ὃν

+ Ν Ἂς ’, 7 ἔτι δὴ τὸ τρίτον λέγωμεν. Ν

καὶ πολλὰ καὶ μήτε ἕν μήτε πολλὰ καὶ μετέχον 9 Ν » ν ’, μ4

χρόνου, ὅτι μὲν ἔστιν EV, οὐσίας μετέχειν ποτέ, ὅτι

ἈΝ 4 > Ν

δ᾽ οὐκ ἔστι, μὴ μετέχειν αὖ ποτὲ οὐσίας; ἀνάγκη.

eis ice ΄ er ¥ , \ Pas.

Gp οὖν ὅτε μετέχει, οἷόν TE ἔσται τότε μὴ μετέχειν,

Ὧν Ν , , > es 3 ¥

ἢ OTE μὴ μετέχει, μετέχειν; οὐχ οἷόν τε. ἐν ἄλλῳ

Ψ ΄ / πὶ ἃ χλλ 3 , υ Ψ

ἄρα χρόνῳ μετέχει καὶ ἐν ἄλλῳ οὐ μετέχει. οὕτω

γὰρ ἂν μόνως τοῦ αὐτοῦ μετέχοι τε καὶ οὐ μετέχοι.

A 3, a οὐκοῦν ἔστι καὶ οὗτος χρόνος OTE μεταλαμ-

(111.) The Third Hy- pothesis : ei ey ἔστι = εἰ ἂν οὐσίας μετέχει, (1) the One admits of contrary predicates by means of the achronic Point of In- difference,

(2) in which, it admits of neither con- trary.

46 ITAATQNOZ

an a» A βάνει τοῦ εἶναι καὶ ὅτε ἀπαλλάττεται αὐτοῦ; ἢ πῶς a, » οἷ Ἀ ¥ Ἀ 5 ’ὔὕ A δὲ A οἷόν τε ἔσται τοτὲ μὲν ἔχειν τὸ αὐτό, τοτὲ δὲ μὴ A , ἔχειν, ἐὰν μή ποτε καὶ λαμβάνῃ αὐτὸ καὶ ἀφίῃ; 5» “ Ν A 5 ’; 4 > 5 οὐδαμῶς. τὸ δὴ οὐσίας μεταλαμβάνειν ἄρ᾽ οὐ γίγνεσθαι καλεῖς; ἔγωγε. τὸ δὲ ἀπαλλάττεσθαι A οὐσίας ap οὐκ ἀπόλλυσθαι; καὶ πάνυ ye. To “Ev , ε » , A 5 A ty ’ὕ 4 δή, ws ἔοικε, λαμβάνον τε καὶ ἀφιὲν οὐσίαν γίγνε- A ταί τε Kal ἀπόλλυται. ἀνάγκη. (2) ἕν δὲ καὶ Ν 4 ἃ, ’ὔὕ A 5 ν΄ S 9 5 πολλὰ OV, καὶ γιγνόμενον καὶ ἀπολλύμενον, ἄρ᾽ οὔχ, A , 9 ἈΝ ἈΝ > 5 ,ὔ ὁταν μὲν γίγνηται ἕν, τὸ πολλὰ εἶναι ἀπόλλυται, ὅταν δὲ πολλά, τὸ ἕν εἶναι ἀπόλλυται; πάνυ γε. ἐν δὲ γιγνόμενον καὶ πολλὰ ἄρ᾽ οὐκ ἀνάγκη δια- ͵ὔ a 4, 4 ’ὕ Ν κρίνεσθαί τε καὶ συγκρίνεσθαι; πολλή γε. καὶ μὴν ἀνόμοιόν γε καὶ ὅμοιον ὅταν γίγνηται, ὁμοιοῦ- ’ yy |B A 4 , ¢ Lal A σθαί τε καὶ ἀνομοιοῦσθαι; vat. καὶ ὅταν μεῖζον καὶ » Ἀ » 5 ’ ’ A ’ QA ἔλαττον καὶ ἴσον, αὐξάνεσθαί τε καὶ φθίνειν καὶ > Lal 9 9 A 4 4 9 ἰσοῦσθαι; οὕτως. ὅταν δὲ κινούμενόν τε ἵστηται καὶ ὅταν ἑστὸς ἐπὶ τὸ κινεῖσθαι μεταβάλλῃ, δεῖ ’ > ’ » Mar 4. ’ > lal , δή που αὐτό ye μηδ᾽ ἐν ἑνὶ χρόνῳ εἶναι. πῶς δή; ἑστός τε πρότερον ὕστερον κινεῖσθαι καὶ πρότερον κινούμενον ὕστερον ἑστάναι, ἄνευ μὲν τοῦ μετα- βάλλειν οὐχ οἷόν τε ἔσται ταῦτα πάσχειν. πῶς γάρ; ,ὕ ὃ ,ὕ > ὃ Ν Y” 3 -' es 9 , χρόνος δέ ye οὐδεὶς ἔστιν, ἐν ᾧ TL οἷόν TE ἅμα μήτε lal » 25 Ἢ , > Ν > > > > Ν Ἁ κινεῖσθαι μήθ᾽ ἑστάναι. οὐ γὰρ οὖν. ἀλλ οὐδὲ μὴν μεταβάλλει ἄνευ τοῦ μεταβάλλειν. οὐκ εἰκός. πότ᾽ 4 , 3, Ν ε Ἀ “Ἁ » 4 οὖν μεταβάλλει; οὔτε yap ἑστὸς ἂν οὔτε κινούμενον μεταβάλλοι, οὔτ᾽ ἐν χρόνῳ ὄν. οὐ γὰρ οὖν. ap > » eae A 2 4 eo 4 ¥ Ψ οὖν ἔστι τὸ ἄτοπον τοῦτο, ἐν ᾧ τότ᾽ ἂν εἴη, ὅτε μεταβάλλει; τὸ ποῖον δή; τὸ ἐξαίφνης. τὸ γὰρ 3 , 4 » , e 5 5 4, ἐξαίφνης τοιόνδε τι ἔοικε σημαίνειν, ὡς ἐξ ἐκείνου ’ > ε , 5 Ν » “Ὁ ε ’ μεταβάλλον εἰς ἑκάτερον. οὐ γὰρ ἔκ γε τοῦ ἑστάναι

157

ΠΑΡΜΕΝΙΔΗΣ. 47

ε A » , 293 93 (al ΄ ἑστῶτος ἔτι μεταβάλλει, οὐδ᾽ ἐκ τῆς κινήσεως κινου- 9 μένης ἔτι μεταβάλλει" ἀλλ᾽ ἡ ἐξαίφνης αὕτη φύσις 3, Ν lal ’ὕ ἄτοπός τις ἐγκάθηται μεταξὺ τῆς κινήσεώς TE καὶ ΄, 3 ΄ > Are ae , δὲ στάσεως, ἐν χρόνῳ οὐδενὶ οὖσα, καὶ εἰς ταύτην δὴ ‘\ > 4 , ’ 4 > Ν Ν καὶ ἐκ ταύτης τό τε κινούμενον μεταβάλλει ἐπὶ τὸ ε , \ ws -€ Ν > N Ας A ὃ 4 ἑστάναι Kal TO ἑστὸς ἐπὶ τὸ κινεῖσθαι. κινδυνεύει. Ἀ x a l4 » ν 4 Ν ia) καὶ Τὸ “Ev δή, εἴπερ ἕστηκέ τε καὶ κινεῖται, μετα- ’ ΓᾺ 949 .ε.. Φ ὰ 4 Ν x ν 3 ΄ βάλλοι ἂν ἐφ᾽ ἑκάτερα: μόνως γὰρ ἂν οὕτως ἀμφό- “ > / / τερα ποιεῖ μεταβάλλον δ᾽ ἐξαίφνης μεταβάλλει, νὺνὋ δ x ¥ καὶ ὅτε μεταβάλλει, ἐν οὐδενὶ χρόνῳ ἂν εἴη, οὐδὲ a> ἃ 4 50.959 x» ’ 5 4 Φ 9 Ss κινοῖτ ἂν τότε, οὐδ᾽ ἂν σταίη. ov γάρ. ἄρ᾽ οὖν 9 \ Ν Ν x Ν » Ψ >” οὕτω καὶ πρὸς τὰς ἄλλας μεταβολὰς ἔχει, ὅταν ἐκ σας Ὁ x aA Ν τοῦ εἶναι εἰς τὸ ἀπόλλυσθαι μεταβάλλῃ ἢ ἐκ τοῦ μὴ a , εἶναι εἰς TO γίγνεσθαι, μεταξύ τινων τότε γίγνεται κινήσεών τε καὶ στάσεων, καὶ οὔτε ἔστι τότε οὔτε > » 3» ’, A 3 4 »» “A οὐκ ἔστι, οὔτε γίγνεται οὔτε ἀπόλλυται; ἔοικε γοῦν. Ν δὴ Ν 2. ἃ , Ν 5 ΒΌΝ > v λ Δ φ95Ὰ κατὰ δὴ τὸν αὐτὸν λόγον καὶ ἐξ ἑνὸς ἐπὶ πολλὰ ἰὸν ἂς ἃ A 277 A 5» 4 > ¥ , Ξ καὶ ἐκ πολλῶν ἐφ᾽ ἕν οὔτε ἕν ἐστιν οὔτε πολλά, οὔτε ΄ » ΄ v5 ε , 2 4 διακρίνεται οὔτε συγκρίνεται. καὶ ἐξ ὁμοίου ἐπὶ > / Ν 3 ’ a δ᾽, & 3N A 9 ἀνόμοιον καὶ ἐξ ἀνομοίου ἐπὶ ὅμοιον ἰὸν οὔτε ὅμοιον » οὔτε ἀνόμοιον, οὔτε ὁμοιούμενον οὔτε ἀνομοιούμενον. Ν 3 “ a4 % id Ν ΤῊ Ἀ 3 Ν καὶ ἐκ σμικροῦ ἐπὶ μέγα καὶ ἐπὶ ἴσον καὶ εἰς τὰ > 1 PR, » A » ΄ ¥ ΕἾ Ψ ἐναντία ἰὸν οὔτε σμικρὸν οὔτε μέγα οὔτε ἴσον, οὔτε > ΄ x , ¥ > ΄ ¥ " αὐξανόμενον οὔτε φθίνον οὔτε ἰσούμενον εἴη ἄν. > 3, nw δὴ Ν θ , , > ἡ , οὐκ ἔοικε. ταῦτα δὴ τὰ παθήματα πάντ᾽ ἂν πάσχοι Τὸ Ἕν, εἰ ἔστιν. πῶς δ᾽ οὔ; ιν τί δὲ Τοῖς ΓΛλλλοις προσήκοι ἂν πάσχειν, “Ev εἰ » = > ’ὔ ’ id ἔστιν, ἄρα ov σκεπτέον; σκεπτέον. (1) λέγωμεν ¥ ¥ a \ δή, ἕν εἰ ἔστι, Tada Tod Ἕ νὸς τί χρὴ πεπονθέναι; a“ + A λέγωμεν. οὐκοῦν ἐπείπερ ahha Tov Ἕνός ἐστιν, »” ΓΝ » A οὔτε Τὸ Ἕν ἐστι Τἄλλα: οὐ yap ἂν adda Tod ἝἙ νὸς

(IV.) The Fourth Hy- pothesis: the effect of the exist- ence of the - One on τἄλλα: they

admit con- trary pre- dicates.

1) If the

ne exist, τἄλλα will not be one; but (2) Τἄλλα cannot be altogether uncon- nected with

the relation of Frac- tional Parts to an Integral Whole ; and in the same way (4) each Part is related to Unity as the Parts of the Whole are related to Unity ; and, there- fore,

Whole and in the Parts

when con- sidered alone, can only have the relation of In- definite

48 ITAATQNOS

ἦν. ὀρθῶς. (2) οὐδὲ μὴν στέρεταί ye παντάπασι Τοῦ ‘Evds Τἄλλα, ἀλλὰ μετέχει πη. πῆ δή; (58) ὅτι ποῦ Τὰ ἴΑλλλα Tod Ἑ νὸς μόρια ἔχοντα ἄλλα ἐστίν" εἰ γὰρ μόρια μὴ ἔχοι, παντελῶς ἂν ἕν εἴη. ὀρθῶς. (4) μόρια δέ γε, φαμέν, τούτου ἐστὶν ὃ ἂν ὅλον ἧ. φαμὲν γάρ.

ὅς Τὰ 3 δι , \ ΄ αναγκΉ εἰναι, OV EOTAL MOPLA TA μοβια.

ἀλλὰ μὴν τό ye ὅλον ἕν ἐκ πολλῶν ἕκαστον Ν A ’ 5 λλῶ ’ Ν > ἰλλὰ γὰρ τῶν μορίων οὐ πολλῶν μόριον χρὴ εἶναι, ἀλλὰ ν A A ¥ A , ¥ > ; 2 ὅλου. πῶς τοῦτο; εἴ TL πολλῶν μόριον εἴη, ἐν οἷς ἣν οΝς ¥ ε lal ὃ , ’ » ν > αὐτὸ εἴη, ἑαυτοῦ τε δή που μόριον ἔσται, ὅ ἐστιν A » ἀδύνατον, καὶ Τῶν "Aw δὴ ἑνὸς ἑκάστου, εἴπερ Ν 4 « >» ν XR ’ Ἀ , καὶ πάντων. ἑνὸς γὰρ μὴ ὃν μόριον, πλὴν τούτου Τῶν ἤΑλλων ἔσται, καὶ οὕτως ἑνὸς ἑκάστου οὐκ ἔσται = x» δὲ ’ ε 4, >) Ν “A μόριον, μὴ ὃν δὲ μόριον ἑκάστου οὐδενὸς τῶν A Ψ Ν ee , , πολλῶν ἔσται. μηδενὸς δὲ ὃν πάντων τούτων TL »” εἶναι, ὧν οὐδενὸς οὐδέν ἐστι, Kal μόριον καὶ ἄλλο ε nw LO , > ¥ , ὃ ’ > » ὁτιοῦν ἀδύνατον εἶναι. φαίνεταί γε δή. οὐκ ἄρα τῶν πολλῶν οὐδὲ πάντων τὸ μόριον μόριον, ἀλλὰ A Ν io , Ν ον a la) 9 μιᾶς τινὸς ἰδέας καὶ ἑνός τινος, ὃ καλοῦμεν ὅλον, 3 ε , a 4 , 4 , x ἐξ ἁπάντων ἕν τέλειον γεγονός, τούτου μόριον ἂν Ν , » , \ > ht ¥ TO μόριον εἴη. παντάπασι μὲν οὖν. εἰ apa Tarra , ¥ x» Ay xc Ν 4 , μόρια ἔχει, κἂν Τοῦ Odov τε Kat Evos μετέχοι. πάνυ a » Ψ , » τσ ἢ > ye. ἕν ἄρα ὅλον τέλειον μόρια ἔχον ἀνάγκη εἶναι Tada Τοῦ Ἕνός. ἀνάγκη. (5) καὶ μὴν καὶ περὶ τοῦ μορίου γε ἑκάστου ὁ αὐτὸς λόγος. καὶ γὰρ an 5 ’ὕ 4 ae 4, > Ν ν τοῦτο ἀνάγκη μετέχειν Τοῦ Ἕνός. εἰ γὰρ ἕκαστον αὐτῶν μόριόν ἐστι, τό γε ἕκαστον εἶναι ἕν δή που σημαίνει, ἀφωρισμένον μὲν Τῶν “Aw, καθ᾽ αὑτὸ δὲ ¥ » ν ¥ > θῶ ’ ὃ / € ov, εἴπερ ἕκαστον ἔσται. ὀρθῶς. μετέχοι δέ ye ἂν Τοῦ Ἑ νὸς δῆλον ὅτι ἄλλο ὃν ἢ ἕν: οὐ γὰρ ἂν

a a x ν A τ κα μετεῖχεν, GAN ἦν ἂν αὐτὸ ev νῦν δὲ ἑνὶ μὲν εἶναι

Cc

158

ΠΑΡΜΕΝΙΔΗΣ. 49 πλὴν αὐτῷ Τῷ ‘Evi ἀδύνατόν που. ἀδύνατον. μετέ- Η Ae κ᾿ > + a 9 ‘ A , xew δὲ Tov Ἑνὸς ἀνάγκη τῷ τε ὅλῳ Kal τῷ μορίῳ. N 4 ta Oe » a , ‘ , yee τὸ μὲν γὰρ ἕν ὅλον ἔσται, οὗ μόρια τὰ μόρια’ TO > Ὃ 9 a ’ δι.» εἶν ΜΝ. Ὁ τὰ , δ᾽ αὖ ἕκαστον ἕν μόριον τοῦ ὅλου, οὗ ἂν ἢ μόριον ὅλου. οὕτως. (0) οὐκοῦν ἕτερα ὄντα Τοῦ “Ἑνὸς 7, Ν , 3 “ aA δ᾽ MA Ν δ᾽ ν μεθέξει τὰ μετέχοντα αὐτοῦ; πῶς δ᾽ οὖ; τὰ δ᾽ ETEpa > Ἂς QI ἃ 23 εἰ γὰρ μήθ᾽ ἕν μήθ ἑνὸς πλείω εἴη Tadda Τοῦ “Evds, οὐδὲν ἂν εἴη. οὐ

xa »” Tov Ἑ νὸς πολλά που ἂν εἴη.

