巴门尼德残篇

禅海一粟

埃利亚学派 Eleatics
巴门尼德 Pamenides
1.
我乘坐的驷马高
车拉着我前进，极力驰骋随我高兴，后来它把我带上天下闻名的女神大道，这条大道引导着明白人走遍所有的城镇。于是我的马车沿着那条道路前行，拉车的马儿十分聪明，载着我前进，少女们为我指明路径。车轴磨得滚烫，在车毂辘中发出震耳的啸声，因为它的两端被旋转的车轮带着飞速地翻腾。那时太阳的女儿们离开晚上住的寓所，撩开头上的纱巾，把马车赶向光明。那里矗立着一座开启白天和黑夜的大门，上边有门楣，下边有石头的门槛；他们高耸入云，巨大的双门闭得紧紧，保管启门之钥的是狄凯，那专司报应的女神。少女们用恭维的词令央告这位尊神，机灵地劝她同意把插牢的门闩拿开。于是门闩除去，嵌着钉子的黄铜门轴在轴承中，一根，接着一根转动，门道洞开。少女们驾着驷马高车笔直地走进门来，女神亲切地将我接待，握着我的右手，用下面的话语向我说：
青年人，你在不朽的驭手陪同下，乘着高车驷马来到我的门庭，十分欢迎！领你走上这条大道的不是恶煞（因为这大道离开人间的小径确实很远），而是公平正直之神。所以你应当学习各种事情，从圆满真理的牢固核心，直到毫不包含真理的凡夫俗子的意见。意见尽管不真，你还是要加以体验，因为必须通过彻底的全面钻研，
才能对表面现象做出判断。



2.
来吧，我告诉你，你听我说，只有两条研究道路是可以被设想的。第一条：就是说，存在的就不是不存在的。这是通往确信的途径，因为他为真理所伴随。第二条：就是说，存在的否定，或者说不存在，是不能存在的。这条路是不能被设想的。因为你不能够知道，什么是不存在，而且那不存在的也不可能被说出。因为能被思考的和存在的是一回事。



3.
能够被说出的和能够被思考的，必定是存在的，因为这对他来说是可行的；但是不存在者，存在，是不可能的。这就是我教你牢记在心的。这就是我吩咐你注意的第一条研究途径。然后你要注意另一条途径：在那条途径上，那些什么都不明白的凡人们两头彷徨。因为在他们的心中为无助所困扰，像瞎子和聋子一样，无所适从。那些不能分辨是非的人群，认为存在者和不存在者是同一的，又不是同一的，而所有事物的存在路径向两头延伸。



4.
因为勉强证明不存在者存在，是根本不可能的。你要让自己的思想远离这条研究途径。要使你的思想远离这种研究途径，别让习惯用经验的力量把你逼上这条路。只是以茫然的眼睛、轰鸣的耳朵或舌头为准绳，而要用你的理智来解决纷争的辩论。你面前只剩下一条道路，可以放胆遵循。



5.
所以只剩下一条途径，就是：存在者存在。在这条途径上有许多标志表明，存在者不是由非产生，产生出来的，也不能消灭，因为它是完全的、不动的、无止境的。它既非过去存在，亦非将来存在，因为它整个在现在，是个连续的存在。你愿意给它找出哪种来源来呢？它能以什么方式、从什么东西里产生出来呢？我也不能让你这样说或想：它从不存在者里产生；因为不存在者是不可被思考的和不可言说的。而且，如果它来自不存在，它有什么必要不早一点或迟一点产生呢？所以它必定是要么永远存在，要么根本不存在。真相的力量不会经由不存在者而产生。因此，正义不会松动她的束缚，而让任何事产生或消亡，只是紧紧地把握住他。我们判断的依据是：他存在或是不存在？这当然是能决定的，我们将那不可思考和言说的道路搁在一边，而另一条道路才是真实的和正确的。那么，存在者将来会变成什么？或他是怎么产生的？如果他是过去产生的，他就不是现在产生的；如果他将来产生，他也不是现在产生的。因此，所产生的由此被区分开来，而且是不能被想象为消亡的。存在者在任何时间也是不可分的，因为它全部都是一样的，没有哪个地方比另一个地方多些，妨碍它的连续，也没有哪里少些。因此它是整个连续的；因为存在者是与存在者连接的。而且，存在者是不动的，被巨大的锁链捆着，无始亦无终；因为产生与消灭已经被赶得很远，被真信念赶跑了。它是同一的，待在同一个地方，居留在自身之内。因为强大的必然性把它用锁链从四面八方捆着，不能越雷池一步。因此无限之存在是不合法的，如果他是无限的，他将需要所有的东西来将他框住。可以被思想的东西和思想存在的原因是一样的；因为你找不到一个思想是不存在的思想。不存在者永远不会变为存在者，只有存在者存在，因为命运已经用锁链把它捆在那不可分割的、不动的整体上。因此所有这些只不过是凡人给出的名称而已，他们相信那些是真实的-如产生和消灭，是和不是，位置变化和色彩变化。



