t what is not has
in no sort or way or kind participation of being?

Quite absolutely.

Then, that which is not cannot be, or in any way participate in being?

It cannot.

And did we not mean by becoming, and being destroyed, the assumption of
being and the loss of being?

Nothing else.

And can that which has no participation in being, either assume or lose
being?

Impossible.

The one then, since it in no way is, cannot have or lose or assume being
in any way?

True.

Then the one that is not, since it in no way partakes of being, neither
perishes nor becomes?

No.

Then it is not altered at all; for if it were it would become and be
destroyed?

True.

But if it be not altered it cannot be moved?

Certainly not.

Nor can we say that it stands, if it is nowhere; for that which stands
must always be in one and the same spot?

Of course.

Then we must say that the one which is not never stands still and never
moves?

Neither.

Nor is there any existing thing which can be attributed to it; for if
there had been, it would partake of being?

That is clear.

And therefore neither smallness, nor greatness, nor equality, can be
attributed to it?

No.

Nor yet likeness nor difference, either in relation to itself or to
others?

Clearly not.

Well, and if nothing should be attributed to it, can other things be
attributed to it?

Certainly not.

And therefore other things can neither be like or unlike, the same, or
different in relation to it?

They cannot.

Nor can what is not, be anything, or be this thing, or be related to or
the attribute of this or that or other, or be past, present, or future.
Nor can knowledge, or opinion, or perception, or expression, or name, or
any other thing that is, have any concern with it?

No.

Then the one that is not has no condition of any kind?

Such appears to be the conclusion.

2.aa. Yet once more; if one is not, what becomes of the others? Let us
determine that.

Yes; let us determine that.

The others must surely be; for if they, like the one, were not, we could
not be now speaking of them.

True.

But to speak of the others implies difference--the terms 'other' and
'different' are synonymous?

True.

Other means other than other, and different, different from the
different?

Yes.

Then, if there are to be others, there is something than which they will
be other?

Certainly.

And what can that be?--for if the one is n