δ" > > Ν δέ , Ε΄. Δ 3 , A yap οὖν. ἐπεὶ δέ ye πλείω ἑνὸς ἐστι Ta TE Τοῦ

‘Evds μορίου καὶ Ta Τοῦ νὸς ὅλου μετέχοντα, οὐκ U

Ὅν ὁ Δ ¥ ΄ »” > > , 3 Lal ἀνάγκη ἤδη πλήθει ἄπειρα εἶναι αὐτά γε ἐκεῖνα “ ε Aw Ta μεταλαμβάνοντα Tov ‘Evds; πῶς; ὧδε ἴδωμεν. ¥ > a ” 3Q8 , be tk, FB Ὁ , ἄλλο τι οὐχ ἕν ὄντα οὐδὲ μετέχοντα τοῦ ἑνὸς τότε, ὅτε μεταλαμβάνει αὐτοῦ, μεταλαμβάνει; δῆλα δή. la) es a οὐκοῦν πλήθη ὄντα, ἐν ots Τὸ “Ev οὐκ ἔνι; πλήθη , , > 2. 52“ al ὃ ’ val , μέντοι. τί οὖν; εἰ ἐθέλοιμεν τῇ διανοίᾳ τῶν τοιού- 5 Ὁ ε a », , 3 4 > ’ 5 των ἀφελεῖν ὡς οἷοί τέ ἐσμεν O τι ὀλίγιστον, οὐκ 3 4 A Ν 5 Ν 5 “Ὁ +” lal ε Ν ἀνάγκη καὶ τὸ ἀφαιρεθὲν ἐκεῖνο, εἴπερ Τοῦ ἝἙ νὸς ‘ , A > Ν 3 9 > £ μὴ μετέχοι, πλῆθος εἶναι καὶ οὐχ ἕν; ἀνάγκη. οὐκοῦν οὕτως ἀεὶ σκοποῦντι αὐτὴν καθ᾽ αὑτὴν τὴν Pim. , la) ἴδ Lg x 7 A Φια κὰν ἑτέραν φύσιν τοῦ εἴδους, ὅσον ἂν αὐτῆς ἀεὶ ὁρῶμεν, ¥ » , ’ὔ Ν = ἄπειρον ἔσται πλήθει; παντάπασι μὲν οὖν. Ἀ ν μὴν ἐπειδάν γε ἕν ἕκαστον μόριον μόριον γένηται, » 4 πέρας ἤδη ἔχει πρὸς ἄλληλα Kal πρὸς τὸ ὅλον, Kal Τοῖς » Ν lal la Αλλοις δὴ Tod Ἑ νὸς ξυμβαίνει ἐκ μὲν Tod ‘Evos

Ἄδα ε na , ey» y ΄ και ἐξ εαυτῶν κοινωνη σαντῶων, ὡς ECOLKEV, ETEPOV TL

‘ 9 ἈΝ Ν , ial 4 5 τὸ ὅλον πρὸς τὰ μόρια. κομιδῇ μὲν οὖν.

’, 5 ε “Ὁ a Ν ΄ , Ν γίγνεσθαι ἐν ἑαυτοῖς, ὃ δὴ πέρας παρέσχε πρὸς

ἄλληλα ἡ δ᾽ ἑαυτῶν φύσις καθ᾽ ἑαυτὰ ἀπειρίαν."

’, Ψ ‘ » lal

φαίνεται. οὕτω δὴ Ta Adda Τοῦ Ἑ νὸς καὶ ὅλα Kat ‘ "

κατὰ μόρια ἄπειρά τέ ἐστι καὶ πέρατος μετέχει.

E

Quantity toanindex, therefore

(6) τἄλλα will be, when taken apart from Unity, in- definite ; and when taken in conjunc- tion with nity, definite ; and, there- fore,

\ και.

(7) Τἄλλα will admit of the opposite predicates of Simi- larity and Dissimi- larity, and of the other modes of Quality above enu- merated.

(V.) The Fifth Hy- pothesis : ἐν ei ἔστι: the effect of the existence of the One on Τἄλλα Sarther considered, i.@., τἄλλα owe their contrary and all other pre- dicates to Td “Ev.

(1) If τἄλλα be distinct from the One, amd if

50 ΠΛΑΤΏΝΟΣ

Ud > A Ν 9 / Ν 5 ’, πάνυ γε. (Τ) οὐκοῦν καὶ ὅμοιά TE καὶ ἀνόμοια ὁ

3 dr +r. Se A A 5 , & , » ΄ ἀλλήλοις τε καὶ ἑαυτοῖς; πῆ δή; ἣ μέν που ἄπειρά ἐστι κατὰ τὴν ἑαυτῶν φύσιν πάντα, ταὐτὸν πεπον- -: ν θότα ἂν εἴη ταύτῃ. πάνυ γε. καὶ μὴν ἧ γε ἅπαντα πέρατος μετέχει, καὶ ταύτῃ πάντ᾽ ἂν εἴη ταὐτὸν θό A δ᾽ » 4. ὃ /, 4 πεπονθότα. πῶς δ᾽ ov; ἧ δέ ye πεπερασμένα τε εἶναι καὶ ἄπειρα πέπονθεν, ἐναντία πάθη ἀλλήλοις ¥ aA Ν 4, , 4 ‘ Θ᾽ 2 oa, ὄντα ταῦτα τὰ πάθη πέπονθεν. vai. τὰ δ᾽ ἐναντία γε ὡς οἷόν τε ἀνομοιότατα. τί μήν; κατὰ μὲν ἄρα ε , Ν , 4 a ¥ > , ε »" A ἑκάτερον TO πάθος ὅμοια ἂν εἴη αὐτά TE αὑτοῖς καὶ ἀλλήλοις, κατὰ δ᾽ ἀμφότερα ἀμφοτέρως ἐναντιώτατά τε καὶ ἀνομοιότατα. κινδυνεύει. οὕτω δὴ Τὰ Ἄλλα 3 , ε A ‘ > ’ 9 ld Ν » ’ αὐτά τε αὑτοῖς καὶ ἀλλήλοις ὁμοιά τε καὶ ἀνόμοια x » ν Ἁ > Ν δὴ Ν ν 5 / ἂν εἴη. οὕτως. καὶ ταὐτὰ δὴ καὶ ἐτερα ἀλλήλων,

“ ἈΝ Kal κινούμενα καὶ ἑστῶτα, καὶ πάντα τὰ ἐναντία

πάθη οὐκέτι χαλεπῶς εὑρήσομεν πεπονθότα Τἄλλα Τοῦ Ἕνός, ἐπείπερ καὶ ταῦτα ἐφάνη πεπονθότα. > ἮΝ 4 ὀρθῶς λέγεις. > A “ Ν » 2° ε , > οὐκοῦν ταῦτα μὲν ἤδη ἐῶμεν ὡς φανερά, ἐπι- A Ν , a εν 5 Ν > ν σκοπῶμεν δὲ πάλιν, ἕν εἰ ἔστιν, ἄρα καὶ οὐχ οὕτως ἔχει Τὰ Ἴλλλα Τοῦ Ἑνὸς ἢ οὕτω μόνον; πάνυ μὲν οὖν. λέγωμεν δὴ ἐξ ἀρχῆς, ἕν εἰ ἔστι, τί χρὴ Τὰ "Adda Τοῦ Ἑνὸς πεπονθέναι. λέγωμεν γάρ. (1) ἄρ᾽ οὖν οὐ χωρὶς μὲν Τὸ “Ev Τῶν ἴΑλλων, χωρὶς δὲ Τάλλα Τοῦ Ἑ νὸς εἶναι; τί δή; ὅτι που οὐκ ἔστι

παρὰ ταῦτα ἕτερον, ὃ ἄλλο μὲν ἔστι Τοῦ “Evds, ἄλλο

δὲ Τῶν Γλλλων. πάντα γὰρ εἴρηται, ὅταν ῥηθῇ Τό τε Ἕν καὶ Τἄλλα. πάντα γάρ. οὐκ ἄρα ér ἔστιν ἕτερον τούτων, ἐν ᾧ Τό τε “Ev ἂν εἴη τῷ αὐτῷ, καὶ Τάλλα. οὐ γάρ. οὐδέποτε ἄρα ἐν ταὐτῷ ἐστὶ Τὸ “Ev καὶ Τἄλλα. οὐκ ἔοικεν. χωρὶς ἄρα; ναί.

169

160

ITAPMENIAH®. 51 (2) οὐδὲ μὴν μόριά ye ἔχειν φαμὲν Td ὡς ἀληθῶς ν ἴω ’ὔ » δ᾽ 9 » a ra 9 »“.»Ε ἐν. πῶς γάρ; ovT apa ὅλον εἴη ἂν Τὸ Ἕν ἐν Τοῖς ἴἤΛλλοις οὔτε μόρια αὐτοῦ, εἰ χωρίς τέ ἐστι Τῶν ἔλλλων καὶ μόρια μὴ ἔχει. πῶς γάρ; οὐδενὶ ἄρα

, ͵΄ a MA te a , Ν τρόπῳ μετέχοι ἂν Τάλλα Τοῦ Ἕνός, μήτε κατὰ μόριόν τι αὐτοῦ μήτε κατὰ ὅλον μετέχοντα. οὐκ ἔοικεν. οὐδαμῇ ἄρα ἕν Τάλλα ἐστίν, οὐδ᾽ ἔχει ἐν

ε a a 3 ὃ , 9 Ν 3 €avTols ἐν οὐδεν. OV γαρ οὕν.

οὐδ᾽ ἄρα πολλά th

the One and Τἄλλα be an ex- haustive division, there can be no mid- dle term be- tween the two, there- fore,

(2) Τἄλλα can in no way admit

e One,

2 ¥ a \ Do ν 2A , either frac- ἐστι Τάλλα. ἕν yap ἂν ἣν ἕκαστον αὐτῶν μόριον tionally or A Ν A i τοῦ ὅλου, εἰ πολλὰ Hv" νῦν δὲ οὔθ᾽ ἕν οὔτε πολλὰ ἐπίθετα, 2» Κζ{ » , roger: » ae , 3 \ Τἄλλα οὔθ᾽ ὅλον οὔτε μόριά ἐστι Τἄλλα Τοῦ Ἕνός, ἐπειδὴ ἘΝ ers > A > ad , > lal 299 A , ralit αὐτοῦ οὐδαμῇ μετέχει. ὀρθῶς. (3) οὐδ᾽ dpa δύο "HY. ’ + > 4 > \ 2 οὐδὲ τρία οὔτε αὐτά ἐστι Τὰ "Adda οὔτε ἔνεστιν Modeot the > 3 Lal ae nw ἐν αὐτοῖς, εἴπερ Tov “Ἑνὸς πανταχῇ στέρεται. οὕτως. regen no (4) οὐδὲ ὅμοια ἄρα καὶ ἀνόμοια οὔτε αὐτά ἐστι Τῷ Two, or συ Ὁ »¥ » ¥ - ee ae , , any other Evi Tadda, οὔτε ἔνεστιν ἐν αὐτοῖς ὁμοιότης καὶ pie each OF - ἀνομοιότης. εἰ yap ὅμοια καὶ ἀνόμοια αὐτὰ εἴη ἢ whichisa ¥ aim κα me , wag ; Ρ repetition ἔχοι ἐν ἑαυτοῖς ὁμοιότητα Kal ἀνομοιότητα, δύο που of Unity ; ΜΞ and, there- εἴδη ἐναντία ἀλλήλοις ἔχοι ἂν ἐν ἑαυτοῖς Ta "Adda fore,

A 4) not of Tod Ἕνός. φαίνεται. ἦν δέ ye ἀδύνατον δυοῖν Say A , a δ᾽ en , 3 ὃ ΄ or Dis- τινοῖν μετέχειν ἃ μηδ᾽ ἑνὸς μετέχοι. ἀδύνατον. similarity, ¥> » 9 δι Shue hint 2 #9 , or any OUT GPa ὅμοια OUT ἀνόμοιά ἐστιν οὔτ᾽ ἀμφότερα other mode ¥ 9 x N ¥ OES: en an nm of Quality Tarra. ὁμοιὰα μὲν yap ὄντα ἢ ἀνόμοια ἑνὸς ἂν TOD virtsover, φύσα »Ἤ ΄ 3 , Φ Ψ A - if the One ἑτέρου εἴδους μετέχοι, ἀμφότερα δὲ ὄντα δυοῖν τοῖν τ 9 Ὁ

3 , Ν a“ RE TN oY 4 3 a 399 pletel évavtiow ταῦτα δὲ ἀδύνατα ἐφάνη. ἀληθῆ. οὐδ᾽ Petey κα. » ἄρα Τὰ αὐτὰ οὐδ᾽ ἕτερα, οὐδὲ κινούμενα οὐδὲ Theconclu- ε A > Ν ΄ὔ 3 Ν 3 ’ > Ν sgt of the ἑστῶτα, οὐδὲ γιγνόμενα οὐδὲ ἀπολλύμενα, οὐδὲ heli ypotheses ΕΣ ν - μείζω οὐδὲ ἐλάττω οὐδὲ toa’ οὐδὲ ἄλλο οὐδὲν πέ- fer hess δ, e é πονθε τῶν τοιούτων. εἰ yap τι τοιοῦτον πεπονθέναι exist, the ε ΄ ,.»ν» Vee 4, ‘ ὃ va) ἈΝ al Ν One must ὑπομένει Ta Adda, καὶ ἑνὸς καὶ OVOLY καὶ τριῶν καὶ exist as all με a Ἐν ΟΣ 4 - wey 207 actual in~ περιττοῦ Kat ἀρτίου μεθέξει, ὧν αὐτοῖς ἀδύνατον dividual

E 2

existences, and the One, being 80 far plu- ralized, cannot be one; and both these proposi- tions hold, withregard to the One when con- sidered both apart from Τἄλλα, and likewise in relation to τἀλλα(ἤῃ- potheses

2 and 3): and both these pro- positions hold, with regard to τἄλλα when con- sidered both in relation to the One ( Hypothe- sis 4), and also when considered apart from the One

( Hypothe-

sis δ).

(B.) The negative argu- ment. The meaning of Negation : Negation implies knowledge and differ- ence.

(VI.) The Sixth Hy- pothesis : ἐν εἰ μὴ ἔστι = εἰ τὸ ἕν ἐστι μὴ

52 NAATQNOZ ἐφάνη μετέχει, Tod ‘Evds ye πάντη πάντως στερομένοις. ἀληθέστατα. οὕτω δὴ & εἰ ἔστι,

‘ 4 πάντα τέ ἐστι Τὸ “Ev καὶ οὐδέν ἐστι καὶ πρὸς Ν ἑαυτὸ καὶ πρὸς Τὰ Ἄλλα ὡσαύτως. παντελῶς μὲν Ὁ οὖν. > Ν , εἶεν" εἰ δὲ δὴ μὴ ἔστι Τὸ Ἕν, τί χρὴ συμβαίνειν, > a ap ov σκεπτέον μετὰ ταῦτα; σκεπτέον yap. Tis > a » "4 ε ε 50 Φ. & a a ἂς, οὖν ἂν εἴη αὕτη ἡ ὑπόθεσις, εἰ ἕν μὴ ἔστιν ; ἄρά τι διαφέρει τῆσδε, εἰ μὴ ἕν μὴ ἔστιν; διαφέρει μέντοι. “ > Ν 3 ~ διαφέρει μόνον, ἢ καὶ πᾶν τοὐναντίον ἐστὶν εἰπεῖν, εἰ μὴ ἕν μὴ ἔστι, τοῦ εἰ ἕν μὴ ἔστιν; πᾶν τοὐναν- ‘ » > tiov. τί δ᾽ εἴ τις λέγοι, εἰ Μέγεθος μὴ ἔστιν ἣ Ξ , ‘ » 3, ¥ al , 4 Σμικρότης μὴ ἔστιν ἤ τι ἄλλο τῶν τοιούτων, ἄρα 93,59. ε » Δ n ¢ 9 , , ΓΎΡΗ ἐφ᾽ ἑκάστου ἂν δηλοῖ, ὅτι ἕτερόν τι λέγοι τὸ μὴ ὄν; ’ 5» Lal A »" wn 9 y , πάνυ ye. οὐκοῦν καὶ νῦν δηλοῖ, ὅτι ἕτερον λέγει To "AXA ΕΣ > Ν ν » ἃ 5» Ν ΕἾ Ν ῶν ων τὸ μὴ Ov, ὅταν εἴπῃ ἕν εἰ μὴ ἔστι, καὶ A ¥ ἴσμεν ὃ λέγει; ἴσμεν. πρῶτον μὲν apa γνωστόν , » ν “A 4 ν κά ν τι λέγει, ἔπειτα ἕτερον τῶν ἄλλων, ὅταν εἴπῃ ἕν, » ᾿ > > »" Ν » Ν Ν 53 υ 5 Ν εἴτε τὸ εἶναι αὐτῷ προσθεὶς εἴτε τὸ μὴ εἶναι οὐδὲν e + yap ἧττον γιγνώσκεται, τί τὸ λεγόμενον μὴ εἶναι, δι. Ὁ; , ial + x ¥ > ld καὶ ὅτι διάφορον τῶν ἄλλων. ἢ OV; ἀνάγκη. - » ͵ > ΕἸ lal a 3 ἈΝ » , 4 ὧδε dpa λεκτέον ἐξ ἀρχῆς, ἕν εἰ μὴ ἔστι, τί χρὴ εἶναι. (1) πρῶτον μὲν οὖν αὐτῷ τοῦτο ὑπάρχειν “Ὁ ε » φ 3 “A > 4 a Ν ν δεῖ, ὡς ἔοικεν, εἶναι αὐτοῦ ἐπιστήμην, ἣ μηδὲ ὅ a 4 4 » aA > Ἀ τι λέγεται γιγνώσκεσθαι, ὅταν τις εἴπῃ ἕν εἰ μὴ -“ Lal » ΄-ς ἔστιν. ἀληθῆ. (2) οὐκοῦν καὶ Τὰ Adda ἕτερ᾽ αὐτοῦ εἶναι, ἢ μηδὲ ἐκεῖνο ἕτερον Τῶν ΓΛλλλων λέγεσθαι;

πάνυ γε. καὶ ἑτεροιότης ἄρα ἐστὶν αὐτῷ πρὸς τῇ > Ud > Ν \ A » : ε ’ ἐπιστήμῃ. ov γὰρ τὴν Τῶν ᾿Αλλων ἑτεροιότητα

λέγει, ὅταν Τὸ “Ev ἕτερον Τῶν ἼΛλλλων λέγῃ, ἀλλὰ

‘ 2 , , A ‘ A > , τὴν ἐκείνου. φαίνεται. (8) Kal μὴν Tod ye ἐκείνου

b

e

101

ΠΑΡΜΕΝΙΔΗΣ. 53

ἃ ἴω δι καὶ τοῦ τινὸς καὶ τούτου καὶ τούτῳ καὶ τούτων καὶ QA

ov γὰρ

πάντων τῶν τοιούτων μετέχει TO μὴ dv ἕν.

