But if this is admitted, that lines and points are substance more than bodies, but we do not see to what sort of bodies these could belong (for they cannot be in perceptible bodies), there can be no substance.-Further, these are all evidently divisions of body,-one in breadth, another in depth, another in length. Besides this, no sort of shape is present in the solid more than any other; so that if the Hermes is not in the stone, neither is the half of the cube in the cube as something determinate; therefore the surface is not in it either; for if any sort of surface were in it, the surface which marks off the half of the cube would be in it too. And the same account applies to the line and to the point and the unit. Therefore, if on the one hand body is in the highest degree substance, and on the other hand these things are so more than body, but these are not even instances of substance, it baffles us to say what being is and what the substance of things is.-For besides what has been said, the questions of generation and instruction confront us with further paradoxes. For if substance, not having existed before, now exists, or having existed before, afterwards does not exist, this change is thought to be accompanied by a process of becoming or perishing; but points and lines and surfaces cannot be in process either of becoming or of perishing, when they at one time exist and at another do not. For when bodies come into contact or are divided, their boundaries simultaneously become one in the one case when they touch, and two in the other-when they are divided; so that when they have been put together one boundary does not exist but has perished, and when they have been divided the boundaries exist which before did not exist (for it cannot be said that the point, which is indivisible, was divided into two). And if the boundaries come into being and cease to be, from what do they come into being? A similar account may also be given of the 'now' in time; for this also cannot be in process of coming into being or of ceasing to be, but yet seems to be always different, which shows that it is not a substance. And evidently the same is true of points and lines and planes; for the same argument applies, since they are all alike either limits or divisions.
6
In general one might raise the question why after all, besides perceptible things and the intermediates, we have to look for another class of things, i.e. the Forms which we posit. If it is for this reason, because the objects of mathematics, while they differ from the things in this world in some other respect, differ not at all in that there are many of the same kind, so that their first principles cannot be limited in number (just as the elements of all the language in this sensible world are not limited in number, but in kind, unless one takes the elements of this individual syllable or of this individual articulate sound-whose elements will be limited even in number; so is it also in the case of the intermediates; for there also the members of the same kind are infinite in number), so that if there are not-besides perceptible and mathematical objects-others such as some maintain the Forms to be, there will be no substance which is one in number, but only in kind, nor will the first principles of things be determinate in number, but only in kind:-if then this must be so, the Forms also must therefore be held to exist. Even if those who support this view do not express it articulately, still this is what they mean, and they must be maintaining the Forms just because each of the Forms is a substance and none is by accident.
But if we are to suppose both that the Forms exist and that the principles are one in number, not in kind, we have mentioned the impossible results that necessarily follow.
(13) Closely connected with this is the question whether the elements exist potentially or in some other manner. If in some other way, there will be something else prior to the first principles; for the potency is prior to the actual cause, and it is not necessary for everything potential to be actual.-But if the elements exist potentially, it is possible that everything that is should not be. For even that which is not yet is capable of being; for that which is not comes to be, but nothing that is incapable of being comes to be.
(12) We must not only raise these questions about the first principles, but also ask whether they are universal or what we call individuals. If they are universal, they will not be substances; for everything that is common indicates not a 'this' but a 'such', but substance is a 'this'. And if we are to be allowed to lay it down that a common predicate is a 'this' and a single thing, Socrates will be several animals-himself and 'man' and 'animal', if each of these indicates a 'this' and a single thing.
If, then, the principles are universals, these universal.
Therefore if there is to be results follow; if they are not universals but of knowledge of the principles there must be the nature of individuals, they will not be other principles prior to them, namely those knowable; for the knowledge of anything is that are universally predicated of them.
