me in the singular (ti) you would say is the sign of one,
some in the dual (tine) of two, some in the plural (tines) of many?

THEAETETUS: Exactly.

STRANGER: Then he who says 'not something' must say absolutely nothing.

THEAETETUS: Most assuredly.

STRANGER: And as we cannot admit that a man speaks and says nothing, he
who says 'not-being' does not speak at all.

THEAETETUS: The difficulty of the argument can no further go.

STRANGER: Not yet, my friend, is the time for such a word; for there
still remains of all perplexities the first and greatest, touching the
very foundation of the matter.

THEAETETUS: What do you mean? Do not be afraid to speak.

STRANGER: To that which is, may be attributed some other thing which is?

THEAETETUS: Certainly.

STRANGER: But can anything which is, be attributed to that which is not?

THEAETETUS: Impossible.

STRANGER: And all number is to be reckoned among things which are?

THEAETETUS: Yes, surely number, if anything, has a real existence.

STRANGER: Then we must not attempt to attribute to not-being number
either in the singular or plural?

THEAETETUS: The argument implies that we should be wrong in doing so.

STRANGER: But how can a man either express in words or even conceive in
thought things which are not or a thing which is not without number?

THEAETETUS: How indeed?

STRANGER: When we speak of things which are not, are we not attributing
plurality to not-being?

THEAETETUS: Certainly.

STRANGER: But, on the other hand, when we say 'what is not,' do we not
attribute unity?

THEAETETUS: Manifestly.

STRANGER: Nevertheless, we maintain that you may not and ought not to
attribute being to not-being?

THEAETETUS: Most true.

STRANGER: Do you see, then, that not-being in itself can neither be
spoken, uttered, or thought, but that it is unthinkable, unutterable,
unspeakable, indescribable?

THEAETETUS: Quite true.

STRANGER: But, if so, I was wrong in telling you just now that the
difficulty which was coming is the greatest of all.

THEAETETUS: What! is there a greater still behind?

STRANGER: Well, I am surprised, after what has been said already, that
you do not see the difficulty in which he who would refute the notion of
not-being is involved. For he is compelled to contradict himself as soon
as he makes the attempt.

THEAETETUS: What do you mean? Speak more clearly.

STRANGER: Do not expect clearness from me. For I, who maintain that
not