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PROCLUS THE SUCCESSOR ΠΡΟΚΛΟΥ ∆ΙΑ∆ΟΧΟΥ

‘Commentary’ on the Parmenides of Plato

ΤΩΝ ΕΙΣ ΤΟΝ ΠΑΡΜΕΝΙ∆ΗΝ ΠΛΑΤΩΝΟΣ

The First of Seven Books

ΤΟ ΠΡΩΤΟΝ ΕΠΤΑ ΒΙΒΛΙΩΝ

I pray to all The Gods and Goddesses to guide my mind in this Study/Contemplation

617 Ευχοµαι τοις θεοις πασι και πασαις ποδηγησαι µου τον νουν εις την θεωριαν that I have undertaken , and Light-up in me The Splendid Light of Truth and unfold my understanding προκειµενην και αναψαντας εν εµοι στιλπνον φως της αληθειας αναπλωσαι εµην την διανοιαν of The Knowledge Itself (Feminine) of The Real Beings , and to open the gates of my soul to receive επ’ την επιστηµην αυτην των οντων , τε ανοιξαι τας πυλας της εµης της ψυχης εις υποδοχην The Inspired Guidance of Plato ; and by anchoring my Intellect in The Full Splendor of Reality , της ενθεου υφηγησεως του Πλατωνος και ορµησαντας µου την γνωσιν εις το ϕανοτατον του οντος to hold me back from excessive conceit of wisdom and from wandering in what is unreal , παυσαι µε της πολλης δοξοσοϕιας και περι της πλανης τα µη οντα by keeping me Intellectually Involved in Those Realities , from which alone , The Eye of the soul περι τη νοερωτατη διατριβη τα οντα παρ’ ων µονων το οµµα της ψυχης is Nourished and Irrigated , just as Socrates says in The Phaedrus (246d) . τρεϕεται τε και αρδεται , καθαπερ ο Σωκρατης ϕησι εν τω Φαιδρω : The Eye – Φρονησις – The Wing Socrates: 26 The Natural Function of The Wing is to Lead Upwards , by Lifting that which is heavy , Πεφυκεν δυναµις η πτερου αγειν ανω µετεωριζουσα το εµβριθες to The Place where Truly Dwells The Genera of The Gods . But so much more than anything that has το η οικει γενος των θεων : δε µαλιστα πη των associated with the body , It Communes with The Nature of The Divine . But The Divine is Beauty , 246e κεκοινωνηκε το σωµα περι το του θειου . δε το θειον καλον Wisdom , Goodness and all such Qualities . By These then , The Wings of the soul are especially , σοφον , αγαθον , και παν ο τι τοιουτον : τουτοις δη το πτερωµα της ψυχης µαλιστα indeed nourished and increased , but by the opposite ‘qualities’ such as baseness and vice , γε τρφεται τε και αυξεται δε τοις εναντιοις και αισχρω και κακω they are dissolved and finally destroyed . διολλυται τε και φθινει .

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First , that The Intelligible Gods grant me , The Perfection of my Intellect , τε µεν τους νοητους θεους ενδουναι µοι τελειον νουν , then from The Intellectual Gods , The Ability to be Led Above , then from The Supercelestial Gods δ’ τους νοερους δυναµιν αναγωγον δε τους υπερ τον ουρανον Guiding The Whole , an Activity/Energy Free and Unconcerned with material inquiries , then from ηγεµονας των ολων ενεργειαν αλυτον και αφειµενην των υλικων γνωσεων , δε The Gods (Enkosmic) to whom The Kosmos has been Allotted , a Winged Life , then from τους τον κοσµον λαχοντας , επτερωµενην ζωην , δε The Angelic Chorus , a True Revelation of The Divine , then from The Good Daemons/Spirits , τους αγγελικους χορους αληθη εκφανσιν των θειων , δε παρα τους αγαθους δαιµονας , an Abundant Filling of Divine Inspiration , then from The Heroes an Open-minded , Solemn and αποπληρωσιν της θεων επινοιας , δε τους ηρωας µεγαλοφρονα και σεµνην και Lofty Disposition ; so that all The Orders of Divine Beings , singularly prepare me , to share in υψηλην καταστασιν : δη παντα τα γενη θεια απλως παρασκευην µοι την µετουσιν εις This Perfect Illumination and Mystical Contemplation of The Mysteries of Plato , which on the one hand , 618 της τελειαν ενθειναι και µυστικωτατης θεωριας εποπτικωτατης του Πλατωνος , ην µεν he reveals to us in The Parmenides along with a depth appropriate to the subject , but on the other hand , αυτος εκφανει ηµιν εν τω Παρµενιδη µετα της βαθυτητος προσηκουστης τοις πραγµασι , δε as if Truly , having unfolded his own Pure Applications , to one who was a fellow Bacchant ως αληθως ανηπλωσε(αναπλοω) εαυτου ταις καθαρωτα επιβολαις ο µεν συµβακχευσας with Plato and to one Filled with The State of Divine Truth , thus , by having led us to This Same τω Πλατωνι και ο µεστος καταστας της θειας αληθειας , δε ηγεµων ηµιν της ταυτης Contemplation we have also truly become a Holy-advocate of these Divine Doctrines . Of him , I would θεωριας και οντως γενοµενος ιεροφαντης τουτων των θειων λογων : ον εγω αν say , that he came to men as The Perfect Impression of Philosophy for The Good-service of souls here , φαιην ελθειν εις ανθρωπους τυπον φιλοσοφιας επ’ ευεργεσια των ψυχων τηδε , in contrast to the statues and the temples and The Whole of Holy-Ritual Herself , and is the chief author αντι των αγαλµατων , αντι των ιερων , αντι της ολης αγιστειας αυτης , και ουσι αρχηγον of Salvation for mankind , indeed now and to those that will arise hereafter . But first , to those who are σωτηριας τοις ανθρωποις γε νυν και τοις γενησοµενοις εισαυθις . Αλλα µεν των superior among us , She will be That which is Prosperous/Beneficial/Propitious for us , and The One that κρειττονων ηµων εστω τα ιλεα ηµιν , και το Leads The Round-Dance for them , and Readily Be The Light , Lighting The Way , out of themselves . αναγωγον χορηγια παρ’ αυτων και ετοιµος ειη φως προλαµπουσα εξ αυτων . But you , Asclepiodotus , who have a mind/intellect worthy of Philosophy , and are my very dear friend , Συ δε , Ασκληπιοδοτε , ω εχων τον νουν επαξιον φιλοσοϕιας , και εµοι φιλτατε φιλων , receive These Gifts from that virile soul , Perfectly Complete , in the most noble bosom of your soul . δεχου τα δωρα του εκεινου ανδρος ,τελεως τελεα, εν γνησιωτατοις κολποις της σαυτου ψυχης . But before beginning the unfoldment of this type of Contemplation , I wish to set-forth δε Πριν αρξασθαι εκθεσθαι της αλλης θεωριας βουλοµαι διασκευην the dramatic setting of this dialogue , for the sake of those who are also interested in such things . την δραµατικην του διαλογου διακουσαι τοις και σπουδαζουσι των τοιουτων .

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It was the festival of The Great Panathenaea , celebrated by the Athenians of that time , with greater ην πληρουµενα τα µεγαλα Παναθηναια , κατα τοις Αθηναιοις τοτε µειζω preparations than The Lesser , and this festival they called by the same name in honor of The Goddess , 619 παρασκευην η τα µικρα , και τουτ’ προσονοµαζοντες αυτα ετιµων την θεον but with fewer preparations , thus , celebrating Her , with longer and shorter processions . δι’ ελαττονος παρασκευης , γεραιροντες αυτην µακροπορωτεραις τε και βραχυπορωτεραις περιοδοις . Thus , while this festival was being observed , as we said , Parmenides and Zeno came to Athens , δ’ ουν Ταυτης , της εορτης ουσης , οπερ ειποµεν , Παρµενιδης και Ζηνων αφικοντο Αθηναζε , on the one hand , Parmenides was the teacher , but Zeno , the student , and both were Eleans , and not µεν διδασκαλος Παρµενιδης ων ο διδασκαλος , δ’ Ζηνων ο µαθητης , δ αµφωΕλεαται , και ου only this , but had also participated in the school of Pythagoras , just as Callimachos µονον τουτο, αλλα και µεταλαβοντε του Πυθαγορικαου διδασκαλειου, καθαπερ ο Καλλιµαχος somewhere also recorded . Thus , having come from Elea in Italy , to honor The Goddess που και ιστορησεν . δ’ουν Αϕικοµενω εξ Ελεας της εν Ιταλια τιµησοντε την θεον and help those Athenians who wanted to Benefit in The Knowledge of Divine Natures . τε και ευ τους Αθηνησιν ωφελησοντε εις την επιστηµην των θειων πεφυκοτας . They lodged outside the Ceramicus , summoning everyone , to come-about towards them . κατελυετον εξω Κεραµεικου , προκαλουµενω παντας και επιστρεφοντε εϕ’ εαυτους . Certainly then , among some others who also came to them , was Socrates , who was then a young man , δη ουν Παρεγενοντο τινες αλλοι και προς αυτους , ο Σωκρατης , ων µεν νεος , but of a nature excelling the others . And on one occasion , Zeno was reading to those assembled δε φυσει διαφερων των αλλων . Και ποτε ο Ζηνων αναγινωσκει σφισι παραγενοµενοις a book , in which he attempted to demonstrate the numerous difficulties that are certainly encountered τι βιβλιον , εν ω επειρατο(πειραω) δεικνυναι ποσα δυσχερη δη by those who hold/believe that reality is primarily a plurality . For , they say , that especially τοις επειται(πειθω) τα οντα και πρεσβευουσιν τινα πολλα . γαρ , φασι , µαλιστα by The Doctrine of Parmenides stating that , Being/Reality Is One , those who also took his Doctrine Του Παρµενιδου λεγοντος το ον εν οσοι και εκφεροντος εαυτου δοξαν in a rather course/common way , attacked this same Doctrine in a thoroughly disparaging manner , ως ϕορτικωτερον ηπτοντο(απτω) ταυτην την δοξαν διεσυρον(διασυρµος) , by taking it lightly with such words ; that if Being is One and not many , then Parmenides ως ερεσχελουντες των τοιουτων λογων , ει το ον εν τε και αλλα πολλα , Παρµενιδης and Zeno do not exist at the same time , but if on the one hand , Parmenides exists , then Zeno does not , και Ζηνων ουχι εστι αµα , αλλ’ ει µεν Παρµενιδης , Ζηνων ουχι , but if on the other hand , Zeno exists , then Parmenides does not ; and with these and other similar words δε ει Ζηνων Παρµενιδης ουχι , και επ’ τινων αλλων τοιουτων they certainly tore the doctrine apart ; seeing nothing of Its Truth . Then Zeno, the student of Parmenides , δη το δογµα κατερρυπαινον , ειδοτες ουδεν της αληθειας . δη Ζηνων Ο µαθητης Παρµενιδου on the one hand , did not wish in any way to directly advocate the doctrine of his teacher , since the µεν ου βουλοµενος πως αυτοθεν συνηγορειν τω δογµατι του διδασκαλου , ως του doctrine needed no additional confirmation , but on the other hand , attempting to give it secret aid , δογµατος δεοµενου ουδεν αλλης πιστεως , δε επιχειρων ποριζειν τινα κεκρυµµενην βοηθειαν ,

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he wrote a book , in which he ingeniously showed that no fewer difficulties follow for those who posit γραϕει τι βιβλιον , εν ω δαιµονιως εδεικνυεν ουκ ελαττω δυσχερη εποµενα τοις τιθεµενοις the existence of many realities than all those that were alleged against those who say that Reality is One . τα πολλα οντα η απαντων οσα εδοξεν τοις ειρηκοσιν το ον εν : For he also showed that the same thing will be Like and Unlike and Equal and Unequal , and that 620 γαρ και εδεικνυ ταυτον εσοµενον οµοιον και ανοµοιον και ισον και ανισον , και simply , All of The Real Standards/Ideals/Beings of Order will be abolished and everything else απλως παντων των οντων της ταξεως αναιρεσιν και πασαν will exist in a discordant/unharmonious state of confusion/chaos . And , if I must openly declare εσοµενην πληµµελη συγχυσιν . και ει χρη προαποφηνασθαι my opinion , I think that he did so , quite Reasonably . For on the one hand , Reality/Being must be both το δουκουν , οιµαι οτι γε εικοτως . γαρ µεν το ον ∆ει ειναι και One and Many ; and since every Monad has a Plurality that corresponds to It , and , every Plurality εν και πολλα : και γαρ πασα µονας εχει τι πληθος συστοιχον εαυτη , και παν πληθος is Comprehended under a certain appropriate Monad . But on the other hand , since in every case , περιεχεται υπο τινος µοναδος της προσηκουσης αυτω . Αλλ’ επειδη πανταχου The Underlying-Cause of Plurality is Itself bound-together to The Monad , and Plurality is unable την αιτιαν του πληθους εαυτην ανεδησατο(δεω) εις η µονας , και το πληθος ουδ’ δυνατονto Be without It , those men , were focusing their attention upon The Incomprehensible and Unifying ειναι ανευ εκεινης , οι εκεινοι ανδρες , αποβλεποντες εις την απεριληπτον και ενιαιαν Causality of The Monad , by transmitting that The One-Being , Is Primary ; beholding that every αιτιαν της µοναδος παραδιδοντες το εν ον επρεσβευον , θεωρουντες παν Plurality , Exists In Unity , so declaring that The One-Being is Prior to The Many ; for What Is , το πληθος εν τω ενι και το εν ον προ των πολλων , γαρ το εστι Primarily , Is One , and from This , Proceeds The Plurality of Beings . Thus , on the one hand , πρωτως ον εν , και εκ τουτου το πληθος των οντων . ουν µεν Parmenides , did not think it worthy to descend to Plurality , having anchored himself , in Ο Παρµενιδης ουκ ηξιου κατιεναι προς το πληθος , ορµισας εαυτον εν The Contemplation of The One Being and let pass everything that would turn his Mind to the partible . τη θεωρια του ενος οντος και αϕεις παντα οσα επεστρεϕον αυτον νοησεις προς τας µεριστας : But on the other hand , in as much as Zeno was more in need of This , he also made The Contemplation δε , ατε ο Ζηνων ων καταδεεστερος τουτου , αυτος µεν και εποιειτο της θεωριας of The One Being/Reality the goal of his Thought , but still wishing to separate himself from Plurality το εν ον τελος , δε ετι βουλοµενος χωριζειν εαυτον του πληθους and to gather himself into That One , that is as it were , The Center of All Beings ; so he refuted those και συναγειν το εκεινο εν οιον κεντρον των οντων απαντων , διηλεγχε τους who held that “there are many realities” in order to purify their understanding from being-carried towards τιθεµενους τα οντα πολλα καθαιρων αυτων την διανοιαν απο της ϕορας εις plurality , and since refutation , is purification and a removal of ignorance and the road towards Truth . το πληθος και γαρ ο ελεγχος εστι καθαρσις και αϕοαιρεσις αγνοιας και οδος εις αληθειαν . Thus he showed that when The One/The Unity is taken away from The Plurality of Real Beings , ουν επεδεικνυ το εν Αφελων απο του πληθους των οντων ,

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there remains complete confusion and disorder in them . For that which is without a Share in Unity , πασαν συγχυσιν και αταξιαν εν αυτοις . γαρ Το απο αµοιρον του ενος cannot possibly be a Whole , nor a Totality , nor even be Endowed with Form/Idea/Ideal Form ; ουτε δυνατον ειναι ολον ουτε παν ουτε ειδοπεποιηµενον : all of these Beings surely depend upon Participation in Unity , but when Form and Wholeness παντα ταυτα γουν υφεστηκε κατα µετοχην του ενος δε ειδους και ολοτητος are taken away , then all Order and all Arrangement depart , and nothing is still left except disorderly ανηρηµενου , πασα ταξις και πας ο κοσµος οιχεται , και ουδεν εστιν ετι πλην πληµµελως and discordant movement . Therefore he who takes-away The One , without noticing , is doing και ατακτως το κινουµενον. ουν ο αφελων το εν λανθανει ποιων the same mischief , as he who removes God from Reality ; surely in the same way , things will be , 621Ταυτον των πραγµατων : τω χωρισαντι τον θεον τα οντα : γουν ουτω εξει , as “they must likely be , when Divinity is absent from them” just as Timaeus somewhere says (53b) . ως εικος εχειν , οταν θεος απη αυτων , καθαπερ ο Τιµαιος που φησιν . Timaeus: On the one hand , before that time all these things were surely in a state devoid of Reason and 53b µεν προ το τουτου παντα ταυτ’ εχειν δη αλογως και devoid of Measure , but on the other hand , when the work of setting in Order The Kosmos/The All αµετρως δ’ οτε το κοσµεισθαι το παν was undertaken , at first , Fire and Water and Earth and Air , possessed some trace of their own nature , επεχειρει πρωτον πυρ και υδωρ και γην και αερα , εχοντα αττα ιχνη αυτων , yet they were indeed in every way so disposed as everything is likely to be when any Divinity is absent ” µην γε πανταπασι διακειµενα ωσπερ απαν εικος εχειν οταν τινος θεος απη . Surely then , on the one hand , it is from God that Unity is Imparted to things separated , and on the γουν µεν απο θεου ενωσις τοις διηρηµενοις , other hand , Order is Imparted to the disordered , then Wholeness to the parts , and Form δε ταξις ενδιδοται τοις ατακτοις , δε ολοτης τοις µερεσιν και µεν µορφη to the material , and Perfection to the imperfect . Thus , in all these cases , The One/Unity is Conferred τοις υλικοις δε τελειοτης τοις ατελεσι : δε εκαστω τουτων το εν επιφερεται in every way . Then , on the one hand , this is the way in which Zeno refuted those who posit that παντως . ουν µεν ουτω Ο Ζηνων διηλεγχε τους τιθεµενους ‘there are many realities’ , and raised himself to The Contemplation of The One Being . Surely then , πολλα τα οντα , και ανεγεν εαυτον επι το εν ον . γουν it is necessary that if Being/Reality is not many , either nothing at all still exists , or Being must be One . Αναγκη , ει το ον µη πολλα , ητοι µηδεν µηδαµου ετι ειναι , η το ον ειναι εν : So that in the end Zeno eagerly followed The Doctrine of his father Parmenides , on the one hand , ωστε τελευτων αυτος και ησπαζετο(ασπαζοµαι) τον λογον του πατρος Παρµενιδου , µεν seeing that Plurality exists in The One as its Cause , and on the other hand , that it is impossible ορων το πληθος εν τω ενι κατ’ αιτιαν , δε ου δυναµενος for The One to be Preserved in mere plurality ; for on the one hand , This also Exists In Itself (Ousia) εν σωζεινεν εν µονω τω πληθει : γαρ µεν τουτο και εστιν καθ’ αυτο ,

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Prior to Plurality , and on the other hand , Plurality is what Exists entirely from The One . προ του πληθους , δε εκεινο ο εστιν παντως εκ του ενος .

These comments then , concerning a book which he read to all . But when Socrates Τουτων γραψας ουν περι τι βιβλιον ανεγνω τοις πασιν . δε Ο Σωκρατης

had indeed listened to the reading of the book and to all such absurdities that Zeno said γε επακουσας της αναγνωσεως του βιβλιου και των οποσα ατοπων ο Ζηνων εφατο follow closely for those who posit that there are many realities , turning the discussion from παρακολουθειν τοις τιθεµενοις πολλα τα οντα , µεταγων απο the examination/search about The One/Unity and Plurality of Beings to that of The Contemplation of της ζητησεως περι του ενος και πληθους των οντων επι την θεωριαν The Unity and Diversity of Ideas/Forms , there being nothing remarkable , he said , by showing that την ενωσιν και την διαιρεσιν των ειδων , ειναι ουδεν θαυµαστον , εφη , ει δεικνυοι the same thing is both like and unlike , both equal and unequal ; for the same thing is both right and left , ταυτον τις τε οµοιον και ανοµοιον και ισον και ανισον : γαρ ταυτον δεξιον και αριστερον , and there are many things in this way among sensible objects , being bound-together at the same time ; και εχοντα πολλα τα ουτως επι των αισθητων , εστι συνειληχοτα αµα their Plurality and their Unifying Idea , through which each thing is , at the same time , One and many . τω πληθει και τα ενιζοντα ειδη δι’ ων εκαστα εστιν αµα εν και πολλα : But to be shown in a worthy manner how among The Intelligible Ideas/Forms , The Same Being is both αλλ δεικνυειν ηξιου οπως επι των νοητων ειδων ταυτον εστιν και Equal and Unequal , both Like and Unlike ; for he saw There , The Unmixed Purity of The Ideas/Forms , ισον και ανισον και οµοιον και ανοµοιον: γαρ εωρα εκεινου την αµιγη καθαροτητα των ειδων , and thought that The Plurality of Beings , thus distinguished , was being Preserved . So then , he believed και ωετο το πληθος των οντων και διακεκριµενον σωζεσθαι . τοινυν αυτω Εδοκει it was necessary to turn the inquiry from sensible objects to Intelligible Beings , and see if there existed χρηναι µεταγειν την σκεψιν απο των αισθητων επι τα νοητα , κακει οραν both co-mixing/Communion and separation/Distinction in every case , (since among sensible objects , τε την συγκρισιν και την διακρισιν καθ’ εκαστον , (γαρ επι των αισθητων these characteristics are abundantly evident through The Nature of their Underlying-Cause ) . 622 ταυτα ειναι καταδηλα δια την φυσιν υποχειµενην ) , Surely these are also those questions which he searches-out in the Philebus (14d) , where in δη ταυτα και εκεινα α ζητων εν τω Φιληβω οπως The Prime of Life he Philosophies , that by saying that on the one hand , the same thing is One την ηλικιαν φιλοσοφει λεγων µεν ταυτον ειναι εν and many , is already commonplace , when applied to composites , but on the other hand , και πολλα εστιν ηδη δεδηµευµενον , προσηκων επι των συνθετων δε The Spectacle of This , among The Monadic Ideas/Forms/Genera , is Worthy of Wonder . την επιβλεψιν τουτων επι των µοναδων ειδητικων ειναι αξιαν θαυµατος . Socrates: 4 On the one hand , those wonders which you have mentioned , concerning The One 14d µεν των θαυµαστων Συ ειρηκας περι το εν

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and many , O Protarchus , are common property , then on the other hand , already agreed upon by all , και πολλα , ω Πρωταρχε , τα δεδηµευµενα δε ηδη συγκεχωρηµενα υπο παντων as the saying goes , that ‘such things must not be touched’ , since they are childish and easy and excessive ως ειπειν επος των τοιουτων δειν µη απτεσθαι , γιγνεσθαι παιδαριωδη και ραδια και σφοδρα hindrances to understanding ‘the discussions of reason’ , and the following must also ‘not be touched’ , εµποδια υπολαµβανοντων τοις λογοις , τα τοιαδε µηδε seeing that when anyone in their discussions divides each of the members (Head) and at the same time 14e επει οταν τις τω λογω διελων εκαστου τα µελη τε και αµα its parts (eyes, ears, etc) and acknowledges that they are all collectively that one thing , and then , µερη διοµολογησαµενος ταυτα ειναι παντα εκεινο το εν , in a mocking way , refutes himself , by having been compelled to declare ‘wonders’ ; when asserting καταγελων ελεγχη διηναγκασται φαναι τερατα , ως both , that the one is many and infinite , and also when asserting that the many , is only one . τε οτι το εν εστι πολλα και απειρα , και ως τα πολλα µονον εν . Protarchus: Surely then , O Socrates , what other kind wonders do you mean , relating to this same idea δη δε , ω Σωκρατες , ποια ετερα Συ λεγεις περι τουτον τον αυτον λογον which are not yet generally acknowledged as common property ? α µητω συγκεχωρηµενα δεδηµευται ; Socrates: Whenever , O child , anyone postulates/assumes/posits The Unity , which is not the unity of Οποταν , ω παι , τις τιθηται το εν µη the things which become and perish , just as those we spoke of at first . For on the one hand , των γιγνοµενων τε και απολλυµενων , καθαπερ ηµεις ειποµεν αρτιως . γαρ µεν in cases concerning a unity of that kind , just as we said just now , it is generally agreed that refutation ενταυθοι και το εν τοιουτον , οπερ ειποµεν δη νυν , συγκεχωρηται το ελεγχειν is not necessary , but on the other hand , when anyone attempts to postulate that mankind is One , µη δειν : δε οταν τις επιχειρη τιθεσθαι ανθρωπον εν and the species of oxen is One , and that Beauty is One , and The Good is One , the intense interest και βουν ενα και το καλον εν και το αγαθον εν , η πολλη σπουδη of these and similar Unities becomes controversial for both types . τουτων και των τοιουτων των εναδων γιγνεται διαιρεσεως µετα αµφισβητησις .

Therefore , at these words of Socrates , Parmenides takes over the discussion , by asking him

ουν Ταυτα του ειποντος Σωχρατους , ο Παρµενιδης αντελαβετο των λογων, επανερωτων αυτον if he has truly been persuaded that there are some Intelligible Ideas and through what reason , ει τω οντι πεπεισται ειναι αττα νοητα ειδη και υϕ’ οιων λογων he has given his trust . Then when Socrates replies that he holds/clings firmly to this Hypothesis , πεπιστευται . δε Του Σωχρατους ειποντος και αντεχεσθαι σϕοδρα ταυτης της υποθεσεως , Parmenides raises difficulties about them : ο Παρµενιδης απορει περι αυτων,

Whether there is an Idea/Form of All Real Beings , or not ?

ειτε εστιν ειδη παντων των οντων , ειτε µη ,

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How do sensible things Participate in Ideas/Real Beings ? και πως των αισθητων µετεχεται υπο ,

In what way are Ideas/Real Beings related to us ? και οπως εχει προς ηµας : And thus , on the one hand , the fundamental difficulties connected with the Ideas are brought up και ουτω µεν αι Βαθεως αποριαι περι των ιδεων κεκινηνται by Parmenides . But when Socrates shows his puzzlement towards these difficulties , Parmenides υπο του Παρµενιδου .δε Του Σωχρατους ιλιγγιασαντος προς αυτας , ο Παρµενιδης gives his advise to Socrates , that if indeed he is the lover of The Truth about Real Beings/Ideas , συµβουλευει τω Σωκρατει , ειπερ εστιν της εραστης αληθειας των οντων , to exercise himself beforehand , in the whole theory/study/contemplation of dialectics ; and by dialectics γυµνασασθαι προ περι της ολης θεωριας διαλεκτικην , διαλεκτικην meaning that method , concerning which Socrates himself also teaches us in other works , such as in καλων εκεινην περι ης ο Σωχρατης αυτος και ανεδιδαξεν ηµας εν αλλοις , ως εν The Republic , The Sophist and The Philebus . Thus , when Socrates asks what such a method is , and Πολιτεια , ως εν Σοφιστη , ως εν Φιληβω . δ’ Του επανεροµενου τις η τοιαυτη µεθοδος , και shows himself ready to accept the theory of these men , Parmenides imparts the method whose επιδοντος εαυτο τη θεωρια των ανδρων , ο Παρµενιδης παραδιδωσινν την µεθοδον ην praises Socrates also has sung on many occasions . In the Phaedo (101d) , for example , in distinguishing εξυµνησεν ο Σωκρατης και πολλαχου . εν Φαιδωνι γαρ , διοριζων , the function of dialectics , from that of eristics/chop logic : το εργον αυτης απο της αντιλογικης , Socrates: But you , being afraid , as they say , of your own shadow and your lack of skill , 101d δε συ δεδιως το λεγοµεν σεαυτου την σκιαν και την απειριαν , clinging to that safety of your own hypothesis , would answer in this way ? Then if someone attacked εχοµενος εκεινου του ασφαλους της υποθεσεως ,αν αποκριναιο ουτως ; δε ει τις εφοιτο your hypothesis itself , you would not pay attention and not answer , until you had examined της υποθεσωεως αυτης , αν εωης (εαω)χαιρειν και ουκ αποκριναιο , εως σκεψαιο if those consequences following from it , sound Concordant to you or discordant with one another . ει αν τα εκεινης ορµηθεντα απ’ , συµφωνει σοι η διαφωνει αλληλοις : But when you must necessarily give an account of that hypothesis itself , you would proceed δε επειδη σε δεοι διδοναι λογον εκεινης αυτης , αν διδοιης in the same way ; hypothesizing another hypothesis in turn , whichever one , seems the best of ωσαυτως , υποθεµενος αλλην υποθεσιν αυ , ητις φαινοιτο βελτιστη The Loftier Ones , until you come upon something sufficient , but , you should not “mix” , 101e των ανωθεν , εως ελθοις επι τι ικανον , δε αν ουκ φυροιο as it were , “The Dry with the wet” , just as the controversialists do by discussing The Archetype [The exact translation of furoio] ωσπερ οι αντιλογικοι περι διαλεγοµενος της αρχης and consequences There-from , at the same time ; if indeed you wish to discover anything Real . και των ωρµηµενων εκεινης εξ αµα , ειπερ βουλοιο ευρειν τι των οντων . For on the one hand , to That , they equally , neither give account-of , nor thought-to ; γαρ µεν , εκεινοις ισως ουδε περι λογος τουτου ουδε φροντις εις : for being sufficiently enabled by their wisdom they mix everything together in the same manner γαρ ικανοι δυνασθαι υπο αυτοι σοφιας κυκωντες παντα οµου οµως

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102 acceptable to themselves ; but on the other hand , if indeed you are Philosophically inclined , αρεσκειν αυτοις : δ’ ειπερ ει των φιλοσοφων I think you will do , as I say . οιµαι αν ποιοις ως εγω λεγω . on the one hand , he says that one must always assume a hypothesis and make the inquiry in this way ; µεν φησιν οτι δεοι αει τινα θεµενους υποθεσιν ποιεισθαι την ζητησιν ουτω , until from many hypotheses we may return to ‘something sufficient’ , which he calls ‘the unhypothetical’, εως απο των πολλων υποθεσεων αν , αναδραµωµεν, επι τι ικανον , αυτο λεγων το ανυποθετον, and on the other hand , by hypothesizing something , about which , Reason , distinguishes as δε υποθεµενους τι , περι ου ο λογος , διαιρειν the antithesis of this hypothesis , as Parmenides also recommends , by positing that the object of inquiry τη αντιφασει ταυτην την υποθεσιν , ως ο Παρµενιδης και παρακελευεται , λεγοντας το πραγµα exists or does not exist , and by positing that it does exist , to search out what follows from this hypothesis ειναι η µη ειναι , και λαβοντας οτι εστιν , ζητειν τι επεται αυτω and what does not follow , and what follows and does not follow , at the same time , for on the one hand , 623 και τι ουχ επεται και τι επεται και ουχ επεται αµα γαρ µεν in each case , some attributes are completely alien to the object of inquiry , while on the other hand , εκαστου τα εστιν παντελως αλλοτρια πραγµατος , δε some are necessarily present because of it , while some are such as may or may not be present in it , τα αναγκης παροντα εξ αυτω , δε τα οιον ενδεχοµενα και υπαρχειν και µη υπαρχειν αυτω and then , each of these three classes must be divided into four . For one must consider , on the one hand , επειτα εκαστον τουτων των τριων τετραπλασιαζειν . γαρ Σκοπητεον µεν by assuming it to exist , what consequences follow for it , both with reference to itself (1) , and for itself , τεθεντος αυτου ειναι , τι επεται αυτω τε προς εαυτο και αυτω with reference to others (2) , and what follows for the others with reference to one another (3) and προς τα αλλα , και τοις αλλοις προς αλληλα και to the others with reference to itself (4) , and in turn , what does not follow for itself , with reference to τοις αλλοις προς αυτο : και παλιν τι ουχ επεται αυτο προς itself (5) , and what does not follow for itself with reference to others (6) , and what does not follow εαυτο και αυτω προς τα αλλα , και for others , with reference to each other (7) , and what does not follow for others with reference to itself (8) . τοις αλλοις προς αλληλα και τοις αλλοις προς αυτο : And in the third place , what both follows and does not follow for itself with reference to itself (9) , και τριτον τι τε επεται και ουχ επεται και αυτο προς εαυτο and with reference to the others (10) , and what both follows and does not follow for others with reference και προς τα αλλα , και τε τοις αλλοις προς to each other (11) and with reference to itself (12) . And in this way , the inquiry is made according to αλληλα και προς αυτο : και ουτω την ζητησιν ποιεισθαι κατα these twelve modes , then according to such others , when the non-existence of the subject is assumed . δωδεκα τροπους , δε κατα τοσουτους αλλους , µη ειναι [αυτου] τεθεντος : ---

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So that from the one hypothesis , two arise at first , then for each of them , three other ωστε εκ µιας υποθεσεως δυο γιγνεσθαι την πρωτην , επειτα καθ’ εκατεραν τρεις αλλας hypothesis spring forth , and then for each of these three , four more , so that becoming twelve υποθησεις αναφυεσθαι , επειτα καθ’ εκαστην των τριων τετταρας , ωστε γιγνεσθαι δωδεκα hypotheses in all , according to each (of the three hypotheses) . Then if one desires , one could divide υποθεσεις τας ολας καθ’ εκατεραν : δε ει εθελιος κατακερµατιζειν each of them again, and thus obtain a great number of hypotheses, and ‘not exhaust the number of cases’ . εκαστην αυτων και , δη τινας παµπολλας υποθεσεις και ουδε ειπειν οσας αναϕαινεσθαι: Surely then , it is through these hypotheses that we must make our way in accordance with the numbers δη δια τουτων υποθεσεων χρηναι οδευειν κατα τους αριθµους mentioned ; by twos , threes , fours , twelves , until we may arrive at ειρηµενους , δυαδος , τριαδας , τετραδας , δωδεκκδας , µεχρις αν αναδραµωµεν εις The Unhypothetical Archetype Itself , which is prior to all hypotheses . το ανυποθετον αυτο ο εστιν προ πασης υποθεσεως . Thus when this method has been described , Socrates expresses his admiration for its δη Της ταυτης µεθοδου ειρηµενης , ο Σωκρατης θαυµασας αυτης Precisely Perfect Knowledge and for The Intellectually Wondrous Quality of these men’s Teaching . ακριβειαν την επιστηµονικην και την νοεραν αγασθεις των ανδρων διδασκαλιαν , This being The Special Characteristic of the Eleatic School , just as another one ; Training , through ουσαν εξαιρετον του Ελεατικου διδασκαλειου , καθαπερ αλλο τι αγωγην δια Mathematics , is said to be characteristic of The Pythagorean School , and another of The Heraclitean ; των µαθηµατων ως λεγουσιν του Πυθαγορειου , και αλλο του Ηρακλειτειου , The Journey through to the Correct Use of Names for The Recognition of Reality/Real Beings/Ideas . 624 την οδον δια των ονοµατων επι την γνωσιν των οντων : Therefore , after expressing his wonder , Socrates expects to have the method firmly-fixed in his mind ουν δ’ θαυµασας ηξιωσεν την µεθοδον βεβαιωθηναι αυτω by an example , by taking one of Zeno’s hypotheses and showing how it works επι τινος παραδειγµατος, παραλαβοντος τινα του Ζηνωνος υποθεσιν και δειξαντος ταυτης εργω in these passages ; which is surely also done in the Sophist , when the Stranger in that dialogue explains επι τα ρηθεντα : ο δη και γεγονε εν Σοφιστη , του ξενου εν εκει τη φανεραν the method of division , by using it to find the angler and the sophist . But Zeno την µεθοδον την διαιρετικην ποιησαντος ζητησει του ασπαλιευτου και σοφιστου . δε Ο Ζννων says that the task is on the one hand , beyond his powers ; since on the other hand , it requires Parmenides φησιν το εργον ειναι µεν µειζον η καθ’ εαυτον δε δεισθαι του Παρµενιδου himself . He then summons-forth The Leader of the discussion to bring-forth such an robust exposition . αυτου : δε παρακαλει τον ηγεµονα των λογων επι την τοιαυτην ιφηγησιν . Parmenides then takes-up the discussion and enquires upon what kind of hypothesis he shall exercise ο Παρµενιδης Καπειτα παραλαβων τον λογον και ζητησας επι ποιας υποθεσεως γυµνασει the method . He says , “Do you wish that we hypothesize my hypothesis of The One , asking both what την µεθοδον : εφη , Βουλεσθε υποθωµεθα το εµον το εν τε τινα follows and what does not follow for It , respectively , whether It exists or does not exist , and what επεται και τινα ουχ επεται αυτω ειτε εστιν ειτε µη , και τινα

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follows and not follows at the same time , both for Itself with reference to Itself and also to the others , επεται τε και ουχ επεται αµα , τε αυτω προς εαυτο και προς τα αλλα , and for the others with reference both to one another and to It ?” Having agreed upon these modes , και τοις αλλοις προς τε αλληλα και προς αυτο ; συγχωρησαντων Των , he then exercises in this way those hypotheses according to each of the twelve modes . With reference to δε γυµναζει ουτως εκεινος των υποθεσεων κατα εκατεραν τους δωδεκα τροπους : προς such modes , some persons have thought and perceive that all of the hypotheses round-out at twenty-four , ους τινες ωηθησαν και απιδοντες τας ολας υποθεσεις περιγιγνεσθαι εοκοσι τετταρας : but on the one hand , concerning such modes , we shall contend against them , when we come to speak αλλα µεν προς τουτους , διαγωνιουµεθα , οταν λεγωµεν about the hypotheses , and when we shall make a distinction between both The Dialectical Methods and περι των υποθεσεων , και διακρινουµεν τε τους διαλεκτικους τους τροπους και the hypotheses that are given such a name . But now on the other hand , let us proceed with τας υποθεσεις καλουµενας : νυνι δε επεξελθωµεν with matters that lie immediately before us . τοις προκειµενοις . For such was the method given , as I have said , jointly by Parmenides and Zeno γαρ τοιαυτης Γενοµενης , ως ειρηται , συνουσιας Παρµενιδου τε και Ζηνωνος to the young and gifted Socrates and certain others ; Pythodorus , the son of Isolochus , who was a pupil προς τε νεον οντα και ευφυα Σωκρατη και τινας αλλους , Πυθοδωρος Ισολοχου , ων ακροατης of Zeno , as we have learned in the Alcibiades (119a) , was one of those present at this conversation , Ζηνωνος , ως και µεµαθηκαµεν εν Αλκιβιαδη , των παροντων εις τη συνουσια and although being present , kept silent and in every way to himself and contributed nothing και ει παρην σιωπων παντη εν αυτη και συνεισφερων ουδεν to the conversation , just as Socrates was himself well-heard , by asking questions , then finishing-up 625 τοις λογοις , ωσπερ ο Σωκρατης και αυτος γεγονως , µεν ερωτων τα δε διετελεσεν by answering questions . Pythodorus , just like Aristodemus , who thoroughly recalled the speeches αποκρινοµενος τα : ο ωσπερ Αριστοδηµος διαµνηµονευσας λογων about Love in the Symposium , also reported speeches to Antiphon about the conversation . Thus , των ερωτικων εν Συµποσιω απαγγελλει τοις Αντιϕωντα περι την συνουσιαν . δε this Antiphon was an Athenian , who paid close attention to his noble ancestry , and because of this ουτος ο Αντιφων Αθηναιος , των φρονουντων επ’ ευγενεια και δια τουτο he was thoroughly involved in horsemanship ; it being a tradition among well-born Athenians , σπουδαζων περι ιππεκην , ως ην πατριον τοις γενναιοις Αθηναιων , and he was also a brother of Plato by the same mother, as Plato himself tells us . Then , Antiphon αδελφος Πλατωνος οµοµητριος , ως αυτος ϕησιν . δε ο Αντιφων took up these speeches , and himself recounted them in detail to another group , certain Clazomenaeans Παραλαβων τους λογους , και αυτος διηγησατο αλλοις ανδρασι Κλαζοµενιοις who made Philosophy their work , who had come to Athens from the School of Anaxagoras ποιουµενοις ϕιλοσοϕειν το εργον , αφικµενοις της Αθηναζε εκ του διδασκαλιας Αναξαγορου : and so this is obviously the third exposition of this conversation . Now then , on this occasion , a certain και αυτη εστιν δηλαδη τριτης εκθεσις της συνουσιας . τοινυν Ταυτη τις

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Cephalos was present ; himself also a citizen of Clazomenae ; and having been given the presentation Κεϕαλος παρων , αυτος και ανηρ Κλαζοµενιος , και παραδεξαµενος τους λογους from Antiphon , he arranged it in narrative form , and thus left behind that discussion for some future παρα του Αντιϕωντος διατιθεις αϕηγηµατικως , και λοιπον τους λογους προς προσωπα persons not identified . For it is not even said who the persons are , for whom Cephalos himself composed ουδε ωρισµενα , γαρ ουδε ετι λεγεται τινες εισι ους ο Κεφαλος ουτος ποιεται his narrative ; so he simply narrates the exposition according to the way he indeed heard it presented την αφηγησιν , αλλ’ µονον αφηγειται την εκθεσιν κατα γε ηκουσε λογους παραδιδωσι to the company by Antiphon , having heard them from the Pythodorus mentioned above , who had την συνουσιαν παρα Αντιϕωντος , ακουσαντος παρα Πυθοδωρου εκεινου , του listened to the words of Parmenides . Therefore , first of all , there is the original conversation itself , ακροασαµενου λογων Παρµενιδου . τοινυν Πρωτη των εστιν η κυρια συνουσια αυτα , held between the main characters at the scene where the discussions first took place ; second of all , περιεχουσα τα προσωπα και την σκηνην των λογων πρωτην : δευτερα , then we have the account of Pythodorus recalling the original conversation and narrating δε η παρα Πυθαδωρου διαµνηµονευοντος της πρωτης συνουσιας και ιστορουντος everything as it had occurred ; then in the third place , the account given by Antiphon , which τα παντα οιον κατ’ εκεινην : δε τριτη η λογους παρα Αντιϕωντος , ους Pythodorus had explained in detail (to him) and which was transmitted (by him) , as it was said , both ο Πυθαδωρος διηγησατο και απαγγελλοντος , ως ειρηται , τε to Cephalos and the philosophers from Clazomenae; then in the fourth place , the accounts by Cephalos τω Κεφαλω και τοις φιλοσοφοις εκ Κλαζοµενων , δε τεταρτη , η λογων παρα του Κεϕαλου of the arguments transmitted to him by Antiphon , ending up with an indeterminate audience . των παραδεδοµενων αϕηγησις αυτω υπ’ Αντιφωντος , τελειτησασα εις αοριστον θεατρον . Therefore , of these four conversations (for one must speak now about the likenesses ουν δε Τουτων των τετταρων συνουσιων (γαρ ρητεον ηδη περι της οµοιοτητος concerning this series , of themselves , taking our beginning for the present time , from the inquiry 626 περι τα πραγµατα αυτων , λαβουσιν την αρχην εν τω παροντι απο της ζητησεως about Ideas , which are so prominent in the dialogue , that some persons have also entitled the dialogue περι των ιδεων, πασιν υπ’οµµασι κειµενης εν τω διαλογω ,ως τινας και επιγραψαι τον διαλογον On Ideas) , thus , on the one hand , one must say that the last of the conversations imitates The Procession Περι ιδεων), δ’ ουν µεν ρητεον ως η εσχατη µιµειται την προελθουσαν of Ideal-Fabrications into sensibles . For Cephalos is presenting his narrative to no determinate ειδοποιιαν εις τα αισθητα : και γαρ ο Κεϕαλος ποιειται την αφηγησιν προς ουδεν ωρισµενον person and for the reason that The Underlying Reality of sensible Reason-Forms is also indeterminate , προσωπον και διοτι το υποδεχοµενον τους αισθητους λογους εστι και αοριστον unknown and formless . Then on the other hand , the preceding conversation , resembles the establishing αγνωστον και ανειδεον : δε η προ αυτης , την υποστασιν of Ideal-Fabrications in natural essences ; for prior to sensibles , such natures , both wholes and parts των ειδων εν ταις φυσικαις ουσιαις : γαρ προ των αισθητων αι φυσεις τε ολαι και αι µερικαι have received from The Intelligible , The Reason-Forms , through which They also Guide sensibles , παρεδεξαντο απο των νοητων τους λογους , καθ’ ους και ποδηγετουσι τα αισθητα

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both generating and joining them together and making them live in a mysterious way . Analogous , και γεννωσιν και συνεχουσι και ζωοποιουσι αιδως , αναλογον to which , are those nature-philosophers , the successors of the philosophy of Anaxagoras . Then , the one αις εισι οι εκεινοι φυσικοι φιλοσοφοι οι διαδοχοι της φιλοσοφιας Αναξαγορου : δε η και still earlier than this , is The Procession into souls of The Upper Spangled Region of Ideas from ετι προ ταυτης , την προελθουσαν εις τας ψυχας ανωθεν ποικιλιαν των ειδων απο The Demiurge , for The Reason-Forms also exist psychically in these souls , and , it is These with which της δηµιουργιας : γαρ οι λογοι και εισι ψυχικως εν ταυταις , αυτων οις The Demiurge Fills-up their Essential-Being , just as The Timaeus (41) teaches us . ο δηµιουργος συνεπληρωσεν την ουσιαν , ωσπερ ο Τιµαιος ανεδιδαξεν ηµας , Zeus: Gods of Gods , Those Works of which I am both Maker and Father , which have come into Being 41 Θεοι θεων , εργων ων εγω δηµιουργος τε πατηρ , [ α γενοµενα Through Me , are Indissoluble indeed , except by My Will . Surely then , on the one hand , All that is δι’ εµου ] αλυτα γε µη εθελοντος . δη ουν µεν το παν bound , may be dissolved , but certainly on the other hand , to wish to dissolve that which is bound in δεθεν λυτον , γε µην εθελειν λυειν το a Beautifully Harmonious Way and Well-maintained , would be perverse . Wherefore , Seeing that , You , 41b καλως αρµοσθεν και ευ εχον κακου . δι’ α επειπερ My Children , on the one hand , have been generated , You are not Wholly Immortal nor Indissoluble , µεν γεγενησθε , εστε ουκ το παµπαν αθανατοι ουδ’ αλυτοι , yet You shall certainly not in any way be dissolved , nor indeed be liable to the fate of death , possessing µεν δη ου τι λυθησεσθε ουδε γε τευξεσθε µοιρας θανατου , λαχοντες in My Will , an even Greater and More-Masterful Bond , than those with which You were bound , της εµης βουληδεως ετι µειζοντος και κυριωτερου δεσµου εκεινων οις ξυνεδεισθε at the time of Your birth . Therefore , now Learn , by What I Openly Say to You : Three species of οτ’ εγιγνεσθε . ουν νυν µαθετε , ο ενδεικνυµενος λεγω προς υµας . τρι’ γενη mortal beings still remain uncreated , but without them being generated , Heaven will be incomplete ; θνητα ετι λοιπα αγεννητα , δε µη τουτων γενοµενων ουρανος εσται ατελης : for It will not Contain every kind of living-being in Itself (Potentially .jfb) , but It must , if It is going to be γαρ ουχ εξει τα απαντα ζωων εν αυτω , δε δει , ει µελλει ειναι Sufficiently Perfect . But on the other hand , if they were created and received life through Me , ικανως τελειος . δε ταυτα γενοµενα και µετασχοντα βιου δι’ εµου then they would be on an Equal-basis with The Gods . Therefore , in order that they may be mortal , αν ισαζοιτ’ θεοις : ουν ιν’ θνητα and in as much as that The All , may be Truly , All-inclusive . Convert/Turn Yourselves , to τε η το παν τε η οντως απαν τρεπεσθε επι The Fabrication of living (breathing.jfb) beings , according to Your Own Nature , in the following way : την δηµιουργιαν των ζωων κατα υµεις φυσιν τοδε , By Imitating The Power which was shown by Me in Creating You . Thus , on the one hand , Such Part µιµουµενοι την δυναµιν περι εµην την γενεσιν υµετεραν . και µεν καθ’ οσον ---

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of Them , Worthy of The Name Immortal , which is said to be Divine and is The Leader in those who αυτων προσηκει οµωνυµον αθανατοις λεγοµενον ειναι θειον τ ηγεµονουν εν αυτοις των are Always Willing to follow Justice and Yourselves ; I Myself will Sow/Impart/Transmit That Seed ; αει εθελοντων επεσθαι δικη και υµιν , εγω παραδωσω σπειρας for It also belongs to Me . But on the other hand , the remainder belongs to You ; the bringing forth και υπαρξαµενος : δε το λοιπον υµεις προσυ− into the light of the mortal joined to The Immortal ; You must bring to completion all living beings , −φαινοντες θνητον αθανατω , απεργαζεσθε ζωα by giving them birth and nourishment to make them grow , and in turn receive them in their decline .” διδοντες γεννατε και τροφην τε αυξανατε και παλιν δεχεσθε φθινοντα . HEAVENLY EARTHLY IMMORTAL MORTAL Justice and Yourselves 1 Zeus-Hera 2 Perfective 3 Convertive 4 Vivific To Which we may Reasonably liken The Words that go forth into Antiphon ; for souls are also οις αν εικοτως απεικαζοιντ’ οι λογοι προελθοντες εις τον Αντιϕωντα γαρ αι ψυχαι εισιν και likened-to the winged-pair of horses and The Charioteers (Phaedrus 246a) . απεικαζοµεναι τοις υποπτεροις ζευγεσι των ιππων και ηνιοχων : Socrates: 25 Thus on the one hand , concerning The Immortality of The Soul , this is enough ; but on 246a ουν µεν Περι αθανασιας αυτης ικανως the other hand , we must speak , concerning Her Ideal-Form , in the following manner . On the one hand , δε λεκτεον περι αυτης της ιδεας ωδε : µεν παντη παντως θειας ειναι και µακρας διηγησεως , ω δε εοικεν, ανθρωπινης τε και ελαττονος to discern what She Is , would be altogether and in every way , a Divine and extended Discourse , thus οιον εστι , ειναι παντη παντως θειας και µακρας διηγησεως , ουν on the other hand , let us briefly and reasonably speak in a human way , of That Aspect . I will then , δε ελαττονος και εοικεν λεγωµεν ανθρωπινης ω ταυτη . δη liken/compare Its Power to the composite nature of a yoked-pair of winged horses and a Charioteer. εοικετω δυναµει ξυµϕυτω ζευγους υποπτερου τε και ηνιοχου . ---

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Thus , on the one hand , The Horses and The Charioteers of The Gods are themselves both Entirely ουν µεν ιπποι τε και ηνιοχοι θεων αυτοι τε παντες Good and of Good Descent , but on the other hand , those of the other species have been mixed . 246b αγαθοι και αγαθων εξ , δε το των αλλων µεµικται : First of all , on the one hand , our Ruler also drives a yoked pair of horses . Accordingly then , one πρωτον µεν ηµων ο αρχων και ηνιοχει ξυνωριδος , ειτα ο µεν of his horses is Beautiful and Good and of such a Character , but the other horse , is of quite the opposite αυτω των ιππων καλος τε και αγαθος και εκ τοιουτων , ο δε εξ εναντιων breed and character . Thus in our case , the driving must necessarily be both difficult and troublesome . τε και εναντιος : δη περι ηµας η ηνιοχησις αναγκης εξ χαληπη και δυσκολος . Thus , we must surely try to tell , in what way , a living-being is called mortal and Immortal . The Soul , ουν δη πειρατεον ειπειν , πη ζωον εκληθη θνητον και αθανατον . η ψυχη considered collectively , has the care of all that which is soulless , and so It traverses The Whole Heaven ; πασα επιµελειται παντος του αψυχου , δε περιπολει παντα ουρανον , coming into existence , in one form or another . Thus , on the one hand , when It is Perfect and γιγνοµενη αλλοτ’ εν ειδεσι αλλοις : ουν µεν ουσα τελεα και Fully-winged , It Journeys On-High and Manages The Whole Kosmos , but on the other hand , 246c επτερωµενη µετεωροπορει τε και διοικει τον παντα κοσµον : δε the soul which has lost its wings is carried-along , until it gets hold of something solid , into which η πτερορρυησασα φερεται , εως αντιλαβηται τινος στερεου , ου it settles-in , by taking on an earthly body , appearing to be self-moving , because of the power κατοικισθεισα , λαβουσα γηινον σωµα , δοκουν αυτο κινειν αυτο δια την δυναµιν of that soul , and the composite congealing of soul and body is called a living-being , and is designated εκεινης . και το ξυµπαν παγεν ψυχη και σωµα εκληθη ζωον , τ’ εσχεν επωνυµιαν as mortal . Thus the composition is not Immortal by any reasonable supposition , but even though we θνητον : δε ουδ’ αθανατον εξ ενος λελογισµενου λογου , αλλα have never seen nor sufficiently Intellectually-conceived God , we invent an “immortal being” , 246d ουτε ιδοντες ουτε ικανως νοησαντες θεον , πλαττοµεν τι αθανατον ζωον , that possesses a soul , and possesses a body , and then , that these arise naturally united for all of time .” εχον µεν ψυχην , δε εχον σωµα , δε ταυτα ξυµπεφυκοτα τον αει χρονον . Thus the first of all the conversations represents indeed , The Organization of The Ideas in The Region δε η πρωτιστη γε , την διακοσµησιν των ειδων εν of The Real Beings Themselves , for There also reside The Primary Decad , and all The Number τοις οντως ουσι αυτοις γαρ εκει και η πρωτιστη τετρακτυς , και πας ο αριθµος of The Divine Ideas , both Intelligible and Intellectual . From These on the one hand , souls have also των θειων ειδων τε των νοητων και των νοερων : εξ εκεινων µεν αι ψυχαι και been-filled with their compliment of appropriate Reason-Forms , and on the other hand , These are also πεπληρωνται αυταις των προσφορων των λογων , δε The Source from which , natures have been filled with Active-Ideas , and from which , corporeal bodies αι φυσεις πεπληρωνται των δραστηριων ειδων , δε οι ογκοι των σωµατων ---

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have been filled with sensible Ideal-forms . And just as the same arguments are presented in all four πεπληρωνται της αισθητης ειδοποιας .Και ωσπερ οι αυτοι λογοι διαδεδονται κατα τας τετταρας conversations , but in an appropriate way for each ; primarily (Directly jfb) on the one hand , in the first , συνουσιας , αλλ’ οικειως καθ’ εκαστην , πρωτως µεν κατα τη πρωτην , for there we have the original discussions; but on the other hand , secondarily in the second conversation , γαρ εκει οι πρωτοι λογοι : δε δευτερως κατα την δευτεραν , for their transmission is accompanied with memory and imagination ; but the third , in a tertiary way , 627 γαρ τουτων η προοδος µετα µνηµης και ϕαντασιας , δε την τριτην κατα τριτως for here there is memory of memory; then in an extreme way , in the fourth , for this itself is the last stage γαρ ενταυθα εστιν µνηµη µνηµης , δε εσχατως κατα την τεταρτην , γαρ αυτη εστιν εσχατη of memory . Thus on the one hand , The First Himself and All The Ideas are everywhere , but µνηµη µεν τον τροπον αυτον και τα παντα ειδη πανταχου , αλλ’ in an appropriate way , according to each Order of Being . For on the one hand , Those that Exist οικειως καθ’ εκαστην ταξιν . γαρ µεν Τα οντα Primarily , exist in Themselves according to Themselves , says Socrates , and are in The Order of πρωτως εστιν αυτα καθ’ αυτα , φησιν ο Σωκρατης , και εστιν εν The Intelligible , at which level , there is no imaging , just as in the original conversation , the arguments τοις νοητοις , εν εκεινοις και ουδεν εικονικον , ωσπερ επι της πρωτης συνουσιας οι λογοι were not transmitted through imagination or memory ; for memory is a likenesses of things remembered . ουδε προηεσαν δια φαντασις και µνηµης : γαρ η µνηµη εστι εικονων των µνηµονευτων : Thus , The Ideas in souls have their being in a secondary way , according to Perfection ; and in through δε τα εν ψυχαις εχει το ειναι δευτερως κατα την τελειοτητα , και δια these considerations , are Likenesses of The Intelligibles .Then , just as the second conversation also uses ταυτα εικονες των νοητων ουν ωσπερ η δευτερα συνουσια και µετα memory and imagination , so also are The Ideas in nature likenesses/images even more , since they are µνηµης και φαντασιας , δε και τα εν ταις φυσεσιν εικονες ετι µαλλον likenesses of likenesses ; for it is through the generation of The Ideas in souls that the Ideal-forms in εικονες εικονων : γαρ δια η γενεσις των ειδων ψυχικων τοις λογοις nature exist and properly belong . Thus , The Ideas in sensibles are last of all , and they are only images , φυσικοις το ειναι και υπαρχει : δε τα αισθητα εσχατα παντων , και ταυτα µονως εοκονες , coming to completion in what is unknowable and indeterminate , and nothing exists after them ; for all καταληξαντα εις αγνωστον και αοριστον και ουδεν εχοντα µεθ’ εαυτα : γαρ παντων The Ideal-forms are brought to their final term in these . And this is the very wonderful thing in these ; των λογων εισι αποπερατωσεις εν τουτοις . Και εστι θαυµαστον οπερ εν τουτοις , for on the one hand , the author of the second conversation not only reports the arrangement of the bare µεν ο την δευτεραν συνουσιαν ου απαγγελλει διατιθεις τους ψιλους discourse , but also brings in the persons and the actions into the middle ; then , the author of the third λογους , αλλα και παραγει τα προσωπα και τα πραγµατα εις µεσον : δε ο την τριτην recounts all the details of the first , as well as those of the second ; then , the author of the fourth , διαµνηµονευει των παντων τε εν τη πρωτη και των εν τη δευτερα : δε ο την τεταρτην reports both what is in the first , and what is in the second , but also all that is in the third ; both τε των εν τη πρωτη και των εν τη δευτερα και των παντων εν τη τριτη τε

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persons and actions , in order that on the one hand , The Primary Realities are present everywhere , προσωπων και πραγµατων, ινα µεν τα πρωτα παρη πανταχου , and including the last , but on the other hand , that The Secondary Realties , first have Their Cause και µεχρι των εσχατων , δε τα δευτερα µεν ειη κατ’ αιτιαν in The First Realities , and in turn They pervade throughout the remainder (for here it is Pythodorus εν τοις πρωτοις , και δε αυτα διηκη δια των λοιπων (γαρ εκει ο Πυθοδωρος who edited the second conversation) ; so likewise the third version (for here Antiphon is the author διαθετης τησ δευτερας της συνουσιας) ; δε οµοιως τα τριτα (γαρ εκει ο Αντιφων ο κυριος of the third conversation) , in turn truly has its Cause in The Secondaries , then in turn it extends της τριτης συνουσιας ) , παλιν η µεν κατ’ αιτιαν εν τοις δευτεροις , δε διατεινη The Activity of The Primary Realities as far as the very last . τας ενεργειας των πρωτων αχρι των τελευταιων . So much , on the one hand , as a preliminary statement about these likenesses , Τοσαυτα µεν την πρωτην ειρησθω περι τουτων as we begin the study of the dialogue . But then on the other hand , if we should be required to give 628 ηµιν απαρχοµενοις της θεωριας του διαλογου . δε Ει δει αποδουναι τον εικοτα λογον a likely account for the characters involved , on the one hand , it seems to me that Parmenides himself , τον εικοτα λογον περι των προσωπων , µεν δοκει µοι ο Παρµενιδες αυτος should be analogously ranked to The Unparticipated and Divine Intellect , which is United to Real Being αναλογον τεταχθαι τω αµεθεκτω και θειω νω , ον τω ηνωµενω προς το οντως Itself , in respect to Its Intellection , or also to Reality Itself , in regards to Its Special Attention , whose αυτο κατα εαυτον την νοησιν , η και τω οντι αυτω , περι µαλιστα διατριβων ο Being , he declared to be One . Then , on the other hand , Zeno should indeed be analogously ranked to το ον ελεγε εν : δε ο Ζηνων γε The Intellect which is Participated by The Divine Soul , having been filled then , with all The Intellectual τω νω µετεχοµενω υπο της θειας ψυχης , πεπληρωµενω δε οσα των νοερων Ideas/Forms which he has received into his Essence from The Immaterial and Unparticipated Intellect , ειδων παρεδιξατο κατ’ ουσιαν εκ του αυλου και αµεθεκτου νου : by which reason he also strives to διοτι αυτος και επειγεται

“snatch himself away” (Chaldean Oracles frag 3.1) αρπαζειν εαυτον from Plurality towards The One Being , imitating The Intellect Prior to him , to which he refers his own απο του πληθους προς το εν ον , µιµουµενος τον προ αυτου εις ον αναφερει εαυτου Perfecting . Then , if you wish , we may also liken him to Life Itself , I mean That Life which is τελειωσιν : δε ει Βουλει και ενεικονιζεσθαι αυτην , λεγε την ζωην subsequent to Being , for this man delights in assembling contradictions , both for and against µετα το ον τον τουτον ανδρα χαιροντα συναγωγαις των εναντιων εφ’ ταις και ταις each thesis , just as The Life that comes after Being is also the first to furnish an expression of the εκατερα εποβολαις , ωσπερ η ζωη µετα το ον και πρωτη παρεσχετο την εκφανσιν των contraries , of rest and motion at the same time . Surely then , Socrates could be compared to the εναντιων , στασεως και κινησεως αµα . δη δε Ο Σωκρατης αν εοικοι τω

