change in no time. Which is true also of all the other changes, which
likewise take place in no time.

1.aa. But if one is, what happens to the others, which in the first place
are not one, yet may partake of one in a certain way? The others are other
than the one because they have parts, for if they had no parts they would
be simply one, and parts imply a whole to which they belong; otherwise each
part would be a part of many, and being itself one of them, of itself, and
if a part of all, of each one of the other parts, which is absurd. For a
part, if not a part of one, must be a part of all but this one, and if so
not a part of each one; and if not a part of each one, not a part of any
one of many, and so not of one; and if of none, how of all? Therefore a
part is neither a part of many nor of all, but of an absolute and perfect
whole or one. And if the others have parts, they must partake of the
whole, and must be the whole of which they are the parts. And each part,
as the word 'each' implies, is also an absolute one. And both the whole
and the parts partake of one, for the whole of which the parts are parts is
one, and each part is one part of the whole; and whole and parts as
participating in one are other than one, and as being other than one are
many and infinite; and however small a fraction you separate from them is
many and not one. Yet the fact of their being parts furnishes the others
with a limit towards other parts and towards the whole; they are finite and
also infinite: finite through participation in the one, infinite in their
own nature. And as being finite, they are alike; and as being infinite,
they are alike; but as being both finite and also infinite, they are in the
highest degree unlike. And all other opposites might without difficulty be
shown to unite in them.

1.bb. Once more, leaving all this: Is there not also an opposite series
of consequences which is equally true of the others, and may be deduced