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 preexisted 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[1] 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
- ↑ Instead of αλληλοις, I read αλλοις.