6.
巴门尼德尽力将原因的对象转化为感官的对象，他写道：我结束我那些，值得人们相信的，关于真理的讲述和思想；从今以后，学习那些凡人的信仰，你们倾听我那不诚实的言辞。然后，他举出了他的基本原则，关于相对立的存在物：光明和黑暗，火和大地，或者稀薄和稠密，或相同和不同；他说：因为他们决定以两种形式命名事物，他们不能只命名其中的一种，这就是令他们感到困惑的，他们将根据两种形式来区分事物，比如事物的外形，其一种所表现出的和另一种的区别：比如，一种是火，温柔并且明亮，相同地照耀在各个方向上；而另一种是其相反的东西，黑夜，表现出稠密和沉重。我告诉你这些，事物所表现的，以此，那些凡人将不可能超越你的思想。



7.
为了给出一个说明，以符合普通大众的，关于可感觉到的事物，如何产生的观点，他给出了个包含两方面的所谓第一原则。



8.
当所有的事物都被命名为光明和黑暗，事物都根据其力量，被指派为两者之一，每件事物都是光明的和黑暗的，两者是同一的。因为，两者都没有不存在的部分。



9.




10.
巴门尼德说：有环环相绕的圈圈存在，其一端形成了稀薄，其另一端形成了厚实，两者之间的形成了光明和黑暗。围绕他们的是，像墙面一样的实心体。在他的下面，是一个燃烧着的圈；在圈圈之间的，是实心体；而环绕他们的，又是一个燃烧的圈。混合着的圈圈的最中间，是他们形成的和移动的原因，他称呼其为神，掌控一切，开启正义和需要的钥匙。他说，空气是从大地分离开来的，由大地的收缩而蒸发出来；太阳是由火的呼吸而形成的，银河也是这样。月亮是由火和空气一起形成的，两者包围在最外圈，下面是燃烧着的东西，我们称其为天空，最下面的就是大地了。



