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 If, however, it be requisite clearly to unfold the truth, numbers are also prior to forms. For there are indeed superessential numbers, but there are not superessential forms. And according to this reasoning every form is number, as also the Pythagoreans said. For Timæus being a Pythagorean, not only asserts that there are intelligible forms, but also intelligible numbers; for he says that the intelligible forms are four. There however, number is intelligibly, and monadically according to cause. For intelligible animal is a monad, occultly containing the whole of number. But in the summit of intellectuals, number subsists separately, evolving the number which preexists in the monad according to cause and uniformly. For there is a difference, I think, between saying multitude in its cause, and multitude from its cause, and between saying united, and saying separated multitude. And the one indeed is prior to number, but the other is number. So that according to Timæus there are intelligible numbers together with forms, and prior to forms. And according to Parmenides, number is after multitude. For Timæus calls uniform and occult multitude the number of forms. But since number is primarily in the Gods, but forms participate of the divine unities, he denominates the first ideas four. For monad and triad, were primarily indeed in the Gods themselves, but secondarily in intellectuals; and superessentially indeed in the former, but formally in the latter. In intelligibles therefore, multitude was unically; but in intellectuals it subsists separately. But where there is separation there also there is number, as we have frequently observed. Hence likewise all the genera of the Gods are from hence generated. And they are divided, the paternal indeed and generative, among intelligibles and intellectuals; but the demiurgic and vivific, among intellectuals. And the genera indeed, that bind through similitude, are divided among supermundane natures; but those that are both exempt and distributed, are divided among the liberated Gods. And the celestial and sublunary genera, are divided among the mundane Gods. And in short, all the coordinations of beings receive their distinction and separation from this order. From these things therefore, it is evident what the peculiarities are which intelligible and at the same