The division therefore into three, having been demonstrated by us, we shall briefly observe, that the one appears to be many according to this order, the one itself proceeding into a multitude of unities, and being in a similar manner becoming generated in conjunction with the one. For those three monads are the intelligible comprehensions of all orders, and they at once preside over all the progressions from intelligibles, produce all of them in an exempt manner, and collect them to the intelligible causes. Since however, Plotinus admits that number is prior to animal itself, and says that the first being produces from itself number, and that this is established as a medium between the one being, and animal itself, but is the basis and place of beings, it is worth while to speak likewise concisely about this. For if he says that animal itself has intelligible and occult number, as comprehended in the monad, he speaks rightly, and accords with Plato. But if he says that animal itself comprehends number, now separated, or which has a multiform subsistence, and is the progeny of difference, intelligible multitude is not a thing of this kind. For there indeed, the one is being, and being is the one. Hence animal itself is according to all things perfect. But in number, the one is separated from being, and being from the one, and each of the parts is no longer an intelligible whole, as an animal itself. For that is a whole of wholes; and every where the one was with being in the parts of it, and animal itself was only-begotten. But number proceeded after the twofold coordinations, I mean the monad and duad, the odd and the even number. How therefore, can we place in animal itself the first number? If however, some one should say that number exists there, it is according to cause and intelligibly. But it is intellectually separated by difference. And farther still, in addition to these things, if animal itself is surveyed by some one in the demiurgic order, and he denominates it the plenitude of forms, and the intelligible of the demiurgic intellect, it will thus have intellectual number, as being arranged near the intellectual end. But if he should call intelligible animal number, in this case there will be separation and difference in the Gods, whom we have asserted to be established above the whole of things, according to supreme union. For all section and division originate from the intellectual Gods; since here difference proceeds, adorning things in conjunction with the one and being. How therefore, does the division of the unities into minute parts, or the multiform nature of beings pertain to intelligibles? And how can the multitude of all forms accord with the first animal itself? For the tetrad was there, divided by the monad and triad, a division of this kind being adapted to the third order of intelligible forms. For as the one being is a monad, but eternity is a monad and duad, (for to be is conjoined with the ever) so animal itself is a monad and triad. Since however, it comprehends in itself the cause of all number, Timæus denominates it the tetrad which is comprehensive of the four first-effective causes. For the tetrad itself preexists as the fountain of all the production of forms. But in intelligibles the monad, duad and triad subsist unically; but in intellectuals in a divided manner.

Difference therefore necessarily generates all these for us with separation. For every where, the first of subordinate natures have the peculiar form of the natures that exist prior to them.[244] Hence, the first multitudes proceed indeed from the one, but they are unical, without separation, and without number, imitating the one principle of the whole of things. Very properly therefore, does Parmenides constitute multitude in intelligibles, according to the end [of the intelligible order]; but number in intellectuals according to the beginning [of the intelligible and at the same time intellectual order.] And these are conjoined with each other. Parmenides also pre-establishes unical and intelligible multitude, as the cause of intellectual numbers. And Timæus shows that animal itself is only-begotten, because it was monadically the cause of the whole of things, and not dyadically, nor according to divine difference. That number however, is the first thing in intellectuals, we have abundantly shown.