Parmenides

Exactly.

And will there not be many particles, each appearing to be one, but not being one, if one is not?

True.

And it would seem that number can be predicated of them if each of them appears to be one, though it is really many?

It can.

And there will seem to be odd and even among them, which will also have no reality, if one is not?

Yes.

And there will appear to be a least among them; and even this will seem large and manifold in comparison with the many small fractions which are contained in it?

Certainly.

And each particle will be imagined to be equal to the many and little; for it could not have appeared to pass from the greater to the less without having appeared to arrive at the middle; and thus would arise the appearance of equality.

Yes.

And having neither beginning, middle, nor end, each separate particle yet appears to have a limit in relation to itself and other.

How so?

Because, when a person conceives of any one of these as such, prior to the beginning another beginning appears, and there is another end, remaining after the end, and in the middle truer middles within but smaller, because no unity can be conceived of any of them, since the one is not.

Very true.

And so all being, whatever we think of, must be broken up into fractions, for a particle will have to be conceived of without unity?

Certainly.

And such being when seen indistinctly and at a distance, appears to be one; but when seen near and with keen intellect, every single thing appears to be infinite, since it is deprived of the one, which is not?

Nothing more certain.

Then each of the others must appear to be infinite and finite, and one and many, if others than the one exist and not the one.

They must.

Then will they not appear to be like and unlike?

In what way?

Just as in a picture things appear to be all one to a person standing at a distance, and to be in the same state and alike?

True.

But when you approach them, they appear to be many and different; and because of the appearance of the difference, different in kind from, and unlike, themselves?

True.

And so must the particles appear to be like and unlike themselves and each other.

Certainly.

And must they not be the same and yet different from one another, and in contact with themselves, although they are separated, and having every sort of motion, and every sort of rest, and becoming and being destroyed, and in neither state, and the like, all which things may be easily enumerated, if the one is not and the many are?

Most true.

2. bb. Once more, let us go back to the beginning, and ask if the one is not, and the others of the one are, what will follow.

Let us ask that question.

In the first place, the others will not be one?

Impossible.

Nor will they be many; for if they were many one would be contained in them. But if no one of them is one, all of them are nought, and therefore they will not be many.

True.

If there be no one in the others, the others are neither many nor one.

They are not.

Nor do they appear either as one or many.

Why not?

Because the others have no sort or manner or way of communion with any sort of not-being, nor can anything which is not, be connected with any of the others; for that which is not has no parts.

True.

Nor is there an opinion or any appearance of not-being in connexion with the others, nor is not-being ever in any way attributed to the others.

No.

Then if one is not, there is no conception of any of the others either as one or many; for you cannot conceive the many without the one.

You cannot.

Then if one is not, the others neither are, nor can be conceived to be either one or many?

It would seem not.

Nor as like or unlike?