t 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?

No.

Nor as the same or different, nor in contact or separation, nor in any
of those states which we enumerated as appearing to be;--the others
neither are nor appear to be any of these, if one is not?

True.

Then may we not sum up the argument in a word and say truly: If one is
not, then nothing is?

Certainly.

Let thus much be said; and further let us affirm what seems to be the
truth, that, whethe