Kitap 11
2
For if it is neither magnitude nor plurality, but infinity itself is the essence of it, and not merely an accident, it must be indivisible; because that which is divisible is either magnitude or plurality. And if it is indivisible it cannot be infinite, except in the same way as sound is invisible. But this is not what people mean by infinite; and it is not the infinite in this sense that we are investigating, but the infinite in the sense of the untraversable.
3
Again, how can the infinite exist independently unless number and magnitude, of which infinity is an attribute, also exist independently?Aristotle has argued that they do not in Aristot. Met. 1.9.16-25. And further, if the infinite is accidental, it cannot, qua infinite, be an element of things; just as the invisible is not an element of speech, although sound is invisible. It is clear also that the infinite cannot exist actually.
4
Otherwise any part of it which we might take would be infinite; for infinity and the infinite are the same, if the infinite is substance and is not predicated of a subject. Therefore it is either indivisible, or if it is partible, the parts into which it is divisible are infinite. But the same thing cannot be many infinites; for just as a part of air is air, so a part of the infinite will be infinite, if the infinite is a substance and principle.
