§159ᾗ δέ γε πεπερασμένα τε εἶναι καὶ ἄπειρα πέπονθεν, ἐναντία πάθη ἀλλήλοις ὄντα ταῦτα τὰ πάθη πέπονθεν.
But insofar as they have experienced being limited and infinite, they have experienced these properties, which are contrary properties to one another.
ναί.
Yes.
τὰ δʼ ἐναντία γε ὡς οἷόν τε ἀνομοιότατα.
And contrary things are as unlike as possible.
τί μήν;
How could they not be?
κατὰ μὲν ἄρα ἑκάτερον τὸ πάθος ὅμοια ἂν εἴη αὐτά τε αὑτοῖς καὶ ἀλλήλοις, κατὰ δʼ ἀμφότερα ἀμφοτέρως ἐναντιώτατά τε καὶ ἀνομοιότατα.
Therefore, according to either one of the properties, they would be like both to themselves and to one another, but according to both properties in both ways, they would be most contrary and most unlike.
κινδυνεύει.
It is likely.
οὕτω δὴ τὰ ἄλλα αὐτά τε αὑτοῖς καὶ ἀλλήλοις ὅμοιά τε καὶ ἀνόμοια ἂν εἴη.
In this way indeed, the others would be both like and unlike to themselves and to one another.
οὕτως.
Thus.
καὶ ταὐτὰ δὴ καὶ ἕτερα ἀλλήλων, καὶ κινούμενα καὶ ἑστῶτα, καὶ πάντα τὰ ἐναντία πάθη οὐκέτι χαλεπῶς εὑρήσομεν πεπονθότα τἆλλα τοῦ ἑνός, ἐπείπερ καὶ ταῦτα ἐφάνη πεπονθότα.
And we shall no longer find it difficult to discover that the others than the one experience being the same as and other than one another, and being in motion and at rest, and all the contrary properties, since these also have been shown to be experienced by them.
ὀρθῶς λέγεις.
You speak rightly.
οὐκοῦν, εἰ ταῦτα μὲν ἤδη ἐῷμεν ὡς φανερά, ἐπισκοποῖμεν δὲ πάλιν ἓν εἰ ἔστιν, ἆρα καὶ οὐχ οὕτως ἔχει τὰ ἄλλα τοῦ ἑνὸς ἢ οὕτω μόνον;
Then, if we now leave these things as clear, and examine again, if the one is, whether the others than the one are also not in this state, or only in this state?
πάνυ μὲν οὖν.
By all means.
λέγωμεν δὴ ἐξ ἀρχῆς ἓν εἰ ἔστι, τί χρὴ τὰ ἄλλα τοῦ ἑνὸς πεπονθέναι.
Let us say then from the beginning, if the one is, what the others than the one must experience.
λέγωμεν γάρ.
Let us say so.
ἆρʼ οὖν οὐ χωρὶς μὲν τὸ ἓν τῶν ἄλλων, χωρὶς δὲ τἆλλα τοῦ ἑνὸς εἶναι;
Is it not, then, that the one is separate from the others, and the others are separate from the one?
τί δή;
Why so?
ὅτι που οὐκ ἔστι παρὰ ταῦτα ἕτερον, ὃ ἄλλο μέν ἐστι τοῦ ἑνός, ἄλλο δὲ τῶν ἄλλων· πάντα γὰρ εἴρηται, ὅταν ῥηθῇ τό τε ἓν καὶ τἆλλα.
Because, I suppose, there is no other thing besides these, which is other than the one and other than the others; for all things have been mentioned when both the one and the others are spoken of.
πάντα γάρ.
Indeed, all things.
οὐκ ἄρα ἔτʼ ἔστιν ἕτερον τούτων, ἐν ᾧ τό τε ἓν ἂν εἴη τῷ αὐτῷ καὶ τἆλλα.
Then there is no longer anything other than these, in which both the one and the others could be in the same thing.
οὐ γάρ.
Indeed not.