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particular Intellect , or also Absolutely to Intellect , to which of those two , the one (Parmenides) µερικω νω η και απλως τω νω , οις εκεινων ο µεν is analogously ranked with Being , but the other (Zeno) with Life . This is why on the one hand , Socrates την αναλογιαν τετακται του οντος , ο δε κατα την της ζωης : διοπερ µεν is so closely associated with the words of both Parmenides and Zeno , and together with them makes up αγαν ωκειωται τοις αµφι Παρµενιδην και Ζηνωνα , και µετ’ αυτων συµπληροι the first conversation which we said , bears The Likeness of The Real Beings , and just as Intellect is την πρωτην συνουισιαν ην ελεγοµεν φερειν εικονα των οντως οντων , και ωσπερ ο νους εστιν certainly Itself , also The Fullness of Indivisible Being , then on the other hand , Socrates is portrayed δη αυτος και πληρωµα της αµεριστου ουσιας , δε παραδεδοται as being especially trusting of The Theory of Ideas . For what other role is more fitting for the particular διαφεροντως αποπιστευων τη υποθεσει των ιδεων : γαρ τι αλλο προσηκει τω µερικω Intellect , than to both see The Divine Ideas and reveal them to others ? So on the one hand , these three νω , η και οραν τα θεια τα ειδη και εκφαινειν τοις αλλοις ; Αλλ’ µεν ουτοι τρεις persons appear to us to fully Preserve such an analogy ; the first to Being , the second to Life , οι φαινονται ηµιν διασωζοντες τοιαυτην αναλογιαν , ο µεν προς το ον , ο δε προς την ζωην , the third , to Intellect ; or the first to The Whole and Unparticipated Intellect , the second to Participated ο δε προς τον νουν , η ο µεν προς τον ολον και αµεθεκτον νουν , ο δε προς τον Intellect , the third , to the particular and at the same time participated Intellect . Indivisible Nature µεθεκτον , ο δε προς τον µερικον και αµα µεθεκτον : η αµεριστος φυσις goes as far as these . For All of Intellect is either Whole and Unparticipated , or Whole and Participated , και µεχρι τουτων : γαρ πας νους εστι η ολικος και αµεθεκτος , η ολος µεθεκτος , or particular and participated .For there is no intellect that is particular and unparticipated . Therefore , η µερικος και µεθεκτος , γαρ εστι ουκ µερικος αµεθεκτος . δε of the three narrators of the conversation , on the one hand , Pythodorus is analogous to The Divine Soul , Των τριων αφηγουµενων ανδρων την συνουσιαν , ο µεν Πυθοδωρος εστι µεν αναλογον θεια ψυχη , for he is present at the first conversation and is Filled with Blessed Words , just as The Divine Soul is 629 δε παρεστι τη πρωτη συνουσια και πληρουνται µακαριων λογων , ωσπερ η θεια ψυχη Filled with Intellectual Ideas/Forms (for The Divine Soul , as Socrates also says in the Phaedrus (247b) των νοερων ειδων (γαρ αυτη , καθα ο Σωκρατες και φησιν εν Φαιδρω , “Rises up to Banquet and Feast , Following Great Zeus”) , ανεισιν επι δαιτα τε και θοινην , εποµενη τω µεγαλω ∆ιι) , Socrates: 247b But surely when they go to Banquet and to Feast , They proceed upwards , towards δε δη οταν ιωσιν προς δαιτα και επι θοινην , πορευονται αναντες προς The Summit of The Arch of Upper-Heaven where surely on the one hand , The Chariots of The Gods , την ακραν υπο αψιδα υπουρανιον η δη µεν τα οχηµατα θεων whose Horses are Equally-well-matched , obeying the rein , advance easily , but on the other hand , οντα ισορροπως ευηνια πορευεται ραδιως , δε the others advance with difficulty ;” τα αλλα µογις : ---

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but on the other hand , he is present as a silent member , since all that kind of conversation , αλλα παρεστιν σιωπων , επειδη παν το εκεινο ειδος της συνουσιας properly belongs to Beings of an Indivisible Nature . Then perhaps , he might also be analogous to προσηκει των οντων τη αµεριστω φυσει : δ’ ταχα αν και ειη αναλογον The Angelic Order , by being the first to unfold the whole theory of Those Divine Beings . But Antiphon , τη αγγελικη ταξει , πρωτως εκφαινων την πασαν θεωριαν των εκεινων θειων . δε Ο Αντιφων on the one hand , resembles The Daemonic Soul , which lays hold of nature and gathers it into a whole ; µεν εκαζεται δαιµονια ψυχη , εφαπτοµενη της ϕυσεως και την αναγειρουση ϕυσιν: by which reason he also desires to be a horseman , just as surely as The Daemonic Soul wishes διο αυτος και βουλεται ειναι τις ιππικος , καθαπερ δη και η τοιαυτη ψυχη εθελει to Guide and Lead the irrational part according to Its Innate Will . But on the other hand , he is filled with ποδηγετειν και αγειν το αλογον κατα την οικειαν βουλησιν : δε πληρουται words from Pythodorus in the second conversation , and in turn , he fills those men who have come των λογων εκ του Πυθοδωρου κατα την δευτεραν συνουσιαν και πληροι τους ανδρας ηκοντας from Clazomenae , since this kind of soul also maintains a middle order , first of all , by being filled from εκ Κλαζοµενων , επει η τοιαυτη ψυχη και εχουσα µεσην ταξιν , µεν πληρουται απο Superior Powers , then in turn , filling Nature with Its Own Ideal-Forms . Then surely , Cephalos and the των κρειττονων , δε πληροι την φυσιν εαυτης των ειδων . δε δη Ο Κεφαλος και οι philosophers from Clazomenae are like particular souls by being fellow-citizens with Nature ; by having φιλοσοφοι εκ Κλαζοµενων και ταις µερικαις ψυχαις συµπολιτευοµεναις τη φυσει , εχοντες been inclined to this similar station in life , just as surely as the philosophers from Clazomenae are also ιεναι εν τουτοις την οµοιαν χωραν , ατε δη αυτοι οντες και students of Nature . In any case , such an interest in Nature , is characteristic of the whole Ionian School , τινες φυσικοι . γουν τοιουτον εστιν Το παν Ιωνικον διδασκαλειον, and is not such as that of the Italian school (Elean/Parmenidean) . Indeed , on the one hand , this school , ουχ οιον το Ιταλικον . γε µεν Τουτο was often concerned with striving to Directly-Mentally-See The Being and Unity of Intelligibles , θαµα περι ανηγεν εαυτο την ουσιαν ... και ενη ... των νοητων in which it saw all other things , according to Cause ; whereas on the other hand , the Ionian school η εωρα παντα αλλα τα κατ’ αιτιαν : δε το Ιωνικον was concerned both with Nature , and with physical actions and effects , and regarded this study as being ανεστρεφετο τε περι την φυσιν και τας φυσικας ποιησεις και πεισεις και ετιθετο εν τουτοις the whole of philosophy . Thus , the Athenian school , by being midway between the two , on the one την ολην φιλοσοφιαν : δε το Αττικον ον µεσον αµφοιν µεν hand , corrected the Ionian philosophy , and on the other hand , revealed The Contemplative Study επανοπθοι την Ιωνικην φιλοσοφιαν , δε εκφανει την θεωριαν of the Italians . Thus , on the one hand , Socrates in the Phaedo (98b-c) charges Anaxagoras , with Ιταλικην . Ουτως µεν ο Σωκρατης εν Φαιδωνι αιτιαται τον Αναξαγοραν , ως making no use of Intellect , but on the other hand , by invoking as ‘causes’ , airs and dispositions µηδαµου χρωµενον τω νω , δε αιτιωµενον αερας και διαθεσεις and various other such natural states of affairs . και αττα τοιαυτα της φυσεως των πραγµατων :

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Socrates: 47 Truly then , that wonderful hope was taken away , O companion , and gone from me δη θαυµαστης ελπιδος φεροµενος , ω εταιρε , και ωχοµην Απο from the time that I continued reading , on the one hand , I saw the man making no reference/use επειδη προιων αναγιγνωσκων µεν ορω ανδρα ουδεν χρωµενον 98c to The Intellect , nor did he charge It with any Causal responsibility for the management of kosmic τω νω ουδε επαιτιωµενον εις τινας αιτιας το διακοσµειν τα affairs , but on the other hand , charged as ‘causes’ air and ether and water and many other absurdities.” πραγµατα , δε αιτιωµενον αερας και αιθερας και υδατα και πολλα αλλα και ατοπα .” Thus in the Sophist (217c) , he invites the wise Elean , to impart to him , the Philosophy cultivated There . 630 δε εν τω Σοφιστη παρακαλει τον σοφον Ελεατην µεταδουναι αυτω της φιλοσοφιας και της εκειθεν . Socrates: 2 In that case , O stranger , do not refuse us the very first decent favor we have asked ; 217c τοινυν , ω ξενε , Μη απαρνηθεις ηµων την γε πρωτην γενη χαριν αιτησαντων , but tell us the following ; are you customarily disposed to explain in detail in an extended discourse δ’ φραζε ηµιν τοσονδε : ποτερον αυτος ειωθας ηδιον επι διεξιεναι µακω λογω of your own ; explaining whatever you wish to demonstrate to anyone , or do you prefer to go through σαυτου λεγων τουτο ο αν βουληθης ενδειξασθαι τω , η δι’ the method question and answer , such as Parmenides also used and demonstrated when I was young , ερωτησεων , οιον Παρµενιδη και χρωµενω και διεξιοντι ποτε εγω ων νεος by carrying-on an All-Wondrous (Dialectical) Discourse -that man being so very elderly at that time ?” παρεγενοµην παγκαλους λογους , εκεινου οντος µαλα δη πρεσβυτου τοτε ; Thus on the one hand , in those dialogues , as we said , he works at keeping their roles distinct ; Αλλ’ µεν εν τουταις , οπερ εϕαµεν , εργαζεται διηρηµεµως : whereas in this case , the plan/hypothesis , is to bring to Athens the men from Italy , in order to impart δε ενταυθα η υποθεσις αγει εις τας Αθηνας τους εξ Ιταλιας , ινα µεταδωσι to the Athenians their traditional doctrines . But then , to bring the men from Ionia , in order that τοις τηδε αυτων των πατριων δογµατων : δε αγει τους εξ Ιωνιας , ινα they may share in the Ionian form of instruction . For on the one hand , Clazomenae is in Ionia , µεταλαβωσι των Ιωνικων υφηγησεων : γαρ µεν αι Κλαζοµεναι εισιν της Ιωνιας , but Elea is in Italy . And just as all events in nature share in The Intelligible , through The Mediation δε η Ελεα της Ιταλιας : και ωσπερ παντα αυτα φυσικα µετεχει των νοητων δια µεσων of the Ideal-Forms in souls , so also then , does this setting also show how The Italian Philosophy των ειδων ψυχικων , ουτω δη ηδε η σκηνη (covered-place, stage, tent) και της Ιταλιας was imparted to the Ionian philosophers ; for it brings them to Athens , and through the Athenian µεταδιδωσι τοις Ιωνικοις φιλοσοφοις : γαρ αγει αυτους Αθηναζε , και δια των Αττικων Philosophers , Providing The Participation in These Highest of Mystical Doctrines . παρεχεται την µετουσιαν αυτοις των εποπτικων λογων . But on the one hand , enough has been said , about the setting of the action , Αλλα µεν ικανα τα ειρηµενα , περι της διασκευης των πραγµατων and the four conversations , and about the rank of the persons involved , and their analogous ordering και των τετταρων συνουσιων και της της ταξεως των προσωπων και αναλογιας

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to The Orders of Reality in the Kosmos , for the sake of those with the desire and ability to contemplate προς τα εν τω παντι , τοις βουλοµενοις και δυναµενοις θεωρειν The Realm of Beings , Each in Its Own Proper Order , from the perspective , of The Theory of Ideas . τα οντα εκαστα κατα την αυτων ταξιν , απο του λογου περι των ιδεων . Then on the other hand , after these preliminaries , there remains for us the necessity of the investigation δε Τουτων προδιατεταγµενων, εστιν λοιπον ηµιν αναγκαια η ζητησις and the contemplation of the subject of the dialogue ; of how all these elements depend upon that και η θεωρια του σκοπου του διαλογου , πως απαντα ταυτα συνηρτηται(αρταω)προς τον singular subject , as may be revealed by the account . For all we have said , was said by way of preface ενα σκοπον , αν ον φηνη ο λογος : γαρ οσα προειποµεν , ειποµεν εις τα προοιµια of the dialogue and from the perspective of The Theory of Ideas , from which some of our predecessors , του διαλογου , και βλεποντες περι τους λογους των ιδεων , αφ’ ων τινες των εµπροσθεν as I have said , also deemed it worthy of its title . For just as we must make The Upward Journey , from ως ειρηται , και ηξιωσαν αυτον επιγραφειν . γαρ ωσπερ ∆ει η ανοδος εκ sensibles , to The Intelligible Cause , so also must we ascend from the underlying circumstances των ϕαινοµενων επι το νοητον , ουτω ηµας και αναδραµειν απο των υποκειµενων περιστατικων in this dialogue , to the single purpose of these discussions and to the single end of this whole business , τω διαλογω επι την µιαν προθεσιν των λογων και το εν τελος της ταυτης ολης πραγµατειας , and thus , collect-together to this end , as far as we are able , the other details , the persons , the occasion , και δε συνταττειν εις δυναµιν τα αλλα τα προσωπα τους καιρους and the setting and all aspects that we have previously considered , individually on their own account . τους τοπους παντα οσα προτερον τεθεωρηκαµεν αυτα καθ’ αυτα .

But some of our contemporaries and predecessors , have dismissed the subject of this δε τινες οι Εισι και των γεγονασι εµπροσθεν , ανεπεµψαν τον σκοπον τουδε dialogue as a logical exercise , and so on the one hand , they discount the title , “Concerning Ideas”, 631 του διαλογου εις λογικην γυµνασιαν, µεν ατιµασαντες την επιγραϕην, την Περι των ιδεων , even though it is very ancient , by looking at this aspect of the dialogue as only a small part , and by καιτοι ουσαν παµπαλαιον , βλεψασαν εις του διαλογου ως µικρον µερος , και looking at the part that reveals doubtful aspects , and not the part of it that Leads to The Truth . There are εις απορητικον , και ουχ ηγητικον . Εισι some then , who say that the subject this dialogue is logical argumentation (as in the Theaetetus (152a) , τινες δ’ ουν οι ειρησαι τον σκοπον τουδε του διαλογου ειναι λογικον (καθαπερ εν Θεαιτητω where Plato writes against Protagoras quoting , “man is the measure of all things”, by showing αντεγραψε προς Πρωταγοραν λεγοντα ανθρωπον τον µετρον παντων χρηµατων , δεικνυς that man is no more the measure of all things , than a pig or a dog-faced baboon) . And furthermore τουτον οντα ου µαλλον µετρον παντων χρηµατων η υν και κυνοκεφαλον ) , και they take delight in dismissing the diligent study of it , seeing that each of the implications that follow χαιρειν αϕεντες την των πραγµατων θεωριαν , ιδοντες εκατερα των εποµενων from the arguments are mutually exclusive , by affirming at one time the existence of The One , εφ’ τους λογους κρουοµενους , µεν τοτε τω ειναι το εν , but at another time , denying Its existence . And of these interpreters , I surely mean those who say δε τοτε µη τω ειναι . Και τουτων , δη λεγω των αποϕηναµενων

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that the purpose is logical argumentation . On the one hand , some suppose that Plato wrote it against τον σκοπον ειναι λογικον , µεν οι υπελαβον αυτον αντιγραφειν Zeno, to demonstrate the subtle working of various methods of discovery on a more difficult hypothesis , τω Ζηνωνι , δεικνυναι πειρωµενον ασκειν ποικιλας ευρεσεις επι χαλεπωτερας υποθεσεως : that of The Intelligible ; who had spent time being occupied applying these techniques to sensibles , της των νοητων , ον παρειναι διατριβοντα περι ταυτα τα αισθητα , and by revealing the clash of antithetical arguments in sensibles . For these interpreters also say that και αποφαινοντα την συνδροµηντων αντικειµενων εν τουτοις . γαρ ουτοι Και φασιν it is the custom of Plato , when writes an antithesis against others , to compose it , in one of three ways . τον ειωθεναι Πλατωνα τας αντιρρησεις προς τους αλλους ποιεισθαι τας τριχως : At one time , on the one hand , he has composed an imitation of what those people have written , but then και µεν τας µιµησιν κατα ων εκεινοι γεγραφασιν , µεντοι also carries the imitation to greater perfection by adding what their discourse leaves-out . και προαγοντα την µιµησιν επι το τελειοτερον προστιθεντα εκεινων τοις λογοις τα ελλειποντα, Just as the Menexenus , on the one hand , was composed in competition to what Thucydides neglected to ωσπερ τον Μενεξενον µεν απειργασατο αγωνιζοµενος προς Θουκυδιδην αµελει , say in the oration for a public funeral , which has one and the same purpose as his competitor , but on the επι τον λογον τοις δηµοσια θαπτοµενοις εις καθεις ταυτον εκεινω , other hand , in the arrangement of its headings and in the unfolding of its supporting reasons , and δε τη ταξει των κεφαλαιων και τη ευρεσει των επιχειρησεων και in the clarity of its exposition , surely then , he composes a much more nobler discourse , than the one τη σαφηνεια της ερµηνειας δη απειργασµενος τινι πολλω ευδοκιµωτερον τον λογον παρ’ του that Thucydides wrote . But then on the other hand , at times he composes arguments which are counter εκεινου γραφεντος : δε τας ους κατ’ εναντιωσιν to those of his fellow-competitor , just as he does here against Zeno . For while Zeno poured-forth προς αγωνιζεται , καθαπερ ενταυθα προς τον Ζηνωνα : γαρ εκεινου εγχειρησαντος multifaceted demonstrations to overturn those who posit that there are many realities , and so he 632 πολλαχως καταλαβειν τους τιθεµενους τα πολλα οντα , και ως αυτον brought forth in his refutation , not less than forty arguments that revealed the contradictions of their προελθειν αυτω τον ελεγχον µεχρι τετταρακοντα λογων συγκρουοντων τα opposing suppositions , Plato produced this latter multifaceted display of opposing arguments with αντικειµενα , ποιησασθαι την ταυτην παντοδαπην επιδειξιν των επιχειρηµατων reference to The One , in competition with this opponent to ‘the plurality’ of Real Beings (vs. Their Unity) . προς το εν , αµιλλωµενον προς τον γυµνασαµενον του πληθους των οντων , by demonstrating in the same way as Zeno , the underlying contradictions concerning the same subject . δεικνυντα τον οµοιον τροπον εκεινω τα αντικειµενα περι ταυτον : For just as Zeno refuted the many by showing that they are both alike and unlike , both same and other , και ως εκεινος ηλεγχε τα πολλα δεικνυς οντα και οµοια και ανοµοια και ταυτα και ετερα both equal and unequal , thus in the same way Plato reveals that The One that Is , is both like and unlike , και ισα και ανισα , δη κατα τα αυτα αυτον αποφαινειν το εν και οµοιον και ανοµοιον , both not like and not unlike , both same and not the same , both other and not other , and in the same way και ουχ οµοιον και ουκ ανοµοιον , ταυτον , ου ταυτον , ετερον , ουχ ετερον , και ωσαυτως

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for all the opposing (yet complimentary) Ideas , both affirming and denying , and not like Zeno , simply επι παντων τα µαχοµενα και τιθεντα και αναιρουντα , και ουχ ως εκεινος µονον affirming them . Through which , he reveals a far more varied wealth of opposing arguments τιθεντα : δι’ ων δειξαι πολλω ποικιλωτερον τον πλουτον των επιχειρησεων than Zeno , who had so amazed all others , so that the satirist also called him του εκεινω παρ’ουτως εκπληξαντος τους αλλους , ωστε τον σιλλογραφον και προσειπειν αυτον “the double-tongued” , and in admiration of this man’s ability , he spoke of “the great and unwearied αµφοτερογλωσσον και αγασθεντα του ανδρος την δυναµιν , φαναι µεγα και ουκ αλαπαδνον force of Zeno” (For if he called Zeno double-tongued , what name would he have arrived at concerning Ζννωνος (γαρ αν προσειπων εκεινον αµφοτερογλωσσον , τινα φωνην αφηκε περι the one who multiplied many times the discoveries in method of the other ?). Then in the third place , του πολλαπλασιασαντος των ευρεσεων τας µεθοδος ;) : δε εκ τριτον some say that Plato sometimes constructs an opposing argument by using both imitation and antithesis τας φασιν µεν προιστασθαι κατ’ των εναντιωσιν κατα οµου µιµησιν δε αντιγραφων alike (for this is the remaining alternative) . Just as in his discourse against Lysias the sophist (Phae. 243d) ,

οµου (γαρ τουτο υπολοιπον) , ωσπερ εν τοις λογοις προς Λυσιαν τον σοφιστην he takes up the same theme as Lysias , but on the one hand , instead of spilling his thoughts at random επιχειρων εις ταυτον , µεν αντι βεβληµενων των ενθυµηµατων χυδην as Lysias does , he introduces the arrangement necessary to make the discourse like a single living being ; παρ’ εκεινω εισηγαγεν ταξιν αναγκαιαν τον λογον αφοµοιουσαν ενι ζωω , but on the other hand , instead of beginning without a method , he demonstrates the artistic way δε αντι αρχων αµεθοδων επεδειξεν επιστηµονικην οδον of starting from definitions and proceeding in his inquiry from qualities to what it essentially is ; αρχοµενων απο των ορισµων και αναγουσιν την ζητησιν του ποιου εις τι το εστιν , furthermore , instead of ornamenting the discourse with a multitude of phrases and names that mean δε αντι καλλωπιζεσθαι του πληθει ρηµατων και ονοµατων λεγοντων the same thing , he adds a variety of conceptions and all-various alterations , which surely demonstrates τα αυτα προσεθηκε ποικιλιαν νοηµατων και παντοιαν εξαλλαγην : α δη δεικνυσιν in every way , how the sophist should have properly handled the discourse on behalf of the non-lover . 633 παντα οπως τον σοφιστην ην προσηκον µεταχειριζεσθαι τον λογον υπερ του µη ερωντος : Then when Socrates turns-about to the contrary task and enters into competition with him by competing δε µεταβας το αντικειµενον προβληµα και εις αγωνα προς αυτον αγωνιζοµενος on behalf of the lover, his refutations do not in any way fall short of being superior , by using definitions , τον υπερ του ερωντος των ελεγχων ουδεµιαν παρηκε υπερβολην , χρωµενος οριζοµενος , divisions , demonstrations , and every sort of means in his competitive method , by rising up beyond διαιρων , αποδεικνυς , πανταδαπαις προς την αντιρρησιν οδοις , εξηρε παρα the customary bounds of explanation , in order that by the impressions of his words , he may also το ειωθος τον τυπον της ερµηνειας , ινα τω χαρακτηρι του λογου και overwhelm the impressions of the sophist’s words , and by attributing the alteration to καταβαλη τον χαρακτηρα εκεινου των λογων , και αναπεµψας την εξαλλαγην εις Divine Inspiration , he conceals the cause from the ordinary hearer . ενθεον κατακωχην απεκρυψατο την αιτιαν τον πολυν ακροατην .

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Such then on the one hand , are the contentions of these interpreters . τοιαυτα ουν µεν κατατεινουσιν Ουτοι . But on the other hand , first , there are some who say that this same antithesis is out of tune , both with δε µεν Εισι οι φασι την ταυτην αντιγραφην απαδειν και the content and with the persons in the dialogue . On the one hand , it is out of tune with the contents των πραγµατων και των προσωπων : µεν των πραγµατων because by observing on the one hand , that Zeno also has the same purpose as Parmenides in confuting διοτι βλεπων µεν ο Ζηνων και τον αυτον σκοπον τω Παρµενιδη διηλεγχε those who posit that there exist the pluralities of beings , on the other hand , have no conception of that τους τιθεµενους ειναι τα πληθη των οντων δε οντας ανεννοητους εκεινου Unity , by Virtue of which the many Beings are also Beings and from which they derive this name (Being) . του ενος , αφ’ ου τα πολλα οντα εστιν και οντα και εχει την ταυτην επωνυµιαν , It is just as if someone , while seeing the multiplicity of men and saying that they are indeed men , οµοιον ως ει τις , καθεωρακει τους πολλους ανθρωπους λεγων ειναι τουτο αυτο ανθρωπους would overlook The One Idea of Man , through which , these beings are also men and are said µη καθεωρακει το εν ειδος του ανθρωπου , δι’ ο τουτοις ειναι και ανθρωποις τε και λεγεσθαι to be maintained/sustained/contained . For if they would had fully noticed this , they would have said that παρεστιν : γαρ ει κατανοησαιεν τουτο , αν φησαιεν the men , as men , are not many , but are a Singular Idea . And on the other hand , it is out of tune τους ανθρωπους καθο ανθρωποι ειναι ου πολλοις , αλλ’ οντας ενοειδεις : δε with the persons , because it is most incongruous to describe Parmenides and Zeno των προσωπων , διοτι µεν το πολυ απεµφαιον ειποντα τον Παρµεµιδην και τον Ζηνωνα as lover and beloved , the one being the leader , and the other the follower being perfected by him , εραστην και ερωµενον , και µεν τον καθηγεµονα , δε τον τελεωθεντα υπ’ εκεινου , and then make the lover and leader , swim through such a sea of words , with his beloved ; ποιειν τον εραστην και τον καθηηεµονα, διανεοντα τοσουτον πελαγος λογων, προς τον ερωµενον and the one who was being trained by him . Then , it is also most discordant , as one can truly call it , και τον τελεωθεντα υπ’ αυτου : δε και πολυ το πληµµελες , ως τις αν αληθως ειποι , to say that Zeno on the one hand , had completed the book he wrote as an aid to the doctrine 634 φαναι τον µεν εξειργασθαι το βιβλιον αυτω γραφεν βοηθειαν τω λογω of Parmenides , while Plato on the other hand , is writing against this aid , which Zeno had provided him , Παρµενιδου , τον δε αντιγραφειν προς την βοηθειαν, ην εκεινος ποριζων αυτω by earnestly taking in hand these numerous arguments . κατετεινεν επιχειρησεις τας πολλας . Therefore , thus some on the one hand , dismiss the purpose of this antithesis , ουν δ’ οι µεν ατιµασαντες την προθεσιν Ταυτην την αντιγραφην by saying that it is a logical exercise . For there are three headings in the dialogue ; that is , according to 635 φασι ειναι λογικης γυµνασιας . γαρ οντων Τριων των κεφαλαιων εν τω διαλογω , ως κατα its greatest distinctions , for this is how those interpreters break it up ; one part which advances µεγαλα διελθειν , γαρ ουτω εκεινοι διαιρουσιν , εν µεν ων προτεινον the difficulties existing in regards to The Ideas , another part makes a concise transmission of the method τας αποριας εστι περι των ιδεων , εν δε ποιουµενον την συντοµον παραδοσιν µεθοδου

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through which the worthy lovers of spectacles of Truth must be exercised . The third part works out δι’ ης αξιοι τους φιλοθεαµονας της αληθειας γυµναζεσθαι , εν δε απεργαζοµενον an example of this same distinguished method as applied to The One of Parmenides . All these parts παραδεγµατος την αυτην γνωριµον µεθοδον ως επι του ενος κατα Παρµενιδην . παντα ταυτα having a view to one end , the practice in the exercise of logical disputation . For the first one shows βλεπειν προς εν , την ασκησιν εν της γυµνασιας τοις λογοις της . γαρ το πρωτον επιδεικνυναι that such a study is necessary , by demonstrating that those who turn to such a study of Beings , without αυτην Αναγκαιον , επιδεικνουν τοις τρεποµενοις επι ταυτης την σκεψιν των οντων ανευ having mastered this , even true hypotheses are overturned , since indeed also Socrates , through the ταυτης και τας αληθεις υποθεσεις ανατρεποµενας , ειπερ και ο Σωκρατης δια την lack of practice in this method , is unable to assist/give aid/stand-by the theory of Ideas , and even though αµελετησιαν της ταυτης µεθοδου µηδε δυνηται τη παραστηναι υποθεσει των ειδων , και on the one hand , Socrates shelters a Divine Impulse towards Them , as Parmenides says (135d) , and µεν αυτος ορµων θειαν ορµην ταυτα , ως ο Παρµενιδης φησιν , even though , on the other hand , the hypothesis is of the truest kind . And the third part , is nothing other δε της υποθεσεως ουσης αληθεστατης . Και τριτον εστιν ουδεν αλλο than an example , as is plainly stated (137b) , to clearly show the way how this method works , in order [η] παραδειγµα , ως εστι και σαφως ειρηται , παραδηλουν τον τροπον οποιος της µεθοδου , ινα that we may thus also be able to exercise ourselves in every way through it ; doing a similar task , as in ωσαυτως και επι γυµναζωµεθα των παντων πραγµατων δι’ αυτης , ποιουν τι οµοιον εν the example of division in the Sophist (221b) ; for just as the Sophist makes it known by applying it on τω παραδειγµατι της διαρετικης τω Σοφιστη : γαρ ως εκεινην εποιησεν γνωριµον επι the definition of the fisherman , so here the same method (Dialectics) is demonstrated by applying it to του ασπαλιευτου , ουτω δη ταυτην και επι The One of Parmenides . Thus , from all this they conclude that this method of exercise (Dialectics) is του ενος Παρµενιδειου : και δη εκ τουτων συλλογιζονται ταυτης περι της γυµνασιας ειναι the aim throughout all the main themes of the dialogue . τον σκοπον δια παντων των κεφαλαιων του διαλογου . Stranger: 221b Accordingly then , now you and I are not only agreed about the name of the fisherman , αρα Νυν συ τε καγω ου µονον συνωµολογηκαµεν περι τουνοµα της ασπαλιευτικης , but we have also acquired a satisfactory definition of the work itself . For of the art as a whole , αλλα και ειληφαµεντον ικανως λογον περι τουργον αυτο . γαρ τεχνης ξυµπασης on the one hand , one-half was acquisitive , but then , of the acquisitive , half was inferior , but then , µεν το µερος ηµισου ην κτητικον , δε κτητικου χειρωτικον , δε of the inferior , half was of hunting wild beasts , then of hunting wild beasts , half was of live animals , χειρωτικου θηρευτικον δε του θηρευτικου ζωοθηρικον , then , of hunting live animals , half was of hunting in water , then of water hunting taken as a whole , δε ζωοθηρικου ενυγροθηρικον δε ενυγροθηρικου ολον the lower part was of fishing , then of fishing , half was striking , then of striking , half was barb-hunting , το κατωθεν τµηµα αλιευτικον , δε αλιευτικης πληκτικον , δε πληκτικης αγκιστρευτικον ---

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then of this , the part in which the blow is pulled/drawn from below upwards (at an angle) , has a name in δε τουτου το περι την πληγην ανασπωµενην κατωθεν ανω , τουνοµα απ’ the very likeness of the act , and is thus called angling/fishing , which was now the object of our search . της αυτης αφοµοιωθεν πραξεως , επικλην ασπαλιευτικη η γεγονεν νυν ζητηθεισα .” However , they say such a method as this differs from the method in Aristotle’s Topics , in that µεντοι φασιν τοσουτον ταυτην διαϕερειν παρα της µεθοδου τω Αριστοτελει της τοπικης , οτι the latter on the one hand , divides problems into four kinds and devises solutions for managing εκεινη µεν διεστησατο προβληµατων τετταρα ειδη και εξευρεν ευποριαν προς επιχειρησεων each of these , even though Theophrastus condenses this fourfold division and restates the method , εκαστον τουτων , ει και ο Θεοϕραστος συνελων την τετραδα περιγραφει την µεθοδον into only two kinds of problems , such as the one that is concerned with establishing definitions , while εν µονοις δυο προβληµασι , οιον το µεν ειναι προς τιθεται ορον , the other is concerned with chance events ; the one , apportioning problems about genera , with those το δε προς το συµβεβηκος , τα µεν νειµας προβληµατα γενικα τοις concerned with definition , the other , summing-up problems about particular distinctions , with those προς ορον , τα δε συναριθµων προς ιδιον τοις concerned with chance events . But Dialectics Itself , is an ingenious invention for the unfoldment of any κατα συµβεβηκος : δε αυτη µεµηχανηται ευρεσιν εκαστον hypothetical problem , in a variety of ways , through which The Truth is brought to Light , by being των υποθεσεων προβληµατων καθ’ ποικιλην , δι’ ων ταληθες καταφανες γιγνεται closely examined ; on the one hand , by possible conclusions following as necessary consequences , εξεταζοµενων , µεν των δυνατων εποµενων εν ταις αναγκαιαις ακολουθιαις from possible premises , but on the other hand , impossible conclusions follow from impossible premises . τοις δυνατοις , δε των αδυνατων τοις αδυνατοις : So that a method of this kind , is not outside the scope of Philosophical Enquiry (just as the method of ωστ’ η µεθοδος τοιαυτη ουτε εκτος φιλοσοφων καθαπερ η the Topics is , being suitable for those who are solely chasing after probable conclusions) by completing τοπικη προσηκουσα τοις µονοις θηρωσιν το ενδοξον , συντελουσα The Hunt for The Truth Itself ; nor does it allow us to speculate about any other more esoteric doctrine θηραν εις την αληθειας της αυτης , ουτε αφιησιν ηµας θεωρειν τι αλλο απορρητοτερον beyond itself , seeing that in one part of the dialogue , it demonstrates that the speculations of Dialectics εαυτης , ειπερ εν τα µεν τω διαλογω επιδεικνυται των σκεµµατων αυτην are necessary , but another part of the dialogue , goes to help clarify its general/universal rules/laws , αναγκαιαν , τα δε αυτη εις συµπραττει σαφηνειαν των καθολικων κανονων , then another part , illuminates for us the proposed tasks of the method itself , by means of these rules . τα δε υπαυγασαι ηµιν προτιθησι την µεθοδον αυτην µεσον τουτων . Such as these then on the one hand , are the objections of those who posit that the purpose Ουτοι ταυτα δη µεν αν αντιϕαιεν , αυτοι τιθεµενοι τον σκοπον of the dialogue is logical , while on the other hand , disregard as implausible the views of those who και λογικον δε ατιµασαντες ως απιθανοις βλεποντας τους εκεινους ---

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look for an explanation in individual characters . However , others say that the purpose of the dialogue is επιβεβληκοτας εις προσωπον . δε Των ειποντων την προθεσιν directed towards pragmatical affairs and say that the method is exercised for the sake of these affairs , πραγµατειωδη και λεγοντων την µεθοδον γυµναζεσθαι ενεκα των πραγµατων although they do not come around to the more esoteric doctrines to explain the method . Some of them αλλ’ ου περιαγοντων τα απορρητοτερα των δογµατων εις την καταληψιν της µεθοδου , οι on the one hand , have said that the inquiry is about Being . And that Plato proposed to confirm µεν εφαντο την ζητησιν ειναι περι του οντος : και πως τω Πλατωνι προκεισθαι καταδησασθαι through the agency of these persons themselves , how they asserted Being to be One , by means of those 636 δι’ οι ανδρες αυτων πως εκεινων ελεγον το ον ειναι εν , και εκεινοις methods those men were accustomed to use ; first , by Zeno masterfully refuting the many , and then της µεθοδου των ανδρων ειωθυιας , µεν του Ζηνωνος διελεγχοντος τα πολλα , δε by Parmenides bringing forth into The Light , The One Being ; for Purifying Discourses must precede του Παρµενιδου εκφαινοντος το εν ον : γαρ τους καθαρτικους λογους δειν προηγεισθαι Perfective Ones . And so they say that Plato himself praises Parmenides and bears witness των τελειωτικων. και δη φασιν τον Πλατωνα αυτον βοωντα του Παρµενιδου και µαρτυροµενον about these discourses here , that they accordingly , in every way possess a Noble Depth of Mind . περι τουτων λογων ενταυθα , ως αρα πανταπασι εχουσι γενναιον βαθος In any case , in the Theaetetus (183e) Socrates says that when he was young (a teen) he met Parmenides , γουν εν τω Θεαιτητω Σωκρατης Φησι νεος συγγενεσθαι Παρµενιδη who was then quite advanced in age , and heard him philosophizing about Being ; not according to ων µαλα πρεσβυτη , και ακουσαι εκεινου φιλοσοφουντος περι του οντος , ουχι a logical method of exercise , but by possessing a Surpassing Depth of Mind . Therefore , neither should µεθοδους γυµναστικας , αλλα εχουσας επιβολας βαθος : ουν ουτε what they collectively say be feared , nor in turn why should The Understanding that those people say ξυνωσι τα λεγοµενα φοβεισθαι µη τε τι διανοουµενος εκεινα ειπειν should in every way be cut-away , Through Which , Plato presents to our mind’s eye that the underlying πανταπασιν απολειφθωσι , δι’ ων παρεστησεν εναργως των προκειµενων purpose of the discourse , is an important /practical one ; and that The Method Leads to that important τον σκοπον λογων πραγµατειωδη : και την µεθοδον αγειν εις εκεινον , Purpose , and is Understood as a necessary preliminary for The Contemplation of Being , and that και ως αναγκαιον προειληφθαι της θεωριας , και the difficulties connected with The Ideas are additional incitements for us to apprehend The One Being ; τας αποριας περι των ιδεων ως προσανακινουσας εις ηµας κατανοησιν την ενος του οντος : for The Plurality of Ideas also has Its Foundation in The One Being , as Their Inherent Number has , γαρ το πληθος των ιδεων και εχειν την υποστασιν εν τω ενι οντι , ως τον οικειον αριθµον in Its Monad ; so that , if we wished to unfold any dialogue by arranging in order its various parts , εν µοναδι : ωστε ει εθελοι ειρειν τις αναλυσιν την ταξιν των τµηµατων , we would say on the one hand , that what the dialogue most aims at , is , its final end ; to reveal αν ειποι µεν το του διαλογου σκοπιµωτατον τελος εκφηναι The Truth about Being by means of The Parmenidean Doctrine . Thus , seeing that this also had to be την αληθειαν περι του οντος κατα του Παρµενιδειον την δοξαν . δε Επειδη τουτο και εδει

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made quite manifest by the use of the masterful method of these visitors ; by the discursive method καταδησασθαι κατα την κρατουσαν µεθοδον παρ’ αυτοις περι τον µεθοδου of reasoned exercises , it was necessary to receive beforehand what this method is , and by what kind λογον γυµναστικης , αναγκαιως προληϕθηναι τις εστι και δια ποιων of rules it proceeds . Thus since the method of entry was not otherwise hit than by presenting κανονων οδευει . δε Επειδη την µεθοδον εισοδου ην ουκ αλλως τυχειν η δια παραστησαι the use/advantage/service/necessary business for it , but this in turn was not able to be shown other than την χρειαν αυτης , δε ταυτην ην ουκ δυνατον δειξαι αλλως η by impressing upon those who would embark upon this Contemplation without it , the unavoidable ορµωντας επι τους των πραγµατων την θεωριαν ανευ αυτης αφυκτοις difficulties which are involved in regards to their opinions . Surely then by this reason the discussion αποριαις ων περιβαλλοντα περι δοξαζουσιν , δη δια τουτο τον λογον concerning The Ideas is also taken up first , through the use of which method , together with the 637 περι των ιδεων και προληφηναι , δι’ χρεια ων της µεθοδου και τας difficulties , to introduce the discussion of the method itself that was intended , and which we needed , αποριας εισαγειν λογον περι αυτης εµελλον ης εδεοµεθα , for the sake of The Contemplation of Being , according to The Way of Parmenides . For nowhere else ενεκα της θεωριας του οντος κατα τον του Παρµενιδην . γαρ ουδεν που is there found a work of Plato that antecedently emplaces a study of method ; but rather εστιν ευρειν τον Πλατωνα προηγουµενην ενστησαµενον πραγµατειαν των µεθοδων , αλλα we find him using different methods at different times according to what each subject requires , thus χρωµενον αλλως αλλαχου κατα την εκαστου αυταις χρειαν , δε in every way taking-up the methods themselves for the sake of which the inquiry was proposed , just as πανταχου παραλαµβανοντα αυτας ενεκα ων ζητειν προτιθεται , καθαπερ in the Sophist , he takes-up the method of Division , not in order to teach his hearers Division , εν Σοφιστη την διαιρετικην , ουχ ινα διδαξη τον ακροατην διαιρετικην , even if this was an incidental result , but in order to bind-fast the many-headed sophist . This και ει τουτο παρεργον συµβαινει , αλλ’ ινα καταδησηται τον πολυκεφαλον σοφιστην : τουτο procedure also follows the works of nature , for which it is the peculiar way to adopt the necessary means πραττει και εποµενος των πραγµατων τη φυσει , ης ιδιον τα αναγκαια in favor of the ends , but not the ends for the sake of the means necessary to bring them about . Thus , χαριν των τελων , αλλ’ ου τα τελη ενεκα των αναγκαιων παραλαµβανειν . δε every method is a necessary means when we want to exercise it in gaining knowledge about Πασα µεθοδος αναγκαια βουλοµενοις γυµνασασθαι τοις την επιστηµην περι the works of nature , and not worthy of earnest attention for its own sake . Then also , if one should των πραγµατων , και ου αξια σπουδης δι’ εαυτην : δε και ει τις take an attentive look upon the arrangement of all these hypotheses , it would clearly confirm that επιβλεψοι εις την διασκευην πασαν των υποθεσεων , αν εναργως κυροι ως Plato did not introduce The Contemplation of Being , for the sake of the gymnastic method that ουκ αρα την θεωριαν του οντος ενεκα της γυµνασιας is proposed to be set-out before it . For that method on the one hand , requires , that we posit both παρειληφε της προεκτεθεισης . γαρ Εκεινη µεν ηξιου , τεθεντος και

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the existence and posit the non-existence of the object of our search , then consider what follows and ειναι και τεθεντος µη ειναι του ζητουµενου , τε σκοπειν τα εποµενα και what does not follow , whether posited as existing or not existing , both itself in relation to itself and τα ουχ εποµενα , τω υποτεθεντι ειναι η µη ειναι και αυτο προς αυτω και other things in relation to itself , and in the same way for the other things both in relation to themselves τα αλλα προς αυτω , και ωσαυτως τοις αλλοις , τε προς εαυτα and in relation to the subject of the hypothesis . But in the unfoldment of the hypotheses he does not και προς το υποτεθεν : δε η διεξοδος των υποθεσεων ου in every way follow the patterns of his method but on the one hand he omits some , while altering others . πανταπασιν επεται τοις τροποις της µεθοδου , αλλα µεν παραλειπει τους δε εξαλλαττει τους . Even if he indeed introduced the doctrine of the one being as ‘the model’ , how could it not be ridiculous Καιτοι ει γε εισηγε τον λογον περι του ενος οντος ενεκα παραδειγµατος , πως ου ην γελοιον not to follow the method , by neither handling the model according to its announced rules , µη επεσθαι τη µεθοδω , µηδε µεταχειριζεσθαι το παραδειγµα κατα αυτης τους ειρηµενους κανονας and by saying at every stage , that the rules of the method do not apply/follow ? But on the one hand , λεγον τη παση ταξει των κανονων της µεθοδου το µη εποµενον ; Αλλ’ µεν whatever method he does follow , through the so-called ‘procession of hypotheses’ , we shall notice that οπως τη µεθοδω επεται δια των καλουµενων προιων υποθεσεων γνωσοµεθα he does not altogether follow his method as he journeys through all them , but takes-away some , 638 ου πανταπασιν οδευοντες δι’ µεσων αυτων , αλλα αφαιρει τα µεν , adds others , and alters others . προστιθησι τα δε , εξαλλαττει τα δε . Thus , by virtue of what has been said should now recall to our mind , that we must not δε δια τοσουτον των ειρηµενων Νυν υποµεµνησθω , οτι δει µη propose to say to them that the aim of the dialogue is logical exercise , but we must search for a more προτιθεσθαι λεγειν αυτοις ως σκοπον του διαλογου την γυµνασιαν , αλλα ζητειν τινα substantive theme , as we have said , for on the one hand there are some who contend that the theme is πραγµατειωδη προθεσιν , ωσπερ ειποµεν , µεν ην οι διατεινονται ειναι about Being , by calling as witness the declaration of Parmenides at the beginning , that he will make περι του οντος , βοωντα µαρτυροµενοι τον Παρµενιδην εν αρχη , οτι ποιησεται the account about his own doctrine of The One ; but this is about Being , and this is the common τον λογον κατ’ αυτον περι του ενος : δε τουτο ειναι το ον , και ταυτην ειναι δε− interpretation of the doctrine of Parmenides , and the Stranger makes this clear in the Sophist (245a) , −δηµευσθαι την δοξαν Παρµενιδου , και τον ξενον τουτο δηλουν εν Σοφιστη , when he refutes the common doctrine of Parmenides as in no way meaning The Truly/Absolute One ελεγχοντα τον Παρµενιδην ως µηπω λεγοντα το αληθως εν as when he speaks of Being . There are some , on the other hand , who agree with them , in supposing ως οταν λεγη το ον : οι δε οµολογουντες τουτοις τιθεσθαι that the aim of the dialogue is about important matters , who say as the others , that we should regard him τον σκοπον τω πραγµατειωδη , φασιν καθαπερ ουτοι , αξιουσι αυτον as being concerned with , not only The One Being , but with everything that gets its foundation from πραγµατευεσθαι περι µη µονον του ενος οντος , αλλα περι απαντων των υποσταντων απο

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The One . And since on the one hand , the hypotheses truly have their beginning from The One του ενος : και γαρ µεν τας υποθεσεις οντως αρξασθαι απο του ενος of Parmenides , just as The One Being has , but on the other hand , by being impelled from here , Παρµενιδην , οπερ το εν ον ην : δε ορµηθεισας εντευθεν , sometimes on the one hand , they settle upon the conception of The Unity separate from The Existence τοτε µεν απερειδοµενας τη εννοια του ενος χωρις του εστι so that The Absolute/Truly One be unfolded , purified of all plurality , and by this , also transcending ως το αληθως εν εκφηναι καθαρευον παντος πληθους , και δια τουτο και εξηρηµενον Existence and rejecting that affirmation/category . But at other times , the hypotheses apply to both του εστι και αναινοµενον την κατηγοριαν : δε τοτε επιβαλλουσας αµφοιν , The Unity and The Reality alike , Leading into The Light The Whole Intellectual Kosmos , within which τω ενι τε και τω οντι οµοιως , αγαγειν εις φως παντα τον νοητον διακοσµον , εν ω both The Being , as it Exists Absolutely , and The One , Self-sufficiently Participating of Being . Then και το ειναι ως εστι αληθως , και το εν αυτοτελως µετεχον του ειναι : δε at other times , taking Being/Reality , and by binding It together solely to Essential Oneness/Unity Itself , τοτε χρωµενας τω οντι , και συναπτουσας µονω το ουσιωδες το εν αυτω , on the one hand , first of all , they show a Nature , that exists through The One , but is Third in rank from µεν πρωτον δειξαι τινα φυσιν , οτι εστι δια το εν , δε τριτον απο The Absolute One . Then , upon shifting to a closer examination of The One , they show that these further του αληθως ενος : ειτα επι µεταβασας την εξετασιν του ενος δειξαι ταυτα Beings , by Participating on the one hand , of The One , jointly lead into existence all other Beings along τω µετεχειν µεν του ενος συναγοντα παντα with Themselves , but on the other hand , by not Participating in It , are sterile of all qualities . Since , all εαυτοις , δε τω µη µετεχειν στερουµενα παντων : δε παντων these results cannot be adapted to The One Being , they are reasonably lead to think , that the discourse τουτων δυναµενων ου εφαρµοσαι τω ενι οντι , εικοτως συναγουσιν ως ο λογος is accordingly , not only about That One Being , but about all of them , from The Primary Cause , 639 αρα ου µονον περι εκεινου , αλλα περι των παντων απο της πρωτης αιτιας down to the last of them (shadows) , in which there is the privation of everything , who are in turn also µεχρ των εσχατων , εν οις η σπερησις των παντων , α δη και likened to That Primary Cause by dissimilarity . For that which is deprived of everything , by its ωµοιωσθαι προς εκεινην ανοµοιως : γαρ το εστερηµενον παντων δια non-participation of The One , is in a sense , like That which transcends all affirmations/categories by its το µη µετεχειν του ενος εστι πως οµοιον τω εξηρηµενω παντων δια non-participation in Being . Or how can we adapt with The One Being , things that are so at odds το µη µετεχειν του οντος . Η πως αν εφαρµοσειε τω ενι οντι τα ουτως αντικειµενα with one another ? For if the hypothesis is also true , and it expresses exactly what Parmenides meant , αλληλοις ; γαρ Ει η υποθεσις και αληθης και λεγω µαλιστα κατα τον Παρµενιδην αυτον then The One Being Exists , and he demonstrates that the consequences , are the necessary consequences δε το εν ον το ειναι , και δεικνυσι τα εποµενα αναγκης εποµενα derived from The True Hypothesis , so that according to him everything posited from the demonstration εξ τη αληθει υποθεσει , οσα κατ’ αυτον παντα τεθεντος δεικνυται

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of The Hypothesis that The One Being Exists , would be true ; so that all the negations and all the του ενος οντος ειναι , αν ειη αληθη , ωστε και οσα αποφασκει και οσα affirmations , would be truly affirmed of the same thing , The One Being , which truly is , of all things , καταφασκει αληθως κατηγορηθησεται του αυτου του ενος οντος ο δη εστιν παντων the most impossible . But if all the consequences of positing that The One Being is not , are in any way αδυνατωτατον : δε ει οσα και τεθεντος του ενος οντος ειναι µη , ει και πη true/valid , they will also be without a doubt , predicates/attributes of The One Being . Why must one say αληθη , εκεινα και αν ειη δηπου προσηκοντα τω ενι οντι . τι δει λεγειν and , as the argument shows , that whatever and all that can be uniquely affirmed of The One , cannot Και ο λογον δεικνυσιν οπου και οσα µονας καταφασκει του ενος , µη be shown to belong to This Same Being ; I mean The One Being ? For how can The One Being ever be ενδεχοµενα υπαρχειν τω αυτω λεγω τω ενι οντι ; γαρ πως το εν ον εσται infinite plurality , when The One Itself , according to him , I mean Parmenides , denies/rejects infinity απειρον πληθος , του ενος αυτου κατ’ αυτον λεγω τον Παρµενιδην, αναινοµενου την απειραν in multitude ? Then how can there even be infinite number , the very thing he so desires to Unify by all κατα το πληθος ; δε πως και απειρος αριθµος , ονπερ εκεινος ουτως εθελει ενιζειν δια means , so that he appears to place obstacles for every plurality of beings ? Thus , how can The Eternal παντων , ωστε αυτον δοκειν ποιειν εµποδων παν πληθος των οντων ; δε πως το αιωνιον participate in time ? For such (Eternal) is The One Being according to Parmenides , since he says that µετεχον χρονου ; γαρ τοιουτον το εν ον κατα Παρµενιδην , ως αυτος φησιν ,

“It Remains The Same , in The Same .” -Frag 8.29 µιµνον ταυτον εν ταυτω . Hence , if what we say is true , then surely one must not say that the purpose is simply to enquire about δη Ει ταυτα φαµεν αληθη , δηπου δει ου λεγειν τον σκοπον ειναι απλως περι Being , in the Parmenidean sense , of which , not all that he affirms and still less indeed all that he denies , του οντος κατα του Παρµενιδην , ω µηδε οσα καταφασκεται , µη γε οσα οτι αποφασκεται as well as all that which he both affirms and denies , is able to be adapted to this sense , but to enquire και ω αµφω και καταφασκεται και αποφασκεται µη εφαρµοζει , αλλα about All The Real Beings , some of which on the one hand , will either accept the affirmations or the περι των απαντων οντων , τα εν οις µεν εστι δεκτικα των καταφασεων και των negations , and on the other hand , some of which will accept both affirmations and negations alike , αλλων , δε τα των συναµφοτερων so that it was also reasonable/accurate/proper for Parmenides to say that he would start from his own ωστε και εικοτως τον Παρµενιδην ειπειν οτι αρξεται απο αυτον doctrine of The One (137b) ; and bring to Light The Summit together with this beginning , for he did 640 κατ’ του ενος , και φαναι ακριβεια συν απο τουτου αρξεσθαι γαρ και on the one hand , make his beginning from this , but on the other hand , by unfolding its consequences µεν αρξασθαι απο τουτου , δε δια τουτω των εποµενων he revealed The Whole Nature of Real Beings ; just as if someone wanted to apply the same method εκφηναι την πασαν φυσιν των οντων , ως ει τις εθελων παραλαβειν την αυτην µεθοδον to the soul , saying that he would start from The One Soul , and then from this hypothesis επι ψυχης , ελεγε αρχεσθαι απο της µιας ψυχης , δ’ ταυτην υποθεµενος

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showed both the plurality of souls and everything that participates in them . For although having begun εδεικνυ και τα πληθη των ψυχων και παντα µετεχοντα τα . γαρ αρξαµενον from This , The One Soul , we should not say that he was discoursing about that alone , but about both απο Τουτον της µιας ψυχης αν ου ειποµεν διαλεγεσθαι περι εκεινης µονης , αλλα περι και that hypothesis as it is laid down as a foundation , and about all that follows from that foundation . εκεινης ως υποτεθεισης(υποτιθηµι), και περι παντων των εποµενων εκεινην τω υποθεµενω . And since generally , when anyone lays down a hypothesis , that hypothetical foundation has the status Και γαρ ολως οταν τις παραλαµβανηται τινων υποθεσις , η υποθεσις εχει λογον of an archetypal beginning ; but the search is not about that , but about what follows from hypothesizing αρχης : δε η ζητησις ου περι αυτης , αλλα περι των εποµενων τη υποθεσει whether that hypothesis remains fixed or is set in motion . της υποθεσεως µενουσης και κινηθεισης .

The Dialectical Doctrine of The Pythagorean/Parmenidean/Diotimian/Socratic/Platonic Successors These then , on the one hand , are the modes of dissent among the ancients τουτον ουν µεν τον τροπον διεστησαν Οι παλαιοι with respect to the purpose of the Parmenides . But now on the other hand , one must say what our περι της προθεσεως του Παρµενιδου : ηδη δε λεκτεον οσα ηµετερος Leader has introduced into their versions of these matters . On the one hand , he surely does agree with ο καθηγεµων συνεισηγαγε ταις επιστασεσιν τουτων . µεν αυτος δη και ωµολογει those of our predecessors who thus preferred to think that the aim of the dialogue is about important/ των πρεσβυτερων ουτως τοις (αιρεω) ελοµενοις τον σκοπον του διαλογου Ειναι πραγµα− practical matters , and takes care in dismissing the notion that it is a refutation , as being unpersuasive . −τειωδη , τε χαιρειν αφεις την αντιγραφην ως απιθανον . For on the one hand , that Zeno should ask Parmenides to practice his method before those present , γαρ µεν το τον Ζηνωνα δεισθαι του Παρµενιδου γυµνασαι την µεθοδον τοις παρουσι , and on the other hand , that by Parmenides practicing his method , he would then be defending himself δε εν τω γυµναζειν εκεινον αµυνεσθαι against the works of Zeno , is altogether without credibility in the light of what has been said ; and , την πραγµατειαν Ζηνωνος , παντελως απιθανον προς τοις εµπροσθεν ειρηµενοις , και by making the underlying purpose an exercise of method , is as silly as the notion that it is a refutation . της εκκειµενης τον σκοπον της γυµνασιας τη ληρωδει προς ταυτη τη αντιγραφη : For if he had to have a model in order to make his method clear , he would have taken some other γαρ ει εδει τινος παραδειγµατος προς αυτω της µεθοδου την σαφηνειαν , αν παρελαβεν τι αλλο readily available topic for his ideal example , instead of making the most august of all των εξαρκουν προχειρων εις ιδεαν παραδειγµατος , αλλ’ ουχι αν εποιησατο το σεµνοτατον των his doctrines , incidental to the teaching of method , though he considered this method (mental exercise) εαυτου δογµατων παρεργον κατα της διδασκαλιας την γυµνασιαν , καιτοι ηγουµενος ταυτην to be appropriate for the young . But the understanding overseeing that doctrine has to be mature (55) , προσηκειν νεοις : δε διανοιας καθοραν εκεινο ειναι πρεσβυτικης , ---

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and not attending to human affairs , as he says in his poetry , but rather , those of a nymph , Hypsipyle . και ουδε ανθρωπινης , ως φησιν εν τοις ποιηµασι , αλλα τινος νυµφης Υψιπυλης . [According to the L/S Lexicon , the name of nymph was used to signify poets and seers , in a state of rapture who were thus caught by the Nymphs , in this case by , She of The High Gates . jfb] Therefore , thinking such to be the purpose of the dialogue , neither was it about Being , nor about 641 δ’ ουν οιοµενος Τοιουτον ειναι τον σκοπον , ουτε ειναι περι του οντος ουτε περι Real Beings Themselves alone ; but assented that it was extended to all creation , by requiring on adding των οντων αυτων µονων : δε συγχωρων ειναι διετεινετο περι των παντων , ηξιου προστιθεναι that in so far as All Creation is the offspring of One Cause and are dependent on this One Cause of All , καθ’ οσον παντα εστιν εκγονα ενος και ανηρτηται εις εν αιτιον παντων , and in order that we may express our own opinion , in so far as All Creation has been Deified ; for every και , ινα ειπωµεν το δοκουν , καθ’ οσον παντα τεθεωται : γαρ εκαστα being we mention , even the lowest grade of beings one could speak of , has become Divine by ειποις , καν τα εσχατα των οντων αν λεγης , τεθεωσθαι Participating in Unity/Oneness according to its own rank . For if The Divine and The One are The Same , µετεχειν τω ενος κατα την εαυτων ταξιν . γαρ ει θεος και εν ταυτον , since there is nothing more Supreme than God , there is nothing more Supreme than Unity , therefore , διοτι εστι µητε τι κρειττον θεου µητε ενος , to be Unified is the same as to be Deified . Just as if The Sun and God were the same , to be Illuminated το ηνωσθαι ταυτον τεθεωσθαι : και γαρ ει ηλιος και θεος ην ταυτον , το πεφωτισθαι would be the same as to be Deified ; for on the one hand , The One Provides Unification , while on the αν ην ταυτον τω τεθεωσθαι : γαρ µεν το εν διδωσι την ενωσιν , δε other hand , The Sun Provides Illumination . Therefore , just as Timaeus does not simply teach about ο ηλιος φωτισιν . ουν Ωσπερ ο Τιµαιος ουχ απλως διδασκει nature in the usual manner of the natural scientist , but in so far as all of creation has received its φυσιολογει κατα τους πολλους φυσιολογους , αλλα καθ’ οσον παντα κε− Kosmic Ordering from The One Demiurgic Artisan , so also we may say , that in conducting an inquiry −κοσµηται απο του ενος δηµιουργου , καν φησοµεν πραγµατευηται about Real Beings , in the same way Parmenides himself is also enquiring about These Beings in so far as περι των οντων , τον τουτον τροπον Παρµενιδην αυτον και πραγµατευεσθαι ταυτα καθ’ οσον they are derived from The One . Thus , This One , on the one hand , exists otherwise in The Gods , than εστιν εκ του ενος : δε τουτο το εν µεν ειναι αλλως εν τοις θεοις , It does on the other hand , in Those that come after The Gods ; in case of The One , It is Self-sufficient , δε εν τοις µετα θεους : οπου µεν αυτοτελες , not like the one underlying existence . For Every God is Divine by Virtue of The One , and if 642 ουχ οιον εν υποκειµενω ον . γαρ Πας θεος θεος κατα το εν , και ει The Supreme God , Being One , on the one hand , Purely / Simply , Without Multiplicity , while εκεινος ων εν µεν µονως απλεοναστος on the other hand , Each of The Others , Being Multiple , on the one hand , Some of These Beings , are δε εκαστος των αλλων επλεονασεν µεν αλλοις dependent on It , while other beings are dependant on Them ; on the one hand , Those that are nearer εξηµµενοις ο δε αλλοις τοις : µεν οι εγγυτερω

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The One Without Multiplicity are less , while on the other hand , those more further away are plentiful , του απλεοναστου ελαττους , δε οι πορρωτερον πλειους , just as those nearer also have a nature more akin to It , while those further out are indeed less akin ; ωσπερ [τα εγγυτερω] και εχει φυσιν συγγενεστεραν αυτω , και τα πορρωτερον γε ηττον συγγενη , for both that which is added-on and that which is made plentiful come to be by being subordinate . Thus , και την προθεσιν και τον πλεονασµον γιγνεσθαι δι’ υφεσιν . ουν on the one hand , whereas The One Truly Is , while on the other hand , It exists as a possession in others . µεν Οπου το εν οντως ειναι , δε ως εξιν οπου : For every Idea/Form and every soul and every body participates in some Unity , but this Unity is no γαρ και παν ειδος και πασαν ψυχην και παν σωµα µετεχειν τινος ενος , αλλ’ τουτο ουχ longer Divine , although , if it is Lawful to say , this is an image of Divinity , a Divine Seed , as The Idea ετι θεον , ει και ει θεµις ειπειν , τουτο εστι εικων θεου , και θειον σπερµα , ως το ειδος is the likeness of Being , as Cognition is the likeness of Intellect , even in the last of things , and as εικων του οντος , ως η γνωσις εικων του νου , και εν η τοις εσχατοις και ως self-motion is an image of Soul . Therefore , as every self-moving being is either Soul , or is ensouled , αυτοκινησια η ψυχης . ουν Ως παν αυτοκινητον το εστιν η ψυχη η εψυχωται , and as every cognizant being is either Intellectual , or possessed of Intellect ; and as every Idea is either και ως παν γνωστικον το εστιν η νους η νενοωται , και ως παν ειδος εστιν η essential , or possessed of Essence , so also every Unity is either Divine , or possessed of Divinity . ουσια η ουσιωται , ουτω παν εν εστιν η θεος η τεθεωται . Thus , on the one hand , as Timaeus traces back all creation to the Demiurge , Parmenides , on the other ουν µεν Τον Τιµαιον αναφερειν παντα εις τον δηµιουργον , τον Παρµενιδην δε hand , traces back all creation to The One , just as there is also an analogy between the Demiurge to εις το εν , ως ειναι και αναλογον ο δηµιουργος προς the contents of The Kosmos , as between The One to all creation , The Demiurge being a kind of One , τα εγκοσµια , το εν προς παντα , [ . . . . . . ] but not One in The Absolute sense ; for He is a God , and here ; for The God that is The One , Is not 643 δε ουχ ενος απλως : και και τις θεος και ουτος : γαρ ο θεος κατα το εν , ου a God , but God , Absolutely . So The Demiurge is a God , by reason that Artistry/Demiurgy is a τις θεος , αλλ’ θεος απλως : δε ο δηµιουργος τις θεος , διοτι η δηµιουργικη εστιν τις Particularly Innate Quality of Divinity , and , on the one hand , there are other Divine Properties that ιδιοτης θεου , και µεν ουσων αλλων θειων ιδιοτητων are certainly not Demiurgical . On the other hand , there is an analogy between these dialogues in relation µεντοι ου δηµιουργικων . δε εχοντων αναλογον Ταυτην των διαλογων προς to each other in their purpose , and thus they agree in the settings of the time when they take place . αλληλους εν ταις προθεσεσι , και οµολογειν των υποκειµενων τους χρονους αυτοις πραγµατων: For on the one hand , one of them takes place during The Lesser Panathenaea , while on the other hand , γαρ µεν τον υποκεισθαι εν τοις µικροις Παναθηναιοις , δε the other takes place during The Greater Panathenaea , as we said before , and in which , the robe τον εν τοις µεγαλοις , ως προειποµεν , και εν οις ο πεπλος of The Goddess would be carried (in procession) that pictured Her Victory over the giants . ο της θεου αν ειη εχων κατα την νικην των γιγαντων :

