§146ἕστηκε μέν που, εἴπερ αὐτὸ ἐν ἑαυτῷ ἐστιν· ἐν γὰρ ἑνὶ ὂν καὶ ἐκ τούτου μὴ μεταβαῖνον ἐν τῷ αὐτῷ ἂν εἴη, ἐν ἑαυτῷ.
On the one hand, it is likely at rest, if indeed it is in itself; for being in one thing and not moving out of this, it would be in the same, namely in itself.
ἔστι γάρ.
For it is so.
τὸ δέ γε ἐν τῷ αὐτῷ ἀεὶ ὂν ἑστὸς δήπου ἀνάγκη ἀεὶ εἶναι.
And indeed, that which is always in the same must of necessity always be at rest.
πάνυ γε.
Very much so.
τί δέ;
What then?
τὸ ἐν ἑτέρῳ ἀεὶ ὂν οὐ τὸ ἐναντίον ἀνάγκη μηδέποτʼ ἐν ταὐτῷ εἶναι, μηδέποτε δὲ ὂν ἐν τῷ αὐτῷ μηδὲ ἑστάναι, μὴ ἑστὸς δὲ κινεῖσθαι;
Is it not necessary, on the contrary, that what is always in another should never be in the same, and never being in the same, should not be at rest, and not being at rest, should move?
οὕτως.
So it is.
ἀνάγκη ἄρα τὸ ἕν, αὐτό τε ἐν ἑαυτῷ ἀεὶ ὂν καὶ ἐν ἑτέρῳ, ἀεὶ κινεῖσθαί τε καὶ ἑστάναι.
It is necessary, then, that the one, being always both in itself and in another, should always both move and be at rest.
φαίνεται.
It appears so.
καὶ μὴν ταὐτόν γε δεῖ εἶναι αὐτὸ ἑαυτῷ καὶ ἕτερον ἑαυτοῦ, καὶ τοῖς ἄλλοις ὡσαύτως ταὐτόν τε καὶ ἕτερον εἶναι, εἴπερ καὶ τὰ πρόσθεν πέπονθεν.
And indeed, it must be the same with itself and other than itself, and likewise both the same with and other than the others, if indeed it has also experienced what went before.
πῶς;
How?
πᾶν που πρὸς ἅπαν ὧδε ἔχει, ἢ ταὐτόν ἐστιν ἢ ἕτερον· ἢ ἐὰν μὴ ταὐτὸν ᾖ μηδʼ ἕτερον, μέρος ἂν εἴη τούτου πρὸς ὃ οὕτως ἔχει, ἢ ὡς πρὸς μέρος ὅλον ἂν εἴη.
Everything, I suppose, is related to everything else in this way: it is either the same or other; or if it is neither the same nor other, it would be a part of that to which it is so related, or a whole in relation to a part.
φαίνεται.
It appears so.
ἆρʼ οὖν τὸ ἓν αὐτὸ αὑτοῦ μέρος ἐστίν;
Is the one itself, then, a part of itself?
οὐδαμῶς.
In no way.
οὐδʼ ἄρα ὡς πρὸς μέρος αὐτὸ αὑτοῦ ὅλον ἂν εἴη, πρὸς ἑαυτὸ μέρος ὄν.
Neither then would it be a whole in relation to itself as a part, since it is not a part in relation to itself.
οὐ γὰρ οἷόν τε.
For that is not possible.
ἀλλʼ ἆρα ἕτερόν ἐστιν ἑνὸς τὸ ἕν;
But then, is the one other than the one?
οὐ δῆτα.
Certainly not.
οὐδʼ ἄρα ἑαυτοῦ γε ἕτερον ἂν εἴη.
Neither then would it be other than itself.
οὐ μέντοι.
Indeed not.
εἰ οὖν μήτε ἕτερον μήτε ὅλον μήτε μέρος αὐτὸ πρὸς ἑαυτό ἐστιν, οὐκ ἀνάγκη ἤδη ταὐτὸν εἶναι αὐτὸ ἑαυτῷ;
If then it is neither other, nor a whole, nor a part in relation to itself, is it not necessary that it be already the same with itself?
ἀνάγκη.
