ll destruction?

I should.

The one then, as would appear, becomes and is destroyed by taking and
giving up being.

Certainly.

And being one and many and in process of becoming and being destroyed,
when it becomes one it ceases to be many, and when many, it ceases to be
one?

Certainly.

And as it becomes one and many, must it not inevitably experience
separation and aggregation?

Inevitably.

And whenever it becomes like and unlike it must be assimilated and
dissimilated?

Yes.

And when it becomes greater or less or equal it must grow or diminish or
be equalized?

True.

And when being in motion it rests, and when being at rest it changes to
motion, it can surely be in no time at all?

How can it?

But that a thing which is previously at rest should be afterwards
in motion, or previously in motion and afterwards at rest, without
experiencing change, is impossible.

Impossible.

And surely there cannot be a time in which a thing can be at once
neither in motion nor at rest?

There cannot.

But neither can it change without changing.

True.

When then does it change; for it cannot change either when at rest, or
when in motion, or when in time?

It cannot.

And does this strange thing in which it is at the time of changing
really exist?

What thing?

The moment. For the moment seems to imply a something out of which
change takes place into either of two states; for the change is not from
the state of rest as such, nor from the state of motion as such; but
there is this curious nature which we call the moment lying between rest
and motion, not being in any time; and into this and out of this what is
in motion changes into rest, and what is at rest into motion.

So it appears.

And the one then, since it is at rest and also in motion, will change
to either, for only in this way can it be in both. And in changing it
changes in a moment, and when it is changing it will be in no time, and
will not then be either in motion or at rest.

It will not.

And it will be in the same case in relation to the other changes, when
it passes from being into cessation of being, or from not-being into
becoming--then it passes between certain states of motion and rest, and
neither is nor is not, nor becomes nor is destroyed.

Very true.

And on the same principle, in the passage from one to many and from
many to one, the one is neither one nor many, neither separated nor
aggregated; and in the