ὄν, if the One is non- existent —

x a 3 a BS μὴ ὄν---τὸ ἂν Τὸ “Ev ἐλέγετο οὐδ᾽ ἂν Τοῦ Ἑ νὸς ἕτερα, οὐδ᾽ *Ey μὴ ὃν -. 3 5 ay Sse 25° ¥ νος > admits of ἐκείνῳ GV TL ἣν OVO ἐκείνου, OVO ἂν TL ἐλέγετο, εἶ, the con- ΄, A ‘ lian A , eS » , trary pre- PTE τοῦ τινὸς αὐτῷ METHV μήτε TOV ἄλλων τούτων. dicates, 3 ΠῚ 5 \ Ἀ ne Q 9 ar ¥ Production ὀρθῶς. εἶναι μὲν δὴ Τῷ “Evi οὐχ οἷόν τε, εἴπερ and De- ᾿ A X x struction γε μὴ ἔστι, μετέχειν δὲ πολλῶν οὐδὲν κωλύει, ἀλλὰ Gnd is ond- aT a ¥ Τό on oem \ Ν ὙΧΧ ject to καὶ ἀνάγκη, evrep To ye Ἕν ἐκεῖνο καὶ μὴ ἄλλο “noithoy a A Producti μὴ ἔστιν. εἰ μέντοι μήτε Τὸ “Ev μήτ᾽ ἐκεῖνο μὴ io” : ἔσται, ἀλλὰ περὶ ἄλλου Tov ὁ λόγος, οὐδὲ φθέγ- (1) None AUIS τς τ ἀπὰς a A rae \ ets - existence γεσθαι δεῖ οὐδέν" εἰ δὲ Τὸ Ἕν ἐκεῖνο καὶ μὴ ἄλλο fone e + eye \ ge eee ἄς ἐδ Know- ὑπόκειται μὴ εἶναι, καὶ τοῦ ἐκείνου καὶ ἄλλων ites A a a \ ’ Ἷ πολλῶν ἀνάγκη αὐτῷ μετεῖναι. καὶ πάνυ γε. (2) Diffe- \ 3 , 9. Κ 9. A ν᾿ wis gees 888; ererore. (4) καὶ Αγδμοιότης ἀρ ξατα λό ἀρϑνηζὰ ἄλλα, δίσεῖσοι Ν “Ὁ ε -" . Τὰ yap Ἄλλα, Tov Evos ἕτερα ὄντα, ἑτεροῖα καὶ existent » ¥ , ᾷ οἷν, ie an 9 3 A la 39 One bah ust εἴη av. val. τὰ δ᾽ ἑτεροῖα οὐκ ἀλλοῖα; πῶς δ᾽ be distin- guished ¥ N 9. 59 A 9 > 7 > + 4 > ov; τὰ δ᾽ ἀλλοῖα οὐκ ἀνόμοια; ἀνόμοια μὲν οὖν. from 9 nw ¥ a τῷ , es 4 3 ὃ A i Τἄλλα, " οὐκοῦν εἴπερ Τῴ Evi ἀνόμοιά ἐστι, δῆλον ὅτι everything oN , , 9 » 5 , x A Onn else : ἂνομοίῳ τά γε ἀνόμοια ἀνόμοια ἂν εἴη. δῆλον. (3)thenon- » SOK \ A ery NN 59 , Ν ἃ , existent εἴη δὴ ἂν καὶ Τῷ “Evi ἀνομοιότης, πρὸς ἣν Ta One admits ¥ 4, ἐν “As ΄ὕ ΕΝ 9 δὲ δὲ A of the Αλλα ἀνόμοια αὐτῷ ἐστίν. ἔοικεν. εἰ 0€ δὴ Τῶν various » 9 , ¥ 2. oR > 9 3 <7 relations Αλλων ἀνομοιότης ἔστιν αὐτῷ, AP οὐκ ἀνάγκη (4) of Dis- ε “-,σε , 9 wn => A > en 9 similarity ἑαυτοῦ ὁμοιότητα αὐτῷ εἶναι; πῶς; εἰ ἑνὸς ἀνο- to τἄλλα, , x Ae 7 .5 3, ᾿ A , everything μοιότης ἐστι Tw Evi, οὐκ av που περὶ TOV τοιούτου else, and ¢ , ¥ Y ne , 3 8᾽ a ak ee θ y therefore ὁ λόγος εἴη οἵου Tov Evds, οὐδ ἂν ἡ ὑπόθεσις εἴη of Simi- Ses 2\\\ . »¥ ae Se , > larity with περὶ ἑνός, ἀλλὰ περὶ ἄλλου ἢ ἑνός. πάνυ γε. οὐ κοΐ: Lal Lal »» “ δεῖ δέ. γε. οὐ δῆτα. δεῖ dp ὁμοιότητα Τῷ “Evi nA A a \ Ἀ 99 > » αὐτοῦ ἑαυτῷ εἶναι. Set. (5) καὶ μὴν οὐδ᾽ ad ἴσον (5) of > \ nm ᾿ > δ + x » a χῷ Equality, ἐστὶ τοῖς ἄλλοις. εἰ yap εἴη ἴσον, εἴη TE ἂν ἤδη Excess, . 9 x ¥ ey κ᾿ ἀκ αν τὰ : aA and De- Kal ὅμοιον ἂν εἴη αὐτοῖς κατὰ τὴν ἰσότητα" ταῦτα soot -

> 3 , 207 Ψ A ὧν Ψ 595. 7 ὃ ἀμφότερα ἀδύνατα, ELTEP μὴ ἐστιν ἐν. ἀδύνατα.

(6) οὗ Exis- tence, and, therefore,

54 IIAATQNOZ

A > > ἐπειδὴ δὲ οὐκ ἔστι Τοῖς Αλλοις ἴσον, ap οὐκ ὦ ὁ a \ HAS ex. τὰ , » > it. ἀνάγκη καὶ TaN ἐκείνῳ μὴ ἴσα εἶναι; ἀνάγκη. + δὲ Ν » 5 3, 4 Ν δὲ Ν > τὰ δὲ μὴ loa οὐκ ἄνισα; val. τὰ δὲ ἄνισα οὐ

a: , » A Ν ‘ Τῷ ᾿Ανίσῳ ἄνισα; πῶς δ᾽ ov; καὶ ᾿Ανισότητος δὴ

ΕΗ “μετέχει Τὸ Ἕν, πρὸς ἣν Τάλλ᾽ αὐτῷ ἐστὶν ἄνισα;

μετέχει. ἀλλὰ μέντοι ᾿Ανισότητός γ᾽ ἐστὶ Μέγεθός Ψ τε καὶ Σμικρότης.ς ἔστι γάρ. ἔστιν ἄρα καὶ Μέγεθός τε καὶ Σμικρότης τῷ τοιούτῳ ἑνί; κινδυ- ’ ,ὕ \ Ν τ ’ a & 53 ’ νεύει. Μέγεθος μὴν καὶ Σμικρότης ἀεὶ ἀφέστατον > ’, ’ ‘ 3, 5 a DP ἀλλήλοιν. πάνυ ye. μεταξὺ apa τι αὐτοῖν ἀεί 3 ¥ x = ¥ -. κα N ἐστιν. ἔστιν. ἔχεις οὖν TL ἄλλο εἰπεῖν μεταξὺ 2 κα a 9 , ¥ 3 co A 9 ¥ αὐτοῖν ἢ Ἰσότητα; οὔκ, ἀλλὰ τοῦτο. ὅτῳ apa ἔστι Μέγεθ > 7 4 i Ἰσό ὑτῷ γεθος καὶ Σμικρότης, ἔστι καὶ lodrns αὐτῷ, μεταξὺ τούτοιν οὖσα. φαίνεται. Τῷ δὴ ‘Evi μὴ 3, ε ¥ ν 93 , λ Μ΄ Ν , ὄντι, ὡς ἔοικε, Kal ᾿Ισότητος ἂν μετείη Kal Μεγέ- Ν ’ ¥ Ν ἈΝ Ν θους καὶ Σμικρότητος. ἔοικεν. (0) καὶ μὴν καὶ A A ¥ οὐσίας ye Set αὐτὸ μετέχειν πη. πῶς δή; ἔχειν ae Lal y ε ’ > Ν Ν ν » αὐτὸ δεῖ οὕτως ὡς λέγομεν. εἰ γὰρ μὴ οὕτως ἔχοι, οὐκ ἂν ἀληθῆ λέγοιμεν ἡμεῖς λέγοντες Τὸ “Ev μὴ nw nw 9 evar’ εἰ δὲ ἀληθῆ, δῆλον ὅτι ὄντα αὐτὰ λέγομεν" a» > 9 ν Ν > > δὴ ὃ , ἢ οὐχ οὕτως; οὕτω μὲν οὖν. ἐπειδὴ δέ φαμεν > “Ὁ A > ’ ε ~ , Ἁ » ’ ἀληθῆ λέγειν, ἀνάγκη ἡμῖν φάναι καὶ ὄντα λέγειν. 3 ’ὔ » ¥ ε ¥ A δ > ¥ a ἀνάγκη. ἔστιν apa, ws coe, To Ev οὐκ ov. εἴ ‘ x, » να» ἐλ ’ Lal > > ’ Ν γὰρ μὴ ἔσται μὴ ὄν, ἀλλά τι τοῦ εἶναι ἀνήσει πρὸς Ν ἡ. 2A\_ » ¥ a: x > TO μὴ εἶναι, εὐθὺς ἔσται ὄν. παντάπασι μὲν οὖν. a » 3. ἃς Ν » A ‘ > x > δεῖ apa αὐτὸ δεσμὸν ἔχειν τοῦ μὴ εἶναι τὸ εἶναι ἣν A > rr. Ν > ε ’ ν ΝΛ ἃ Ν μὴ ὄν, εἰ μέλλει μὴ εἶναι, ὁμοίως ὥσπερ τὸ, ὃν τὸ a ὧν See ᾿ Ψ' φ- ὦ ἣν ν μὴ ὃν ἔχειν μὴ εἶναι, ἵνα τελέως αὖ εἶναι . οὕτως Ν Xd ld , > ἃ Ψ Ν Ν Ἁ oN 3 γὰρ ἂν τό τε ὃν μάλιστ᾽ ἂν εἴη καὶ τὸ μὴ ὃν οὐκ

X» » 4 Ν A >» > ’ lal > » αν ειη. μετέχοντα TO μὲν OV OVOLAS TOV εἰναι ον,

162

A > μὴ οὐσίας δὲ τοῦ εἶναι μὴ ov, εἰ μέλλει τελέως ἢ

ΠΑΡΜΕΝΙΔΗΣ. δῦ

> Ν δὲ Xe ἈΝ > , Ἀ lal ‘ > x εἶναι, TO O€ μὴ ὃν μὴ οὐσίας μὲν τοῦ μὴ εἶναι μὴ » rere? Ν A > ἄς) » 3 Ν \ \ oR Me Od ov, οὐσίας δὲ τοῦ εἶναι μὴ ὄν, εἰ καὶ TO μὴ ὃν αὖ /, \ Y» > , > lal 3 ’, “A τελέως μὴ ἔσται. ἀληθέστατα. οὐκοῦν ἐπείπερ τῷ “ ε lal 3, lal 5 TE ὄντι TOU μὴ εἶναι καὶ τῷ μὴ ὄντι τοῦ εἶναι μέ- Ν nae , a \ 3 » A 53 τεστι, καὶ To Evi, ἐπειδὴ οὐκ ἐστι, TOV εἶναι 3 4 lal ἀνάγκη μετεῖναι εἰς TO μὴ Elva ἀνάγκη. καὶ ’, Ἀ lal οὐσία δὴ φαίνεται Τῷ “Evi, εἰ μὴ ἔστιν. φαίνεται. \ \ ἀκ τ ¥ ¥ ἂν - ἂν A 9 » καὶ μὴ οὐσία ἄρα, εἴπερ μὴ ἔστιν. πῶς δ᾽ οὔ; Lae Φ A ὦ Ἀ ¥ ν Ἁ (7) οἷόν τε οὖν τὸ ἔχον πως μὴ ἔχειν οὕτω, μὴ μετα- (7) of tran- ΄ > , a 7 > ar a sition from βάλλον εκ ταυτὴς Τῆς ἕξεως; ουχ OLOV τε. ταν its essence, 5» ΝΥ κι Ἀ , a αὶ yy Non-exis- ¢ apa τὸ τοιοῦτον μεταβολὴν σημαίνει, ὃ ἂν οὕτω tence, to its ᾿Ν κ Ψ ¥ δι, ee? ὙΝ Ὁ accident, TE καὶ μὴ οὕτως ἔχῃ. πῶς ov; μεταβολὴ δὲ Rxistence, , x , ΄ ἌΡ ὄνου ὰς ν ἃ and, there- κίνησις, ἢ τί φήσομεν; κίνησις. οὐκοῦν Τὸ “Ἂν fore ᾿, Ν 3 x» > , 4, 4 ¥ Ν 5 ov τε καὶ οὐκ ὃν ἐφάνη; val. οὕτως apa καὶ οὐχ ν ᾿ οὕτως ἔχον φαίνεται. ἔοικεν. καὶ κινούμενον ἄρα Ν 3 x ἃ ΄, 3 ’ Ν Ν 3 τὸ οὐκ ὃν ἕν πέφανται, ἐπείπερ καὶ μεταβολὴν ἐκ CF Ῥον tans} X v. .@ » ΄ 3 Ν τοῦ εἶναι ἐπὶ τὸ μὴ εἶναι ἔχον. κινδυνεύει. ἀλλὰ Ἀ A μὴν εἰ μηδαμοῦ γέ ἐστι τῶν ὄντων, ὡς οὐκ ἔστιν, » Ἁ » 59» ἃ Ἂ ’ ζ lal εἴπερ μὴ ἔστιν, οὐδ᾽ ἂν μεθίσταιτό ποθέν ποι. πῶς ’ὔ > 3», ~ , a 9 » > γάρ; οὐκ apa τῷ ye μεταβαίνειν κινοῖτ᾽ av. ov , sO \ 9 an Aw , ἡ 3 A ἃ γάρ. οὐδὲ μὴν ἐν τῷ αὐτῷ ἂν στρέφοιτο' ταὐτοῦ wn 4 yap οὐδαμοῦ ἅπτεται. ὃν yap ἐστι τὸ TadTov" τὸ Se ey ee A ¥ > ὃ , = τῷ , € μὴ ὃν ἔν τῳ τῶν ὄντων ἀδύνατον εἶναι. ἀδύνατον ¥ a Δ ; yap. οὐκ apa Td Ἕν μὴ dv στρέφεσθαι ἂν δύναιτο 3 3 ’ 3 ® Lae 3 Ν > ὑδὲ Ν ἐν ἐκείνῳ ἐν ᾧ μὴ ἔστιν. οὐ γὰρ οὖν. οὐδὲ μὴν 5 “A ’ Δ aA ε lal 3, Ἂν λ ¥ Ν ἀλλοιοῦταί που Τὸ “Ev ἑαυτοῦ, οὔτε τὸ ὃν οὔτε τὸ Ἀ 4 > Ν x > ε ’ » Ν “κε /, μὴ ov. ov yap ἂν ἣν ὁ λόγος ἔτι περὶ Τοῦ Evos, » > “A a eX ε lal > Ν Ν ¥ r A εἴπερ ἠλλοιοῦτο αὐτὸ ἑαυτοῦ, ἀλλὰ περὶ ἀλλου τινός. > A > \ en 8 3 lal 4 > > “A , ὀρθῶς. εἰ δὲ μήτ᾽ ἀλλοιοῦται μήτε ἐν ταὐτῷ στρέ- , , a> > »¥ ¥ A a e φεται μήτε μεταβαίνει, Gp ἄν πη ἔτι κινοῖτο; πῶς

γάρ; τό γε μὴν ἀκίνητον ἀνάγκη ἡσυχίαν ἄγειν,

(8) of all the other predicates of modifi- cation, Motion, and Pro- duction in either direction.

