They are.
And if to the two a third be added in due order, the number of terms will be three, and the contacts two?
Yes.
And every additional term makes one additional contact, whence it follows that the contacts are one less in number than the terms; the first two terms exceeded the number of contacts by one, and the whole number of terms exceeds the whole number of contacts by one in like manner; and for every one which is afterwards added to the number of terms, one contact is added to the contacts.
True.
Whatever is the whole number of things, the contacts will be always one less.
True.
But if there be only one, and not two, there will be no contact?
How can there be?
And do we not say that the others being other than the one are not one and have no part in the one?
True.
Then they have no number, if they have no one in them?
Of course not.
Then the others are neither one nor two, nor are they called by the name of any number?
No.
One, then, alone is one, and two do not exist?
Clearly not.
And if there are not two, there is no contact?
There is not.
Then neither does the one touch the others, nor the others the one, if there is no contact?
Certainly not.
For all which reasons the one touches and does not touch itself and the others?
True.
Further--is the one equal and unequal to itself and others?
How do you mean?
If the one were greater or less than the others, or the others greater or less than the one, they would not be greater or less than each other in virtue of their being the one and the others; but, if in addition to their being what they are they had equality, they would be equal to one another, or if the one had smallness and the others greatness, or the one had greatness and the others smallness--whichever kind had greatness would be greater, and whichever had smallness would be smaller?
Certainly.
Then there are two such ideas as greatness and smallness; for if they were not they could not be opposed to each other and be present in that which is.
How could they?
If, then, smallness is present in the one it will be present either in the whole or in a part of the whole?
Certainly.
Suppose the first; it will be either co-equal and co-extensive with the whole one, or will contain the one?
Clearly.
If it be co-extensive with the one it will be co-equal with the one, or if containing the one it will be greater than the one?
Of course.
But can smallness be equal to anything or greater than anything, and have the functions of greatness and equality and not its own functions?
Impossible.
Then smallness cannot be in the whole of one, but, if at all, in a part only?
Yes.
And surely not in all of a part, for then the difficulty of the whole will recur; it will be equal to or greater than any part in which it is.
Certainly.
Then smallness will not be in anything, whether in a whole or in a part; nor will there be anything small but actual smallness.
True.
Neither will greatness be in the one, for if greatness be in anything there will be something greater other and besides greatness itself, namely, that in which greatness is; and this too when the small itself is not there, which the one, if it is great, must exceed; this, however, is impossible, seeing that smallness is wholly absent.
True.
But absolute greatness is only greater than absolute smallness, and smallness is only smaller than absolute greatness.
Very true.
Then other things not greater or less than the one, if they have neither greatness nor smallness; nor have greatness or smallness any power of exceeding or being exceeded in relation to the one, but only in relation to one another; nor will the one be greater or less than them or others, if it has neither greatness nor smallness.
Clearly not.
Then if the one is neither greater nor less than the others, it cannot either exceed or be exceeded by them?