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  8/23/13Fragments of Parmenides - Wikisource, the free online related portals: Ancient and Classical texts. Fragments of Parmenides From Wikisource Fragments of Parmenides (1920)  by Parmenides, translated by John Burnet Fragments according to the text and arrangement of Diels. Prologue Fragment 1 The car that bears me carried me as far as ever my heart desired,when it had brought me and set me on the renowned wayof the goddess, which leads the man who knows through all the towns. [1] On that way was I borne along; for on it did the wise steeds carry me,drawing my car, and maidens showed the way.And the axle, glowing in the socket— for it was urged round by the whirlingwheels at each end—gave forth a sound as of a pipe,when the daughters of the Sun, hasting to convey me into the light,threw back their veils from off their faces and left the abode of Night.There are the gates of the ways of Night and Day, [2] fitted above with a lintel and below with a threshold of stone.They themselves, high in the air, are closed by mighty doors,and Avenging Justice keeps the keys that fit them.Her did the maidens entreat with gentle wordsand cunningly persuade to unfasten without demur the bolted barsfrom the gates. Then, when the doors were thrown back,they disclosed a wide opening,when their brazen posts fitted with rivets and nailsswung back one after the other. Straight through them,on the broad way, did the maidens guide the horses and the car,and the goddess greeted me kindly,and took my right hand in hers, and spake to me these words:Welcome, O youth, that comest to my abode on the car that bears thee tended by immortal charioteers!It is no ill chance, but right and justice that has sent thee forth to travelon this way. Far, indeed, does it lie from the beaten track of men!Meet it is that thou shouldst learn all things,as well the unshaken heart of well-rounded truth,as the opinions of mortals in which is no true belief at all.Yet none the less shalt thou learn these things also,—how passing rightthrough all things one should judge the things that seem to be. [3] The Way of Truth  8/23/13Fragments of Parmenides - Wikisource, the free online Fragments 2, 3 Come now, I will tell thee—and do thou hearken to my saying and carry it away— the only two ways of search that can be thought of.The first, namely, that It is , and that it is impossible for it not to be,is the way of belief, for truth is its companion.The other, namely, that It is not , and that it must needs not be,— that, I tell thee, is a path that none can learn of at all.For thou canst not know what is not—that is impossible— nor utter it; . . .. . . for it is the same thing that can be thought and that can be. [4] Fragment 4 Look steadfastly with thy mind at things though afar as if they were at hand.Thou canst not cut off what is from holding fast to what is,neither scattering itself abroad in order nor coming together. Fragment 5 . . . It is all one to mewhere I begin; for I shall come back again there. Fragment 6 It needs must be that what can be spoken and thought is ; for it is possible for it to be,and it is not possible for what is nothing to be. [5] This is what I bid thee ponder.I hold thee back from this first way of inquiry,and from this other also, upon which mortals knowing naughtwander two-faced; for helplessnessguides the wandering thought in their breasts, so that they are borne alongstupefied like men deaf and blind. Undiscerning crowds,who hold that it is and is not the sameand not the same, [6] and all things travel in opposite directions! [7] Fragment 7 For this shall never be proved, that the things that are not are;and do thou restrain thy thought from this way of inquiry. Nor let habit by its much experience force thee to cast upon this waya wandering eye or sounding ear or tongue; but judge by argument [8] the much disputed proof uttered by me . . . Fragment 8  8/23/13Fragments of Parmenides - Wikisource, the free online . . . One path onlyis left for us to speak of, namely, that It is . In this path are very many tokensthat what is is uncreated and indestructible;for it is complete, [9] immovable, and without end. Nor was it ever, nor will it be; for now it is, all at once,a continuous one. For what kind of srcin for it wilt thou look for?In what way and from what source could it have drawn its increase? I shall not let thee say nor think that it came from what is not; for it can neither be thought nor utteredthat anything is not. And, if it came from nothing, what needcould have made it arise later rather than sooner?Therefore must it either be altogether or be not at all. Nor will the force of truth suffer aught to arise besides itself from that which is not. Wherefore,ustice doth not loose her fetters and let anything come into being or pass away, but holds it fast. Our judgment thereon depends on this: Is it or  is it not? Surely it is adjudged, as it needs must be,that we are to set aside the one way as unthinkable and nameless (for it is no true way),and that the other path is real and true.How, then, can what is be going to be in the future? Or how could it come into being?If it came into being, it is not; nor is it if it is going to be in the future.Thus is becoming extinguished and passing away not to be heard of. Nor is it divisible, since it is all alike,and there is no more [10] of it in one place than in another, to hinder it from holding together,nor less of it, but everything is full of what is.Wherefore it is wholly continuous; for what is, is in contact with what is.Moreover, it is immovable in the bonds of mighty chains,without beginning and without end; since coming into being and passing awayhave been driven afar, and true belief has cast them away.It is the same, and it rests in the self-same place, abiding in itself.And thus it remaineth constant in its place; for hard necessitykeeps it in the bonds of the limit that holds it fast on every side.Wherefore it is not permitted to what is to be infinite;for it is in need of nothing; while, if it were infinite, it would stand in need of everything. [11] The thing that can be thought and that for the sake of which the thought exists is the same; [12] for you cannot find thought without something that is, as to which it is uttered. [13] And there is not, and never shall be,anything besides what is, since fate has chained itso as to be whole and immovable. Wherefore all these things are but nameswhich mortals have given, believing them to be true— coming into being and passing away, being and not being,change of place and alteration of bright colour.Since, then, it has a furthest limit, it is completeon every side, like the mass of a rounded sphere,equally poised from the centre in every direction; for it cannot be greater or smaller in one place than in another.For there is no nothing that could keep it from reaching  8/23/13Fragments of Parmenides - Wikisource, the free online out equally, nor can aught that is bemore here and less there than what is, since it is all inviolable.For the point from which it is equal in every direction tends equally to the limits. The Way of Belief  Here shall I close my trustworthy speech and thoughtabout the truth. Henceforward learn the beliefs of mortals,giving ear to the deceptive ordering of my words.Mortals have made up their minds to name two forms,one of which they should not name, and that is where they go astray from the truth.They have distinguished them as opposite in form, and have assigned to them marksdistinct from one another. To the one they allot the fire of heaven,gentle, very light, in every direction the same as itself, but not the same as the other. The other isust the opposite to it, dark night, a compact and heavy body.Of these I tell thee the whole arrangement as it seems likely;for so no thought of mortals will ever outstrip thee. Fragment 9  Now that all things have been named light and night,and the names which belong to the power of each have been assigned to these things and to those,everything is full at once of light and dark night, both equal, since neither has aught to do with the other. Fragments 10, 11 And thou shalt know the substance of the sky, and all the signs in the sky,and the resplendent works of the glowing sun's puretorch, and whence they arose.And thou shalt learn likewise of the wandering deeds of the round-faced moon,and of her substance. Thou shalt know, too, the heavens that surround us,whence they arose, and how Necessity took them and bound them to keep the limits of the stars . . .. . . how the earth, and the sun, and the moon,and the sky that is common to all, and the Milky Way, and the outermost Olympos,and the burning might of the stars arose. Fragment 12 The narrower bands were filled with unmixed fire,and those next them with night, and in the midst of these rushes their portion of fire.In the midst of these is the divinity that directs the course of all things;for she is the beginner of all painful birth and all begetting,driving the female to the embrace of the male, and themale to that of the female. Fragment 13
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