(VII.) The Seventh Hypothe- sis: ἕν εἰ μὴ ἔστι =o πη μετέχει οὐσίας: τὸ Ἕν admits of no relation or predicate whatsoever.

(1) Lf non- existence mean the absence of Existence, the non- existent One cannot in any way

. \ > TATA μεν οὗν.

ΠΛΑΤΩΏΝΟΣ

56 ν τὸ δὲ ἡσυχάζον ἑστάναι. ἀνάγκη. Τὸ “Ev apa, ὡς ἔοικεν, οὐκ ὃν ἕστηκέ τε καὶ κινεῖται. ἔοικεν. (8) καὶ μὴν εἴπερ γε κινεῖται, μεγάλη ἀνάγκη αὐτῷ 3 A ἀλλοιοῦσθαι.

> 44? τ 4 » ε > > > 2 ,’ 9 ¥

οὐκέθ᾽ ὡσαύτως ἔχει ws εἶχεν, ἀλλ᾽ ἑτέρως. οὕτως. \ Ν A

κινούμενον δὴ Td “Ev καὶ ἀλλοιοῦται. vai. καὶ

\ ~ , 5 a 2 > a μὴν μηδαμῇ ye κινούμενον οὐδαμῇ ἂν ἀλλοιοῖτο. 3 ’ Ξ Ν ἊΨ A Ν 3 ψ 9 A ov yap. 7 μὲν apa κινεῖται τὸ οὐκ ὃν ἕν, ἀλλοιοῦ- οὐ γάρ.

Τὸ “Ev ἄρα μὴ ὃν ἀλλοιοῦταί τε καὶ οὐκ ἀλλοιοῦται.

ται 7 δὲ μὴ κινεῖται, οὐκ ἀλλοιοῦται. ’ Ν 3, ᾽ν , >. 8 > 3 , 4

φαίνεται. τὸ δ᾽ ἀλλοιούμενον ap οὐκ ἀνάγκη γίγν- A 4 a / > / 4 >

εσθαι μὲν ἕτερον ἢ πρότερον, ἀπόλλυσθαι δὲ ἐκ A ΄, 9 5 ἈΝ x a , ΄

τῆς προτέρας ἕξεως" τὸ δὲ μὴ ἀλλοιούμενον - μήτε Ν Xa

kat To Ev

¥ ‘ 3 20); ΄ x ΄ , =. “λ apa μὴ ον ἀλλοίουμένον μὲν YLYVETAL TE και ATTOA-

γίγνεσθαι μήτε ἀπόλλυσθαι; ἀνάγκη.

‘ 5 , Ν A 7 ¥ λυται, μὴ ἀλλοιούμενον δὲ οὔτε γίγνεται οὔτε ἂν 2 é \ y \ Seth ΄ , ἀπόλλυται καὶ οὕτω To “Ev μὴ ὃν γίγνεταί τε

Ἁ 3 / Ἀ + 7 » 3 > 4 Kat ἀπόλλυται, Kal eUTE γίγνεται οὔτ᾽ ἀπόλλυται. οὐ γὰρ οὖν.

Ν ΞΨ

αὖθις δὴ ἐπὶ τὴν ἀρχὴν ἴωμεν πάλιν, ὀψόμενοι 3 te ean a) 9 ᾿᾽ A x > εἰ ταὐτὰ ἡμῖν φανεῖται ἅπερ καὶ νῦν, ἢ ἕτερα. 3 Ν , > lal a > Ἁ » id ’ ‘ ἀλλὰ χρή. οὐκοῦν ἕν εἰ μὴ ἔστι, φαμέν, τί χρὴ περὶ αὐτοῦ ξυμβαίνειν; ναί. (1)τὸ δὲ μὴ ἔστιν ν ’ > , Ἂ ld a 5» ’ ὅταν λέγωμεν, ἄρα μή τι ἄλλο σημαίνει ἢ οὐσίας

δι» δι Ὁ

ἀπουσίαν τούτῳ ᾧ ἂν φῶμεν μὴ εἶναι; οὐδὲν ἄλλο. ’ὔ > 9 lal \ 5S ’ὔ » 3 > ͵ὔ πότερον οὖν, ὅταν φῶμεν μὴ εἶναΐ τι, πῶς οὐκ εἶναί

δ « A δὲ > a A Ν Ἀ ¥ φαμεν αὐτό, πῶς δὲ εἶναι; ἢ τοῦτο τὸ μὴ ἔστι

’ ε “Ὁ ’ 9 9 lal 5» lal λεγόμενον ἁπλῶς σημαίνει ὅτι οὐδαμῶς οὐδαμῇ » > , Ψ' 3 7 4, ae ε ’ ἔστιν οὐδέ πη μετέχει οὐσίας τό γε μὴ ὄν; ἁπλούσ- Ψ ΕῚ a ὃ ΄ a . κ᾿ οὔτε apa εἶναι δύναιτο ἂν τὸ μὴ

ὃν οὔτε ἄλλως οὐδαμῶς οὐσίας μετέχειν. οὐ γάρ. ἃ

ν ‘ ¥ ~ ‘ lal ὅπη yap av τι κινηθῇ, κατὰ τοσοῦτον 163

164

ΠΑΡΜΕΝΙΔΗΣ. 57

(2) τὸ δὲ γίγνεσθαι καὶ τὸ ἀπόλλυσθαι μή τι ἄλλο ἡ, ἢ τὸ μὲν οὐσίας μεταλαμβάνειν, τὸ δ᾽ ἀπολλύναι 3 , 9 Ν + - ld Ν ᾿ς ’, οὐσίαν; οὐδὲν ἄλλο. ᾧ δέ γε μηδὲν τούτου μέτε- στιν, οὔτ᾽ ἂν λαμβάνοι οὔτ᾽ ἀπολλύοι αὐτό. πῶς γάρ; Τῷ “Evi ἄρα, ἐπειδὴ οὐδαμῇ ἔστιν, οὔθ᾽ ἑκτέον

3Ξ 3 4 + 4 > , 3 οὔτε ἀπαλλακτέον οὔτε μεταληπτέον οὐσίας οὐδα- μῶς. εἰκός.

id > , ὃ “ 4 3 7 γίγνεται, ἐπείπερ οὐδαμῇ μετέχει οὐσίας.

ΙΝ ΔΑΙΤῚ Ν λ Δ a + ovr ap ἀπόλλυται TO μὴ ὃν ἕν οὔτε 3 ’, οὐ dai- 50» il ἢ > A 9 Lae ¥ Ν “Ὁ νεται. οὐδ᾽ ἄρ᾽ ἀλλοιοῦται οὐδαμῇ ἤδη γὰρ ἂν ’ 4, Ν 3 ? A , > A γίγνοιτό τε καὶ ἀπολλύοιτο τοῦτο πάσχον. ἀληθῆ.

3 δὲ Ν 3 la 3 Lee δὲ A 0 εἰ 0€ μὴ ἀλλοιοῦται, οὐκ ἀνάγκη μηδὲ κινεῖσθαι;

3 ΄ 9 Ν Ν ε 4 ’ Ν la! ἀνάγκη. οὐδὲ μὴν ἑστάναι φήσομεν τὸ μηδαμοῦ 3, Ν Ν ε Ν 3 “Ὁ > -~ 3, 8... ἐεδν᾿ ἐἊς >

ὄν. τὸ yap ἑστὸς ἐν τῷ αὐτῷ τινὶ δεῖ ἀεὶ εἶναι.

“ 3 A, nw Ἂς, we ν δὴ Fr 2% a. , τῳ αὑτῳ᾽ πως γὰρ οὐ; OVTW OY AUTO μὴ ὃν PTE

39 ε ,ὔ 4 ων - QA x ποθ᾽ ἑστάναι μήτε κινεῖσθαι λέγωμεν. μὴ yap > > Ν Ν 509. »ν 9 “". σι ΞΨ οὖν. (8) ἀλλὰ μὴν οὐδ᾽ ἔστι γε αὕτῳ τι τῶν OYTO.

¥ κ ¥ , » Pen, , ἤδη yap av του μετέχον ὄντος οὐσίας μετέχοι. δῆλον. οὔτε ἄρα Μέγεθος οὔτε Σμικρότης οὔτε > , ee ee > , 2OX ‘ ε / Iodrys αὐτῷ ἔστιν. οὐ yap. (4) οὐδὲ μὴν Ὃμοιότης 2Qr € , ¥ Q εν ¥ N ΕΣ γε οὐδὲ “Ἑτεροιότης οὔτε πρὸς αὑτὸ οὔτε πρὸς ἄλλα Τάλλα ἔσθ᾽

3 ουκ

᾿» x See 3 ’ ΄ὕ ,ὕ εἴη ἂν αὐτῷ. οὐ φαίνεται. τί δέ; Ψ x ¥ . A 3 \ 9 κα na 9 ὅπως ἂν εἴη αὐτῷ, εἰ μηδὲν αὐτῷ δεῖ εἶναι; » » 59 4. 9 » 3 ’ὔὕ » ᾿ ΜΝ τ ἐστιν. οὔτ᾽ GP ὅμοια οὔτε ἀνόμοια, οὔτε ταὐτὰ

οὐ γάρ. (5) τί

δέ be 3 ? “ἡ AX 9 ’ a Ν , aK Ν ἴω x €; TO EKELYOU 7] TO EKELVO, Ἢ TO Tl, % TO TOVTO ἢ

οὔθ᾽ ἕτερά ἐστιν αὐτῷ Ta “Ada.

τὸ τούτου, ἢ ἄλλου ἢ ἄλλῳ, ἢ ποτὲ ἢ ἔπειτα ἢ νῦν, ἂν > ΄ x δά x ¥ θ x χά λ΄» ee. ἢ ἐπιστήμη ἢ δόξα ἣ αἴσθησις ἣ λόγος ἢ ὄνομα 7 + ε lal ων 3, Ν Ν Ἀ KR » 3

ἄλλο ὁτιοῦν τῶν ὄντων re TO μὴ ὃν ἐσται; οὐκ ἔσται. οὕτω δὴ ὃν οὐκ ὃν οὐκ ἔχει πως. οὐδαμῇ: οὔκουν δὴ ἔοικέ γε δδυύμῃ Kew

ἔτι δὴ λέγωμεν, ἕν εἰ μὴ ἔστι, Τὰ ἴΑλλα τί χρὴ

partake of Existence, and, there- tore, (2)thenon- existent One cannot partake of any mode of Quality in the way of Produe- tion, Modi- fication, Rest, or Motion, nor

(3) of any mode of Quantity by way of Equality, Excess, or Defect, nor (4) of their results— Similarity or Diver- sity—and,

(5) there- fore, as a general conclusion the One, as non- existent, cannot existin any possible way.

(VIIL.) The

Εϊσλελ Hypothe- sis: ἕν εἰ μὴ ἔστι Ξε εἰ τὸ ἕν ἐστι μὴ- ὄν; the effect of the non~exis- tence of the One on T&AAa— everything else, 1.6... Τἄλλα admits of contrary predicates, but these predicates will be phe- nomenal only.

(1) If the One be non-exis- tent, τἄλλα, everything else, must be diffe- rent; and (2) if diffe- rent, Τἄλλα must be distinct, and, there- fore,

3) distinct

‘om some-

thing, and, thérefore, (4) distinct inter se in some way or other, since the One does not exist ; and, there- fore, (5) as Unity is non- existent, Τἄλλα can only be distin- guished inter se as

58 IMIAATQNOZ

λέγωμεν γάρ. (1) ἄλλα μήν που δεῖ αὐτὰ εἶναι: εἰ γὰρ μηδὲ ἄλλα ἐστίν, οὐκ ἂν περὶ (2) εἰ δὲ περὶ Τῶν ἢ οὐκ

πεπονθέναι. Τῶν ἼΑλλλων λέγοιτο. οὕτως. Ἴλλλων ὁ λόγος, Τά ye ΓΑλλα ἕτερά ἐστιν. αὐτῷ καλεῖς Τό τε “ANNO καὶ Τὸ Ἕτερον; ἔγωγε. ἕτερον δέ γέ πού φαμεν τὸ ἕτερον εἶναι ἑτέρου, καὶ τὸ ἄλλο δὴ ἄλλο εἶναι ἄλλου; ναί. καὶ Τοῖς ἼΛλλοις ἄρα, εἰ μέλλει ἄλλα εἶναι, ἔστι τι οὗ ἀνάγκη. (8) τί δὴ οὖν ἂν εἴη; Tod

δ" ἡ a ἐπι TM

¥ ἄλλα ἔσται.

μὲν γὰρ “Evds οὐκ ἔσται ἄλλα, μὴ ὄντος γε. οὐ

γάρ. ἀλλήλων ἄρα ἐστί τοῦτο γὰρ αὐτοῖς ἔτι λείπεται, ἢ μηδενὸς εἶναι ἄλλοις. ὀρθῶς. (4) κατὰ πλήθη ap ἕκαστα ἀλλήλων ἄλλα ἐστί. καθ᾽ ἕν

9 yap οὐκ ἂν οἷά τε εἴη, μὴ ὄντος ἑνός" ἀλλ᾽ ἕκαστος, ε » τς ἂν 39 δὰ ¥ , > , x ὡς ἔοικεν, ὃ ὄγκος αὐτῶν ἄπειρός ἐστι πλήθει, κἂν Ν ,ὔ A > , 4 »¥ TO σμικρότατον δοκοῦν εἶναι λάβῃ τις, ὥσπερ ὄναρ 2 > ev ὕπνῳ φαίνεται ἐξαίφνης ἀνθ᾽ ἑνὸς δόξαντος εἶναι εἶ Ν 5 Ν Ud 4 Ν Ν πολλὰ καὶ ἀντὶ σμικροτάτον παμμέγεθες πρὸς τὰ , 3 3 A 3 , 4 δὴ κερματιζόμενα ἐξ αὐτοῦ. ὀρθότατα. τοιούτων δὴ » ὄγκων ἄλλα ἀλλήλων ἂν εἴη Τάλλα, εἰ ἑνὸς μὴ + ¥ lal . lal ὄντος ἄλλα ἐστίν. κομιδῇ μὲν οὖν. οὐκοῦν πολλοὶ Ε ¥ a ν , a \ - ὄγκοι ἔσονται, εἷς ἕκαστος φαινόμενος, ὧν δὲ οὔ, εἴπερ ἕν μὴ ἔσται; οὕτως. (8) καὶ ἀριθμὸς δὲ εἶναι ὅν ΑΝ , Ε ὧν τὰ y ; an ¥ αὐτῶν δόξει, εἴπερ καὶ ἕν ἕκαστον, πολλῶν ὄντων. , Ν Ν Ν Ἀ ¥ ‘ \ Ν 3 πάνυ γε. καὶ τὰ μὲν δὴ ἄρτια, τὰ δὲ περιττὰ ἐν ἄγνος, εἷς ¥ : > A , ΕΣ a \ αὐτοῖς ὄντα οὐκ ἀληθῶς φαίνεται, εἴπερ ἕν μὴ » & 5 Ν > ‘ ‘ \ , , ἔσται. οὐ yap οὖν. (6) καὶ μὴν Kal σμικρότατόν ’, ’ 3 3 a“ > “A 4 \ ye, φαμέν, δόξει ἐν αὐτοῖς ἐνεῖναι: φαίνεται δὲ A Ν ‘ , οὖ 9 “ la τοῦτο πολλὰ καὶ μεγάλα πρὸς ἕκαστον τῶν πολλῶν ὡς σμικρῶν ὄντων. πῶς δ᾽ οὔ; καὶ ἴσος μὴν τοῖς πολλοῖς καὶ σμικροῖς ἕκαστος ὄγκος δοξασθήσεται

165

ΠΑΡΜΕΝΙΔΗΣ. 59

* > Ν a ΄ 3 , a. 4 εἶναι. ov yap ἂν μετέβαινεν ἐκ. μείζονος εἰς ἔλαττον rea Vas . Ν᾿ 97 3 an, a φαινόμενος, πρὶν εἰς TO μεταξὺ δόξειν ἐλθεῖν" τοῦτο δ᾽ » Ἅ , > / 3 4 > la) Ν εἴη ἂν φάντασμα ἰσότητος. εἰκός. οὐκοῦν καὶ Ν ¥ ” , a ἄν ον Ν C2 My πρὸς ἄλλον ὄγκον πέρας ἔχων, αὐτός γε πρὸς αὑτὸν + 3 Ν 3, , 3, rd ¥ ial ’ οὔτε ἀρχὴν οὔτε πέρας οὔτε μέσον ἔχων; πῆ δή; Ls Sa ϑι. δὰ 4 , 4 al ΄ ν ὅτι ἀεὶ αὐτῶν ὅταν τίς TL λάβῃ τῇ διανοίᾳ ws τι ’ + , lal 5 lal 3, + ee, ’ τούτων ὄν, πρό τε τῆς ἀρχῆς ἄλλη ἀεὶ φαίνεται ἀρχή, μετά τε τὴν τελευτὴν ἑτέρα ὑπολειπομένη τελευτή, ἔν τε τῷ μέσῳ ἄλλα μεσαίτερα τοῦ μέσου, id , Ν ἶ Ἀ ,’ ae > “~ σμικρότερα δέ, διὰ τὸ μὴ δύνασθαι ἑνὸς αὐτῶν ε ’ ϑβ 9 > ᾿Ξ, nw ε ’, ἑκάστου λαμβάνεσθαι, ἅτε οὐκ ὄντος τοῦ ἑνός. , ’ > , θρύπτεσθαι δή, οἶμαι, κερματιζό- pa A =e a +» , lal ὃ , μενον ἀνάγκη πᾶν τὸ ὄν, ὃ av τις λάβῃ TH διανοίᾳ.

