It happens, however, agreeably to reason that the infinite should not by addition appear so as to surpass every magnitude, but that this should be effected by division; for as matter is comprehended within, so likewise the infinite. But form comprehends. It is also conformable to reason that in number the boundary should be in that which is least; but that in a progression to a greater multitude every multitude should always be surpassed; and that in magnitudes the contrary should take place: for in a progression to that which is least, every magnitude is surpassed; but in a progression to that which is a greater there is not infinite magnitude. But this is because the one is indivisible, whatever one it may be. Thus man is one man, and not many men. But number is more than one, and is certain quantities; so that it is necessary to stop at the indivisible: for two and three are paronymous names; and, in like manner, every other number. But we may always conceive a progression to the more: for the bisections of magnitude are infinite: so that the infinite is in capacity, and not in energy, but always that which is assumed, surpasses every definite multitude. This number, however, is not separate from the bisection; nor does the infinity remain, but is generated in the same manner as time, and the number of time. But in magnitudes the contrary takes place: for continued quantity is, indeed, divisible to infinity; but there is not an infinite progression to that which is greater: for as much as can be in capacity, so much also may be in energy. So that since no sensible magnitude is infinite, it is not possible that there should be a transcendency of every definite magnitude: for if this were possible, there would be something greater than the universe. The infinite, however, is not the same in motion, magnitude and time, as if it were one certain nature; but the posterior is denominated with relation to the prior. Thus motion is called infinite, because the magnitude is prior in which it is moved, or changed in quality, or increased. But time is infinite through motion. At present therefore we use these; but afterward we shall endeavor to say what each of them is, and why every magnitude may be divided into magnitudes. What we have said, however, does not subvert the theory of mathematicians, while it denies that the infinite subsists in such a manner as to be in energy with respect to increase, as that which cannot be passed through: for mathematicians do not now want nor do they use the infinite; but they only assume that such quantity as they wish to employ is finite. But any other magnitude whatever may be divided in the same manner as the greatest magnitude. It is of no consequence, therefore, with respect to the demonstration, if it should be made in a lesser line. But the infinite will be in those magnitudes which have a subsistence.
