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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?


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?


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

and each other.


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.

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?


Nor will they be many; for if they were many one would be

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