§151καὶ μὴν αὐτό γε ἐν ἑαυτῷ ὂν καὶ περὶ ἑαυτὸ ἂν εἴη ἔξωθεν, καὶ περιέχον μὲν μεῖζον ἂν ἑαυτοῦ εἴη, περιεχόμενον δὲ ἔλαττον, καὶ οὕτω μεῖζον ἂν καὶ ἔλαττον εἴη αὐτὸ ἑαυτοῦ τὸ ἕν.
And indeed, since it is in itself, it would also be around itself from the outside; and as containing, it would be greater than itself, but as contained, less; and thus the one itself would be both greater and less than itself.
εἴη γὰρ ἄν.
Indeed, it would be.
οὐκοῦν καὶ τόδε ἀνάγκη, μηδὲν εἶναι ἐκτὸς τοῦ ἑνός τε καὶ τῶν ἄλλων;
Is it not also necessary that nothing exists outside of both the one and the others?
πῶς γὰρ οὔ;
How indeed could it not be?
ἀλλὰ μὴν καὶ εἶναί που δεῖ τό γε ὂν ἀεί.
But indeed, that which exists must always be somewhere.
ναί.
Yes.
οὐκοῦν τό γε ἔν τῳ ὂν ἐν μείζονι ἔσται ἔλαττον ὄν;
Therefore, must not that which is in something be in a greater, being itself less?
οὐ γὰρ ἂν ἄλλως ἕτερον ἐν ἑτέρῳ εἴη.
For otherwise one thing could not be in another.
οὐ γάρ.
Indeed not.
ἐπειδὴ δὲ οὐδὲν ἕτερον ἔστι χωρὶς τῶν ἄλλων καὶ τοῦ ἑνός, δεῖ δὲ αὐτὰ ἔν τῳ εἶναι, οὐκ ἀνάγκη ἤδη ἐν ἀλλήλοις εἶναι, τά τε ἄλλα ἐν τῷ ἑνὶ καὶ τὸ ἓν ἐν τοῖς ἄλλοις, ἢ μηδαμοῦ εἶναι;
But since there is nothing else apart from the others and the one, and they must be in something, is it not immediately necessary that they be in each other—the others in the one, and the one in the others—or else be nowhere at all?
φαίνεται.
It appears so.
ὅτι μὲν ἄρα τὸ ἓν ἐν τοῖς ἄλλοις ἔνεστι, μείζω ἂν εἴη τὰ ἄλλα τοῦ ἑνός, περιέχοντα αὐτό, τὸ δὲ ἓν ἔλαττον τῶν ἄλλων, περιεχόμενον· ὅτι δὲ τὰ ἄλλα ἐν τῷ ἑνί, τὸ ἓν τῶν ἄλλων κατὰ τὸν αὐτὸν λόγον μεῖζον ἂν εἴη, τὰ δὲ ἄλλα τοῦ ἑνὸς ἐλάττω.
Therefore, insofar as the one is in the others, the others would be greater than the one, containing it, and the one less than the others, being contained; but insofar as the others are in the one, the one would, by the same argument, be greater than the others, and the others less than the one.
ἔοικεν.
It seems so.
τὸ ἓν ἄρα ἴσον τε καὶ μεῖζον καὶ ἔλαττόν ἐστιν αὐτό τε αὑτοῦ καὶ τῶν ἄλλων.
Therefore, the one is equal to, greater than, and less than both itself and the others.
φαίνεται.
It appears so.
καὶ μὴν εἴπερ μεῖζον καὶ ἔλαττον καὶ ἴσον, ἴσων ἂν εἴη μέτρων καὶ πλειόνων καὶ ἐλαττόνων αὑτῷ καὶ τοῖς ἄλλοις, ἐπειδὴ δὲ μέτρων, καὶ μερῶν.
And indeed, if it is greater, less, and equal, it would have equal, more, and fewer measures than itself and the others; and since it has measures, it must also have parts.
πῶς δʼ οὔ;
How indeed could it not be?