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And this scene of the giants is without a doubt most appropriate , concerning The Unity that Pervades και τουτο θεαµασι περι των γιγαντων δηπου πρεπωδεστατον το ενοτητος της διηκουσης throughout all of creation . For it is said that Athena Herself prevails over them by revealing/introducing δια παντων τοις : γαρ λεγεται αυτη κρατειν εκεινων εν προστιθεισα Intellect and Unity to the divisible and material regions that She Governs , by making the more intelligent νουν και ενωσιν τοις µεριστως και υλικως διοικουµενοις , ποιουσα τα νοερωτερα elements prevail over the irrational , and the more immaterial over the material and the more unified over επικρατεστερα των αλογωτερων , και τα αυλοτερα των ενυλοτερων και τα ηνωµενα those that are pluralized . Thus on the one hand , this robe was the symbol of the Transcendent power of των πεπληθυσµενων . ουν µεν Τουτο ην της συνθηµα της εξηρηµεµης δυναµεως Athena over Kosmic Arrangements , by virtue of which She is both One with Her Father and with Him , Αθηναικης των εγκοσµιων , καθ’ ην και συνεστι τω πατρι και µετ’ εκεινου She overcomes the giants . Surely then , the so-called Lesser Panathenaea , honorably exalted Her κρατει των γιγαντων : δη δε τα καλουµενα µικρα Παναθηναια τιµα διαφεροντως αυτης Rank in Kosmic Arrangements , by also making It coordinate with the period of The Moon (Bendis Rep 327) . ταξιν την εγκοσµιον και την συντεταγµενην προς την περιοδον την Σεληνιακην . Surely then , for which reason it also seems fitting to a dialogue revealing to us the whole of The Kosmic 644 δη ∆ιο και εδοξε πρεπειν τω διαλογω εκφαινοντι ηµιν την πασαν κοσµικην generation . Thus on the one hand , the time coincides with this latter purpose of the Parmenides , but on γενεσιν , ουν µεν τον χρονον συµβαινειν προς ταυτη τον σκοπον του Παρµενιδου , the other hand , being the fourth conversation from the original one which Cephalos narrates , to whoever δε ουσαν και την τεταρτην συνουσιαν απο της πρωτης ταυτην ην ο Κεφαλος ποιειται, προς ους then , his narration may be given to , is also in accord with the procession of all creation from The One δη ποιειται ειναι και συναδουσαν τη προοδω των παντων απο του ενος down to the last of all . For All Those that proceed from That Source are either Unities , which certainly µεχρι των εσχατων . γαρ Παντα τα προελθοντα εκειθεν εισιν η εναδες , α δη also have Their Fundamental Reality , Immediately (Without an Intermediary) , from The One , or Essences και υφεστασιν(υφιστηµι) αυτοθεν απο του ενος , η ουσιαι that proceed from The One through these Unities , or Intermediaries between These Essences and the προιουσαι απο του ενος απο τουτων των εναδων , η µεσοτητες των ουσιων και των generations which were surely produced by Them , and before Them , by The Unities and The One , or γενεσεων ας δη παραγουσι ουσιαι , και προ των ουσιων εναδες και το εν , η the generated beings which proceed from all of These . Accordingly then , if the procession of every γενεσεις αι προοδοι εκ των παντων εκεινων . τοινυν Ει προελθε τα παντα being whatsoever ends in the fourth stage of perfection and assimilation to The Supreme Goal of all , and οπωσουν εις τεταρτην υφεσιν τελειοτερα και οµοιουµενα προς το τελος παντων, και this conversation being the forth , then how can this conversation about the descent of All Creation from η συνουσια ουσα τεταρτη , πως η περι της υποβασεως των παντων απο The One , not be perfectly attuned with the theory presupposed in the dialogue , but if on the other hand , του ενος , ουχι συµφωνως τετακται προς την θεωριαν υποκειµενων τω διαλογω , ει δε there also exists a formless , receptive capacity in generated beings , then the persons who receive και εστιν ανειδεος υποδοχην καθ’ εαυτην εις ταις γενεσεσιν , και οι υποδεχοµενοι

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the words uttered in this fourth account would bear a likeness to this capacity , by being themselves τους λογους εν τη τεταρτη συνουσια αν φεροιεν εικονα ταυτη , και οντες ουτοι without a doubt , quite nameless , by being analogous/like/assimilated to the indeterminate ? For a name 645 δηπουθεν ακατονοµαστοι δια την αναλογιαν προς το αοριστον ; γαρ ονοµα is the token of that Idea . Thus from all of this it must be summarized that every existence arises from εστι Το συνθηµα του ειδους . Και εκ παντων τουτων δει συναιρειν οτι πασα υπαρξις either Essence or generation , or from neither Essence nor generation ; and in the latter case , either arises η ουσια η γενεσις , η ουτε ουσια ουτε γενεσις : και αυτη η Prior to Essences and generation , or subsequent to Essence and generation ; for all of physical matter προ των ουσιων και γενεσεων , η µετ’ ουσιας και γενεσεις : γαρ παν υλικον is neither of these two , and resembles , in an unresembling way , as they say , The Beings that are Prior εστι ουδετερον τουτων , οµοιουµενον , ανοµοιως , φασιν , τοις ουσι προ to generation and essence . γενεσεως και ουσιας . Therefore , even further , must the character of the dialogue be most appropriate ουν Ετι δει τον χαρακτηρα του διαλογου ειναι πρεπωδεστατον to the subjects under discussion , and to the method of inquiry . For on the one hand , its subjects are τοις πραγµασι υποκειµενοις και τη µεθοδω των λογων . γαρ µεν Τα εστι Divine Beings , that have their Foundation/Underlying Reality , in the Simplicity of The One , in The θεια ιδρυµενα εν τη απλοτητι του ενος , την Unadorned Beauty of Symmetry Itself , as one of those that are wise in Holy matters says , Being ακαλλωπιστον ευµορφιαν , ως τις των σοφων οσια τα φησι , Excellently Disposed and Extending Themselves towards those capable of beholding Them . On the other διαφεροντως αγαπωντα και προτεινοντα εις τοις δυναµενοις βλεπειν αυτα : δε hand , the method proceeds by their using the most precise/refined/excellent capacities of reason , η προεισι δι’ αυτων των ακριβεστατων δυναµεων του λογου , by rejecting all care of reparations being conducted outside its subject matter , both by paying no attention αφεισα πασαν χαριν επισκευαστικην φερουσαν εξω των πραγµατων , τε αµελουσα at all to adornment , and by being solely intent on defining with accuracy the object of its search , παντος κοσµου και µονην τεταµενη προς διηκριβωµενην την θηραν των ζητουµενων, by tying down fast each of the proposed subjects , with geometrical necessity . Therefore surely , both καταδουµενη εκαστον των προκειµενων γεωµετρικαις αναγκαις . ουν δη Αµφο− subject and method will have their form of interpretation both well and beautifully harmonized . For both −τεροις το ειδος της ερµηνειας και ευ τε και καλως συνηρµοσται : γαρ τε the leanness of its style befits its dialectical method , and its naturalness and its lack of exaggeration and το ισχνον προσηκει ταις διαλεκτικαις µεθοδοις , και το αυτοφυες και απεριττον και lack of adornment befits The Divine Subjects of its discourse . Therefore if any trace of Socratic charm , ακαλλωπιστον θειων πραγµατων περι τοις λογοις . ουν Ει τι Σωκρατικης χαριτος , or if any middle form/style of discourse , that appears to be suitable for middle forms of life , or if in any η ει τι µεσον ειδος λογων φαινεται εµπρεπον τοις µεσοις ειδεσι της ζωης , η ει τι way , some lofty and ripe molded form , is being urged forth from the overpowering fancy of some που υψηλον και αδρον πλασµατος ειδος , εστι συνεξορµων τη των κατοχων τη φαντασια τοις

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divinely possessed person , is expelled , by all this being naturally/reasonably alien to the style/form/idea ενθεαζουσιν εστι εξαιρετον , παν τουτο εστιν εικοτως αλλοτριον της ιδεας presented here , and in no way will anything of that kind of form be present in the following dialogue . παρουσης και ουδαµως ουδεν τοιουτον της ιδεας παρουσης εν τωνδε τω διαλογω . And I at least on the one hand , admire those who have allied themselves to the critical Presence of Mind 646 και εγωγε µεν θαυµαζω τους αψαµενους της κριτικης φρονησεως of their predecessors , in as much as it has led them to praise the entire form of interpretation of this των εµπροσθεν , οπως εγκεκωµιακασι πασαν ιδεαν την ερµηνευτικην τουτου dialogue , which in its refinement , wonderfully preserves/guards the character of Being Itself , which also του διαλογου , εν τω ισχνω θαυµαστως διαφυλαττουσαν το ον εαυτων , και sufficiently mingles together unfailing fullness with lack of excessiveness , and in a Measured way ικανως συγκερασαµενην το ανελλιπες τω απεριττω , και συµµετρως weaves together intensity with precision . On the other hand , I admire even more , those who have συνυφανασαν συντονον τω ακριβει : δε θαυµαζω ετι πλεον τους clearly shown the type of character found in theological discourses , that on the one hand , many parts αποφηναµενους τοις τυποις χαρακτηρος περι εν του θεολογικου µεν πολλα in the Sophist , are interpreted in this way , and that on the other hand , the whole of the Parmenides εν τω Σοφιστη ειναι ερµηνευθεντα τουτον τον τροπον , δε τον ολον Παρµενιδην is narrated in this form , except that to this they have worthily said , this much indeed should be added . αναγεσθαι εις ταυτην την ιδεαν , πλην το τουτοις αξιον τοσουτον γε προστιθεναι That when we say that this choice of names is befitting to theology , we do not mean that these names οτι φαµεν την εκλογην των ονοµατων ειναι πρεπουσαν θεολογια ουχ ως των τοιουτων are alone suitable to theological concerns , and we do not mean that this form is solely harmonized to µονων προσηκοντων αυτη ταυτη , και ουχ ως ταυτην την ιδεαν µονην αρµοττουσαν those innately predisposed to reporting Divine concerns , but that it belongs to those who are especially τοις οικειαν προθεµενοις απαγγελλειν τα θεια , αλλ ως τοις µαλιστα incited/impelled to teach about Divine Concerns in a Dialectical Way , and such names that Properly εφιεµενοις διδασκειν περι των θειων διαλεκτικως και τοιουτων ονοµατων καθη− belong and have been properly molded to the following discourse . For Divine concerns are able to be −κοντων και εµπρεποντων πλασµατων τοιωδε λογω . γαρ Τα θεια δυνατον interpreted in one way or another ; on the one hand , the poets under the inspiration of Phoebus Apollo , ερµηνευειν κατ’ αλλον τροπον και αλλον : µεν τοις ποιηταις φοιβοληπτοις , will interpret through a riper style that is filled with terms from mythology ; on the other hand , those ερµηνειας δια αδροτερας των ονοµατων µυθικων : δε τοις poets abstaining from tragical scenarios used in mythology , but otherwise mouthing inspired sounds , της απεχοµενης της τραγικης σκευης εν τοις µυθικοις , δε αλλως στοµατι εν θειω φθεγγοµενης , will express themselves through sacred terms and in an elevated form ; while others are predisposed ανηγµενης δι’ ιεροπρεπων ονοµατων και εις το υψος ιδεας : δε τοις προθεµενοις to report Divine matters through images , by using mathematical terms ; those used either in arithmetic εξαγγελλειν αυτα δι’ εικονων, δι’ µαθηµατικων ονοµατων,των λεγοµενων ηπου εναριθµητικων or in geometry . Surely then , quite different from all these is the interpretation through Dialectical terms , η των γεωµετρικων . δη ουν παντελως παντων Τουτων η εξηλλακται δια διαλεκτικων ονοµατων

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being themselves especially suitable for the hermeneutical-interpreters of the Eleatic School , 647 αυτων µαλιστα προσηκουσα τοις εφερµηνευσις εκ του Ελεατικου διδασκαλειου , just as of the former , one is remarkably Pythagorean , as Philolaus clearly reveals , in his use of numbers καθαπερ εκεινων η µεν εστι εξαιρετος των Πυθαγορειων , ως ο Φιλολαος δηλοι , τοις αριθµοις by explaining in detail The Hyparxis (Full Flowering) and Procession of The Gods ; while yet those priests αφηγησαµενος τας υπαρξεις και προοδους των θεων : δε η των and priestesses attending to Sacred Rites , who sing The Names of The Gods according to the mystical εκδεδωκοτων ιερατικων , οια υµνηµενα ονοµατα των θεων κατα την µυστικην interpretations of their own sect , such as those that the Assyrians sing , of Zonai and Azonoi , and Pegai , ερµηνειαν εαυτων , οια τα τοις Ασσυριοις υµνηµενα , Ζωναι και Αζωνοι , και Πηγαι and Ameiliktoi and Synochesis , through which they interpret The Divine Hierarchy ; and yet another και Αµειλικτοι και Συνοχεις , δι’ ων εκεινοι ερµηνευουσι των θεων τας ταξεις : δε η being the Orphic priesthood , characteristic of Hellenic theology , who assign the names Kronos and Zeus ουσα των Ορφικων ιδια της Ελληνικης θεολογιας επιφηµιζουσα Κρονον και ∆ια Heaven and Night , Round-eyes and Hundred-handers to The Archetypal Summits of The Kosmos . και Ουρανον και Νυκτα και Κυκλωπας και Εκατογχειρας ταις αρχαις ακροταταις των παντων . However , instead of all these , the Dialectical Explanation/Interpretation/Narration of The Divine , as τοινυν αντι παντων Η διαλεκτικη εξηγησις των θεων ως I said , uses such Dialectical terms as , One and Being , and Whole and Parts , and Same ειρηται , χρηται των τοιουτων διαλεκτικοις ονοµασι , εν και ον, και ολον και µερη, και ταυτον and Other , Like and Unlike ; concerning which surely then , Dialectics takes up in a distinguished way , και ετερον , και οµοιον και ανοµοιον : περι α δη η διαλεκτικη παραλαµβανουσα διαφεροντως to use its time in the interpretation concerning Divine Beings . And through this kind of discourse διατριβει την ερµηνειαν προς των θειων : και διο ουτος which Parmenides now follows , (by pursuing) a character appropriate to such terms , that are taken from ον ο Παρµενιδες νυν µετηλθε , χαρακτηρ προσηκει τοις τοιουτοις ονοµασιν ειληµµενος απο ordinary speech , not grandiose speech but restrained , nor overly and artificially contrived but natural . της συνηθειας , ουχ µεγαλοφωνος , αλλ’ ο ισχνος , ουδε ο κατεσκευασµενος περιττως , αλλ’ ο αυτοφυης . So much we also had to say regarding the interpretive form of the dialogue . But having heard 648 Τοσαυτα και ειχοµεν λεγειν περι της ερµηνευτικης της ιδεας του διαλογου . δε ακουων many interpreters of the meaning of the method of Plato , who attempt to transmit the meaning that Πολλων εξηγητων του λογου την µεθοδον του Πλατωνος , ην επιχειρουντων παραδιδωσιν Parmenides presents here , as being at variance from the dialectical method so highly praised by Plato , ο Παρµενιδης ενταυθα , διιστανειν της διαλεκτικης υµνηµενης παρ αυτω , that I was also lead to think it desirable to state my opinions about this matter . For surely there are και ηγουµαι αξιον προειπειν τα δοκουντα περι τουτου . γαρ δη Εισι some who say that there are three statements which Parmenides stated , that show this latter meaning τινες οι λεγουσι τρισι τουτοις οις ο Παρµενιδης φησιν αποδεικνυσθαι ταυτην is different from that belonging to Plato . First of all , as Socrates says in the Republic (VII 537e-539d) , διαφερουσαν εκεινης . ενι ως ο Σωκρατης φησι εν τη Πολιτεια , on the one hand , that in no way can Dialectics be rightly offered to the young , that they may not µεν τω µηδαµως την διαλεκτικην προσηκειν παραδιδοσθαι νεοις , µη

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by being forgetful , be impelled towards lawlessness , by using their ability in argument to overthrow λαθωσιν ελασαντες εις παρανοµιαν , χρωµενοι τη δυναµει των λογων ανατροπην The Calmly Revolving Concepts in us . On the other hand , Parmenides urges Socrates , being young , των ευδιαστροφων την εννοιων εν ηµιν : δε τον Παρµενιδην εγειροντα τον Σωκρατη οντα νεον to use this method and urged him to do so for this reason especially , that he is young ; for the eager επι ταυτην την µεθοδον προτρεπειν δι’ τουτο αυτο µαλιστα , το ειναι νεον : γαρ την σπουδην application of this method is appropriate for the young ; which method of Dialectics , the legislation περι αυτην προσηκειν νεοις , ους της διαλεκτικης νοµοθετων of Plato himself , excludes them from using . αυτος εξειργει . Socrates : (then I said) Do you not have in mind , the corruption which , at the present time , 537e δ’ εγω ην , Ουκ εννοεις το κακον περι νυν attends to Dialectics/Philosophy , and to what degree it has grown ? γιγνεται περι το διαλεγεσθαι οσον γιγνοµενον ; Glaucon: (he said) What is this corruption ? (Το ποιον ;) Socrates: (I said) How It is somehow , full of that which is contrary to Law . εγω εφην , που εµπιπλανται Παρανοµιας . Glaucon: Quite so . (εφη , Και µαλα .) Socrates: (I said) Do you think then , that it is something wonderful/wondrous/marvelous , ειπον , οιει ουν τι Θαυµαστον and you feel for them , and thus will you not have compassion for them ? πασχειν αυτους , και ου ξυγγιγνωσκεις ; Glaucon: (he said) What exactly , do you mean ? (εφη , Πη µαλιστα ;) Socrates: (then I said) It is , just as if , a certain child had been substituted at birth , and was δ’ εγω ην , Οιον ει τις υποβολιµαιος then on the one hand , raised in an abundance of wealth , but on the other hand , was raised µεν τραδειη εν πολλοις χρηµασι , δε και in a great and numerous family , and also among many flatterers , and would then come to 538 µεγαλω και πολλω γενει και πολλοις κολαξι , δε γενοµενος perceive , when grown up to manhood , that he is not descended of those who are said to be αισθοιτο ανηρ , οτι εστι ου γονεων τουτων των φασ− his parents , but could not discover his real parents ; can you foresee how this person would −κοντων , δε µη ευροι τους τω οντι γεννησαντας , εχεις µαντευσασθαι πως τουτον αν be affected , both towards the flatterers , and towards his supposed parents , both at that time διατεθειη τε προς τους κολακας και προς τους υποβαλοµενους τε εν εκεινω τω χρονω in which he knew nothing about the deception , and in turn , at that time in which he came ω ηδει ουκ περι τα της υποβολης , και αυ εν ω to know about it ? Or are you willing to hear me , Prophesy about it ? ηδει ; η βουλει ακουσαι εµου µαντευοµενου ; Glaucon: I am so willing . (εφη , Βουλοµαι .) Socrates: 17 (I continued) Accordingly then , I Foretell that he will pay more honor 538b ειπον , τοινυν Μαντευοµαι αυτον αν δοκουντας µαλλον τιµαν to his father and mother , and his other relatives , than to the flatterers , and that he will , on the τον πατερα και την µατερα και τους αλλους οικειους η τους κολακευοντας , και αν ---

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one hand , neglect them less when they are in any need , and on the other hand , be less apt to do µεν περιιδειν ηττον τινος ενδεεις , δε ηττον δρασαι η or say anything amiss to them , and in those matters that are very important , be less disobedient η ειπειν τι παρανοµον εις αυτους , δε εκεινοις τα µεγαλα ηττον απειθειν to them , than to the flatterers , during that period in which he knows not ‘the truth’ . η τοις κολαξιν , εν χρονω ω ειδειη µη το αληθες . Glaucon: (he said) It is likely . (εφη , Εικος .) Socrates: Now then , when he perceives ‘the real state of affairs’ , I again Foretell , that τοινυν Αισθοµενον το ον αυ µαντευοµαι on the one hand , he will slacken in his honor and devotion for them , but on the other hand , µεν αν ανειναι το τιµαν τε και σπουδαζειν περι τουτους δε attend to the flatterers , and be especially persuaded by them , than he was before , 538c επιτειναι περι τους κολακας , τε και διαφεροντως πειθεσθαι αυτοις η προτερον and will straightaway live according to their manner , by associating with them openly , και αν ηδη ζην κατ’ εκεινους , ξυνοντα αυτοις απαρακαλυπτως , and giving not a care for that father , and those other relatives , if he is not entirely δε ποιουµενων µηδεν το µελειν εκεινου πατρος και των αλλων οικειων , ει ειη µη πανυ Reasonably Disposed . επιεικης φυσει . Glaucon: (he replied) Everything you say , is such as it would come to pass . But in what way , εφη , Παντ’ λεγεις οια περ αν γενοιτο . αλλα πη does this comparative-account apply to those who lay hold of Dialectics ‘Itself ’ ? των εικων λογων φερει προς τους απτοµενους η αυτη ; Socrates: In the following way . There are certain Doctrines from our childhood , concerning Τηδε . εστι που δογµατα εκ ηµιν παιδων περι The Just and The Beautiful , in which we have been nourished , just as if by our Parents , δικαιων και καλων , εν οις εκτεθραµµεθα ωσπερ υπο γονευσι , by obeying and honoring Them . πειθαρχουντες τε και τιµωντες αυτα . Glaucon: There are . (γαρ Εστι .) Socrates: Is it not the case then , that there also exist other pursuits opposite to these , which 538d Ουκουν και εχοντα αλλα επιτηδευµατα εναντια τουτων , α on the one hand , flatter our soul with pleasure and draw our souls towards them ? µεν κολακευει ηµων την ψυχην ηδονας και ελκει εφ’ αυτα , While on the other hand , they do not persuade Those who are Moderate in any degree , δ’ ου πειθει τους µετριους οπηουν : for They still Honor The Doctrines of their Fathers and Obey Their Authority . αλλ’ εκεινα τιµωσι τα πατρια και πειθαρχουσιν . Glaucon: These things are so . (ταυτα Εστι .) Socrates: (then I said) What follows then ; when the question is proposed , to one who is δ’ εγω ην , Τι ουν ; οταν ερωτηµα ερηται τον εχοντα affected in this way , ‘What is The Beautiful ?’ And when he answers , what he has heard ελθον ουτως , τι εστι το καλον , και αποκριναµενου , ο ηκουεν from The Lawgiver , and is refuted ‘by reason/dialectics’ , and being refuted frequently , and του νοµοθετου , εξελεγχη ο λογος , και ελεγχων πολλακις και in every way ; reduces him to the opinion , that one thing is no more ‘beautiful’ than it is 538e πολλαχη , καταβαλη εις δοξαν , ως τουτο ουδεν µαλλον καλον η ---

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ugly/deformed ; and in the same manner , concerning what is Just and Good , and whatever else αισχρον , και ωσαυτως περι δικαιου και αγαθου και α he held in Highest Esteem . What do you think such a person will do after this ; with regard to ηγεν εν µαλιστα τιµη , τι οιει αυτον ποιησειν µετα τουτο προς These Doctrines , as far as Honoring and Obeying Their Authority is concerned ? αυτα περι τιµης τε και πειθαρχιας ; Glaucon:(he said) Of necessity , he will neither honor nor obey them any longer in the same way . εφη , Αναγκη , µητε τιµαν µητε πειθεσθαι ετι οµοιως . Socrates: (then I said) Therefore , when he is no longer led to believe that These Doctrines are δ’ εγω ην , ουν Οταν µητε ηγηται ταυτα ‘honorable’ and ‘akin’ to him as before , and cannot discover those who are ‘truly his own’ , τιµια και οικεια του ωσπερ προ , τε µη ευρισκη τα αληθη , is he likely to give himself over , to any other kind of life , other than the flattering kind ? 539 εστι εικοτως προσχωρησεται προς οποιον αλλον βιον η τον κολακευοντα ; Glaucon: (he said) He is not . (εφη , εστιν Ουκ .) Socrates: Surely then , it appears that from once being an Observer of The Law , δη δοξει εκ νοµιµου I think , he has now become an outlaw . οιµαι , γεγονεναι Παρανοµος . Glaucon: Necessarily . (Αναγκη .) Socrates: (I said) Is it not likely then , that those who shall be affected in this way , and who εφην , Ουκουν εικος το παθος ουτω και των apply to ‘reasoning’ , deserve much compassion/forgiveness , as I was just now saying ? απτοµενων λογων , αξιον πολλης συγγνωµης , ο αρτι ελεγον ; Glaucon: (he said) And much pity indeed . (εφη , Και ελεου γ’ .) Socrates: Is it not the case then , that in order that such a pitiful case , does not happen to those Ουκουν ινα ουτος ο ελεος µη γιγνηται τους of the age of thirty , should you take every precaution when they must apply to Dialectics ? τριακοντουτας , σοι ευλαβουµενω πατι τροπω απτεον των λογων ; Glaucon: (to which he then said) Very much so . (ος δ’ η , Και µαλ’ .) Socrates: Take notice then , is This Itself not , on the one hand , One Great Caution . That they 539b Αρ’ ουν αυτη ου µεν µια συχνη ευλαβεια , το taste not of Dialectics (blood 537) , while they are still young ? For you have not forgotten , γευεσθαι µη αυτων οντας νεους ; γαρ σε ου λεληθεναι , I suppose , that young-ones , when they first taste of ‘reasonings’ , abuse οιµαι , οτι οι µειρακισκοι , οταν το πρωτον γευωνται λογων , καταχρωνται the reasonings themselves , in the spirit of playfulness , since they always employ them αυτοις , ως παιδια , αει χρωµενοι for the purpose of contradiction . And imitating those who are refuters , they themselves refute εις αντιλογιαν , και µιµουµενοι τους εξελεγχοντας αυτοι ελεγχουσι others , delighting like pups , in dragging and tearing to pieces , with their reasonings , αλλους , χαιροντες ωσπερ σκυλακια τω ελκειν τε και σπαραττειν τω λογω those who are always close at hand . τους αει πλησιον . Glaucon: (he said) Excessively so . (εφη , Υπερφυως µεν ουν .) Socrates: Is it not surely the case then , that when , on the one hand , they have confuted many , δη Ουκουν οταν µεν αυτοι ελεγξωσιν πολλους ,

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and on the other hand , have themselves been confuted by many , do they not emphatically 539c δε ελεγχθωσι υπο πολλων , σφοδρα and speedily , fall into not trusting/believing in anything as they did before ? And surely from και ταχυ εµπιπτουσιν εις ηγεισθαι το µηδεν ωνπερ προτερον : και δη εκ these misgivings , they themselves , and The Whole Cause of Philosophy , are discredited τουτων αυτοι τε και το ολον περι φιλοσοφιας διαβεβληνται by others . εις τους αλλους . Glaucon: (he said) Most true . (εφη , Αληθεστατα .) Socrates: (then I said) But surely one who is advanced in age , will not be disposed , on the one δ’ εγω ην , δε δη Ο πρεσβυτερος , αν ουκ εθελοι µεν hand , to take part of such madness , but on the other hand , will rather imitate the person who µετεχειν της τοιαυτης µανιας , δε µαλλον µιµησεται τον is disposed to Dialectics and who inquires after The Truth , than the one who , for the sake of εθελοντα διαλεγεσθαι και σκοπειν ταληθες η τον χαριν diversion , amuse themselves by taking part in contradiction . He will also be more Modest 539d παιδιας παιζοντα και αντιλεγοντα , αυτον και εσται µετριωτερος and render The Practice of Discourse more Honorable instead of being more dishonorable .” τε και ποιησει το επιτηδευµα τιµιωτερον αντι ατιµοτερου . Then , in the second place , this method on the one hand , is called by Parmenides an exercise , δε τω ετερω την ταυτην µεθοδον µεν καλεισθαι υπο του Παρµενιδου γυµνασιαν as those that attempt to use arguments for (and against) each thesis , as the dialectic of Aristotle does , ως ταις επιχειρησεσι χρωµενην εφ’ εκατερα , οιαν την διαλεκτικην Αριστοτελους ειναι which Aristotle says that using it contributes to the completion of logical exercise. But on the other hand , 649 ης εκεινος φησι την χρειαν αυτην παραδιδους προς συντελειν γυµνασιαν . δε the Dialectic of Plato is said to be , by himself , The Summit and The Purest Region of Intellect and την Πλατωνος λεγεσθαι παρ’ αυτω το ακροτατον και καθαρωτατον νου και Presence of Mind ; by Its Activity Being Founded in The Intelligible Ideas , and by advancing through φρονεσεως , εαυτης την πραγµατειαν ιδρυσασαν εν τοις νοητοις ειδεσι και χωρουσαν δια These Ideas , It finally arrives at The Leading Member Itself , of All The Intelligible Region , not by τουτων επ’ το ηγουµενον αυτο(sing. neu.) παντος του νοητου ου looking towards human opinion , but by using irrefutable knowledge at every step . βλεπουσαν προς ανθρωπων δοξαν , αλλ’ χρωµενην ανελεγκτω επιστηµη περι παντων : Furthermore, to these two another and third point , is that on the one hand , the method of reasoning δε επι τουτοις αλλω τριτω τω µεν την µεθοδον λογου being partaken here , is explicitly called “babbling” by Parmenides himself (135d) , whereas on the other µετεχουσαν ενταυθα διαρρηδην καλεισθαι αδολεσχιαν υπ’ του Παρµενιδου αυτου , δε hand , Dialectics is called by Socrates “The Capstone of Learning” (Rep 535e) . And surely it is also εκεινην υπο του Σωκρατους θριγκον των µαθηµατων : και δη και said to be only suitable for Noble Philosophers by the Eleatic Stranger (Soph 253e) ; which without a doubt λεγεισθαι µονοις προσηκειν τοις γνησιως φιλοσοφουσιν υπο του Ελεατου ξενου , ους δηπου we would not dare rank among the “babblers” ; being Those who are strive after Being . oυ τολµησοµεν ταττειν εν τοις αδολεσχοις τους αµιλλωµενους προς το ον . ---

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Socrates: You will then lay this down as Law to Them . That They in turn , Especially Comprehend 535d δη ταυτης Νοµοθετησεις αυτοις µαλιστα αντιλαµβανεσθαι That Part of Education (Dialectics) , from which They will become able to question and answer της παιδεις , εξ ης εσονται ερωταν τε και αποκρινεσθαι in The Most Knowledgeable Way possible ? επιστηµονεστατα οιοι τ’ ; Glaucon: (he said) I will so Legislate , in accordance with your Reasoning indeed . 535e εφη , Νοµοθετησω , µετα σου γε . Socrates: (I said) Take notice then , does it appear to you , that Dialectics is to be placed εγω εφην , Αρ’ ουν δοκει σοι η διαλεκτικη κεισθαι on High by us , as if it were The Cap-stone to our Studies ? And that no other study can Properly επανω ηµιν , ωσπερ θριγκος τοις µαθηµασιν , και ουκετ’ αλλο µαθηµα αν ορθως be raised higher than This One … but already , everything concerning our Studies is Complete ?” επιτιθεσθαι ανωτερω τουτου , αλλ’ ηδη τα των µαθηµατων εχειν τελος ; Therefore , on the one hand , these are those who say and to whom it appears , that this method ουν µεν Ταυτα εκεινοι αν φαιεν , οις δοκει την ταυτην µεθοδον is different from Dialectics , and which although Socrates practiced it when he was young , following the διιστανειν της διαλεκτικης , και ων ει και , Σωκρατης εξεµελετησε ην νεος , κατα την advice of Parmenides , and yet Socrates never manifests having taken it up in his own Philosophy (!?) , παρακελευσιν του Παρµενιδου, καιτοι ουδαµου φαινεται παραλαµβανων εις εαυτου την φιλοσοφιαν even though , he was indeed , always using Dialectics for every occasion , and manifesting to follow It καιτοι γε αει χρωµενος τη διαλεκτικη πανταχου , και διωκειν even more by saying , that he would also “follow along in their footsteps as if they were Divine” anyone παντος µαλλον και λεγων , και βαινειν µετ’ ιχνιον ωστε θεοιο του who is able to make The One , Many , and collect The Many into One ? For this , is the real function δυναµενου ποιειν το εν πολλα και συναγειν τα πολλα εις εν : γαρ ταυτα ειναι τω οντι εργα of Dialectics , he says in the Phaedrus (266b) , and is not , as the method here indicates ; to take under της διαλεκτικης αυτος φησιν εν Φαιδρω , και ειναι ουχι , ως η µεθοδος ενταυθα υφηγειται , υπο assumption the search for the object of the search and what follows from this , and in the same way , It is −κειµενου ζητειν το ζητουµενον τα εποµενα τουτω , και ωσαυτως ειναι neither about discovering hypotheses from hypotheses , and to follow what follows , or does not follow µη , ουδε ανευρισκειν υποθεσις υποθεσεων , και ακολουθησεις εποµενων , ουχ εποµενων from this . And why must we speak about Socrates and about that which Socrates says is appropriate Και τι δει λεγειν τον Σωκρατη και α ο Σωκρατης φησιν προσηκειν to The Dialectician ? For it is quite different from the functions of this method , which Parmenides τω διαλεκτικω ; ως εστι παντελως αλλα των εργων ταυτης της µεθοδου , ην Παρµενιδης presents in the following dialogue . And because The Wise Man from Elea , who is himself , a member παραδιδωσιν εν τωνδε τω διαλογω . και Αλλα ο σοφος Ελεατης ων αυτος και of the followers of Parmenides and Zeno , likewise , when teaching the functions of dialectics in the των εταιρων περι τον Παρµενιδην και Ζηνωνα , οµως διδασκων τα εργα της διαλεκτικης εν τω Sophist (253d) , see what he says : “Accordingly then , whoever is indeed capable of doing this ,” 650 Σοφιστη , σκοπειν τινα φησιν : Ουκουν ο γε δυνατος δραν τουτο

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(he means then , not being led to believe that the same form is another nor the other , the same ) ( λεγει δε µητε ηγησασθαι το ταυτον ειδος ον ετερον µητε το ετερον ταυτον) “must sufficiently perceive , One Idea pervasively-arranged in many ways , throughout many , each One ικανως διαισθανεται µιαν ιδεαν διατεταµενην παντη δια πολλων , εκαστου ενος posited as Being Distinct/Separate , and many Ideas Being Different from One Another , Being Contained κειµενου χωρις , και πολλας ετερας αλληλων περιεχοµενας by One All-Embracing Idea from Without , and in turn Being One Idea , Pervading throughout Many υπο µιας εξωθεν , και αυ µιαν δι’ πολλων Other Ideas by Being United into One , yet Being Many Separate Ideas , Being Distinct in many ways.” αλλων ξυνηµµενην εν ενι , και πολλας χωρις διωρισµενας παντη . Unless through this he means that the proper task of the Dialectician is to journey/traverse through such Μηπου δια τουτο ειπε τον προσηκειν διαλεκτικον οδευειν δι’ τοιουτων hypotheses, such as the method of Parmenides goes through in detail , by searching out both what follows υποθεσεων , οιας η µεθοδος Παρµενιδου διεξεισι , δια ζητησεων τε των εποµενων or what does not follow for itself and for the others , and the corresponding consequences of these propos- η µη των εποµενων προς εαυτο και προς τα αλλα και των αντιστροφων τουτοις -itions upon the other inquiries . And yet these four parts are indeed consonant with the two aspects επι των αλλων εξετασεων . Καιτοι ταυτα τα τετταρα γε συναδει τοις δυο τοις mentioned in the Phaedrus . For on the one hand , that other one , was to make The One , Many ; this , ρηθεισιν εν Φαιδρω : γαρ µεν εκει θατερον ην ποιειν το εν πολλα τουτο on the other hand , being the characteristic quality of Division ; The Separation of a Genus into Its Own δε ιδιον της διαιρετικης τα διαιρειν γενη εις υπ’ αυτο Species , which Genus is on the one hand , the “One Idea” being pervasively-arranged , underlying many τα ειδη , ων το γενος εστι µεν µια ιδεα τεταµενη κειµενων distinct Ideas , Flowering-forth in each of Them ; for The Genus is not a gathering of The Ideas , like χωρις , υπαρχουσα ενι εκαστω : γαρ το γενος εστιν ου αθροισµα των ειδων , ως The Whole of parts , but It is Present in each of The Ideas , Being Itself Prior to The Ideas . But on the το ολον των µερων , αλλ’ παρεστιν εκαστω των ειδων ον αυτο προ των ειδων , δε other hand , The Many Ideas being posited as Distinct , both Participate of Each Other , and Belong των αλλων ειδων κειµενου χωρις τε µετεχοµενον υφ’ εκαστου και to The Genus Itself , but The Ideas , being Many and Other than Each Other , are thus Comprehended by του γενους αυτου : δε τα ειδη , ιδεαι πολλαι : δε ετεραι αλληλων , δε περιεχοµεναι υπο One Embracing Idea , which is The Genus , on the one hand , Being External , because It Transcends µιας εξωθεν ιδεας , ην ειναι το γενος , µεν ον εξωθεν ως εξηρηµενον The Ideas , thus It Contains The Causes of The Ideas . For to all those who posit Ideas , Real Genera των ειδων, δε περιεχον τα αιτια των ειδων : γαρ πασι τοις θεµενοις τας ιδεας , ως αληθως γενη are thought to be both older and more essential than The Ideas/Species arranged under them ; on the one ειναι δοκει και τα πρεσβυτερα και ουσιωδεστερα των ειδων τεταγµενων υπ’ αυτα , µεν hand , Some Realities Exist Prior to The Ideas , while Some , on the other hand , Exist In Themselves , τα αλλα ειναι προυπαρχοντα των ειδων , τα αλλα δε οντα εν αυτοις ---

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according to Participation . Thus on the one hand , through these two (Genus and Species) it is κατα µεθεξιν . ουν µεν τα Ταυτα δυο εστι possible to distinguish the Divisive aspect of Dialectics ; while on the other hand , the remaining two δυναµεως διαισθανεσθαι της διαιρετικης του διαλεκτικου : δε τα λοιπα δυο belong to the definitional aspect . For this aspect (1) , Perceives One Idea pervading through Many της διοριστικης . γαρ Αυτη ορα µιαν ιδεαν δια πολλων Wholes ; Uniting Them into One , collecting/weaving/gathering The Many Ideas into One Definition , 651 ολων ξυνηµµενην εν ενι , συναγουσαν τας πολλας ιδεας εις εν ωρισµενον , Each being Whole , and Themselves entwined together with Each Other , and from All These Wholes εκαστην ολην , και αυτας συµπλεκουσαν αλληλαις , και εκ πασων ολων Being Grasped , bringing to completion One Idea , by grasping The Many in One ; and furthermore (2) ληφθεισων αποτελουσαν µιαν ιδεαν , συναψασαν τας πολλας εν ενι , και ετι It Looks upon/Contemplates The Many Ideas , which have been collected , as Being Distinct Foundations επισκωπειται τας πολλας , ας συνηγαγεν , χωρις κειµενας both from The Whole which arises from Them and from Each Other . And reasonably so ; for how else και εξ του ολου γιγνοµενου αυτων και αλληλων . Και εικοτως : γαρ που could It make One out of Many , unless It had Previously Discerned The Many as Being Distinctly αν ποιησειε εν εκ πολλων , µη προεπισκεψαµενη τα πολλα χωρις Laid-Up-Under/Supporting One Another ? κειµενα αλληλων ; (see L/S Lexicon on κειµαι , esp.III) Surely then , since Parmenides makes no recollection of their being such dialectical functions δ’ ουν ο Παρµενιδης πεποιηται ουδενος µνηµην οντων τοιουτων της διαλεκτικης εργων when outlining the method through hypotheses for us , and since , on the one hand , Socrates almost υπογραφων την µεθοδον δια των υποθεσεων ηµιν : και µεν Σωκρατους σχεδον everywhere pursues them , but on the other hand , does not refer to that method , in that case , how could πανταχου επιτρεχοντος τουτοις , δε ουδε µεµνηµενου εκεινης πως αν anyone accept the view that they are the same as each other ? Thus , on the one hand , the very first point τις παραδεξαιτο τας αυτας ειναι ταυτας αλληλαις ; ουν µεν το πρωτιστιν mentioned (which then answers that point , that on the one hand , Parmenides recommends his method to ρηθεντων ( ην δε εκεινο , Οτι το µεν τον Παρµενιδην προτεινειν την the young , while on the other hand , Socrates forbids young men to practice his) , does not differentiate νεοις , δε τον Σωκρατη εξειργειν τους νεους της ) , ου διιστησιν the methods ; and neither is to give advice in a personal instance , the same as to formulate a general rule . αυτας , και ουδε εστι παραινειν τι ιδια ταυτον προσταττειν νοµοθετικως . For on the one hand , the latter looks upon a multitude of irregular natures , and because of them , must γαρ µεν Το αποβλεπει εις πολλας και ανωµαλους φυσεις , κακεινων necessarily take aim at what is proper/due/duty to everyone in common , ahead of advice to individuals ; αναγκαζεται στοχαζοµενον τα καθηκοντα κοινη προτιθεναι των ιδιων : for The Legislator is not giving Guidance to one person but to many people . Surely then , The Legislator γαρ ο νοµοθετης ου ηγειται ενος αλλα πολλων : δη ουν takes into consideration , not what practices are fitting/innate/belong for the best of natures , but what σκοπει ουχ οσα προσηκει ταις αρισταις των φυσεων , αλλ’

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practices are proper for the first , and middle , and last natures ; because he also takes under scrutiny , οσα πρωταις και µεσαις και τελευταιαις : διο και υφορωµενος reversals of fortune , by taking care not to prescribe whatever would injure any of the persons whom απο τας τυχης διευλαβειται υφ’ προσταττειν ων αν βλαβειεν τινες ταυτα των he is educating . For even if he selects to the greatest extent that is possible , the very best natures , υπ’ αυτου παιδευοµενων : γαρ καν εκλεξηται µαλιστα τας αριστας φυσεις , but also realizes that even in them , there is a great deal of irregularity , as it is likely to be the case , αλλ και οιδε οτι εν ταυταις πολλην ανωµαλιαν , ως εικος ενουσαν in human natures . But if he is counseling an individual concerning what their pursuit in life may happen εν ανθρωπινας φυσεσιν . δε συµβουλευων ιδιως περι οτου των επιτηδευµατων αν τυχη to be , then he looks at the specific nature of the person he is counseling , and especially if he is himself αποσκοπων εις την διαφερουσαν φυσιν του συµβουλευοµενου , τε αλλως καν αυτος indeed such a man , who is sufficiently able to discern the fitness of the recipient of his advice , and η τοιουτος οιος ικανος δυνασθαι κατανοειν την επιτηδειοτητα του δεχοµενου την συµβουλην , in this case , without a doubt , he advises him to choose or ignore some particular of his pursuit in life . ουτω δηπου συµβουλευει εκλεγεσθαι η αποικονοµεισθαι τι των επιτηδευµατων . Surely then , on the one hand , according to this manner of legislation concerning Dialectics , which was δη µεν ∆ιο ο εκεινος τροπος των νοµοθετηµατων περι διαλεκτικης ην appropriately given to (young) Socrates ; which on the other hand , is also appropriate to the character of 652 προσηκων Σωκρατει : δε Parmenides , who was looking only at The Divine Impulse towards Philosophy , of Socrates , and which Παρµενιδη απιδοντι µονην την ενθεον ορµην επι φιλοσοφιαν , του Σωκρατους , και just as he says , he saw that , Socrates himself had adapted/harmonized The Calling of that Method , and καθαπερ αυτος φησι , ουτος ηρµοττε της παρακελευσεως ο τροπος , saw that , no one would be mislead who would practice such a method in their youth , ως µηδεν µελλοντος του πεισοµενου γυµναζειν την τοιαυτην µεθοδον εκ εαυτον νεοτητος , if they had a nature like that of Socrates (Theaetetus and the other young Socrates-jfb) . And since Socrates ει εχοι φυσιν παραπλησιαν Σωκρατει : και επει himself , if he knew that all the natures for whom he was legislating were of the highest type , would also αυτος , ει ηδει παντας τας φυσεις οις νοµοθετει οντας ακροτατους , αν και not have hesitated to prescribe Dialectics to the young, knowing that they would not be harmed by It , nor ουκ ωκνησεν παραδιδοναι την διαλεκτικην νεοις , ειδως ουδεν βλαβησοµενους απ’ αυτης ουδε trust any such result , which led to his withholding It from the young , out of fear that some of the young πεισοµενους τι τοιουτον , πεισεσθαι εξειργει τους νεους , αδηλου τινας των νεων who were impelled to such an exercise , whom he suspected (might be harmed) . Thus , generally , της ουσης ορµης της τοιαυτης γυµνασιας οιον υποπτευων . δε Καθολου we observe that all legislation is aimed at the greatest number , but not at the rarest occurrences ; ορωµεν απασαν νοµοθεσιαν στοχαζοµενην του ως επι το πλειστον , αλλ’ ου σπανιωτατα συµπιπτοντων, and by looking towards The Common Limit of that nature , but not to the particular individual , whether και βλεπουσαν προς τον κοινον ορον της φυσεως , αλλ’ ουκ εις τον ιδιον , τε it be in the Modes of Honor Paid to The Gods , or in the studies and pursuits to be chosen , εν ταις τιµαις των θεων και εν των µαθηµατων και επιτηδευµατων αιρεσεσι

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or in the choice of duties to be observed ; which prescriptions , do not necessarily follow all those και εν ταις εκλογαις καθηκοντων , οις ουκ αναγκαιον επεσθαι παντας τους who fall outside the legislation , such as those who are allotted a nature Superior to the common one . εξω της νοµοθεσιας εκεινης οντας λαχοντας φυσεως υπεραιροντας και της κοινης : So that there is nothing to hinder both Socrates and Parmenides in laying down prescriptions about one ωστε ουδεν κωλυονται αµφοτεροι διαταττοµενοι περι µιας and the same pursuit , from saying different things about its being pursued/used and both και της αυτης επιτηδευσεως , λεγοντες διαφεροντα περι αυτην των επιτηδευοντωναµφοτεροι speak truly ; the one as having in his sight , the common limit of nature , but the other , the individual . λεγειν ορθως , ο µεν ως στοχαζοµενοι της κοινης φυσεως , ο δε ως της ιδιας . Nor is it the case then , that when Parmenides calls this same method an exercise , they are different ουδε δε Οτι ο Παρµενιδης αποκαλων την ταυτην µεθοδον γυµνασιαν αλλοτριοις terms than those which Socrates uses . This is entirely evident to any one who has followed closely ονοµασιν η οις Σωκρατης κεχρηται , παντι καταφανες τω παρηκολουθηκοτι The Laws that Socrates lays down for Dialectics . For he says that those citizens who have been led τοις νοµοις του Σωκρατους περι της διαλεκτικης : γαρ φησι κακεινος τους ηγµενους through the studies , must then be exercised in Dialectics Herself , this is also the expression he uses , and δια των µαθηµατων, χρηναι γυµναζεσθαι δι’ αυτης , ουτωσι και τω ρηµατι λεγων , και appoints a definite limit of time for such an exercise . εξαρκειν τοσονδε χρονον γυµναζοµενοις . Socrates: (then I said) Therefore you see , O friend , that in Reality , This Study , is very likely Rep 526b δ’ εγω ην , ουν Ορας , ω φιλε , οτι τω οντι το µαθηµα κινδυνευει to be necessary for us , since it indeed clearly impels The Soul , to Use/employ ειναι αναγκαιον ηµιν , επειδη γε φαινεται προσαναγκαζον την ψυχην χρησθαι Intellection Itself , in The Conception of Truth Itself ? τη νοησει αυτη επ’ την αληθειαν αυτην ; (Aristotle’s) Either then , his Dialectics must be regarded as being the same with the exercise on probable premises , Η ουν κακεινην ακτεον εις ταυτον προς την γυµναζουσαν δι’ ενδοξων , or it is not the same , because Parmenides also declares by these uses of the word exercise , that η ουδε ταυτην , δια του Παρµενιδου και βοωντος ταυτα το ονοµα της γυµνασιας , οτι it will enable one to see The Truth “with difficulty(sweat)” ; and is surely through which the purpose 653 ταυτης αν τις κατιδοι το αληθες µολις : εστι δη δια ο τελος of the so-called Topics was taken in hand . των λεγοµενων τοπικων επιχειρηµατων . Why in the world then , did both of these men call the primary use of this same method , exercise ? Τι δηποτε ουν αµφοτεροι καλουσιν την πρωτην µελετην της ταυτης µεθοδου γυµνασιαν , I shall tell you .This same method of trying to attain Genuine Knowledge , spoken of as a whole , contains εγω φρασω . ταυτης µεθοδου ως αληθως της επιστηµονικης ειπειν ως το ολον εισιν three kinds of functions . One , on the one hand , which is suitable for the young , is useful for awakening Τρεις ενεργειαι : µια µεν προσηκουσα νεοις , και χρησιµος εις το διεγειραι

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the mind , which is as it were , asleep in them , by provoking it to inquire into itself . For this is truly τον νουν ωσπερ καθευδοντα εν αυτοις και ερεθισαι ζητησιν προς την εαυτου : γαρ ουσα οντως an exercise for training the eye of the soul in seeing/contemplating its Objects , and for τις γυµνασια αγουσα προς του οµµατος της ψυχης την θεωριαν των πραγµατων , και its approach , which it possesses according to Essential-Being , by arranging them along with their την προσβολην ων εχει κατ’ ουσιαν θεσεων δια των contradictories , by also not only considering The Uniquely Unswerving Path that Leads in a straight line αντικειµενων λογων , και µη µονον σκοπουσα την οιον ατραπον φερουσαν ευθειαν towards The Truth Itself , but by also considering the bypaths that lie alongside It , by testing them to see επ’ το αληθες αυτο , αλλα και τας εκτροπας παρα ταυτην , βασανιζουσα κακεινας if they report anything trustworthy ; and thus it puts to the test the all varied impulses of the soul . ει λεγουσι τι πιθανον , και κρουουσα τας παντοιας επιβολας αυτης . (to tap an earthen vessel , to try whether it rings sound .L/S)

The Poem of Parmenides

“The Worthy Mares that were carrying me , as far as to my Hearts Desire , ται ικανοι ιπποι φερουσιν µε , οσον επι τ’ θυµος at length , escorting me , mounted upon The Spiritual Journey that Abounds in Legends , επει πεµπον µ βησαν ες δαιµονος οδον πολυφηµον Led along which , She who sees The Light , is carried through all cities . ” αγουσαι η αστη ειδοτα φωτα φερει κατα παντ’ Frag.1 Then , another function of Dialectics , directly Rests The Intellect in The Contemplation of Real Beings δε ετερα ηδη αναπαυουσα τον νουν θεωρια των οντων where It is most at Home , by beholding Truth Itself , “Abiding upon a Sacred Altar” (Phaedr 254b) , αυτην οικειοτατη καθ’ ορωσα την αληθειαν αυτην βεβωσαν εν αγνω βαθρω , which Socrates says , unfolds before the mind The Whole Intelligible World , continually journeying ην ο Σωκρατης φησιν ανελιττειν απαν το νοητον , αει πορευοµενην from/through One Ideal Form to Another , until It may come into The Presence of The Very First Itself . δι’ ειδων εως αν εις καταντηση το πρωτον αυτο (neu.) Sometimes on the one hand , by using analysis , then at other times , by using definition , then at another τα µεν αναλυουσαν δε τα οριζοµενην δε τα time , by using demonstration , then at another , by using division , both proceeding down from above , αποδεικνυσαν δε τα διαιρουσαν , τε χωρουσαν ανωθεν and upwards from below , until having closely examined , in every way , The Whole Nature και αναντες κατωθεν εως διερευνωµενη παντη την πασαν φυσιν of The Intelligible World , It may alight upon That which is Beyond All Beings . των νοητων , αν εις το εκεινα αναδραµη παντων των οντων , Socrates: 35 Then as the memory of the charioteer looks towards The Nature of The Beautiful , It is 254b δε η µνηµη του ηνιοχου Ιδοντος προς την φυσιν του καλλους ---

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borne-back , and again beholds Her , along with Soundmindedness , Abiding upon a Sacred Altar .” ηνεχθη και παλιν ειδεν αυτην µετα σωφροσυνης βεβωσαν εν αγνω βαθρω :” Concerning which , when It has finally anchored the soul There , having reached Its Goal ; no longer ου τελεως ορµισασα την ψυχην ηκουσα επι τελος ουκ ετι having any greater incitement to be yearned after . You could say that these are also the functions of the κρειττον εφετον ποθησεται . αν ειποις ταυτης ειναι και εργα τα Dialectical method , spoken of in both the Phaedrus and in the Sophist , the one , dividing dialectical ρηθεντα εν τε Φαιδρω και τα εν Σοφιστη , τα µεν διηρηµενα της διαλεκτικης functions , into two , the other , into four parts ; and this is why it is referred to those who are genuinely τα εργα διχη δε τετραχη και διο αποδιδοται τω καθαρως philosophically inclined , who no longer have need of mental exercises , but nourish the Intellect in their φιλοσοφουντι , µηκετι δεοµενω γυµνασιας , αλλ’ τρεφοντι τον νουν της soul on Pure Intellections . Then , another and third kind of Dialectics , is that which Supports/Rouses/ 654 ψυχης εν καθαραις νοησεσι : δε τις αλλη τριτη ουσα παραστατικη Reminds , in the real sense , which purges “the double ignorance” , when directed towards people who are κατ’ αληθειαν καθαρτικη της διπλης αµαθιας , οταν προς ανθρωπους η filled-full of their self-conceited notions . Then , in the Sophist this kind of Dialectics is also mentioned ; γεµοντας αυτη οιησεως λογος : δε εν Σοφιστη περι ταυτης και ειρηται for as the philosopher is accordingly compelled to use this method of purgation on people who are γαρ ως ο φιλοσοφος αρα αναγκαζεται προσαγειν τροπον τοις obsessed by their conceit of wisdom , so also the sophist , when engaged in refutation , was thought κατεχοµενοις υπο δοχοσοφιας , καθο και ο σοφιστης ελεγκτικος εδοκει to assume the guise of the philosopher , like a wolf assuming the guise of a dog , as that dialogue says . υποδυεσθαι τον φιλοσοφον , καθαπερ λυκος και κυνα , εν εκεινοις φησιν . Stranger: They question a person about something which they think they are talking sense , when in 230b ∆ιερωτωσιν τις περι τι ων αν οιηται λεγειν fact , they are talking nonsense ; seeing that , under scrutiny , their opinions are easily shown to wander , λεγων µηδεν : ατε εξεταζουσι τας δοξας εισθ’ ραδιως πλανωµενων , and thus in their discussions , they collect those opinions and compare them with one another , then , και δη εις τοις λογοις συναγοντες ταυτον τιθεασι παρ’ αλληλας , δε by that comparison , they show at once , that they contradict themselves , about the same things , τιθεντες επιδεικνυουσιν αµα αυτας εναντιας αυταις περι των αυτων in relation to the same things , and in respect to the same things . Furthermore , on the one hand , those προς τα αυτα κατα ταυτα : δ’ µεν οι who see , grow severe with themselves , but on the other hand , gentle towards others . And so , in this ορωντες χαλεπαινουσι εαυτοις , δε ηµερουνται προς τους αλλους , και δη τω τουτω way they are Liberated from their numerous and intractable opinions about themselves ; of all Liberations 230c τροπω απαλλαττονται των µεγαλων και σκληρων δοξων περι αυτους πασων απαλλαγων bringing about , both the greatest pleasure to hear and the most lasting Result/Benefit to the person who γιγνοµενην τε ηδιστην ακουειν και βεβαιοτατα τω

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undergoes it . For by considering , that just as physicians who care for the body , take into consideration πασχοντι . γαρ νοµιζοντες ωσπερ οι ιατροι περι τα σωµατα νενοµικασι that the body is unable to be benefited by any nourishment offered , until every obstruction in it , σωµα µη δυνασθαι προτερον αν τροφης προσφεροµενης , πριν τις εµποδιζοντα εν αυτω should be removed ; in the same way , O dear boy , those who purify and care for the soul , themselves αν εκβαλη , ταυτον , ω φιλε παι , οι εκεινοι καθαιροντες και περι ψυχης αυτους thoroughly-bear-in-mind , that the soul itself can receive no benefit from those teachings being offered , διενοηθησαν αυτην εξειν µη προτερον ονησιν των µαθηµατων προσφεροµενων until someone should , by putting to the test , bring those who are cross-examined to a state of mind 230d πριν τις αν ελεγχων τον ελεγχοµενον εις καταστησας of shame , by removing the opinions that are an impediment to the teachings , bringing them forth αισχυνην , εξελων τας δοξας εµποδιους τοις µαθηµασιν , απο− into the light of day , pure , by leading them to see that they know only what they know , but no more . −φηνη καθαρον και ταυτα ηγουµενον ειδεναι µονα απερ οιδεν , δε µη πλειω . Theaetetus: That itself , is surely the Best and most Soundminded state of mind to possess .” αυτη γουν Βελτιστη και σωφρονεστατη των εξων . Socrates: But the greatest aspect about Our Art lies in this ; that it is able to test , in every way , 150c δε µεγιστον τη ηµετερα τεχνη ενι τουτ , ειναι δυνατον βασανιζειν παντι τροπω , whether the thought of the youth has brought forth an image , an imposture , or a real ποτερον η διανοια του νεου αποτικτει ειδωλον και ψευδος η αληθες and genuine offspring . Seeing that the following indeed pertains to me as well as the midwives : τε και γονιµον . επει τοδε γε υπορχει εµοι οπερ ταις µαιαις I am also unproductive , of wisdom , and thus on the same topic , the reproach which has quite ειµι και αγονος σοφιας , και οπερ ωνειδισαν ηδη often been brought against me , that on the one hand , I question others , but on the other hand , πολλοι µοι , ως µεν επωτω τους αλλους δε I make no reply myself about anything , because there is no wisdom in me, is a true reproach ; ουδεν αποκρινοµαι αυτος περι ουδενος δια το εχειν µηδεν σοφον , αληθες ονειδιζουσιν Therefore the reason for this is the following : The God binds me to act as midwife , but on the δε το αιτιον τουτου τοδε : ο θεος αναγκαζει µε µαιευεσθαι , other hand , has never prevented me from bringing forth . Truly then , on the one hand , I am not , δε απεκωλυσεν γενναν . δη ουν µεν ειµι ου myself , a wise person at all , nor have I brought forth any such discovery , that is mine , 150d αυτος , τις σοφος πανυ , ουδε γεγονος τι τοιουτον ευρηµα εστιν µοι the offspring of my own soul ; but on the other hand , those who associate with me , της εκγονον εµης ψυχης : δ’ οι συψγγιγνοµενοι εµοι on the one hand , at first , some of them also appear quite unenlightened , but on the other hand , µεν το πρωτον ενιοι και φαινονται πανυ αµαθεις , δε as our association advances , all of those , whomsoever , The God may permit , της συνουσιας προουσης παντες οισπερ ο θεος αν παρεικη (παρεικω) , ---

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such ones make wonderful progress , as it appears to them , and to others as well . οσον θαυµαστον επιδιδοντες , ως δοκουσι αυτοις τε τοις αλλοις και : And this is manifest , because they have never learned anything from me , but because και τουτο εναργες οτι πωποτε µαθοντες ουδεν παρ εµου , αλλ’ they have discovered and have brought forth many and beautiful creations , from themselves . αυτοι ευροντες τε και τεκοντες πολλα και καλα παρ’ αυτων . But certainly the delivery is due to The God and me . But this is clear in the following : Many µεντοι της µαιειας αιτιος ο θεος τε και εγω . δε δηλον ωδε : πολλοι have already , being ignorant of this fact and thinking themselves the cause of their success , 150e ηδη αγνοησαντες τουτο και εαυτους αιτιασαµενοι but despising me , have turned away from me sooner than they should have , but whether of δε καταφρονησαντες εµου , απηλθον (απερχοµαι) πρωαιτερον του δεοντος , η their own accord or because others persuaded them to do so . Then, having turned away , αυτοι η υπ αλλων πεισθεντες . δε απελθοντες the offspring in them are miscarried , on account of keeping unwholesome companionships , τα λοιπα εξηµβλωσαν (αµβλισκω) δια πονηραν συνουσιαν and the offspring which they had brought forth through my assistance , they have reared so badly τε και τα µαιευθεντα υπ εµου τρεφοντες κακως that they have destroyed them ; having set-up falsehood and images as being more important απωλεσαν , ποιησαµενοι ψευδη και ειδωλα περι πλειονος than The Truth , so that at last it became apparent to themselves , as well as the others , του αληθους , δ’ τελευτωντες εδοξαν αυτοις τε και τοις αλλοις that they were unenlightened . One of which was Aristeides , the son of Lysimachus , and there 151 ειναι αµαθεις . εις ων γεγονεν αριστειδης ο Λυσιµαχου και are very many more others . When such men return pleading , as they do , with admirable πανυ πολλοιοις αλλοι , οταν ελθωσι παλιν δεοµενοι δρωντες και θαυ− eagerness to associate with me again , on the one hand , The Spirit that comes to me , µαστα ν συνουσιας της εµης , µεν το δαιµονιον γιγνοµενον µοι prevents me to associate with some of them , but on the other hand , allows me to associate αποκωλυει συνειναι ενιοις , δε εα with others ; and these , again , make progress . Then those who associate with me happen to be ενιοις , και ουτοι παλιν επιδιδοασι . δε οι συγγιγνοµενοι εµοι πασχουσι truly the same as women in childbirth in this ; for they are in pain of labor and are full of trouble , δη ταυτον ταις τικτουσαις τουτο : γαρ ωδινουσι και εµπιµπλανται αποριας night and day , much more than are the women . Then , my art is able to arouse this νυκτας τε και ηµερας πολυ µαλλον η εκαειναι . δε εµη η τεχνη δυναται εγειρειν ταυτην pain and to make it stop . And on the one hand , this is the way it truly is with them . But on the 151b την ωδινα τε και αποπαυειν . και µεν ουτως δη ουτοι . δε other hand , O Theaetetus , with others , should they not appear to me to be , in some way ω θεαιτητε ενιοις αν οι µη δοξωσυ µοι ειναι πως pregnant , in that I see that they have no need of my services , so then with Perfectly Good-will , εγκυµονες , οτι γνους ουδεν δεονται εµου και πανυ ευµενως

