2

With regard to the substance and nature of the one we must ask in which of two ways it exists. This is the very question that we reviewed in our discussion of problems, viz. what the one is and how we must conceive of it, whether we must take the one itself as being a substance (as both the Pythagoreans say in earlier and Plato in later times), or there is, rather, an underlying nature and the one should be described more intelligibly and more in the manner of the physical philosophers, of whom one says the one is love, another says it is air, and another the indefinite.

If, then, no universal can be a substance, as has been said our discussion of substance and being, and if being itself cannot be a substance in the sense of a one apart from the many (for it is common to the many), but is only a predicate, clearly unity also cannot be a substance; for being and unity are the most universal of all predicates. Therefore, on the one hand, genera are not certain entities and substances separable from other things; and on the other hand the one cannot be a genus, for the same reasons for which being and substance cannot be genera.

Further, the position must be similar in all the kinds of unity. Now 'unity' has just as many meanings as 'being'; so that since in the sphere of qualities the one is something definite-some particular kind of thing-and similarly in the sphere of quantities, clearly we must in every category ask what the one is, as we must ask what the existent is, since it is not enough to say that its nature is just to be one or existent. But in colours the one is a colour, e.g. white, and then the other colours are observed to be produced out of this and black, and black is the privation of white, as darkness of light. Therefore if all existent things were colours, existent things would have been a number, indeed, but of what? Clearly of colours; and the 'one' would have been a particular 'one', i.e. white. And similarly if all existing things were tunes, they would have been a number, but a number of quarter-tones, and their essence would not have been number; and the one would have been something whose substance was not to be one but to be the quarter-tone. And similarly if all existent things had been articulate sounds, they would have been a number of letters, and the one would have been a vowel. And if all existent things were rectilinear figures, they would have been a number of figures, and the one would have been the triangle. And the same argument applies to all other classes. Since, therefore, while there are numbers and a one both in affections and in qualities and in quantities and in movement, in all cases the number is a number of particular things and the one is one something, and its substance is not just to be one, the same must be true of substances also; for it is true of all cases alike.

That the one, then, in every class is a definite thing, and in no case is its nature just this, unity, is evident; but as in colours the one-itself which we must seek is one colour, so too in substance the one-itself is one substance. That in a sense unity means the same as being is clear from the facts that its meanings correspond to the categories one to one, and it is not comprised within any category (e.g. it is comprised neither in 'what a thing is' nor in quality, but is related to them just as being is); that in 'one man' nothing more is predicated than in 'man' (just as being is nothing apart from substance or quality or quantity); and that to be one is just to be a particular thing.