Parmenides

Ceph.And yet I feel very much like the horse in the poem of Ibycus [*](Ibycus fragm. Bergk.)—an old race-horse who was entered for a chariot race and was trembling with fear of what was before him, because he knew it by experience. Ibycus says he is compelled to fall in love against his will in his old age, and compares himself to the horse. So I am filled with terror when I remember through what a fearful ocean of words I must swim, old man that I am. However, I will do it, for I must be obliging, especially since we are, as Zeno says, alone. Well, how shall we begin? What shall be our first hypothesis? Or, since you are determined that I must engage in a laborious pastime, shall I begin with myself, taking my own hypothesis and discussing the consequences of the supposition that the one exists or that it does not exist?By all means, said Zeno. Who then, said he, to answer my questions? Shall we say the youngest? He would be least likely to be over-curious and most likely to say what he thinks and moreover his replies would give me a chance to rest. I am ready, Parmenides, to do that, said Aristoteles, for I am the youngest, so you mean me. Ask your questions and I will answer. Well then, said he, if the one exists, the one cannot be many, can it? No, of course not. Then there can be no parts of it, nor can it be a whole. How is that? The part surely is part of a whole. Yes. And what is the whole? Is not a whole that of which no part is wanting? Certainly. Then in both cases the one would consist of parts, being a whole and having parts. Inevitably. Then in both cases the one would be many, not one. True. Yet it must be not many, but one. Yes. Then the one, if it is to be one, will not be a whole and will not have parts. No. And if it has no parts, it can have no beginning, or middle, or end, for those would be parts of it? Quite right. Beginning and end are, however, the limits of everything. Of course. Then the one, if it has neither beginning nor end, is unlimited. Yes, it is unlimited. And it is without form, for it partakes neither of the round nor of the straight. How so? The round, of course, is that of which the extremes are everywhere equally distant from the center. Yes. And the straight, again, is that of which the middle is in the nearest line between the two extremes. It is. Then the one would have parts and would be many, whether it partook of straight or of round form. Certainly. Then it is neither straight nor round, since it has no parts. Right.