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I act as match-maker , in conjunction with The God’s Providence , I aim to pronounce , quite προµνωµαι συν θεω τοπαζω ειπειν πανυ successfully , with whom they may Beneficially associate . Thus on the one hand , I have indeed ικανως οις αν οναιντο συγγενµενοι : µεν δη given-over many of them to Prodicus , but on the other hand , to many other Wise εξεδωκα (διδωµι)πολλους ων Προδικω , δε πολλους αλλοις σοφοις and Ineffably Divine men . τε και θεσπεσιοις ανδρασι . These things , I have in truth said to you , at such length , suspecting that , Ταυτα δη σοι , ενεκα τουδε εµηκυνα , υποπτευων you yourself , in the same way believe , you are in pain of labor because you are pregnant with σε και αυτος ωσπερ οιει , ωδινειν κυουντα something within you . Apply yourself then , to me , as being the son of a midwife and 151c τι ενδον . προσφερου ουν προς µε ως προς µον µαιας και as my self having the art of a midwife , and in the same way , apply yourself eagerly , to answer αυτον µαιευτικον , και ουτως προθυµου αποκρινασθαι that which I may ask , whatsoever such a thing may be . And accordingly , if , having examined α αν ερωτω οπως οιος τ ει : και αρα εαν σκοπουµενος anything which you should speak-forth , I should lead-forth an image that is un-real , τι ων αν λεγης ηγησωµαι ειδωλον και µη αληθες and accordingly then , I should take it out and throw it away , do not be angry just as women are ειτα υπεξαιρωµαι και αποβαλλω , µη αγριαινε ωσπερ αι who are deprived of their first offspring . For many , O wondrous friend , have already gotten into πρωτοτοκοι περι τα παιδια . γαρ πολλοι , ω θαυµασιε , ηδη διε− such a state of mind towards me , so that they are unreasonably ready to bite me , whenever ουτω −τεθησαν προς µε , ωστε ειναι ατεκνως ετοιµοι δακνειν , επειδαν I take away some foolish notion from them , and they do not believe that I do this in Goodwill , αφαιρωµαι τινα ληρον αυτων , και ουκ οιονται µε ποιειν τουτο ευνοια , since they are far from knowing , that no God has ill-will towards mankind , nor do I do anything 151d οντες πορρω του ειδεναι οτι ουδεις θεος δυσνους ανθρωποις , ουδ’ εγω δρω ουδεν concerning this Art from ill-will . Therefore it is Artfully impossible for me to acquiesce in τοιουτον δυσνοια , αλλα θεµις ουδαµως µοι τε συγχωρησαι falsehood and to cover-up The Truth . Truly then , O Theaetetus , start again from the beginning , ψευδος και αφανισαι αληθες . δη ουν , ω Θεαιτητε , παλιν εξ αρχης , and try to say , what in the world , knowledge is . But I shall never allow you to say that πειρω λεγειν , ο τι ποτ’ επιστηµη εστιν : δ’ ει (ειµι) µηδεποτ’ ειπης ως you are not able to do so . For if God Wills it and empowers you , you will be able to .” ουχ οιος . γαρ εαν θεος εθελη και ανδριζη , εσει οιος τ’ . For one who truly puts to the test , and not merely appears to do so , is a philosopher , since they γαρ Ο αληθως ελεγχων , αλλ’ ου φαινοµενως , εστι φιλοσοφος , ως και ---

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really purify ; for how could anyone purify another soul , if their own soul remains unpurified ? οντως καθαιρων : και πως αν τις καθαρειν αλλους , αυτος ψυχην εχων ακαθαρτον ; Therefore , there being these three kinds of Dialectical activities/energies , producing ουν ουσης της Τριττης ειδους του διαλεχτικου ενεργειας , γιγνοµενης from one or the other aspect , either by solely unfolding/bringing forth into the light The Truth , or solely εφ’ η εκατερα η µονον εκφαιουσης το αληθες , η µονον by testing for falsehood , it is solely the first that is called an exercise by both philosophers . According to ελεγχουσης το ψευδος , µονην την πρωτην καλουσι γυµνασιαν αµφοτερως , καθ’ which , Socrates exercises the young , as if they were Divine , on the one hand , by examining from both ην ο Σωκρατες γυµναζει τους νεους , ωσπερ θεος , µεν σκοπων εφ sides of the question ; whether what each one thinks is true or not , or whether knowledge is perception εκατερα τον ειτε εκαστω το δοκουν εστιν αληθες ειτε και µη , και ει επιστηµη αισθησις or not , both by examining in turn the difficulties in true-belief / right-opinion , and again , by ‘thumping’ ειτε και µη , τε σκοπων εν µερει τα απορα των αληθων δογµατων , και αυθις παρα− them’ , in order to bring forth an unsound ring ; or on the other hand , by Liberating another one of these −κρουων δεικνυων σαθρον φθεγγοµενα , δε λυσιν αλλην τουτων youths , (by enquiring , “What is a friend ? Does someone that is like another represent friendship at one τον νεον (ζητων τι εστι φιλον , και το οτι οµοιον τω οµοιω αποφαινων φιλον µεν time , but at another time , someone that is the opposite of another ? And is it the lover at one time , but τοτε , δε τοτε το οτι εναντιον τω εναντιω , και οτι το φιλουν µεν τοτε at another time , the beloved that is the friend ?”) , and through this method , unfold all of the difficulties τοτε το φιλουµενον οτι ) δια προβαλλων παντων τας αποριας that lie latent in their opinions . Surely such exercise , is proper for young and ambitious persons who are υποικουρουσας τοις δογµασιν . γουν η τοιαδε γυµνασια προσηκει Νεοις και ανδρικοις lovers of knowledge , in order that they may not grow weary in the search nor be carried away , φιλοµαθεσι , ινα µη αποκαµνωσι προς τας ζητησεις µηδε αποσκευαζωνται by not having the primary foundation (purification) , as when Socrates is indeed contending against the δια µηδε το την αρξην , ως οταν γε αγωνιζηται προς sophists , who are hiding under the cover of experts and of masters of all arts , then , all the methods 655 σοφιστας , υποδυοµενους επιστηµονας , τεχνιτας παντας , οι τροποι of putting to the test belonging to Dialectics are already at his hand , in order to show them how ελεγκτοκοι της διαλεκτικης προχειροι αυτω , δεικνυντες their statements contradict themselves , until having sounded falsely on every side , they may eventually αυτους φθεγγοµεννους ταναντια εαυτοις , εως παρακρουµενοι πανταχοθεν αν be brought to a recognition of their own false pretenses , by virtue of these Dialectical methods being in καταστωσι εις εννοιαν εαυτων της δοξοσοφιας , απο οντες some way cathartic of excessive self-conceit . And there are many such examples of Socratic Dialectics τινες καθαρτικοι της περιττης οιησεως :και εισι πληρεις της τοιαυτης του Σωκρατους διαλεκτικης in the Gorgias and the Protagoras , and in other dialogues if in some way Dialectics takes up the defense τε Γοργιας και Πρωταγορας , και αλλοι διαλογοι ει τινες που αµυνονται against the assaults of the sophists , certainly such as the arguments brought together in the Republic τας προβολας των σοφιστων , δη οιοι και οι αγωνες συνεστησαν εν πολιτεια

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against the ingenious Thrasymachus himself . But surely , if the activity of the dialectician is directed προς τον γενναιον Θρασυµαχον αυτω . δε δη Ει ενεργοιη καθ’ towards himself , neither dealing with men who are in need of testing/thumping nor in need of exercise , προς εαυτον ουτε εχων ανδρας δεοµενους πληγων ουτε γυµνασιων , he employs The Primary Form of Dialectical Activity Itself ; That which Reveals The Truth Itself , µεταχειριζεται την πρωτιστην της διαλεκτικης ενεργειαν αυτην εκφαινουσαν το αληθες αυτο in Its Purity . Just as , Socrates in the Phaedo , on the one hand , lays down certain hypotheses , and ειλικρινως , ωσπερ ο Σωκρατης εν Φαιδωνι µεν θεµενος τινας υποθεσεων , και searches-out what follows from them , and shows that the soul is incapable of receiving the opposite of ζητων τα εποµενα ταυταις , δεικνυσι την ψυχην ουσαν αδεκτον του εναντιου the quality which it confers on those in which it is present , and having worthily proved this , to consider ων επιφερει τουτοις οις αν παρη , και αξιοι αποδειξας επισκοπειν in turn , if the initial hypotheses themselves are true , and he outlines the rules of the search that agree αυθις ει τας πρωτας υποθεσεις αυτας αληθεις , και υπογραφει κανονας ζητησεων συναδοντας with the method herein (Dialectics) . Thus , at each hypothesis you should look only at the consequences τη µεθοδω ενταυθα , καθ’ εκαστην υποθεσιν µονα προς τα that follow from that pursuit , but make no defense of the hypothesis itself , until you have sufficiently ακολουθα εκεινην θηραν , δε ποιεισθαι µη λογον περι της υποθεσεως αυτης , εως αν ικανως gone over any of its implications ; then , at that time , give a reason for the hypothesis itself , and surely επεξελθη τις απ’ αυτης τοις , δε τοτε διδοναι λογον περι της υποθεσεως αυτης , και δη in this way , conduct the search in the proper way by assuming another hypothesis from the best of those ουτω ποιεισθαι την ζητησιν κατα τροπον λαβοντας αλλην υποθεσιν την βελτιστην των above , until , going up through the steps you come to “something sufficient” ; this itself meaning , ανωθεν , εως των ανιων δια των βαθµων αν ελθης επι τι ικανον , αυτο λεγων without a doubt , The Unhypothetical Archetype , of what has been demonstrated , and which Is , not by 656 δηπου το ανυποθετον αρχη των δεικνυµενων και ο εστιν ου καθ’ hypothesis , but in Reality . Thus the Eleatic sage , uses both the method of division to make many υποθεσιν αλλα κατα αληθειαν. δε Ο Ελεατης σοφος , τε µεθοδοις ταις διαιρετικαις ποιων πολλα out of one , and that of definition for making one out of many , and he also employs The Whole εξ ενος και ταις οριστικαις εν εκ πολλων , και ουτος µεταχειριζεται της συµπασης of Highest Form of The Dialectical Activity Itself , as if to show that he can either divide or define την ακροτατην διαλεκτικης ενεργειαν αυτην , ως ει και αν η διηρειτο η ωριζετο The Beings(Ideas)/Reality for his own sake , as well as taking up the activity for the sake of others . For τα οντα καθ’ εαυτον , και ωσαυτως ενεργων προς αλλους : γαρ he is not demonstrating in front of unpracticed youngsters ; having already been thoroughly exercised in ουτε προσεφερετο αγυµναστοις νεοις , ηδη δια γεγυµνασµενοις the Socratic method , and completely trained in mathematics , and have thus been introduced to The των Σωκρατων λογων και δια ηγµενοις των µαθηµατων και προειργασµενοις εις την Contemplation of Beings , nor in front of sophists , who are obstructed by their double ignorance θεωριαν των οντων , ουτε σοφισταις συµπεποδισµενοις υπο τισιν της διπλης αµαθιας and by being incapable of receiving artistic reasoning because of their self-conceit . και ουσι αδεκτοις των επιστηµονικων λογων δια την οιησιν .

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Through which reason then , on the one hand , we say that he called exercising in Dialectics , ∆ι’ ην αιτιαν ουν µεν ειποµεν εκαλεσε αγωγην δια της διαλεκτικης gymnastics. But on the other hand , that Dialectics was also customarily burdened by the name “idle-talk” γυµνασιαν . δε Οτι την διαλεκτικην και ειωθεσαν φερειν επι το ονοµα της αδολεσχιας and those who practiced it called “idle-talkers” by the many , what can we say , seeing that the comic και τους ονοµαζειν αδολεσχους οι πολλοι , τι αν ειποµεν , µεν των poets called Socrates himself a “beggarly babbler” , and then in the same way , κωµωδοποιων καλουντων τον Σωκρατη αυτον πτωχον αδολεσχην , και δε ωσαυτως applied the name to all others who also presumed to be dialecticians ? ονοµαζοντων τους απαξαπαντας αλλους και τους υποδυοµενους ειναι διαλεκτικους ; “Thus I also despise Socrates , that beggarly babbler . Or Prodicus , or indeed any one of those babblers.” δε και Μισω Σωκρατην τον πτωχον αδολεσξην . Η Προδικος , η γε τις εις των αδολεσχων . Because of which , Parmenides does not simply say that such a method is “babbling” , but adds ∆ιο και Παρµενιδης ουχ απλως ειπεν την τοιαυτην µεθοδον ειναι αδολεσξιαν, αλλα προσθηκης to it , “what the many call babbling .” And furthermore , Socrates himself in the Phaedo (70c) , µετα , υπο των πολλων καλουµενην την αδολεσχιαν. Και µεντοι ο Σωκρατης αυτος εν Φαιδωνι on the one hand , also says that in his earlier life , this name had been applied to him in a comedy : 657 µεν και φησι εν τω παρελθοντι βιω τουτο το ονοµα ηκειν αυτω απο της κωµωδιας : “Now at least , not even if any comic poet would himself say that I am babbling and producing speeches 70c Νυν γουν ουδ’ει τις κωµωδοποιος αν ειη αυτον φαναι αδολεσχειν και ποιεισθαι τους λογους about does not properly concern me , when on the one hand , being about to go to dwell in Hades , περι µη προσηκοντων µεν µελλοντα αποδηµειν εις Αδου , I discourse , on the other hand , about my transfer of residence There .” Then , on the other hand , in διαλεγοµενον δε περι της αποδηµιας της εκεισε . δε Εν the Theaetetus , when he has revolved-round the Protagorean thesis many times , and afterwards , in turn Θεαιτητω ανακυκλησας τον Πρωταγορειον λογον πολλακις , επειτα αυθις when he thinks that he has proved the subject under discussion , it is then he prepares to raise objections δοξας αποδεδειχεναι το προκειµενον , παρασκευαζοµενος διαπορειν to what has been concluded , by saying (195b) , “A babbling man , is a terrible thing”. And , when προς τα δεδογµενα , φησιν , αδολεσχης ανηρ δεινον πραγµα : και Theaetetus enquires the reason for this introduction , he replies , “Because I am about to dispute with του Θεαιτητου πυθοµενου την αιτιαν του τουτου προοιµιου , φησιν , γαρ µελλω απορειν προς myself .” This , without a doubt , that is being called babbling , is the very characteristic of dialectics ; εµαυτον , τουτο δηπου καλων αδολεσχικον της διαλεκτικης the practice of raising difficulties , and of turning the same propositions upwards and downwards , and το διαπορητικον , και στρεφον τα αυτα ανω και κατω και not being able to leave them alone . For , once and for all , those who are derisively called babblers , µη απαλλαττοµενον . γαρ καθαπαξ τους δυσαπαλλακτως ονοµαζειν αδολεσχους are those people who are disposed to keep-looking-over the same arguments . τους εχοντας ειωθεσαν επισκωπτοντες των αυτων λογων . Therefore on the one hand , as I said , it is the multitude who gave this name to Dialectics . ουν µεν , οπερ εφην , Εστι ο πολυς ονοµατοθετης τουδε του ονοµατος κατα της διαλεκτικης .

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And that is the reason why Parmenides says that the method that is about to be transmitted by him , και ∆ιο ο Παρµενιδης εφατο την µεθοδον παραδοθησοµενην υπ’ αυτου is called such a name by the many .But on the other hand , if we should just look at the division of the arts καλεισθαι ουτως υπο των πολλων . δε Ει δει ηµας και προσεχειν ταις διαιρεσεσιν των τεχνων in the Sophist , in there , we shall find that the Eleatic Stranger arranges Dialectics under εν τω Σοφιστη , εν εκεινοις αν ευροιµεν και τον Ελεατην ξενον ταττοντα την διαλεκτικην υπο the title of babbling . For surely he says that of all the arts , some on the one hand are creative , while on το αδολεσχικον : γουν λεγει πασων των επιστηµων την µεν ειναι ποιητικην , the other hand , some are acquisitive ; then of these latter ones , one part is acquired by struggle/exertion δε την κτητικην , δε ταυτης το µεν αγωνιστικον while the other part , is acquired in another way ; and of this laborious part , one part is competitive , το δε αλλο τι : και της αγωνιστικης το µεν αµιλλητικον , the other combative ; and of combative acquisition , one part makes use of bodily force through combat , το δε µαχητικον : και της µαχητικης το µεν ποιουµενον σωµατων βιαστικον δια την µαχην , while the other makes use of verbal conflict ; under which , quite manifestly , we must place Dialectics . το δε δια λογων αµφισβητικον , υφ’ ο δηλαδη θησοµεν το διαλεκτικον : For it is not creative , but acquisitive , just like mathematics , and acquisitive in no other way γαρ εστιν ουτε ποιητικον,αλλα κτητικον,ως και το µαθηµατικον,του κτητικου ουτε υπ’αλλο τι than through the process of labor . Then when the art of verbal conflict is divided into both the kind that η το αγωνιστικον . δε Του αµφισβητικου διαιρουµενου εις τε το makes use of long speeches and into that which proceeds privately , by questions and answers , it is clear 658 χρωµενον µηκεσι λογων και εις το προοιον ιδια δι’ερωτησεων και αποκρισεων , δηλον that Dialectics would belong under this latter kind . Then the species of so called verbal conflict , is again ως το διαλεκτικον αν ειη υπο τουτο : δε του καλουµενου αντιλογικου και divided into both the species that is concerned with the particulars of contracts and into one that enquires διαιρουµενου εις τε το διατριβον περι τα καθεκαστα συµβολαια και εις το ζητησιν into Universal Standards that are also open to controversy , as he says about The Just and The Beautiful τα καθολου λογον και επιδεχοµενα εναντιον , φησι περι δικαιων και καλων Themselves, and their opposites (Soph 224a) .Thus without a doubt , Dialectics will also find its end under αυτων και των εναντιων , δηπου το διαλεκτικον και τελεσει υπο this species . Thus he calls it disputation , but in no way taking-up the spreading of disreputable strife , τουτο . δε Ονοµαζει αυτο εριστικον , ουπω παραλαβων την διαβεβληµενην εριν , nor verbal conflict , but indicating only , its very own activity of raising antitheses and objections ουδε αντιλογιαν,αλλα καλων µονην ουτωσι ενεργειαν την αντιθεσιν και την ενστατικην to propositions . For there is also a correct way to carry on controversy , just as there is good and bad way των λογων : γαρ εστι και ορθως αντιλεγειν , και ευ και κακως to carry on verbal conflict , if indeed , as someone says , there are also two forms of strife . εριζειν , ειπερ τις λεγει φασιν ειναι και την διττην εριν .

“Accordingly then , is there not more than one species of strife ? ”

αρα εην Ουκ µουνον γενος εριδων ; Hesiod , Works and Days 11 And so , of verbal conflict , there is the one species that makes money , which surely brings to us that δ’ουν Του εριστικου ειναι το µεν χρηµατιστικον , ο δη εισαγει ηµιν εκεινον ingenious sophist , and the other species that wastes money , which surely is neglectful of private affairs τον γενναιον σοφιστην : το δε χρηµατοφθορικον , ο δη εστι αµελες των οικειων because of its insatiable involvement with Reasoned Argumentation , under which , we shall manifestly δια την απληστον διατριβην περι τους λογους , υπ’ ο δηλονοτι

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arrange , The Dialectician . For they surely do not belong in the other class , since that was sophistry . ταξοµεν τον διαλεκτικον : γαρ δη ου υπο θατερον , ειπερ εκεινο ην το σοφιστικον . And when he gives a name to this money-wasting labor , he says it can be called nothing else than µην τιθεις το ονοµα Τουτω τω χρηµατοφθορικω , φησιν αυτο χρηναι ονοµαζειν ουκ αλλο η worthless-babbling . If then , Plato himself also gives this same oracular name to Dialectics , αδολεσχικον . Ει δη αυτος και αποδιδωσι την ταυτην φηµην του ονοµατος τη διαλεκτικη by what contrivance can it be maintained that The Method in the Parmenides differs from Dialectics , τις µηχανη την µεθοδον εν Παρµενιδη διιστανειν της διαλεκτικης , because it is called babbling , and that Dialectics cannot possibly deserve this same form of address ? ως κεκληµενην αδολεσχιαν , και εκεινης ου δυναµενης τυγχανειν της ταυτης προσηγοριας ; But on the one hand , we have said more than was necessary on this subject . Thus , on Αλλα µεν ειποµεν πλειω των αναγκαιων περι τουτου . δε the other hand , we must return to the subject we have undertaken , with only this additional observation ; Επανιτεον εις τα προκειµενα , και τοσουτον προσθετεον that ancient commentators have held varying opinions regarding the introductions to Plato’s dialogues . οτι των παλαιων εχοντων διαφορους δοξας περι των προοιµιων Πλατωνικων , Thus , some on the one hand , have not wholly settled into the examination of them (For those who are και των µεν ουδ’ ολως καθιεντων εις την εξετασιν τουτων ( γαρ τους ηκειν genuine lovers of these doctrines must have previously heard of these) , while others take introductions γνησιους εραστας των δογµατων χρηναι προακηκοοτας ταυτα) , των δε τουτων as not being note-worthy , but believe their use leads them towards outlining their proper duties , ουδε ετυχεν ακροωµενων , αλλα αυτων την χρειαν αναπεµποντων εις υπογραφας καθηκοντων and thus teach them about the inherent laws belonging to the objects of their search , in the dialogues , και διδασκοντων προς οικονοµιαν τα ζητουµενα εν τοις διαλογοις , while others , demand that the interpreter , bring the introductions into relation with the nature of the των δε αξιουντων τους εξηγητας αναγειν ταυτα και προς την φυσιν των subject matter . We follow along with these interpreters and we shall lead the way by making the subject πραγµατων , ηµεις εποµενοι τουτοις και προηγουµενην ποιησοµεθα τα under consideration , relate to the subject matter unfolded in the introduction . We shall certainly not προκειµενα φερουσαν προς τα πραγµατα την αναπτυξιν του προοιµιου . Ου µην ουδε neglect the superintendence of one’s proper duties . For in studying the dialogues of Plato we must look αµελησοµεν της επιστασεως των καθηκοντων . γαρ επι των διαλογων Πλατωνος ∆ει βλεπειν especially at the subject under consideration of the dialogue and see how the details of the introduction , διαφεροντως εις τα υποκειµενα τω διαλογω και σκοπειν οπως τα πραγµατα τα προοιµια represents them . And in this way make manifest that each one of them is perfectly worked out , just as , ενεικονιζεται ταυτα , και αποφαινειν , εκαστον απειργασµενον , a single living being , harmonious in all its parts , as Plato himself says in the Phaedrus (264c) , and εν ζωον συµφωνουν εκ παντων εαυτω των µερων , ως αυτος φησι εν Φαιδρω , και by means of this , also bring into harmony , what belongs to this outlining of one’s proper duties . τουτοις και συναρµοττειν οσα εστι του τουτου τυπου των καθηκοντων : But when the introductions are completely irrelevant to what follows , as in those of the dialogues το δε τα προοιµια ειναι παντελως αλλοτρια των εποµενων , καθαπερ τα των διαλογων of Heraclitus of Pontus and Theophrastus , “they distress every critical ear that participates of hearing” . Ηρακλειδου του Ποντικου και Θεοφραστου , ανια πασαν κρισεως µετεχουσαν ακοην .

15 Jan 2009

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The Commentary of Proclus On The Parmenides

ΠΑΡΜΕΝΙ∆ΗΣ Concerning Ideas Η ΠΕΡΙ Ι∆ΕΩΝ

Cephalos: 1 Immediately after we arrived at Athens from Clazomenaea , the place of our abode , 126 Επειδη αφικοµεθα Αθηναζε εκ Κλαζοµενων οικοθεν we happened to meet with Adeimantos and Glaucon at the place of assembly ; ενετυχοµεν Αδειµαντω τε και Γλαυκωνι , κατ’ αγοραν : The philosophers of Italy , as we have often said , on the one hand , were involved with the study/ 659 Οι φιλοσοφοι την Ιταλιαν , ως πολλακις ειποµεν , µεν διετριβον περι την contemplation of The Truly Existent Ideas , slightly touching upon the part of philosophy involved with the θεωριαν των οντων ειδων , ολιγα εφαπτοµενοι της ϕιλοσοϕιας περι the objects of opinion , whereas on the other hand , the philosophers of Ionia , paid less attention to the των δοξαστων , δε οι την Ιωνιαν ηττον εφροντιζον περι της study of The Intelligible World , but examined both nature above , and the works of nature below . µεν τα νοητα δε επεσκοπουν και την φυσιν ανω και τα εργα της φυσεως κατω : Then Socrates and Plato , by sharing the interests of both groups , on the one hand , perfects the more δε Σωκρατης και Πλατων , µετασχοντες αµφοτερων , µεν τελειουσι την subordinate philosophy of nature , while on the other hand , unfolds the more Elevated one , 660 καταδεεστερον δε εκϕαινουσι την υψηλοτεραν , And this is also clear from what Socrates says in the Phaedo (96) , that on the one hand , he had formerly και τουτο εστι και δηλος ο Σωκρατης λεγων εν Φαιδωνι οτι µεν προτερον been a lover of the study of nature , but on the other hand , later on , advanced to Ideas and The Divine ην εραστης φυσιολογιας , δε υστερον αναδεδραµηκεν επι τα ειδη και τας θειας Causes of The Real Beings . Thus , this is precisely what Plato indicates , by the presupposed setting ; αιτιας των οντων . ουν τουτο Οπερ ο Πλατων ενδεικνυσαι δια της προκειµενης περιστασεως , and that their very own Philosophy shows , it appears to me , that they took over the good elements και της ουτοι εαυτων φιλοσοφιας επεδειξαντο , δοκει µοι επι τα αγαθα from both groups and collected them together into One Complete Truth . Furthermore , what is wonderful εξ αµφοτερων συλλαβοντες εις µιαν την τελεωτατην αλνθειαν : και ο εστιν θαυµαστον in these matters and sufficiently revelatory of the matters with which the dialogue is concerned , is that on εν τουτοις και ικανως εκφαντικον των πραγµατων ων ο λογος περι , the one hand , the men from Ionia present themselves at Athens in order to partake of the more perfect µεν οι εξ Ιωνιας απαντωσιν εις Αθηνας ινα µετασχωσι των τελεωτερων doctrines , while on the other hand , the men from Athens have not according to the same reason , gone δογµατων , δε οι εκ των Αθηνων ουκετι κατα τον αυτον λογον αφικοµενοι to Italy , to partake of their philosophy ; but to the contrary , it is the Italians who have come to Athens εις Ιταλιαν µετεσχον της εκεινων φιλοσοφιας : αλλ’ εµπαλιν εκεινοι παραγενοµενοι ταις Αθηναις

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to impart their own doctrines ; since this is also the case with The Real Beings Themselves , for those µετεδοσαν των οικειων δογµατων : ως εχει και επ’ των οντων αυτων τοις capable of seeing it ; for on the one hand , The Presence of The Primary Realities extends everywhere δυναµενοις καθοραν , µεν παρεστιν τω πρωτα πανταχη without hindrance , through the middle orders , down to the last orders of being ; but on the other hand , µεχρι ακωλυτως δια των µεσων των ε σχατων δε the last orders are perfected through the middle ones ; then , the middle orders on the one hand , receive τα εσχατα τελειουται των µεσων , δε τα µεσα µεν δεχεται The Gift of the Primary Orders into themselves ; thus It moves and converts the last orders to themselves , την δοσιν των πρωτον εις αυτα , δε κινει και επιστρεφει τα εσχατα προς εαυτα , and so The Middle Orders become , as it were , the center and the dynamic force between the two και γιγνεται , οιον , κεντρα και δυναµεις των (Prop 148) extremes , by being filled from The More Complete , and in turn by filling the inferior . Therefore , on the ακρων , µεν πληρουµενα εκ των τελειοτερων , δε πληρουσαι τα υφειµενα . ουν one hand, let us take Ionia as the symbol of Nature; then on the other hand, let us take Italy as the symbol µεν εστω Η Ιωνια της συµβολον φυσεως : δε η Ιταλια , της of Intellectual Being , but Athens , as The Intermediary , through which a way up is Provided for the souls νοερας ουσιας : δε αι Αθηναι , της µεσης , δι’ ης ανοδος εστι ταις ψυχαις who are aroused to move from Nature to Intellect . This is certainly what Cephalos also says immediately εγειροµεναις απο της φυσεως εις νουν . Τουτο γουν ο Κεφαλος και φησιν ευθυς in the introduction , that having come from their home in Clazomenaea to Athens for the sake of hearing εν προοιµιοις , αφικεσθαι εκ οικοθεν Κλαζοµενων Αθηναζε της ενεκα ακροασεως the discourses of Parmenides , and upon having arrived there , encountered Adeimantos and Glaucon των λογων Παρµενιδειων , και αφικοµενος εντυχειν Αδειµαντω και Γλαυκωνι at the place of assembly , and were introduced by them to Antiphon , who had heard him recite the κατ’ αγοραν , και συγγενοµενος δια τουτων Αντιφωντι ακροασασθαι των discourses , which he in turn had heard reported from Pythordorus , just as Pythordorus had heard λογων , ους εκεινος πεπυσµενος απηγγελλεν ως παρα Πυθοδωρου , απερ εκεινος ηκηκοει from Parmenides . Through which details he indicates what kind of person one must be who is to be 661Παρµενιδου . ∆ι’ ου δεικνυται οποιον τον δει ειναι led upwards , so that first of all , they must have also been stirred to flee their association with their body , αναχθησοµενον, οτι πρωτον µεν και ανειρεσθαι φευγειν την κοινωνιαν προς αυτο του σωµατος (for the habitation of the soul is the body) ; then afterwards , join themselves to The Allotment of Athena (γαρ οικος το σωµα της ψυχης ) : επειτα συναπτειν εαυτον προς τον κληρον της Αθηνας amongst The Wholes , by participating of which Allotment , the soul becomes , not surprisingly , εν τοις ολοις , µετασχουσαν ου κληρου την ψυχην γενεσθαι ουδεν θαυµαστον the spectator/contemplator of The Primary Realities Themselves , and through Them , can also obtain a θεωρον των πρωτων οντων αυτων , και δια τουτων και mystical vision of The Unities Themselves of The Real Beings . Then , if you like , we can not only εποπτευσαι τας εναδας αυτας των οντων . δε Ει εθελοις µη µονον express it in this way, but we can also express it in a way according even more to Wholes . The Gods who λεγειν ταυτη αλλ’ πως ετι καθολικωτερον , οι θεοι ποδηγουν−

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Guide nature and Comprehend the all-various powers of Forms in matter and the Whole of the indivisible −τες την φυσιν, και συνεξοντες τας παντοιας δυναµεις των ενυλων ειδων και των ολων ατοµων and perceptible reason–sources , are dependent upon The Primary Cause ; and on the one hand , by being και αισθητων λογων , εξηρτηνται (αρταω) της πρωτιστης αιτιας , και µεν κατα− Illumined by Athena , so turn their attention towards The Intelligible Region , and by abstracting −λαµποµενοι υπο της Αθηνας , και επιστρεφοµενοι προς τον νοερον τοπον , και αναρπαζοντες themselves from The Kosmic System (for this also is called The Home of The Gods that are in It) , then , εαυτους απο του κοσµικου συστηµατος (γαρ τουτο και λεγεται οικος τεν θεων εν αυτω ) , δε they are Led-up to The Unified Plurality of The Real Beings , and there , by Divine Power , advance αναγοµενοι εις το ηνωµενον το πληθος των οντων, και εκει δια της θειας δυναµεως χωρουσι to The Monad of The Plentitude of All . For all these words quoted carry a likeness , for those not την µοναδα του πληθους παντος . γαρ Τουτων τα ειρηµενα φερει εικονα τοις µη altogether unacquainted with such matters . For on the one hand , each one of The Ideas/Forms of Nature πανταπασι ανηκοοις των τοιουτων . γαρ µεν εκαστον Των ειδων φυσικων is inferior to The Plentitude ; but on the other hand , first of all , That Plentitude that is Above this , εστι χειρον του πληθους : δε µεν το πληθος εστι υπερ τουτο , just as it is said to be in The Many , thus also Participates of a Coordinate Unity . But prior to this ωσπερ λεγεται εν τοις πολλοις , δε µετεχει του συντεταγµενου του ενος : δε προ τουτου “is” The Transcendent One before The Many , towards which One , The Way Up leads through εστι το εξηρηµενον εν προ το πολλων , εφ ο η ανοδος δια The Mediation of The Dyad ; for The Dyad is The First Reality that Proceeds from The One , as the της µεσης δυαδος : γαρ η δυας πρωτη προηλθεν απο του ενος , ως ο Philebus (16c) teaches us somewhere . Φιληβος ανεδιδαξεν ηµας που . Socrates: 16c First of all , It is a Gift of The Gods to mankind , as it has indeed been revealed µεν δοσις Θεων εις ανθρωπους , ως γε καταφαινεται to me . Hurled from Whence , through the agency of some Prometheus , at the same time , with a εµοι , ερριφη (ριπτω) εκ ποθεν δια τινος Προµηθεως αµα τινι Most Bright Fire ; and thus , the ancients , who were Superior to us and lived nearer to The Gods , φανοτατω πυρι : καιο µεν οι παλαιοι , κρειττονες ηµων και οικουντες εγγυτερω θεων have Provided This Oracle , that on the one hand , The Real Beings which are said “To Always Be” παρεδοσαν ταυτην φηµην , ως µεν των οντων λεγοµενων αει ειναι Spring from One and Many , and thus on the other hand , They Innately Possess in Their Nature , εξ ενος και πολλων , δε εχοντων εν αυτοις ξυµφυτον The Limit and The Unlimited . περας και απειριαν . ---

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Therefore , we must always assume that this is the way in which These Entities have been Set-In-Order ; 16d ουν ηµας δειν αει θεµονους ουτω τουτων διακεκοσµηµενην so that there is , in every case , One Idea Encompassing Everything , and we must search for It - for εκαστοτε µιαν ιδεαν περι παντος ζητειν - γαρ we shall find , that it is there - and if we do get a grasp , we must then grasp the next Unity : Two , ευρησειν ενουσαν - εαν ουν µεταλαβωµεν , µετα µιαν δυο , and consider , if They exist in some way , but if not , then Three or some other Number , and again , σκοπειν , ει εισι πως , δε ει µη , τρεις η τινα αλλον αριθµον , και παλιν we must treat each of those Unities in the same way , until we can see that not only does The Archetypal εκαστον των εν εκεινων ωσαυτως , µεχριπερ αν ιδη οτι µη µονον εστι το αρχας Unity Accord to One and Many and an Unlimited Number , but also how many (Limited Number) It is . εν κατ’ εν και πολλα και τις απειρα , αλλα και οποσα : Thus we must not apply The Idea of The Unlimited to Plurality until one should have a view all of its δε µη προσφερειν την ιδεαν του απειρου προς το πληθος πριν τις αν κατιδη παντα αυτου numbers between infinite number and The One . Then at that time , when and if , I have already assigned 16e τον αριθµον µεταξυ του απειρου τε και του ενος : δ’ τοτε ηδη a Number to each Unity belonging to All of Them , then shall I care to release them into infinity . το εκαστον εν των παντων , εαν χαιρειν µεθεντα εις το απειρον . Thus on the one hand , as I have said , The Gods have Imparted to us , to consider and to learn and ουν µεν , οπερ ειπον , οι θεοι παρεδοσαν ηµιν σκοπειν και µανθανειν και to teach one another in this way . But on the other hand , the “wise men” of the present day , can produce 17 και διδασκειν αλληλους ουτως : δε οι σοφοι ανθρωπων νυν αν ποιουσι their one and bind together their many , more quickly and more slowly , in a haphazard manner , and thus µεν εν και δεοντος του πολλα θαττον και βραδυτερον , τυχωσι οπως , και δε after producing their one , they immediately go to the infinite ; while fleeing from those in the middle , µετα το εν ευθυς απειρα : δε εκφευγει αυτους τα µεσα , which distinguishes whether we are engaged in Dialectical or rhetorical discussions with one another . οις διακεχωρισται ηµας ποιεισθαι τε το διαλεκτικως και παλιν το εριστικως τους λογους προς αλληλους Is it not the case then , that on the one hand , the departure of the Clazomenaeans reveals that Ουκουν µεν η αποστασις των Κλαζοµενων εκφαινει The Foundations of Reason in Nature , Spring from The Transcendental Activity/Energy of The Gods , των λογων φυσικων απο την εξηρηµενην ενεργειαν των θεων : whereas , their encounter with both Glaucon and Adeimantos in the agora indicates The Mastership δε η εντευξις προς τε Γλαυκωνα και τον Αδειµαντον κατ’ αγοραν την επικρατειαν of The Dyad in The Unified Plurality ; then the conversation through them with Antiphon shows their 662 της δυαδος εν τω ηνωµενω πληθει : δε η συνουσια δια τουτων προς τον Αντιφωντα αυτων being Led-up to The One , from which they reach Their Perfection and Fullness of The Divine Goods . την αναγωγην προς το εν, παρ’ου εφηκει τουτοις και η τελειοτης και η αποπληρωσις των θειων αγαθων. For in each Order of The Gods there is The Monad , and The Kingdom of The Dyad , and The Number γαρ Εν εκαστη ταξει θεων εστι η µονας και η βασιλεια δυαδος και ο αριθµος Appropriate to Them . And All This , that has been distinguished , is United to The Monad by means of προσηκων ταυτη : και παν τουτο το διηρηµενον συναπτεται προς την µοναδα δια

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The Unified Plurality and The Dyad in It , which is as it were , Its Mother and Its Root . But these entities του ηνωµενου πληθους και της δυαδος εν αυτω οιον µητρος και ριζης . Αλλα ταυτα as I said , on the one hand , bear The Likeness of The Gods Themselves , and thus , it will Provide plenty οπερ ειπον , µεν φερει εικονα των θεων αυτων , και αν παρασχοι πολλην of Advantages for those who wish to follow the analogy . For observe that the Clazomenaeans are many , ευποριαν τοις βουλοµενοις εφεπεσθαι τη αναλογια . γαρ Ορα οτι οι Κλαζοµενιοι πλειους on the one hand , while on the other hand , Adeimantos and Glaucon are two , and through them , µεν δε τε Αδειµαντος και Γλαυκων δυο , και δια τουτων the meeting is brought about between the Clazomenaeans and Antiphon , who is one . So , it is clear that κοινωνια γιγνεται προς εκεινοις η τον Αντιφωντα ο οντα ενα . Και δηλον ως everywhere , that which has been multiplied , receives The Benefit of The Monad through The Dyad ; πανταχου το πεπληθυσµενον απολαυει της µοναδος δια της δυαδος , so that the people from Clazomenaea , by being students of nature , make their way through things και οτι εκεινοι δια οντες φυσικοι οδευουσιν κατα των naturally akin to each other to gain participation in the more complete doctrines ; so that on the one hand , φυσιν προσηκοντων αλληλοις επι την µετουσιαν των τελεοιτερων τινες , και οτι µεν The Beings of Second Rank are always dependent on The Beings Prior to Them ; and on the other hand , τα δευτερα αει εξεχεται των προ αυτων , δε that all beings stretch-up to reach The One Intellect , or The Intellect of Parmenides . For on the one παντα ανατεινεται εφ’ ενα νουν τον Παρµενιδειον . γαρ µεν hand , the people from Clazomenaea make their appeal to Adeimantos and Glaucon , while on the other Οι Κλαζοµενιοι δεονται του Αδειµαντου και Γλαυκωνος , δε hand , these two , lead the Clazomenaeans to Antiphon . furthermore , Antiphon fills them with the ουτοι αγουσι τους Κλαζοµενιους προς τον Αντιφωντα , δε ο Αντιφων πληροι αυτους των discourses of Pythodorus , while Pythodorus is the messenger carrying the words that passed between λογων Πυθοδωρου , δε ο Πυθοδωρος εστιν αγγελος των συνουσιων Parmenides , Zeno and Socrates . Thus , those two in turn , are United to Parmenides ; by placing Παρµενιδου και Ζηνωνος και Σωκρατους : δε οι αυ ηνωνται προς τον Παρµενιδην ιστασθαι themselves willingly at his side ; Socrates on the one hand , looking at The Plurality of Ideas , while Zeno και εθελουσιν κατ’ εκεινον , Σωκρατης µεν αποβλεπων εις το πληθος των ειδων , Ζηνων on the other hand , Unifies Plurality while eagerly striving towards The One Itself . So , on the one δε ενιζων το πληθος και επειγοµενος προς το εν αυτο : και µεν hand , let them be ranked in this way . But on the other hand , not only can you look at it in the way εχετωσαν ουτοι ταξιν τοιανδε . δ’ µη µονον αν ∆υναιο θεωρειν ταυτα related just now , but you can also view it as follows . Since Parmenides , Zeno and Socrates preserve ειρηται εµπροσθεν , αλλα και , οτι Παρµενιδου και Ζηνωνος και Σωκρατους σωζοντων the analogy/likeness with The Whole Divine Order , those that are next become like the secondary kinds . 663 εικονα της ολης θειας διακοσµησεως , οι εξης γενεσιν οµοιουνται τοις δευτεροις . Thus , if you are of like mind with the latter , you will rank on the one hand , Pythodorus with The Apex δε Ει συννοησαις ταυτα , σοι ταττεσθω µεν ο Πυθοδωρος κατα το ακροτατον of The Spiritual Powers , that announce and transmit messages from The Primary to Secondary Beings . των δαιµονων , το εξαγγελλον και διαπορθµευον τα εκ των πρωτων τοις δευτεροις :

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For both of these functions are appropriate to him , since by the one , he is being filled , while by the other γαρ αµφοτερα προσηκεν τουτω , ως το µεν πληρουµενω , ως το δε he fills , so that by his own powers he makes the hearing of the original words proportional to the hearing πληρουντι και δι’ εαυτου ποιουντι την ακροασιν των πρωτον λογων εµµετρον τοις of the others . Therefore , we should rank Antiphon according to That Spiritual Power that operates with αλλοις : δε χρωµενον ο Αντιφων κατα εκεινο δαιµονιον το aspiration and impulse and generally taking-up the secondary form of life; by undertaking horsemanship . και ορεξει και ορµαις και ολως προσλαβον την δευτεραν ζωην : γαρ υποκειται ιππικος ανηρ : Therefore , on the one hand , he is filled from The Primary Spirits , while on the other hand , he fills those ουν µεν πληρουνται απο των πρωτων δαιµονων , δε πληροι τα below him with The Elevating Communication that he has received from The Higher Powers . Thus , µετ’ αυτον παρα της αναγωγου συνουσιας των υψηλοτερων . δε the people from Clazomenaea remain , who are analogous to souls in the world of generation , who also Οι Κλαζοµενιοι λοιπον , αναλογον ψυχαις γενεσιουργοις , αι και require , on the one hand , the help from The Spirits immediately-above , while on the other hand , δεονται µεν της βοηθειας απο των διαµονων προσεχων δε all of them aspire to move upwards and participate in The Divine Words . This is also why they leave πασαι εφιενται του ανω και της µετουσιας των θειων λογων : και διο αφιασι their homes on the one hand , (that is , the body) , and on the other hand , transport themselves to Athens ; τον οικον µεν ( τουτεστι , το σωµα) , δε µεθιστανται επι τας Αθηνας : for they are converted to Themselves , upon encountering The Providence of Athena , and proceed γαρ επιστρεφουσι εις αυτας , τυγχανουσαι προνοιας Αθηνας , και πορευονται from mindlessness to Mindfulness , for that is what Athens stands for . Thus , by having been converted , απο της αγνοιας επι φρονησιν : γαρ τουτο αι Αθηναι . δε Επιστραφεισαι they first attach themselves to The Spirits above them , who are also suitably-adapted to the market/ µεν πρωτον συναπτονται τοις δαιµοσιν υπερ αυτας , οις και προσηκει η meeting place and with The Dyad (because on the one hand , They are “guardians of mortal men”, but on αγορα και η δυας ( οτι µεν το φυλακες θνητων ανθρωπων , the other hand , because They Issue from The Monad) and adapted to Conversion , through The Dyad , δε οτι το εισι απο της µοναδος) και η περιαγωγη δια της δυαδος to The Monad . But secondly , they are lifted-up by these Spirits to certain Angels and Gods , for επι την µοναδα : δε δευτερον ανατεινονται δια τουτων επι τε τινας αγγελους και θεους : γαρ it is through The Spirits , as Diotima relates (Sym 202d) , that all Communion and Dialectical-discourse εστιν δια των δαιµονων , ως η ∆ιοτιµα φησιν , πασα οµιλια και η διαλεκτος takes place between men , whether they are awake or asleep , and The Gods . προς των ανθρωπων , και εγρηγοροτων και καθευδοντων , θεους . Socrates: What then , I said , could Love be ? A mortal being ? 202d Τι ουν , εφην , αν ο Ερος ειη ; θνητος ; Diotima: The least of all indeed ! (Ηκιστα γ’ .) Socrates: What is it then . 202e τι µην αλλα ;

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Diotima: Just as it was previously described , between mortal and Immortal . Ωσπερ τα προτερα εφην , µεταξυ θνητου και αθανατου . Socrates: What then is that , O Diotima ? Τι ουν , ω ∆ιοτιµα ; Diotima: A Great Spirit , O Socrates ; for all the Spiritual exists between The Divine and the mortal . µεγας ∆αιµων , ω Σωκρατες , και γαρ παν το δαιµονιον εστι µεταξυ θεου τε και θνητου . Socrates: (Then I asked) What power does it possess . δ’ εγω ην , Τινα δυναµιν εχον ; Diotima: Interpreting across and Translating across ; human concerns to The Gods , Ερµηνευον και διαπορθµευον τα παρ’ ανθρωπων θεοις and Divine Dispensations to men . On the one hand , the prayers and sacred rites of men , και τα θεων παρα ανθρωποις , µεν τας δεησεις και θυσιας των , and on the other hand , The Commands and Compensations of The Gods . Thus being in the middle δε τας επιταξεις τε και αµοιβας των , δε ον εν µεσω It Fills both , so that The All Itself be Bound-together in Itself . Through This , also proceeds all συµπληροι αµφοτερων,ωστε το παν αυτο συνδεδεσθαι αυτω. δια τουτου και χωρει πασα divination and the priestly arts concerning sacred rites and initiations and incantations , 203 η µαντικη και των ιερεων η τεχνη περι των τε θυσιας και τας τελετας και τας επωδας and all prophesy and sorcery . For God , mixes not , with man : but Through This , και πασαν την µαντειαν και γοητειαν . δε θεος µιγνυται ου ανθρωπω , αλλα δια τουτου is all Communion and Dialectical-discourse between men and Gods and between Gods and men , εστιν πασα η οµιλια και η διαλεκτος προς ανθρωπους θεοις και προς θεους ανθρωποις , whether awake or asleep : And , on the one hand , whosoever is wise concerning such matters και εγρηγοροσι και καθευδουσι : και µεν ο σοφος περι τα τοιαυτα is a Spiritual being , but on the other hand , whosoever is clever in other matters ; by being concerned δαιµονιος ανηρ , δε ο σοφος αλλο τι ων περι with either the arts or handicrafts is someone banal . Many and multifarious indeed are these very η τεχνας η χειρουργιας τινας βαναυσος . πολλοι και παντοδαποι δη εισιν οι ουτοι spirits , and thus , Love is one of them . δαιµονες , και δε ο Ερως εστι εις τουτων . Thus again , we have another approach for making analogies between the doctrines of the dialogue to ουν παλιν Εχεις αλλην εφοδον µεταφερειν τας αναλογιας κατ’ των πραγµατων επι the characters in it ; so it is necessary , that we exercise our understanding of these details , as likenesses , 664 τα προσωπα , και δει , γυµναζειν εαυτων την διανοιαν εν τουτοις ως εν εικοσι before we contemplate the mysteries of the doctrines themselves . Hence , even the statement that when προ θεωριας της µυστικης των πραγµατων αυτων : επει και το these people arrived at Athens , they Immediately-encountered in the meeting/market place , Adeimantos αφικοµενους Αθηναζε εντυχειν κατ’ αγοραν Αδειµαντω and Glaucon , the brothers of Antiphon , happens to be an expression of another Theological Insight , τε και Γλαυκωνι τοις αδελφοις του Αντιφωντος εχει εµφασιν αλλης θεολογικης επιβολης ,

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such as that , the souls that are being Led On High are also greatly helped by Good Fortune , οτι ταις ψυχαις αναγοµεναις υπαρχει και πολλη βοηθεια απο η αγαθης της τυχης , which Co-ordinates , where they must , how they must and with whom they must meet , οις συνταττουσα τε οπου δει και ως δει και προς αυτας δει for The Divine-Nurturing that will Save them ; and that it is not only by external goods , that The Gifts την αντιληψιν της σωτηριας αυτων : και ως ουκ µονον απο εν εκτος τοις των δωρων of Good Fortune serve our needs , but also by those Anagogic/Uplifting Energies , within our own souls ; της αγαθης τυχης δεοµεθα , αλλα και ταις αναγωγοις ενεργειαις εν της αυτης ψυχης , as Socrates also says somewhere in the Phaedrus (245b) , that The Gods’ Gift of Madness , to the lover ως ο Σωκρατης και φησι που εν Φαιδρω , παρα θεων διδοσθαι την µανιαν επ’ τω ερωτικω about his beloved is The Greatest of Good Fortunes . Thus , he also says , that in the descent of the soul περι την τα παιδικα τη µεγιστη ευτυχια : δε και φησιν καταγων τας ψυχας from The Intelligible World , it is borne through various reversals of fortune in entering the body . απο του νοητου , φερεσθαι αλλας κατ’ αλλας συντυχιας εις τα σωµατα : Accordingly then , even before entering the body , they are totally-aware of the gifts of Fortune , αρα και προ των σωµατων συναισθανονται των δοσεων εκ της τυχης , and that they are Governed by Her and are being Led Homewards . So that their souls are also Properly και κυβερνωνται υπ’ αυτης και αγονται το οικειον προς . αρα αι ψυχαι και Εικοτως Joined , by Fortune , to Causes that Provide for their own Perfection . (The Lot of Odysseus in Hades.jfb) συναπτονται και δια της τυχης προς τας αιτιας εαυτων τελεσιουργους Socrates: 23 Such are Noble Works that come from Divine Madness and I can still mention many more . 245b Τοσαυτα µεντοι καλα εργα γιγνοµενης απο θεων µανιας και εχω ετι λεγειν πλειω : So that we should indeed , not fear this word itself , nor should anyone disturb and frighten us by saying , ωστε γε µη ϕοβωµεθα τουτο αυτο , µηδε τις θορυβειτω δεδιττοµενος ηµας λογος , that the soundminded friend should be preferred , to the one who has been Aroused . But let him ως τον σωϕρονα φιλον δει προαιρεισθαι προ του κεκινηµενου , αλλα demonstrate the following Victory point ; that Love is not sent from The Gods for The Benefit of δειχας τοδε τα νικητηρια , ως ο ερως ουκ επιπεµπεται θεων επ’ ωϕελια the lover and the beloved alike , and then I will grant him the prize for that Victory . τω ερωντι και τω ερωµενω δ’ φερεσθω προς εκεινω . Thus , we shall not argue whether encountering may mean the same thing as happening upon ; or if και ηµεις ου διοισοµεθα , ειτε το εντυχειν ταυτον λαµβανουσιν , ειτε anyone says , on the one hand , that happening upon takes place without choice , but that on the other τις λεγοι µεν περιτυχειν γιγνεσθαι κατα ου προαιρεσιν , δε hand , encountering happens according to an innate impulse . For in either case , we need The Workings το εντυχειν κατ’ οικειαν ορµην : γαρ εκατερον δειται της of The Cause that Jointly Draws Upwards the separate circumstances , since the will of the individual αιτιας συναγωγου των διεσπαρµενων , επει και βουλησις η µερικη can accomplish nothing , without the willing cooperation/sympathy of The Whole . By Fortune then , περιαινειν ουδεν ανευ βουλεται των ολων . Κατα τυχην ουν

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the souls that are being led upwards , encounter and are joined with The Natures that are More Perfect τας ψυχας αναγοµενας το εντυχειν και το συναφθηναι(απτω) ταις φυσεσι τελειοτεραις than themselves . So they need not only The Fortune , but also The Good Allotment of Destiny , before εαυτων : και δεονται ου µονον της τυχης , αλλα της ειµαρµενης , πριν they can be sufficiently perfected . Now observe in turn how the ranks of the personages are also 665 ικανως τελειωθωσι . Κα ορα παλιν οπως η ταξις των προσωπων και guarded here ; for they encounter Adeimantos and Glaucon ; and so , of these men , Socrates φυλλαττεται ενταυθα : γαρ εντυγχανουσι Αδειµαντου και Γλαυκωνι : δε των τουτων ανδρων ο Σωκρατης also makes it clear in the Republic , that Glaucon is the more-perfect one , by always saying that και δηλοι εν τη Πολιτεια , οτι ο Γλαυκων τελεωτερος , αει λεγων he admires the nature of Glaucon ; so that if Adeimantos is the inferior one , it is reasonable that he τεθαυµακεναι την φυσιν του Γλαυκωνος : ωστε ει ο Αδειµαντος καταδεεστερος , εικοτως should say that “they encountered Adeimantos and Glaucon” ; for the imperfect being first attaches itself φησιν αυτους εντυχειν Αδειµαντω τε και Γλαικωνι : γαρ το ατελες πρωτον εφαπτεται to those that are less perfect and through these beings themselves , encounter those that are more perfect . των ατελεστερων και δια τουτων αυτων τυγχανει των τελειοτερων . These are for the analogies suggested by these matters . Thus , the first sentence indeed also reveals Ταυτα της αναλογιας ειρησθω περι τουτων των πραγµατων . δε η πρωτη λεξις γε και δηλοι the character of the dialogue , by not being superfluous , but precise and simple ; for brevity , Τον χαρακτηρα του διαλογου , ουσα απεριεργος και ακριβης και καθαρα : γαρ ο συντοµος spontaneity and simplicity of language are appropriate for expressing intellectual notions . And Plato was αυτοφυης και καθαρος λογος επρεπε επιβολαις ταις νοεραις . Και ο Πλατων not alone in practicing this style , since Parmenides himself also does so in his poetry ; even though ουχ µονος επιτετηδευκε τουτο , αλλα ο Παρµενιδης αυτος και εν τη ποιησει : καιτοι without a doubt , by using the poetical style , it would require him to use metaphorical terms and δηπου δι’ το ποιητικον αυτο χρησθαι µεταφοραις ονοµατων και figurative modes of speech that are duly-beneficial , however he has embraced the unadorned and refined σχηµασι τροπαις οφειλων , οµως ησπασατο το ακαλλωπιστον και ισχνον and simple/pure form of narration , and so this is evident in these following quotes : και καθαρον ειδος της απαγγελιας , δε τουτο δηλοι εν τοις τοιουτοις :

For being approaches near to Being ; (fr. 8.25 )

γαρ εον πελαζει εοντι And again: και παλιν : since now all is of the same ; (fr. 8.5) επει νυν παν οµου : And again : και παλιν : Nor can any part be greater , nor any part lesser , here than there ; (fr. 8.44-45) Ουτε χρεον τι εστι µειζον , ουτε τι βαιοτερον [τη η τη] : And all other such passages . So that it seems to be more prosaic (close to the ground) , than poetical Και παν ο τι αλλο τοιουτον : ωστε δοκειν ειναι µαλλον πεζον , η ποιητικον

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discourse . Surely then , observe in the first place , that Plato , has also chosen the most-fire-spirited λογον . δη ουν Ορα µεν πρωτον οτι του Πλατωνος και εξελεξατο την γοργοτητα form of speech in this introductory part , for this is also related to the subject matter ; and secondly , that των ιδεων εν τουτω προοιµιω τω , γαρ τουτο και οικειον τοις πραγµασιν : επειτα by using sudden-break-through/insightful forms of figurative speech , which both perfectly bind language της επιδροµης τω σχηµατι , και πανυ δυνδεοντι τον λογον together and quickly bring the understanding to completion , he both shows his attention for brevity , and και ταχεως την διανοιαν απαρτιζοντι , τε επεµεληθη συντοµιας και thirdly , proceeds by using the most necessary terms themselves , by cutting out all the over ripeness ωδευσεν δι’των αναγκαιοτατων ονοµατων αυτων , περικοψας παντα τα αλλα ωραιζοµενος of exposition , such as someone might sophistically add . της διηγησεως οσα τις αν σοφιστικως προσεθηκε . Cephalos: And Adeimantos , taking me by the hand said … 126 Και ο Αδειµοντος λαβοµενος µου της χειρος εφη , Adeimantos: Welcome , O Cephalos , and if there is anything you need , of those things χειρ , ω Κεφαλε , και ει του δεη των that we have here , in which we are able to help you , please ask . τηδε , ων ηµεις δυνατοι , φραζε . Observe how the people from Clazomenaea have come intent upon attaching themselves 666 Ορας οπως οι ανδρες εκ Κλαζοµενων ηκοντες προσεχως αντεχονται to Adeimantos , who is also holding out his hand to them . And although Glaucon is present , του Αδειµαντου ουτος εστι και ορεγων την χειρα αυτοις : και καιτοι ο Γλαυκων παρεστιν, yet he remains silent ; while his brother welcomes and guides the visitors . What then , do these αλλα σιωπων , δε ο και ασπαζεται και ξεναγει τους ανδρας . Τινων ουν ταυτα situations symbolize ? For on the one hand , it could also be said that there are many lessons in propriety συµβολα ; γαρ µεν και Λεγεσθω οτι εστιν πολλων υπογραφη καθηκοντων in them ; for example , how one should be ready with help for strangers , out of respect for The Spirit and εν τουτοις , οιον οπως δει ειναι ετοιµον εις βοηθειαν περι τους ξενους τιµωντες τον δαιµονα και The God of hospitality ; and that the citizen should anticipate the visitor in expressions of goodwill , and θεον ξενιον , και οτι τον αστον δει προκαταρχειν τον ξενον της φιλοφροσυνης και η that the one that is more capable should in every way , be first to take in hand the care of his familiars , τον δυνατωτερον δει πανταχου προτερον επιτρεχειν την θεραπειαν των γνωριµων , and that one should keep their promises intact , to the best of their ability , which is what Adeimantos και οτι δει ποιεισθαι τας υποσχεσεις ασφαλεις και κατα δυναµιν , ο και ο Αδειµαντος surely seems to do here , when he announces that he will do whatever is possible for the Clazomenaeans . δη δοκει ποιειν ενταυθα , επαγγελλοµενος παρεξειν τοσαυτα οσα εστιν δυνατος τοις Κλαζοµενιοις . And generally , one could mention many such things , by closely scrutinizing the text . But the matters Και ολως τις αν ειποι πολλα τοιαυτα προσκαθεζοµενος τη λεξει : δε τα one must speak of , are the studies that lead us to the contemplation of their Wholes , which are also ρητεον εις των πραγµατων αναγοντα ηµας την θεωριαν των ολων , α και

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the proper subject of this dialogue ; since on the one hand , Antiphon , Glaucon and Adeimantos προσηκει τωδε τω διαλογω , οτι µεν και ο Αντιφων και ο Γλαυκων και ο Αδειµαντος have been distinctively ranked according to The Three Grades of Spirits . Thus on the one hand , souls τετακται διηρµενην κατα εις την τρια ταξιν δαιµονιαν : δε µεν αι ψυχαι that are being led upwards , also need the help of Attendant Spirits for their ascent ; so that on the other αναγοµεναι και δεονται των προσεχων δαιµονων αυταις εις την ανοδον , δε hand , by this help they are brought into contact with The Highest Degree of their rank and through It , δια τουτων συναπτονται προς την υπερτατην αυτων ταξιν και δια ταυτης they are lifted up to more Divine Causes , which are completely separate from body , so move themselves ανατεινονται προς θειοτερας αιτιας ,µεν αι και τελεως εξισταµεναι του σωµατος και κινουνται spatially ,as it were, assembling their own powers and gathering themselves away from bodily limitations, τοπικως οιον και συλλεγουσιν τας εαυτων δυναµεις και αθροιζουσι εαυτας απο του σωµατος , so when they arrange themselves with certain Orders of Spirits , immediately , and in a Vital Way , δε συνταχθεισαι τισι ταξεσι δαιµονιαις ηδη ζωτικως they bring about The Transmigration into The Higher Ranks of Being . Reasonably then , in as much as ποιουνται την µεταβασιν επι τας υψηλοτερας ταξεις . Εικοτως αρα ατε Adeimantos is nearer to them , he stretches out his hand and shares his goodwill with them , ο Αδειµαντος ων προσεχεστερος αυταις , τε ορεγει χειρα και µεταδιδωσιν φιλοφροσυνης αυταις in imitation of that Order which provides power to souls that wish to move upwards and by joining µιµουµενης εκεινην ταξιν η χορηγει δυναµιν ταις ψυχαις βουλοµεναις ταις ανιεναι και συναπτει to Itself , the upward-moving capacities/powers in them (for hands are symbols of power) . Therefore 667 προς εαυτην τας αναγωγους δυναµεις εκεινων (γαρ αι χειρες εισι συµβολα δυναµεις) : ουν by both providing and sharing with them his hand , he wishes them good will and good cheer , τε ορεγει και µεταδιδωσιν αυτοις χειρα βουλοµεναις ταις φιλοφροσυνης και του χαιρειν , since for souls that are seeking their own salvation , being well disposed and relief from the cares of life επει και ταις ψυχαις η εαυτας σωζειν τε ευφροσυνη και ραστωνης µετα ο βιος are Gifts from The Superior Powers , but not from the inferior . For how could anyone share being at ease διδοται απο των κρειττονων αλλ’ ουκ απο των χειρονων . γαρ Πως αν τις µεταδοιη ραστωνης with another , when he is himself discontent ? Or how could anyone share good cheer and a good αλλω ων αυτος εν δυσκολις ; δ’ πως αν τις µεταδοιη χαρας και ευ− disposition with another , when he is himself in despair ? Thus on the one hand , it is Primarily and Solely φροσυνης αλλω , ων αυτος εν δυσθυµιαις ; ουν µεν πρωτον Μονως The Gods , that are The Sources of Good Dispositions and Good Cheer , and after Them , The Divine των θεων απο η ευφροσυνη και το χαιρειν , επειτα απο των θειων Offspring , then , after Them , Virtuous people . For it is primarily The Gods who Live At Ease , then γενων, επειτα απο των σπουδαιων ανδρων : γαρ πρωτοις τοις θεοις το ζην παρα ρεια , επειτα secondarily , Divine Beings in Creation , and finally , Soundminded souls , when they participate in δευτερως θειοις εν γενεσι και εµφροσι ψυχαις κατα την µετουσιαν εν This Blessedness ; such souls who always manifest graciousness , a good disposition and contentment τουτου , παρ’ αις αει προβεβληται το ιλεων το ευφροσυνον και ευαρεστος with whatever happens in their life . So then , the souls that are being-led Upwards , first of all receive τοις γιγνοµενοις βιος . τοινυν ταις ψυχαις αναγοµεναις πρωτον µεν Ηκει

