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 by human reasonings, but which are divided into two first effective powers, viz. the power generative of wholes, and the power which collects into union all progressions. For according to the monad indeed, it collects intellectual multitude, and conjoins it to intelligibles; but according to the duad it produces multitude, and separates it according to difference. And according to the odd number indeed, it collects the many orders into indivisible union; but according to the even number, it prolifically produces into light all the genera of the Gods. For being established as the middle of the intelligible and intellectual Gods, and giving completion to the one bond of them, it is carried in its summit indeed, in intellectuals as in a vehicle, but being united to intelligibles, it evolves intelligible multitude, and calls forth its occult and unical nature into separation, and prolific generation. It also collects that which is intellectual into union and impartible communion. And not this only, but generating all things as far as to the last of things, according to the incomprehensible cause of the duad and the nature of the even number, it again unites the proceeding natures and convolves them according to the monad, and the sameness of the odd number. Through unity indeed, and the duad, it produces, collects and binds all things intelligibly, occultly, and in an unknown manner to the intelligible, and effects this even in the last matter and the vestigies of forms which it contains. But through the even and odd number it constitutes the two coordinations, viz. the vivific and the immutable, the prolific and the effective, all the impartible genera of fabricating and animal-producing powers, those powers that preside over a partible life, or partible production, the more intellectual and singular mundane natures, and which belong to the better coordination, and those natures that are more irrational and multiplied, and which give completion to the subordinate series. And again, through this divided generation we may see that each of the proceeding natures, is united and at the same time multiplied, is indivisible and divided in its causes, and through diminution is separated from them. And we attribute indeed things that are more excellent and more simple to the nature