Skip to main content

Full text of "The Parmenides of Plato"

See other formats 











{ΠΠΠ|Π|Π| 


3 1822 0 


Social Sciences & Humanities Library 
University of California, San Diego 
Please Note: This item is subject to recall. 


Date Due 





JAN 03 1996 





JAN 08 1°56 





__JAN-09 1996 















































" 
" 
" 
_ 
. 
ῦ , 
αι 





ΤΏΝΟΣ ΠΑΡΜΕΝΙΔΕ 








DUBLIN UNIVERSITY PRESS SERIES. 


LPL OOOO 


ITIAATONO® ΠΑΡΜΕΝΙΔΗΣ. 


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 ; 


20 ITAATQNOZ 


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\\\ . ȴ 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 











A 
A 000 684 307 2 


University of California 
SOUTHERN REGIONAL LIBRARY FACILITY 
405 Hilgard Avenue, Los Angeles, CA 90024-1388 
Return this material to the library 
from which it was borrowed. 





























ἊΝ a Ε 
Ne 55 
[Ὁ 
LI ὃ 
) ὃ 2ECEIVED 
© 
aad Νὰ “- 
ee © s πὴ: 
2 Ἐ 2 (EVAR 
r Ξ ὁ ᾿ξρξξς VEWABLE 
ι - wo ΙΕξΕ95 5 
Δ εἶ: Ξ ae egae 9 | a oe 
wl Oo 8 ὦ 5.5 ἸΈΡΩΝ + PMP 
5 e @ Ὁ |88 * DATE RECEIVED 
ἘΠῚ o ὥ 
ὥς δ 8 « ie 
ἷ πο. ΕΟ SERVICE. 
{ NS ᾧ 390 ὃ π 
| (m2 oe les ΞΕ 
QOfchs |FROa yi Research Library 
UO s ale SB  ® 
a) <¢5-5 ΘΕ 
“Ι «πΞῷσ« ἔξ 66 ΦΟ βροθε 1575 
» ΕΞ jg OO 
, i 
vsn 
$S1-96006 V9 ᾿ΒΞΊΞΘΝΥ 501 
S1S1S6 XOa 
AMVHEIT HOHV3S3Y ONNOA 0911 ἈΠ cheeses 35° 





SNVO1 AYVHSITYSLNIVION swory 


——,