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from their Attendant Spirits , the power to Ascend , next , being at ease and a good disposition , απο αυταις των προσεχων δαιµονων δυναµις αναγωγος , επειτα ραστωνη και το ευφροσυνον , and in the third place , the proposition of the good things which can be provided from Them . For They και τριτον , προτασις των αγαθων ων δυναται κοµιζεσθαι παρ’ αυτων : γαρ incite them to participate of them , and bestow upon them such good things that are in their nature to give ανεγειρουσι αυτας εις την µετουσιαν εαυτων , και χορηγουσιν οσα αγαθα πεφυκασιν in an ungrudgingly bountiful way , and prepare them to receive even more Perfect Gifts from αφθονως , και παρασκευαζουσι αυτας δεχεσθαι τελειοτερα Higher Beings . Thus the readiness of Adeimantos to promise aid , and his beneficence , and his challenge υπερτερων . γουν Το ετοιµον της υποσχεσεως και το αγαθουργον και προκλητικον to the imperfect , to become perfect (for every need renders those who feel it , quite imperfect) and so all των ατελων εις την τελειωσιν (γαρ πασα χρεια ποιει το εχον αυτην παντως ατελες ) απαντα of this , imitates The Beneficent Activity that is Proper of Good Spirits , towards souls . ταυτα µιµειται την ευεργεσιαν καθηκουσαν των αγαθων δαιµονων εις τας ψυχας . Cephalos: Then , on the one hand , I am certainly present indeed , for this very purpose , 126 Αλλα µεν δη παρειµι γε επ’ τουτο αυτο as being in need of your help . δεησοµενος υµων . Adeimantos: Please tell us , what you need . αν λεγοις , την δεησιν . Of such a character must be the souls who are to be led upwards , and in their energies display Τοιαυτας δει ειναι τας ψυχας αναχθησοµενας και εν ταις ενεργειας their readiness to participate of The Divine ; on the one hand , by leaving their ancestral and familiar ετοιµους προς την µετουσιαν των θειων , µεν απολιµπανουσας αυταις τα πατρια και εθη fellow-watchmen , and on the other hand , by smoothly laying hold on The More Perfect Goods , and συµφυλα , δε λιπαρως αντεχοµενας των τελειοτερων αγαθων και by not making it a by-work , but their Primary and Most Important Work ; by occupying themselves 668 µη ποιουµενας παρεργον , αλλ’ το πρωτιστιν και κυριωτατον εργον την διατριβην with The Divine . For in this way they can obtain the help of The Higher Powers , by laying themselves περι το θειον . γαρ Ουτω αν τυχοιεν της βοηθειας απο των κρειττονων , υποστρωσασαι open to The Ungrudgingly-Bounteous Provisions of Those Good Powers . For everywhere , what is εαυτας προς την αφθονον χορηγιαν απ’ αυτων των αγαθων : γαρ πανταχου το imperfect , joins itself to The Perfect , through its pursuit of such goods , just as The Perfect , joins itself ατελες συναπτεται τω τελειω δια επιτηδειοτητος , ωσπερ το τελειον to the imperfect , through Its Perfecting Power . For these are the two intermediaries ; of the imperfect τω ατελει δια της τελεσιουργου δυναµεως : γαρ αυται εισι δυο µεσοτητες των ατελων and The Perfect , both between what participates and what Is Being Participated ; on the one hand , και των τελειων τε των µετεχοντων και των µετεχοµενων µεν the pursuit for perfection , on the part of the imperfect , but on the other hand , The Ability to Provide επιτηδειοτης εν τοις ατελεσι , δε δυναµις χορηγος

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The Perfection on the part of those who are Superior ; through which , imperfect beings both της τελειοτητος εν τοις κρειττοσι , δι’ ης τα ατελη και undergo Perfecting and those who participate , become such as These in a secondary way , such as τελειουται , και τα µετεχοντα γιγνεται τοιαυτα δευτερως οια Those in which they participate , are , Primarily . So then , this pursuit/practice is now displayed by τα µετεχοµενα πρωτως . τοινυν Την επιτηδειοτητα νυν ενδεικνυται Cephalos , to show what those who dutifully participate must necessarily be ; for it also proper for them ο Κεφαλος και οσην των οφειλοντων µεθεξειν δει υπαρχειν , οτι και προσηκει to smoothly cling to Those who are More-Perfect than themselves . Thus , we behold this , in an even λιπαρως αντεχεσθαι των τελειοτερων αυτους , δε θεωµεθα ετι more authoritative way , when we look at the nature of their own souls . For how could they participate µαλλον κυριωτερον και επ’ των αυτων ψυχων : γαρ πως αν µετασχοιεν in Superior Powers , other than by actually pursuing/practicing them ? Thus , the expression , των κρειττονων αλλως η δια επιτηδειοτητος ; Αλλα το “I came here” is also befitting to them . For they must have first aroused themselves , in some way παρειµι και οικειον ταυταις : γαρ δει ουσας πρωτον ανεγειραι αυτας πως of their own self motivation to depart from the body and then at once be in need of help of their Superiors. εαυτας αυτοκινητους απο του σωµατος , επειθ’ ουτωσι δεισθαι βοηθων αυτας των υπερ : For when they are thus disposed , The Gift of The Higher Powers is ready for them , which can also be also γαρ ουτω διακειµεναις η δοσις των κρειττονων εστιν ετοιµος αυταις , ην αν και shown by means of an image in the statement that Adeimantos made ; “Please tell us , what you need” , απεικονιζοµενος λεγοις ο Αδειµαντος εφη , την δεησιν , which is a proclamation to do whatever they can . εστιν επαγγελλοµενος ποιησειν οσα παντα δυνατος . Cephalos: (and I said) What was your maternal brother’s name ? I do not remember : 126b Και εγω ειπον : τι ην υµων τω οµοµητριω τω αδελφω ονοµα ; ου µεµνηµαι . For on the other hand , he was just a child when I came here to the assembly from Clazomenaea γαρ δε ην που παις οτε δευρο επεδηµησα εκ Κλαζοµενων before ; but since that event took place , a great length of time has already intervened . το προτερον : δε εξ εκεινου , πολυς χρονος ηδη . On the one hand , the historical facts , if anyone is interested in them , are these . Perictione µεν της ιστοριας Τα ει τω µελει και ταυτης , εχει ωδε . Περικτιονη bore children to Ariston ; Plato , Adeimantos , and Glaucon ; and when her husband ποιησαµενη παιδας Αριστωνι Πλατωνα και Αδειµαντον και Γλαικωνα , του αυτης ανδρος departed from this life , she married another man , whose name was thus Pyrilampes , whom Socrates απολιποντος τον βιον , συνωκωσεν ετερω ανδρι : ην τω ονοµα δε Πυριλαµπης , ου ο Σωκρατης also mentions in the Gorgias (481d) when he reminds Callicles that while he himself was in love with και λεγων εν Γοργια διεµνηµονευσε το Καλλικλεια ως µεν αυτος ερωτι προς the son of Clinias and with Philosophy , but on the other hand , Callicles was in love with the Athenian 669 τε του Κλεινιειου και του φιλοσοφειν δε εκεινος τε του Αθηναιων

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populace and with the son of Pyrilampes ; for this (Demos) was the name of the son of Pyrilampes , born δηµου και του παιδος Πυριλαµπους : γαρ τουτο ην το ονοµα εκεινω τω Πυριλαµπει γενοµενω of a former wife . εκ προτερας γυναικος : Socrates: O Callicles , if human beings had not certain feelings in common , so that on the one hand , 481c Ω Καλλικλεις ει τοις ανθρωποις ην µη τι παθος , µεν some men felt one thing , while on the other hand , other men felt something else concerning the same τοις αλλο τι δε τοις τι αλλο το αυτο affection , so that each one of us had a feeling peculiar to himself and apart from the rest , then it would 481d , αλλα τις ηµων επασχε τι παθος ιδιον η οι αλλοι , αν not be easy for one to indicate their own impression to another person . I say this because I notice that ουκ ην ραδιον ενδειξασθαι το εαυτου παθηµα τω ετερω . λεγω δ’ εννοησας , οτι you and I happen to be at this moment in the same condition , since the two of us are in love with συτε και εγω τυγχανοµεν νυν τι ταυτον πεπονθοτες , δυο οντε ερωτε two others , I of both Alcibiades the son of Cleinias and Philosophy , and you of two , δυοιν εκατερος , εγω µεν τε Αλκιβιαδου του Κλεινιου και φιλοσοφιας , δε συ δυοιν of both the Athenian populace and the son of Pyrilampes . τε του Αθηναιων δηµου και του Πυριλαµπους . Therefore , Perictione also married Pyrilampes and bore him a son , this Antiphon who is ουν Περικτιονη τε συνωκησε Πυριλαµπει , και εποιησε παιδα τουτον το Αντιφωντα ον here called the maternal brother of Glaucon and Adeimantos . Thus you can see from this , that ενταυθα κεκληκεν οµοµητριον αδελφον Γλαυκωνος και Αδειµαντου . δε Ορας εκ τουτων οτι the meeting between Cephalos and Antiphon is thus likely to have taken place after the death of Socrates ; η συνουσια προς τον Κεφαλον του Αντιφωντος ουτως ως εικος γεγονε µετα τον θανατον Σωκρατους: for Plato on the one hand , was twenty-four years old when Socrates left this life , but on the other hand , γαρ Πλατωνα µεν εικοσιαν και τεταρτον ετος αγοντα ο Σωκρατης καταλελοιπεν : δε Perictione had three boys after she married again and so gave birth to Antiphon , who is now in η Περικτιονη τους τρεις παιδας µετα εγηµατο και εγεννησεν τον Αντιφωντα : ο εστιν νυν εν the prime of life , and so that his chief concern is his attention to horsemanship . ηλικια , και ωστε τα πολλα διατριβειν προς ιππικη . But this is enough about these matters . But I also admire the style of interpretation Αλλα ταυτα αποχρη περι τουτων . δε Εγω και µεν θαυµαζω το ειδος της ερµηνειας in the simple way in which the characters have been arranged , and in The Wonderful Beauty of Form ; οπως της καθαροτητος τοις σχηµασι κατακεκοσµηται , και οπως του θαυµασιον καλλος ειδους such as that which comes to light in its evolvement . For Cephalos does not immediately state their οιον ανεφανη εξαλλαγεντος : γαρ ο Κεφαλος ου ευθυς ειπε την need , which Adeimantos has ordered him to do , for example , by saying that “We need Antiphon to δεησιν ην ο Αδειµαντος απητησεν(εταζω) , οιον οτι δεοµεθα Αντιφωντος ιν’ set out in detail , the words which he heard from Pythodorus for us”; but instead of expressing their need , διηγησηται τους λογους ους ακηκοεν Πυθοδωρου ηµιν : αλλα αντι της δεησεως

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he makes an inquiry about Antiphon himself . But this makes it beautiful , to the degree that those who πεποιηται ερωτησιν περι του Αντιφωντος αυτου . δε Τουτο πεποιηκε καλλος οσον οι are able to praise such a display know . But I admire even more the artistic skill of Plato δυναµενοι επαιειν των τοιουτων ισασιν. δε Θαυµαζω ετι µαλλον την επιστηµην του Πλατωνος in protecting in this way , throughout the entire work , the skill in relating Likenesses to circumstances . φυλαττουσαν ουτω δια τα παντων την οµοιοτητα προς τα πραγµατα . For the souls that are going to someone , to be perfected by them , must first be joined to them γαρ τας ψυχας προσιουσας τινος τελειωθησοµενας υπο κακεινω, δει πρωτον συναπτεσθαι αυτω through the realization and the attempt . For The Realization leads the way , then The Approach , then δια της γνωσεως και της επιβολης : γαρ η γνωσις ηγειται , επειτα η πελασις , finally , The Union . For no one can be united with this other whom they cannot approach , but neither επειτα η ενωσις : γαρ ου τις αν δυνατος εστιν ενωθειη προς τουτο ω µηδε πελασαι , αλλα ουδ’ can one approach that which they do not know . Quite surely then , it is a close-representation of the cir- αν τις πελασιν εκεινω ο µηδε εγνωκεν . Λ δη ουν και αποµιµουµενος -cumstances when Cephalos asks Adeimantos , “What is your maternal brother’s name ?” of wishing ο Κεφαλος επερωτα τον Αδειµαντον τι εστι αυτων του αδελφου το ονοµα , βουλοµενος to learn from Antiphon . Since he does not remember him , because he was a child at the time when µαθειν τον Αντιφωντα : γαρ ου µεµνησθαι , διοτι αυτος ην παις επεδηµησεν οτε Cephalos was in Athens before , so that because of this , he is less known to him . For we usually εκεινος ταις Αθηναις προτερον , ωστε δια τουτο ηττον γνωριµος αυτω : γαρ ειωθαµεν remember well the names of people who are notable whether by chance or by some disposition of soul 670 διαµνηµονευειν τα ονοµατα των εµφανων η κατα τυχην η κατα εξιν ψυχης or by something else like this . Therefore let us return again there ; to the present circumstances . The η κατ’ τι αλλο τοιουτον . ουν αναδραµωµεν παλιν Ιν’ επι τα πραγµατα , τας souls that are being led , must first be joined to the objects of their desire through an intuitive cognition ψυχας αναγοµενας δει πρωτον συναπτεσθαι τοις εφετοις δια γνωσεως and through the attempt/aspiration , through which the learning of the name is an image/likeness (for the και δι’ επιβολης , ης η µαθησις του ονοµατος εστιν εικων (γαρ τα names are also the offspring of the cognitive part of the soul) ; and so on the one hand , it sometimes ονοµατα εστιν και εκγονα του γνωστικου της ψυχης ) : δε µεν ποτε happens that souls that are still imperfect , do not fully grasp the object of their cognition , but see it συµβαινει αυτας ουσας ετι ατελεις µη καταδραττεσθαι του γνωστου αλλ’ οραν αυτο imperfectly , and not as a whole , but on the other hand , sometimes they see it as a whole , when they ατελες και ουχ ολον , δε ποτε ολον οτε και embrace/enfold it perfectly , and through it , also realize other matters that are Superior . Thus , on the περιπτυσσονται αυτο τελεως και δι’ αυτου και γινωσκουσι τ’ αλλα των κρειττονων . ουν one hand , the name which the Clazomenaean requests to learn is a symbol of the essence of the person , µεν Το ονοµα ο ο Κλαζοµενιος απαιτει µαθειν εστι συµβολον της ουσιας but on the other hand , the reference to “For I do not remember ”, symbolizes the forgetfulness which δε το µεµνησθαι , της ληθης ην souls possess from their birth . Then , the statement that “for he was just a child when I came here before” των ψυχων εχουσι απο της γενεσεως . δε Το γαρ ην παις επεδηµησα οτε προτερον ,

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is the symbol of that imperfect attempt , through which the object of cognition is not seen wholly nor της ατελους επιβολης , δι’ ην το γνωστον ουχ οραται ολον ουδε perfectly by the soul . Then the statement that “for a great length of time has already passed ” is τελεον ταις ψυχαις . δε Το γαρ πολυς χρονος ηδη εστιν indicative that the preparation for the realization began at a time , long past . So if these three men δηλωσα της παρασκευης προς την γνωσιν εν τω χρονω πολλου εκ . δε Ει τουτο τρεις οι are also now called “maternal brothers” because they are analogous to the class of Spirits ; since all και νυν κεκληνται οµοµητριοι δια οτι αναλογουσι ταξεσιν δαιµονιαις : δε παντες Spirits come from One Mother , and thus they have one Essentially-Spiritual Source . Then perhaps οι δαιµονες εισι εκ µιας µητρος και εχουσι µιαν δαιµονιουχον αιτιαν . Ισως by this Intermediary , the dialogue may also be joined to The Truths of This Business (Metaphysics). ταυτη ο λογος αν και εφαπτοιτο της αληθειας των πραγµατων . Cephalos: For on the one hand , his father’s name was Pyrilampes , I believe . 126b γαρ µεν Τω πατρι ονοµα Πυριλαµπης , δοκω . Adeimantos: Entirely so . Πανυ γε . Cephalos: To be sure , but what was his name ? γε δε Αυτω ; Adeimantos: Antiphon . But what is it you need most to enquire after ? Αντιφων . αλλα τι µαλιστα πυνθανει ; On the one hand , Cephalos knows the name of the father accurately , but on the other hand , µεν ο Κεφαλος οιδεν Το ακριβως , δε he does not know the name of the son , but asks to learn from them . Then such as this is also the way αγνοει το µεν δε αιτει µαθειν τουτων : δε τοιουτος και τροπος in which self-motivated beings become active ; for on the one hand , some things they see of themselves , ο των αυτοκινητων ουσιων της ενεργειας : γαρ µεν τα ορωσι παρ’ εαυτων , but on the other hand , other gifts they receive from Those who are More Perfect , Who thus have the gift δε τα υποδεχονται παρα των τελειοτερων , α δε εστιν την δοσιν in hand , when these have also prepared themselves for the reception . For through this , Adeimantos προχειρα, οταν ταυτα και παρασκευαση εαυτα περι την υποδοχην: γαρ δια τουτο ο Αδειµαντος also saw that the conception which Cephalos has is accurate , and immediately sees that which Cephalos και ιδων περι την γνωσιν ην αυτον ειχε ακριβη , και ευθυς προσεθηκεν (θεαοµαι) ην does not have , and so when he adds this , he asks the reason for his question . For this also shows that 671 ουκ ειχε , δε προσθεις ταυτην επανηρετο τη αιτιαν της ερωτησεως : γαρ και one should receive The Gifts of The Higher Powers , and after receiving them , should desire even more δει δεχεσθαι τα παρα των κρειττονων και µετα την υποδοχην εφιεσθαι µειζονως from them , than before . So do not be surprised if someone who knows the more important thing , and αυτων η προτερον . Και µη θαυµασης ει τις ειδως το κρειττον και the cause , should be ignorant of the lesser ; for souls quite often , because of a Good Natural Disposition , το αιτιαν αγνοει το καταδεεστερον γαρ αι ψυχαι πολλακις δι’ ευφυιαν

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or through The Activity of The Primary Likenesses , have had their notions of inferior conceptions η δια την ενεργειαν των πρωτον εικονων εχουσαι εννοιας των καταδεεστερων της γνωσεως overpowered/overwhelmed . παρηρηνται (αιρεω A-II) . Cephalos: You are aware , that these fellow-citizens of mine , are quite philosophical , 126b Οιδ’ , τ’ πολιται εµοι , εισι µαλα φιλοσοφοι , and they have heard that this very Antiphon , was frequently present with one Pythodorus , τε ακηκοασι οτι ουτος ο Αντιφων πολλα εντετυχηκε τινι Πυθοδωρω the companion of Zeno , and that he treasured in his memory the discourses which Socrates , Zeno εταιρω Ζηνωνος , και αποµνηµονευει τους λογους ους Σωκρατης και Ζηνων and Parmenides discussed at that time ; having often heard Pythodorus recite it by memory . και Παρµενιδης διελεχθησαν ποτε , πολλακις ακουσας του Πυθοφωρου αποµνηµονευει . On the one hand , in a certain way , Cephalos might seem to be the most important of these µεν πη ο Κεφαλος αν δοξειεν ειναι απαντων κρειττων Των Clazomenaean visitors , but in another way , their inferior . For in view of which the philosophers have Κλαζοµενιων ανδρων , δε πη καταδεεστερος : γαρ µεν καθοραν οι φιλοσοφοι ηκουσιν come to hear the conversation , while he has brought them to this place by leading the way for their sake , ακροασοµενοι των λογων , και γαρ αυτος εληλυθε ταυτη προηγουµενως τουτων ενεκα he is their inferior . Thus it appears that in The Order of Real Beings , That for the sake of which , is εστι καταδεεστερος : δε δοκει εν τη ταξει των οντων το ενεκα ου ειναι Superior to the means through which It came to be ; but on the other hand , in as much as he has κρειττον των του ενεκα γιγνοµενων δε καθοσον ουτος ετυχεν a name , while they appear anonymously , and on this account , as it appears , he has the highest rank µεν ονοµατος , δε εκεινοι φερονται ανωνυµως , δη ταυτη , ως εοικε , εχει την ακροτατην ταξιν among them (At least it is the custom of Plato to introduce the minor characters without names , as in εν αυτοις ( γουν ειωθε ο Πλατων παραδιδοναι τους ατελεστερους ανωνυµους , ως the (missing) fourth person in the Timaeus (17a) , or as the father of Critobulus , or as the man who τον τεταρτον εν Τιµαιω , ως τον πατερα του Κριτοβουλου , ως τον brings up the faulty objection in the Phaedo (103a).) : απορησαντα φαυλως εν Φαιδωνι ) ; Socrates: One, two, three. But where then , O dear Timaeus , is the fourth of our guests of yesterday , 17a Εις , δυο , τρεις , δε που δη , ω ϕιλε Τιµαιε , µεν ο τεταρτος ηµιν των δαιτυµονων χθες , but our hosts of today ? δ’ τα εστιατορων νυν ; Unknown Person: By The Gods , are not the admissions at this moment in direct opposition 103a Προς θεων , ουκ των λεγοµενων νυνι αυτο εναντιον to what we agreed upon in our earlier discourse ; that the greater arose out of the lesser το ωµολογειτο εν ηµιν τοις προσθεν λογοις , το µειζον γιγνεσθαι εκ του ελαττονος

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and the lesser from the greater , and that this was simply the generation of opposites , και το ελαττον εκ του µειζονος , και αυτη ειναι ατεχνως η γενεσις τοις εναντιος , from their opposites ? But now it seems to me that we are saying , that this could never happen ! εκ των εναντιων ; δε νυν δοκει µοι λεγεσθαι , οτι τουτο αν ουκ ποτε γενοιτο . And not only for this reason is he the more distinguished , but also because Cephalos is the person who και ου µονον ταυτη σεµνοτερος , αλλα και καθοσον ο Κεφαλος εστι ο αυτους introduces them to Adeimantos . And he could equally , on the one hand , be regarded as the more συναπτων τοις περι Αδειµαντον . Και αν ισως µεν ειη το masterful part of souls being led upwards , and their charioteer , if you wish to call it so : whereas on the κυριωτερον ψυχων των αναγοµενων , και εν αυταις ο ηνιοχος , ει βουλει λεγειν , δε other hand , they are called true philosophers , according to their secondary powers , which attain 672 οι λεγοµενοι µαλα φιλοσοφοι κατα αυτων τας δευτερας δυναµεις , αι τυγχανουσι participation of Primary Realities through their charioteer. Through this they are called both fellow- της µετοχης των πρωτων δια του ηνιοχου : διο λεγονται και µεν citizens of Cephalos as well as true philosophers ; for all the faculties in the soul also have their source in πολιται του Κεφαλου δε µαλα φιλοσοφοι : γαρ πασαι αι δυναµεις της ψυχης και εκ the same hearth and the same fatherland , since the entire soul comes forth from The Intelligible Realm . της αυτης εστιας και της αυτης πατριδος : γαρ πασα προεληλυθε εκ του νοητου . Furthermore , to search and to inquire into Reality/Real Beings is an innate capability of such faculties , Και ετι το ζητητικον και ερευνητικον των οντων υπαρχει δυναµεσιν ταις τοιαυταις : since the charioteer indeed wishes to be United with The Higher Powers rather than to engage in inquiries επει ο ηνιοχος γε εθελει ηνωσθαι τοις κρειττοσιν µαλλον η προβαλλειν ζητητικως and discussions about them . Accordingly then , on the one hand , these several faculties depend upon και διηρηµενως αυτοις . τοινυν µεν αι πολλαι δυναµεις Εχονται their own Summit , but on the other hand , the soul as a whole depends upon the attendant Spirits that της εαυτων ακροτητος , δε ψυχη πασα των προσεχως δαιµονων lead it upwards , and thus The Attendant Spirits depend upon The Primary and Genuinely Divine Causes . αυτην αναγοντων , δε ουτοι των πρωτον και οντως θειων αιτιων . Now observe again how Plato assigns the appropriate ranks to these characters . For on the one hand , Και ορα παλιν οπως αυτος αποδεδωκε την πρεπουσαν ταξιν τοις προσωποις : γαρ µεν he ranks Antiphon under Pythodorus , and him under Zeno ; and again of the triad above them , on the υποτατει Αντιφωντα τω Πυθοδωρω , δε τουτον τω Ζηνωνι : και παλιν της τριαδος προ τουτων , one hand , he places Socrates as nearest to Cephalos and his friends , but second on the other hand Zeno , µεν τιθησιν τον Σωκρατη ως εγγυτερω περι τον Κεφαλον των , δευτερον δε τον Ζηνωνα , then third , Parmenides . But in what way these rankings are dependent upon the present circumstances , δε τριτον τον Παρµενιδην : δε οπως ταυτα ανενεκτεον επι τα πραγµατα , is not unclear from the things we have said . Thus , we must not be surprised if the philosophers from ουκ αδηλον εκ των ειρηµενων . δε δει Ου θαυµαζειν ει τους φιλοσοφους εκ Clazomenae , and these men being natural scientists , are designated as true philosophers , for Plato is Κλαζοµενων και ταυτα οντας φυσικους , προσειρηκεν µαλα φιλοσοφους γαρ ---

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accustomed to name those who speculate about Divine Matters in this way , like the Eleatic stranger ειωθε καλειν τους θεωρητικους των θειων ουτω , ως τον Ελεατην ξενον in the Sophist (216a) ; for he also described him in this way as a member of the group about both εν Σοφιστη : γαρ και προσειρηκεν εκεινον ουτω εταιρον των αµφι Parmenides and Zeno and a truly philosophical man . Therefore , since these men are not content with τον Παρµενιδην και Ζηνωνα δε µαλα φιλοσοφον ανδρα : ουν ως ου εµµενοντας the assertions about nature , but are turning towards the contemplation of Real Beings , apprehended by τοις λογοις φυσικοις , αλλα ανατρεχοντας εις την θεωριαν των οντων ληπτων opinion along with perception , and by possessing the highest aptitude for clinging to the pursuit of δοξη µετ’ αισθησεως , και ως δι’ ακροτατης επιτηδειοτητος αντεχοµενους The More Perfect Realities , they are called true philosophers . For he is said to be a true philosopher των τελειοτερων προσηγορευκε µαλα φιλοσοφους : γαρ λεγεται µαλα φολοσοφος who is such by disposition and aptitude . ο τοιουτος καθ’ εξιν και επιτηδειοτητα . But on the one hand , so much for that . But on the other hand , observe in turn , how Αλλα µεν τοιουτον τουτο . δε ορα παλιν οπως Plato is looking to The Paradigms , by also saying that Pythodorus had been in contact with Zeno many 673 αποβλεπων εις τα παραδειγµατα και φησι τον Πυθοδωρον εντετυχηκεναι τω Ζηνωνι πολλ− times , and that Antiphon had heard Pythodorus many times ; and since The Divine Words , on the one −ακις , και τον Αντιφωντα ακηκοεναι του Πυθοδωρου πολλακις : και γαρ οι θεοι λογοι µεν hand , exist as a Unity in The Gods , but on the other hand , as a plurality in the Spirits , and by as much εισιν καθ’ ενωσιν εν τοις θεοις , δε πληθυνονται εν τοις δαιµοσι , και οσω as they have proceeded from The Gods , by so much more is their extension and their descent προιασιν απο των θεων , τοσουτω µαλλον υπαρχει η εκτασις και η αποβασις into plurality . And so the word from whom , is attached to Antiphon himself , whereas a certain one , to εις πληθος : και το οθεν προσεθηκε επι του Αντιφωντος ουτος , δε το τινι επι Pythodorus , for they are representations/likenesses of more particular ranks , and are not such as the rank του Πυθοδωρου : γαρ εισι εικονες µερικωτερων ταξεων , και ου οιον τοιουτοι of Socrates , Zeno and Parmenides himself , whom he proclaims without any such addition at all . ο Σωκρατης και Ζηνων και Παρµενιδης αυτος , ους ανηγορευσεν χωρις τοιαυτης προσθηκης απασης . Adeimantos: You speak the truth . 126c λεγεις Αληθη . Cephalos: Accordingly then , we are in need of hearing these discourses. τοινυν δεοµεθα διακουσαι , Τουτων . Adeimantos: But this is no difficult matter to accomplish : for the young man has made them Αλλ’ ου χαλεπον , γαρ µειρακιον ων αυτους the subject of quite focused attention ; and indeed after that , now with his grandfather , who also has ευ µαλα διεµελετησεν , γε επει νυν κατα τον παππον τε και the same name , applies himself very closely to equestrian affairs . But if we must , let us go οµωνυµον διατριβει πολλα προς ιππικη τα . αλλ ει δει , ιωµεν −−−

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to him ; for he just now went home from here : for he lives very near , in Melita . παρ’ αυτον : γαρ αρτι οιχεται οικαδε ενθενδε , δε οικει εγγυς εν Μελιτη . On the one hand , Adeimantos is teaching the Clazomenaeans what they do not know , µεν ο Αδειµαντος αναδιδασκει τους Κλαζοµενιους αγνοουντας , but on the other hand , he was confirming the things that they previously knew by his agreement to them . δε ποιει βεβαιοτεραν εν αυτοις τα την προυπαρχουσαν γνωσιν εαυτου συγκαταθεσεσι ταις : And so when Cephalos gave the name of the father of Antiphon , Adeimantos said , “Entirely so”. και γαρ οτε ο Κεφαλος ωνοµασε τον πατερα του Αντιφωντος , ο Αδειµαντος εφη πανυ γε : And now when Cephalos said that Antiphon had heard through Pythodorus the conversation between και νυν εκεινου εφη τον Αντιφωντα ακηκοεναι δια Πυθοδωρου συνουσιας Socrates , Zeno , and Parmenides , he replies , “You speak the truth”. Therefore , these remarks , confirm της Σωκρατους και Ζηνωνος και Παρµενιδου ειποντος λργεις αληθη . ουν Ταυτα βεβαιοι on the one hand , what Cephalos had previously known . But on the other hand , who , this son of µεν αυτω προεγνωσµενα : δε τις ουτος υιος Pyrilampes is , what kind of life he now leads , and where he lives at this time , Cephalos does not know , ο Πυριλαµπους εστιν , και τινα ζωην νυν εχει και που οικων ποτε , αυτον ουκ ειδοτα but Adeimantos teaches him from beginning to end , and so becomes the leader along the way to his αναδιδασκει την αρχην και τελος γιγνεται ηγεµων της πορειας επι αυτω brother’s house , and shows him his home , and conjoins the visitors to that man , and so , begins 674 τον αδελφον , και δεικνυσι την καταγωγην , και συναπτει τους ανδρας εκεινω , και αρχην the conversation . Now then , Observe these same elements apply to The Wholes of Nature . These souls της συνουσιας . δη ουν Ορα τα αυτα ταυτα και επι των ολων της φυσεως . αι ψυχαι that are leaving their familiar and habitual passionate pursuits , are changing them , for The Better καταλειπουσαι εαυταις συµφυλα και συντροφα τα σπουδασµατα µεθιστανται προς την αµεινω and More Intellectual Life , by rousing/awakening their understanding minds from nature to Intellect , και νοερωτεραν ζωην , εγειρουσι εαυτων την διανοιαν απο φυσεως επι νουν and from sense-perception towards Intellection . Surely then , these souls are benefited by the Spirits that και απο αισθησεως επι νοεσιν . δη ουν Αυται απολαυουσι των δαιµονων are above/proximate/next to them , as I explained before , who guide their life in the world of generation . προσεχων , ως και ειρηται προτερον , οι κατευθυνουσι αυτων τον βιον εν γενεσει : And so , some things they mentally perceive of themselves , but others they behold , by being filled και µεν τα νοουσι παρ’ εαυτων , δε τα θεωρουσι πληρουµεναι by Those Spirits . And whatever they see of themselves , they see more firmly by The One-Mindedness παρ’ εκεινων : και οσα ορωσι παρ’ εαυτων , ορωσι βεβαιοτερον την συµπνοιας of Those Benefiting them ; and thus by having adapted themselves to Spirits such as these , they also παρ’ εκεινων απολαυουσαι : δε οικειωσασαι αυτας τοις δαιµοσι τοιουτοις , και become just like spirits , by reason of their likeness , and through them , behold The Higher and γινοµεναι οιον δαιµονες δια της οµοιοτητος , δια τουτων ορωσι τας υψηλοτερας και more Divine Orders of Spirits , through whom , their ascent to The Gods , remains to take place . For θειοτερας ταξεις των δαιµονων , δι ων αυταις η ανοδος προς τους θεους λοιπον εστιν . γαρ ---

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the Spirits that order the life of souls in the world of generation are other , and are other than those who οι κοσµουντες τον βιον των ψυχων εν γενεσει εισιν Αλλοι , και αλλοι οι bring them into contact with The Gods and Fill them with Goods from That Source , which αυτας συναπτοντες προς τους θεους και πληρουντες των αγαθων εκειθεν , ους we customarily call Divine Spirits . Thus , the work of horsemanship is also proper to them , in as much ειωθαµεν καλειν θειους δαιµονας : ουν το εργον της ιππικης και προσηκει τουτοις , καθοσον as they look after secondary matters , and hold nature together , by serving as front-runners or bodyguards επιµελουνται των δευτερων και συνεχουσι την φυσιν και προτρεχουσι η δορυφορουσιν or followers of The Gods . And since they are certain charioteers , and there are “horses” in them , just as η επονται των θεων : και γαρ εισι τινες ηνιοχοι και ιπποι εν τουτοις καθα there are “horses” among The Gods , and which images Plato knowingly imitates , when he says that δη και εν θεοις , και ο ο Πλατων ειδως µιµεισθαι εφη Antiphon “takes after” his grandfather for whom he is named . For The Angels are proximately above τον Αντιφωντα τον εαυτου παπον και οµωνυµον : γαρ οι αγγελοι προσεχως υπερ The Spirits , and They are , much like Fathers of The Spirits , and then The Gods , their Forefathers , τουτους , ουτοι οιον πατερες των δαιµονων , δε οι θεοι τουτοις προπατορες and bear the same names , and since Spirits are surely often addressed as Gods , on a Spiritual level , και οµωνυµοι , και οτι ουτοι δη πολλακις προσαγορευονται ως θεοι εν δαιµοσιν , but having the same name as Theirs is in accordance with Their Participation of The Gods . For just as αλλα οµωνυµως τουτοις κατα την µετουσιαν εκεινων . γαρ Ως Antiphon was assigned the same name in memory of his grandfather , so also in the same way , ο Αντιφων ελαχε την ταυτην επωνυµιαν κατα µνηµην του εαυτου παππου , δη και ουτω by The Spirits being established in the likeness of The Gods , They are often called “gods” by those who 675 εκεινοι εστωτες κατ’ εικονα των θεων πολλακις αποκαλουνται θεοι τοις are competent to discriminate The Distinctive Properties/Qualities of The Higher Powers . Therefore , δυναµενοις διακρινειν τας ιδιοτητας των κρειττοντων . δ’ ουν there are “horses” among The Gods as well , and The Art of Horsemanship , Primarily in Them . Εισι ιπποι εν θεοις και , και ιππικη πρωτως εν εκεινοις : But certainly on That Level , The Horses are United with The Charioteer , to an excellent degree , while αλλ’ µην εκει οι ιπποι ηνωνται προς τον ηνιοχον αγαν δε on the Spiritual level , they are distinct , and there is a greater degree of otherness , so that on the one παρα τουτοις διακεκρινται και πλειων η ετεροτης , ωστε µεν hand , The Ornament is and appears to be one thing , while the “horses” are and appear to be another . τον χρωµενον ειναι και φανεσθαι αλλον , δε τους ιππους αλλους . Then certainly , even the place where he lives , Melita , is appropriate to the rank of Spirits , because Αλλα µην , και ο τοπος οικειος της Μελιτης τη ταξει των δαιµονων , διοτι the tribe of Melita (Honey-bee , also the name of The Priestesses at Delphi . L/S Lexicon) got its name , as they say , η Μελιτη εσχεν την επωνυµιαν , καθα φασιν , from Melita , the female-companion of Poseidon ; since one of the poets says , “Melita , the companion εκ Μελιτης της φιλης τω Ποσειδωνι : δε τις ποιητης φησι Μελιτην εταιρην of Poseidon” . Thus , The Spirits are at home in the rank of The Gods through the intermediate rank Ποσειδαωνος . δε οι δαιµονες Οικειοι προς την ταξιν του θεου δια την µεσοτητα

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they occupy ; for Poseidon also occupies an intermediate rank among the Fathers , just as Spirits do την εαυτων : γαρ ουτος και εχει το µεσον των πατερων , ωσπερ οι δαιµονες among The Classes Superior to us . And certainly the phrase that “he lives nearby” is not foreign των γενων υπερ ηµας . Και µην και το οικει εγγυς εστι ουκ αλλοτριον to what has been said . For Spirits are close at hand to Spirits ; and since they all occupy the same rank προειρηµενων : γαρ δαιµονες εγγυς δαιµονων , και παντες την αυτην ταξιν they help fill and preserve one character/quality/property of Spirit along with their appropriate variations . συµπληρουσι και σωζουσι µιαν ιδιοτητα την δαιµονιαν µετα της αυτης πρεπουσης εξαλλαγης. So much can so be refined from these words . Their progress from particulars to Wholes is analogous Τοσαυτα και ληπτεον εκ τουτων : µεταβαινουσιν απο των µερικων επι τα ολα αναλογον to their progress from the visible to the invisible . Since Antiphon learned the conversation when he was και απο των φαινοµενων επι τα αφανη : επι τον Αντιφωντα µεµαθηκεναι τους λογους οντα a boy , it is proper for those beings , who after their procession , immediately turn back to their own µειρακιον εχει οικειως προς εκεινους , οι προελθοντες ευθυς επεστραφησαν εις αυτων Causes and become joined to Them . For it is a characteristic of particular souls to proceed in τας αιτιας και συνηφθησαν εκειναις : καρ εστι ιδιον µερικων ψυχων προιεναι an indefinite manner and to move towards a lightless and murky destination ; turning away from το αοριστως και εις το αφεγγες και σκοτεινον απεστραµµενας The Divine . And thus , such analogies must generally not be taken as unimportant , especially if το θειον . Και γαρ των τοιουτων δει ολως ου ακροασθαι παρερως , µαλιστα we are to be persuaded by Plato , who said that nothing else is so beneficial to souls , as πειθοµενους τω Πλατωνι , ος φησιν ουδεν αλλο ειναι ουτως ωφελιµον ταις ψυχαις , ως the one who Draws them from phenomena to Being , and the one who Liberates them from phenomena το ελκον απο των φαινοµενων επι το ον , και το ευλυτον απο τουτων and makes it easy to imagine immaterial nature . For such a one is the lover , such a one the philosopher , και ευφανταστον των ασωµατων της φυσεως : γαρ τοιουτος ο ερωτικος , τοιουτος ο φιλοσοφος , and such are all who lead upwards . So that even if Plato himself did not compose these matters τοιουτος πας ο αναγοµενος . ωστε και ει του Πλατωνος προς αυτου µη συγκειται ταυθ’ in this way , nevertheless , it would still be profitable for us to do so ; for it is a good exercise for the ουτως , αλλ γε λυσιτελες ηµιν το πραγµα : γαρ εστι γυµνασµα της good-natured soul which is capable of moving from images to their Paradigms/Models and who loves ευφυους ψυχης δυναµενης µεταβαινειν απο των εικονων επι τα παραδειγµατα και φιλουσης to contemplate these all-pervading analogies . But I ask a favor of the commentators 676 κατανοειν τας πανταχου διατεινουσας τας αναλογιας . δε Παραιτησοµαι τους εξηγητας of Plato , to please not exert themselves in such lengthy arguments , to show from these , that Plato also του Πλατωνος µη κατατεινειν ενταυθα µακρους λογους δεικνυντας εκ τουτων οτι Πλατων και approved of starting the beginning of training from logical exercises , and that the young should primarily δοκιµαζει ποιεισθαι την αρχην της αγωγης απο των λογικων , και µειρακιοις πρωτως take part in being taught these exercises , by being conspicuously able by their acuteness , to follow their µεταδιδοναι διδασκοµενων τουτων πρεποντων δυναµενοις δι’οξυτητα παρακολουθειν αυτων subtle and immaterial subject matter . For the discourses which he says Antiphon “practiced τη λεπτουργια ανευ υποκειµενης υλης : γαρ οι λογοι ους φησιν τον Αντιφωντα µελετησαι

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when he was a youth” not only contain the logical method , but also the discussions containing οντα µειρακιον ειχον ου µονον την λογικην µεθοδον , αλλα και τας περι the most profound difficulties connected with the Ideas , that they might first review the other matters βαθυτατας αποριας των ιδεων , ινα τ’ παρω τα αλλα examined in the Hypotheses , being visions/spectacles of The Highest Archetypes , and in relation εξεταζοµενα εν ταις υποθεσεσιν οντα θεαµατα περι των ακροτατων αρχων , και προς to which , in the Republic (VII 537e - 539d) Socrates does not prescribe dialectical argumentation τω εν πολιτεια τον Σωκρατη µη παρακελευεσθαι τους διαλεκτικους λογους being imparted to the young , that they may not in some way , without noticing , be bent to lawlessness , ουσι παραδιδοναι νεοις , µη πως λαθωσιν εις παρανοµιαν by being oppressed by them , which certainly happens with young people who have just acquired a taste προαχθεντες υπ’ αυτων , ο δη πασχειν οι νεοι αρτι φιλουσιν γευσαµενοι for theoretical arguments . For rare are the persons who do not fall prey to such a distraction and such as των θεωρηµατων λογικων : γαρ σπανιοι οι µη αλισκοµενοι τη τοιαδε παραφορα και οσοι those allotted with natures like that of Socrates , and having such a Divine Impulse towards Philosophy , ελαχον φυσιν οιαν τοιαυτηψν ο Σωκρατης , και ωρµηµενοι ουτως θειαν ορµην επι φιλοσοφιαν ,which Parmenides notices , urges him to The Whole of Dialectics . So then , a common rule must ην ο Παρµενιδης ιδων , κινει αυτον επι την ολην διαλεκτικην . τοινυν τον κοινον κανονα εδει not be made for the exercise of all the young , but the same rules are not suitable for those rare natures , Ουκ ποιειν της αγωγης παντων των νεων , των αυτων ου καθηκοντων τη σπανιωτατη φυσει as it is for the common nature of most of the young , for whom thoughtful attention must be τε και τη κοινη παντων των νεων , οις φροντιστης εστι sufficiently focused , as it has been discussed by me earlier . But let us go on to what follows: ικανως συνετος , ως ειρηται µοι προτερον . Αλλ’ µετιµεν επι τα εποµενα . Cephalos: Having said these words , we proceeded to the home of Antiphon ; and we found him 127 ειποντες Ταυτα εβαδιζοµεν τον Αντιφωντα και κατελαβοµεν at home , handing-over a bridle to a coppersmith to be prepared in a certain manner ; but as soon as οικοι εκδιδοντα χαλινον χαλκει σκευασαι τινα : δε επειδη the smith was gone , and his brother had told him the reason for which we had arrived , he also εκεινου απηλλαγη τε οι αδελφοι ελεγον αυτω ενεκα ων παρειµεν , τε recognized me , in consequence of my former journey to this place , and he kindly greeted us ; ανεγνωρισε µε , εκ της προτερας επιδηµιας και ησπαζετο , The strain , clarity and simplicity of the dialogue is evident through these elements . For Τον συντοµον και σαφες και καθαρον του διαλογου εξεστι οραν δια τουτων : γαρ by saying , “Having said and having heard these words” he was not embellishing the dialogue , as it is ειπων , ειποντες και ακουσαντες ταυτα ου εκαλλωπισε τον λογον , ως customary , nor does he add any other pleasantries , but writes directly , “Having said these words .” 677 ειωθεν , η προσθεις τι αλλο ηδυνων , αλλ’ την συγγραφην αµεσως , ειποντες ταυτα : For they are those which have both spoken and heard these words . And so the sentence structure γαρ αυτοι ησαν οι τε ειποντες και ακουσαντες . Και δε το σχηµα is the most appropriate for the clear and simple style , for by completing/filling-in words that distinguish εστι οικειοτατον προς τον σαφη και καθαρον τυπον : γαρ συµπληρωσεις αι διοριζουσαι

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that which precedes from those that follow makes the statement clear . Thus , on the one hand , the τα προειρηµενα των επιφεροµενων ποιουσι τον λογον σαφη . τοινυν µεν το structure maintains its simplicity , while on the other hand , its simplicity is most appropriate for the σχηµα Εχει την καθαροτητα , δε η καθαροτης προς τον narrative style of the dialogue , so that , here also , the parts in turn , follow from their wholes , αφηγηµατικον τυπον του διαλογου , ινα ενταυθα και τα µερη παλιν επακολουθη τοις ολοις and the many from the one . And this aspect on the one hand , from the consideration of its stylistic και το πληθος τω ενι . Και τουτο µεν απο αν θεωρησειας της λεκτικης potential ; but on the other hand , from its ethical intent , we can grasp that the deeds of sincere people , δυναµεως : δε απο της ηθικης αν λαβοις οτι τας πραξεις των σπουδαιων ανδρων should be in every way , consonant with their words , and not speak the words of Nobility and Virtue , προσηκει ειναι πανταχου συµφωνους τοις λογοις , και µη λεγειν τα σεµνα και τα της αρετης , but postpone the works that belong with the words . For that reason Cephalos also says , “Having said δε αναβαλλεσθαι τα εργα τα οικεια τοις λογοις : διο ουτος και φησιν ειποντες these words , we proceeded ;” so that on the one hand , deeds should be preceded by decisions , and ταυτα εβαδιζοµεν : και οτι µεν των πραξεων δεοι προηγεισθαι τας κρισεις , these , on the other hand , by The Good . For in this way , on the one hand , Adeimantos says “But if τουτων δε το αγαθον : γαρ ουτω µεν ο Αδειµαντος φησιν , αλλ’ ει we must , let us go”, while on the other hand , Cephalos says , “Having said these words , we proceeded”. δει ιωµεν δε ο Κεφαλος ειποντες ταυτα εβαδιζοµεν : And that through the Friendships and Common Alliances of Sincere Dispositions , souls become attached και οτι δια φιλιας και κοινωνιας των σπουδαιων ηθων ταις ψυχαις προσγιγνεται to Perfection , which was especially the case with the Pythagoreans , who made the most singularly η τελειοτης , ην διαφεροντως περι οι Πυθαγορειοι ποιουµενοι την καθαρωτατην sincere Friendship , the end of life for themselves . We also grasp , that we must cut-back on practical εσπουδαζον φιλιαν τελος της ζωης εαυτων : και οτι δει συστελλειν τας αναγκαιας activities , while turning towards Virtue . This is indeed what Antiphon does when he “hands-over the των ενεργειων , δε επιτρεχειν ταις αρεταις . Τουτο γουν ο Αντιφων ποιει και εκδιδους τον bridle ”, and immediately gives himself over to his visitors , and for which reason , Cephalos thus says , χαλινον και ευθυς επιδιδους εαυτον τοις παρουσιν , και διο ο Κεφαλος ουτως ειπων “but as soon as he was gone” , revealing , that his most habitual fondness of this kind of conversation , δε επειδη απηλλαγη , εµφηνας αυτω την επιφοιτησιν ασµενεστατην της τοιαυτης συνουσιας is immediately given-over , for a more Elegant and Congenial Fellowship . Furthermore , we can also επι την αστειοτεραν και πρεπουσαν κοινωνιαν . Και µην αν και grasp from these words , that The Art which uses the product made by the skill of a craftsman , is superior λαβοις εκ τουτων οτι της τεχνης η χρηµενη τω εκεινης κρειττων to the end product of that craftsmanship. For Antiphon , who will use the bridle , also gives him directions αποτελεσµατι : γαρ ο Αντιφων ο χρησοµενος τον χαλινον και εαυτω το προσφορον to make it properly-fit , is set over the coppersmith , who prepares it . We also grasp , that in all cases , τουτω επιταττει εφεστηκε τω χαλκει τω σκευαζοντι . και οτι πανταχου the extremes are brought together by some intermediary which is innately bound to both . 678 τα ακρα συνδειται δια τινος µεσου εχοντος οικειως συνδεσµου προς αµφοτερα : For surely in this way , Adeimantos leads the Clazomenaeans , towards both the encounter and γαρ δη ουτω τον Αδειµαντον ηγουνται τοις Κλαζοµενιοις περι της εντευξεως και the conversation/communion with Antiphon , and they being brothers , are both intimate and της συνουσιας προς τον Αντιφωντα , και µεν τουτου οντες οι αδελφοι , δε συνηθεις και acquainted with the others . And that on the one hand , the extremes stand further apart from each another γνωριµοι εκεινοις : και οτι µεν τα ακρα αφεστηκε µαλλον αλληλων

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than the intermediary does from either , but on the other hand , they are certainly not incapable of being η το µεσον αµφοιν , δε ταυτα µην ου ουδε joined together . This is indeed also shown by their mutual recognition and in general by the fellowship συναπτα : τουτο γουν και ενδεικνυται ο αναγνωρισµος και ολως η κοινωνια between Antiphon and the Clazomenaeans . προς τον Αντιφωντα των Κλαζοµενιων . Moreover then , let us consider the textual events laid out before us from the physical point of view . Ετι τοινυν επισκεψωµεθα των καθηκοντων τα προκειµενα φυσικως τον τροπον , And so we should observe on the one hand , how these people , as students of nature and the analogues of και θεωρησωµεν µεν οπως οι ανδρες ως φυσικοι και ταις αναλογουντες natural forces , participate of The Dyad in the soul , call It opinion itself , or whatever you like to call It , φυσεσιν µετεχουσι της δυαδος της ψυχικης , ειπε δοξαν αυτην , ουν ειθ’οπως εθελοις καλειν , but on the other hand , through It , are joined with the powers that move nature , whether they be Spirits , δε δια ταυτης συναπτονται προς τους κινουντας την φυσιν , ειτε δαιµονας , or Gods , which impart the art of metal-working and hammer and anvil (its tools) . For how else does ειτε θεους , οις παρ’ και η χαλκεια και σφυρα και ακµων . γαρ Πως the third manifestation of Ideas come about , than by the reason-principles of the soul being poured out , η τριτη εκφανσις των ειδων γιγνεται , η των λογων ψυχικων χεοµενων as it were , into natural forces ? These in turn , are entirely perfected by the agencies that superintend οιον εις τας φυσεις , τασδε παντως τελειουσι οι προσταται nature and make use of natural forces . But if perhaps , by abandoning this views , we may attain some της φυσεως και αι χρωµεναι ταις φυσεσιν ; δε Ει αποσταντας τουτων αψασθαι των more profound conceptions , let us return to the analogies we have mentioned before . Is it not the case βαθυτερων εννοιων , ιτεον ηµιν παλιν επι τας αναλογιας τας προειρηµενας . Ουκουν then , on the one hand , that souls who are moving upwards attach themselves to The Spirits that have µεν αι ψυχαι ανιουσαι συναπτονται τοις δαιµοσι τοις been allotted to supervise their life here , and through this , the Clazomenaeans encounter Adeimantos κεκληρωµενοις αυτων τον βιον τηδε , και δια τουτο οι κλαζοµενιοι ενετυχον Αδειµαντον along with his friends in the meeting/market place , but on the other hand , through them , quickly arise περι τοις κατ’ αγοραν , δε δια τουτων ανατρεχουσι to The Divine Spirits , and join Them in rising to The Intellectual Realm , and thus they behold how επι θειους δαιµονας και συναπτονται αυτοις προς το νοητον , και ου θεωρουσιν οπως Those Spirits regulate the secondary levels of their lives , which are bodily and which protect them . αυτους µετρουσι τας δευτερας αυτων ζωας , οσαι εισι σωµατικαι , οσαι προβεβληµεναι αυτων. For one must think of the bridle to be the measure appointed by The Superior Powers for regulating γαρ οιητεον Τον χαλινον ειναι το µετρον καθηκον απο των κρειττονων δυναµεις επι these dependent faculties . For These Powers are in them , on the one hand , for the arranging/ordering τας εξηρτηµενας (αρταω) : γαρ αι δυµαµεις εισι εν αυτοις µεν κοσµητικαι of the things below them , which order both their bodily forms and their powers of forming an opinion , των υφειµενων , αι ταττουσιν τε αυτων τα σχηµατα και τας δυναµεις δοξαστικας , which are analogous to the smith who works on the bridle , thus , just like Antiphon , they also use αις αναλογον ο χαλκευς ο εργαζοµενος τον χαλινον : δε , ωσπερ ο Αντιφων , αι και χρωµεναι the faculty of opinion and all their other faculties of ordering ; and according to which Powers , 679 τη δοξη και πασι τοις αλλοις µεµετρηµενοις , και καθ’ ας we can especially , at once , define/determine/distinguish what They are , whether the art of charioteer , µαλιστα ουτως αφοριζεται το αυτων ειναι , ειτε ηνιοχικας , or whatever else you may wish to name them . For the charioteer , the horses , the bridle-maker , ειτε αλλως οπως αν εθελης επονοµαζειν . καρ και ο ηνιοχος και οι ιπποι και ο χαλινοποιος

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and all these faculties , exist as if they were inside them , in the same place , which is indicated by the και παντα οιον ενδον Αυτοις οµου , ο ενδεικνυται το attribute at home , for it is by looking into themselves that these powers themselves do their ordering . προστεθεν οικοι , το ορωντες εις εαυτων εκεινους αυτους τα κοσµειν : So then , in this way , they have thoroughly put in order their own affairs , and they are participated τοινυν ουτω διακοσµησαντες ταξιν εαυτων την , και µετεχονται in turn , by secondary beings ; by other kindred-spirits who are , as it were , their brothers , and also by υπο των δευτερων , των δαιµονων οντων οιον αυτοις αδελφων τε και divided souls , who are still aspiring up to them , and under these conditions they participate imperfectly , των µερικων ψυχων ετι ανατεινοµενων επ’ αυτους , και υπο τουτων µετεχονται ατελως just as it is likely at first , but later on the participate perfectly . So it is clear that imperfect participation , ωσπερ την πρωτην , επειτα τελειως . δε ∆ηλοι την ατελη µεθεξιν , as we have said , is displayed by their first visit to Athens . But The Perfect , by the renewal of that visit , ως προειποµεν , η πρωτη επιδηµια : δε την τελειαν η ανανεωσις εκεινης and The Recognition , and The Final Welcome , which signifies The Union , and The Indivisible και ο αναγνωρισµος , και ο τελευταιος ασπασµος , ενδεικνυµενος ενωσιν και αδιαιρετον Consecration and Fellowship in The Divine Good-Will . And since all the compounds in nature , συναφην(αφιηµι) και κοινωνιαν της θειας ευφροσυνης . Και γαρ πασαι αι συστασεις φυσικαι and all living beings with souls , are allotted shares , by small steps and by a certain well-regulated ascent, και αι ζωαι ψυχικαι , αποκληρουνται κατα µικρον και κατα τινα ευτακτον ανοδον in more Excellent Goods . So at first on the one hand , they participate imperfectly , weakly , and των κρειττονων αγαθων : και πρωτον µεν µετεχουσι ατελως και ασθενως και pleasurably , in The Goods above them ; but later on , they in turn receive their share in a Perfect and ηδονικως των υπερ αυτας , επειτα αντιλαµβανονται της µεθεξεως τελειως και Vigorous way . So surely in this way there first appears in The Process of Creation , only an outline of ερρωµενως : και τοι ουτω µεν πρωτον εωρατο εν τη δηµιουργια οιον τις υπογραφη Ideas in matter , after that , masses including The Formative Powers in matter , after that , figured/formed των ιδεων περι την υλην , επειτα ογκος και µορφωτικη δυναµις της υλης , επειτα σχηµατισµοι masses and assigned divisions and The Complete Organization and The Provision of The Means of Life , των ογκων και επιγραφαι µερισται , και παντελης διακοσµησις και χορηγια ζωης The Participation in Intellect , and finally , The Illumination of Divinity . Thus , souls are also initiated µετουσια νου και ελλαµψις θεοτητος . ουν αι ψυχαι και µυουνται in this way , into the lesser mysteries before the greater ones , into the imperfect before the perfect , and Ουτως και τα σµικρα προ των µεγαλων και τα ατελη προ των τελειων , και in the end , all are joined with The Truly Perfect Realities , and when they are firmly grounded in Them , επι πασιν συναπτονται τοις οντως τελειοις αυτοις , και ιδρυµεναι αυτοις they Participate Indivisibly and according to an Indissoluble Union . But their Contact and Union µετεχουσιν αδιαιρετως και κατα αδιαζευκτον ενωσιν : δε αυταις η συναφη και η ενωσις comes about through Intermediate Beings that are also naturally akin to The Genus with which they δια των µεσων και οιον οµογνιων ειδων προς α τοις produce The Contact . ποιουνται την συναφην . 680 Cephalus: And upon our begging him to relate the discourse , which at first he was hesitant to do ; 127 Και ηµων δεοµενων διελθειν τους λογους το µεν πρωτον ωκνει , for he said that it was a great deal of work ; but afterwards , he most certainly set it out in detail . γαρ εφη ειναι πολυ εργον : επειτα µεν τοι διηγειτο .

