other, or of the one and the other,--in
any such case do I not speak of both?

Yes.

And must not that which is correctly called both, be also two?

Undoubtedly.

And of two things how can either by any possibility not be one?

It cannot.

Then, if the individuals of the pair are together two, they must be
severally one?

Clearly.

And if each of them is one, then by the addition of any one to any pair,
the whole becomes three?

Yes.

And three are odd, and two are even?

Of course.

And if there are two there must also be twice, and if there are three
there must be thrice; that is, if twice one makes two, and thrice one
three?

Certainly.

There are two, and twice, and therefore there must be twice two; and
there are three, and there is thrice, and therefore there must be thrice
three?

Of course.

If there are three and twice, there is twice three; and if there are two
and thrice, there is thrice two?

Undoubtedly.

Here, then, we have even taken even times, and odd taken odd times, and
even taken odd times, and odd taken even times.

True.

And if this is so, does any number remain which has no necessity to be?

None whatever.

Then if one is, number must also be?

It must.

But if there is number, there must also be many, and infinite
multiplicity of being; for number is infinite in multiplicity, and
partakes also of being: am I not right?

Certainly.

And if all number participates in being, every part of number will also
participate?

Yes.

Then being is distributed over the whole multitude of things, and
nothing that is, however small or however great, is devoid of it? And,
indeed, the very supposition of this is absurd, for how can that which
is, be devoid of being?

In no way.

And it is divided into the greatest and into the smallest, and into
being of all sizes, and is broken up more than all things; the divisions
of it have no limit.

True.

Then it has the greatest number of parts?

Yes, the greatest number.

Is there any of these which is a part of being, and yet no part?

Impossible.

But if it is at all and so long as it is, it must be one, and cannot be
none?

Certainly.

Then the one attaches to every single part of being, and does not fail
in any part, whether great or small, or whatever may be the size of it?

True.

But reflect:--Can one, in its entirety, be in many places at the same
time?

No; I see the impossibility of that.

And