This paper deals with some questions at Parmenides’ prologue that generally go unnoticed, despite their significance to understand the architecture of the Dialogue. There must be some meaning, for example, in the fact of Plato having brought into the Dialogue Cephalus of Clazomenae (in Ionia), who came to Athens to see Antiphon and hear from him Pythodorus’ report on what Parmenides and Zeno, both coming from Eleia (in Magna Greece), talked with Socrates in Athens. Clazomenae is the land of Anaxagoras, who, invitated by Pericles, founded a philosophical school in Athens. The debate between Parmenides, Zeno, and Socrates that took place at Pythodorus’ house was, for the first time, written by heart by Pythodorus himself, and then passed on to Antiphon (Plato's brother on his mother's side), who, by his turn, transmitted the report to Cephalus who ended up being the reporter of the Dialogue, in place of Plato's brother. Therefore, a flow of characters and regions makes up the Dialogue. There still is something unusual: Zeno, before Socrates and his companions at Pythodorus’ house, read his “writings”, of which, in the end, Socrates asked Zeno to re-read only “the first argument”: that one about the One and Many paradox, which is the theme of the debate and the construction of the Dialogue. This paper develops three stages: it comments the prologue of the Dialogue, outlines the treatment of the One and Many problem, and presents some possibilities of reading and interpreting the Parmenides. This paper deals with some questions at Parmenides’ prologue that generally go unnoticed, despite their significance to understand the architecture of the Dialogue. There must be some meaning, for example, in the fact of Plato having brought into the Dialogue Cephalus of Clazomenae (in Ionia), who came to Athens to see Antiphon and hear from him Pythodorus’ report on what Parmenides and Zeno, both coming from Eleia (in Magna Greece), talked with Socrates in Athens. Clazomenae is the land of Anaxagoras, who, invitated by Pericles, founded a philosophical school in Athens. The debate between Parmenides, Zeno, and Socrates that took place at Pythodorus’ house was, for the first time, written by heart by Pythodorus himself, and then passed on to Antiphon (Plato's brother on his mother's side), who, by his turn, transmitted the report to Cephalus who ended up being the reporter of the Dialogue, in place of Plato's brother. Therefore, a flow of characters and regions makes up the Dialogue. There still is something unusual: Zeno, before Socrates and his companions at Pythodorus’ house, read his “writings”, of which, in the end, Socrates asked Zeno to re-read only “the first argument”: that one about the One and Many paradox, which is the theme of the debate and the construction of the Dialogue. This paper develops three stages: it comments the prologue of the Dialogue, outlines the treatment of the One and Many problem, and presents some possibilities of reading and interpreting the Parmenides.This paper deals with some questions at Parmenides’ prologue that generally go unnoticed, despite their significance to understand the architecture of the Dialogue. There must be some meaning, for example, in the fact of Plato having brought into the Dialogue Cephalus of Clazomenae (in Ionia), who came to Athens to see Antiphon and hear from him Pythodorus’ report on what Parmenides and Zeno, both coming from Eleia (in Magna Greece), talked with Socrates in Athens. Clazomenae is the land of Anaxagoras, who, invitated by Pericles, founded a philosophical school in Athens. The debate between Parmenides, Zeno, and Socrates that took place at Pythodorus’ house was, for the first time, written by heart by Pythodorus himself, and then passed on to Antiphon (Plato's brother on his mother's side), who, by his turn, transmitted the report to Cephalus who ended up being the reporter of the Dialogue, in place of Plato's brother. Therefore, a flow of characters and regions makes up the Dialogue. There still is something unusual: Zeno, before Socrates and his companions at Pythodorus’ house, read his “writings”, of which, in the end, Socrates asked Zeno to re-read only “the first argument”: that one about the One and Many paradox, which is the theme of the debate and the construction of the Dialogue. This paper develops three stages: it comments the prologue of the Dialogue, outlines the treatment of the One and Many problem, and presents some possibilities of reading and interpreting the Parmenides.This paper deals with some questions at Parmenides’ prologue that generally go unnoticed, despite their significance to understand the architecture of the Dialogue. There must be some meaning, for example, in the fact of Plato having brought into the Dialogue Cephalus of Clazomenae (in Ionia), who came to Athens to see Antiphon and hear from him Pythodorus’ report on what Parmenides and Zeno, both coming from Eleia (in Magna Greece), talked with Socrates in Athens. Clazomenae is the land of Anaxagoras, who, invitated by Pericles, founded a philosophical school in Athens. The debate between Parmenides, Zeno, and Socrates that took place at Pythodorus’ house was, for the first time, written by heart by Pythodorus