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On the one hand , the request of the Clazomenaeans makes manifest the splendid attachment µεν Η δεησις των Κλαζοµενιων εµφανιζει την λιπαραν αντοχην(οχος−εχω) of souls to their proper/kindred guides/leaders ; for in no other way can their Contact with The Gods and των ψυχων των οικειων ηγεµονων : γαρ ου αλλως αυταις το συναφθηναι θεοις και their traveling-round-in-company with The Gods come about , than by means of these Spirits ; for συµπεριπολησις µετα θεων παραγιγνεται η δια τουτων των δαιµονων : γαρ These Very Spirits attach themselves to The Kosmic Gods , as Socrates says in the Phaedrus (247a) , ουτοι εξεχονται(εχω) των εγκοσµιων θεων , ως ο Σωκρατης φησιν εν Φαιδρω , while on the other hand , these souls attach themselves to The Spirits . δε αυται των δαιµονων , Socrates: Thus , He (Zeus) is followed by an Army of Gods and Spirits , arranged in Eleven Divisions ; 247a δ’ τω επεται στρατια θεων τε και δαιµονων, εκεοσµηµενη κατα ενδεκα µερη For Hestia alone remains in the house of The Gods. But of the rest , as many as are numerically arranged γαρ Ηεστια µονη µενει εν οικω θεων δε των αλλων οσοι τω αριθµω τεταγµενοι among The Twelve Ruling Gods , who are accounted Leaders , each One being assigned to their rank . εν των δωδεκα αρχοντες θεοι κατα ηγουνται εδαστος εταχθη ταξιν Thus on the one hand , there are Many Blessed Visions and Many ways from one place to another , ουν µεν και πολλαι µακαριαι θεαι τε και διεξοδοι within The Heavenly Realm , along which the Genus of Blessed Gods travel from one place to another , εντος ουρανου , ας γενος ευδαιµονων θεων επιστρεϕεται , each attending to their own duties , and so whoever wishes , and is able , follows ; for jealousy/envy εκαστος πραττων αυτων το αυτου , δε ο αιε εθελων τε και δυναµενος επεται γαρ φθονος is excluded from The Heavenly Dance . ισταται εξω θειου χορου . Thus on the one hand , leading this request ; first of all , is their recognition of Their Kindred-Spirits δε µεν ηγειται της δεησεως πρωτον η γνωσις αυτων (for how could they request anything from those , whom they do not know who they are , nor what (γαρ πως αν δεοιντο τουτων , ους µη ειδειεν οιτινες εισι , και οιων goods they can lead them to ?) . And secondly , the loving-pursuit of communing with them ; for we must αγαθων ηγεµονες αυταις ;) επειτα της εργα µετουσιας αυτων : γαρ δει yearn/aspire for the things of which we are in need , for if we were not yearning , then we would not ορεγεσθαι τουτων ων δεοµεθα : γαρ µη ορεγοµενοι αν ουδ’ be in the ranks of those who are in need . Thus , the reluctance of Antiphon bears the image of the Hidden ειηµεν εν τη ταξει των δεοµενων . δε του οκνος Ο Αντιφωντος φερει εικονα της αποκρυφου and Ineffable Power of The Divine Causes ; (αρρητου as a mathematical term , also means Irrational .jfb) και αρρητου δυναµεως των θειων αιτιων : for The Divine , wherever It may exist , is hard to grasp and hard to conceive , and reveals Itself to souls , γαρ το θειον οπου ποτ’ αν η εστι δυσληπτον και δυσεπιγνηστον και εκφαινοµενον ταις ψυχαις but sparingly , even when they splendidly reach-out to Participate of It and have Communion with It . µολις , και οταν λιπαρως αντιλαβωνται της µετουσιας και της κοινωνιας προς αυτο : For they need to get accustomed to The Divine Ray , and in which , The Divine Spirits reveal themselves γαρ δεονται συνεθισµου προς την θειαν αυγην , και η οι θειοι δαιµονες επιδεικνυνται to those souls who reach out to Them , and through Them , behold The Whole Divine Realm . But εις ταις ψυχαις ανατεινοµεναις αυτους , δι’ αυτων καθοραν απαν το θειον , δε to those souls that firmly and singularly cling to Them , they unfold and reveal The Divine Truth . βεβαιως και µονιµως αντιλαµβανοµεναις αυτων αναπλουσι και εκφαινουσι την θειαν αληθειαν :

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And this is the narration ; the unfolding and revelation of matters concealed , and the perfective uplifting και τουτο εστιν η διηγησις , αναπλωσις και εκφανσις των κεκρυµµενων και η τελειοτης αγωγος given to souls by these Divine Spirits . ενδεδοµενη ταις ψυχαις απο των θειων δαιµονων . These Divine Aspects then , you will find , on the one hand , in considering that they have to be , Ταυτα ουν ευρησεις µεν εν σκοπων εχοι αν τοις ολοις , entirely so and in no other way . But on the other hand , we must not be surprised that the audience of τοις ολοις και ουκ αλλως : δε χρη ου θαυµαζειν τους ακουοντας Antiphon now hear him say that the task is very difficult , when previously they had heard Adeimantos Αντιφωντος νυν λεγοντος ως το εργον και χαλεπον, εν δε προσθεν τοις ακηκοοτας Αδειµαντος say that there was nothing difficult with this case . For the one was referring to the ability of 681 λεγοντος ως ουδεν χαλεπον του αρα : γαρ ο µεν αποβλεπει προς την δυναµιν Antiphon and to his memory of the speeches , whereas the other was referring to his audience , whether Αντιφωντος και την µνηµην των λογων , ο δε προς αυτους τους ακροατας they would ever be competent to receive this same theory . For they are men that come from Ionia , and µηποτε ου αρκουσι την υποδοχην της ταυτης θεωριας : γαρ εισιν ανδρες ηκοντες εξ Ιωνιας και are thus unaccustomed to doctrines of a more mystical character . But , in another way , it also seems αηθεις προς τους λογους εποπτικωτερους . δε αλλως και ∆οκει to me that Antiphon , in imitation of the Eleatic wise men , is raising-up the hypothesis by calling the task µοι ο Αντιφων µιµουµενος τους Ελεατας σοφους εξαιρειν την υποθεσιν αποκαλειν το εργον very difficult . For Zeno will also do this , in the course of the dialogue , and even the great Parmenides και παµπολυ : γαρ ο Ζηνων και ποιησει τουτο , προιοντος του διαλογου , και ο µεγας Παρµενιδης himself . But even the Stranger in the Sophist and the Statesman , a companion of their school , says at αυτος . Αλλα και ο ξενος εν Σοφιστη και Πολιτικω , εταιρος τουτων υπαρχων , λεγει first , that the answer to the question of Socrates , is very difficult and hard to grasp (Soph 217) . την πρωτην την αποκρισιν προς του ερωτησιν Σωκρατους ειναι παγχαλεπον και δυσληπτον : Theodorus: What then , is especially , your difficulty concerning them (Sophist, statesman, philosopher.) 217 Τι δε µαλιστα διαπορηθεις περι αυτων (Σοφιστη , πολιτικον , φιλοσοφον .) and what kind of difficulty is it that you have in mind to ask ? και τι το ποιον διενοηθης ερεσθαι ; Socrates: The following one . Whether all these names are regarded as one or two , or in as much as Τοδε : ποτερον παντα ταυτα ενοµιζον εν η δυο , η καθαπερ they are three names , divide them into three classes and assign to each class one corresponding name ? τα τρια ονοµατα , διαιρουµενοι τρια γενη και προσηπτον(απτω) εκαστω γενος εν καθ’ ονοµα ; Theodorus: But as I see it , he will have no ill-will to discuss them . Or what do we say , O stranger ? Αλλ’ ως εγωµαι , αυτω ουδεις φθονος διελθειν αυτα : η πως λεγωµεν , ω ξενε ; Stranger: In just this way , O Theodorus . For on the one hand , I have no ill-will nor is it difficult 217b Ουτως , ω Θεοδωρε . γαρ µεν ουδεις φθονος ουδε χαλεπον to reply that they are indeed regarded as three . but certainly , to precisely define what in the world ειπειν οτι γε ηγουντο τρι’ : µην σαφως διορισασθαι καθ’ τι ποτ’ each of them is , is neither a slight nor easy task . εκαστον εστιν , ου σµικρον ουδε ραδιον εργον . And on the one hand , it is not as if Eleatics acted this way , but on the other hand , Plato recommended και µεν ουχ οι Ελεαται ποιειν τουτον τον τροπον δε ο Πλατων παρακελευεται acting differently ; for he also advises us to declare the difficulty of demonstrating the subject matter αλλως , αλλα αυτος και παραγγελλει την χαλεποτητα ενδεικνυσθαι του πραγµατος

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to those who come with a request such as this . For this becomes , the ultimate test , of the fitness τοις τι αιτουσιν τοιουτον : γαρ τουτο γιγνεται ακριβες δοκιµον της επιτηδειοτητος or the unfitness of those who approach him . For the person who is The Noble Lover of Contemplation , τε και ανεπιτηδειοτητος των προσιοντων . µεντοι Ο της γνησιος εραστης θεωριας does not shrink from the labor ; but by as much as the exchange is difficult , by so much the more eagerly ουκ αναδυεται τον πονον , αλλ’ οσω η αντιληψις χαλεπωτερα , τοσουτω προθυµοτερον will they pursue it , not trying to evade the hardships . Thus when the imperfect and ignoble , hear προσεισιν ουκ προς αποδειλιων τους αθλους : δ’ ο ατελης και αγεννης , ακουσας that the work is difficult , they take their leave of a subject which is not suitable for them . So then , truly ως το εργον χαλεπον , οιχεται φυγας του πραγµατος ο προσειη µη προσηκον αυτω . δ’ουν οντως “Therein both the coward is revealed and also the valiant one ” (Iliad 13. 278), ενταυθα τε ο δειλος εξεφανθη τ’ ο αλκιµος ανηρ : and this becomes a criterion for distinguishing those who are naturally well-disposed and those not so . και τουτο γιγνεται κριτηριον των ευ πεϕυκοτων και µη . Cephalos: Therefore , Antiphon said indeed , that Pythodoros spoke to say … 127b δε ο Αντιφων εφη δη οτι τον Πυθοδωρον λεγειν . . . Antiphon: Once upon a time , Zeno and Parmenides arrived to celebrate The Great Panathenaea . ποτε Ζηνων τε και Παρµενιδης αφικοιντο εις τα µεγαλα Παναθηναια . There are some who say , that Antiphon reports these words , not as one who knows and Εισι τινες οι φασι τον Αντιφωντα απαγγελλειν τουτους τους λογους , ουχ ως ειδησιν και has knowledge of them , but only from the tip of his tongue and presents them from memory , εχοντα επιστηµην αυτων , αλλ µονη τη ακρα γλωττη και προσφεροµενον αυτοις κατα µνηµην , as if he had learned this dialogue and be able to repeat it by heart , even though being ignorant of the 682 οιον ει αυτον εµαθων τουτονι τον διαλογον ειη δυνατος αποστοµατιζειν , αγνοων την hidden understanding contained in it . But , as far as I am concerned , neither would the order of events κεκρυµµενην διανοιαν εν αυτω . δε εγωγε Ηγουµαι µητ’ αν την ταξιν των πραγµατων nor would the character of the people have been so well preserved , along with the appropriate setting , µητ αν το καθηκον τοις ανδρασιν ουτω διασωσασθαι , µετα της πρεπουσης διαθεσεως , by one who is ignorant of the deeper meaning of the words and the intent of both the questions and τον αγνοουντα την βαθυτητα των λογων και τους σκοπους τε των ερωτησεων και answers . For it is very difficult to imitate in discourse , the speeches of learned individuals , των αποκρισεων : γαρ παγχαλεπον µιµεισθαι λογω τους λογους των επιστηµονων , as the Timaeus (Tim19d) also teaches us . ως ο Τιµαιος και εδιδαξε ηµας : Socrates: Whereas on the one hand , it is difficult for one to imitate well , each and every action , that lies 19d δ’ µεν χαλεπον µιµεισθαι ευ εκαστοις εργοις , γιγνοµενον outside the scope of their upbringing , on the other hand , it is still more difficult to imitate , in speech . το εκτος της τροφης , δε ετι χαλεπωτερον λογοις . For those who imitate must also be similar in virtue to their models , in order that they set up , noble γαρ τοις µιµησοµενοις και εδει οµοιας της αρετης εκεινοις , ινα επαξιοι γενωνται imitations of Beautiful/Good Discourses . Thus on the one hand , I do not need to establish this , µιµηται των καλων λογων . ουν µεν ου δεοµαι κατασκευαζειν Τουτο , −−−

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for such is the rule that Plato provides for testing such matters . Thus , Parmenides τοιουτον κανονα του Πλατωνος παρασχοµενου βασανιζουσιν τα τοιαυτα τοις : αλλ ο Παρµενιδης will be the one , who has knowledge of the matters spoken of , Primarily ; then Zeno in turn secondarily , εξει µεν την επιστηµην των λεγοµενων πρωτως , δε ο Ζηνων δευτερως , then , Socrates is third in order (for he is implicated with them in the argument) ; then , Pythodorus δε ο Σωκρατες τριτην κατα ταξιν (γαρ ουτος συνδιαπλεκει αυτοις τους λογους) , δε Πυθοδωρος is fourth (for he is a pupil of Zeno , and has heard , the speakers of the arguments), then fifth is Antiphon τεταρτην (γαρ ουτος ων µαθητης Ζννωνος , και ακηκοε , εκεινων αυτων), δε πεµπτην ο Αντιφωνwho receives the speech from Pythodoros , who is the immediate recipient of the words that are to be παραδεξαµενος τον λογον παρα ο του Πυθοδωρου , ος προσεχως υπεδεξατο τους ειρησοµενουςspoken by those men , and in this way raises us up to those speakers , so that it seems we have heard λογους απο των ανδρων και ουτως ανηγαγεν ηµας επ’ εκεινους , ωστε δοκειν ακροασασθαι them from them , and have been present at the original scene itself , and have taken part in the first αυτων εκεινων , και περιβεβηκεναι τη πρωτη σκηνη αυτη και µετεσχηκεναι της πρωτης conversation . This is plainly the provision and management of Plato practicing his hypothesis , συνουσιας : τουτο δη η διασκευη και η οικονοµια του Πλατωνος εργαζεται της υποθεσεωςthat not only demonstrate the actions , the occasion , the persons , the setting , the energies , ουχ µονον πειδεικνυµενη τα γραγµατα, τους καιρους, τα προσωπα, τους τοπους, τας ενεργειας the attitudes and their words before our eyes . But it also seems to me that the raising-up/focusing of all τας διαθεσεις , τους λογους υπ’ ηµιν οφθαλµοις . δε και ∆οκει µοι η αναγωγη παντων the persons upon one person , Parmenides , shows a profound Truth about these circumstances . For προσωπων εφ’ ενα τον Παρµενιδην ενδεικνυσθαι πολλην αληθειαν των πραγµατων : γαρ all The Pluralities and all The Orders of Real Beings , are Unified about The One Divine Cause ; and παντα τα πληθη και πασαι ταχεις των οντων ενιζινται περι την θειαν αιτιαν , και This Truth is revealed to the intelligent reader by his mentioning in order , of Antiphon , Pythodoros , 683 τουτο ενδεικνυται τοις συνετωτεροις ουτωσι λεγων εφεξης , Αντιφων , Πυθοδωρος Zeno , and Parmenides . Again , the memory of The Panathenaea , thus jointly contributes in turn , to Ζηνων , Παρµενιδης . Και η µνηµη των Παναθηναιων δε συντελει προθεσιν αυ προς the whole of the dialogue ; as history tells us , that the Panathenaea was fulfilled during the unification την ολην του διαλογου : ως η ιστορια λεγει , τα Παναθηναια επετελεσθη συνοικισθεντων of the Athenians . Thus again , here is another example of the unification , of a plurality of villages των Αθηναιων . ουν Παλιν κανταυθα ενιζεται το πληθος joined-together around their city-protecting Goddess . But this is the aim of the dialogue , to clearly συνταττεται περι την πολιουχον θεον : δε τουτο ην το τελος του διαλογου , σαφως show how all things are fastened to The One and how everything has its origin from It . Thus , it is also δειξαι οπως τα παντα εξαψαι του ενος και εκαστα προεληλυθεν εκειθεν . δε Εξει και no small tribute to these men that the dialogue says that they came , not to Athens , but ουκ ολιγον την ευφηµιαν εις τους ανδρας ο λογος ειπειν αυτους ελθειν ουκ εις τω Αθηνας , αλλ’ to The Panathenaea . Thus , they were duty-bound for the sake of The Goddess and Her Festival , εις τα Παναθηναια . ουν επεδηµουν(πεδαω) ενεκα Της θεου και της εορτης , but not to make a display nor to philosophize to the public ; surely such a practice was disdained among αλλ’ ουκ επιδειξεως ουδε φιλοσοφειν του δηµοσια : δη ο κατεγνωστο παρα the Pythagoreans , for such was the work of sophists and of money-making men . τοις Πυθαγορειοις : γαρ το τοιουτον ην το εργον σοφιστικης και χρηµατιστων ανδρων . Cephalos: Thus , on the one hand , Parmenides was already quite well advanced in years , very 127b ουν µεν Παρµενιδην ειναι ηδη µαλα ευ πρεσβυτην σφοδρα ---

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gray-haired , but appeared beautiful and good to the eye , most nearly about sixty-five years of age . πολιον , δε καλον και αγαθον την οψιν , µαλιστα περι εξηκοντα και πεντε ετη . On the one hand , let us also say these things concerning his appearance , that he was both an µεν και λεγεσθω Ταυτα περι του φαινοµενου οτι ουτος και elderly man and quite well advanced in age ; for a man was an elder up to the extreme boundary of their πρεσβυτης ανηρ και ως µαλα ευ : γαρ τον πρεσβυτην αχρις αφοριζονται seventieth year ; thus Parmenides was quite elderly, but he had yet to arrive at old age in ten more years . εβδοµηκοντα ετων : ουν ουτος µαλα πρεσβυτης , δε ο και παρελθων γερων δεκαδα την ταυτην. And that his countenance was graceful , corresponds to his manner of life . For so it is , that something και οτι το προσωπον χαριεις κατα την ζωην . γαρ Κατεισι τις of the elegance and nobility of soul is reflected even as far as in the characteristics of the body . απο ευπρεπεια και σεµνοτης της ψυχης και µεχρι εν τοις σπουδαιοις του σωµατος . But it is much more fulfilling to view these terms as applying to the soul itself and say , for example , Αλλα εστριν πολλω τελειοτερον θεωρειν ταυτα επ’ της ψυχης αυτης ειχε οιον on the one hand , that he was elderly , according to his abundant store of Intellect and Knowledge . For µεν οτι ειναι πρεσβυτικως κατα διακορης το νου και επιστηµης : γαρ The Intellectual Arts ; those that are concerned with the whole of nature , Plato is accustomed to call τα νοερα µαθηµατα τα αντεχοµενα της ολης φυσεως ειωθεν καλειν gray-haired , as he has made clear in the Timaeus (22b) , when he calls those young , who have no πολια ως δεδηλωκε εν Τιµαιω παρ’ αποκαλεσας νεους οις εστι ουδεν gray-haired lore . πολιον µαθηµα . Critias: Whereupon one of the priests , who was very well advanced in age said ; 22b και τινα των ιερεων µαλα ευ παλαιον ειπειν : Priest: O Solon , Solon , Hellenes are forever children ; since there is not such a thing as an old Hellene . Ω Σολων , Σολων , Ελληνες εστε αει παιδες , δε εστιν ουκ γερων Ελλην . Critias: Then , on hearing this (he asked) ουν Ακουσας Solon: In what way do you mean this ? Πως τι λεγεις τουτο ; Critias: He replied . (φαναι.) Priest: All of you (he said) are young in soul . For in all these accounts you possess , you have heard Παντες , ειπειν, εστε Νεοι τας ψυχας : γαρ εν αυταις εχετε ακοην not one single ancient belief , derived from antiquity . Not even one story that is grey-haired with time . 22c ουδεµιαν παλαιον δοξαν δι’ αρχαιαν ουδε ουδεν µαθηµα πολιον χρονω . Again , in another way , being grey-haired , is a fitting designation for souls whose highest part shares 684 Και αλλως το πολιον οικειον ψυχαις αι το ακροτατον αυτων µετεχουσι in The Light of Intellect . For the dark , is the element of the inferior , just as the bright , is the element κατα του φωτος νοερου : γαρ το µελαν εστι της συστοιχιας χειρονος , ωσπερ το λευκον of The Superior . Thus “appeared beautiful and good to the eye” suggests that the eye of his soul is being της κρειττονος . δε Καλη και αγαθη την οψιν , ως το οµµα αυτης ανα− directed towards Intelligible Beauty and The Goodness that is The Foundation of all things , and which −τεινουσα επι το νοητον καλλος και την αγαθοτητα την υποστατικην παντων και ης makes everything Good , that partakes of It . But it is even more fulfilling , following along according to εστιν παντα αγαθα µετεχοντα . δε εστιν Ετι τελεωτερον µετιοντας κατα

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our analogy , to look at these qualities in The Gods Themselves . For where is the character of being το αναλογον θεωρειν επ’ ταυτα των θεων αυτων . γαρ Που το Elderly and Grey-haired so evident , as in Them , and such qualities memorialized by our theologians πρεσβυτικον και πολιον ουτως , ως εν εκεινοις , και εξυµνηµενον παρα των θεολογων as those upon The Paternal Gods ? Where then , are Beauty and Goodness so present , as in Those επι των πατρικων θεων ; που δε το καλον και αγαθον ουτω , ως εν εκεινοις , Beings , Who are Primarily in The Presence of The Beautiful Itself and The Good Itself ? Especially , οις πρωτως παρ’ το καλος αυτο και το αγαθον ; και since by being Unifically Expressed as Beautiful-and-Good , is most appropriately used for Them , επει το ηνωµενως ειρησθαι καλον καγαθον εστιν οικειοτατον εκενοις , in whom One and Good , are The Same . εν οις εν και αγαθον εστιν ταυτον . Cephalos: But on the other hand , at that time , Zeno was nearly forty years old , but 127b δε τοτε Ζηνωνα ειναι εγγυς τετταρακοντα ετων , δε statuesque and graceful to behold ; and he was said to have been the beloved friend of Parmenides . ευµηκη και χαριεντα ιδειν , και αυτον λεγεσθαι γεγονεναι παιδικα του Παρµενιδου . Such was Zeno in bodily appearance , on the one hand , equally , both statuesque and graceful , Τοιουτος ο Ζηνων τω σωµατι µεν ισως και ευµηκης και χαριεις , but on the other hand , far more so , in respect to his manner of discourse . For what Parmenides had said δε πολλω πλεον κατα τους λογους : γαρ οσα ο Παρµενιδης απεφθεγγετο in an intricate and concentrated style , this man transmits , by unfolding and laying-them-out in extended αγκυλως και συνεσπειραµενως , ουτος παρεδιδου ανελιττων και εκτεινων ταυτα εις παµµηκεις discourse . This is why the satirical-poet also calls him “double-tongued” , by being at the same time , λογους . διο ο σιλλογραφος προσειπεν αυτον αµφοτερογλωσσον , ως αµα a refuter and an instructor . But if he had also been the beloved friend of Parmenides , clearly it is because ελεγκτικον και υφηγηµατικον . δε Ει και γεγονε παιδικα του Παρµενιδου , δηλον οτι The Ascent was to both of them to One and The Same God ; for this is characteristic of The Genuine η ανοδος ην αµφοτεροις προς ενα και τον αυτον θεον : γαρ τουτο εστιν ιδιον της οντως Art of Love , so that in turn , this erotic connection was again brought to our attention , because of the ερωτικης τεχνης , ωστε παλιν τουτο το ερωτικον και ετυχε µνηµης , διοτι close-kinship it has to The Object of Love ; to Unify Plurality by The Participation in The Divine . Then οικειως εχει προς τον σκοπον ενιζεσθαι το πληθος περι την µετουσιαν του θειου . δε if you wished to speak even more perfectly , you could say that even in The Gods Themselves , Ει εθελοις λεγειν ετι τ ελειοτερον , οτι και εν τοις θεοις αυτοις , The Secondary Beings are contained in The Primary , and that all of Them , are absolutely United τα δευτερα εστι εν τοις πρωτοις και παντα απλως συνηνωνται to Being Itself , from which They All get Their progression and extension , and you would certainly not , 685 προς το ον αφ’ ου τοις ουσιν η προοδος και η εκτασις , αν πως ουκ , I think , be going beyond The Truth with respect to Them . But what comes next ? οιµαι , γενοιο πορρω της αληθειας περι αυτων . Αλλα τι το εφεξης ; Cephalos: Then Pythodoros said that they lodged with him , in the Ceramicus , outside the wall ; 127b δε Πυθοδωρω εφη αυτους καταλυειν παρα τω , εν Κεραµεικω εκτος τειχους : On the one hand , their lodging with Pythodorus , should be taken as the symbol , for those µεν αυτους καταλυειν παρα τω Πυθαδωρω εστω Το συµβολον τοις

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who look towards The Paradigms , because The Gods primarily reveal Themselves through the Agency βλεπουσι περι τα παραδειγµατα δια τους θεους πρωτως εκφαινεσθαι του of Angels and in the Order of Angels , for the house is an indication of each rank , but on the other hand , των αγγελων και εν τη ταξει : γαρ ο οικος εστι συµβολον της εκαστου ταξεως : δε their being , outside the walls , expresses The Transcendent and Incomprehensible Nature of The Gods . το εξω τειχους εµφαινει το εξηρηµενον και απεριληπτον των θεων . Therefore , just as in the house of Pythodorus they all appear gathered together , some from the city ουν Ωσπερ εν τη οικια Πυθοδωρου παντες φαινονται συνειλεγµενοι , οι µεν εκ της πολεως , while others from abroad , so also then , among The Angels , both The Gods that Govern The Kosmos οι δε εξωθεν , ουτω και δη εν τοις αγγελοις τε οι κυβερνωντες τον κοσµον and The Intellectual Gods , reveal Themselves , and become cognizant to us , through Their Essence . και οι νοητοι θεοι εκφαινονται και γνωριζονται ηµιν δια τουτων της ουσιας . So much for the circumstances . As to its language , the phrase “with Pythodorus” is quite Athenian/Attic Ταυτα περι των πραγµατων . δε Της λεξεως , το µεν παρα Πυθοδωρω πανυ Αττικον (for Pythodorus himself is speaking about himself ) , but in another way “they lodged with him” may (γαρ ο Πυθοδωρος αυτος λεγων ο περι αυτου) , δ’ αλλως κατελυον παρ’ εµοι αν mean to say that ; thus , Antiphon is sometimes equally speaking as Pythodorus , and at other times , ειπειν οτι : δε ο Αντιφων τα µεν ισως και λεγει ως Πυθοδωρος , τα δε as himself , and so the phrase “with Pythodorus” could be something he added from his own perspective . ως αυτος , και το παρα Πυθοδωρω αν τουτο προστιθεις ως αυτος προσεθηκεν .But the phrase “outside the walls , in the Ceramicus” is in every way a clear reflection from history , for δε Το εκτος τειχους εν Κεραµεικω παντως δηλον απο της ιστοριας : γαρ the Ceramicus was divided into two parts , one outside , another inside the wall . Thus those people ο Κεραµεικος ην διττος , ο µεν εξω , ο δε εντος τειχους : δε οι ανδρες coming to Athens were avoiding the crowd , and hence lodged outside the wall . Nor then should this be ηκοντες εις Αθηνας εκτρεπονται το πληθος , και διο καταλυουσιν εξω τειχους : ου δε δει surprising . For they are not there to be with a big crowd , but to participate in the festival . Rightly then , θαυµαζειν : γαρ ου παρεισιν πολλοις συνεσοµενοι , αλλα µεθεξοντες της εορτης : εικοτως ουν they lodged outside the city because of the big crowd , and the Pythagoreans disapproved making use of ωκουν εξω της πολεως δια τον πολυν οχλον , και των Πυθαγορειων εξειργοντων main highways/busy thoroughfares and thought it honorable and dignified not to mix with the multitude . των λεωφορων οδων και οιοµενων τιµιον και σεµνον το αµιγες προς τους πολλους . If then , on the one hand , the men from Elea who are outside the city wall and those who frequently come 686 Ει δε µεν τους εξ Ελεας ειη εξω τειχους κακει τους φοιταν to participate with them , and on the other hand , the men from Clazomenae who are inside the city µεθεξοντας αυτων , δε τους εκ Κλαζοµενων ειναι εισω της πολεως in Melita to converse with the man who is imparting to them the theories of those men (outside) , εν Μελιτη συγγενεσθαι τω µεταδιδοντι αυτοις της θεωριας εκεινων , could be the symbol , of The Transcendence of The Primary Powers , to Their Intermediaries , whereas ειη το συµβολον του εξηρησθαι τα πρωτα των µεσων , δε those that come after These are comprehended in Them ; and these circumstances , when joined with all τα µετα ταυτα περιεχεσθαι εν αυτοις , και ταυτα συνηρτηµενα απασιν that we have said earlier , would sustain , not a little similarity , to the business at hand . τοις προειρηµενοις , αν εχοι ουκ την ολιγην οµοιοτητα προς τα πραγµατα . Cephalos: Wherein indeed , Socrates also arrived , and many certain others along with him 127c Οι δη τον Σωκρατη τε αφικεσθαι τε και πολλους τινας αλλους µετ’ αυτου −−−

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who were desirous to hear the discourses of Zeno ; for at that time , they first began to pay attention επιθυµουντας ακουσαι των γραµµατων του Ζηνωνος : γαρ τοτε αυτα πρωτον κοµισθηναι to those writings . In that case , Socrates was very young . υπ’ εκεινων : δε Σωκρατη ειναι σφοδρα νεον . In these particulars , one can see with what a surpassingly earnest Good-Disposition , Socrates Ενταυθα θεατεον δι’ οπως ακραν σπουδη ευφυιαν ο Σωκρατης closely-pursues these Divine Men , and how he does not in any way associate both with the sophists and µεταδιωκει τους τουτους θειους ανδρας , και οπως ου απαντα τε προς τους σοφιστας και The Wise for the same reasons . For on the one hand , he associates with the sophists , in order to refute τους σοφους κατα τας αυτας αιτιας : γαρ µεν προς εκεινους , ως ελεγξων their ignorance and conceit/vanity , but on the other hand , he comes to the Wise , in order to call-forth αυτων την αµαθιαν και τον τυφον , δε προς τουτους , ως προσκαλεσοµενος Their Knowledge and Intellect . It is with such a disposition that he meets Timaeus ; and so also αυτων την επιστηµην και τον νουν : ουτως κεκοσµηµενος απαντα προς Τιµαιον , ουτως here in this case , he becomes as if the leader of a company of lovers of Philosophy. For on the one hand , ενταυθα και γιγνοµενος οιον ηγεµων αγελαρχης εραστων φιλοσοφιας . γαρ µεν all of them desire to hear , but it is together with him and through him , that they attain their desire . παντες επιθυµουντες Ηκουσι , αλλα µετ’ αυτου και δι’ αυτου τυγχανουσι της επιθυµιας : Thus , these details , just like the foregoing , are likenesses of Divine Concerns . The young Socrates , δε ταυτα ωσπερ και τα προτερα εικονες των θειων : νεος Σωκρατης leading the young , is almost what Plato proclaims in the Phaedrus (246e) ; “On the one hand , Surely ηγεµων νεων , µονονουχι τα του Πλατωνος βοωντος εν Φαιδρω : µεν δη The Great Leader , Zeus , Proceeds First , being followed , on the other hand , by an Army of Gods and Ο µεγας ηγεµων Ζευς πορευεται πρωτος , επεται δε τω στρατια θεων και Spirits”. For The Intellect , being everywhere allotted a Convertive Order , leads upwards , and together δαιµονων . γαρ Ο νους πανταχου λαχων την επιστρεπτικην ταξιν αναγει και with itself converts all the multitude that is suspended/dependant on it . Then the youth of Socrates is also εαυτω συνεπιστρεφει παν το πληθος εξηµµενου αυτου : επει το νεον Σωκρατη ειναι καιthe symbol of The Youthfulness that is celebrated in The Gods . For Zeus Himself and Dionysus τον συµβολον εστι της νεοτητος εστι υµνουµενης εν θεοις: γαρ τον ∆ια αυτον και τον ∆ιονυσονare also called boys and young men in theology . “Although you are both young” says Orpheus ; and και καλει παιδας και νεους η θεολογια : καιπερ οντε νεω φησιν ο Ορφευς : και in general , The Intellectual Order , when compared to The Intelligible and Paternal Order is called thus . 687 ολως το νοερον παραβαλλοντες παρα το νοητον και παρα το πατρικον καλουσιν ουτω .But the desire of the writings of Zeno , symbolically manifests in what way those that are the third in δε Η επιθυµια των γραµµατων του Ζηνωνος συµβολικως δηλοι και οπως εκεινοις τα τριτα εν order , first participate of the powers which are sent-forth in those of the middle order , but afterwards , πρωτον µετεχει των δυναµεων προβεβληµενων εν τοις µεσοις , επειτα are conjoined with their Summits , and have communion with their Intelligibles . For written works συναπτεται αυτων ταις ακροτησιν και κοινωνει των αυτων νοητων : γαρ τα γραµµατα have a rank several degrees removed from knowledge ; and for which reason Socrates makes his ascent εχει ταξιν πολλοστην απο της επιστηµης : και διο ο Σωκρατης ποιειται την ανοδον in due order ; since first , he listens to the written works , but afterwards , takes part in the discussions , εν ταξει : γαρ µεν πρωτον ακουει των γραµµατων , επειτα κοινωνει των λογων , and in the third place , grows together with them in respect to One Knowledge . For on the one hand , και τριτον συµφυεται αυτοις κατα µιαν επιστηµην . γαρ µεν −−−

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Reason also proceeds from Knowledge , but writings are the images of Reasons , thus the writings that ο λογος και προεισιν απο της επιστηµης , δε τα γραµµατα εικονες των λογων , δε τα γραµµατα they received in full for the first time shows that they contain that which is Sacred and Divine ; for by κοµισθηναι το πρωτον τοτε δηλοι αυτων το ιεροπρεπες και θεοπρεπες : γαρ being introduced in the festival of the Panathenaea , they become an ornamentation , corresponding to εκδιδοµενα εν τη εορτη των Παναθηναιων γιγνεται κοσµος αντι the Robe in the Panathenaean spectacle . For these writings also have , in a certain way the same aim as του πεπλου των Παναθηναιων τη θεωρια . γαρ Και εχει πως τον αυτον σκοπον the Robe ; in as much as the Robe encompasses The Victory of Athena , in which Victory , She Gained- τω πεπλω : γαρ ως ο πεπλος περιειχε την νικην της Αθηνας , εν η κατα− The-Mastery-Over All The Distinct Kosmic Causes/Powers/Laws and made Them all dependent on −κρατει παντων των διηρηµενων και περικοσµιων αιτιων και παντα εξαπτει Her Father (Intellect) , so also , The Reasoned Account certainly wishes to make The Entire Multitude of του πατρος (Νους) , ουτω και ο λογος δη βουλεται το παν πληθος τωνReal Beings dependant upon The One Being , by showing in what way , if ever , the all (kosmos) is bereft οντων εξαρταν του ενος οντος , και δεικνυσιν οπως το παν ερηµωθεν of Unity , it must be filled with disorder and truly “Gigantic” confusion . And certainly on the one hand , του ενος πληρωσει αταξιας και οντως Γιγαντικης συγχυσεως . Και µην µεν Socrates is proposed to be a young man , so that he may be easily moved to remembrance of That which ο σωκρατης υποκειται νεος , ινα ευκινητος προς την αναµνησιν η is Divine , and thus be Well-Disposed , so as to be Keen-Witted in raising objections . For Cephalos των θειων , δε ευφυης , ινα οξυς προς τας αποριας : γαρ reports that on the one hand , Socrates amazed Zeno by offering by himself objections to his arguments λεγει µεν θαυµα αυτον παρασχειν εαυτω τας αποιας προς τους Ζηνωνος λογους (by being “keen as a Spartan pup”. jfb) then on the other hand , that he well-contentedly and quite- δε ευκολως και α− naturally partook of the knowledge of These Men (“frequently looked at each other , smiling ”.jfb) . -πλαστως µετασχειν της επιστηµης των ανδρων . Then if Zeno is also the one who reads the account , on the one hand , how could this not clearly show δε Ει ο Ζηνων και ο αναγιγνωσκων τον λογον , µεν πως δια τουτων ου δηλοι the Well-Made-Disposition of the man , and on the other hand , The Powers of Those Intermediaries το ευποιητικον του ανδρος , δε τας δυναµεις των µεσοτητων among The Gods , through which They reveal Themselves to those immediately dependent upon εν θεοις δι’ ων εκφαινουσιν εαυτας τοις προσεχως εξηρτηµενοις Themselves ? For They reveal Themselves to those at the lowest level , as well as at the middle 688 εαυτων ; γαρ αυται εκφαινουσιν εαυτας εκεινοις κατα τα εσχατα τε και τα µεσα and First Levels of Intermediaries . Thus , these levels are symbolically represented by the writings , και τα πρωτα εαυτων : δε ταυτα εστι συµβολικως τα γραµµατα , the discourses , and the conceptions . οι λογοι , αι νοησεις . Then at this point in the narrative , some persons enquire if philosophers δη Ενταυθα του λογου γενοµενοι ζητουσιν ει τοις φιλοσοφοις should read their compositions to others , just as Zeno does here , and if they do this on occasion , αναγνωστεον εαυτων τα συγγραµµατα επι τινων , καθαπερ ο Ζηνων , και ει ποιοιεν τουτο ποτε ,they should also require them , to read such notions which are symmetrical to their hearers , in order to και αξιουσιν , αναγινωσκειν τοιαυτα οια εστιν συµµετρα τοις ακουουσιν , ινα avoid what Plato experienced . For it is said , that when he announced a lecture on The Good ; that µη οπερ τον Πλατωνα παθωσιν γαρ φασιν επαγγειλαντα περι του αγαθου :

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a large and various crowd , gathered to hear him ; but as he read , they did not thus understand πολυν και παντοιον οχλον συλλεγηναι ακροασιν : δε ως αυτος ανεγινωσκεν , οι ου δε συνιεσαν what he was saying , and left him , a few at a time , until almost all had left . But Plato των λεγοµενων, απολιποντες αυτον κατ’ολιγους σχεδον απαντες εξεληλυθασιν. Αλλα Πλατωνα knew that this would happen and thus forbade his companions to prevent anyone of them from leaving , ειδοτι µεν τουτο συµβεβηκεν και προειποντι τοις εταιποις διακωλυειν µηδενα των εισιοντων , for in that way , only those who understood would attend to the reading . Thus these other hearers of the γαρ µονων των γνωριµων εσεσθαι επι την αναγνωσιν : δε τους αλλους ακροατας words of Zeno were fit/suitable/qualified , especially Socrates ; as he clearly shows by being the only one λογων Ζηνων ειχε προσηκοντας τε και διαφεροντως τον Σωκρατη : δε αυτος δηλοι µονος out of all them that was self-motivated to enquire after the reading . εκ παντων προς αυτον τας κινησας ζητησεις µετα την αναγνωσιν . Cephalos: Then , Zeno himself read to them , while Parmenides happened to be outside ; 127c ουν τον Ζηνωνα αυτον Αναγιγνωσκειν αυτοις , δε τον Παρµενιδην τυχειν οντα εξω so that only a small part of the discourse still remained to be read , when Pythodoros himself και πανυ βραχυ των λογων ετι λοιπον ειναι αναγιγνωσκοµενων , ηνικα ο Πυθοδωρος αυτος came in from outside , together with Parmenides and Aristoteles who he said became one επεισελθειν εξωθεν τε και µετ’ και τον Παρµενιδην και Αριστοτελες αυτου εφη γενοµενον τον of the thirty tyrants . So that they still had to hear some small part of the discourses ; not however των τριακοντα , και ετι επακουσαι αττα σµικρ’ των γραµµατων : ου µην Pythodoros himself indeed , since he had heard the discourses of Zeno before . αυτος γε αλλα ακηκοεναι του Ζηνωνος προτερον . And by these words Plato has provided for us a wonderful indication of Divine Concerns , and και δια τουτων ο Πλατων παρεσχετο ηµιν Θαυµαστην ενδειξιν των θειων πραγµατων : και anyone who is not asleep to analogies , can see that in these images there resides a sublime theory . For τις ει µη καθευδοι προς τας αναλογιας , αν κατιδοι ως εν τουτοις εικοσι υψηλην θεωριαν : γαρ in the first place , that Parmenides was not present at the beginning of the arguments themselves , but only 689 µεν πρωτον το τον Παρµενιδην µη παρειναι εξ αρχης τοις λογοις αυτοις , αλλα as they were being completed and filled out , is a symbol that The More-Divine Causes , reveal Them- ηδη τελεουµενοις και συµπληρουµενοις , εστι συµβολον του τας θειοτερας αιτιας εκφαινεσθαι -selves to the subordinate ones , upon their perfect participation of Proximate Natures , but not before . τοις καταδεεστεροις επι τη τελεια µεθεξει των προσεχων , αλλα µη προτερον : For how could beings who are unable to participate of Their Intermediaries , ascend to the communion γαρ πως αν τα αδυνατουντα µετεχειν των µεσων αναδραµοι την κοινωνιαν of The Primary Beings ? Thus , as the arguments of Zeno are being completed , the great Parmenides των οντων ; ουν των λογων Ζηνων Τελειουµενων ο µεγας Παρµενιδης appears . But with him are Pythodoros and Aristotle . Pythodoros who is on the one hand , a follower εκφαινεται . δε αυτω συνεισι και Πυθοδωρος και Αριστοτελης , ο Πυθοδωρος ων εστιν µεν of Zeno , but Aristotle who is in a sense conjoined to Parmenides ; for he also helps him dispose of Ζηνωνειος , δε ο Αριστοτελης πως συνταττεται τω Παρµενιδη : γαρ και αυτω συνδιατιθησιν the (9) hypotheses , by doing nothing else than answering . For Parmenides will select him , as being τας υποθεσεις ποιων ουδεν αλλο η αποκρινοµενος . γαρ Ο Παρµενιδης εκλεξεται τουτον ως the youngest of those present , for this conversation about Divine Concerns , so that , as he himself τοι νεωτατον των παροντων , εις την συνουσιαν περι των θειον την , ιν’ , ως αυτος will say , he will neither offer commentary nor impede the discourse , but submit himself solely ερει , µη παρεχη πραγµατα µηδε παραποδιζη τον λογον , αλλα υπεχη εαυτον µονον

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to responding to the dialectical method . What then does this indicate , and for what reason is εις την αποκρισιν την διαλεκτικην . Τινος ουν εχει το τοιουτον ενδειξιν , και δια ποιαν αιτιαν Aristotle arranged by the side of Parmenides to assist him , then Pythodorus arranged by Zeno , before ο Αριστοτελης συντετακται και υπ’ εκεινου ωφελειται , δε Πυθοδωρος τω Ζηνωνι προ Socrates (for Pythodorus has heard the arguments before) while Socrates is arranged with both wise men , Σωκρατους (γαρ διακηκοε των λογων προτερος ), δε Σωκρατης αµφοιν τοιν σοφοιν , to call forth The Intellect of Parmenides , but yet , raise objections to the arguments of Zeno ? On the one µεν προκαλουµενος τον νουν Παρµενιδειον , δε επαπορων προς τους λογους Ζηνωνος ; µεν hand , as we have often said , Parmenides is analogous to That Archetype which is everywhere , First in ως πολλακις ειποµεν , Ο Παρµενιδης εστιν αναλογον τω πανταχου πρωτω παρα The Divine Realm , whether it is The One Being , or The Intelligible , or whatever else you call It , τοις θειοις , ειτε εν ον ειτε νοητον ειτε οπωσιν προσονοµαζεις αυτο : For This is present in both All The Divine Orders and in each of The Gods ; and for which reason , γαρ τουτο εστι και εν πασι τοις θειοις διακοσµοις και εν εκαστω των θεων : και διο Parmenides fills all of them with his Divine Conceptions , imitating that Order which Adorns The All , πληροι παντας εαυτου των θειων νοηµατων , µιµουµενος την εκεινην ταξιν διακοσµησασαν from The First to the last . For he also gives perfection to Zeno , whether moderately or absolutely , τε τα πρωτα και τα εσχατα . γαρ αυτος Και απετελεσεν τον Ζηνωνα η µεσοτητος η πανταχου from That Summit . He also perfects Socrates , both through himself and through Zeno , just as There , απ’ εκεινης της ακροτητος , και τον Σωκρατη τε δια εαυτου και Ζηνωνος , ωσπερ εκει the progression of The Third Order of Being , also proceeds both through The First and Middle Orders η προοδος των τριτων και εστι τε δια των πρωτον και των µεσων : And he also perfects Pythodorus , but this one , no longer simply , from himself alone , but by means of και συνετελεσεν τον Πυθοδωρον , αλλ’ τουτον ουκετι απλως αφ’ εαυτου µονον , αλλα δια both Zeno and Socrates clinging to his knowledge . And he perfects Aristotle , last of all , 690 και του Ζηνωνος και του Σωκρατους προς αυτω επιστηµην , και το Αριστοτελη τελευταιον but this one , from himself alone . For the gift from Parmenides anticipates to the furthest of the last type και τουτον µεν και αφ’ εαυτου µονον . γαρ η δοσις απο τουτου φθανει αχρι της εσχατης of disposition , and to which , the energy and power of Zeno does not proceed , just as certainly as εξεως , εφ’ ην η ενεργεια και δυναµις του Ζηνωνος ου προεισιν , ωσπερ δη και The Generative Function/Nature of Being , is even more extensive than that of Life . Therefore , Zeno is η απογεννησις πεφυκεν του οντος επι πλεον διατεινειν ηπερ της η ζωης . δε Ο Ζηνων indeed directly filled on the one hand , from Parmenides himself , but on the other hand , in another way , γε πεπληρωται µεν του Παρµενιδου αυτος , δε αλλως first fills Pythodorus , as his disciple , then Socrates in another way , as his fellow inquirer , and the first µεν πληροι τον Πυθοδωρον ως µαθητην , δε τον Σωκρατη αλλως ως συνεξεταστην , και το µεν prior to Socrates , but the latter after him , when Pythodorus can participate not only of Zeno , but also προ Σωκρατους , δε τον εισαυθις , ο τε εκεινος δυναται µετεχειν ου µονον Ζηνωνος , αλλα και of Socrates . For also , in The Divine Realm , The Intermediate Order energizes prior to that which comes Σωκρατους : γαρ και εν τοις θειοις το µεσον ενεργει προ του after Itself , and then proceeds through all things , providing the mere capacity/aptitude to even the lowest µετ’ αυτο , και χωρει δια παντων παρεχον ψιλην επιτηδειοτητα τοις και εσχατοις of the beings that participate of Itself ; which capacity It perfects in turn , after It has perfected των µετεχοντων αυτου , ην τελειοι αυθις µετα the capacity of Beings immediately dependent on Itself , so that on the one hand , the former participation την των προσεχως εξηρτηµενων αυτου , ωστε µεν η προτερα µεθεξις indicates the imperfect impression of Primary Beings , which are provided when It energizes prior to ενδεικνυται ατελη εµφασιν των πρωτον ην διδωσιν ενεργουντα προ

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Secondary Beings , but on the other hand , the latter participation indicates the perfection of the των δευτερων : δε η δευτερα µεθεξις τελειωσιν της impressions which are brought about through The (Secondary and) Proximate Beings . Then , Socrates εµφασεως παραγιγνοµενην δια των προσεχων . δε Σωκρατης is indeed the third member that completes The Triad pervasive throughout all Number , and subsists γε Ο τριτος συµπληροι την τριαδα πεφοιτηκυιαν δια παντων αριθµων και εστι according to The Intellect which is There , or whatever you otherwise choose to call it . For which reason κατα τον νουν εκει , η οπωσουν αλλως εθελοις ονοµαζειν , διο he first receives the benefit of the doctrines of Zeno and is conjoined through him with Parmenides και πρωτον απολαυει του Ζηνωνος και συναπτεται δια τουτου προς τον Παρµενιδην himself ; just as among The Gods , the Intellect in Each One , on the one hand , is Directly/Proximately αυτον : ωσπερ και εν θεοις ο νους εν εκαστω εν µεν προσεχως Filled with a certain Divine Life , through which , This Life is thus Unified with The Intelligible Itself , πεπληρωται τινος θειας ζωης , δια και ταυτης δε συνενιζεται προς το νοητον αυτο and with Its Proper/Innate Hyparxis/Summit/Apex . But in as much as Pythodorus has been arranged και την οικειον υπαρξιν . δε ατε Ο Πυθοδωρος τεταγµενος according to The Unfolding/Revelatory Class of Superior Beings , he is both the disciple of Zeno , and κατα το εκφαντορικον γενος των κρειττονων , εστι τε µαθητης του Ζηνωνος και also partakes of the prolific/fruitful difficulties raised by Socrates ; for The Gods Provide Subsistence µετεχει των γονιµωτατων αποριων Σωκρατους : γαρ οι θεοι υφιστασιν to The Angels from The Middle and Third Powers , but not from The First ; for These First Powers are τους αγγελους απο των µεσων και τριτων δυναµεων, αλλ’ουκ απο των πρωτον: γαρ εκειναι εισι The Progenitors of Gods . But Aristotle , on the one hand , is arranged analogous to souls , which are γεννηται θεων . δε Ο Αριστοτελης µεν τετακται αναλογον ψυχαις , αι often led by enthusiasm to attach themselves to The Most Divine Beings , but later , fall away from 691πολλακις δι’ ενθουσιασµον συναπτονται αυτοις τοις θειοτατοις , επειτα αποπιπτουσι such Blessed Company . For it is nothing wonderful that the once enraptured soul should now in turn της τοιαυτης µακαριοτητος : γαρ ουδεν θαυµαστον την ενθεαστικως νυν αυθις choose a godless and darksome life . (Alc-I 134e). ελεσθαι αθεον και σκοτεινον βιον . Socrates: But if you act unjustly , by gazing upon the godless and darksome , it is likely that 134e δε πραττοντες Αδικως , βλεποντες εις το αθεον και το σκοτεινον , ως τα εικοτα , your very acts will resemble these “qualities”, through your ignorance of yourself . πραξετε οµοια τουτοις υµας αγνοουντες αυτους . But he is filled from Parmenides alone , since even among The Gods it is characteristic of Those that δε Πληρουται απο Παρµενοδου µονον , επειδη και εν θεοις εστι το των are First , through Their Transcendency of Power , to give to souls as these a certain share of Divine πρωτιστων δι’ υπερβολην δυναµεως διδοναι και ταυταις τινα µετουσιαν του θειου Light . Thus , the theologians also call the intellectual life The Life of Kronos , but not of Zeus , although φωτος . Ουτω οι θεολογοι και προσειρηκασιν την νοεραν ζωην Κρονιαν , αλλ’ ου ∆ιιον , καιτοι the ascent to it , is through mighty Zeus . For just as Zeus , by being filled from His own Father , and η ανοδος δια του µεγαλου ∆ιος . αλλ ωσπερ ο Ζευς πληρουµενος του εαυτου πατρος και ascending to Him as to His Own Intelligible , also draws-up those Beings that come after Him ; surely αναγοµενος εις εκεινον ως εαυτου νοητον και αναγει τα µετ’ αυτον , δη in this way , although souls also make their ascent in company with Zeus , yet that Intellectual Life ουτω καν αι ψυχαι και ποιωνται την ανοδον µετα ∆ιος , αλλ’ εκεινος ο βιος

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fills both The Middle and the Third Orders of The Gods , and in the last place even the souls that επληρωσατο και τους µεσους και τους τριττους διακοσµους αυτων και τελευταιον και ψυχας energize enthusiastically about It . And do not marvel if Divine Beings have such an order towards τας ενθουσιωσας περι αυτον . Και µη θαυµασης ει τα θεια εχει τοιαυτην ταξιν προς one another ; but if you wish , you can observe among philosophers themselves , how the more perfect αλληλα : αλλα ει βουλει , θεωρησον και τους φιλοσοφους αυτους , οπως ο τελειοτερος and more competent among them , are also able to benefit more people . Thus Cebes or Simmias , on the και δυνατωτερος και τουτων εστι και ευποιητικος πλειονων . γαρ Κεβης η Σιµµιας one hand , benefits himself alone , or also another who is like him , but on the other hand , Socrates µεν ευεργετει εαυτον µονον η και αλλον τον παραπλησιον αυτω , δε Σωκρατης benefits both himself and them and Thrasymachus . Even though at that time Cebes would not be able και εαυτον και τουτους και Θρασυµαχον : καιτοι ποτ’ ο Κεβης αν ηδυνηθη to cure the mindlessness and shamelessness of that Sophist , yet Socrates indeed ιασασθαι την απονοιαν και την αναισχυντιαν του τουτου σοφιστου , αλλ’ Σωκρατης γε both harmoniously takes care of his disorders and persuades him that Righteousness is Superior to και εµµελως εθεραπευσε ο τουτον και επεισεν ως η δικαιοσυνη κρειττων injustice . So also then , in as much as Parmenides is the most competent , he even benefits that member της αδικιας . Ουτω και τοινυν , ατε ο Παρµενιδης ων δυνατωτατος , και ωφελησε τον of the company who has the least aptitude . But he manifests the indistinctness of his capacity/capability 692 των συλλεγεντων εχοντα την ελαχιστην επιτηδειοτητα. δε δηλοι την αµυδροτητα της επιτηδειοτητος by calling him the youngest of those present , which is a symbol of his imperfect disposition , and by λεγεσθαι αυτον τε το νεωτατον των παροντων , ο εστιν συµβολον ατελους εξεως , και το adding to the words about him , that he later became one of the Thirty tyrants . And so from this προσκεισθαι τοις λογοις περι αυτου οτι δη υστερον γεγονεν εις των τριακοντα , και οθεν we draw the plausible analogy between him and those souls , who are at one time inspired ηµεις παραλαµβανοµεν εικοτως αναλογιαν προς αυτου και τας ψυχας , αι ποτε ενθουσιωσι and live in conjunction with The Angels , just as Aristotle here also made his entrance , at the same time , και ζωσιν οµου τοις αγγελοις , ωσπερ ουτος δη και πεποιηται την εισοδον αµα with Pythodorus , but later , this capacity falls away . For on the one hand , Pythodorus remains in his τω Πυθοδωρω , δε της ταυτης δυναµεως αποπιπτουσι : γαρ µεν ο Πυθοδωρος εµµενει τοις innate disposition , so that he also imparts the conversation to others ; just as surely as The Whole Class οικειοις ηθεσιν ωστε και µεταδιδοναι της συνουσιας αλλοις , ωσπερ δη το ολον γενος of Angels always , thoroughly-maintain The Idea of The Good , filling even The Secondary Beings with των αγγελων αει διαµενει αγαθοειδες , πληρουν και τα δευτερα Their Share of The Divine ; but on the other hand , Aristotle , instead of a philosopher , becomes της µετουσιας των θειων : δε ο Αριστοτελης αντι φιλοσοφου γιγνεται a tyrant . For souls that possess such a life of philosophy according to some habit/disposition , but not in τυραννος . γαρ Αι εχουσαι την τοιαυτην ζωην κατα σχεσιν και µη accordance to their essential nature , sometimes depart from this order , and are borne along the region κατ’ ουσιαν , ποτε αφιστανται της ταυτης ταξεως , φεροµεναι εις τον τοπον of generation . For tyranny is taken a symbol of the life of becoming , for it is brought της γενεσεως : γαρ η τυραννις παρειληπται συµβολον της ζωης εν γενεσει : γαρ αυτη γιγνεται “Under The Throne of Necessity” (RepX 621a) , by being led under the agitation of passion and unstable υπο της θρονον της Αναγκης αγοµενη υπο της εµπαθους και αστατου discordant impulses . Since the rule itself of the Thirty Tyrants over the Athenians , has to be πληµµελους ορεξεως , επει το κρατησαι αυτο τους τριακοντα τυραννους των Αθηνων εχει a representation of the dominance of the Gigantic and earth-born life over the goods of Athena and the εµφασιν της κρατουσης Γιγαντειου και γηγενους ζωης των αγαθων Αθηναικων και

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Olympians . For the truly Gigantic warfare takes place in our souls ; whenever on the one hand , reason Ολυµπιων : γαρ ο οντως Γιγαντικος πολεµος εστι εν ταις ψυχαις : οταν και µεν λογος and intellect lead them , when the goods of the Olympians and Athena prevail , and their entire life και νους ηγηται εν αυταις , και τα Ολυµπια και τα της Αθηνας κρατει , και η συµπασα ζωη is kingly and philosophical ; but on the other hand , whenever the multitude are empowered , or in general εστι τις βασιλικη και φιλοσοφος : δε οταν τα πληθη δυναστευη η ολως the worse and earth-born elements , then at that time the government within them is a tyranny. Now then , 693 τα χειρω και γηγενη τοτε πολιτεια εν αυτοις εστιν τυραννις . τοινυν if Plato says that this man was one of the Thirty Tyrants , he would appear to be saying the same , in fact , ει φησι τουτον ειναι ενα των τριακοντα τυραννων , αν φαινοιτο λεγειν ταυτον τω οντι as saying that he is analogous to souls which are at one time inspired and at another time they become ως αν ελεγεν ως εστιν αναλογον ψυχαις αι µεν νυν ενθουσιωσι , δε νυν αυται γιγνονται part of the earth-born race , and so subject their lives to the meanest of tyrants , their passions , και των γηγενων, και υποταττουσι εαυτων την ζωην τοις πικροτατοις τυραννοις , τοις παθεσιν, and thus they become tyrants over themselves . And perhaps the philosopher also intends to show by αυται γιγνοµεναι τυραννοι εαυτων : και ισως ο φιλοσοφος και αν δηλοιη δια these words that it is not impossible for the same soul to evolve a variety of lives ; so that a soul may τουτων οτι ουκ αδυνατον την αυτην ψυχην ανελιττειν διαφορους βιους , και την at one time be philosophical but at another time become tyrannical , and again may change back from the αλλοτε φιλοσοφουσαν αλλοτε γιγνεσθαι τυραννικην και αυ µεθιστασθαι απο tyrannical to the life of philosophy . For generally the tyrannical element is characteristic of souls τυραννικης εις βιον φιλοσοφιας : γαρ ολως το τυραννικον αυτο εστι ψυχων that seek after some greatness , or dignity , or power . Thus , Socrates in the Republic (X 619b) αντιποιουµενων τινος µεγεθους και υψους και δυναµεως : ουτω ο Σωκρατης εν Πολιτεια also describes the souls that return from heaven , as choosing , for the most part , the tyrannical life ; και φησι τας κατιουσας εξ ουρανου ως αιρεισθαι επι το πολυ τυραννικον βιον for when they were Above , they traversed in their revolutions , The Whole , and of which , they surely γαρ ουσαι ανω συµπεριιεπολουν το παν , και ου δη retain an image , when in their choices , they follow after powers and tyrannies . But ισχουσαι φαντασιαν εν ταις αιρεσεσιν διωκουσιν τας δυναµεις και τας τυραννιδας . Αλλα so much for that . µεν ταυτα περι τουτων : Then , let us summarize briefly the theory contained in the preceding pages , and then in this way δε Συναγωµεν εν βραξυτατοις την θεωριαν των προειρηµενων , επειτα ουτως let us take up , the exposition of it . Have we not said that those who have come here to Athens from αντιλαβωµεθα της εξηγησεως τουτων .Ουκουν εφαµεν ους ηκειν ποθεν Αθηναζε εκ Κλαζοµενων Clazomenaea are souls who have been on the one hand , stirred-up to move from Nature to Intellect . εισιν ψυχαι µεν ανεγειροµεναι απο της φυσεως επι νουν , Hence , they need to be united with Genuine Reality/Being , and make the ascent up as far as δε αυτας ∆ει ενωθηναι τοις οντως ουσι , και ποιησασθαι την αναδροµην εως The Gods , For There , is the harbor of souls , and from Thence comes The Fullness of Goods , first των θεων : γαρ εκει ο ορµος των ψυχων , και εκειθεν εστιν η πληρωσις των αφαθων µεν stretching-out in an appropriate manner upon all the classes of Divine Beings , then upon all souls that ανατεινοµενας οικειως επι παντα γενη τα θεια , δε εις πασας ψυχας are striving to attain Intellect . Thus , before making contact with The Divine Beings Themselves , προερχοµενη νουν . ουν Πριν εφαψωνται των θειων αυτων , they encounter the agencies that are near to them , for their ascent must take place through intermediaries. τυγχανουσι των προσεχων αυταις : γαρ την ανοδον αναγκη γιγνεσθαι δια των µεσων:

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Which intermediaries , they are said to encounter before they have reached their perfection and while οις και λεγονται εντυγχανειν προς αναδραµουσαι το εντελες και they have all but escaped from their pluralized way of life , but while still “in the market-place.” Then γενοµεναι πασαι µηπω εξω της πεπληθυσµενης ζωης , αλλ’ ετι κατ’ αγοραν . επειτα through these intermediaries they come in contact with certain Divine Spirits , through whom their δια τουτων συναπτονται τισι θειοις δαιµοσι , δι’ ων αυταις restoration to The Intellectual Realm takes place . But this meeting no longer takes place by way of η αποκαταστασις προς τον νοητον : τουτο ουκετι δια “the market-place” but “at home” , since it comes about by their more perfect fellowship/communion . κατ’ αγοραν , αλλ’ οικοι , και γιγνοµενης δια της τελειοτερας συνουσιας : Having come to this point , they eagerly cling to their proper guides , and so , are filled with intellectual γενοµεναι ου δη λιπαρως αντεχονται των οικειων ηγεµονων , δε πληρουνται νοερας power from Them ; and being filled , they first behold the ranks of The Angels , which receive δυναµεως παρ’ αυτων : και γενοµεναι πληρεις µεν καθορωσι τας ταξεις των αγγελων , αι Their filling from The Gods , and in turn , fill The Spirits with Divine Ideas and Intellectual Thoughts , µεν πληρουνται απο των θεων , δε πληρουσι τους δαιµονας των θειων ειδων και νοερων λογων , then in turn , being further strengthened by them they first behold The Threefold and All-Perfect Orders δε παλιν ρωσθεισαι δια τουτων µεν πρωτον καθορωσι τας τριπλας και παντελεις διακοσµησεις of The Gods ; and then , in company of The Angels , they behold the inspired souls that are dancing round των θεων , επειτα , µετα των αγγελων , και ενθυσιαζουσας ψυχας και περιχορευουσας The Real Beings ; through which they become imitators themselves , and according to their ability , των οντων : διο µιµουµεναι αυται και κατα δυναµιν become suspended from The Gods . So in brief , on the one hand , these views may be taken from what εξηρτηνται(αρταω) των θεων . ως συλληβδην µεν Ταυτα ληπτεα εκ τουτων was said in the introduction , by our undertaking the contemplation of it , by means of analogy . ειπειν εν προοιµιων , αυτων ποιουµενους την θεωριαν δια αναλογιας : But now we must also look at the significance of the phrases that follow . δε ηδη και θεατεον την δυναµιν των ρηµατων εφεξης . Cephalos: Then , Socrates having listened , then urged him to read again the first hypothesis 127b ουν Τον Σωκρατη ακουσαντα τε κελευσαι αναγνωναι παλιν την πρωτην υποθεσιν of the first discourse , and having been read ; Socrates asserted . . . του πρωτου λογου , και αναγνωσθεισης : φαναι Socrates: In what way do you mean this , O Zeno ? Πως λεγεις τουτο , ω Ζηνων ; Behold the scope in the order of the ascent . First of all , Socrates contemplates 694 Ορας οση η ταξις της αναγωγης . Πρωτον µεν ο Σωκρατες θεωρει the understanding of Zeno in his writings , then he tests the force in his arguments , and in the third place , την διανοιαν του Ζηνωνος εν τοις γραµµασι , επειτα πειραται της δυναµεως εν τοις λογοις , και τριτον advances to the knowledge itself , of his soul . Then , after the reading , arouses him into a dialogue , ανατρεχει επ’την επιστηµην αυτην της ψυχης.ουν Μετα τα γραµµατα ανακινει αυτον προς τους λογους , but he stirs him by showing that he himself has sufficiently understood the arguments ; for it is absurd δε ανακινει επιδειξας εαυτον ικανως αντιλαβοµενον των γραµµατων : γαρ γελοιον to proceed to higher matters , before one has completely understood the secondary ones . Therefore , προστρεχειν τοις υψηλοτεροις , πριν τελεως µετασχωµεν των δευτερων . δε he shows this , by viewing/contemplating the whole composition as a Unity . But in doing this , Επιδεικνυσι θεωρησας το παν γραµµα συνεσπειραµενως : δε ποιησας τουτο

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he does not react impulsively or recklessly as a young one , nor does he immediately engage the ουδεν πεπονθεν οξυρροπον και προπετες ως νεος , ουδε ευθυς συνηψε τας difficulties , but before doing this , he asks the father of the work , what is the first hypothesis αποριας , αλλα προ τουτου επερωτα τον πατερα των λογων τις η πρωτη υποθεσις of the first argument , in order that he may both know more precisely what he intends , and that he may του πρωτου λογου , ιν’ τε γνω ακριβεστερον ο βουλεται και not appear to be under the influence of recklessness by immediately raising complaints against the work ; µη δοξη υπεχειν προπειας ευθυς ισταµενος εγκληµα προς τον λογον : in order that before the state of difficulties , there be facility and before the apparent complaints , there be ινα προ καταστησηται των αποριων η ευπορια και προ των δοκουντων ελεγχων community , the whole conversation may be understood on a basis of concord . Thus , many arguments η κοινωνια την ολην συνουσιαν προλαµβανοµενη εµµελη . δε Πολλων λογων were produced by Zeno ; in fact , forty in all . The first of which , Socrates ειρηµενων υπο του Ζηνωνος , και τετταρακοντα των παντων , ενα των πρωτον ο Σωκρατες takes up to puzzle over with Zeno why it argued in an overly contentious and overly naturalistic manner . 695 απολαβων απορει προς αυτον ως ηρωτηµενον αγωνιστικωτερον και φυσικωτερον : Thus the argument was as follows . “If things are many , the same thing is like and unlike” ; δε ο ην τοιουτος : ει τα οντα πολλα , το αυτο ον εστι οµοιον και ανοµοιον , [οντα−can mean both existing physical things , like shadows and trees , and Realities , like Justice and Beauty .jfb) but it is certainly impossible that the same should be like and unlike ; accordingly then , things are not αλλα µην αδυνατον το αυτο ειναι οµοιον και ανοµοιον , αρα τα οντα ουκ many . On the one hand , This first argument , as a whole , consists of two hypothetical propositions with πολλα . µεν ουτος ο πρωτος λογος Και ολος εν δυο των συνηµµενων και an additional premise and a conclusion . Then , Socrates asks to hear the first hypothesis της προσληψεως και του συµπερασµατος : δε ο Σωκρατης αξιοι ακουσαι την πρωτην υποθεσιν of the first argument ; namely this: “If things are many , the same thing is like and unlike .” For του πρωτου λογου , δηλαδη ταυτην , ει τα οντα πολλα , το αυτο ον οµοιον και ανοµοιον . γαρ there are three hypotheses , of which , this is one , but the second is , “If the same is not like and αι εισιν Τρεις υποθεσεις , ων αυτη µεν µια , δε δευτερα , ει το αυτο εστιν µη οµοιον και unlike , things are not many .” The third after this is an added premise , “But it is certainly not the case ανοµοιον , τα οντα ου πολλα : και τριτη µετα ταυτην η προσληψις , αλλα εστι µην ουκ that the same is like and unlike.” For both the two hypothetical propositions and the additional premise ταυτον οµοιον και ανοµοιον : γαρ τε τα δυο συνηµµενα και η προσληψις are called hypotheses , from which the underlying proposition is brought together . Therefore , Socrates , καλουνται υποθεσεις , εξ ων το υποκειµενων προκειµενον συναγεται . δ’ουν ο Σωκρατης asks to hear again the first of the three hypotheses ; and which , Zeno reads with many Ζητει ακουσαι παλιν την πρωτην των τριων υποθεσιν, και ο Ζηνων αναγινωσκει τε δια πολλων elaborations , surely at any rate , in as much as he is a philosopher , and thus provides a starting point αυτην ειρηµενην που παντως , ατε ων φιλοσοφος , και διδωσιν αφορµην for him , in the following discussion . For on the one hand , when Sophists display any of their works , αυτω των εποµενων λογων : γαρ µεν καν οι σοφισται επιδειξωσι τι συγγαµµα , they are annoyed with those who attempt to test it ; and if at first , the gathered-crowd opposes them απεχθανονται προς τους επιχειρουντας βασανιζειν,και την πρωτην του συρφετου απαντησαντος they are unwilling to stand-by their words . But such is not the way of the noble/well-bred philosopher , ου βουλεται υπεχειν των λογων : δε τοιουτος ου ο τροπος των γνησιων φιλοσοφων , and so he will gladly repeat the same words two or three times , and allow those who και αλλα ασµενως επαναλαµβανουσι τους αυτους λογους δις και τρις , και υπεχοντες αλλοις ---