ἀληθέστατα. ¥ , ¥ 4 & ’ > A kes ὄγκος γάρ που ἄνευ ἑνὸς λαμβάνοιτ᾽ av. πάνυ μὲν οὖν. (1) οὐκοῦν τό γε τοιοῦτον πόρρωθεν μὲν ε lal Ν 39 Ν ἃ ’ 3 “4 5 ’ ὁρῶντι καὶ ἀμβλὺ ἕν φαίνεσθαι ἀνάγκη, ἐγγύθεν Ν Ν 3 ΔΦν A , ¥ ἃ 4 δὲ καὶ ὀξὺ νοοῦντι πλήθει ἄπειρον ἕν ἕκαστον ᾿ a x ΄ A ery SN ne φανῆναι, εἴπερ στέρεται. Tov “Evds μὴ ὄντος; ἀναγκαιότατον μὲν οὖν. οὕτω δὴ ἀπειρά τε καὶ πέρας ἔχοντα καὶ ἕν καὶ πολλὰ ἕκαστα Τάλλα δεῖ Lal δεῖ

(8) οὐκοῦν καὶ ὅμοιά τε καὶ ἀνόμοια δόξει

ry a 3 \ τον ¥ Ν Ae Ὅ2 φαίνεσθαι, ἕν εἰ μὴ ἔστιν, ἄλλα δὲ τοῦ ἑνός. 4 yap. > A , a 9 , 9 , \ εἶναι; πῆ δή; οἷον ἐσκιαγραφημένα ἀποστάντι μὲν ἃ , 4, - oe, , , ἕν πάντα φαινόμενα ταὐτὸν φαίνεσθαι πεπονθέναι Ν ν 5 ’ 7 / καὶ ὅμοια εἶναι. πάνυ ye. προσελθόντι δέ ye Ν \ ν Ν ~ “ LY κα ’, πολλὰ καὶ ἕτερα καὶ τῷ τοῦ ἑτέρου φαντάσματι ε “A ἈΝ 3 ’ ε a 9 4 ¢ ’ ἑτεροῖα καὶ ἀνόμοια ἑαυτοῖς. οὕτως. (9) καὶ ὁμοίους \ x δὴ Kal ἀνομοίους τοὺς ὄγκους αὐτούς τε ἑαυτοῖς a ἀνάγκη φαίνεσθαι Kat ἀλλήλοις. πάνυ μὲν οὖν. 3 A ‘ Ν 5 Ἂν ‘\ ε rd 3 la ‘\ οὐκοῦν καὶ τοὺς αὐτοὺς Kal ἑτέρους ἀλλήλων, καὶ

Ν Ν ων Ἀ id ἁπτομένους καὶ χωρὶς ἑαυτῶν, καὶ κινουμένους

masses, and not as : genuine pluralities ; and, there- fore,

(6) Number and its modes will only have an appa- rent exis- tence, and, therefore, (7) there will be the appearance of a Minimum, which in turn will appear a Majus as contrasted with a still smaller Minus, and so on to infinity ; hence,

(8) in the absence of real unity, Unity will be a mere confused view aris- ing from imperfect vision, closer in- spection suggesting an infinite Minus as before ; hence,

(9) Simi- larity and Dissimi- larity, and the other modes of Modifica- tion and Quality, will have an appa- rent exis-

60 TIAATQNOZ

-“ 4 tence only, πάσας κινήσεις Kal ἑστῶτας πάντῃ, Kal γιγνο- ἴον thereis , τὰ i x ᾿ ; ; no unity to μένους Kal ἀπολλυμένους Kal μηδέτερα, καὶ πάντα give them Ν Ξ ἃ A 9 4 » ca > cohesion. που τὰ τοιαῦτα, ἃ διελθεῖν εὐπετὲς ἤδη ἡμῖν, εἰ

“Ὁ ἑνὸς μὴ ὄντος πολλὰ ἔστιν. ἀληθέστατα μὲν οὖν.

ΕἾ (IX.) The ἔτι δὴ ἅπαξ ἐλθόντες πάλιν ἐπὶ τὴν ἀρχὴν εἴπω- Ninth Hy- ᾿ ᾿Ξ ᾿ “Ψ » δὲ “ε ΄ ΄, x pothesis: μεν, ἕν εἰ μὴ ἔστι, Ταλλα᾿ δὲ Tov “Evos, τί χρὴ ἕν εἰ μὴἮ ῳ " Η 5 Vii Puno ae x 9 ἔστι = εἰ εἶναι. εἴπωμεν γὰρ οὖν. (1) οὐκοῦν ἕν μὲν οὐκ τὸ Ἕν οὔ » " κ᾿ ΄, 253 ‘ , «ΙΝ πηοὐσίας ἔσται Ταλλα. πῶς γάρ; οὐδὲ μὴν πολλά ye’ ἐν μετέχει; Ν ne a evra! Ψ 9 We δὲ the effect of γὰρ πολλοῖς οὖσιν ἐνείη ἂν καὶ ἐν. εἰ γὰρ μηδεν the non- er ee, ᾧ Ψ 2Q7 59 9 5S on existence of αὐτῶν ἐστὶν ἕν, ἅπαντα οὐδέν ἐστιν, ὥστε οὐδ᾽ ἂν

Ν » 5 Lal A 5 4 A ec. 5 Ὁ τἄλλα, πολλὰ εἴη. ἀληθῆ. μὴ ἐνόντος δὲ ἑνὸς ἐν Τοῖς hori + 9 ’ἅ τάλλα Ἄλλοις, οὔτε πολλὰ οὔθ᾽ ἕν ἐστι Τἄλλα. οὐ γάρ. lose their

phenomenal

existence a Ἂν > Ν > a 3 a 9 ΄ ee? χῷν μὴ ὄντων οὐδενὶ οὐδαμῇ οὐδαμῶς οὐδεμίαν

result is

οὐδέ ye φαίνεται ἕν οὐδὲ πολλά. τί δή; ὅτι Τάλλα

‘4 ¥ > , A Ν 3 ‘ Ln) κοινωνίαν ἔχει, οὐδέ τι TOY μὴ ὄντων παρὰ Τῶν

absolute Nothing. Ἢ rae 2O\ . , αν a \ (1) In the Αλλων τῴ ἐστιν. οὐδὲν yap μέρος ἐστὶ τοῖς μὴ

total ab- οὖσιν, ἀληθῆ. ᾿οὐδ᾽ ἄρα δόξα τοῦ μὴ ὄντος παρὰ Unity, the Tots ἔλλλοις ἐστὶν οὐδέ τι φάντασμα, οὐδὲ. δοξά- Unity and | Cera οὐδαμῇ οὐδαμῶς τὸ μὴ dv ὑπὸ Τῶν “Adv. ΘΓΘΙΟΙΘΟ

piety ov yap οὖν. ἕν apa εἰ μὴ ἔστιν, οὐδὲ δοξάζεταί impossible, —

and, there- τὸ Τῶν Ἄλλων ἕν εἶναι οὐδὲ πολλά: ἄνευ yap ἑνὸς fore, ἣν ὃ , 15 , > , , a 3, πολλὰ δοξάσαι ἀδύνατον. ἀδύνατον γάρ. ἕν ἄρα

Ψ εἰ μὴ ἔστι, Τἄλλα οὔτε ἔστιν οὔτε δοξάζεται ἕν

(2)of Simi- οὐδὲ πολλά. οὐκ ἔοικεν. (2) οὐδ᾽ ἄρα ὅμοια οὐδὲ larity andy , 3 , 3 δὲ x i. ἌΣΤΥ 2M ¢ Dissimi- ἀνόμοια. οὐ yap. οὐδὲ μὴν τὰ αὐτά γε οὐδ᾽ ἕτερα, larity, and "δὲ ε , a , 2Q\ »¥ y 3 a of all other οὐδὲ ἁπτόμενα οὐδὲ χωρίς, οὐδὲ ἄλλα ὅσα ἐν τοῖς modes of , ὃ , ε ,ὔὕ 3 , , Quality πρόσθεν διήλθομεν ὡς φαινόμενα αὐτά, τούτων and Quan- ΕΣ » ¥ , ¥ A 3 4. »

tity which Οὔτε TL ἔστιν οὔτε φαίνεται Τάλλα, ἕν εἰ μὴ ἔστιν. are based 3 θῃ 3 “ Ν ΄ ὃ 3 ¥ a 2 on Unity. ἀληθῆ. οὐκοῦν καὶ συλλήβδην εἰ εἴποιμεν, ἕν εἰ

Ἀ » ὑδέ 3 3 A x » ’ μὴ ἔστιν, οὐδέν ἐστιν, ὀρθῶς ἂν εἴποιμεν; παντά- πασι μὲν οὖν.

166

b

TIAPMENIAH®. . 61

> 4, , A / Ν 4 ε + a εἰρήσθω τοίνυν τοῦτό TE Kal OTL, ὡς ἔοικεν, “Ἐν Ν» » ¥ Ν ¥ 3 / Ἁ 3, Ν εἴτ᾽ ἔστιν ELTE μὴ ἔστιν, αὐτό τε καὶ Ταλλα καὶ οὖ ε Ν Ν ‘ + , ’ὔ 3 ’ πρὸς αὑτὰ καὶ πρὸς ἄλληλα πάντα πάντως ἐστί Ν > ¥ Ν ’ , Ἀ > 4 TE καὶ οὐκ ἔστι καὶ φαίνεταί TE καὶ ov φαΐνεται. 3 /, ἀληθέστατα.

The sum of the affirma- tive and negative arguments is: affir- matively, that if the One exists, the One, both in re-

lation to itself and in relation to Τἄλλα, exists in every mode of conditioned existence, and in its opposite, and so, the One is not unconditioned or absolute unity, so far as it exists in these modes: negatively, if the One does not exist, then all existence both in relation to Unity, and in itself, is phenomenal, and this phenomenal existence, when closely scrutinized, is entirely destitute of even phenomenal Unity, and therefore of all categories of Quantity and Quality whatsoever. The conclusion therefore is: the Universe—To Mav—is neither

ἐν alone nor πολλὰ alone, but ἐν -καὶ-πολλά.

NOTES,

HE piece is a monologue by Cephalus of Clazomenae. The conversation between the philosophers is supposed to have been originally reported by Pythodorus, a friend of Zeno to Antiphon, half-brother of Plato, and then retailed by Antiphon to Cephalus. Plato, by selecting Antiphon, who is a sporting character, fond of horses (126 0), perhaps wishes to hint that Antiphon has not tampered with the dialogue, ἥκιστα yap ἂν πολυπραγμονοῖ, as he says of Aris- totle (137 b), and thus offers it as the exposition of his own views. He may also have wished to compliment his half-brother Antiphon, just as he introduces Glauco and Adimantus in the Republic. The monologue is thus, on the face of it, a hearsay of a hearsay. Hermann, to get rid of some chronological difficulties, which are in- superable, makes Glauco and Adimantus cousins, and not brothers, of Antiphon. But it is vain to look for the pre- cision of modern history in an ancient imaginative com- position. Such exactness is the result of matter-of-fact habits, and of abundant means of verification, such as books of reference, &c. No such habits or means existed till the other day. A strong proof of this is the inaccuracy of quotation, common to all ancient writers, even professed critics.

126 a. Κλαζομενῶν.

Stallbaum points out that some people in Clazomenae, townspeople, and perhaps followers of Anaxagoras, would F |

66 NOTES.

naturally take an interest in the discussion. The influence of Anaxagoras on Platonic thought is evidenced by the Phaedo. To Anaxagoras, Mind owes the recognition of nearly all its metaphysical prerogatives. He set it in a sphere apart, and assigned to it unique properties. Mind alone was strictly infinite, ¢.e. unlimited or untrammelled by anything else, and subsisted by its own inherent strength. Mind was homogeneous, and was the only real existence. Plato is fond of putting doctrines which he adopts into the mouth of a person of the original school. Thus Timsous expounds physics, and the Eleatic Stranger metaphysics, and the more practical Socrates ethics.

126 ο. Ζήνων καὶ Παρμενίδης.

Parmenides and Zeno are described by Strabo as ἄνδρες Πυθαγόρειοι, νι. 1. Their connexion with Pythagoreanism is philosophiéally real, as one column of the Pythagorean ov- στοιχία is reducible to τὸ πέρας, and the other to τὸ ἄπειρον.

127 b. Πολὺ yap ἔφη ἔργον εἶναι.

Such a feat of memory, though here a dramatic fiction, cf. Symp. 172 a, is rendered plausible by Niceratus’s state- ment that he could repeat the whole J/iad and Odyssey: Xen. Conv. 11. 5, Many rhapsodists could do the same: ibid. 6.

127 b. παιδικά.

λέγεσθαι γεγονέναι show that Stallbaum’s charitable explanation is untenable. There is no doubt suggested of their present friendship: Ζήνων ὅδε οὐ μόνον τῇ ἄλλῃ σον φιλίᾳ βούλεται ὠκειῶσθαι ἀλλὰ καὶ τῷ συγγράμματι, 128 ἃ.

ee | ee ἐν. κα....-’ὰ 2

NOTES. 67

127 e. εἰ πολλά ἐστι Ta ὄντα.

The argument is as follows :—In the order of Time or subjectivity, the perception of difference between two things A and B precedes the perception of their similarity ; but.in the order of existence or objectivity, the differentia of each of the differents depends on the individual peculiarities of each dif- ferent. Each of the relatives thus exhibits Identity in rela- tion to itself, and Difference in relation to the other, and so to all other things. If we assume, then, with Zeno, for argument’s sake, τὸ mav—existence—ra dvra—to be plural,’ each of ra ὄντα is per se ὅμοιον ; but the aggregate is plural, and therefore ra ὄντα being plural are distinct, and therefore inter se ἀνόμοια. Zeno accordingly agrees with Leibnitz as to the identity of indiscernibles, thus: Indiscernibles are identical, and therefore non-plural, since primordial things cannot be differenced inter se without having been previously differenced per se. The Platonist and Hegelian say Plurality is subsumed by Unity without being destroyed by it. The Aufhebung settles everything.

127 6. Ta ἀνόμοια.

Stallbaum remarks: Zeno callida conclusione effecit, non esse multa, quum hoc tantum consequatur, non posse huic eidemque rei eadem spectatae ratione plura eaque con- traria attribui. To a Greek, the order of Notions would be Motion, Change, Plurality; Motion denoting not merely physical Motion, ποθέν ποι, but the notional movement of Metaphysics. The identity, in the Hegelian sense, of Cause and Effect, is the notion which brings the scientific order of Time into harmony with the order of Logic,

128 d. εἰ ἕν ἐστι.

Se. τὸ Πᾶν. This is the Subject of the Proposition, for which Philosophy undertakes to find the Predicate > F 2

08 NOTES.

τὸ πᾶν is ἕν, said the Eleatic; it is πολλά, said the Ionic: it is ἕν καὶ πολλά, said Plato, and to prove this is the gist of the Parmenides.

128 d. εἰ πολλά ἐστιν : 80. TO Πᾶν.

The gist of Zeno’s argument has been perpetually mis- taken : Zeno does not deny Motion as a fact, but argues that as implying change, and therefore dissimilarity, it conflicts with the changeless uniformity of the One. In the One there is no contrariety, while contrariety is the essence of Motion. It may be remarked that, if Zeno’s two moving bodies be made conscious, one will have double the conscious- ness of the other. The order of analysis is—Motion implies change, and change plurality. (See Appendix A.)

129 d. ἑπτὰ ἡμῶν ὄντων.

This is irreconcilable with ἀφικέσθαι τόν τε Σωκράτη καὶ ἄλλους τινὰς μετ᾽ αὐτοῦ πολλούς, 127 c. Τί we leave out Cephalus the reciter and Glaucus, who does not speak, we can count up seven persons, viz., Adimantus and Antiphon in the introduction; Pythodorus, Socrates, Zeno, Parmenides, and Aristotle in the discussion. Ἑπτὰ shows that Plato either forgot the original plan or did not care to adhere to

it—another proof of the historical unreality of the piece. "-

130 Ῥ. Χωρίς.

Χωρίς, a notion derived from physical separation: things are properly χωρίς which are not ἁπτόμενα, and then the word is applied to things which, as existing under totally distinct conditions, differ in kind. It should be recollected that all notions which differ in any degree are metaphysically distinct, e.g. 3 and 4 are as distinct as 3 and 4 millions.

NOTES. 69

Moderns look principally to the origin or genesis of things and notions in determining their resemblance or difference, and not to their characteristics when matured.

131 d. τούτου δὲ αὐτοῦ.

With Hermann, I retain the Vulgate τούτου δὲ αὐτοῦ. Heindorf’s τούτου δὲ αὐτὸ is plainly wrong. The argument is: If any of us shall have a fragment of smallness, the real smallness will be bigger, because it is the whole, of which the fragment is a part.

131 ὁ. μεταλαμβάνειν.