himself, and then passed on to Antiphon (Plato's brother on his mother's side), who, by his turn, transmitted the report to Cephalus who ended up being the reporter of the Dialogue, in place of Plato's brother. Therefore, a flow of characters and regions makes up the Dialogue. There still is something unusual: Zeno, before Socrates and his companions at Pythodorus’ house, read his “writings”, of which, in the end, Socrates asked Zeno to re-read only “the first argument”: that one about the One and Many paradox, which is the theme of the debate and the construction of the Dialogue. This paper develops three stages: it comments the prologue of the Dialogue, outlines the treatment of the One and Many problem, and presents some possibilities of reading and interpreting the Parmenides.This paper deals with some questions at Parmenides’ prologue that generally go unnoticed, despite their significance to understand the architecture of the Dialogue. There must be some meaning, for example, in the fact of Plato having brought into the Dialogue Cephalus of Clazomenae (in Ionia), who came to Athens to see Antiphon and hear from him Pythodorus’ report on what Parmenides and Zeno, both coming from Eleia (in Magna Greece), talked with Socrates in Athens. Clazomenae is the land of Anaxagoras, who, invitated by Pericles, founded a philosophical school in Athens. The debate between Parmenides, Zeno, and Socrates that took place at Pythodorus’ house was, for the first time, written by heart by Pythodorus himself, and then passed on to Antiphon (Plato's brother on his mother's side), who, by his turn, transmitted the report to Cephalus who ended up being the reporter of the Dialogue, in place of Plato's brother. Therefore, a flow of characters and regions makes up the Dialogue. There still is something unusual: Zeno, before Socrates and his companions at Pythodorus’ house, read his “writings”, of which, in the end, Socrates asked Zeno to re-read only “the first argument”: that one about the One and Many paradox, which is the theme of the debate and the construction of the Dialogue. This paper develops three stages: it comments the prologue of the Dialogue, outlines the treatment of the One and Many problem, and presents some possibilities of reading and interpreting the Parmenides. This paper deals with some questions at Parmenides’ prologue that generally go unnoticed, despite their significance to understand the architecture of the Dialogue. There must be some meaning, for example, in the fact of Plato having brought into the Dialogue Cephalus of Clazomenae (in Ionia), who came to Athens to see Antiphon and hear from him Pythodorus’ report on what Parmenides and Zeno, both coming from Eleia (in Magna Greece), talked with Socrates in Athens. Clazomenae is the land of Anaxagoras, who, invitated by Pericles, founded a philosophical school in Athens. The debate between Parmenides, Zeno, and Socrates that took place at Pythodorus’ house was, for the first time, written by heart by Pythodorus himself, and then passed on to Antiphon (Plato's brother on his mother's side), who, by his turn, transmitted the report to Cephalus who ended up being the reporter of the Dialogue, in place of Plato's brother. Therefore, a flow of characters and regions makes up the Dialogue. There still is something unusual: Zeno, before Socrates and his companions at Pythodorus’ house, read his “writings”, of which, in the end, Socrates asked Zeno to re-read only “the first argument”: that one about the One and Many paradox, which is the theme of the debate and the construction of the Dialogue. This paper develops three stages: it comments the prologue of the Dialogue, outlines the treatment of the One and Many problem, and presents some possibilities of reading and interpreting the ParmenidesEste estudo se ocupa com algumas questões do prólogo do Parmênides, que, em geral, passam desapercebidas, mas são importantes para a compreensão da arquitetônica do diálogo. Haverá de ter, por exemplo, algum significado o fato de Platão trazer para dentro do Diálogo, Céfalo de Clazômenas (da Jônia), que veio para Atenas encontrar Antífon e ouvir dele um relato de Pitodoros sobre o que Parmênides e Zenão, vindos de Eleia (da Magna Grécia), confabularam com Sócrates em Atenas. Clazômenas é a terra de Anaxágoras, daquele que, a convite de Péricles, fundou em Atenas uma escola filosófica. Do debate que ocorreu entre Parmênides, Zenão e Sócrates, na casa de Pitodoros, foi Pitodoros, quem, por primeiro, registrou de memória; depois ele passou a Antífon (irmão de Platão por parte de mãe), e, Antífon, passou a Céfalo, que, enfim, veio a ser, e não o irmão de Platão, o relator do Diálogo. Há, pois, um fluxo de personagens e de regiões que compõem o Diálogo. Há ainda algo inusitado: Zenão, perante Sócrates e seus companheiros, na casa de Pitodoros, fez uma leitura de seus “escritos”, dos quais, no final, Sócrates pediu a Zenão que relesse apenas “o primeiro argumento”: o do paradoxo do Um e do Múltiplo, tema sobre o qual incidiram o debate e a construção do Diálogo. Este estudo cumpre três etapas: comenta o introito, esboça a tratativa do Um e do Múltiplo e ensaia algumas possibilidades de leitura e de interpretação do Parmênides.