if not in its entirety, then it is divided; for it cannot be present
with all the parts of being, unless divided.

True.

And that which has parts will be as many as the parts are?

Certainly.

Then we were wrong in saying just now, that being was distributed into
the greatest number of parts. For it is not distributed into parts more
than the one, into parts equal to the one; the one is never wanting
to being, or being to the one, but being two they are co-equal and
co-extensive.

Certainly that is true.

The one itself, then, having been broken up into parts by being, is many
and infinite?

True.

Then not only the one which has being is many, but the one itself
distributed by being, must also be many?

Certainly.

Further, inasmuch as the parts are parts of a whole, the one, as a
whole, will be limited; for are not the parts contained by the whole?

Certainly.

And that which contains, is a limit?

Of course.

Then the one if it has being is one and many, whole and parts, having
limits and yet unlimited in number?

Clearly.

And because having limits, also having extremes?

Certainly.

And if a whole, having beginning and middle and end. For can anything
be a whole without these three? And if any one of them is wanting to
anything, will that any longer be a whole?

No.

Then the one, as appears, will have beginning, middle, and end.

It will.

But, again, the middle will be equidistant from the extremes; or it
would not be in the middle?

Yes.

Then the one will partake of figure, either rectilinear or round, or a
union of the two?

True.

And if this is the case, it will be both in itself and in another too.

How?

Every part is in the whole, and none is outside the whole.

True.

And all the parts are contained by the whole?

Yes.

And the one is all its parts, and neither more nor less than all?

No.

And the one is the whole?

Of course.

But if all the parts are in the whole, and the one is all of them and
the whole, and they are all contained by the whole, the one will be
contained by the one; and thus the one will be in itself.

That is true.

But then, again, the whole is not in the parts--neither in all the
parts, nor in some one of them. For if it is in all, it must be in one;
for if there were any one in which it was not, it could not be in all
the parts; for the part in which it is wanting is one of all, and if the
whole is not in this, how can it