Page:Early Greek philosophy by John Burnet, 3rd edition, 1920.djvu/196

182 89. To sum up. What is, is a finite, spherical, motionless corporeal plenum, and there is nothing beyond it. The appearances of multiplicity and motion, empty space and time, are illusions. We see from this that the primary substance of which the early cosmologists were in search has now become a sort of "thing in itself." It never quite lost this character again. What appears later as the elements of Empedokles, the so-called "homoeomeries" of Anaxagoras and the atoms of Leukippos and Demokritos, is just the Parmenidean "being." Parmenides is not, as some have said, the "father of idealism"; on the contrary, all materialism depends on his view of reality.

90. It is commonly held that, in the Second Part of his poem, Parmenides offered a dualistic theory of the origin of things as his own conjectural explanation of the sensible world, or that, as Gomperz says, "What he offered were the Opinions of Mortals; and this description did not merely cover other people's opinions. It included his own as well, as far as they were not confined to the unassailable ground of an apparent philosophical necessity." Now it is true that in one place Aristotle appears to countenance a view of this sort, but nevertheless it is an anachronism. Nor is it really Aristotle's view. He was well aware that Parmenides did not admit the existence of "not-being" in any degree whatever; but it was a natural way of speaking to call the cosmology of the Second Part of the poem that of Parmenides. His hearers would understand in what sense this was meant. At any rate, the Peripatetic tradition was that Parmenides, in the Second Part of the poem, meant to give the belief of "the many." This is how Theophrastos put the matter,