is the same, namely, the substance of the limbs, in each and every man; for their thought is that of which there is more in them. R. P. 128.
On the right boys; on the left girls.
Thus, according to men's opinions, did things come into being, and thus they are now. In time they will grow up and pass away. To each of these things men have assigned a fixed name. R. P. 129 b.86."It is." In the First Part of his poem, we find Parmenides chiefly interested to prove that it is; but it is not quite obvious at first sight what it is precisely that is. He says simply, What is, is. There can be no real doubt that this is what we call body. It is certainly regarded as spatially extended; for it is quite seriously spoken of as a sphere (fr. 8, 43). Moreover, Aristotle tells us that Parmenides believed in none but a sensible reality. Parmenides does not say a word about "Being" anywhere, and it is remark-
- This fragment of the theory of knowledge which was expounded in the second part of the poem of Parmenides must be taken in connexion with what we are told by Theophrastos in the "Fragment on Sensation" (Dox. p. 499; cf. p. 193). It appears from this that he said the character of men's thought depended upon the preponderance of the light or the dark element in their bodies. They are wise when the light element predominates, and foolish when the dark gets the upper hand.
- This is a fragment of Parmenides's embryology. Diels's fr. 18 is a retranslation of the Latin hexameters of Caelius Aurelianus quoted R. P. 127 a.
- Arist. De caelo. Γ, 1. 298 b 21, ἐκεῖνοι δὲ (οἱ περὶ Μέλισσόν τε καὶ Παρμενίδην) διὰ τὸ μηθὲν μὲν ἄλλο παρὰ τὴν τῶν αἰσθητῶν οὐσίαν ὑπολαμβάνειν εἶναι κτλ. So too Eudemos, in the first book of his Physics (ap. Simpl. Phys. p. 133, 25), said of Parmenides: τὸ μὲν οὖν κοινὸν οὐκ ἂν λέγοι. οὔτε γὰρ ἐζητεῖτό πω τὰ τοιαῦτα, ἀλλ' ὕστερον ἐκ τῶν λόγων προῆλθεν, οὔτε ἐπιδέχοιτο ἂν ἃ τῷ ὄντι ἐπιλέγει. πῶς γὰρ ἔσται τοῦτο "μέσσοθεν ἰσοπαλὲς" καὶ τὰ τοιαῦτα; τῷ δὲ οὐρανῷ (the world) σχεδὸν πάντες ἐφαρμόσουσιν οἱ τοιοῦτοι λόγοι. The Neoplatonists, of course, saw in the One the νοητὸς κόσμος, and Simplicius calls the sphere a "mythical figment." See especially Bäumker, "Die Einheit des Parmenideischen Seiendes" (Jahrb. f. kl. Phil., 1886, pp. 541 sqq.), and Das Problem der Materie, pp. 50 sqq.
- We must not render τὸ ἐόν by "Being," das Sein or 1'être. It is "what is," das Seiende, ce qui est. As to (τὸ) εἶναι it does not occur, and hardly could occur at this date.