ἴσων μὲν ἄρα μέτρων ὂν καὶ πλειόνων καὶ ἐλαττόνων, καὶ ἀριθμῷ ἔλαττον ἂν καὶ πλέον εἴη αὐτό τε αὑτοῦ καὶ τῶν ἄλλων καὶ ἴσον αὑτῷ τε καὶ τοῖς ἄλλοις κατὰ ταὐτά.
Therefore, having equal, more, and fewer measures, it would also in number be less and more than both itself and the others, and equal to both itself and the others in the same way.
πῶς;
How?
ὧνπερ μεῖζόν ἐστι, πλειόνων που καὶ μέτρων ἂν εἴη αὐτῶν, ὅσων δὲ μέτρων, καὶ μερῶν· καὶ ὧν ἔλαττον, ὡσαύτως· καὶ οἷς ἴσον, κατὰ ταὐτά.
Of whatever things it is greater, it would have more measures than those things, and as many parts as measures; and of whatever things it is less, likewise; and to whatever things it is equal, in the same way.
οὕτως.
So it is.
οὐκοῦν ἑαυτοῦ μεῖζον καὶ ἔλαττον ὂν καὶ ἴσον ἴσων ἂν εἴη μέτρων καὶ πλειόνων καὶ ἐλαττόνων αὑτῷ, ἐπειδὴ δὲ μέτρων, καὶ μερῶν;
Therefore, being greater, less, and equal to itself, would it not have equal, more, and fewer measures than itself, and since it has measures, also parts?
πῶς δʼ οὔ;
How indeed could it not be?
ἴσων μὲν ἄρα μερῶν ὂν αὑτῷ ἴσον ἂν τὸ πλῆθος αὑτῷ εἴη, πλειόνων δὲ πλέον, ἐλαττόνων δὲ ἔλαττον τὸν ἀριθμὸν αὑτοῦ.
Therefore, having equal parts with itself, its multitude would be equal to itself, but having more, more, and having fewer, fewer in number than itself.
φαίνεται.
It appears so.
οὐκοῦν καὶ πρὸς τἆλλα ὡσαύτως ἕξει τὸ ἕν;
Therefore, will not the one be in the same relation to the others?
ὅτι μὲν μεῖζον αὐτῶν φαίνεται, ἀνάγκη πλέον εἶναι καὶ τὸν ἀριθμὸν αὐτῶν· ὅτι δὲ σμικρότερον, ἔλαττον· ὅτι δὲ ἴσον μεγέθει, ἴσον καὶ τὸ πλῆθος εἶναι τοῖς ἄλλοις;
Insofar as it appears greater than them, must it not also be more in number than them; insofar as smaller, fewer; and insofar as equal in greatness, equal also in multitude to the others?
ἀνάγκη.
Necessary.
οὕτω δὴ αὖ, ὡς ἔοικε, τὸ ἓν καὶ ἴσον καὶ πλέον καὶ ἔλαττον τὸν ἀριθμὸν αὐτό τε αὑτοῦ ἔσται καὶ τῶν ἄλλων.
Thus indeed, as it seems, the one will be equal, more, and fewer in number, both to itself and to the others.
ἔσται.
It will be.
ἆρʼ οὖν καὶ χρόνου μετέχει τὸ ἕν, καὶ ἐστί τε καὶ γίγνεται νεώτερόν τε καὶ πρεσβύτερον αὐτό τε ἑαυτοῦ καὶ τῶν ἄλλων, καὶ οὔτε νεώτερον οὔτε πρεσβύτερον οὔτε ἑαυτοῦ οὔτε τῶν ἄλλων, χρόνου μετέχον;
Is it, then, also the case that the one partakes of time, and, partaking of time, is and becomes both younger and older than both itself and the others, and is neither younger nor older than either itself or the others?
πῶς;
How?
εἶναι μέν που αὐτῷ ὑπάρχει, εἴπερ ἓν ἔστιν.
To exist, surely, belongs to it, if indeed the one is.
ναί.
Yes.