μεταλαμβάνειν is a more material expression than μετ- έχειν. Both, however, express the truth, that the Sensible element, in cognition, without the Intelligible, is inconceiy- able. Professor Huxley invests Sensation with all the Cate- gories, and then tells us we do not want them. Sensibles have, in Hegel’s words, Richtigkeit, and not Wahrheit.

132 a, b. The unique εἶδος.

This passage gives the reason why the εἶδος is unique :— In referring an object to a class we have two things in hand, the particular instance and the genus, e.g. the particular man, Socrates, and the genus man, 7.¢. the first and second intentions. Parmenides argues, that to connect the particu- lar with the genus there must be a third concept or notion, and then another to comprehend the three, and so on to in- finity. If this be so, εἶδος is not unique, but ἄπειρον. Now, ἄπειρον denotes privation of all πέρας, Limitation, therefore of Form, therefore of all Cogitability. But every thing must be either ἕν or ἄπειρον, as follows:—In strict logic, the contrary of τὸ ἄπειρον is τὸ πεπερασμένον ; but τὸ πεπερασμένον yields on analysis—(1) τὸ πέρας; and (2)

70 NOTES.

something which is not τὸ πέρας, and so ἄπειρον. What is τὸ πέρας, when out of any definite relation to τὸ πεπερασ- névov? It must be quantifying power, and we must hold that power to be not plural, but unique; for plural equipol- lent powers, if adverse, cancel; and if corroborative, result in unity. Τὸ πέρας, therefore, must be ἕν, and therefore Td "Ev; for the ultimate Form must be one, and, without τὸ ἕν, as Plato afterwards proves, οὐδὲ φαίνεταί τι. The εἶδος, therefore, since it is Form, cannot be ἄπειρον, and therefore must be one. This is Plato’s answer to the objections urged in pars. 7 and 9, and known to Greek Logicians as ὃ τρίτος ἄνθρωπος. ‘“ We may remark,” says Mr. Jowett, “that the process which ‘is thus described has no real existence. The mind, after having obtained a general idea, does not really go on to form another which includes that, and all the indi- viduals contained under it, and another and another without end,” 11. p. 237. Plato, in the Philebus, gives the rationale of the Universal. (See Appendix B.)

132 ο. Objection to Conceptualism.

Hither each thing consists of νοήματα, ἡ, 6. acts of intelli- gence, and therefore each thing is the being intelligent, ¢.e. intelligence, or if it be an act of intelligence, it is unintelli- gent, g.a.e. This argument is a case of the Platonic prin- ciple ὅμοιον ὁμοίῳ γιγνώσκεται. It is substantially the same as Berkeley’s position that mind is mind, that therefore nothing but mind is mind, and, as a further consequence, that nothing but mind can have the properties of mind; it is therefore illogical to ascribe to that which is not mind the properties of mind. Plato does not hold νοῦς to be the ultimate existence either in the moral or in the physical sphere. In the ethical sphere we have Τἀγαθόν; Rep. vt. 509 Ὁ; in the physical, ψυχή: Τούτω δέ [86. νοῦς ἐπιστήμη τε] ἐν ᾧ τῶν ὄντων ἐγγίγνεσθον, ἂν ποτέ τις αὐτὸ ἀλλὸ πλὴν ψυχήν, πᾶν μᾶλλον ἢ τἀληθὲς ἐρεῖ, Tim. 36 6; σοφία

" δέω.

NOTES. 71

μὴν καὶ νοῦς ἄνευ ψυχῆς οὐκ av ποτε γενοίσθην, Phil. 80... M. Ribot overlooks Plato when he says, “ Since Will is the centre of ourselves and of all things, we must give it the first rank. It is its due, though since Anaxagoras Intelligence has usurped its place” (Za Philosophie de Scho- penhauer, p. 69, cited in H. Zimmern’s Sch. p. 102). The same doctrine is developed as to the priority of ψυχὴ--- Motive and Vital Energy—in the Laws, written in the “sun- set of life.”—x. 891 6, sqq.

133 ο.

ἀπίθανος = δυσανάπειστος, 135 a.

133 d. οὕτω and οὕτως.

With regard to the orthography of these words, the insertion. of ¢ before a vowel is plausible. But we must recollect that we can prove that ri was not elided, and that μέχρι and ἄχρι had no ς.

134 c. Objection to the Absolute from the subjective side.

This brings out the true sense of absolute—To ἀνυπόθετον, Rep. v1.—that which does not depend on anything else for its essence, or outcome, or priority—Adéyq—in order of thought. Of course, gud γνωστὸν to us, it depends on us; but the Ab- solute may be and is γνωστὸν to itself. With regard to us, it is ultimum relatum; with regard to itself, it is not re- ferred to anything else.

135 a. Objection to the Absolute from the objective side.

This objection is urged by both Hamilton and Mill, . ὄντες ἔχθιστοι τὸ πρίν ; but it assumes that because partial knowledge is not plenary knowledge, they therefore contra-

72 NOTES.

dict each other. How is the geography of Ireland contra- dictory to the geography of Europe? Plenary knowledge, of course, will correct partial knowledge, and may put it in quite a new light, but the facts on which the partial know- ledge is grounded cannot be shaken by the fullest knowledge. Aristotle objects ἀδύνατον χωρὶς εἶναι τὴν οὐσίαν Kal ov ἡ οὐσία. If χωρὶς means that there is ἃ bridgeless chasm between the two, the objection holds—not otherwise. Sense and Intellect are essentially χωρίς, yet every act of Percep- tion is a blending of both. That the objective sphere, or Things-in-themselves, is unknown and unknowable to us, is held by Kant, Herbert Spencer, and Comte. This doctrine is favoured by the antithesis between phenomenon and reality. As a matter of fact, the Greek word is in the present parti- ciple, ὦ. 6. φαινόμενον, and meant that which is in the course of appearing, and not φανέν, that which did appear. In a word, the modern means by φαινόμενον what the Greeks call φάντασ- μα, ἃ kind of delusive appearance. Carneades distinguishes the act of perception into three parts—ro φανταστόν, the ob- ject; τὸ φαντασιούμενον, the subject; and φαντασία, the act. Now Plato’s meaning is, that ra φαινόμενα, or τὰ γιγνόμενα, are possible, because they are produced by permanent reality which is discernible through them. For his conception of genesis of phenomena, see note 154 ο.

137 c-148 a. ~ Tew.

Τὸ ἕν, all through the first proposition, means pure unity prior to all evolution. Like Hegel’s Seyn, it has not been stripped of attributes, but is prior to all attributes. It is, like the Seyn, a postulate of completed thought.

137 d. πέρας.

Πέρας is the limit αὖ intra: οἷ. τελευτή γε καὶ ἀρχὴ πέρας ἑκάστου : hence, as τὸ ἕν has neither ab intra, it is ἄπειρον.

NOTES. 73

This is taken from Melissus To δὲ μήτε ἀρχὴν ἔχον μήτε τελευτήν; ἄπειρον τυγχάνει tov. Fr. 2. Plato does not discuss the other possibility, argued by Melissus, that ἄπειρον could have limits ab extra: for there cannot be more than one

‘N τὸ ἕν.

187 e. Plato’s right line.

This definition is exact: it is obvious there can only be one such line; and, if it is unique, it follows it is the shortest in rerum natura. If Helmholtz’s reasoning-beings of two dimensions living on the surface of a sphere understood the definition given by Plato, they would see it to be the shortest possible, and that their own geodetic line was not. If they liked to call the latter straight, of course they might; which is as irrelevant as the entire of Helmholtz’s argument.

138 ο. αὗται yao μόναι κινήσεις.

In the Laws—893 b-895—ten modes of motion are speci- fied. ight of these belong to body: (1), without change of place, 7.e. on an axis; (2), with change of place—(a), either without change of base, e.g. a stone sliding on ice; ((3), or with change of base, e.g. a ball rolling. The next two are where motion gives rise to—(3), concretion, or (4), decre- tion. ‘The next two are where concretion is prolonged into (5) growth, or discretion turns into (6) waste. The next is where growth in bulk is prolonged into (7) production of state, and waste into (8) decay. The two movements of mind are (9)to move things other than itself, itself being moved; and (10) to move itself of itself out of a previous state of rest.

The power of transmitting motion as a link in the Chain of Sequence is the only power allowed man by Hume and his followers. The 10th motion includes free-will.

74 NOTES.

139 b-e.

The One has not Identity with itself or anything else that has distinctness: nor is it distinet from itself or any- thing else that has distinctness.

_ That is, the One, being one and nothing else, admits of no relation “whatsoever ; if it did,.there would be unity and relation, something more than unity, and therefore not unity, 4. a. 6.

It cannot even possess Distinctness, for Distinctness means that A is distinct from B, and so B is in turn distinct from A. If, then, Unity possessed Distinctness, it could only be distinct by means of Unity and not by means of Distinctness; but Unity, ex vi termini, is not Distinctness. Therefore Τὸ “Ev cannot be distinct in itself. A similar argument was urged against St. Anselm, that Unity was not Perfection. The mode of argument is due to the Megarics. The Auf- hebung is the answer.

139 d. Source of τὸ ἕτερον. 1.6. supplying the ellipses εἰ μὴ τούτῳ---τῷ ἕν etvai—

" @_« > ς ων ἢ ΕΞ > Η eo | - ἔσται ἕτερον, οὐχ ἑαυτῷ ἔσται ἕτερον᾽ εἰ δὲ μὴ ἑαυτῷ » , >

ἔσται ἕτερον, οὐδὲ αὐτὸ ἔσται ἕτερον. (See note 127 6.)

141 ο. διαφορότης.

διαφορότης was read by Proclus, T. v1. 237, and is sup- ported by ποιότης, Theaetet. 182 a.

141 e. γεγόνει.

For γέγονεν, Hermann réads γεγόνει, as γέγονεν has to be taken in two senses, perfect and past.

NOTES. | "5

141 e. γενηθήσεται.

οὔτ᾽ ἔπειτα γενήσεται οὔτε γενηθήσεται, will neither come into being, nor be brought into. being; will neither come of itself, nor be brought by anything else.

14] ὁ. Ambiguity of ἕν.

To ἕν οὔτε ἕν ἐστιν οὔτε ἔστιν, 1. 6., Τὸ ἕν is neither the relation Unity, nor the quality Existence.

142 a. ἢ αὐτῷ ἢ αὐτοῦ.

εἴη ἄν τι ἢ αὐτῷ ἢ αὐτοῦ, would it have any affection result- ing to it, or proceeding from it: any income or outcome; 7. 6. either accident or property. ©

142 a. ὄνομα, λόγος, ἐπιστήμη; K.T.A.

Plato gives the following explanation of these terms :—

ὄνομα = the term.

λόγος = definition.

ἐπιστήμη = ἐν ψυχαῖς ἐνόν, ᾧ δῆλον ἕτερόν τε ὃν αὐτοῦ τοῦ κύκλου τῆς φύσεως τῶν τε λεχθέντων τριῶν, 1.6. ὄνομα, λόγος, elowAov.—Epist. vi. 342-38.

ἐπιστήμη is the psychical aspect of αὐτό, and is a process of intense activity. Plato objects to the sensible figure of the Circle, that it partakes of the Straight, i.e. is really a zigzag line. Zhe Circle then would be the process of describing it without a sensible line (Hpist. vit.), and in this way ἐπιστήμη resembles the Kantian schema. The Epistles are considered genuine by Cobet and Grote, and are very charac- teristic. At all events, the passage in the 7th could only have been written by a great metaphysician.

70 NOTES.

δόξα, ἐκ μνήμης καὶ aicOhoewe.—Phil. 38 Ὁ.

αἴσθησις -- τὸ ἐν ἑνὶ πάθει, τὴν ψυχὴν καὶ τὸ σώμα, κοινῇ γιγνόμενον, κοινῇ καὶ κινεῖσθαι.---- Ὀ }λ1]., 34a. This is scien- tifically true: the sensation lasts only as long as the im- pressed condition of the nerve is kept up.

142 b-155 e. Τὸ ἕν.

In the second proposition, Τὸ ἕν is in combination with tort. Hach element is distinct before combination and in combination ; though the combination may and does give rise to new relations.

142 d—e. Relation of To ἕν and ov.

I.e. τῶν μορίων ἑκάτερον τούτων Τοῦ “Ἑνὸς Ὄντος (Τό τε “Ev καὶ To”Ov), ἄρα ἀπολειπέσθον, ἢ Τὸ Εν Τοῦ Ὄντος εἶναι μορίου, ἢ Τὸ Ὃν Τοῦ ‘Evoc εἶναι μορίου ; 1.6. where there is Τὸ Ἕν, Τὸ “Ev is in combination with Τὸ Ὄν, and Τὸ Ὃν is in combination with Τὸ "Ev.

εἶναι, c. gen. = to be a property of: οἷ. ἪὋ δὲ μὴ ἔστι, τούτῳ τῷ μή-ὄντι εἴη ἄν τι, ἢ αὐτῷ ἢ αὐτοῦ; 14la. Cana nonentity have either accident or property ?

142 9. μόριον.

Each one pdéptov—either τὸ Ἔν, or τὸ Ὃν---οὗ the two μόρια τὸ “Ev and τὸ "Ov, holds in combination “Ev and “Ov, and so on, ad infin.

This is strictly true: the universe has unity, and the uni- verse exists; and each of the motes that people the sun’s beam has equally existence and unity.. One is Form: Ex- istence is Matter, and to show that the One formulates existence into plurality is the aim of the second part of the Parmenides.

NOTES. ony

143 c.-144 a. Genesis of Number, i.e. a system of Monads. There are three συζυγίαι or pairs, viz. :

οὐσία and ἕτερον ; οὐσία and ἕν ; ἕν and ἕτερον.

Now every pair is ἄμφω, and therefore δύο ; therefore each member of the pair is ἑκάτερον, and therefore one: so that in each pair we have two members,

8,1 «-ὃ,

and each member being unified by the index 1, we have three

symbols, δι 1 = 3.

Now where there is Two, we have δὶς ἕν, and where there is Three, we have τρὶς ἕν ; where, therefore, there are three sym- bols, we have two members '

(2m .1 = δὶς ἕν ὄντων), and where there are two members we have three symbols (3 symbols . 1 = 1 τρὶς ἕν ὄντων).

Three (symbols) therefore must be two (members), and two (members) must be three (symbols). Therefore ἄρτια (= δύο = δὶς ἕν) = ἀρτιάκις (= dic) Ev: and περιττά (= τρία = τρὶς ἕν) = περιττάκις (= τρὶς) ἕν : and ἄρτια (= δύο, 7. e. members) = περιττάκις (= τρὶς) ἕν, 1.6. symbols; and περιττὰ (= τρία, 1.6. symbols) = ἀρτιάκις = (δὶς ἕν) members. From this we have the genesis of every number: for 2 = δὶς ἕν is ἄρτια ἀρτιάκις, that is even numbers even times; and 3 = τρὶς ἕν is περιττὰ περιττάκις, that is, odd numbers odd times; and 2 (members) = ὃ (symbols) is ἄρτια, even numbers odd times, περιττάκις ; and 3 (symbols) = 2 (members) is περιττά, odd numbers even times, ἀρτιάκις.

78 NOTES.

148 d. οὐδὲ pla.

An instance of Plato’s habit of using in the ordinary sense the philosophic word which is under argument: other examples are noticed in note on 157 d.

143 d.

ov τρία γίγνεται Ta πάντα ; i.e. are there not three distinct symbols ? lit., are not the distinct things three ? ,

148 ἃ. Interdependence of 2 and 3.

Let there be two roots, x and y; let them have a common index, say e.gr. 1; and let x = 1: then we have 2’, y’.

We have thus three distinct symbols, z, y, and 1; # and ἡ denoting the two roots, and 1 the index common to both. Now, as there are three symbols, the three symbols involve the index twice; that is, αἱ and y'; but # as a root = 1, and y is made one by its index ;

;- candyv=1+1=2.1 42.

Likewise the two roots z and y, and the identical index 1, require three symbols for their notation ;

᾿ς wandyand!=1+1'+'=3.1=3.

To apply this:—Whatever admits of the predicate both, admits of the predicate two, and the predicate two indicates that each of the binaries is one. Now one as index being incorporated with each number of each syzygy, each syzygy involves the index twice ;

oe bee,

and as each syzygy requires, as we have seen, three symbols for its notation, each syzygy involves one thrice,

.. 8.1 Ξ 8.

NOTES. 79

Thus, in Aristotelian language, Three is the Form of Two, and Two is the Matter of Three. Hence, we may see why the Pythagoreans made Two the symbol of indefinite exist- ence, for Matter without Form is indefinite; likewise why they made Three the symbol of definite existence. In the order of existence—gtéoa—Three is prior to Two, for we re- quire as prerequisites of Three

(1). The radical 1; = 1 &;

(2). The other thing ; which=@4drepov, being anquantified, to be construed to thought requires quantification, and thereto requires

(3). The index 1. Without these we cannot have Two, for 2 - 1 and1=2.1.

143 d-e. Genesis of all the Numbers from To ἕν and Τὸ ὄν.

