CHAPTER XXXIV.
If, however, it be requisite to survey the unknown peculiarity of divine numbers, and how the first order of intelligibles and intellectuals, and number which subsists according to this order, is the most ancient of all numbers, in the first place, we should consider the infinity mentioned by Parmenides, and see whether he does not say that intelligible multitude is infinite on account of this number, in consequence of its being unknown and incomprehensible by partial conceptions. For the all-perfect, and all-powerful peculiarity of divine numbers is exempt from the comprehension of partible natures, [such as ours]. They are therefore unknown, and on this account are said to be inexplicable, and not to be investigated. For number also in the last of things, and multitude, together with the known have likewise the unknown. And we are not able to comprehend the progression of every number in consequence of being vanquished by infinity. The incomprehensibility therefore, of this power which is unknown according to a discursive energy, is comprehended according to cause, in intelligible numbers and multitudes. For there would not be a thing of this kind in the last of numbers, unless the unknown pre-existed in intelligible numbers, and unless the former were ultimate imitations of the exempt incomprehensibility of the latter.
In the second place, after this, we may also add, that unical numbers are likewise of themselves unknown. For they are more ancient than beings, more single than forms, and being generative of, exist prior to the forms which we call intelligible. But the most venerable of divine operations manifest this, since they employ numbers, as possessing an ineffable efficacy, and through these effect the greatest, and most arcane of works. And prior to these nature ineffably, according to sympathy, imparts different powers to different[245] things, to some solar, but to others lunar powers, and renders the productions of these concordant with numbers. For in these monadic numbers also, the forms of numbers, such as the triad, the pentad, and the heptad, are one thing, but the unions of the forms another thing. For each of these forms is both one, and multitude. Hence form is unknown according to the highest union.
If therefore, monadic number participates of a certain unknown power, much more must the first number possess this peculiarity unically exempt from the whole of things. And besides this, we may also assume the anagogic power of numbers, not only because they define the periods of the physical restitutions, circumscribing our indefinite lation by appropriate measures, perfecting us according to these measures, and conjoining us to our first causes, but because likewise, number in a remarkable manner possesses a certain power of attracting to truth, as Socrates says in the Republic, leading us to intelligibles from a sensible nature.[246] As therefore, the last number is allotted this peculiarity, what ought we to say about the first number? Is it not this, that it unfolds intelligible light, especially persuades to an establishment in intelligibles, and through its own order announces to us the uniform power of principles? If therefore, we rightly assert these things, we shall in a greater degree admire Timæus, who having placed time over the perfections of souls, and the whole world, through which it would become more similar to animal itself says, that time proceeds according to number, and by number measures the existence of total souls. And as in intellectuals, number is established above the celestial circulation, collecting and causing it to be one, thus also in sensibles Timæus says, that time being number measures the celestial periods, and comprehends in itself the first causes of the perfection of the periods. If also, Socrates in the Republic, in the speech of the Muses, speaks about the one and entire period of the universe, which he says a perfect number comprehends, does it not through these things appear that divine number is perfective of wholes, and restores them to their pristine state, and that it measures all periods? The power likewise of collecting things imperfect to the perfect, accedes to all things from number, which elevates souls from things apparent to those that are unapparent, illuminates the whole world with the perfection of motion, and defines to all things measures, and the order of periods. But if not only a perfect number contains the period of a divine generated[247] nature, but another second number after this is the lord of better and worse generations, as the same Socrates says, number will not only restore things to their pristine state, but will also be of a generative nature. And it is evident that these things subsist in a divided manner, according to the second and third periods of numbers; but at once, and contractedly in the first of numbers. The first number therefore, is generative, mensurative, and perfective of generated natures.