Necessary.
τί δέ;
What then?
τὸ ἑτέρωθι ὂν αὐτὸ ἑαυτοῦ ἐν τῷ αὐτῷ ὄντος ἑαυτῷ οὐκ ἀνάγκη αὐτὸ ἑαυτοῦ ἕτερον εἶναι, εἴπερ καὶ ἑτέρωθι ἔσται;
Is it not necessary that that which is in a different place from itself, while itself is in the same place as itself, should be other than itself, if indeed it is also to be in a different place?
ἔμοιγε δοκεῖ.
So it seems to me.
οὕτω μὴν ἐφάνη ἔχον τὸ ἕν, αὐτό τε ἐν ἑαυτῷ ὂν ἅμα καὶ ἐν ἑτέρῳ.
But indeed, the one was shown to be in this state, being at the same time both in itself and in another.
ἐφάνη γάρ.
For it was so shown.
ἕτερον ἄρα, ὡς ἔοικεν, εἴη ταύτῃ ἂν ἑαυτοῦ τὸ ἕν.
The one, therefore, as it seems, would in this respect be other than itself.
ἔοικεν.
It seems so.
τί οὖν;
What then?
εἴ τού τι ἕτερόν ἐστιν, οὐχ ἑτέρου ὄντος ἕτερον ἔσται;
If something is other than something, will it not be other than that which is other?
ἀνάγκη.
Necessary.
οὐκοῦν ὅσα μὴ ἕν ἐστιν, ἅπανθʼ ἕτερα τοῦ ἑνός, καὶ τὸ ἓν τῶν μὴ ἕν;
Are not, then, all things that are not one, other than the one, and the one other than those that are not one?
πῶς δʼ οὔ;
How could it not be?
ἕτερον ἄρα ἂν εἴη τὸ ἓν τῶν ἄλλων.
The one, therefore, would be other than the others.
ἕτερον.
Other.
ὅρα δή· αὐτό τε ταὐτὸν καὶ τὸ ἕτερον ἆρʼ οὐκ ἐναντία ἀλλήλοις;
Look now: are not the same itself and the other contrary to one another?
πῶς δʼ οὔ;
How could it not be?
ἦ οὖν ἐθελήσει ταὐτὸν ἐν τῷ ἑτέρῳ ἢ τὸ ἕτερον ἐν ταὐτῷ ποτε εἶναι;
Will, then, the same ever be willing to be in the other, or the other in the same?
οὐκ ἐθελήσει.
It will not.
εἰ ἄρα τὸ ἕτερον ἐν τῷ αὐτῷ μηδέποτε ἔσται, οὐδὲν ἔστι τῶν ὄντων ἐν ᾧ ἐστὶν τὸ ἕτερον χρόνον οὐδένα· εἰ γὰρ ὁντινοῦν εἴη ἔν τῳ, ἐκεῖνον ἂν τὸν χρόνον ἐν ταὐτῷ εἴη τὸ ἕτερον.
If, then, the other is never to be in the same, there is nothing among existing things in which the other is for any time; for if it were in anything for any time whatever, during that time the other would be in the same.
οὐχ οὕτως;
Is it not so?
οὕτως.
So it is.
ἐπειδὴ δʼ οὐδέποτε ἐν τῷ αὐτῷ ἐστιν, οὐδέποτε ἔν τινι τῶν ὄντων ἂν εἴη τὸ ἕτερον.
And since it is never in the same, the other would never be in any of the existing things.
ἀληθῆ.
True.
οὔτʼ ἄρα ἐν τοῖς μὴ ἓν οὔτε ἐν τῷ ἑνὶ ἐνείη ἂν τὸ ἕτερον.
Neither, then, would the other be in the things that are not one, nor in the one.
οὐ γὰρ οὖν.
Indeed not.
οὐκ ἄρα τῷ ἑτέρῳ γʼ ἂν εἴη τὸ ἓν τῶν μὴ ἓν οὐδὲ τὰ μὴ ἓν τοῦ ἑνὸς ἕτερα.
The one, therefore, would not be other than the things that are not one by means of the other, nor would the things that are not one be other than the one.
οὐ γάρ.
Indeed.