The Eleatics
Parmenides
1.
Thesteeds that carry me took me as far as my heart could desire, when once theyhad brought me and set me on the renowned way of the goddess, which leads theman who knows through every town. On that way I was conveyed; for on it did thewise steeds convey me, drawing my chariot, and maidens led the way. And theaxle glowing in the socket for it was urged round by well-turned wheels at eachend was making the holes of the naves sing, threw back the veils from off theirfaces and left the abode of night. There are the gates of Night and Day, fittedabove with a lintel and below with a threshold of stone. They themselves, highin the air, are closed by mighty doors, and avenging justice controls thedouble bolts. Her did the maidens entreat with gentle words and cunninglypersuade to unfasten without demur the bolted bar from the gates. Then when thedoors were thrown back, they disclosed a wide opening, when their brazen postsfitted with rivets and nails swung in turn on their hinges. Straight throughthem, on the broad way, did the maidens guide the horses and car. And thegoddess greeted me kindly, and took my right hand in hers, and spake to methese words: welcome, o youth, that comest to my abode on the car that bearsthee, tended by immortal charioteers. It is no ill chance, but right andjustice, that has sent thee forth to travel on this way. Far indeed does it liefrom 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 inwhich is no true belief at all. Yet none the less shat thou learn these thingsalso how, passing right through all things, one should judge that seem tobe.(Fr. 1)
2.
Comenow, and I will tell thee and do thou hearken and carry my word away the onlyways of enquiry that exist for thinking; the one way, that it is and cannot notbe, is the path of Persuasion, for it attends upon truth; the other, that it isnot and needs must not be, that I tell thee is a path altogether unthinkable. Forthou couldst not know that which is not that is impossible not utter it ; forthe same thing exists for thinking and for being.( Fr. 2)
3.
Thatwhich can be spoken and thought needs must be; for it is possible for it, butnot for nothing, to be; that is what I bid thee ponder. This is the first wayof enquiry from which I hold thee back, and then from that way also on whichmortals wander knowing nothing, two-headed; for helplessness guides thewandering thought in their breasts; they are carried along, deaf and blind atonce, altogether dazed hordes devoid of judgement, who are persuade that to beand to be-not are the same, yet not the same, and that of all things the pathis backward-turning.( Fr. 6)
4.
Fornever shall this be proved, that things that are not are; but do thou hold backthy thought from this way of enquiry, nor let custom, born of much experience,force thee to let wander along this road thy aimless eye, thy echoing ear orthy tongue; but do thou judge by reason the strife-encompassed proof that Ihave spoken. ( Fr. 7)
5.
Oneway only is left to be spoken of , that it is ; and on this way are full manysigns that what is uncreated and imperishable, for it is entire, immovable andwithout end. It was not in the past, nor shall it be, since it is now, all atonce, one, continuous; for what creation wilt thou seek for it ?How and whencedid it grow? Nor shall I allow thee to say or to think, from that which is not;for it is not to be said or thought that it is not. And what need would havedriven it on to grow, starting from nothing, at a later time rather than anearlier? Thus it must either completely be or be not. Nor will the force oftrue belief allow that, beside what is, there could also arise anything fromwhat is not; wherefore justice looseth not her fetters to allow it to come intobeing or perish, but holdeth it fast; and the decision on these matters restshere; it alone the one way as unthinkable and nameless for it is no true way,and that the other is real and true. How could what is thereafter perish? Andhow could it come into being? For if it came into being, it is not, nor if itis going to be in the future. So coming into being is extinguished andperishing unimaginable. Nor is it divisible, since it is all alike; nor isthere more here and less there, which would prevent it from cleaving together,but it is all full of what is. So it is all continuous; for what is clingsclose to what is. But motionless within the limits of mighty bonds, it iswithout beginning or end, since coming into being and perishing have beendriven far away, cast out by true belief. Abiding the same in the same place itrests by itself, and so abides firm where it is; for strong necessity holds itfirm within the bonds of the limit that keeps it back on every side , becauseit is not lawful that what is should be unlimited; for it is not in need-if itwere, it would need all. But since there is a furthest limit, it is bounded onevery side, like the bulk of a well0rounded sphere, from the centre equallybalanced in every direction; for it needs must not be somewhat more here orsomewhat less there. For neither is there that which is not, which might stopit from meeting its like, nor can what is be more here and less there than whatis , since it is all inviolate; for being equal to itself on everyside, itrests uniformly within its limits. What can be thought is only the thought thatit is. For you will not find thought without what is , in relation to which itis uttered; fettered it to be entire and immovable. Wherefore all these aremere names which mortals laid down believing them to be true- coming into beingand perishing, being and not being, change of place and variation of bright color.( Fr. 8 line 42-49 and 34-41)
6.
Pamenideseffects the transition from the objects of reason to the objects of sense, or,as he himself puts it ,from truth to seeming ,when he writes: here I end mytrustworthy discourse and thought concerning truth; henceforth learn thebeliefs of mortal men, listening to the deceitful ordering of my words; and hethen himself makes the elemental principles of created things the primaryopposition of light and darkness, as he calls them, or fire and earth, or denseand rare, or sameness and difference; for he says immediately after the linesquoted above: for they made up their minds to name two forms, of which it isnot right to name so much as one-that is where they have gone astray anddistinguished them as opposite in appearance and assigned to them manifestationdifferent one from the other to one the aitherial flame of fire, gentle andvery light, in every direction identical with itself, but not with the other;and that other too is in itself just the opposite, dark night, dense inappearance and heavy. The whole ordering of these I tell thee as it seemslikely, that so no thought of mortal men shall ever outstrip thee(SimpliciusPhys. 30,14)
7.
Togive an account, in accordance with popular opinion, of the coming into beingof sensible things, he makes the first principles two.(Theophrastus Phy. Op.fr. 6)
8.
Andwhat when all things have been named light and night, and things correspondingto their powers have been assigned to each, everything is full of light and ofobscure night at once, both equal, since neither has any share ofnothingness.(Fr. 9)
9.
Accordingto the mixture that each man has in his wandering limbs, so thought isforthcoming to mankind; for that which thinks is the same thing, namely, thesubstance of their limbs, in each and all men; for that of which there is moreis thought。(Fr. 16)
10.
Parmenidessaid that there were rings wound one around the other, one formed of the rare,the other of the dense; and that there were others between these compounded oflight and darkness. That which surrounds them like a wall is, he says, bynature solid; beneath I is a fiery ring; and likewise what lies in the middleof them all is solid; and around it is again a fiery ring. The middlemost ofthe mixture rings is the primary cause of movement and of coming into beingfrom them all, and he calls it the goddess that steers all, the holder of thekeys, justice and necessity. The air, he says , is separated off from th earth,vaporized owing to earth’s stronger compression; the sun is an exhalation offire, and so is the circle of the miky way. The moon is compounded of both airand fire. Aither is outermost, surrounding all; next comes the fiery thing wecall the sky; and last come the region of the earth.(Aetius II, 7,1)