whole, which is a sum of parts, and therefore has neither beginning,
middle, nor end, and is therefore unlimited, and therefore formless, being
neither round nor straight, for neither round nor straight can be defined
without assuming that they have parts; and therefore is not in place,
whether in another which would encircle and touch the one at many points;
or in itself, because that which is self-containing is also contained, and
therefore not one but two. This being premised, let us consider whether
one is capable either of motion or rest. For motion is either change of
substance, or motion on an axis, or from one place to another. But the one
is incapable of change of substance, which implies that it ceases to be
itself, or of motion on an axis, because there would be parts around the
axis; and any other motion involves change of place. But existence in
place has been already shown to be impossible; and yet more impossible is
coming into being in place, which implies partial existence in two places
at once, or entire existence neither within nor without the same; and how
can this be? And more impossible still is the coming into being either as
a whole or parts of that which is neither a whole nor parts. The one,
then, is incapable of motion. But neither can the one be in anything, and
therefore not in the same, whether itself or some other, and is therefore
incapable of rest. Neither is one the same with itself or any other, or
other than itself or any other. For if other than itself, then other than
one, and therefore not one; and, if the same with other, it would be other,
and other than one. Neither can one while remaining one be other than
other; for other, and not one, is the other than other. But if not other
by virtue of being one, not by virtue of itself; and if not by virtue of
itself, not itself other, and if not itself other, not other than anything.
Neither will one be the same with itself. For the nature of the same is
not that of the one, but a thing which becomes the same with anything does
not become one; for example, that which becomes the same with the many
becomes many and not one. And therefore if the one is the same with