And we said that it could not be in itself, and could not be in other? True. Then one is never in the same place? It would seem not. But that which is never in the same place is never quiet or at rest? Never. One then, as would seem, is neither at rest nor in motion? It certainly appears so. Neither will it be the same with itself or other; nor again, other than itself or other. How is that? If other than itself it would be other than one, and would not be one. True. And if the same with other, it would be that other, and not itself; so that upon this supposition too, it would not have the nature of one, but would be other than one? It would. Then it will not be the same with other, or other than itself? It will not. Neither will it be other than other, while it remains one; for not one, but only other, can be other than other, and nothing else. True. Then not by virtue of being one will it be other? Certainly not. But if not by virtue of being one, not by virtue of itself; and if not by virtue of itself, not itself, and itself not being other at all, will not be other than anything? Right. Neither will one be the same with itself. How not? Surely the nature of the one is not the nature of the same. Why not? It is not when anything becomes the same with anything that it becomes one. What of that? Anything which becomes the same with the many, necessarily becomes many and not one. True. But, if there were no difference between the one and the same, when a thing became the same, it would always become one; and when it became one, the same? Certainly. And, therefore, if one be the same with itself, it is not one with itself, and will therefore be one and also not one. Surely that is impossible. And therefore the one can neither be other than other, nor the same with itself. Impossible. And thus the one can neither be the same, nor other, either in relation to itself or other? No. Neither will the one be like anything or unlike itself or other. Why not? Because likeness is sameness of affections. Yes. And sameness has been shown to be of a nature distinct from oneness? That has been shown. But if the one had any other affection than that of being one, it would be affected in such a way as to be more than one; which is impossible. True. Then the one can never be so affected as to be the same either with another or with itself? Clearly not. Then it cannot be like another, or like itself? No. Nor can it be affected so as to be other, for then it would be affected in such a way as to be more than one. It would. That which is affected otherwise than itself or another, will be unlike itself or another, for sameness of affections is likeness. True. But the one, as appears, never being affected otherwise, is never unlike itself or other? Never. Then the one will never be either like or unlike itself or other? Plainly not.