4. Let us now examine how the numbers form part of the intelligible world. Are they inherent in the other forms? Or are they, since all eternity, the consequences of the existence of these forms? In the latter case, as the very essence possessed primary existence, we would first conceive the monad; then, as movement and stability emanated from it, we would have the triad; and each one of the remaining intelligible entities would lead to the conception of some of the other numbers. If it were not so, if a unity were inherent in each intelligible entity, the unity inherent in the first Essence would be the monad; the unity inherent in what followed it, if there be an order in the intelligible entities, would be the "pair"; last, the unity inhering in some other intelligible entity, such as, for instance, in ten, would be the decad. Nevertheless this could not yet be so, each number being conceived as existing in itself. In this case, will we be compelled to admit that number is anterior to the other intelligible entities, or posterior thereto? On this subject Plato[9] says that men have arrived to the notion of number by the succession of days and nights, and he thus refers the conception of number to the diversity of (objective) things. He therefore seems to teach that it is first the numbered objects that by their diversity produce numbers, that number results from movement of the soul, which passes from one object to another, and that it is thus begotten when the soul enumerates; that is, when she says to herself, Here is one object, and there is another; while, so long as she thinks of one and the same object, she affirms nothing but unity. But when Plato says that being is in the veritable number, and that the number is in the being,[10] he intends to teach that by itself number possesses a hypostatic substantial existence, that it is not begotten in the soul which enumerates, but that the variety of sense-objects merely recalls to the soul the notion of number. PYTHAGOREAN INTELLIGIBLE NUMBERS DISCUSSED.