The Fragments of Parmenides: A Critical Text With Introduction and Translation, the Ancient Testimonia and a Commentary
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With a New Preface by Malcolm Schofield
ὂν ἕν [‘Being is one’]) is the same as the Whole. But if Being is whole, as Parmenides himself says in comparing it to a sphere (fr. 8, 43–45), it must have a centre and extremes and therefore parts. In this case it may have the unity of a whole of parts but it is not the One itself, which (since it cannot be many) must be without parts. We may say then either that Being has unity as an attribute and is one as a whole of parts, or that it is not a whole at all. But in the former case Being is not
φῶτα | Hes. op. 792 4 | τῇ πιθόμην Ι 453 | πᾶν δ᾿ ἦμαρ φερόμην Α 592 5 ἅρμα τιταίνων | Β 390 γέρων δ᾿ ὁδὸν ἡγεμόνευεν | ω 225 6 ἀπιόντος ἵει χαλκήρε᾿ ὀιστύν | Ν 650 | αὐλῶν συρίγγων τ᾿ ἐνοπήν Κ13 θῆλυς ἀυτή | ζ 122 7 | ἐντέταται, δοιαὶ Ε 728 δινωτοῖσι λέχεσσι | Γ 391 7–8 σπερχομένη, τοίων γὰρ ἐπείγετο χέρσ᾿ ἐρετάων ν 115 8 | κύκλου ποιητοῖο Ψ 340 | ὤμων ἀμφοτέρωθεν Ψ 628 ὁπότε σπερχοίατ᾿ Ἀχαιοὶ | … φέρειν Τ 317–318 9 προλποῦσ’ εὐώδεα Κύπρον | H. Aphr. V, 66 Νυκτὸς ἐρεμνῆς οἰκία δεινὰ | Hes.
πῶς λέγεις; Ξένος. ὅταν τις αὐτῶν φθέγξηται λέγων ὡς ἔστιν ἢ γέγονεν ἢ γίγνεται πολλὰ ἢ ἓν ἢ δύο, καὶ θερμὸν αὖ ψυχρῷ (243b5) συγκεραννύμενον ἄλλοθί πῃ διακρίσεις καὶ συγκρίσεις ὑποτιθείς, τούτων, ὦ Θεαίτητε, ἑκάστοτε σύ τι πρὸς θεῶν συνίης ὅτι λέγουσιν; … (243d6) λέγω γὰρ δὴ ταύτῃ δεῖν ποιεῖσθαι τὴν μέθοδον ἡμᾶς, οἷον αὐτῶν παρόντων ἀναπυνθανομένους ὧδε · φέρε ὁπόσοι θερμὸν καὶ ψυχρὸν ἤ τινε δύο τοιούτω τὰ πάντ᾿ εἶναί φατε, τί ποτε (243e1) ἄρα τοῦτ᾿ ἐπ᾿ ἀμφοῖν φθέγγεσθε, λέγοντες ἄμφω καὶ
in the opening of his work On Nature he writes in the following manner: (213, 9) “The mares that carry me … genuine conviction” (fr. 1, 1–30). “But do you keep … is still left” (fr. 7, 2–7).  (214, 19) In these verses Parmenides says that (214, 20) the irrational impulses and appetites of the soul are the mares that are carrying him, and that he is proceeding on the renowned way of the goddess, [namely] contemplation through philosophical reason, which reason, like a divine escort, guides
πολύδηριν ἔλεγχον ἐξ ἐμέθεν ῥηθέντα. 183 TESTIMONIA [137–139 This very man, then, as is evident from what he said, (215, 15) proclaimed cognitive reason to be the standard of truth in things that are and abandoned what the senses observe. ALEXANDER OF APHRODISIAS (cf. also tt. 33a, 36, 40, 42, 207, 208) 137. Commentary on Aristotle’s Metaphysics 306, 28–307, 3 Hayduck (ad 1009b12) (306, 28) He proves that Parmenides too held these opinions [by quoting the words] in which he says, “For as