all-perfect division, and unical and essential number are here; receiving indeed, the unical and the essential from unity and being, but the separation of number from difference. For every where difference is in the three monads, but it particularly unfolds the multitudes of numbers, according to the third monad, generates more partial Gods, and divides being in conjunction with the Gods. For neither is deity in these imparticipable, because unity is not separate from being, nor is essence destitute of deity, because neither is being deprived of the one.
Since however, all things are in each of the monads, but unically and intelligibly in the first, generatively, and according to the peculiarity of difference in the second, and intellectually, and according to being in the third;—this being the case, Plato when unfolding to us the first monad, very properly begins from the monad, and proceeds as far as to the triad; but when teaching about the second, he begins from evenly-even numbers, and proceeds as far as to those that are evenly-odd, both which belong to the nature of the even number. And when he adds the third monad, he begins from being, and recurs through difference to the one. For having shown that being participates of number, he from hence leads us round to unical number, employing the mode of conversion in the conception of this monad.
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
