istence, would become existent. For not being implies the
being of not-being, and being the not-being of not-being; or more truly
being partakes of the being of being and not of the being of not-being,
and not-being of the being of not-being and not of the not-being
of not-being. And therefore the one which is not has being and also
not-being. And the union of being and not-being involves change or
motion. But how can not-being, which is nowhere, move or change, either
from one place to another or in the same place? And whether it is or is
not, it would cease to be one if experiencing a change of substance. The
one which is not, then, is both in motion and at rest, is altered and
unaltered, and becomes and is destroyed, and does not become and is not
destroyed.

2.b. Once more, let us ask the question, If one is not, what happens in
regard to one? The expression 'is not' implies negation of being:--do we
mean by this to say that a thing, which is not, in a certain sense is?
or do we mean absolutely to deny being of it? The latter. Then the one
which is not can neither be nor become nor perish nor experience change
of substance or place. Neither can rest, or motion, or greatness, or
smallness, or equality, or unlikeness, or likeness either to itself or
other, or attribute or relation, or now or hereafter or formerly, or
knowledge or opinion or perception or name or anything else be asserted
of that which is not.

2.aa. Once more, if one is not, what becomes of the others? If we
speak of them they must be, and their very name implies difference, and
difference implies relation, not to the one, which is not, but to
one another. And they are others of each other not as units but
as infinities, the least of which is also infinity, and capable of
infinitesimal division. And they will have no unity or number, but only
a semblance of unity and number; and the least of them will appear large
and manifold in comparison with the infinitesimal fractions into which
it may be divided. Further, each particle will have the appearance of
being equal with the fractions. For in passing from the greater to the
less it must reach an intermediate point, which is equality. Moreover,
each particle although having a limit in relation to itself and to other
particles, yet it has neither beginning, middle, nor end; for there is
always a beginning before the beginning, and a middle within the middle,
and an end beyond the end, because the infinit