time intellectual number possesses, and of what it is the cause to the Gods.
CHAPTER XXX.
In the next place, we must likewise assert that the first number[1] is of a feminine nature. For in this, difference first shines forth, separating the one from being, and dividing the one into many unities, and being into many beings. What therefore is the difference which is the cause of these things to the Gods? For if we should call it a genus of being, in the first place indeed, how is it prior to being? For separating being and the one, it is arranged between both of them. But existing as a middle, it calls forth indeed the one into generations, but it fills being with generative cause. If therefore, it is prior to being, how will it be one certain genus of being? And in the second place, after this, the different which is a genus of being, is every where essential, and is by no means inherent in superessential natures. But difference itself is primarily present with the unities themselves, and separates and produces many unities from one. How therefore, can superessential difference ever come to be the same with the difference which gives completion to essences?
In the third place, that different [which is a genus of being,] presents itself to the view in intellectuals, according to the demiurgic order. But difference itself is the intelligible summit of intellectuals. And the former indeed, subsists together with sameness; but the latter has by itself a subsistence in the intelligibles of intellectuals. To which also may be added, that in what follows, Plato as he proceeds makes mention of difference, and generates it in conjunction with sameness. How therefore, does he effect the same conclusion twice? For he does not employ such
- ↑ In the original αϱιθμος is omitted.
