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part, no individual: how, we ask, can it possibly be the source of all this plurality?

Number at all events it possesses in the objects of its contemplation: it is thus one and many, and the many are powers, wonderful powers, not weak but, being pure, supremely great and, so to speak, full to overflowing—powers in very truth, knowing no limit, so that they are infinite, infinity, Magnitude-Absolute.

As we survey this Magnitude with the beauty of Being within it and the glory and light around it, all contained in Intellect, we see, simultaneously, Quality already in bloom, and along with the continuity of its Act we catch a glimpse of Magnitude at Rest. Then, with one, two and three in Intellect, Magnitude appears as of three dimensions, with Quantity entire. Quantity thus given and Quality, both merging into one and, we may almost say, becoming one, there is at once shape. Difference slips in to divide both Quantity and Quality, and so we have variations in shape and differences of Quality. Identity, coming in with Difference, creates equality, Difference meanwhile introducing into Quantity inequality, whether in number or in magnitude: thus are produced circles and squares, and irregular figures, with number like and unlike, odd and even.

The life of Intellect is intelligent, and its activity (Act) has no failing-point: hence it excludes none of the constituents we have discovered within it, each one of which we now see as an intellectual function, and all of them possessed by virtue of its distinctive power and in the mode appropriate to Intellect.

But though Intellect possesses them all by way of thought, this is not discursive thought: nothing it lacks that is capable of serving as Reason-Principle, while it may itself be regarded as one great and perfect Reason-Principle, holding all the Principles as one and proceeding from its own Primaries, or rather having eternally proceeded, so that "proceeding" is never true of it. It is a universal rule that whatever reasoning discovers to exist in Nature is to be found in Intellect apart from all ratiocination: we conclude that Being has so created Intellect that its reasoning is after a mode similar to that of the Principles which