Parmenides

Certainly.

And, therefore, if one be the same with itself, it is not one with itself, and will therefore be one and also not one.

Surely that is impossible.

And therefore the one can neither be other than other, nor the same with itself.

Impossible.

And thus the one can neither be the same, nor other, either in relation to itself or other?

No.

Neither will the one be like anything or unlike itself or other.

Why not?

Because likeness is sameness of affections.

Yes.

And sameness has been shown to be of a nature distinct from oneness?

That has been shown.

But if the one had any other affection than that of being one, it would be affected in such a way as to be more than one; which is impossible.

True.

Then the one can never be so affected as to be the same either with another or with itself?

Clearly not.

Then it cannot be like another, or like itself?

No.

Nor can it be affected so as to be other, for then it would be affected in such a way as to be more than one.

It would.

That which is affected otherwise than itself or another, will be unlike itself or another, for sameness of affections is likeness.

True.

But the one, as appears, never being affected otherwise, is never unlike itself or other?

Never.

Then the one will never be either like or unlike itself or other?

Plainly not.

Again, being of this nature, it can neither be equal nor unequal either to itself or to other.

How is that?

Why, because the one if equal must be of the same measures as that to which it is equal.

True.

And if greater or less than things which are commensurable with it, the one will have more measures than that which is less, and fewer than that which is greater?

Yes.

And so of things which are not commensurate with it, the one will have greater measures than that which is less and smaller than that which is greater.

Certainly.

But how can that which does not partake of sameness, have either the same measures or have anything else the same?

Impossible.

And not having the same measures, the one cannot be equal either with itself or with another?

It appears so.

But again, whether it have fewer or more measures, it will have as many parts as it has measures; and thus again the one will be no longer one but will have as many parts as measures.

Right.

And if it were of one measure, it would be equal to that measure; yet it has been shown to be incapable of equality.

It has.

Then it will neither partake of one measure, nor of many, nor of few, nor of the same at all, nor be equal to itself or another; nor be greater or less than itself, or other?

Certainly.

Well, and do we suppose that one can be older, or younger than anything, or of the same age with it?

Why not?

Why, because that which is of the same age with itself or other, must partake of equality or likeness of time; and we said that the one did not partake either of equality or of likeness?

We did say so.

And we also said, that it did not partake of inequality or unlikeness.