Parmenides

Very true.

How then can one, being of this nature, be either older or younger than anything, or have the same age with it?

In no way.

Then one cannot be older or younger, or of the same age, either with itself or with another?

Clearly not.

Then the one, being of this nature, cannot be in time at all; for must not that which is in time, be always growing older than itself?

Certainly.

And that which is older, must always be older than something which is younger?

True.

Then, that which becomes older than itself, also becomes at the same time younger than itself, if it is to have something to become older than.

What do you mean?

I mean this: – A thing does not need to become different from another thing which is already different; it IS different, and if its different has become, it has become different; if its different will be, it will be different; but of that which is becoming different, there cannot have been, or be about to be, or yet be, a different – the only different possible is one which is becoming.

That is inevitable.

But, surely, the elder is a difference relative to the younger, and to nothing else.

True.

Then that which becomes older than itself must also, at the same time, become younger than itself?

Yes.

But again, it is true that it cannot become for a longer or for a shorter time than itself, but it must become, and be, and have become, and be about to be, for the same time with itself?

That again is inevitable.

Then things which are in time, and partake of time, must in every case, I suppose, be of the same age with themselves; and must also become at once older and younger than themselves?

Yes.

But the one did not partake of those affections?

Not at all.

Then it does not partake of time, and is not in any time?

So the argument shows.

Well, but do not the expressions 'was,' and 'has become,' and 'was becoming,' signify a participation of past time?

Certainly.

And do not 'will be,' 'will become,' 'will have become,' signify a participation of future time?

Yes.

And 'is,' or 'becomes,' signifies a participation of present time?

Certainly.

And if the one is absolutely without participation in time, it never had become, or was becoming, or was at any time, or is now become or is becoming, or is, or will become, or will have become, or will be, hereafter.

Most true.

But are there any modes of partaking of being other than these?

There are none.

Then the one cannot possibly partake of being?

That is the inference.

Then the one is not at all?

Clearly not.

Then the one does not exist in such way as to be one; for if it were and partook of being, it would already be; but if the argument is to be trusted, the one neither is nor is one?

True.

But that which is not admits of no attribute or relation?

Of course not.

Then there is no name, nor expression, nor perception, nor opinion, nor knowledge of it?

Clearly not.

Then it is neither named, nor expressed, nor opined, nor known, nor does anything that is perceive it.

So we must infer.

But can all this be true about the one?

I think not.

1. b. Suppose, now, that we return once more to the original hypothesis; let us see whether, on a further review, any new aspect of the question appears.