Supplying ellipses—édvoiv ὄντοιν, οὐκ ἀνάγκη εἶναι καὶ δὶς e ζ Ν tng » s Ν ω 7 ς ¢ “ ὔ ἕν ; καὶ τριών ὄντων εἶναι τρὶς ἕν, εἴπερ ὑπάρχει Τῷ τε Δύο

ANDY ¢ Ν 4 , Ν Ν . Υ τὸ δὶς -ἕν, καὶ Τῷ Τρία τὸ τρὶς-ἕν ; 1. 6... Il. = 2.1, and ἘΠ =3 «1,

Then, Δυοῖν δὲ ὄντοιν καὶ δὶς-ἕν, οὐκ ἀνάγκη δύο δὶς εἶναι;

4. @. @+y=P+P=el(l+)),

«and y = 2, and the indices 1 and 1 = 2;

but

*, we have δύο δὶς in the notion IT. So mut. mut. of 8 = 1(1' + 1! - 1 =

1. ΕἘἸγ. 1.11 - 1.1.1 - ὃ, but 1+1+1=8; and e+y+l=8;

and indices Eth et Ξ Bs

80 NOTES.

᾿ς we have τρία τρὶς in the notion III. That is, each couple is two things; it is also two single things; and the unity of each single thing is a third thing, i.e. 2 and y and 1.

In Aristotelian language :—Formed Matter contains (1) Form, and (2) Formless Matter = 1+ 1=II.; but Formless Matter is incogitable ; therefore we have Matter unified by Form. But Form =1; Matter=1; and Unification = 1; “.1+1+1+=3. The mote in the sunbeam contains three metaphysical elements—(1) that which unifies ; (2) that which is unified ; and (3) the unification of 1 and 2, i.e. III. It is a pity the scholastic distinction between metaphysical and physical is not kept up. Metaphysical entities were those that could not exist separately, e.g. concave and convex: physical, those that could, i.e. λόγῳ and φύσει.

148 e. δὶς ὄντων.

Τριῶν ὄντων καὶ δὶς ὄντων, καὶ δυοῖν ὄντοιν καὶ τρὶς ὄντοιν. Hermann brackets the second ὄντων and ὄντοιν, but they are right, te. τριῶν ὄντων καὶ δὶς ἕν ὄντων = the symbols are three, and the pairs are two; and δυοῖν ὄντοιν, καὶ τρὶς ὄντοιν = δυοῖν ὄντοιν καὶ τρὶς ἕν ὄντοιν, the pairs are two and the symbols are three. It must be recollected that the Greek arithmetic was originally the geometry of rect- angles. In the present case, as usual, in place of our abstract multiplication 3 x 2 and 2 x 3, two rectangles are generated. The first has 3 as its base and 2 as its side, and as the base is the more important factor, the plural is used, ὄντων. In the second, 2 is the base and 3 the side; here the base is 2, and is the more important, hence the dual ὄντοιν. The con- ception is that a rectangle is described on a base, and not on a side. The rectangle 3 x 2 is quite distinct from the rectangle 2 x 3.

NOTES. 81

144 a.

ἀριθμὸς does not mean a single unit, but a collection of units. Thus one is not ἀριθμός, but two is: ἀριθμός ἐστι πλῆθος ὡρισμένον ἢ μονάδων σύστημα ἢ ποσότητος χύμα ἐκ μονάδων συνκείμενον.---Ν 6. Ger. τ. vii. 1.

In speaking of Numbers, both the Platonists and the Pythagoreans meant always whole numbers, and not frac- tions, the unit being the foot, lineal, square, and cubic. The numbers, or rather rectangles, were ἄρτιοι, an even base by an even side; περιττοί, an odd base by an odd side; ἄρτιοι περιττάκις, an even base by an odd side; and περιττοὶ ἀρτιά- κις, an odd base by an even side.

144 e. To ἕν ὑπὸ τοῦ ὄντος διανενεμημένον.

Justifies ὑπὸ in 166 a.

145 ο, d.

A part contains the following notions :—

1. Its separate existence ; 2. Its own relation to its fellow parts ; 3. Its common relation to the whole.

This may be illustrated by a piece of a dissected map. The map is not all the separate pieces one by one—rad ravra—nor any one: yet if any piece did not fit, it would not be in the map when it was put together, τὰ ἅπαντα ; but if the piece belong to the map, it must be one of the separate pieces. Metaphysically, all distinct ideas are equally distinct. ~-

145 ο, ἃ.

ν᾿

ΣΥΝ , ΄ aN Ἶ > 5) ~ , i tek ” a α μέντοι TO YE GAOV aU οὐκ EV TOLC μέρεσιν ἐστιν, οὔτε > ~ ” > , ᾽ Ν ? ~ > ’ ~~) > ew ΕΣ εν πασιν οὔτε EV TLVL. (εἰ γάρ ἕν πασὶν; AVAYKN καὶ Ev ἑνί. ἐν κ᾿ ΓΝ ey ΓΝ Ree, , ” = τινι yao évt μη ον οὐκ αν &Tl που δύναιτο ἐν γὲ ἀπασιν εἶναι.) G

82 NOTES.

εἰ δὲ τοῦτο μὲν τὸ Ev τῶν ἁπάντων ἐστί, τὸ δὲ ὅλον ἐν τούτῳ ἔνι, πῶς ἔτι ἔν γε τοῖς πᾶσιν ἐνέσται; οὐδαμῶς. οὐδὲ μὴν ἐν τισὶ τῶν μερῶν. εἰ γὰρ ἐν τισὶ τὸ ὅλον εἴη, τὸ πλέον ἂν ἐν τῷ ἐλάττονι εἴη, ὅ ἐστιν ἀδύνατον.

The Whole is distinct from the parts; for if the Whole is in each quaque of the parts, it must be in some one quavis; and if that particular part contains the Whole, that one part cannot be one of the parts.

The argument is: if the Whole is in the parts, it is in all, some, or one; the clause from ἔν τινι to εἶναι is the converse opposite of the clause éi γὰρ ἐν πᾶσιν, ἀνάγκη καὶ ἐν evi. In the clause τὸ δὲ ὅλον ἐν τούτῳ [μὴ] ἔνι, Hermann brackets [μὴ]. I have struck it out, as it spoils the argument, which is: af the Whole is in each part, it is in some one part. Tf so, the part thus specialised is differentiated from its former peers, but it is so differentiated by containing the Whole, not by not containing it.

Hegel says: The relation of the Whole and the parts is untrue to this extent—that the notion and the reality of the relation are not in harmony. The notion of the Whole is to contain parts; but if the Whole is taken, and made what its notion implies, 1. 6.9, if it is divided, it at once ceases to be a Whole.—Zogic, p.211. All through the Parmenides it must be kept in view, that any two notions in any degree distinet are totally distinct. ‘‘ Hach thing,” says Butler, “is what it is, and not another thing.”

Ta πάντα is the roll or litany of items; ἅπαντα is the sum total of the same items summed: Ta πάντα are the parts of the sum; ἅπαντα is the sum of the parts. It is a pity that modern English has lost its neuter plural and verb singular : “hot blood begets hot thoughts, and hot thoughts beget hot deeds, and hot deeds is love.”

145 e. ἡ μὲν Goa τὸ ἕν ὅλον, ἐν ἄλλῳ ἐστίν.

The notion Whole is not the notion Aggregate of items:

f Ἅ ‘ 4 ὅλ > ~ ~ λέ " Q e io “ ΟΙ, ἢ καὶ TO ὁλον ἐκ των μερὼν λέγεις γέγονος EV τι ELOOE ἕτερον

NOTES. 83

TOV πάντων μερών ; Eywys.— Theaet. 204 a, Ὁ. The order of notions is—(1) τὰ μέρη ; (2) τὰ πάντα ; (3) τὰ ἅπαντα ; (4) τὸ ὅλον ; (5) τὸ πᾶν. ᾿

145 e. κινεῖσθαι.

Zeno’s contribution to thinking is, the showing that mo- tion is relative to a something which is not moved. This is well brought out in the Flying Arrow, which at any given moment coincides with its equivalent in the space through which it is passing.

146 a. μηδὲ ἑστάναι, μὴ ἑστὸς δὲ κινεῖσθαι. By Excluded Middle ; if not the one, it must be the other.

146 a, b. ἕτερον:

Hegel’s view, that Otherness is negation, is supported by the history of the particle μή. Τί μὴ is etymologically ne, as Curtius mentions, comparing the Lithuanian nei (1. 317), na in the Vedas very often means as, and the order then would be—assertion, comparison, negation: cf. ava and ἄλλος, tb. 307.

146 a-148 e.

1. Everything possesses Identity, and, in that i δὰ ὦ: it resembles primarily everything else.

2. Everything is distinct from everything else, and, in that respect, it differs primarily from everything else.

3. In being distinct, it, eo ipso, resembles secondarily everything else ; and, therefore,

. 4, Differs secondarily from everything else by the con-

trary of diversity—identity.

Hence τὸ ἕν, in possessing either quality, has resemblances, primarily and secondarily, to

(a) itself, and to (b) τἄλλα; and, G 2

a

84 NOTES.

in possessing either quality, has diversities primary and secondary to (a) itself, and to (Ὁ) τἄλλα.

In possessing both, τὸ ἕν

is primarily like itselfvand τἄλλα, and is primarily unlike itself and τἄλλα.

Nothing can be clearer than that Plato held that there

were εἴδη τῶν πρός τι. Idealism is only the development of relations. ‘ The One is identical and diverse to itself, and is identical and diverse to τἄλλα, 7. 6. all ideas or objects of Reason are equally ideas, and therefore distinct: they all agree in dis- tinctness; but, being distinct, they differ ; therefore they agree through Difference, they differ through Identity ; and as each has both Identity and Diversity together, each agrees with and

differs from itself, and each agrees with and differs from

τἄλλα. The One agrees with τἄλλα in having both qualities ;

and the very having both qualities is the essence of its indi-

viduality.

148 ο.

The order of notions is—

(1) ταὐτόν ;

(2) μὴ ἀλλοῖον ;

(3) μὴ ἀνομοῖον ;

(4) ὅμοιον.

To Ἕν is ταὐτὸν Τοῖς ΓΑλλοις ; Τὸ Ἔν is ἕτερον Τῶν ΓΑλλων.

Taking each case separately :—

(1). Τὸ Ἔν is like τἄλλα; (2). Τὸ Ἔν is unlike τἄλλα.

oh

eT eT pe

ete ὦ,

NOTES. 85

Taking both together— Τὸ “Ev is both like and unlike τἄλλα; and so, by parity of reasoning,

Τὸ “Ep is like and unlike itself.

148 d-149 e.

Ancient arithmetic was originally geometrical: hence the notions,

Whole and Parts : Contact.

149 a.

Contact—aiL.c—presupposes— 1. Something distinct, e. g. : b; and 2. Something else in immediate contiguity to it; e.g. |

| a b Cc.

a

Here αὖ is distinct from ὦ ὁ, and bc is in immediate conti- guity. If to be we add ed,

a. b ¢ d, αὐτὰ μὲν τρία, ἔσται αἱ δὲ ἅψεις δύο. Hence, ad fin., the things, τὰ ἁπτόμενα, are always one in advance of ai ἅψεις. Hence, ‘if τἄλλα be totally devoid of unity, junction between τὸ ἕν and τἄλλα is impossible, for τἄλλα must be one, before it can combine with τὸ ἕν to form two.

149 e. ᾿

αὐταῖς γε ταύταις ταῖς οὐσίαις, 7. 6. essences, notions, ἰδέαι: ef. Phaed. 78 ο6-α. εἴδη, Stall.

80 NOTES. 150 a. τὰ μεγέθους τε καὶ ἰσότητος, ἀλλὰ μὴ τὰ ἑαυτῆς.

τί τινος = attribute.

150 c-d.

To Ἕν, qua "Ev, is ἕν, and nothing else: τἄλλα gud ἄλλα, is ἄλλα, and nothing else : τὸ μέγεθος, gud μέγεθος, is μέγεθος, and nothing else: and ἡ σμικρότης, qud σμικρότης, is σμικρότης, and nothing else. Τὸ Ἕν therefore cannot be greater than τἄλλα, nor τἄλλα greater than Τὸ “Ev: in the same way, neither is less than the other: but if neither greater nor less, they are not unequal, and therefore equal.

So it is commonly said, all infinites are equal. Meta- physically, there is only one infinite, that whose essence it is to have no bounds or limit. It is evident there cannot be two of this nature, for each would overlap, and so bound the other. But in mathematical infinites, infinity merely means infinitely divisible or infinitely addible; ¢.e¢. a process which may be worked as long as there is anything to work on. The process is always one and the same, and so infinite: the mate- rial is always finite, and may be as different as one pleases.

150 d.

ὑπερέχω takes the genitive; therefore the vexed passage in the Phaedo runs thus, if the ellipses are supplied—one of the surest ways of construing Plato:—Tov piv Σωκράτους (τῷ μεγέθει τῷ αὑτοῦ τοῦ Σωκράτους τὴν σμικρότητα ὑπερέχειν) ὑπερέχων, 1. 6., τῷ ὑπερέχειν = cause; μεγέθει = instrument; Σωκράτους sub. = gen. on ὑπερέχειν ; and τὴν σμικρότητα = ace. de quo.

4

151 a. μηδὲν εἶναι ἐκτὸς τοῦ ἑνός τε Kai τῶν ἄλλων.

Grote says: “Both these predicates (One—Many) are relative and phenomenal, grounded on the facts and com-

NOTES. 87

parisons of our own senses and consciousness. We know nothing of an absolute, continuous, self-existent One.”— Plato, 1. 105-6. Here “absolute” is used in the sense of out of all possible range, a sense popularised by the frivolous discussions of Hamilton, Mansel, and Mill.

151 d.

The order of notions is—

1. Magnitude ; 2. Measure ; 3. Parts.

151 d.

** But that a thing, which bears no relation to any one (cuivis) given item, should bear any relation to each (cuique) of the sum total of items, to no one of which (cuiquam) does it bear any actual relation either as part or otherwise, is impossible.”

151 d-e.

Shadworth Hodgson makes similar remarks on the sub- jective embracing the objective, and vice versd, Space and Time, pp. 45, sqq.

154 c-d.

To ἕν does not grow younger or older than τἄλλα, be- cause it is so already: it has had so much start, and equals added to unequals leave the difference absolutely as before ; but, if we subtract the difference, the residue is always growing larger, and therefore the difference is growing less relatively to the residue : e.g. Ais born a year before B; thus A is always a year older than B; but when A is two years old the relative difference is greater than when A is ninety.

88 NOTES. 154 ο.

γίγνεται, the emphatic word, is not growing or becoming, —

because it zs.

154 ο.

γένεσις is explained in the Laws thus: γίγνεται δὴ πάντων γένεσις ἡνίκ᾽ ἄν τι πάθος 43 δῆλον, ὡς ὁπόταν ἀρχὴ λαβοῦσα αὔξην εἰς τὴν δευτέραν ἔλθῃ μετάβασιν, καὶ ἀπὸ ταύτης εἰς τὴν πλησίον, καὶ μέχρι τριῶν ἐλθοῦσα αἴσθησιν σχῇ τοῖς αἰσθανομένοις, 8944. The steps are—

1. αὔξη: 2. ἕξις καθεστηκυῖα ; 3. ἕξις μένουσα.

155 ο.

μεταλαμβάνειν differs from μετέχειν : μεταλαμίβάνω. is to coincide in part with, to have share in; μετέχειν is to form one with, to unite with; cf. 158 b.

155 e-157 a.

The One in this hypothesis passes from one state into another, and so do its attributes. The transition takes place through an unextended point: that is, time is cut in two by a timeless point, just as Space is cut in two by a breadthless line. Shadworth Hodgson seems to suppose that Plato held - that the point possessed duration. It is well explained by Damascius—apepéc ἐστι τῇ ἰδιότητι καὶ διὰ τοῦτο ἄχρονον.

156 a=157.

The notion is, any one state or condition which passes into a different condition has to pass through an intermediate

‘ ye —————_ μα λυ νδοι.- ἡ.

NOTES. 89

state, in which it is neither what it was nor what it is in course of becoming. Anaxagoras, from whom Plato took much of his Physics, says: οὐ κεχώρισται τὰ ἐν τῷ ἑνὶ κόσμῳ οὐδὲ ἀποκέκοπται πελέκει οὔτε τὸ θερμὸν ἀπὸ τοῦ ψυχροῦ οὐτὲ τὸ ψυχρὸν ἀπὸ τοῦ θερμοῦ, Fr. 18 Mullach. This joined with his doctrine, adopted by Plato, that there is no minimum, οὔτε TOU σμικροῦ γέ ἐστι τό ye ἐλάχιστον, ἀλλ᾽ ἔλασσον αἰεί, necessitates the presence of τὸ ἕν in and out of Space and — Time.

156 d-e. Ὁ s 5 Ν \ » ~ > γ᾿ PK, ” “ i ao οὖν ἐστὶ τὸ ἄτοπον τοῦτο, ἐν ᾧ τότ᾽ ἂν εἴη OTE μετα- ᾿βάλλει; τὸ ποῖον δή ; τὸ ἐξαίφνης . .. (see 155 6). 157 b-159 Ὁ.

Here Τἄλλα owe their predicates to their participation of τὸ ἕν. Cetera and ceterum are very inadequate renderings of the Greek neuter plural, Τἄλλα expressing neither unity nor plurality, but food for both.

157 b.

Here we have the full phrase τἄλλα τοῦ ἑνός.

157 6.

