[433]. See below, p. 211, [n. 459].
[434]. I read μῦθος as in the parallel passage fr. 8 ad init. Diels’s interpretation of θυμὸς ὁδοῖο (the MS. reading here) as ein lebendiger Weg does not convince me, and the confusion of the two words is fairly common.
[435]. I read with Zeller (p. 558 n. 1, Eng. trans. p. 584, n. 1) τὸ γὰρ αὐτὸ νοεῖν ἔστιν τε καὶ εἶναι. Apart from the philosophical anachronism of making Parmenides say that “thought and being are the same,” it is a grammatical anachronism to make him use the infinitive (with or without the article) as the subject of a sentence. On the other hand, he does use the active infinitive after εἶναι in the construction where we usually use a passive infinitive (Monro, H. Gr. § 231 sub fin.). Cf. fr. 4, εἰσὶ νοῆσαι, “are for thinking,” i.e. “can be thought.”
[436]. The construction here is the same as that explained in the last note. It is surprising that good scholars should acquiesce in the translation of τὸ λέγειν τε νοεῖν τε as “to say and think this.” Then ἔστι γὰρ εἶναι means “it can be,” not “being is,” and the last phrase should be construed οὐκ ἔστι μηδὲν (εἶναι).
[437]. I construe οἷς νενόμισται τὸ πέλειν τε καὶ οὐκ εἶναι ταὐτὸν καὶ οὐ ταὐτόν. The subject of the infinitives πέλειν καὶ οὐκ εἶναι is the it, which has to be supplied also with ἔστιν and οὐκ ἔστιν. This way of taking the words makes it unnecessary to believe that Parmenides said (τὸ) οὐκ εἶναι instead of (τὸ) μὴ εἶναι for “not-being.” There is no difference between πέλειν and εἶναι except in rhythmical value.
[438]. I take πάντων as neuter and understand παλίντροπος κέλευθος as equivalent to the ὁδὸς ἄνω κάτω of Herakleitos. I do not think it has anything to do with the παλίντονος (or παλίντροπος) ἁρμονίη. See Chap. III. p. 150, [n. 347].
[439]. I still prefer to read ἔστι γὰρ οὐλομελές with Plutarch (adv. Col. 1114 c). Proklos (in Parm. 1152, 24) also read οὐλομελές. Simplicius, who has μουνογενές here, calls the One of Parmenides ὁλομελές elsewhere (Phys. p. 137, 15). The reading of [Plut.] Strom. 5, μοῦνον μουνογενές helps to explain the confusion. We have only to suppose that the letters μ, ν, γ were written above the line in the Academy copy of Parmenides by some one who had Tim. 31 b 3 in mind.
[440]. Diels formerly read ἔκ πη ἐόντος, “from that which in any way is”; but he has now reverted to the reading ἔκ μὴ ἐόντος, supposing that the other horn of the dilemma has dropped out. In any case, “nothing but what is not can arise from what is not” gives a perfectly good sense.
[441]. For the difficulties which have been felt about μᾶλλον here, see Diels’s note. If the word is to be pressed, his interpretation is admissible; but it seems to me that this is simply an instance of “polar expression.” It is true that it is only the case of there being less of what is in one place than another that is important for the divisibility of the One; but if there is less in one place, there is more in another than in that place. The Greek language tends to express these implications. The position of the relative clause makes a difficulty for us, but hardly for a Greek.
[442]. Simplicius certainly read μὴ ἐὸν δ’ ἂν παντὸς ἐδεῖτο, which is metrically impossible. I followed Bergk in deleting μή, and have interpreted with Zeller. So too Diels.