him, said, that he himself and Aristoteles and the whole company
entreated Parmenides to give an example of the process. I cannot refuse,
said Parmenides; and yet I feel rather like Ibycus, who, when in his
old age, against his will, he fell in love, compared himself to an old
racehorse, who was about to run in a chariot race, shaking with fear at
the course he knew so well--this was his simile of himself. And I also
experience a trembling when I remember through what an ocean of words
I have to wade at my time of life. But I must indulge you, as Zeno says
that I ought, and we are alone. Where shall I begin? And what shall be
our first hypothesis, if I am to attempt this laborious pastime? Shall I
begin with myself, and take my own hypothesis the one? and consider the
consequences which follow on the supposition either of the being or of
the not-being of one?

By all means, said Zeno.

And who will answer me? he said. Shall I propose the youngest? He will
not make difficulties and will be the most likely to say what he thinks;
and his answers will give me time to breathe.

I am the one whom you mean, Parmenides, said Aristoteles; for I am the
youngest and at your service. Ask, and I will answer.

Parmenides proceeded: 1.a. If one is, he said, the one cannot be many?

Impossible.

Then the one cannot have parts, and cannot be a whole?

Why not?

Because every part is part of a whole; is it not?

Yes.

And what is a whole? would not that of which no part is wanting be a
whole?

Certainly.

Then, in either case, the one would be made up of parts; both as being a
whole, and also as having parts?

To be sure.

And in either case, the one would be many, and not one?

True.

But, surely, it ought to be one and not many?

It ought.

Then, if the one is to remain one, it will not be a whole, and will not
have parts?

No.

But if it has no parts, it will have neither beginning, middle, nor end;
for these would of course be parts of it.

Right.

But then, again, a beginning and an end are the limits of everything?

Certainly.

Then the one, having neither beginning nor end, is unlimited?

Yes, unlimited.

And therefore formless; for it cannot partake either of round or
straight.

But why?

Why, because the round is that of which all the extreme points are
equidistant from the centre?

Yes.

And the straight is that of which the centre intercepts the view of the
extremes?

True.

Th