The correlatives are ὅλον and μόρια : now τὸ ὅλον = πολ- Aa μόρια, therefore any one μόριον is not μόριον of τὰ πολλὰ μόρια, but of τὸ ὅλον. For unless τὸ wdorov—any given part —be part of itself, there must be one part of the lot of which the given Part is not part. Consequently if the given Part be a part of many parts, it must be a part of the parts minus the given Part. But if it be a part of the other parts, it must be a part of every one of the several parts taken by them-

90 NOTES.

selves, since gud parts the parts are similar, and therefore must be a part of itself: g.a.e. H.g. a shilling is part of a pound, but a shilling is not a part of the several shillings which make up the pound. For, if it be a part τῶν πολλῶν - shillings, it must be either a part of itself, g. a.¢., or of the re- maining nineteen shillings. But as the other nineteen shil- lings, when out of relation to the. pound, are nineteen totally independent units, the Part must be a part of them gud units, and therefore of every one of them (since there is no difference between them gud units), and therefore of itself, which is exactly similar to the rest. A Part is correlative to a Whole, but it has no relation whatsoever to any one or all of the other parts, save that of being a fellow-part of the same integer.

In Plato’s day, abstract language was taken from Geo- metry; perhaps fraction and integer would be better render- ings of μόριον and ὅλον. Mutatis mutandis, the same reasoning is triumphant against Natural Realism, substituting Quality for Part, and Body for Whole. The Natural Realist makes all qualities, minus one, depend on the residual quality; so that we have either a quality which is more than a quality, or which is not a quality. The same reasoning applies to the Antithesis of Kant’s Fourth Antinomy.

157 a. ἰόν.

Justifies the vulgate in Phaedr., 249 b.

157 b.

The order of notions in the order of analysis is— 1. εἶναι; 2. γίγνεσθαι; 3. συγκρίνεσθαι;

4. ὁμοιοῦσθαι.

Order of genesis 6 contra.

a ee eee δ θα

NOTES. 91

157 ο. μετέχε πη.

The Platonic μέθεξις is best illustrated by the Coneret of Hegel, i.e. where an object or thought is seen and known to be the confluence of several elements—to be a process in its own nature, and not a mere stationary point of view; each object to be equal to itself, multiplied into all other things.— Wallace’s Hegel, clxxvi. Cicero makes use of the same prin- ciple: semper enim ita assumit aliquid (sc. natura) ut ea quae prima dederit, ne deserat.—De Fin. tv. 14. It is the ideal side of the doctrine of Development.

157 ο.

Here, c—ré ye ὅλον = ἕν ἐκ πολλῶν in ἃ, = ἐξ ἁπάντων ἕν τέλειον γεγονός.

157 ἃ. ἀδύνατον εἶναι : Se. ἐστι.

Plato often uses words both in the ordinary and philo- sophic sense in. the same passage: cf. οὐδὲ μία, 148 ἃ : αὐτοῦ Παρμενίδου, 186d: ἄπειρον, Phil. 17 e: συμφέρεσθαι, Theaet. 152 e.

157 e.

aa

Τἄλλα participates in To “Ev through τὸ ὅλον ; in modern language, through the notion Law, i.e. in the scientific mean- ing of the term, when “we think of the parts as held together by a certain force.” This is Hamilton’s description of physical unity.— Rem, 852.

158 a. ὃ ἂν ἢ μόριον ὅλου.

So the MSS., and they are right. The conjecture μορίου ὅλον is a mere truism, for the notion Whole is the correlation

92 NOTES.

of the notion Part. But μόριον édov is emphatic, that which is a genuine part, and not a part per accidens. A shilling is a5 of the amount of silver defined to be a legal pound: it is therefore, gud 315, μόριον ὅλου, because zl, x 20 = 1: whereas a shilling gud shilling is only one amongst any number of shillings, and is only οἷν of £1, per accidens, just as it is τσ of £5. ach part must be one, because the parts are πολλά. Cf. οὐδ᾽ ἄρα πολλά ἐστι Τἄλλα. ἕν γὰρ ἂν ἦν ἕκαστον αὐτῶν μόριον τοῦ ὅλου, εἰ πολλὰ ἦν. 159. Besides, the proposed change would require τοῦ μορίου τὸ ὅλον.

158 6.

The order of notions is— 1, ἄπειρα καὶ πεπερασμένα ;

2 2 pes

. ἐναντία ;

3. ἀνόμοια.

159 ἃ. Κατὰ μὲν ἄρα ἑκάτερον.

(1). Τἄλλα qua πεπερασμένα are similar ;

᾿ (2). Τἄλλα qué ἄπειρα are similar ;

(3). Τἄλλα qué πεπερασμένα καὶ ἄπειρα are dissimilar, both per se and inter se.

ἀμφοτέρως, 1.6. aS uniting two opposite predicates, a double contrariety, ἐναλλάξ,

(1). πεπερασμένα καὶ ἄπειρα.

penne Ὁ ΕΣ αὶ Eb nee,

(2). πεπερασμένα καὶ ἄπειρα.

159 b-160 b.

Τἄλλα are capable of no predicates whatsoever, if the One be one in aloofness. The key to this section is the notion

NOTES. 98

xwpic—aloofness—the negation of actual relation. The One is allowed to he, but is relegated to isolation.

160 a.

Tllustrates Hypothesis ii., as the order of Number is ἘΠ» - “ ba eed , évoc, δυοῖν, TOLWYV, περιττοῦ, αρτιου.

The order is objective, φύσει.

160 b-d. TO μὴ Ov.

Negation is considered as relative to knowledge, and thus giving rise to the notion ére90v—otherness—distinctness.

160 b.

The order of notions is—

1. γνωστόν ;

2. ἕτερον.

The order is subjective.

160 d-163 b.

The One in this section, though non-existent, admits of positive predicates, which are contrary opposites. Here the One is granted what we would call a subjective existence.

160 e.

In scholastic language τὸ μὴ-ὄν has—

1. Illudditas ; 2. Quidditas ; 3. Hocceitas.

94 NOTES. 161 b. divide’:

If Td “Ev have unlikeness to one, then the argument will not turn on anything like Τὸ Ἕν, nor will the hypothesis relate to one, but to something different. That is, Τὸ Ἕν, the subject of discussion, must have unity for its essence; if not, the hypothesis deals with something else. Mr. Jowett ignores the difference between Τὸ “Ev and ἕν.

162 b.

Τὸ μὴ ὃν has οὐσία + μὴ-οὐσία ; it therefore involves μεταβολή ; and therefore all incompatible predicates. Here we have Hegelianism in concreto, as applied to To ὄν. Mr. Shadworth Hodgson, in his Philosophy of Reflection, attacks Hegelianism on the following grounds, which apply equally to Plato’s proposition. It must be premised that Mr. Hodg- son uses the term contradictory to signify, not the opposition of general and particular, but that between a proposition and its negative, é.e. difference of quality only: e.g. A is A, A is not A; while by a contrary he means that the negative par- ticle joins on to the predicate: e.g. Ais A, Ais not-A. To resume, the objection is as follows: “ The evolution of the concrete concept is his (Hegel’s) fundamental idea; it evolves itself by Entgegensetzung, a concrete opposition containing undistinguished the purely logical opposition of contradis- tinction, and the opposition of content, which is contrariety. The former gives the motive power, the latter the order and arrangement, of the evolution. Thus the pure Nothing, Nichts, at the beginning is logically opposed to the pure Being, Sein; hence the movement between them. There is no opposition of content, no difference of content at all, between them, until they are conceived together ; then they are per- ceived to be different in content, but at the same time to be a process, a Werden, not (either of them) a state or thing. The Whole makes one undistinguishable process of opposi- tion, a becoming, Entgegensetzung, a Werden. To analyse

NOTES. 95

this process, to show what is due to perception, what to con- ception, what part of the opposition is due to content, and what to logical contradiction, would be to destroy it as a theory of the universe.”—Vol. 1. pp. 384, 5. Again: “ Of two wholly contradictory terms, the one is thought as exis- tent, the other as non-existent.” ‘The negative member of a pair of contradictory terms, which is a pure creature of logical method, analogous to imaginary quantities in mathe- matics, is treated by Hegel as if it were a concept with a_ perceptual content. The “ Nichts” at the beginning of the Logik is the first instance of it.””—p. 382.

The question is, What is the value of a creature of logic? And here comes in the work of Kant. Kant showed that the intelligible element was indispensable. The universe was not a lot of separate things, set in an intellectual substratum, like stars in the heavens. No; the intelligible was required both for the stars and for the space in which they float. Be this theory as it may, it was extended by Hegel to the object; hence, in rerum natura, the intelligible element has more reality than its content, so far as that content is sensible. But as logic is the explicit statement of the in- telligible, it follows that the logical form has more Wahrheit than its sensible padding. As to negation, which is the point of the process, Mr. Hodgson makes it arise from our fixing our attention on some one in a train of differents (p. 376). But surely things are different because they are already differenced, and the logical description of differen- tiation is Otherness, or Negation. And as before, the Negation of Logic is more real than the same material of sensation.

162 a.

~ rpy xn roe Ἅ Ν - 1.6. δεῖ αὐτὸ Vo μὴξον ἔχειν τὸ εἶναι-μὴ-ὃν δεσμὸν τοῦ μὴ-

με - Ἅ "» εἶναι (εἰ μέλλει μὴ-εἶναι), ὁμοίως ὥσπερ δεῖ Τὸ Ὃν ἔχειν ‘ A = ‘ an x ~ 3 a λέ +f TO μὴ εἶναι Το-μὴΞΟῸν δεσμὸν τοῦ εἶναι, iva τελέως ad

s > eivat ᾿-

90 NOTES.

I.e. To μὴ-Ον requires as a security for its existence as μὴ-ὃν, that the proposition should be affirmative; 7. ὁ.

To μὴ-Ον is μὴ-ὄν 5

and Τὸ Ὃν requires in the same way that the proposition should be negative; 7. 6.

To Ὃν is not μὴ-ὄν.

Here Plato apparently regards affirmation and negation as an affection of the copula. The reasoning assumes that con- trariorum eadem scientia. This is true of reflex, but not of direct consciousness. Of course all Philosophy is reflex.

162 a. :

μετέχοντα τὸ μὲν Ov οὐσίας (μὲν) τοῦ εἶναι-ὄν, μὴ οὐσίας δὲ τοῦ εἶναι-μὴ-τὄν. μὲν is understood after the first οὐσίας by a common ellipse: cf. ro δὲ μὴτὄν, μὴ οὐσίας μὲν τοῦ εἶναι μὴ-ὄν, οὐσίας δὲ τοῦ εἶναι μὴτὄν. For sense see preceding note, 7b. Ὁ.

162 a.

1.6. εἰ yao τὸ μὴ-ὃν μὴ ἔσται μὴ-ὄν (ἀλλὰ ἀνήσει τι τοῦ εἶναι τὸ μὴ-ὃν πρὸς τὸ μὴ εἶναι τὸ-μὴ-ὃν), εὐθὺς τὸ μὴ ὃν ἔσται ὄν

ἀλλὰ introduces the same proposition in another form, thus :—

εἰ yao TO μὴ-ὃν μὴ ἔσται μὴ-ὃν = the non-existent 7s non- existent: an affirmative proposition: ἀλλὰ introduces it in another form: if the non-existent gives up its being non- existent, and becomes not being the non-existent, the nega- tives are cancelled, and the non-existent exists.

- It may be rendered, “if it does allow the affirmative essence — of the Copula—the is—to merge in the negative essence of the

NOTES. 97

Predicate—the is not—the Copula becomes 7s not; and there- by cancels the is-not of the Predicate.”

ἀνήσει is metaphorically the correlative of δεσμός, infra, unless tt hold fast by and not let its is slip into is-not.

163 b-164 b.

In this proposition, τὸ ἕν is totally deprived of ἔστι, and the emphasis is on οὐσίας ἀπουσία.

164 a-b.

This conclusion is apparently the same as that of the First Hypothesis. In reality nothing can be more diverse. In the former case, The One possesses actually no predicate in particular, although, as the second proposition shows, it is capable of combining with all predicates whatsoever. In the latter case, The One has actually no predicate at all, because it is incapable of having any.

164 b-165 e.

In this proposition οὐσία is taken away from the τὸ ἕν, and the effect on τἄλλα is considered. The result is φαίνεσ- θαι, i.e. a presented unity in things, somewhat like the Cause and Substance of Hume, mere fictions. This is the view set forth by Brown, Lect. V. The emphasis is on φαίνεται.

164 b.

This proposition represents the views held by the majority of British philosophers and scientific men of the present day. Unity exists only in the mind; the object, according to cir- cumstances, is only a majus or a minus in Quantity, Quality, or Degree.

H

98 NOTES.

165 e, to end. δόξα.

In this proposition, οὐσία is totally denied of τὸ ἕν : what amount of οὐσία, then, can τἄλλα retain? None whatever; not even the impression—édEa—can be produced by Τἄλλα. That is to say, in The non-existence of The One, Τἄλλα cannot produce in us the idea of quasi-unity allowed in the last hypothesis. Real unity being no more, artificial unity is gone too. Hume’s quasi-idea is impossible.

166 a.

MSS. ὑπό, rightly. The meaning is, the δόξα τὸ μὴ ὃν is never produced by τἄλλα. ὑπὸ is applied to the action of a notion, διὰ τὸ πεπονθέναι τὸ ὑπ᾽ ἐκείνου, 8C., ἑνὸς---πάθος.

Soph. 245 ἃ, 6. δοξάζω is used passively in this dialogue.

166 ο. ἀληθέστατα.

This is the solemn conclusion, the amen of the exposition. Nothing can be in worse taste than to censure the dialogue as ἄπους. An ethical discourse, which deals with our emotions, may conclude with an allegory; but a discussion like the Parmenides, conducted with mathematical formality and colourlessness, would show against the gorgeousness of a Platonic myth, somewhat like the Parthenon in a trans- formation scene.

Se δ

APPENDIX A.

HE fragments of Zeno, which illustrate the notion Ta

πολλὰ and its results, are as follows :—

1. εἰ πολλὰ ἔστιν, ἀνάγκη τοσαῦτα εἶναι ὅσα ἔστι, καὶ οὔτε πλείονα αὐτῶν οὔτε ἐλάττονα. Ei δὲ τοσαῦτα ἔστιν ὅσα ἔστι, πεπερασμένα ἂν εἴη. " Which conclusion conflicts with Τὸ ἕν.

2. εἰ πολλὰ ἔστιν, ἄπειρα τὰ ὄντα ἐστίν᾽ ἀεὶ γὰρ ἕτερα μεταξὺ τῶν ὄντων ἐστί, καὶ πάλιν ἐκείνων ἕτερα μεταξύ. Καὶ οὕτως ἄπειρα τὰ ὄντα ἐστί. Which conclusion conflicts with the former, and both with Τὸ ἕν.

3. εἰ πολλὰ ἔστιν, ἀνάγκη αὐτὰ μικρά τε εἶναι καὶ μεγάλα" μικρὰ μέν, ὥστε μὴ ἔχειν μέγεθος, μεγάλα δὲ ὥστε ἄπειρα εἶναι. Zeno here points out the true objection to the atom and space as metaphysical ultima: the atom is all quality, and space is all quantity.

Zeno’s arguments against motion bring the fact, when analysed, into collision with Τὸ ἕν. Thus motion takes place from point to point, therefore within determinate limits: therefore, to make motion rational, intelligible things must be πεπερασμένα: g.a.e. Again, the space between the points

is ἄπειρον 9.4.e.

102 APPENDIX.

The Flying Arrow is made comprehensible by Mr. Pro tor’s Photographs of a Galloping Horse.* Ata given moment, the horse is point-blank to the plate. Professor Monck’s objection, that the body might move during the breaks,t+ would have served Zeno, for it would bring out his point that rest is motion and motion rest.

Plato makes much use of Zeno; for Td ὅλον, —_ ἐν ἑτέρῳ, is on the way to motion.

* Gentleman’s Magazine, December, 1881. t Monck’s Hamilton, p. 98.

APPENDIX ΒΡ,

ec , ” ο τρίτος ἄνθρωπος.

LATO’S method of specification is given most fully in the Philebus, 14c-18d. It has nothing to do with referring, say, an individual man to the class Man, a process which is justly caricatured in 6 τρίτος ἄνθρωπος. Τί the man is in the class, why do you take him out of it? Τί he is not in it, how do you get him into it? By a medium, which must be related, and both; therefore 6 τρίτος ἀνθρω- πος is irrepressible.

The Platonic process states that there is a unity which can be discerned; that such unity is one pole, while the other is lost in indefiniteness, τὸ ἄπειρον ; that the investigator must discover and count the varieties which lie between the two limits, and in that way approach real unity ; and when such unity is discovered, we may then disregard the endless variety of intermediate details. It is, therefore, a process of positive research, and not a barren negative. The thing is to be found, if we search, εὑρήσειν γὰρ ἐνοῦσαν. The basis of the process is Τὸ ἕν, just as the basis of Aristotle’s view is the existence of γένη in nature. Mill, similarly, has to build his logic on causation, as he understands it; but, to the con- sistant empirical, there can be no basis of logic except τὸ

104 APPENDIX.

συμβεβηκός. “ All things,” says Hegel, “ are a judgment: that is to say, they are individuals, which are a universality or inner nature in themselves. They are a universal, which is individuality. Their universality and individuality are distinguished, but the one is at the same time identical with the other.”* Plato’s process, as well as Hegel’s, is safe against 6 τρίτος ἄνθρωπος, which no empirical logie is.

* Wallace’s Hegel, p. 258.

FINIS.

Ε᾿. ΡΤ Ἑ

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