from which they derive their names;
that similars, for example, become similar, because they partake of
similarity; and great things become great, because they partake of
greatness; and that just and beautiful things become just and beautiful,
because they partake of justice and beauty?

Yes, certainly, said Socrates that is my meaning.

Then each individual partakes either of the whole of the idea or else of
a part of the idea? Can there be any other mode of participation?

There cannot be, he said.

Then do you think that the whole idea is one, and yet, being one, is in
each one of the many?

Why not, Parmenides? said Socrates.

Because one and the same thing will exist as a whole at the same time
in many separate individuals, and will therefore be in a state of
separation from itself.

Nay, but the idea may be like the day which is one and the same in many
places at once, and yet continuous with itself; in this way each idea
may be one and the same in all at the same time.

I like your way, Socrates, of making one in many places at once. You
mean to say, that if I were to spread out a sail and cover a number of
men, there would be one whole including many--is not that your meaning?

I think so.

And would you say that the whole sail includes each man, or a part of it
only, and different parts different men?

The latter.

Then, Socrates, the ideas themselves will be divisible, and things which
participate in them will have a part of them only and not the whole idea
existing in each of them?

That seems to follow.

Then would you like to say, Socrates, that the one idea is really
divisible and yet remains one?

Certainly not, he said.

Suppose that you divide absolute greatness, and that of the many great
things, each one is great in virtue of a portion of greatness less than
absolute greatness--is that conceivable?

No.

Or will each equal thing, if possessing some small portion of equality
less than absolute equality, be equal to some other thing by virtue of
that portion only?

Impossible.

Or suppose one of us to have a portion of smallness; this is but a part
of the small, and therefore the absolutely small is greater; if the
absolutely small be greater, that to which the part of the small is
added will be smaller and not greater than before.

How absurd!

Then in what way, Socrates, will all things participate in the ideas, if
they are unable to participate in them either as parts o