If there be no one in the others, the others are neither many nor one, nor do they appear either as one or many. Because the others have no sort or manner or way of communion with any sort of not-being, nor can anything which is not, be connected with any of the others; for that which is not has no parts, nor is there an opinion or any appearance of not-being in connection with the others, nor is not-being ever in any way attributed to the others, nor are they like or unlike, the same or different. Then if one is not, there is no conception of any of the others either as one or many, for you cannot conceive the many without the one. If one is not, the others neither are, nor can be conceived to be either one or man, nor as like or unlike, nor as the same or different, nor in contact or separation, nor in any of those states which we enumerated as appearing to be; the others neither are, nor appear to be any of these, if one is not. Then, we may sum it up in a word and say truly: If one is not, then nothing is. Let thus much be said; and further let us affirm what seems to be the truth, that, whether one is or is not, one and the others in relation to themselves and one another, all of them, in every way, are and are not, and appear to be and appear not to be.