οὐδέποτε ἄρα ἐν ταὐτῷ ἐστι τὸ ἓν καὶ τἆλλα.
Never, then, are the one and the others in the same thing.
οὐκ ἔοικεν.
It seems not.
χωρὶς ἄρα;
Are they separate, then?
ναί.
Yes.
οὐδὲ μὴν μόριά γε ἔχειν φαμὲν τὸ ὡς ἀληθῶς ἕν.
And indeed we say that the truly one does not have parts.
πῶς γάρ;
How could it?
οὔτʼ ἄρα ὅλον εἴη ἂν τὸ ἓν ἐν τοῖς ἄλλοις οὔτε μόρια αὐτοῦ, εἰ χωρίς τέ ἐστι τῶν ἄλλων καὶ μόρια μὴ ἔχει.
Neither, then, would the one be in the others as a whole, nor would its parts be in them, if indeed it is separate from the others and does not have parts.
πῶς γάρ;
How indeed could it be?
οὐδενὶ ἄρα τρόπῳ μετέχοι ἂν τἆλλα τοῦ ἑνός, μήτε κατὰ μόριόν τι αὐτοῦ μήτε κατὰ ὅλον μετέχοντα.
By no means, then, would the others participate in the one, participating in it neither by any part of it nor as a whole.
οὐκ ἔοικεν.
It seems not.
οὐδαμῇ ἄρα ἓν τἆλλά ἐστιν, οὐδʼ ἔχει ἐν ἑαυτοῖς ἓν οὐδέν.
In no way, then, are the others one, nor do they have any one in themselves.
οὐ γὰρ οὖν.
Indeed not.
οὐδʼ ἄρα πολλά ἐστι τἆλλα· ἓν γὰρ ἂν ἦν ἕκαστον αὐτῶν μόριον τοῦ ὅλου, εἰ πολλὰ ἦν· νῦν δὲ οὔτε ἓν οὔτε πολλὰ οὔτε ὅλον οὔτε μόριά ἐστι τἆλλα τοῦ ἑνός, ἐπειδὴ αὐτοῦ οὐδαμῇ μετέχει.
Nor, then, are the others many; for each of them would be one part of the whole, if they were many; but as it is, the others than the one are neither one nor many, nor a whole, nor parts, since they participate in it in no way.
ὀρθῶς.
Right.
οὐδʼ ἄρα δύο οὐδὲ τρία οὔτε αὐτά ἐστι τὰ ἄλλα οὔτε ἔνεστιν ἐν αὐτοῖς, εἴπερ τοῦ ἑνὸς πανταχῇ στέρεται.
Nor, then, are the others themselves two or three, nor are these present in them, if indeed they are entirely deprived of the one.
οὕτως.
Thus.
οὐδὲ ὅμοια ἄρα καὶ ἀνόμοια οὔτε αὐτά ἐστι τῷ ἑνὶ τὰ ἄλλα, οὔτε ἔνεστιν ἐν αὐτοῖς ὁμοιότης καὶ ἀνομοιότης· εἰ γὰρ ὅμοια καὶ ἀνόμοια αὐτὰ εἴη ἢ ἔχοι ἐν ἑαυτοῖς ὁμοιότητα καὶ ἀνομοιότητα, δύο που εἴδη ἐναντία ἀλλήλοις ἔχοι ἂν ἐν ἑαυτοῖς τὰ ἄλλα τοῦ ἑνός.
Nor, then, are the others themselves like and unlike to the one, nor are likeness and unlikeness present in them; for if they were like and unlike, or had likeness and unlikeness in themselves, the others than the one would, I suppose, have in themselves two forms contrary to one another.
φαίνεται.
So it appears.
ἦν δέ γε ἀδύνατον δυοῖν τινοῖν μετέχειν ἃ μηδʼ ἑνὸς μετέχοι.
But it was impossible for things which do not even participate in one to participate in any two things.
ἀδύνατον.
Impossible.