the others, and in equality implies great and small, and equality lies
between great and small, and therefore the one which is not partakes of
equality. Further, the one which is not has being; for that which is true
is, and it is true that the one is not. And so the one which is not, if
remitting aught of the being of non-existence, 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