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are willing and able to raise objections to what they hear . Thus , when the first hypothesis βουλοµενοις τε και δυναµενοις απορειν προς τας ακοας . ουν της πρωτης υποθεσεως has been read , Socrates summarizes the entire argument , and by showing Zeno the comprehensiveness Αναγνωσθεισης ο Σωκρατης συναιρει τον ολον λογον,και επιδεικνυσι τω Ζηνωνι το συνοπτικον of his understanding , and so then , his keenness and capacity for clarifying intricate statements , and της εαυτου διανοιας και µεντοι το οξυ και το σαφηνιστικον των αγκυλως ειρηµενων και generally , his fitness for being led up . For this is the ability to hold together a plurality of conceptions , ολως το επιτηδεον προς αναγωγην : γαρ τουτο εστι το συναιρειν τας πολλας νοησεις , to firmly grasp The Truth , and to unfold The Hidden Understanding of The More-Divine Doctrines . το καταδραττεσθαι της αληθειας , το αναπλουν την αποκεκρυµµενην διανοιαν των θειοτερων . Socrates: If there are many things/Beings/Realities , it is thus necessary that 127e ει εστι πολλα τα οντα , αρα δει ως they be both like and unlike , but this is certainly impossible : αυτα ειναι τε οµοια και ανοµοια , δε τουτο δη αδυνατον : For it is not possible for the unlike to be like nor for the like to be unlike ? γαρ ουτε οιον τε τα ανοµοια ειναι οµοια ουτε τα οµοια ανοµοια ; Do you not mean it in this way ? ουχ λεγεις ουτω ; Zeno: Yes , in this way . (replied Zeno.) Ουτω . φαναι τον Ζηνωνα . Socrates: Is it not the case then , that if the unlike cannot be like , nor the like unlike , Ουκουν ει τε τα ανοµοια αδυνατον ειναι οµοια και τα οµοια ανοµοια surely then , it is impossible for many to be ; for if many were to exist , the impossible would occur . δη και αδυνατον πολλα ειναι : γαρ ει πολλα ειη , τα αδυνατα αν πασχοι . Socrates has set forth the whole argument quite briefly and clearly , by having accurately 696 τον εξεθετο τον ολον λογον και Πανυ συνηρηµενως και σαφως προς ακριβως identified the hypothesis ; the first hypothesis , and beheld what is the purpose/end of the whole κατανοησας την υποθεσιν , την πρωτην υποθεσιν και θεασαµενος τι εστι το τελος του παντος argument . And if you wish to see each of its parts , we have on the one hand , the first hypothesis λογου . Και ει βουλει θεωρειν εκαστα , εχεις µεν την πρωτην υποθεσιν at the very beginning , then on the other hand , the second part , after the agreement of Zeno , the added εν ευθυς αρχη , δε την δευτεραν µετα την συγκαταθεσιν τη Ζηνωνος , την προσ− premise in “but this is certainly impossible”, then the conclusion in “then it is impossible for many to be”. −ληψιν εν τω δε δη τουτο αδυνατον , δε την επιφοραν εν τω και αδυνατον πολλα ειναι : Thus , Zeno on the one hand , develops each of these parts at length , but Socrates on the other hand , και τω Ζννωνι µεν ειρηται εκαστον τουτων δισ πολλων , αυτος δε makes an analysis from the conclusion as the expert dialecticians , by taking the premises ποιειται αναλυσιν του συλλογισµου κατα τους δεινους των διαλεκτικων , λαβων τας προτασεις in their proper sense and harmonizing them into a figure . But if someone undertakes to lead astray κυριως και εναρµοσας τον λογον εις σχηµα . δε Ει τις προκειµενων εις απαγοι the close-examination of the argument by such Stoic clap-trap , by enquiring if the impossible can follow εξετασιν τον λογον εις τοσουτων την Στωικην τερθρειαν , ζητων ει αδυνατον ακολουθει from the possible , by dragging into the middle of the discussion the premise , “if Dion is dead”; δυνατω , φερων εις µεσον το ει ∆ιων τεθνηκε : Thus , if anybody wishes to make such puzzles , which have been sufficiently committed to memory ουν ει τις εθελοι ποιεισθαι των τοιουτων απορων των ικανως εξητασµενων µνηµην

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by the Peripatetics , it is altogether easy to do . But for now let us assume that this much is υπο Περιπατητικων , απανταν ραδιον : δε νυνι λαβοντες οτι τοσουτον demonstrated by both these and by the other arguments of Zeno . Accordingly then , since it is δεικνυται δια τε τουτων και των αλλων λογων του Ζηνωνος . αρα ως impossible for the many to exist when destitute of The One ; from these moorings , we shall find αδυνατον τα πολλα ειναι ερηµωθεντα του ενος , απο τουτων ορµηθεντες ευρωµεν a short path to The First Archetype/Principle/Source . Now then , it is necessary that either the sources be συντοµον οδον επι την πρωτην αρχην . τοινυν Αναγκη η τας αρχας ειναι many , without participating in any unity whatsoever , or solely one , without plurality , or that they be πολλας µη µετεχουσας τινος ενος ουδαµως , η µονην µιαν απληθυντον , η many participating in unity , or that they be one , containing a plurality in itself . But if on the one hand , πολλας µετεχουσας ενος , η µιαν εχουσαν πληθος εν εαυτη : αλλ’ ει µεν they be many , destitute of oneness , all of the absurdities that Zeno’s arguments allege , follow against ειεν πολλαι ερηµοι ενος , παντα οσα ατοπα οι Ζηνωνος λογοι συµβαινει επιφερουσιν those that say that beings are many without unity ; but if on the other hand , they be many , but participate τοις λεγουσιν τα οντα πολλα ανευ του ενος : ει δε ειεν πολλαι , δε µετεχουσαι in some unity , then without a doubt , that unity , being participated in , has come to these sources from τινος ενος , δηπου εκεινο το εν µετεχοµενον ηκεν εις αυτας απ’ some other source , thus prior to itself , for every particular unity , is derived from The Absolute One . 697 τινος αλλου , ουτως προ αυτου : γαρ παν τι το εν εστιν απο του απλως ενος : But if on the one hand , the source is one that contains a plurality in itself , it will be a whole composed of δε ει µεν η αρχη µια εχουσα πληθος καθ’ εαυτην , εσται τι ολον και εκ the many parts , or from the many elements contained in it . But on the other hand , this is not as Truly των πολλων µερων η εκ στοιχειων εν αυτη : δε τουτο ουχ ως αληθως One , but by having the attribute of one , as we learn in the Sophist (244) ; for this one is not yet simple , εν , αλλα πεπονθος το εν , ως µεµαθηκαµεν εν Σοφιστη : δε τουτο ουπω απλουν , nor self-sufficient , which a Source must be . ουδε αυτααρκες , α την αρχην δει εχειν : Stranger: Now then , If the whole is also , just as Parmenides sings , 244e τοινυν Ει ολον εστιν και ωσπερ Παρµενιδης λεγει ,

“In every way resembling the fullness/mass of a well-rounded sphere , παντοθεν εναλιγκιον ογκω ευκυκλου σφαιρης

Evenly balanced from the center , on every side , ισοπαλες µεσσοθεν παντη :

for it needs to be neither greater in this way nor less in that , γαρ το χρεον εστι ουτε µειζον τι ουτε βαιοτερον τι

by being impelled on this side or on that ,” πελεναι τη η τη , Indeed , being such , Being has a center and extremes , but having all these, It must have parts . Or how ? γε ον τοιουτον το ον εχει µεσον τε και εσχατα , δε εχον πασα ταυτα αναγκηεχειν µερη : η πως ; Theaetetus: In this way . (Ουτως .) Stranger: Certainly then on the one hand , nothing prevents that which has indeed been partibly disposed 245 Αλλα µην µεν ουδεν αποκωλυει το γε µεµερισµενον παθος from having the attribute of Unity in all its parts, so that in this way, being all and whole, it may be One . εχειν του ενος επι πασιν τοις µερεσι και δη ταυτη ον παν τε ολον ειναι εν . Theaetetus: How could it not be .(Τι δ’ ου ;)

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Stranger: But accordingly , on the other hand , it is not impossible for that which has been so disposed , αρ’ δε ουκ αδυνατον Το ταυτα πεπονθος to be itself indeed , The One Itself ? ειναι αυτο γε το εν αυτο ; Accordingly then , The Source of All , must necessarily be ONE devoid of plurality . Thus , these points αρα την αρχην παντων αναγκη ειναι µιαν απληθυντον . Αλλα ταυτα we may collect , on the one hand , from all the arguments of Zeno ; but on the other hand , we will unfold συλλογιζοµεθα µεν απο παντων των λογων Ζηνωνος , δε εξηγησιν his first argument more precisely , when Socrates steps-up and provides us with his την του πρωτου λογου ακριβεστεραν , οταν ο Σωκρατης ανακινη και παραδωσοµεν προς αυτον difficulties . But for now , I will say this only , that Socrates is in turn The Copy of The Paradigm τας αποριας : δε νυν λεγεσθω τοσουτον µονον οτι ο Σωκρατης παλιν το εαυτου παραδειγµα that he Imitates , by expanding (like sails) himself and his Intellections to Zeno , and by calling-forth his µιµειται , αναπλων εαυτον και εαυτου την νοησιν τω Ζηνωνι , και προκαλουµενος αυτου knowledge . For in Those Paradigms , Subordinate natures also suspend their entire energy , την επιστηµην : γαρ εκει τα καταδεεστερα και εξαπτει εαυτων την ολην ενεργειαν from the middle natures , and by the expansion of their own innate powers , they are filled from Above των µεσων , και δια της αναπλωσεως οικειων δυναµεων πληρουται ανωθεν with More-Perfect Goods . τελειοτερων αγαθων . Socrates: Is it not the case then , that if it is indeed impossible that both the unlike be like 127e Ουκουν ει δη αδυνατον τε τα ανοµοια ειναι οµοια and the like be unlike , it is certainly impossible that many realities should also exist : και τα οµοια ανοµοια , δη αδυνατον πολλα και ειναι : For if there were many , they would undergo impossibilities . Is this then , the intention of your γαρ ει ειη πολλα , αν πασχοι τα αδυνατα . εστιν τουτο αρα ο βουλονται σου discourses , and no other one , than to struggle through all arguments , to show that many realities οι λογοι , ουκ αλλο τι , η διαµαχεσθαι παρα παντα τα λεγοµενα , ως πολλα have no subsistence ? And do you consider each of your discourses to be a positive proof ου εστι ; και οιει εκαστων σοι των λογων ειναι τεκµηριον in support of your hypothesis ; so that you are also led to think that you have produced as many αυτου τουτου , ωστε και ηγει παρεχεσθαι τοσαυτα positive proofs , as you have composed discourses , to show that many realities do not exist ? τεκµηρια οσουστερ γεγραφας λογους , ως πολλα ουκ εστι ; Do you mean it in this way , or do I not understand you correctly ? 128 λεγεις ουτω , η εγω ουκ καταµανθανω ορθως ; Zeno: No other way .You have understood quite well the intent of the whole work . Ουκ αλλα , συνηκας (pf) καλως ο βουλεται το ολον γραµµα . Socrates continually asks the father of the arguments if he has given a fair and concise ο Σωκρατες επανερωτα τον πατερα των λογων ει πεποιηται δικαιαν και Συνεχως interpretation of his mind , and at the same time , it provides a standard for those who wish to puzzle-over την εξηγησιν κατα αυτω νουν , και αµα παραδους κανονα τοις βουλοµενοις προς απορειν any views of their elders , since it is useless to do this , before we should learn their understanding , τι τους πρεσβυτερους , ως ου χρη ποιειν τουτο , πριν εκµαθωµεν αυτων διανοιαν ---

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as truthfully as possible , that we may in no way , without noticing , test their arguments , with empty την αληθεστατην , που µη λαθωµεν κρουοντες τοις λογοις ψιλους words , in the manner of sophists , and thus fail to see the mind of the ancients . Socrates closely-watches 698 τους λογους , σοφιστικως , δε ηµαρτηκοτες του νου των παλαιων . Τηρει The Proper Measure , with respect to both the person and the arguments ; for he praises the arguments το προσηκον µετρον του και προσωπου και των λογων : γαρ επαινει τους λογους in a familiar way and praises their father as a good combatant . For this is shown by “the struggle”, και οικειως και αυτων τον πατερα ως αγαθον αγωνιστην . γαρ τουτο δηλοι το διαµαχεσθαι and is maintained most appropriately in regards to the hypothesis of Zeno . Thus , on the one hand , και εχον σφοδρα οικειως προς την υποθεσιν Ζηνωνος . γαρ µεν by Parmenides establishing himself in The One , and by contemplating The Monad of All (Real) Beings , Παρµενιδης ιδρυσας εαυτον εν τω ενι και θεωµενος την µοναδα των απαντων οντων neither converts himself towards The Multitude and Their Dispersed Subsistence , but Zeno , on the other ουδε επεστρεφεν εις το πληθος και αυτων τον σκεδασµον , ο Ζηνων δε hand , was indeed fleeing from plurality to The One . Thus , the one , is like one who has been Purified γε ανεφευγεν απο του πληθους επι το εν : γαρ ο µεν εωκει κεκαθαρµενω and has been Raised up and has put away the plurality in himself , the other , is like one who is in the και ανηγµενω και αποθεµενω το πληθος εν αυτω , ο δε process of being raised up and of putting away the plurality in himself ; but this is so because he has not αναγοµενω και αποτιθεµενω : δε τουτω υπαρχει το µη been completely separated from plurality , and thus “the struggle” is a fitting term for him . For what is παντη κεχωρισθαι του πληθους , και οθεν το διαµαχεσθαι οικειον αυτω : γαρ το still extricating itself from obstacles , has not yet attained to The Quiet Life , nor what is still fighting ετι χωριζοµενον των εµποδιων ουπω εχει την ηρεµον ζωην , ουδε το µαχοµενον plurality , end in The Unity of Solitude . For this struggle itself , against plurality , makes the combatant τω πληθει τελεαν εν τω ενι την µονην : γαρ η µαχη αυτη προς το πληθος ποιει το µαχοµενον a plurality , in as much as he is touching plurality in his thoughts . But this struggle through a multitude πληθος , ατε εφαπτοµενον του πληθους ταις εννοιαις : δε τουτο το διαµαχεσθαι δια το πλειονων of arguments , ending in the same negative conclusions , reasonably manifests to Socrates , that λογων κατανταν εις ταυτο αποφατικον συµπερασµα εοικε δηλουν τω Σωκρατει , ως accordingly then , the many do not exist apart from The One ; for he likens the undeviating path through αρα τα πολλα ουκ εστι χωρις του ενος : γαρ προσεικασεν την ατραπον δια negations to a battle . So in this way , he encourages us in the Republic (VII 534c) to make our argument των αποφασεων µαχη . αρα Ουτως παρακελευεται εν Πολιτεια ποιεισθαι το λογον about The Good , “just as in a battle” ; by saying , he thinks it fit to grasp It , in no other way , than περι του αγαθου ωσπερ εν µαχη , φησιν , αξιων αιρειν αυτο ουδεν αλλο η through negative conclusions . δια των αποφατικων συµπερασµατων : Socrates: Is this not also the case , in the same way , concerning The Good ? Whosoever cannot και Ουκουν ωσαυτως περι του αγαθου : ος αν εχη µη Define-The-Limit for It by Reason , by Selecting The Idea of The Good , Above All Others , 534c διορισασθαι τω λογω αφελων την ιδεαν του αγαθου απο παντων των αλλων , and just as if in battle , piercing through all accounts , eagerly striving to Determine everything , και ωσπερ εν µαχη διεξιων δια παντων ελεγχων , προθυµουµενος ελεγχειν not according to opinion , but according to Essential-Being , and in all these cases , Traversing- µη κατα δοξαν αλλα κατ’ ουσιαν , εν πασι τουτοις δια−

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through them , with Unfailing Reason . Such a person , you will say , knows neither πορευηται απτωτι τω λογω , ουτως τον φησεις ειδεναι ουτε The Good Itself , nor has a hold of anything good whatsoever ; but if they have got a hold το αγαθον αυτο ουτε εχοντα ουδεν αγαθον αλλο , αλλ’ ει εφαπτεται in any way , of an image of The Good , they have gotten a hold of it , by opinion , not πη τινος ειδωλου , εφαπτεσθαι , δοξη , ουκ by Knowledge , and in the present life they are asleep and dreaming ; and before they are επιστηµη , και το νυν βιον υπνωττοντα και ονειροπολουντα , προτερον Awakened , they will descend to Hades , until There , they are finally laid to deep-sleep . εξεγρεσθαι αφικοµενον εις Αιδου πριν ενθαδ τελεως επικαταδαρθανειν ;” Here also , one must not take the struggle carelessly as a by-work ; since through these we should make ενταυθα και δει µηδε ακουειν το διαµαχεσθαι παρεργως , αλλα δια τουτων ποιειν That familiar/well-known , that both here as there , the battle is intended to signify by him the negations . κακεινο γνωριµον ως εν τουτοις καθαπερ και εκει της µαχης δηλουσης αυτω τας αποφασεις . And certainly also , that each of the arguments have to be complete in itself , and to be demonstrative of Και µην και εκαστον των λογων εχειν τελον αυτο και ειναι δεικτικον the conclusion is characteristic of the power of knowledge . For often , on the one hand , we arrive at one του συµπερασµατος εστι ιδιον της δυναµεως επιστηµονικως : γαρ πολλακις µεν συναγοµεν εν conclusion from many arguments , and at that time , none of them is self-sufficient ; just as that which συµπερασµα εκ πολλων λογων , και τοτε ουκ εκαστος αυτοτελης , οιον ο Socrates says in the Phaedo (77d) . For there he says that by joining together this argument and the former 699 ο Σωκρατης φησιν εν Φαιδωνι : γαρ φησι συνθεντας τουτον τε και τον object of their search ; indeed that is , the argument from opposites and the argument from recollection , ζητουµενον , γουν τον απο των εναντιων και τον απο αναµνησεων and thereby demonstrate that the soul perseveres after the body , and necessarily exists before the body ; και εξ δεικνυναι την ψυχην διαµενουσαν µετα το σωµα, και αναγκης ουσαν προ του σωµατος : for neither of the divisions being demonstrated ; when each separate argument itself was being composed γαρ ουχ µερισαµενους τα δεικνυµενα : εκατερος χωρις αυτοιν δια της συνθεσεως was sufficient to provide what is being demonstrated . But on the other hand , sometimes , it is the case ην ικανος κατασκευαζειν το δεικνυµενον . δε οτε Εστι that a particular argument is complete ; for example , the demonstration of the doctrine of the immortality και εκαστος λογος εστιν τελειος , οιον της αποδεικτικος λογος αθανασιας of the soul , in the Republic , the Phaedrus , and the Phaedo ; For each of them is complete , and are not των ψυχων εν Πολιτεια και Φαιδρω και Φαιδωνι : γαρ εκαστος τελειος , και ου completed by each other . Now then , if you wish , the forty arguments of Zeno also have τελουσιν εις αλληλους . τοινυν Βουλεται τους τετταρακοντα λογους του Ζηνωνος και ειναι such a character ; each of them is self-sufficient to establish the conclusion , and hence the arguments τοιουτος , εκαστον αυταρκως του προκειµενου συµπεραντικον , και τους λογους are equal in number to the proofs . And if I must express my opinion , it appears to me , that these details ειναι ισαριθµους τοις τεκµηριοις . Και ει δει ειπειν µε το δοκουν , δοκει µοι ταυτα also quite preserve the analogy with The Divine Order . For on the one hand , Being Abides There , και πανυ σωζειν την αναλογιαν προς τα θεια : γαρ µεν το ον µενει εκει in Union with The One ; but from It , on the other hand , The Life-giving Intellect and The Intellectual ηνωµενον τω ενι , δε ο ζωτικος νους και η νοερα Power of souls , proceeds into plurality ; and plurality , is summoned back into Oneness/Unity , δυναµις της ψυχης προεισι εις το πληθος , και το πληθος ανακαλειται παλιν εις την ενωσιν ,

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and in The Intermediate Order , there is more plurality than in The Primary . For All Beings exist There , και εν τω µεσω διακοσµου εστιν µεν µαλλον πληθους η εν τω πρωτω : γαρ παντα εκει in a Monadic Way ; for all Reason-principles and All Powers are Self-Perfective , and Each one being µοναδικως : γαρ παντες οι λογοι και πασαι αι δυναµεις εισι αυτοτελεις , και εκαστος λογος The Leader of its own Plurality , which It joins to , and Unifies with , The One , and by leading them up ηγειται οικειου πληθους ο και συναπτει και ενοι προς το εν και αναπεµπει to The Underlying/Fundamental Monad of Wholes . Then , the same thing could be said of The Intellect προς την υποστατικην την µοναδα των ολων : δε τα αυτα και λεγειν περι του νου which can be somehow Participated , but by Wholes ; that is The Unitive , of every Particular Intellect , δυνατον µεν που µεθεκτου , δε ολικου , οτι εστι συναγωγος του παντος µερικου νου with The Whole and Unparticipated Intellect , Being Itself of many Species , but differing from Particular προς τον ολον και αµεθεκτον , ων αυτου πολυειδεστερος , δε διαφερων του µερικου Intellect by being more Whole . Thus , it is to These Orders that our characters were analogous , one of τω υπαρχειν ολικωτερος . δε Τουτοις οι ανδρες ησαν αναλογον , ο them to The One Being , another to The Order of Life , and another to The Order of Intelligence . And µεν τω ενι οντι , ο δε τω διακοσµω ζωτικω , ο δε τω νοερω : και of those in The Intelligible Order , one is analogous to The Whole and Unparticipated Intellect , another των νοων ο µεν προς τον ολον και αµεθεκτον , ο δε to The Whole and Participated Intellect , and another to The Particular Intellect . προς τον ολον και µεθεκτον , ο δε τον µερικον . Socrates: I understand , O Parmenides , that Zeno does not only wish to be situated 127e Μανθανω , ω Παρµενιδες , οτι Ζηνων ου µονον βουλεται ωκειωσθαι in those other close bonds of friendship with you , but also to agree with you in the following τη αλλη φιλια σου , αλλα και οδε doctrines . For he has written in the very same direction as you , though , by changing τω συγγραµµατι . γαρ γεγραφε οπερ ταυτον τροπον συ , δε µεταβαλλων certain particulars , he endeavors to deceive us that he asserts something other . τινα πειραται εξαπατον ηµας ως λεγων τι ετερον . Again we should note the order of ascent ; how by Socrates having associated himself 700 Παλιν καταθεατεον την ταξιν της ανοδου , πως ο Σωκρατης οικειωσας εαυτον as closely as possible with Zeno , he directs the discussion to Parmenides and joins himself to him , εις δυναµιν και τω Ζηνωνι µεταγει τον λογον τον Παρµενιδην και συναπτεται αυτω through the mediation of Zeno , by making Zeno a pretext for his approach . For these relations και δια του µεσου Ζηνωνος , ποιουµεµος τον Ζηνωνα προφασιν αυτον της συναφης . γαρ Ταυτα have surely been clearly applied by the theologians ; or , have not The Divinities in The Third Order δη σαφως µετενηνεκται(µεταφερω)απο των θεολογων : η ουχι τα τριτα joined themselves to The Primary Gods ; but through Intermediaries , and because of Intermediaries ? συναπτεται παρ τοις πρωτοις εκεινοις , αλλα δια των µεσων , και δι’ τα µεσα αυτα ; For it is from Them that They acquire The Intellective Power of The Primary Gods . And not only this , γαρ παρα τουτων εχει την νοητικην δυναµιν των πρωτων . Και ου µονον τουτο , that he joins to the more perfect by means of the less perfect and nearer to him , but also that οτι συναπτεται προς το τελειοτερον δια του ατελεστερου και προσεχους αυτω , αλλα και οτι above all , he wants to see their Unity . For it is thus that Intellect looks at Life and προ παντων εθελει θεωρειν αυτων την ενωσιν : γαρ ουτω και ο νους θεαται την ζωην τε και Being as One , and joining Itself to Life , by seeing The Unity of Life and Being , in this way it also το ον ως εν , και συναψας εαυτον τη ζωη ορων ενωσιν την κακεινης προς το ον : ουτω και

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joins Itself to Being . So also it is in this way that every particular intellect , when it sees The Singular συναπτει εαυτον προς το ον : δε και ουτω πας µερικος νους θεωµενος την µιαν Unity of Participated Intellect with The Unparticipated , turns by way of the one to the other ; thus it is ενωσιν του µεθεκτου νου προς τον αµεθεκτον επιστρεφει δια θατερου προς τον ετερον , δε clear through which one it moves to the other . How then does Socrates perceive their Unity ? First of δηλον δια ποτερου προς ποτερον . Πως ουν ορα αυτων την ενωσιν ; πρωτον all , on the one hand , by observing their way of life ; for Zeno was the close-friend of Parmenides , as it µεν εκ της αλλης ζωης : γαρ ο Ζηνων ην παιδικα του Παρµενιδου , ως was said earlier , and after that , by their doctrines . For their likeness must start from life προειρηται : και επειτα δια των λογων : γαρ την οµοιοτητα δει αρχεσθαι απο της ζωης but end in doctrine ; so it is reasonably seen from their fellowship with each other . και τελευταν εις τους λογους : και εοκοτως κατεδησατο απ’ αυτων την κοινωνιαν αµφοτερων . For the faculties/powers of the soul are also twofold , those of living on the one hand , and on the other , γαρ αι δυναµεις των ψυχων Και διτται , αλλαι ζωτικαι µεν δε those of knowing . When similar-opinions exist , is it possible that there should not be similar-lives ; 701 αλλαι γνωστικαι : και οµοδοξιας ουσης δυνατον µη παρειναι οµοζωιαν , and when there are similar-lives , not have similar-opinions ; but among men of knowledge there is in και ουσης οµοζωιας , µη υπαρχειν οµοδοχιαν : δε παρα επιστηµοσι every way the likeness in both respects . Therefore on the one hand , their life being singular , provides παντως ο οµοιοτης ανφοτερα . ουν µεν η ζωη ουσα µια παρεχεται for their fellowship in affection , but on the other hand , their choice of common doctrines , provides Την κοινωνιαν ερωτικην , δε την αιρεσιν κοινην των δογµατων the symphony of Gnostic Insight . Hence , the praising of Socrates by these men συµφωια των γνωστικων επιβολων : διοπερ εγκεκωµιακεν ο Σωκρατες τους ανδρας is properly/reasonably based upon both aspects . Therefore , The Sameness Itself of Rational Speech and εικοτως απ’ αµφοτερων . ουν Η ταυτοτης αυτη των λογων και The Unity of Life , is most Appropriate to The Gods , of whom these men are Likenesses ; yet This η ενωσις της ζωης µαλιστα προσηκει τοις θεοις , ων οι ανδρες εισιν εικονες , και ταυτην Unity of The Gods is hidden and escapes attention , and only Intellect Sees It . And for which reason την ενωσιν εκει ουσαν κεκρυµµενην και λεληθυιαν µονος νους καθορα : και διο Socrates says that Zeno is on the one hand , trying to deceive the many that they are not saying the same ο Σωκρατες φησιν τον Ζηνωνα µεν εξαπαταν τους πολλους ως ου λεγοντα τα αυτα , things , but on the other hand , he sees the sameness of their doctrines . This would also be equally fitting δε αυτος κατιδειν την ταυτοτητα των λογων : τουτο αν και ισως πρεποι for the young , that if they wish to support their elders , they should advance their hypothesis και τοις νεωτεροις , και ει βουλοιντο συνηγορειν τοις πρεσβυτεροις , µετιεναι την υποθεσιν in a different way . For as Plato says in the Laws (II-661c) , poets must always on the one hand , preserve ετερον τροπον . γαρ Ως αυτος φησιν εν τοις Νοµοις τους ποιητας δειν αει µεν σωζειν The Measures of Virtue in their poetry , that actualize/energize the soul , but on the other hand , exchange τα µετρα της αρετης εν τοις ποιηµασιν τα ενεργητικα των ψυχων , δε εναλλαττειν their harmonies and their rhythms : τας αρµονιας και τους ρυθµους : For the song that is praised more by mankind , is the newest one floating within the range of hearing . . . γαρ Την αοιδην επικλειους µαλλον ανθρωποι , Ητις νεωτατη αµφιπεληται ακουοντεσσι , As the poem says (Ody. I 351−352) . So these arguments must be thus presented , in another way , η ποιησις φησιν : δη τουτους τους λογους δει ουτω διασκευης επ’ αλλης

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and the arguments made under a different management , and in order to turn aside those who are more και τους λογους ποιεισθαι κατ’ αλλης οικονοµιας , και ινα εκκλινωσι των φιλονεικοτερων fond of contention and without departing from The Truth of the doctrines . Accordingly then , and by την δυσεριστιαν και µη παρεκβαινωσι την αληθειαν των δογµατων . αρα και δια these reasons , when Parmenides says that Being is One , Zeno himself demonstrates that It is not many , ταυτα , Παρµενιδου λεγοντος το ον εν , ο Ζηνων αυτος απεδεικνυ οτι ου πολλα , by showing other causes , but primarily that the conclusions following from a plurality of beings , µεν λεγων αλλας αιτιας , δε την πρωτιστην των εποµενων εκ οντων contradict one another , for example , that the same thing will be both like and unlike . Thus , Parmenides αντικειµενων αλληλοις , οτι ταυτον εσται οµοιον και ανοµοιον . Και ο Παρµενιδης on the one hand , remained on the plane of Intelligible Dialectic by using Intellective Insight , according µεν εµενε επι της νοερας διαλεκτικης χρωµενος τας νοεραις επιβολαις κατα to his own customary way ; while Zeno , on the other hand , initiated his hunt for The One Being , by εν τω εαυτου ηθει τροπον : ο Ζηνων δε προσηει τη θηρα του ενος οντος κατα a secondary kind of dialectic , more logical in character , whose function it is to notice on the one hand , τινα δευτεραν διαλεκτικην λογικωτερον , ης εργον το γνωναι µεν which hypotheses destroy themselves , such as the assertion , that no statement is true , and that every 702 ποιαι των υποθεσεων αναιρουσιν αυτας , ως η λεγουσα , ουδεις λογος αληθης και πασα assumption is false ; and on the other hand , which hypotheses are refuted by others , and that , either by υποληψις ψευδης : δε ποιαι αναιρουνται υπ’ αλλων , και οτι η εκ their consequences , or by their not agreeing with what was previously accepted , just as a geometer των εποµενων , η τω µη συµφωνειν τοις προυποκειµενοις , ωσπερ ο γεωµετρης refutes this or that statement and since it does not agree with its axioms , and so it is refuted by αναιρει τονδε τον λογον και ως ου συµβαινοντα ταις αρχαις και αναιρουµενων εκ its consequences . On the one hand , other hypotheses are refuted because they lead to contradictory του εποµενου : µεν ποιαι τω τα αντικειµενα consequences , such as that the same thing is both like and unlike ; but others on the other hand , only ακολουθειν οιον οτι ταυτον εστιν οµοιον και ανοµοιον : ποιαι δε µονον by another conclusion , for example that the same thing is a horse and a man . For Zeno composed τω ετερω , οτι ταυτον ιππος και ανθρωπος . γαρ ο Ζηνων εποιειτο his arguments by this sort of dialectic , which composes propositions by using consequences and τους λογους Κατα την τοιαυτην διαλεκτικην συνθεσει λογων χρωµενην και ακολουθιας και contentions . But Parmenides directly-beheld The Unity Itself of Being by using The Intellect Itself , µαχαις : δε ο Παρµενιδης εθεατο την ενωσιν αυτην του οντος χρωµενος τω νω αυτω Alone , by using Intelligible Dialectics which has Its Authorship/Source in Simple Intuitions/Insights . µονω , χρωµενος τη νοερα διαλεκτικη εχουση το κυρος εν απλαις επιβολαις : Hence , the one descends into a plurality of propositions ; but the other clings-to The Intelligible Insight διο ο µεν κατηει εις πληθος λογων ο δε αντειχετο της νοερας επιβολας into The Nature of Reality , Being Always Uniformly The Same . Accordingly then , Socrates reasonably των οντων αει µονοειδως της αυτης (Feminine) . αρα ο Σωκρατης Εικοτως says that in a way , they are saying the same things and doing this unnoticed . For The Unity among ειρηκε τινα τροπον αυτους λεγειν τα αυτα και ποιουντας τουτο λεληθεναι . και η ενοτης επι The Gods is also ineffable and is hard to grasp in secondary ways ; likewise , The Fellowship of Mind των θεων εστι Και αρρητος και δυσληπτος τοις δευτεροις , και η κοινωνια της νοησεως among Good Friends escapes those not acquainted with them . Indeed Their Innate/Native Friendship επι των σπουδαιων λανθανει τους µη συνηθεις αυτοις : µην το οικειοτητα της φιλιας also has a great kinship with the Pythagorean life (for those people made Friendship , the goal και εχει πολλην προς τε την Πυθαγορειον ζωην (γαρ κακεινοι εποιουντο την φιλιαν τελος

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of their life and directed all their efforts to the same end) and with the whole proposed end of this εαυτων της ζωης και συντεινον παντα εις ταυτην ) και προς την ολην προθεσιν του dialogue . For Unity and Fellowship/Friendship come to all Beings from The One ; Subordinate διαλογου . γαρ η ενωσις και η κοινωνια εφηκει πασι τοις ουσιν εκ του ενος , δευτερων Beings , Being Always United to their Superiors , while They , being arranged together around their των αει συνηνωµενων αυτων τοις προ , και των οντων συνταττοµενων περι αυτων Unities , and finally These , around The One . τας εναδας δε τουτων περι το εν . Socrates: For on the one hand , you say in your poems that The (Kosmos) All is One , and produce sound 128a γαρ µεν συ φης εν τοις ποιησαν το παν ειναι εν , και παρεχει ευ and elegant proofs in support of these hypotheses : but on the other hand , he says in turn , the following ; τε και καλως τεκµηρια τουτων : δε φησιν αυ οδε that many is not , and then he produced very-many and very-mighty positive proofs . πολλα ειναι ου , και δε αυτος παρεχεται παµπολλα και παµµεγεθη τεκµηρια . Therefore , on the one hand , you affirm that The All is One , but on the other hand , ουν µεν φαναι το τον εν δε he denies that the All is many ; and in this way , almost saying the same thing , each one speaks , µη τον πολλα , και ουτως σχεδον λεγοντας ταυτα τι , εκαστον λεγειν so as to appear not to have said the same things . Thus the latter appear to us to be said ωστε δοκειν µηδεν ειρηκεναι των αυτων , τους αλλους φαινεται υµιν ειρησθαι in a way above and beyond our way of speaking (understanding) . υπερ ηµας τα ειρηµενα . On the one hand , to say simply that Being is both One and Many is the safer statement . 703 µεν λεγειν Απλως το ον και εν και πολλα εστιν ασφαλεστερον . For everything after The One immediately has the imprint of Plurality . But sometimes , on the one hand , γαρ Παν το µετα το εν ευθυς εχει εµφασιν πληθους : αλλ’ οπου µεν It remains hidden and Uniform , but sometimes It reveals Its own Plurality , then , sometimes Its Plurality εστι κρυφιον και ενοειδες , δε οπου εκφαινον εαυτου πληθος , δε οπου has already gone forth , and its procession , exists in one way , and in turn , in another way , and with not ηδη προεληλυθος , και η προοδος αλλως και παλιν αλλως , και ουχ the same kind of distinction in all cases . But since The Monad is absolutely prior to Plurality , surely then ο αυτος της διακρισεως πασι τροπος . δε Επειδη η µονας εστιν πανταχου προ του πληθους , δη All Beings must be United to Their own Innate Monads . For also in the case of bodies , the whole παντα τα οντα δει εξαπτειν αυτων της οικειας µοναδος . γαρ Και επι των σωµατων το ολον precedes the parts , and is that which is comprehensive/contains/embraces/encompasses all the distinctive προηγειται των µερων , και ο εστι περιεκτικον παντων διηρηµενων Beings in the Kosmos , Being Itself , Coherent and Whole ; and among Many Natures It is The One and των εν τω κοσµω , ον αυτο συνεχες και ολον : και επι των φυσεων η µια και Whole Nature that Subsists Prior to The Many Natures . For subsequently it is through This Nature , that ολη φυσις υφεστηκε προ των πολλων : γαρ τοι και δια τουτο The Distinctive Natures , though being contrary to one another , are Equally , often Converted to Unity αι µερικαι φυσεις , εχουσαι εναντιως προς αλληλας , οµως πολλακις περιαγονται εις ενωσιν and Sympathy by The Whole . And with souls , The Monad of Souls has been arranged to be The Elder και συµπαθειαν εκ της ολης (fem) : και επι των ψυχων η µονας των ψυχων τετακται πρεσβυτερα in rank to the many souls , and all converge upon It as if to their Center , on the one hand , The Divine εν ταξει των πολλων , και πασαι συννευουσιν περι αυτην οιον κεντρον , µεν αι θειαι

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Souls being first , but on the other hand , Their followers being second , then their attendants πρωτως , δε τουτων αι αποδοι δευτερως , δε τουτων αι συνοπαδοι following in the third rank , as Socrates has imparted in the Phaedrus (248a) . κατα τινα τριτην ταξιν , ως Σωκρατης παραδεδωκε εν τω Φαιδρω : Socrates: 28 Such then on the one hand , is The Life of The Gods , but on the other hand , 248a ουτος Και µεν βιος θεων δε of the other souls , that one soul which best follows and is most like God , raises-up the head αι αλλαι ψυχαι , η µεν αριστα εποµενη και εικασµενη θεω υπερηρεν την κεϕαλην of the charioteer into the outer region , and is carried round in the revolution , but by being troubled by του ηνιοχου εις τον εξω τοπον , και συµπεριηνεχθη την περιφοραν , θορυβουµενη υπο the horses , it barely gains a view of The Realities ; and hence at times it rises-up , but at times it sinks , των ιππων , και µογις καθορωσα τα οντα δε τοτε η µεν ηρε , δ’ τοτε εδυ , but another soul , by being overpowered by its horses , at times it sees The Realities , but at times not .” δε βιαζοµενων των ιππων , µεν ειδεν τα , δ’ τα ου . And likewise among The Intellects , The One and Whole and Unparticipated Intellect , Primarily και οµοιως επι των νοων ο εις και ολος και αµεθεκτος νους , πρωτως Springs-forth from The Real Beings in a Unity , bringing-forth , after Itself the entire Intellectual Plurality εκφανεις απο των οντων ηνωµενως , απογεννα µεθ’ εαυτον το απαν νοερον πληθος and every Indivisible Being . Surely then , there must also exist , prior to All Real Beings , The Monad of και πασαν την αµεριστον ουσιαν. δη ουν ∆ει και ειναι προ απαντων των οντων την µοναδα Being , by which all beings in as much as They Exist , have been ordered with respect to one another , του οντος , δι ην παντα τα η οντα συντετακται προς αλληλα , Intellects , souls , natures , bodies and everything else that in any sense whatever can be said to exist . For και νοες και ψυχαι και φυσεις και σωµατα και παν το οπωσουν λεγοµενον ειναι . γαρ on the one hand , let The Transcendent Cause of Unity be The One ; nevertheless each thing , in so far as µεν Εχετω την εξηρηµενην αιτιαν της ενωσεως το εν , αλλα εκαστον καθο it is one , is made one by That . But on the other hand , if we seek to know of Them , in so far as they are 704 εν ενοποιειται υπο ταυτης : δε µεν ηµεις ζητουµεν αυτων καθοσον εστι Beings ; what sort of Monad They have which embraces and makes Them One ; for every Number οντα , ποιαν µοναδα ελαχεν συνεκτικην και ενοποιον ; γαρ πας αριθµος is suspended from Its own Elementary , Innate Monad , from which It has both Its subsistence and Its ανηρτηψται αυτω συστοιχον οικειαν µοναδα , αφ’ ης εχει και την υποστασιν και την designation , not synonymously nor as an image and by chance , but as derived from a Unity and related προσηγοριαν , ουτε συνωνυµως , ουτε ως εικη και ετυχεν , αλλα ως αφ’ ενος και προς to a Unity ; so that Real Beings are also derived from a Single Monad and which is called primarily εν ωστε τα οντα εστι και εκ µιας µοναδος και η λεγεται πρωτως Being , through which They exist and are named Beings according to Their respective ranks ; and from ον , δι’ ην και ταυτα και εστι και επονοµαζεται οντα κατα την εαυτων ταξιν : και απο This Monad , All Beings are sympathetic with one another and are in a sense The Same , as having ταυτης τα παντα οντα εστιν συµπαθη αλληλοις και πως τα αυτα καθοσον existence from The One Being . It is to This Unity of all Beings that Parmenides was looking when εστι εξ ενος οντος . Και προς ταυτην την ενωσιν παντων των οντων ο Παρµενιδης αποβλεπων he required that we call The All , One , most truly and primarily The All , which is United with the One , ηξιου καλειν το παν εν µεν κυριωτατα και πρωτως παν ο και ηνωται προς το εν , but also The All Absolutely ; for all Beings , in so far as They participate in the One Being , are in a sense δε και το παν απλως γαρ παντα , καθοσον µετεχει του ενος οντος , εστιν πως

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The Same as one another and One . Thus , Zeno was indeed looking towards The Same Hearth and τα αυτα αλληλοις και εν : δε ο Ζηνων µεν γε εωρα εις την αυτην εστιαν και Source of Beings , and while looking towards That , he constructed those lengthy arguments . πηγην των οντων , και ορων προς εκεινην εποιειτο εκεινους τους παµµηκεις λογους : Not that he explicitly posited The One Being , nor that he demonstrated This beforehand through ου µην αυτοθεν ετιθετο το εν ον , ουδε απεδεικνυ τουτο προηγουµενως δια his works ; but his taking-up of the many , was only a kind of preliminary initiation of the teaching των γραµµατων , αλλ’ ανηρει τα πολλα µονα οιον της προτελεια ακροασεως γραφων of his Leader ; although in positing that things are not at all many , he directs his argument towards του καθηγεµονος : καιτοι τιθεις αυτα µη παντως πολλα αγει τον λογον επι The One . Thus in turn , in “almost saying the same thing ”, the “almost ” is reasonable ; for the one man το εν . ουν Παλιν σχεδον λεγουσι τα αυτα , το σχεδον και εικοτως : γαρ ο µεν wrote as a poet , but the other in a prosaic mode ; and the one addressed the thesis proposed , but the other ποιηµασιν , ο δε εν πεζοις λογοις , και ο µεν κατα την θεσιν του προκειµενου , ο δε addressed the denial of its contradictory , and the one according to the highest form of dialectics ; which κατα την αναιρεσιν του αντικειµενου , και ο µεν κατα την πρωτην διαλεκτικην examines The Realities by simple intuitive insights , but the other by a secondary form that proceeds by διαλεγουσαν τα οντα ταις απλαις την επιβολας , ο δε κατα τινα δευτεραν οδευουσαν δια synthesis and arguments . And the one is like Intellect ; for it belongs to Intellect to contemplate Being , την συνθεσεως και λογων. Και ο µεν ως νους : γαρ εστι νου θεωρειν το ον , since Primary Being is also The Object of The Primary Intelligible Intellect ; the other is like Knowledge , επειδη το πρωτως ον εστιν και του πρωτιστου νοητον νου : ο δε ως επιστηµη : for it is the function of Knowledge to contemplate the contradictories and at the same time , to admit γαρ εργον ταυτης θεωρειν τα αντικειµενα και αµα και εγκρινειν the true ones , and reject the false . And the one person , produces sound proofs , and 705 το αληθες µεν , αποδοκιµαζειν το ψευδες δε . Και ο µεν παρεχοµενος ευ τεκµηρια τε και in an elegant way ; for the one who has been led-up to Real Being Itself , must also necessarily have his καλως γαρ τον ανηγµενον προς το οντως ον αυτο και αναγκη ειναι την soul Filled with The Beauty and Goodness There ; and This is the “elegant and sound ”. ψυχην πληρη της καλλονης και της αγαθοτητος εκειθεν , και τουτο εστι το καλως και το ευ : For the proofs of this thesis on the one hand , were Intellectual , according to their inherent character ; γαρ τα τεκµηρια τουτου µεν ην νοερα κατα αυτων την ιδιοτητα , “being whole , simple , and unshakeable”, as Socrates says on the other hand , in that dialogue (Phdrs 250 b). ολοκληρα και απλα και ατρεµη φησιν δε εκεινος : Socrates: But then , at that time , when we saw Beauty Shining in Brightness , when accompanied by 250b δε τοτ’ ην ιδειν καλλος λαµπρον οτε συν Good Spirits in a Chorus ; we on the one hand , following in the Company of Zeus , but others , ευδαιµονι χορω , ηµεις µεν εποµενοι µετα ∆ιος δε αλλοι in that of Other Gods , we beheld The Blessed Sight and Vision , and we were thus initiated into that µετ’ αλλου θεων , ειδον µακαριαν οψιν τε και θεαν , τε και ετελουντο which is Lawfully called The Most Blessed of Mysteries , which we Celebrated in a state of Wholeness , ην θεµις λεγειν µακαριωτατην των τελετων , ην ωργιαζοµεν ολοκληροι being on the one hand , without experience of those evils , which awaited us in the time to come , but on οντες µεν απαθεις αυτοι κακων , οσα υπεµενεν ηµας εν χρονω υστερω , the other hand , being permitted as initiates into The Mystery of Whole and Simple and Unshakeable δε εποπτευοντες τε και µυουµενοι ολοκληρα και απλα και ατρεµη −−−

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and Good-Spirited Apparitions in Pure Light , being ourselves pure and not entombed in this , και ευδαιµονα φασµατα εν καθαρα αυγη , οντες καθαροι και ασηµαντοι τουτου , in which we have been imprisoned like an oyster , which we now carry about and call the body . δεδεσµευµενοι τροπον οστρεου , ο νυν περιφεροντες ονοµαζοµεν σωµα . But the other person used “very-many and very-mighty positive proofs” , for he proceeded by the δε ο παµπολλα και παµµεγεθη : γαρ προεισι εις τας development of arguments , and by combinations and differentiations , unfolding and revealing , ανελιξεις των λογων και τας συνθεσεις και τας διαιρεσεις , αναπλων και αναπτυσσων The Uniform and Comprehensive Insight of his master . Accordingly then , it is reasonable that την ενοειδη και συνηρηµενην επιβολην του καθηγεµονος . αρα Εικοτως και a little earlier when describing the physical characteristics of these men , we spoke µικρω προτερον λεγοντες τους φαινοµενους χαρακτηρας τουτων των ανδρων , ελεγοµεν of Parmenides on the one hand , as “handsome and good to look upon”, and Zeno on the other hand , τον Παρµενιδην µεν καλον και αγαθον την οψιν , τον Ζηνωνα δε as “tall and forty years old” , since these are also the symbols of their words . For on the one hand , ευµηκη και τεττααρακοντα ετων , επει ταυτα εστι και συµβολα των λογων : γαρ µεν “The Beautiful and Good” There , is changed here to “elegant and sound”, but on the other hand “ The καλον και αγαθον εκει µετελαβεν εις το καλως τε και ευ , δε το Good-Stature” There , is changed here , to “the very-many”, almost as if Plato were proclaiming that ευµηκη εκει εις το παµµεγθη , µονονουκ του Πλατωνος βοωντος οτι There , among The Gods , Everything is Harmonious and Symphonic ; Their Form of Life , Their εκει παρα τοις θεοις παντα εναρµονια και συµφωνα , το ειδος της ζωης , οι Language and Their Apparent Forms ; for each of These Aspects Imitates The All , but in The All , λογοι , τα φαινοµενα σχηµατα : γαρ εκαστος αυτων µιµεται το παν , δε εν τω παντι The Appearances are images of Their Invisible Qualities , and there is nothing in Them which does not τα φαινοµενα εισιν εικονες των αφανων , και εστιν ουδεν εν τουτοις ο µη carry a Likeness and Symbol of The Intelligibles . Thus , it is natural that The Unity of these inspired men φερει εικονα και συµβολον των νοητων . δε Εικοτως η ενωσις τουτων των θειων ανδρων also escaped the notice of the multitude . For in the first place , they cultivated the obscure and untraveled και λανθανει τους πολλους : γαρ πρωτον µεν επετηδευον το κεκρυµµενον και αβατον style of their language , to the very highest degree , by imitating the oblique responses of The Pythian αυτων οι λογοι τοις πολυ πολλοις , δια µιµουµενοι των λοξων χρησµων τον Πυθιον Oracle to its inquirers ; and in the second place , their different method of teaching , which τοις προσιουσι διαλεγοµενον : και επειτα αυτων ο διαφορος τροπος της διδασκαλιας ων concealed their inner singularity-of-speech and unity , and this in turn is a likeness of Divine παραπετασµα της ενδον οµοφωνιας και ενωσεως ην, και τουτο αυ παλιν εστι εικων των θειων Affairs . For if someone looks at the partibility of enmattered forms , and at their divisions πραγµατα . γαρ ει τις απιδοι προς το µεριστον των ενυλων ειδων και προς αυτων την διαιρεσιν and masses and oppositions to one another , one might also think , that The Invisible Divine Ideas , also και τους ογκους και την µαχην προς αλληλα , αν και οιηθειη τα αφανη τα θεια ειδη και have to be extended in such a way and divisible in such a way . Therefore , it belongs to the higher and εχειν διαστασιν τοιαυτην και µερισµον τοσουτον . ουν εστι Υψηλοτερας και more-intuitive soul to see , in what way Indivisible Being is The Foundation of the divisible , and in what 706 και νοερωτερας ψυχης κατιδειν , οπως η αµεριστος ουσια υφιστησι την µεριστην και πως way , all extensions proceed from The Unextended . Thus , the eyes of the multitude are not naturally παντα τα διαστηµατα προεληλυθε εκ των αδιαστατων : δε τα οµµατα των πολλων ου πεφυκεν −−−

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made to endure looking at The Divine Unity (Soph 254a) . καρτερειν αφορωντα προς την θειαν ενωσιν : Stranger: The one (sophist) , runs away into the darkness of not-being , feeling his way in it , 254a Ο µεν αποδιδρασκων εις την σκοτεινοτητα του µη οντος , προσαπτοµενος αυτης by trial and error , and is hard to discern , because of the darkness of the place . Or do you not think so ? τριβη , χαλεπος κατανοησαι δια το σκοτεινον του τοπου : η γαρ ; Theatetus: It seems likely . Εοικεν . Stranger: But the other ; the philosopher indeed , by always devoting himself through Reason Ο δε φιλοσοφος γε αει προσκειµενος δια λογισµων to The Idea of Being , is in turn not at all easy to observe , because of The Brilliant Light of The Place ; τη ιδεα του οντος , αυ ουδαµως ευπετης οφθηναι δια το λαµπρον της χωρας : for the eyes of the soul of the multitude are unable to endure the sight of The Divine . 254b γαρ τα οµµατα της ψυχης των πολλων αδυνατα προς καρτερειν αφορωντα το θειον . And then , if one looks at The Allotments of The Gods, through which the beings in The Kosmos partake, και επει ει τις αποβλεποι προς τους κληρους των θεων υφ’ ων εν τω κοσµω µετεχονται , seeing The Sun in one place, The Moon in another , The Earth here , surely one would absolutely believe , θεωµενος ηλιον µεν ωδι , σεληνην δε ωδι , δε την γην ωδι , που παντως οιησεται , unless one were quite expert in Divine Concerns , that The Gods Themselves are separated in this way ; ει µη τις ειη πανυ δεινος τα θεια , και τους θεους αυτους διεσταναι ουτω : But this is not the case . For The Gods are Pre-Established over extended things in an Unextended Way αλλ’ εστι ουκ : γαρ οι θεοι προεστηκασιν των διαστατων αδιαστατως and Pre-Established over pluralized beings in a Uniform Way . Therefore , as in the case of The Gods , πεπληθυσµενων ενοειδως . ουν Ως επι των θεων just as Their Unity is Unapparent and Incomprehensible , so also with these inspired men ; αυτων η ενωσις εστι αφανης και αληπτος , ουτω και επι τουτων των θειων ανδρων The Sameness and Unity of Their Thoughts , is “Superior to the other ways”, as Socrates says . την ταυτοτητα και ενωσιν των νοηµατων ειναι υπερ τους αλλους ο Σωκρατες φησιν . But listen now to what Zeno replies to these remarks . Αλλα επακουσον τι ο Ζηνων επηνεγκεν τουτοις . Zeno: Yes , O Socrates . So it is , but you have not perfectly perceived the truth of my writings ; 128b Ναι , ω Σωκρατες . ουν δ’ συ ου πανταχου ησθησαι την αληθειαν του γραµµατος . Neither is Plurality uncoordinated in any way with The One and scattered from Itself , Ουτε εστιν το πληθος ασυντακτον ουδαµω του ενος και διεσπαρµενον αφ εαυτου , nor is The One without Offspring and devoid of The Plurality belonging to It ; for The One is also ουτε το εν αγονον και ερηµον του πληθους προσηκοντος αυτω , αλλα τουτο και The Leader of Secondary Monads , and The Plurality possesses The Unity appropriate to It . For all ηγειται δευτερων µοναδων , και το πληθος εχει την ενωσιν πρεπουσαν αυτω : γαρ παντα The Pluralities , Intelligible and Intellectual , as well as those in the Kosmos or above The Kosmos , τα πληθη τα νοητα τε και τα νοερα και οσα εν τω κοσµω η υπερ τον κοσµον are attached to Their Own Innate Monads and ordered with respect to one another . But The Monads in εξηρτηται οικειων µοναδων και συντετακται αλληλοις : δε αι µοναδες turn are derived from The One Monad , in order that The Plurality of Monads is not divided from Itself , παλιν εκ µιας µοναδος , ινα και το πληθος των µοναδων µη διηρηµενον αφ εαυτου

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in so far as It is not a mere plurality devoid of Unity . For it would not be Lawful that The Causes that η και µονον πληθος ερηµον της ενωσεως : γαρ ου ην θεµις τας αιτιας Unify other Beings should Themselves be pulled-away from one another . For The Life-giving Agencies ενοποιους των αλλων αυτας απεσπασθαι(σπαω) αλληλων : γαρ τας ζωοποιους are not lifeless , nor are The Intellectualizing Agencies without Intellect , nor The Beautifying ones ουδε αζωους , ουδε ειναι τας νοοποιους ανοητους , ουδε τας καλλοποιους without Beauty , but they either have Life and Intellect and Beauty or of These Qualities something even ακαλλεις , αλλ’ η εχειν ζωην και νουν και καλλος η τουτων τι more Divine and more Superior . So that The Monads that Unify other Beings must Themselves also θειοτερον και κρειττον : ωστε τας µοναδας ενοποιους των αλλων αναγκαιον αυτας και either have Unity with one another or something superior to The Unity . But there is nothing more-Divine 707 η εχειν ενωσιν προς αλληλας η τι κρειττον της ενωσεως : αλλ’ εστι ουδεν θειοτερον than Unity , except The One Itself . If The One is prior to Them , then They are also necessarily Unified ; ταυτης πληντου ενος αυτου : ειτε το εν προ αυτων , αυτας και αναγκαιον ηνωσθαι : for Beings participating in The One are Unified and if They are Unified , from where comes Their Unity ? γαρ τα µετεχοντα του ενος ηνωται : ειτε ηνωνται , ποθεν η ενωσις ; From nowhere else than from The One . Thus All The Many Henads/Unities/Monads must be derived γαρ ου αλλοθεν η εξ ενος . τοινυν τας πολλας εναδας ∆ει ειναι from The One, then from Them, The Pluralities, both The Primary Ones and the ones that succeed Them ; εκ του ενος , δε εκ τουτων τα πληθη , τε τα πρωτα και τα εφεξης and always , those that are further away from The One are more pluralized than Those that are Prior και αει τα πορρωτερα του ενος µαλλον πληθυνεσθαι των προ to them, but even so , every Plurality has a Twofold Henad, The One that is Immanent/Co-Arranged in It , αυτων , δε οµως παν πληθος εχειν διττην εναδα , την µεν συντεταγµενην but The Other that Transcends It . For just look at This first in the case of The Ideas ; for example , see την δε εξηρηµενην . γαρ Ιδε αυτο πρωτον επι των ειδων , οιον how Man is Twofold , The One Transcendent , but the other participated ; and how Beauty is Twofold , οπως ο ανθρωπος διττος , ο µεν εξηρηµενος , ο δε µετεχοµενος : και οπως το καλον διττον , The One Prior to the many , but the other in the many ; and how Equality and Justice . Hence The Sun , το µεν προ των πολλων , το δε εν τοις πολλοις : και οπως το ισον , το δικαιον : τοινυν ηλιος and The Moon and each of the other Ideas in Nature , has the one that is in another , but The Other that is και σεληνη και εκαστον των αλλων ειδων φυσικων , το µεν εν αλλω , το δε in Itself . For both the ones that exist in others , and the ones in common terms that are also participated , καθ αυτο : γαρ τε τα οντα εν αλλοις και κοινα και µετεχοµενα must have Prior to them , that which belongs to Itself , generally , The Unparticipated ; and in turn , δει εχειν προ αυτων το ον εαυτον , και ολως το αµεθεκτον : και αυ The Transcendent Idea which exists In-Itself , in as much as It is The Cause of many , It Unites and Binds το εξηρηµενον ειδος και ον καθ’ αυτο , ατε ον αιτιον πολλων , ενουν και συνδειν together The Plurality ; then in turn the common character in the many is a Bond of Union among them . το πληθος : δε αυ το κοινον εν αυτοις εστι δεσµος των πολλων , And this is why Man Himself is One Idea , but another , is man in each particular case ; and The Former και τουτο δια αυτοανθρωπος ο µεν , δε αλλος ο εν τοις καθεκαστα , και µεν εκεινος is Eternal, but the latter is in a way mortal, but in a way not , and The Former is Intelligible , but the latter αιωνιος , δε ουτος µεν πη θνητος , δ’ πη ου , και µεν εκεινος νοητος , δε ουτος perceptible . Is it not so then , that since each of The Ideas is Twofold , so also each Whole is Twofold ? αισθητος . Ουκουν ως εκαστον των ειδων διττον , ουτω και εκαστον των ολων διττον : For The Kinds/Ideals/Species are parts of a Whole/Genera , and The Unparticipated Whole is γαρ τα ειδη εστιν µερη τινος ολοτητος , και το αµεθεκτον ολον

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other/distinct from The Participated . The Unparticipated Soul is One , but The Participated , another , αλλο το µεθεκτον , η αµεθεκτος ψυχη αλλη , η µεθεκτη αλλη , The Former Binding-together The Plurality of souls , The Latter generating the plurality . And The One η µεν συνδεουσα το πληθος των ψυχων , η δε απογεννωσα το πληθος : και ο µεν Unparticipated Intellect is distinct , but The Participated Intellect also other , The One introducing αµεθεκτος νους αλλος δε ο µεθεκτος αλλος , ο µεν παραγων The Intelligible Plurality , but The Former holding It together . And hence , The Unparticipated Being , το νοερον πληθος , ο δε συνεχων : και τοινυν το αλλο αµεθεκτον ον from which All Beings Proceed , including The Whole Number of Them , is different from Participated αφ’ ου παντα τα οντα και ο αριθµος των οντων αλλο το µεθεκτον Being , which is also The One Being ; The One is Snatched-away by Itself above Beings , The Other και εν , το µεν αρπασαν εαυτο προ των οντων , το δε is Participated by Beings . Hence at every level of Reality we must conceive of a distinct 708 µετεχοµενον υπο των οντων . τοινυν επι πασης ταξεως των πραγµατων ∆ει νοειν µεν αλλην Transcendent Unity , and another Unity accompanying The Plurality ; and then , conceive of Plurality εξηρηµενην εναδα , αλλην εναδα µετα του πληθους , επειτα το πληθος according to Itself , not as Participating in Its Own/Innate Unity , not that there is anything of this sort καθ’ αυτο µηδε µετεχον της οικειιας εναδος , ουχ οτι εστι τι τοιουτον in Reality , but conceive it in this way , because this notion must also be brought to mind , for the moment εν τοις ουσιν , αλλ’ ουτω οτι τουτο αναγκαιον και βαλεσθαι εις νουν προς το παρον because of Zeno’s doctrine . For on the one hand , Parmenides was looking at Being Itself , just as we said δια του Ζηνωνος την δοξαν . γαρ µεν Ο Παρµενιδης εωρα το ον αυτο , καθαπερ ειρηται earlier ; The Transcendent and Highest Summit Above All Beings , and in which , Being is revealed και προτερον , το εξηρηµενον και το ακροτατον παντων των οντων , και εν ω το ον εξεφανη Primarily ; not that Parmenides ignored Plurality in The Intelligible Realm ; for it is he who says , πρωτως , ουχ ως αγνοων το πληθος των νοητων : γαρ εστιν αυτος ο φας :

“For Being is Akin/Lives close to Being” γαρ εον πελαζει εοντι Fr 8.25 and again , και παλιν

“For to me It is United δε µοι εστιν Ξυνον

For where I shall begin , I shall come back to it again ;” γαρ Οπποθεν αρζωµαι , ιξοµαι παλιν τοθι αυθις Fr 5 and elsewhere , και εν αλλοις

“Being-equally-distributed from the center” ισοπαλες Μεσσοθεν . Fr 8.44 For through All these phrases he shows that he also posits that there are Many Intellectual Beings , and γαρ ∆ια απαντων τουτων δεικνυσιν οτι και τιθεται ειναι πολλα νοητα , και having an Order among Them of First , Middle , and last , and Their Own Inexpressible Unity . Since ταξιν εν τουτοις πρωτων και µεσων και τελευταιων και αυτων αφραστον ενωσιν , ως he is truly not unaware of The Plurality of Beings , but since he sees that all this Plurality , Proceeds ουν ουχ αγνοων το πληθος των οντων , αλλ’ ως θεωµενος οτι παν τουτο το πληθος προηλθεν from The One Being ; for That , is The Source of Being and The Hearth and The Secret Center of Being , εκ του ενος οντος : γαρ εκει ην η πηγη του οντος και η εστια και το κρυφιως ον ,

