can the one be equal or unequal to itself or other. For equality implies sameness of measure, as inequality implies a greater or less number of measures. But the one, not having sameness, cannot have sameness of measure; nor a greater or less number of measures, for that would imply parts and multitude. Once more, can one be older or younger than itself or other? or of the same age with itself or other? That would imply likeness and unlikeness, equality and inequality. Therefore one cannot be in time, because that which is in time is ever becoming older and younger than itself, (for older and younger are relative terms, and he who becomes older becomes younger,) and is also of the same age with itself. None of which, or any other expressions of time, whether past, future, or present, can be affirmed of one. One neither is, has been, nor will be, nor becomes, nor has, nor will become. And, as these are the only modes of being, one is not, and is not one. But to that which is not, there is no attribute or relative, neither name nor word nor idea nor science nor perception nor opinion appertaining. One, then, is neither named, nor uttered, nor known, nor perceived, nor imagined. But can all this be true? 'I think not.' 1.b. Let us, however, commence the inquiry again. We have to work out all the consequences which follow on the assumption that the one is. If one is, one partakes of being, which is not the same with one; the words 'being' and 'one' have different meanings. Observe the consequence: In the one of being or the being of one are two parts, being and one, which form one whole. And each of the two parts is also a whole, and involves the other, and may be further subdivided into one and being, and is therefore not one but two; and thus one is never one, and in this way the one, if it is, becomes many and infinite. Again, let us conceive of a one which by an effort of abstraction we separate from being: will this abstract one be one or many? You say one only; let us see. In the first place, the being of one is other than one; and one and being, if different, are so because they both partake of the nature of other, which is therefore neither one nor being; and whether we take being and other, or being and one, or one and other, in any case we have two things which separately are called either, and together both. And both are two and either of two is severally one, and if one be added to any of the pairs, the sum is three; and two is an even number, three an odd; and two units exist twice, and therefore there are twice two; and three units exist thrice, and therefore there are thrice three, and taken together they give twice three and thrice two: we have even numbers multiplied into even, and odd into even, and even into odd numbers. But if one is, and both odd and even numbers are implied in one, must not every number exist? And number is infinite, and therefore existence must