As unity is seen in some one (being), and then in some other, if the
second unity possess hypostatic existence also, then the supreme Unity
(of the first Essence) will not alone possess hypostatic existence,
and there will be thus a multitude of unities (as there is a multitude
of beings). If the hypostatic existence of the first Unity be alone
acknowledged, this will exist either in the Essence in itself, or in
the One in itself. If it exist in the Essence in itself, the other
unities (which exist in the other beings) will then be such merely by
figure of speech, and will no longer be subordinated to the primary
unity; or number will be composed of dissimilar unities, and the
unities will differ from each other in so far as they are unities.
If the primary unity exist already in the Unity in itself, what need
would that Unity in itself have of that unity to be one? If all that be
impossible, we shall have to recognize the existence of the One which
is purely and simply one, which, by its "being" is entirely independent
of all the other beings, which is named the chief Unity, and is
conceived of as such. If unity exist on high (in the intelligible
world) without any object that may be called one, why might not another
One (the one of the first Being) subsist on high also? Why would
not all the (beings), each being a separate unity, not constitute a
multitude of unities, which might be the "multiple unity"? As the
nature (of the first Being) begets, or rather, as it has begotten (from
all eternity); or at least, as it has not limited itself to one of the
things it has begotten, thus rendering the unity (of the first Being)
somewhat continuous; if it circumscribe (what it produces) and promptly
ceases in its procession, it begets small numbers; if it advance
further, moving alone not in foreign matters, but in itself, it begets
large numbers. It thus harmonizes every plurality and every being with
every number, knowing well that, if each of the (beings) were not in
harmony with some number, either they would not exist, or they would
bear neither proportion, measure, nor reason.