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from which and through which All Beings are Allotted Their Unity . And just as the Divinely-inspired αφ’ ου και περι ο τα οντα ελαχε την ενωσιν . Και γαρ ωσπερ ο θειοτατος Plato himself knew on the one hand , The Many Intelligible Animals/Living-Beings , but on the other Πλατων αυτος οιδε µεν πολλα νοητα ζωα , δε hand , hypothesized that Their Unity and Ineffable Compass/Scope was entirely Encompassed by υποτιθεται παντων ενωσιν και αληπτον περιοχην πασι περι The Animal/Living-Being Itself , and That , Being Monadic and One-of-a-Kind/Only Begotten/Unique . το αυτοζωον και εκει µοναδικον και µονογενες , And neither , because That is Only-Begotten , It annihilates All The Intelligible living-Beings , nor again , και ουτε , διοτι εκεινο ον µονογενες , αναιρειται των νοητων ζωων , ουτε αυ because The Plurality exists , that nothing Subsists Prior to The Plurality ; surely then so also Parmenides διοτι το πληθος εστι , ουχ το υφεστηκεν προ του πληθους : δη ουτω και ο Παρµενιδης knows that The Intelligible Plurality Proceeds from The One Being , and , that Prior to The Many Beings οιδε το νοητον το πληθος προιον εκ του ενος οντος τε και προ των πολλων οντων there is This Fundamental One Being , from which , The Plurality of Intelligible Beings has Its Unity . το ιδρυµενον εν ον , περι ο το πληθος των νοητων εχει την ενωσιν . Accordingly then , it must be far from True , that he had to absolutely deny The Plurality because of his 709 αρα δει Πολλου πανταχου ανατρεπειν το πληθος δια την thesis of The One Being , which indeed , he clearly supposes in those passages , that Beings are Many ; θεσιν του ενος οντος , ος γε δηλος τιθεµενος εν αυτοις εκεινοις τα οντα εστι πολλα : but instead of declaring that The Many receive Their Existence , whatever it is , from The One Being , αλλα και τοις πολλοις διδους το ειναι οπωσουν εκ του ενος οντος he Reasonably supposes that This Cause is Sufficient , and so declares that Being is One . But that εικοτως ταυτη τη αιτια αρκειται και ουτως αποκαλει το ον εν . δε Οτι The One Being must be Prior to The Plurality , you can grasp by a logical procedure , such as follows . το εν ον δει ειναι προ του πληθους , αν λαβοις δια µεν µιας λογικης εφοδου τοιαυτης : Being is either used homonymously , in all its applications , or synonymously , or as being derived from το ον η λεγεται οµωνυµως κατα παντων των οντων , η συνωνυµως , η ως αφ’ one being and relative to one being . But it is impossible that it is used homonymously , if indeed we say ενος και προς εν : αλλ’ αδυνατον οµωνυµως , ειπερ φαµεν that one thing is more , but another less ; for more and less are not applicable to beings that are named το µεν ον µαλλον , δε το ηττον : γατ το µαλλον και ηττον εστι ουκ εν τοις οµω− homonymously . But if One Being is used synonymously of each of the beings that exist , or if it is used −νυµοις : δε ειτε εν ον λεγοµενον συνωνυµως κατα παντων εστιν , ειτε as being derived from one being and relative to one being , then it must necessarily be some being ως αφ ενος και προς εν , αρα αναγκη ειναι τι ον prior to the many beings ; then we must follow another procedure that is more physical , such as that προ των πολλων οντων : δε τοιαυτης ετερας εφοδου φυσικωτερας οιαν also introduced by the Eleatic Stranger in the Sophist (243b), when contending against those who asserted και υφηγησατο ο Ελεατης ξενος εν Ζοφιστη , αγωνιζοµενος προς τους λεγοντας that beings are many . For if beings were many , they would necessarily be different from one another , τα οντα πολλα : γαρ ει τα οντα ειη πολλα , αυτα αναγκη ειναι διαφορα αλληλων , (by being numerically many) ; but by being beings , they are the same ; that very sameness of being , that δε καθ’ οντα , ταυτα , οπερ must either be present in all of them , from another , or from some one transmitted to the others . αναγκαιον η υπαρξαι πασιν αυτων απ’ αλλου η αφ τινος ενος τοις αλλοις : But if being is transmitted to the others from one , That One would be Being , Primarily , αλλ’ ειτε τοις αλλοις αφ’ ενος , εκεινο αν ειη ον πρωτως ,

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but The Others would Participate of Being through That ; and if again , from another , That δε τα αλλα µετεσχεν του οντος δι’ εκεινο : ειτε παλιν απ’ αλλου , εκεινο would be The Being Prior to All which gives to All their participation of existence . Then there is still ον προ παντων δεδωκε πασι την µετουσιαν του ειναι : δε αλλης a third more theological starting-point , as follows . Everything that is being participated exists in others , τριτης θεολογικωτερας αρχης τοιασδε : παν το µετεχοµενεν ον εν αλλοις and those who participate , in every way , have their entrance into existence from The Unparticipated . τοις µετεχουσιν παντως εχει την παραδον εις το ειναι εκ του αµεθεκτου . For on the one hand ,This (that is being participated) becomes pluralized along with the beings under it , γαρ µεν τουτο συµπληθυνεται τοις υποκειµενοις becoming a part of each of them while sharing Its Own Essence with the substances that participate of It . γεγονος εκαστου και κοινωνησαµενον την ιδιαν ουσιαν ταις υποστασεσι των µετεχοντων . But on the other hand , The Unmixed Beings that Exist Simply/Absolutely In-Themselves , also Exist δε τα αµικτα τα οντα και τα απλως εφ’ εαυτων και Fundamentally Prior , to particulars that exist in others . ιδρυεσθαι προ των τινων οντων εν ετεροις . But if all this is true , then The One Being necessarily exists Prior to The Many Beings , δε Ει ταυτα αληθη , το εν ον αναγκη προυπαρχειν προ των πολλων οντων , and from which , Being has its Foundation in The Many , Of which They Participate . But , just as 710 και αφ’ ου το ον εχει την υποστασιν εν τοις πολλοις , υπ’ αυτων µετεχοµενον . δε Ωσπερ The Unparticipated Exists Above All , Prior to both what participates and What is Being Participated , το αµεθεκτον οντος παντως προυπαρκει αµφοιν του µετεχοντος και του µετεχοµενου so in this way , What is Being Participated is The Necessary Intermediary between The Unparticipated ουτως το µετεχοµενον ειναι αναγκη µεσον του αµεθεκτου and those that participate . Or , how else could the beings that participate , be this that they are called , και των µετεχοντων : η πως αν τα µετεχοντα ειη τουτο οπερ λεγεται , having nothing Of which they participate and Which is in them ? Accordingly then , That which is οντος µηδενος µετεχοµενου και οντος εν αυτοις ; αρα το Participated by The Many Beings is not the only Being , but Prior to It , is The Unparticipated . Neither is µετεχοµενον υπο των πολλων οντων εστι Ουτ µονον , αλλα προ τουτου το αµεθεκτον : ουτε there only The Unparticipated , but after This , comes What is Being Participated and Being Distributed µονον το αµεθεκτον αλλα µετα τουτο το µετεχοµενον και κατατεταγµενον among The Many Beings . Thus on the one hand , as I have often said already , by Parmenides seeing εν τοις πολλοις ουσι . ουν µεν , ως πολλακις εφην ηδη , Ο Παρµενιδης ορων The Same Monad of Being , Transcending The Plurality of Beings , in this way calls The Being One ; την ταυτην µοναδα του οντος την εξηρηµενην του πληθους των οντων ουτως απεκαλει το ον εν separating from It , The Plurality of Beings that Proceed from It . But on the other hand , the multitude , διαιρων απ’ αυτου το πληθος των προελθοντων : δε οι πολλοι in a contrary way to that , by only looking at the many and separate things , made fun of that τον εναντιον τροπον εκεινω µονον ορωντες εις τα πολλα και διεσπαρµενα εκωµωδουν εκεινου doctrine , by bringing up sticks and stones and diverse animals and plants , even things that are contrary τον λογον , παραφεροντες ξυλα, και λιθους , και αττα ζωα και φυτα , και τα αυτα εναντιωτατα to one another ,such as heat , cold , black , white , dry , moist (Soph 246) .For they did not see in what way αλληλοις , θερµον , ψυχρον , µελαν , λευκον , ξηρον , υγρον : γαρ ουχ εωρων οπως they are one , but looking only at their differences and their plurality bereft of Unity , ταυτα εστιν εν , αλλ’ ορωντες µονον εις αυτων την διακρισιν και το πληθος ερηµον του ενος ridiculing The Ancient Agencies of their Unity ; by taking delight in their plurality since each of them διεσυρον πρεσβευοντα αυτων την ενωσιν : χαιρουσιν τω πληθει γαρ εκαστος

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are many ; but Parmenides , being One , was at home/Closely-United to The Monad/Henad of Beings . οντες πολλοι : δε ο ων εις ωκειωτο(οικειοω) προς την εναδα των οντων . But Zeno did not have to look directly at the Parmenidean thesis ; since he refuted the opinion of the δε Ζηνων ουδε ειχε αντιβλεπειν προς την Παρµενιδειον θεσιν : δε διηλεγχε την δοξαν των multitude , which looks upon the multitude of scattered particulars and by refuting this view , led them to πολλων και θεωρουσαν τα πολλα διεσπαρµενα , και ελεγχων ταυτην ανηγεν αυτους επι The One in the many , by showing them , that if on the one hand , they separated the many from Unity , επι το εν εν τοις πολλοις , ως δεικνυµενος , ει µεν χωροζοιεν τα πολλα του ενος , many absurd consequences logically follow . But on the other hand , if they called Those who Participate πολλα και ατοπα συµβησεται τω λογω : δε ει λεγοιεν ταυτα α µετεχει of The One Being In Themselves Many - for the sake of which , the wonderful Parmenidean doctrine του ενος οντος του εν αυτοις τα πολλα , ος τον θαυµασονται Παρµενιδειον λογον of The Transcendent One Being was introduced - then because of this , Those who Participate are allotted το εξηρηµενον εν ον εισηγειται , διοτι τουτο το µεθεκτον λαγχανει their Substance/Reality/Foundation from The Unparticipated and The Immanent from The Transcendent . την υποστασιν εκ του αµεθεκτου και το συντεταγµενον εκ του εξηρηµενου : For this doctrine itself was what set-apart the multitude from Parmenides , by not being able to focus on 711 γαρ τουτο αυτο ην και το αφιστανον τους πολλους του Παρµενιδου , µη συνοραν This Same Intermediary , I mean then , the one in the many beings . When this Middle Grade in Beings την ταυτην το µεσοτητα, λεγω δη το εν εν το τοις πολλοις ουσιν. γουν η Αυτη µεσοτης τοις ουσι is seen , it is sufficient to persuade us that the doctrine of Parmenides is true . For The Participated Beings ενοφθεισα εστιν ικανη πειθειν ηµας ως ο λογος Παρµενιδειος αληθης : γαρ τα µετεχοµενα are Second in Rank to The Unparticipated , as we said , and beings that exist , in others are subordinate to δευτερα των αµεθεκτων , ως ειποµεν , και τα οντα εστι , εν αλλοις υφεστηκοτων Beings that have Their Subsistence In Themselves. So in this way Socrates customarily leads us (Meno72) των απο εν αυτοις : και ουτως ο Σωκρατης ειωθεν αναγειν ηµας to The Hypothesis of Ideas , starting from the common characters existing in the many , to The Primary επι την υποθεσιν των ειδων, απο των κοινοτητων οντων ουσων εν τοις πολλοις επι τας ουσας Efficient Causes that are Prior to The Many Real Beings Themselves and Prior to Those In Themselves . πρωτουργους αιτιας προ των πολλων αυτων και των πολλων εν αυτοις Socrates: Then , in this way also with The Virtues ; however many and various they may be ; 72c δη Ουτω και περι των αρετων : πολλαι και πανταδαποι καν ει εισιν , for They indeed All Possess Some Identical Singular Idea , through which They are Virtues , γε απασαι εχουσι τι ταυτον εν ειδος δι ο εισιν αρεται , and on which , one would do well , to focus upon , when one is revealing the definitive answer εις ο που εχει καλως αποβλεψαντα εκεινο δηλωσαι τον αποκρινοµενον to the question of , what in the world , Virtue is . τω ερωτησαντι ο τυγχανει αρετη ουσα : On the one hand , is it not the case then , that the many people who reject the doctrine of Parmenides µεν Ουκουν οι πολλοι αποδιδρασκοντες την δοξην Παρµενιδειον are subjecting themselves to the infinity and the separability in beings ; but Zeno , by refuting such υπαγονται επι την απειριαν και τον σκεδασµον των οντων : δε ο Ζηνων ελεγχων τοιαυτην an illogical move , is then , first of all , taking the multitude back to The One in the many , in which την αλογιστον φοραν ουσαν µεν αναπεµπει τους πολλους επι το εν εν τοις πολλοις εν ου the many directly Participate , and then reveals The Intellectual Road of Parmenides , for The Way τα πολλα προσεχως µετεχει , δε εκφαινει τον νουν Παρµενιδειον , γαρ η

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Upward in us , starts from The Unities/Monads in the many to The Transcendent Causes , so that ανοδος ηµιν εστιν απο των εναδων εν τοις πολλοις επι τας εξηρηµενας , και ωστε on the one hand , Socrates was right in thinking that Zeno had the same purpose as Parmenides , both µεν ο Σωκρατης αυτος καθοσον οιεται τον ζηνωνα εχειν τον αυτον σκοπον τω Παρµενιδη, τε in his life and in his writings , but on the other hand , did not rightly understand by thinking that Zeno εν τη ζωη και εν τοις γραµµασι , δε ουκ ορθως υπειληφε ορθως οιεται καθοσον τον Ζηνωνα meant the same thing by “not many” as Parmenides meant by “One” . For the “not many” of Zeno λεγειν το αυτο τω ου πολλα ο και ο Παρµενιδης εν : γαρ το ου πολλα του Ζηνωνος leads us to The One in that ; to The One in the many ; not to That which is Prior to The Many Beings , ανηγεν ηµας επι το εν εν εκεινο ; το εν εν τοις πολλοις , ουκ επι το προ των πολλων , so that on the one hand , he was demonstrating The Immanent One , but the other The Transcendent One . ωστε µεν ο εδεικνυ το συντεταγµενον εν , ο δε το εξηρηµενον : Accordingly then , the “not many” is not identical with The One Itself , but with The One in the many . αρα το ου πολλα ουκ ταυτον τω αυτοενι , αλλα τω ενι εν τοις πολλοις : For Zeno showed that when This is taken away , the many are absurd ; therefore in saying “not many” γαρ εδειξεν οτι τουτο αφελων το πολλα ατοπον : ουν ειπων ου πολλα it adds this aspect whose absence enables him to refute the hypothesis of the many. And on the one hand , προστιθησιν τουτο ο αφελων και ηλεγχε την υποθεσιν των πολλων . Και µεν in this way , Zeno admirably says , that Socrates has not altogether perceived The Truth about his work . ουτω Ζηνων θαυµαστως εφη τον Σωκρατη µη πανταχου ησθησθαι την αληθειαν του γραµµατος . But on the other hand , those who think that they have dismissed the statement of Socrates , by advancing δε οσοι απεσκορακισαν τον λογον του Σωκρατους ως παραφεροντες The Dyad , being both not many and not one , are really beside themselves ; for The Dyad is everywhere , την δυαδα ουσαν και ου πολλα και ουχ εν , οντως παραφερονται : γαρ δυας πανταχου among The Gods , among The Intellects , in souls , in natures ; for It is The Archetype and Mother of 712 εν θεοις , εν νοις , εν ψυχαις , εν φυσεσιν : εστι η αρχη και µητηρ Plurality ; but It is The Cause of Plurality and in some way The Plurality Itself , according to Cause ; του πληθους : δε εστι αιτια του πλουθους και πως το πληθους η αυτη κατ’ αιτιαν , just as The One , is also The Cause of Unity , but according to Cause , It is One . But generally The Dyad ωσπερ το εν και το αιτιον της ενωσεως κατ’ αιτιαν εστιν εν : δε ολως η δυας is exactly what it is called , The Dyad ; but it does not exist if deprived of The One ; for everything that εστι οπερ µεν λεγεται δυας δε ουκ εστι ερηµος του ενος : γαρ παν exists after The One participates in The One , so that The Dyad Itself is also in some way one , εστι µετα το εν µετεχον του ενος , ωστε η δυας αυτη εστι και πως εν , accordingly then , The Dyad is both Unity and Plurality ; but on the one hand , It is a Unity by Partaking αρα η δυας εστι και ενας και πληθος : αλλ’ µεν ενας ως µετεχουσα in The One , but on the other hand , It is a Plurality by Being The Cause of Plurality . Thus , these critics του ενος , δε πληθους ως αιτια του πληθους : ουν εκεινοι say on the one hand , that It is neither Plurality nor One , but on the other hand , we say that It is both One ειρηκασιν µεν αυτην ουτε πληθους ουτε εν : δε ηµεις και εν and Plurality ; and Its Plurality is Uniform , and Its Unity , is Productive-of-Duality . και πληθους , τε και αυτης το πληθος ενοειδες και το εν δυοποιον . Zeno: Although indeed , you have well pursued and tracked their meaning , just as Spartan hounds . 128c καιτοι γε ευ µεταθεις τε και ιχνευεις τα λεχθεντα ωσπερ αι Λακαιναι σκυλακες : −−− −−−

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In the Republic (II 376a) , Socrates also mentions the dog , when he says this animal deserves to be called εν Πολιτεια Σωκρατης και λεγων τον κυνα , τουτο το θηριον ηξιωσε ονοµαζεινphilosophic . Φιλοσοφον . Socrates:(then I said) You will also see this stamp in dogs ; which is worth our wonder of the creature. 376 δ’ εγω ην , Και κατοψει τουτο εν τοις κυσι , ο και αξιον θαυµασαι του θηριου . Glaucon: What is this stamp ? (Το ποιον ;) Socrates: That on the one hand , whenever it sees those unfamiliar/unrecognizable , it gets angry , µεν Ον αν ιδη αγνωτα , χαλεπαινει , although having done it no harm before , whereas , whenever it sees anyone familiar/recognizable , δε προπεπονθως ουδεν κακον , δ’ ον αν γνωριµον , it welcomes them , even if they have never done it any good . Or has this ever made you wonder ? ασπαζεται , καν πωποτε πεπονθη υπ’ αυτου µηδεν αγαθον .η τουτο ουπω εθαυµασας ; But here , Zeno also adds the word Spartan , which gives Socrates the character of a hunter , which is δε ενταυθα και Προσκειται το λακαιναι παρεχοµενον αυτω το θηρατικον , ο εστι surely a symbol of “the hunt/pursuit for being” (Phaedo 65-66). δη συµβολον της θηρας του οντος : Socrates: Take notice then , that person will do this most perfectly , who most approaches Αρ’ ουν εκεινος αν ποιησειε τουτο καθαρωτατα , οστις οτι µαλιστα ιοι towards each Thing with The Understanding Itself , without associating his εφ εκαστον τη διανοια αυτη , µητε παρατιθεµενος την sight with his Understanding nor dragging any other sense perception , not one , along with his 66 οψιν εν τω διανοεισθαι µητε εφελκων τινα αλλην αισθησιν µηδεµιαν µετα Reasoning , but by using Pure Understanding Itself according to Itself , tries του λογισµου , αλλ’ χρωµενος ειλικρινει τη διανοια αυτη καθ’ αυτην , επιχειροι to track down each Pure Reality/Being Itself according to Itself , liberating himself θηρευειν εκαστον ειλικρινες των οντων αυτο καθ’ αυτο , απαλλαγεις as far as possible from eyes and ears , and in a word , from the whole body , οτι µαλιστα οφθαλµων τε και ωτων , επος ειπειν , ξυµπαντος του σωµατος , since it troubles the soul and does not enable it to acquire Truth and Soundness ως ταραττοντος την ψυχην και ουκ εωντος κτησασθαι αληθειαν τε και φρονησιν , when it is associated with it .Is this not the one who reaches Reality/Being if anyone does , O Simmias ? οταν κοινωνη , αρ εστιν ουτος ουχ ο τευξοµενος του οντος ειπερ τις αλλος και , ω Σιµµια ; But “to track” is also symbolical , such as by tracking/following the writings of Zeno . These writings δε ιχνευειν και τοιουτον απο το ιχνευειν των γραµµατων , των γραµµατων being , as it were , the tracks of the writings in the mind of the writer , Socrates pursues and hunts down οντων οιον ιχνων των γραµµατων της εννοιας του λεγοντος , µεταδιωκειν και θηραν the most precise meaning of the mind of the writer . And “the having well-pursued” , is also familiar την αληθεστατην αυτην νοησιν του λεγοντος : και το (ευ) µεταθεις τε οικειον with the keenness of the thinker in discovering the track of the method . So from all this , it is προς την οξυτητα του νοουντος προς ευρεσιν την της µεθοδου . δε Εκ απαντων τουτων εστιν very-clear that Zeno is on the one hand , leading and stirring the readiness-of-mind and the good-nature ευδηλος ο Ζηνων µεν αγαµενος και κινων την αγξινοιαν και την ευφυιαν ---

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itself of Socrates , but on the other hand , re-directing it , as it misses The Truth . αυτην του Σωκρατους δε απευθυνων οσον αυ παρασφαλλεται του αληθους . And see how relevant these details are to the paradigms of these persons . For Parmenides on the one Και ορας πως οικειως ταυτα εχει προς τα παραδειγµατα αυτων : γαρ ο Παρµενιδης µεν hand , abides according to The Transcendent One , while Zeno on the other hand , brings the many to µενει κατα το το εξηρηµενον εν , ο Ζηνων δε προεισιν τα πολλα επι The One , while Socrates turns back even these many to The Parmenidean One , since to the first member το εν, δε ο Σωκρατες επιστρεφει και αυτα τα πολλα επι το Παρµενιδειον εν , διοτι το πρωτον in every triad belongs its singularity , but the second its procession , and to the third , its reversion ; εν εκαστη τριαδι οικειον µεν µονη δε το δευτερον προοδω δε το τριτον επιστροφη : But its circular reversion , in a way convolves-together its end with its beginning . And by which reason , δε η κυλον επιστροφη τινα συνελισσει του τελους προς την αρχην : και διο Socrates , along with his “not many”, ascends to The Parmenidean One ; while Zeno , guarding/protecting 713 ο Σωκρατης αµα τω ου πολλα αναδεδραµηκεν προς το Παρµενιδειον εν : δε ο Ζηνων τηρων his own middle position, on the one hand , he respects the thesis of Parmenides , while on the other hand , την εαυτου µεσοτητα , µεν σεβει την θεσιν Παρµενιδειον δε he perfects the opinion of Socrates . Thus , he makes these relations clear by the following words . τελειοι την δοξαν Σωκρατους : ουν ταυτα δηλοι δια ουτωσι των εποµενων λεγων . Zeno: But in the first place , this , remains unnoticed by you , that this discourse is not 128c αλλα πρωτον µεν τουτο λανθανει σε , οτι το γραµµα ου in every respect so venerable , so that it was composed , as you say then , with the intention πανταπασιν ουτω σεµνυνεται , ωστε γραφηναι απερ συ λεγεις δε διανοηθεν of concealing from men , as if accomplishing something of great importance ; but on the one επικρυπτοµενον τους ανθρωπους , ως διαπραττοµενον τι µεγα : αλλα µεν hand , you have spoken something of those things which happen to be the case , συ ειπες τι των συµβεβηκοτων , He assigns , Reverence , Greatness and Obscurity to The Doctrine of Parmenides , with respect to απονεµει το σεµνον , και το µεγα και το αποκρυφον τω λογω του Παρµενιδου προς to the matter itself , concerning which the discussion is about . For The Transcendent One Being is truly το πραγµα αυτο περι ου ο λογος αποσκοπουµενος : γαρ το εξηρηµενον εν ον εστιν οντως Revered , by being bound in Unity ; is Great , by Possessing an Inconceivable Power , and is Obscure σεµνον ως κατεχοµενον τω ενι , δε µεγα ως εχον ακαταληπτον δυναµιν , δε αποκρυφον by remaining Inexpressible and Inscrutable at The Summit of Being . Therefore , These are characteristics ως µεµενηκος ανεκφραστον και ανεκφαντων εν τω ακροτατω , ουν ταυτα τα πραγµα which The Object Itself , Possesses Primarily , and the discourse about it is allotted a secondary place ; α εχει πρωτως και ο λογος περι αυτου ελαχε δευτερως , the discourse on the one hand , is lofty , and for this reason , it is great ; then , on the other hand , it goes µεν υψηλος και δια τουτο µεγας δε εκ− beyond the popular limits and because of this it is Revered ; then it is puzzling and because of this , it is −βεβηκως το δηµωδες και δια τουτο σεµνος , δε αινιγµατωδης και δια τουτο hidden . But on the one hand , such is the doctrine of Parmenides ; on the other hand , that of Zeno , as κρυφιος . Αλλ’ µεν τοιουτος ο λογος του Παρµενιδου : δε ο Ζηνων ως the father of the work himself says , it is not Revered in this way as the other , for it possesses solemnity , ο πατηρ του λογου αυτος φησιν , εστι ουχ σεµνος ουτω ωσπερ εκεινος : γαρ εχει το σεµνον and this , in a secondary way , just as The One about which it teaches us , is secondary και ουτος δευτερως , ωσπερ και η ενας , περι ης την ποιειται διδασκαλιαν , εστιν δευτερα

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to The Transcendent One . Nor in turn , as he says , is he working at anything as great , as the work της εξηρηµενης . Ουδε και αυ ουτω αυτος φησιν , διαπραττεται τι µεγα , ως ο of Parmenides , for the latter is aiming at The Most Causal Itself , and if you wish to say , Παρµενιδης : γαρ εκεινος ανατεινεται προς το αιτιωτατον αυτο , και ει βουλει λεγειν , The Most Paternal Cause . But in this way , neither did he write , he says , to hide them from the many το πατριωτατον αιτιον : αλλ’ ουτω ουδ’ γεγραπται , φησιν , επικρυπτοµενος τους πολλους by all means . For he wished to lead the populace from their fragmented plurality , to ως παντη : γαρ εθελει µεταγειν τους πολλους αυτους απο του µεµερισµενου πληθους επι The Immanent Unities in pluralities . Surely then , from all this , it is manifest that the writings of Zeno τας συντεταγµενας εναδας τοις πληθεσιν . δη Εκ ταντων τουτων εκδηλον ως το γραµµα του Ζηνωνος are not so inspired as that of Parmenides , nor so hard to follow and Revered so as to lead 714 εστιν ουχ ουτω θειον ως το Παρµενιδειον , ουδ’ ουτως απορρητον και σεµνον ως αναγειν the hearer , from the many , up to The Transcendent One Being , but in a way it does reveal this τον ακροατην απο των πολλων επι το εξηρηµενον το εν ον , αλλ’ µεν πως και εκφαινει τουτο One Being , but its immediate purpose is to bring about the transition from plurality to The One Being το εν ον , δε προσεχως διαπραττεται την µεταστασιν απο του πληθους επι το εν ον Immanent in the Many . But since in a way it also reveals that Parmenidean One Being , συντεταγµενον τοις πολλοις . δε Επει που εκφαινει κακεινο Παρµενιδειον το εν ον , it is reasonable that he should add : εικοτως προσεθηκεν : Zeno: But you have spoken something of those things which happen to be the case . 128c αλλα συ ειπες µεν τι των συµβεβηκοτων , He means , “For I do not make my discourse , about the One according to Itself ; but it happens φησι γαρ ου ποιουµαι τον λογον περι εκεινου καθ’ αυτο , δε συµβαινει to those who study/reflect upon my hypothesis , That Other Reality , which is Inaccessible τοις διατριβουσιν περι εµην την υποθεσιν κακεινην υπαρξιν την αβατον to the multitude , Reveals Itself .” τοις πολλοις αναφαινεσθαι . Accordingly then , it is also because of these considerations , as we said a little earlier (711) , that Socrates αρα και ∆ια ταυτα , καθαπερ ειποµεν µικρω προτερον , Σωκρατης customarily busies himself with the business of the definitions of Beings , by enquiring “What is Justice?” ειωθει διατριβειν περι των πραγµατων τους ορισµους επιζητων τι δικαιον , “What is Beauty? ”, “What is Holiness?”. For the definitions are the common characters in each particular τι καλον , τι οσιον : γαρ οι ορισµοι εισι κοινωνοι εν τοις καθεκαστα and of The Monads/Unities/Henads in which the particulars participate . When we have thus occupied και των εναδων των µετεχοµενων : µετιµεν ουν διατριψαντες ourselves with These Unities , we can easily proceed to The Transcendent Causes Themselves of these περι ταυτας και ραδιως επ’ τας εξηρηµενας αιτιας αυτας των common characters ; so that it happens that those who have studied these common characters , find κοινων , ωστε συµβαινει τοις παραγµατευοµενοις ταυτα γιγνεσθαι the transition from them an easy one . For everyone would be bound to enquire , “From where come την µεταβασιν απο τουτων ραδιαν . γαρ Παντι αν υποπεσοι ζητειν ποθεν these common characters?” , “From where come The Natures of These Perfect Wholes (for what is in αυται αι κοινοτητες , ποθεν αι φυσεις των καθολου (γαρ ον εν ---

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this particular yet is not in another) , and what then makes it the same in each , and what is The Unity το τωδε και εστι ουχι εν αλλω) , τι ουν εποιησεν ταυτον εν εκαστω , και τινος ενος in which it participates?”. So that as they continue inquiring , The Monads that exist in Themselves , η µεθεξις , ωστε προιουσιν µοναδας ουσας εφ’ εαυτων Reveal Themselves . But , so much for these matters . But if it is clear that Zeno distinguishes in these αναφαινεσθαι . Και µεν ταυτα περι τουτων . δε Ει εστιν δηλος ο Ζηνων διακρινων εν τοις passages between what Is according to Itself (Essential) and what is according to circumstance , what εκκειµενοις το καθ’ αυτο και το κατα συµβεβηκος , που place is left for the comment , “But Parmenides did not yet see this distinction”, which some crude critic χωραν εχει λοιπον το Αλλα Παρµενιδης ουπω εωρα τουτο , ο τις φορτικως has thus directed against him . δη απερριψεν εις αυτον : Zeno: But on the other hand , The Truth of the matter is indeed , that these writings were taken in hand 128c δε το αληθες εστι γε ταυτα επιχειπουντας for the sole purpose of providing a certain assistance to the doctrine of Parmenides , against those who προς τις βοηθεια τω λογω Παρµενιδου , εναντια try their own hand at ridiculing him : by asserting that if One is , many ridiculous εαυτω κωµωδειν αυτον ως ει εν εστι , πολλα και γελοια results happen to such a doctrine . συµβαινει πασχειν τω λογω . These phrases come from a philosophic soul ; for they are the utterances of Ταυτα ρηµατα εστι φιλοσοφου ψυχης , αποφθεγµατα an understanding accustomed to revere Those Prior to itself . For what mark of gratitude has been omitted διανοιας ειθισµενης σεβειν τα προ αυτης . γαρ Ποιαν ευγνωµοσυνην παρηκεν in these words , or what due measure of honor to Parmenides has not been fulfilled ? For first of all , εν τουτοις η ποιον οφειλοµενον µετρον ευφηµιας τω Παρµενιδη ουκ απεπληρωσε ; γαρ Πρωτον on the one hand , he calls The Poem of Parmenides , a discourse , but his own teaching , writings . µεν εκαλεσε τον ποιησιν την εκεινου λογον , δε εαυτου διδασκαλιαν γραµµατα : thus , the discourse is a Unity , but the writings are a plurality , and the one is a Paradigm , but the others , δε ο λογος µεν ενικον , δε τα γραµµατα εν πληθει , και ο µεν παραδειγµατα , τα δε images . Therefore , in as much as The One is Superior to Plurality and The Paradigm/Model to the copy , εικονες . ουν Η το εν κρειττον του πληθους και το παραδειγµα της εικονος so also , through this , The Poem of Parmenides is shown to be superior than the teaching of Zeno . ταυτη δια τουτων η ποιησις Παρµενιδειος δεικνυται κρειττων της διδασκαλιας του Ζηνωνος . After this , he says of those who set themselves against his teacher , not that they refuted his word , but Επειτα εφη τους επιτιθεµενους τω διδασκαλω , ουκ ελεγχειν τον λογον , αλλα that they ridiculed it , which is thus the worst of villainies ; as Socrates says in the Republic (X 606) , κωµωδειν , ο εστιν δη εσχατων κακων : και ο Σωκρατης φησιν εν Πολιτεια , “finally , you become a comedian”. And since generally , comedians attacked those who were τελευτωντα γιγνεσθαι κωµωδοποιον : Και γαρ ολως οι κωµωδοποιοι επετιθεντο τοις more venerable and more famous than themselves , such as generals , philosophers and orators . σεµνοτεροις και κλεινοτεροις καθ’ αυτους , των στρατηγοις , φιλοσοφοις , ρητορσι . Socrates: Does not the same Reasoning also apply to the ridiculous ; that , if in comic portrayals , 606c Αρ’ ουχ ο αυτος λογος και περι του γελοιου , οτι , αν εν κωµωδικη −−−

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or also in private conversations , one takes intense enjoyment in hearing the imitation of that η και ιδια σφοδρα χαρης ακουων µιµησει which one would surely also feel shame to play the clown oneself , yet do not hate them as base , δη και αισχυνοιο γελωτοποιων αυτος , και µη µισης ως πονηρα then , one is doing the same thing as in the case of the pathetic ? For , in this case , in turn , that ποιεις ταυτον οπερ εν τοις ελεοις ; γαρ αυ which Reason Restrained in yourself , for fear of the reputation of being indecently-humorous , ο τω λογω κατειχες εν σαυτω φοβουµενος δοξαν βωµολοχιας when it wished to play the clown , then in turn , by making it vigorous there when it is released βουλοµενον γελωτοποιειν , αυ ποιησας νεανικον εκει ανιης while at the theater , then you get carried away so far , so that often , you become a comedian τοτ’ εξενεχθεις ωστε πολλακις γενεσθαι κωµωδοποιος at home , without even noticing it . εν τοις οικειοις ελαθες .” Thus again from this he shows how majestic and superior are the words of Parmenides . Thus ουν παλιν εκ τουτου ∆εικνυται το σεµνον και υπερεχον των λογων Παρµενιδου : αλλα in the Philebus (47) , he also says that all of ridicule is shameful and springs from weakness . εν Φιληβω και φησι παν το γελοιον ειναι αισχρον και ασθενες : Thus both the shamefulness and weakness that are comic properly belong to those who see plurality , ουν και η αισχροτης και η ασθενεια η κωµικη προσηκει εις τοις ορωσι πληθος and abandon Unity in every way , and are absolutely swept away by the divisions and the και αφισταµενοις του ενος παντη και απλως κατασυροµενοις υπο του µερισµου και της separations of Beings/Reality . Zeno is not even satisfied with this “to ridicule” , but also adds διαστασεως των οντων : αυτω ουδε και απεχρησεν τουτο το κωµωδειν , αλλα και προσεθηκε “they try their hand” ; thus multiplying their weakness ; this is also the case with those whose minds το επιχειρουντας πολλαπλασιαζων αυτων την ασθενειαν , τουτο και τοις τας διανοιας are cooped-up in a familiar way with plurality . So that if being a comedian is itself the mark of a weak κατειληµµενοις υπο οικειως του πληθους : ωστε ει το κωµωδειν εστιν αυτο ασθενουσης soul , then to try to ridicule and to fail , is a multiple inability in them , and this failure to hit the mark ψυχης , το επιχειρειν κωµωδειν και αποπιπτειν εστιν πολλαπλασιασις του , και της αµαρτιας comes about through a defect in intention along with a defect in knowledge . But Zeno on the one hand , γιγνοµενας κατα την προαιρεσιν και οµου κατα την γνωσιν . Αλλ’ ουτος µεν Reveres his Leader , and on the other hand , along with the description of his works as an aid , 716 απεσεµνυνε εαυτου τον καθηγεµονα , δε µετα τον προσειρηκε εαυτου τον λογον βοηθειαν he adds “a certain”; since it is an aid to the doctrine of Parmenides , but not to Parmenides himself (for προσθηκης τινα , και βοηθειαν τω λογω Παρµενιδου , αλλ’ουκ Παρµενιδη αυτω (γαρ what need had he of secondary hypotheses ? For the writings of Zeno are the road towards τι εδειτο εκεινος της δευτερας υποθεσεως ; αλλ τα γραµµατα του Ζηνωνος εστι την οδος εις clarifying his doctrine) ; much like saying “the one who is said to aid the altars of The Gods”, but not την σαφηνειαν του λογου ) : παραπλησιον τω λεγοντι βοηθειν τοις βωµοις των θεων , αλλ’ ουκ The Gods Themselves (Euthyphro) . Since , not even this , does he add without qualification , as we said , τοις θεοις αυτοις . Επειτα ουδε τουτο προσηνεγκεν αδιοριστως , ως ειποµεν , but by adding “a certain” , he shows that The Doctrine of Parmenides maintains Its Perfect Aid from Itself αλλα το προσθεις τινα , εδηλωσεν οτι ο λογος εχει τελειαν την βοηθειαν παρ’εαυτου by Possessing The Irrefutability of Knowledge ; but the writings of Zeno contribute a certain aid εκ εχων το ανελεγκτον της επιστηµης , δε των γραµµατων του Ζηνωνος γιγνεται τις βοηθεια ---

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to it , and from it , in so far as we are lead to a clear understanding of That , out of these . Just as one αυτω και απο , καθοσον ποδηγουµεθα προς την διαγνωσιν εκεινου εκ τουτων : ως might say that the lesser Mysteries are a certain aid to the greater Ones , not as implying that The Greater αν ει λεγοις τα µικρα µυστηρια ειναι τινα βοηθειαν των µειζονων , ουχ ως των µειζονων Ones are imperfect , but that Those are revealed more Perfectly through the lesser . It also appears that οντων ατελων , αλλ’ ως εκεινων εκφαινοµενων τελειοτερον δια των µικρων . Και εοικεν the work of Zeno does not happen to be an aid to the doctrine Parmenides , but rather το συγγραµµα το Ζηνωνος ου τυγχανειν ουσα τις βοηθεια του λογου Παρµενιδου , αλλ’ η µεν to those who approach the doctrine ; the very multitude whom he tries to refute . For refutation is των προσιοντων τω λογω και αυτων των πολλων ους επιχειρει ελεγχειν : γαρ ο ελεγχος εστιν a method of healing and the road that leads to The Truth . Thus , the writings of Zeno help them , τροπος ιασεως και οδος εισφερουσα εις το αληθες : ουν τα γραµµατα Ζηνωνος βοηθεια τουτων by purifying them of their irrational impulse towards the disintegration/dissolution of plurality . So much αποκαθαιροντα αυτων την αλογιστον φοραν επι το διεσκεδασµενον πληθος . Ταυτα said then , about both of these discourses . But what are the irrational objections brought against ειρηται µεν περι αµφοτερων των λογων : δε α ατοπα επαπορουσιν the doctrine of Parmenides by the comedians , is clear to those who have listened to the Peripatetics : τον λογον Παρµενιδου οι κωµωδουντες , προδηλα τοις ακηκοοσι των εκ του Περιπατου , Dog and man are the same ; both Heaven and earth , and all things are simply one : white , black , κυων και ανθρωπος ταυτον , και ουρανος , και γη , και παντα απλως εν , λευκον , µελαν , hot , cold , heavy , light , mortal , Immortal , irrational and rational . Then at the same time they declare θερµον , ψυχρον , βαρυ , κουφον , θνητον , αθανατον , αλογον , λογικον , δε αµα αποφαινουσι both one and not-one to be the same ; for in this way if something is one because of its continuity , και εν και ουχ εν και ταυτον : γαρ ουτως ειτε εν ως συνεχες , then this same thing will also be many because of its divisibility ; if it is something with many names , το αυτο και εστι πολλα γαρ διαιρετον : ειτε ως τα πολυωνυµα , then again it will be many , because names are a kind of thing . And generally , all their crude παλιν πολλα : γαρ τα ονοµατα εστι τινα οντα : και ολως οσα εκεινοις φορτικως arguments , were intended to show the contradictions in the doctrine of Parmenides itself , and they were 717 ηρωτηται , πασχοντα αποφαινονται τα εναντια τον λογον αυτω : και ταυτα set-up to upset their antagonist and reduce him to apparent contradictions , which are then indeed ανεθεντα ανατρεποντα τον ερωτωµενον και περιαγοντα φαινοµενας αντιφασεις : α µεν δη comical , as Zeno also says , but are not worthy of The Most Pure Intellections of Parmenides . κωµικα , ως αυτος και ειρηκεν , µεν ου επαξια της καθαρωτατης του νοησεως του Παρµενιδου . Zeno: Truly then , this writing is contradictory to those who advocate the many , and opposes 128d δη ουν τουτο το γραµµα Αντιλεγει προς τους λεγοντας τα πολλα , και ανταποδιδωσι these and many other opinions ; this one , being desirous to show , that if their hypothesis that the many ταυτα και πλειω , τουτο βουλοµενον δηλουν , ωστε ει αυτων η υποθεσις η πολλα exist is so , it will undergo even more absurd consequences , than that which affirms The One to be ; εστιν , αν πασχοι γελοιοτερα , η η του εν ειναι if anyone of them is sufficiently gone through in detail . ει τις ικανως επεξιοι . Just as there exists on the one hand , a Guardian Genus among The Gods , and on the other hand , Τοιουτον εστιν µεν το φρουρητικον γενος εν τοις θεοις , δε “The Undefiled Idea” among The Intelligences , and further , the Protective Guard among souls , so also το αχραντον ειδος εν νοις , δε το αµυντικον εν ψυχαις ,

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does the doctrine of Parmenides have a Defensive Member ; The Power of Dialectics ; such as Zeno του λογου τι προβεβληµενον µοριον , της δυναµεως διαλεχτικης : οιον ο Ζηνων now demonstrates . For this Defensive Power is common to all the levels of Being mentioned , beginning νυν δεικνυται : γαρ η δυναµις κοινον παντων των ειρηµενων αρχοµενη from The Gods , but proceeding as far as the lowest levels . Therefore , just as These Defensive Powers απο θεων , δε προιουσα αχρι των εσχατων . ουν Ωσπερ αι προβεβληµεναι δυναµεις of The Primary Gods , reveal to The Beings subsequent to Them , The Monadic and Uniform and των πρωτων των θεων εκφαινουσι τοις µετα ταυτας την µοναδικην και ενοειδη και Inexpressible Hyparxis , of Those Primary Realities , surely , so also , Zeno through his refutations , leads αρρητον υπαρξιν , εκεινων δη ουτω και ο Ζηνων δια των ελεγχων αναγει the multitude , on the one hand , up to The One in The Many , but on the other hand , from There , το πληθος µεν εις το εν εν τοις πολλοις , δε απο τουτου it provides a way to The Transmigration to The Transcendent Itself . Such then , on the one hand , is παρεχεται οδον προς την µεταστασιν επ’ το εξηρηµενον αυτο . τοιουτος τουτου Και µεν the aim of Zeno . But it is clear , on the other hand , that those who assume plurality in itself , are likely σκοπος : δηλον , δε οτι οι λανβανοντες το πληθος καθ’ εαυτο εικοτως to undergo “even more absurd consequences” , for they are carried away into the region of the indefinite πασχουσιν γελοιοτερα γαρ υποφερονται εις το αοριστον and the unordered , and they are compelled to admit that the same is like and unlike , and neither like και ατακτον , και αναγκαζονται προσοµολογειν ταυτον οµοιον και ανοµοιον, και ουτε οµοιον nor unlike ; which is surely the most absurd of all , and that contraries and conflicting treatises coincide ουτε ανοµοιον , ο εστι δη γελοιοτατον παντων , και ταναντια και τας αντιγραφας συντρεχειν with one another . Therefore , this was required to enquire into the discourse of Parmenides , and being , αλληλοις . ουν ταυτ’ εζητειτο τω λογω Παρµενιδου και as if it were , a power from him and a mediation between him and the multitude , analogous οιον Ει δυναµις εκεινου και µεσοτης τε αυτου και του πληθους , αναλογους to Similar Orders in The Divine Hierarchy . ταις τοιαυταις ταξεσι εν τοις θεοις . Zeno: Therefore , it has escaped your notice , O Socrates , that this discourse , which was composed 128e ουν λανθανει σε , ω Σωκρατες , οτι ταυτη , γεγραφθαι by me when I was a youth , through such a thing indeed , as the love of contention , and the writing εµου υπο οντος νεου , δια τοιαυτην δη φιλονεικιαν , και γραφεν itself was stolen by someone , so that I was not able to consult whether it should be brought forth αυτο εκλεψε (κλεπτω) τις , ωστε ουδε βουλευσασθαι ειτ’ αυτο εξοιστεον into the light of becoming , or not . εις το φως εξεγενετο ειτε µη . The ethical import , in these words can be easily seen . For the impartation of writings of a truly 718 Το µεν ηθικον οσον εν τουτοις ραδιον κατανοησαι : γαρ την µεταδοσιν γραµµατων οντως profound and theoretical character must be made with the greatest of caution and rational criticism , βαθεων και επιστηµονικην ποιητεον µετα πολλης της ασφαλειας και λογισµου και κρισεως in order that we do not , without noticing , transmit to the hearing and to the customary carelessness ινα µη λαθωµεν παραδοντες ακοαις και ηθεσι επισεσυρµενοις of the public , the inexpressible thoughts of God-like souls ; and since the human understanding δηµωδεσιν τα απορρητα διανοηµατα των θεοπρεπων ψυχων :και γαρ την ανθρωπινην διανοιην is unable to receive All that Intellect contains , for there are some Aspects which are known by Intellect , ουτε δυνατον υποδεξασθαι παντα οσα νους εχει , αλλ’ εστι µεν , α µεν εστι γνωριµα νω ,

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but are inconceivable by us . Nor do we think it proper to broadcast by speech , all that we can think of , δε αληπτα ηµιν : ουτε δοκιµαζοµεν προβαλλειν δια λογου οσα εχοµεν κατα διανοιαν : for there are many matters that we keep hidden in secrecy , wishing to guard them within the enclosure γαρ πολλα κρυπτοµεν εν απορρντοις , εθελοντες φρουρειν αυτα εν τοις ερκεσιν of our soul . Nor do we transmit in writing , all that we proclaim in speech ; for we want της ψυχης : ουτε παραδιδοµεν γραµµασι , οσα προφεροµεθα δια λογου , αλλα γαρ βουλοµεθα to preserve some words in our memory , unwritten , and to deposit them in the imaginations or thoughts σωζεσθαι κατα µνηµην αγραφως , και αποκεισθαι εν ταις φαντασιαις η δοξαις of our friends , but not in things without a soul ; nor do we publish indiscriminately for everyone , all των φιλων , αλλ’ ουκ εν τοις αψυχοις : ουτε γραφοµεν ακριτως εις παντας οσα that we commit to writing , but for those who are worthy of sharing of them , such as by sharing with ταυτα εκφεροµεν αλλ’ εις τους αξιους της µετουσιας τουτων , οιον µετα discrimination , our eagerness to make our treasures , common property with those others . κρισεως σπουδαζοντες ποιεισθαι των οικειων θησαυρον την κοινωνιαν προς τους αλλους . But if you also wish to be led-up from these matters to Divine Concerns and to contemplate what it is δε Ει και εθελοις αναγειν ταυτα επι τα θεια και θεωρειν τι the analogies are There , such as the theft of the writings of Zeno compared with the theft which ανολογον εν εκεινοις , οιον τον κλοπον του γραµµατος Ζηνωνος δια και την κλοπης ην Plato transmitted in the Protagoras (321) ; and how among The Gods , The Impartation comes into being , παραδεδωκε εν τω Προταγορα , και οπως εν θεοις µεταδοσις γιγνεται before rational consideration , from The Higher Orders to The Lower Orders ; such as on the one hand , προ λογισµου και βουλης των ανωθεν επι τας κατωτερω ταξεις , µεν Immortality to the mortal , and on the other hand , reason to the irrational (for theft is the unnoticed/secret αθανασιας εις το θνητον , δε λογου εις την αλογιαν (γαρ κλοπη εστιν η λανθανουσα seizure/participation of the goods belonging to another) . Thus , the unseen and unnoticed participation µεταληψις του αλλοτριου) , ουν την αφανη και λεληθυιαν µεταληψιν of the most Divine Goods by inferior beings , is called even by The Gods , divine theft , by bringing into των θειοτατων των υποδεεστερων προσειρηκασι και εκεινοι θειαν κλοπην αγουσαν εις the light of being , that which had been hidden among The Gods . φως τα κεκρυµµενα παρα τοις θεοις . Protagoras: Surely then , in as much as Epimetheus was not so wise , he heedlessly used-up the powers 321c δη ουν ατε ο Επιµηθευς ων ου πανυ τι σοφος αυτον ελαθεν καταναλωσας τας δυναµεις on the irrational ; but he still had left the race of men unprovided for and was at a loss what to do with it . εις τα αλογα δη ετι λοιπον το γενος ανθρωπων ακοσµητον και ην ηπορει ο τι χρησαιτο αυτω . This then , on the one hand , must serve as an interpretation of these matters . But on the other hand , Ταυτη ουν µεν αφερµηνευτεον και ταυτα : δε what shall we say concerning the youth of Zeno and of his love of contention , if we are also to relate 719 τινα ποτε ρητεον την νεοτητα και την φιλονεικιαν , ει και αναπεµπει these details to The Paradigms of these men ? Which youth , is on the one hand , a secondary condition , ταυτα επι τα παραδειγµατα των ανδρων ; η νεοτητα , µεν την δευτεραν εξιν and comparable to the descent from The Whole , Transcendent and Primarily Real Intellect , to that και την καταβασιν απο του ολικου και εξηρηµενου και πρωτως οντος νου επι Intellect which is Secondary and Participated . Of this subordinance , youth is certainly a symbol ; for τον νουν οντα δευτερον και µεθεκτον : ταυτης η νεοτης γουν συµβολον : γαρ generally , secondary beings always have the due rank of juniors as compared to Those Prior to them . και ολως τα δευτερα αει εχει αξιαν νεωτερων προς τα προ αυτων :

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Therefore , since Time is The King of Kings , that which is Elder according to Cause , becomes γαρ επει χρονος ο βασιλευς των βασιλεων εκει το πρεσβυτερον κατ’ αιτιαν γιγνεται The Same , with that which is Elder according to Time , and that which is secondary according to rank , ταυτον τω πρεσβυτερω κατα χρονον , και το δευτερον κατα την ταξιν with that which is younger according to time . But on the other hand , the love of controversy , is not τω νεωτερω κατα χρονον : δε φιλονεικιαν ου a contentious nor a spiritless and depraved disposition , but it is The Unconquerable Power την εριστικην , ουδε την επισεσυρµενην και µοχθηραν , αλλα την ακαταµαχητω δυναµει that Intimately Stands Guard through both an Untiring Keenness and Well-strung Vitality over Divine χρωµενην προισταµενην δι’ και ακµης και ευτονιας των θειων Conceptions , by both the keeping-down of all the earth-born opinions that spring from below , νοηµατων , και την καταστελλουσαν παντα και γηγενη τα δοξασµατα αναφυοµενα κατωθεν : and by the Holding-fast to The Olympian and Divine Goods . So that even the opportune impartation και αντεχοµενην των ολυµπιων και θειων αγαθων . και µην και κατα καιρον η µεταδοσις (of the writing of Zeno) bears a likeness to the revelation , on appropriate occasions , in the history of φερει µιµηµα της εκφανεως ευκαιριας εν τω The Kosmos , of some Divine Gift , such as fertility , the art of healing , Divine Madness , κοσµω κατα τινος των θειων οιον ευγονιας ιατρικης θειας µαντειας Initiation into The Mysteries , or if you wish to look prior to these , it is the likeness of The Transmission τελεστικης η ει βουλει προ τουτων , την µεταδοσεως of Benefits among The Gods Themselves , sending Them out of Hiding , into The Light of Day , των αγαθων εν τοις θεοις αυτοις εφηκουσαν απο των κρυφιων εις τα φαινοτατα in accordance with Time ; out of That Beneficent Cause , to all beings . κατα του χρονου , απο την αγαθοποιον αιτιαν πασιν . Zeno: These particulars , have thus escaped your notice , O Socrates ; that it was not composed as 128e Ταυτη ουν λανθανει σε , ω Σωκρατες , οτι αυτο ουχ γεγραφθαι as you think from that love of honor which belongs to a more advanced period of life , but through a οιει υπο φιλοτιµιας πρεσβυτερου αλλ’ υπο juvenile love of contention ; although , just as I have said indeed , you do not conjecture amiss . νεου φιλονεικιας επει οπερ ειπον γε ου απεικασας κακως . On the one hand , Zeno compares the young with the old , and on the other hand , µεν Αντεθηκε το νεον τω πρεσβυτερω : δε the love of honor with the love of contention . “How then , and in what manner , if , on the one hand , το φιλοτιµον τω φιλονεικω : Πως δη και κατα τινα τροπον , ει µεν I myself had the same intent as Parmenides , as you say ; to speak in regards to The One Being , from ετιθεµην τον αυτον σκοπον τω Παρµενιδη , ως συ φης , ειπειν περι του ενος οντος , αφ’ which , All Beings Exist , and if I , Zeno , had already been advanced in age , my motive for writing ου παντα τα οντα εγω ο Ζηνων ηδη προηκων καθ’ ηλικιαν , µοι υπο εγεγραπτο the book , would have been ambitious rivalry of an older man ? For why would it have been necessary το βιβλιον αν φιλοτιµιας πρεσβυτερου ? γαρ τι εδει for me to compose a work on the same subject, when my master had thus composed the most theoretically 720 εµε ποιεισθαι την γραφην προς αυτο , του καθηγεµονος ουτω θεωρητικωτατον detailed account of it ? To have done so would have simply been an act of ambition . But on the one διελθοντος λογον περι αυτου ? γαρ το τοιουτο ατεχνως φιλοτιµον : δε µεν hand , this affection is in every way shameful , but on the other hand , its appearance in an elder person τουτο το παθος πανταχου αισχρον , δε φαινοµενον εν πρεσβυτη

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is most shameful of all . But since I wrote not on another subject as a young man while defending αισχιστον : δε επειδη εγω γεγραφα ουδε περι αλλου ων νεον και αµυνοµενος the doctrine of my father against those who were trying to ridicule it , you could say , that the book τον λογον του πατρος τους επιχειρουτας κωµωδειν , αν φαιης το βιβλιον was written by me , by the love of contention of youth . For thus I also I wrote as a young man defending γεγραφθαι µοι υπο φιλονεικιας νεου : γαρ ουτω και γεγραφα ων νεος αµυντικως against the multitude , but not as an older man , nor by being motivated by jealousy against my teacher , του πληθους , αλλ’ ου ων πρεσβυτης και ουδε αντιφιλοτιµουµενος προς τον διδασκαλον , as you think , O Socrates” , Zeno would say , “For to speak and to write about the same things as one’s ως συ οιει , ω Σωκρατες , ο Ζηνων αν φαιη , γαρ λεγειν τε και γραφειν περι οµως των αυτων elders , without any addition , is the mark of envy . For he who does this , clearly wishes τοις πρεσβυτεροις µηδεν το προσθησοντας φιλοτιµιας . γαρ ο ποιων τουτο δηλος βουλοµενος to wear the adornments of another , by also pursuing the praise of those who know.” On the one hand , κοσµεισθαι κοσµω αλλοτριω και θηρωµενος τον επαινον παρα των επιστηµονων . µεν this is the whole underlying thought of these words . Thus through these words , Plato shows that τοιουτος Ο ολος των εκκειµενων νους γραµµατων : δε δια τουτων ο πλατων ενδεικνυται οτι The Powers attached to The Primary Realities , on the one hand , are Cognizant of Many Aspects , αι δυναµεις εξηµµεναι των πρωτων µεν γιγνωσκουσιν πολλα which Those that come after The Gods are unable to comprehend , but also that much of what they see , α τοις µετα θεους εστι αληπτα , δε και πολλα ορωσιν they apprehend through Other Beings who are Intermediaries , those Other Beings serving as if they were εν αυτοις δια αλλων µεσων , τισιν αλλοις ωσπερ Veils , by which The Most Unitary Causes are Concealed . And certainly then , the remark of Socrates παραπετασµασι υπο των ενικωτατων αιτιων κρυπτοµενων . Και µην και το concerning the likeness in their themes is correct , inasmuch as the discourse of Zeno wished/aimed προς µεν της απεικασιας το προκειµενον εχει ορθως , καθοσον ο λογος του Ζηνωνος εθελει to be assimilated to the Parmenidean discourse , but by being unable to be that discourse itself , thus , αφοµοιουσθαι προς τον παρµενιδειον λογον , µεν µη δυναµενος ειναι εκεινος αυτο , δε it becomes like That discourse , just as , I think , The One in the many , is also an image of The One απεικασµενος εκεινω καθαπερ , οιµαι , το εν εν τοις πολλοις εστι και εικων του Prior to the many . Thus , on the one hand , the comparison of Socrates of the discourse of Zeno to that προ των πολλων . ουν µεν απεικασεν ο Σωκρατης τον λογον Ζηνωνος τω of Parmenides , is not correctly said , because Socrates did not see the unlikeness between them ; Παρµενιδειω , ουκ ορθως ειπεν , οτι µη εθεωρησε την ανοµοιοτητα αυτων both the superiority of the one and the inferiority of the other , but yet not amiss , for there is a likeness και την υπεροχην και την ελλειψιν , αλλ’ ου κακως , γαρ εστι τις οµοιοτης between them . But on the other hand , the relations of these discourses to their Paradigms are εν αυτοις : δε Προς αυτων τα παραδειγµατα Innately Comprehended ; for the reason that also among The Paradigms , The Middle Orders , on the one οικειως ειληπται , διοτι και εν εκεινοις τα µεσα µεν hand , have a likeness to The First Orders , but on the other hand , They also have a certain unlikeness , οµοιουται τοις πρωτοις , δε αυτοις και εστι πως τα ανοµοια inasmuch as They have proceeded from Them . But beings of the third order , on the one hand , καθοσον προεληλυθε απ’ αυτων . δε τα τριτα µεν contemplate their likeness and their Unity ; for The Beings Prior to themselves become for them , θεωρει την οµοιοτητα και την ενωσιν : γαρ τα προ αυτων γιγνεται αυτοις just as if They were , One Intelligible Order . But on the other hand , at the moment that they contemplate ωσπερ εν νοητον δε αυτα θεωρειν

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and conceive It , both The Difference among The Divine Causes and The Otherness of Their Rank , 721 και τω νοειν αυτω , και η διακρισις των θειων αιτιων και η ετεροτης των ταξεων are revealed to them as a Unity , according to Their Benevolent Purpose (Because They Are Good .jfb) . εκφαινεται αυτοις ως εν κατα εκεινων αγαθοειδη βουλησιν .

Socrates: 3 I admit it then , and I am led to believe that the case is just as you have stated it . 128e αποδεχοµαι Αλλ’ , και ηγουµαι ως εχειν λεγεις . Socrates accepts , on the one hand , what Zeno says about the likeness and the unlikeness ο Σωκρατες Αποδεχεται µεν οσα ο Ζηνων ειρηκενπερι της οµοιοτητος και ανοµοιοτητος of the two discourses ; for he unitarily perceives that the not many of Zeno , does not entirely bring the των λογων : γαρ συνησθετο το ου πολλα του Ζηνωνος ου παντως αγει τον discourse to The Transcendent One of Parmenides , but to The Secondary One , that is also participated in λογον επι το εξηρηµενον εν το Παρµενιδειον , αλλ’ επι το δευτερον εν και µετεχοµενον by the many , which is also a likeness of That One . For absolutely/always , that which is Participated υπο των πολλων , α εστιν και εικων του εκεινου ενος . γαρ Πανταχου το µεθεκτον has Its Subsistence from The Unparticipated , and the mixed from The Unmixed , and That contemplated υφεστηκε απο του αµεθεκτου , και το µεµιγµενον απο του αµιγους , και το θεωρουµενον in the many , from The One established Prior to the many , and simply what is in-another , from what is εν τοις πολλοις απο του ιδρυµενου προ των πολλων , και απλως το ον εν αλλω απο του οντος Eternally In-Itself . But on the other hand , in this way he has been led to believe these matters which διαιωνιως εν εαυτω . δε ουτως εχειν Ηγειται ταυθ’ α Zeno says regarding the time of its introduction and the manner of the composition of the book ο Ζηνων φησιν οσα περι τε του χρονου προειρηται τε του τροπου του συγγραφης της βιβλιου and how it was broadcast ; that it was written when he was a young man , and by the love of contention , και περι της εκδοσεως , τε οτι εγραψεν αυτο ων νεος και οτι φιλονεικως , but not as an older man , and not by the love of ambition , and that it was by a theft , that it came to light , αλλ’ ου πρεσβυτης , και ου φιλοτιµως , και οτι δια τινος κλοπης προηλθεν εις φως and was given-out to those in Italy , and obviously , now it has been brought for the first time to Hellas . και εκδεδοται τοις εν Ιταλια , δηλαδη νυν κεκοµισται πρωτον εις την Ελλαδα . Thus , we have first brought-up enough to say about the relation of these subjects to δε πρωτον ανενεκτεον ικανως ειρηται οπως Ταυτα επι The Paradigms among The Gods . But accordingly then , Socrates is now about to change-over to the τα παραδειγµατα εν θεοις : δε αρα ο Σωκρατης µελλει µεταβαινειν επι difficulties that remain in the discourse of Zeno . Surely then , we must advance with great care αποριας λοιπον προς αυτον . δη ουν ∆ει χωρειν µετ’ επιστασεως in the statements that follow as we make our way through the objections brought up by Socrates , since εν τοις λογοις εξης ηµας ρηθησοµενοις δια των αποριων υπο του Σωκρατους : γαρ Socrates claims to be refuting Zeno , on the one hand , one must be especially observant ; by as much as του Σωκρατους δοκουντος ελεγχειν τον Ζηνωνα , µεν µαλιστα θεατεον οπη the objections of Socrates are correct ; for it is presumed that he is well-disposed and likened in keenness επαπορει ο Σωκρατης ορθως : γαρ υποκειται ευφυης και απεικασµενος οξυς to hunting dogs , and by as much as Zeno remains unrefuted . But on the other hand , inasmuch as it is ταις θηρατικαις κυσιν , και ο Ζηνων εστιν αναλεγκτος : δε η ειη necessary that one be mistaken as compared with the other , for Socrates is presumed to be still young and αναγκαιον τον ετερον σφαλλεσθαι παρα τον ......... , γαρ Σωκρατης µεν υποκειται ετι νεος και in the process of being perfected by these men , while Zeno is already forty years old and perfecting and υπο τελειουµενος των τουτων ανδρων , δε Ζηνων ηδη τετταρακοντουτης και τελειων και

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lifting Socrates up to the Intellect of Parmenides ; so that , if one of them must be in error , it is better ανατεινων τον Σωκρατη επι τον νουν Παρµενιδειον, ωστε , ει τον ετερον χρη παροραν, αµεινον to make the errors issue from the young and undeveloped mind of the one , but not from the greater ποιειν τα παροραµατα εξεως εκ της νεοτητος και εκ της ατελους , αλλ’ ουκ εκ της πρεσβυ− maturity and perfection of the other . Thus at this point , Socrates then begins stating his difficulties . −τικωτερας και τελειοτερας . ουν εντευθεν ο Σωκρατης δ’ Αρχεται των αποιων

28 May 2009