But, after contemplating the essence of mathematical forms, it is necessary we should recur to that one master-science of these, which we have shewn is prior to a multitude of others, and that we should contemplate what its employment is, what are its powers, and how far it advances in its energies. The employment, therefore, of the whole mathematical science, possessing, as we have before said, the power of cogitation, must not be placed so high as that of intelligence; which is firmly seated in its own stable essence, is perfect, is contained by itself, and in itself continually verges. Nor must it be situated so low as that of opinion and sense, since these cognitions dwell upon external concerns, energize upon them, and do not possess the causes of the objects of their knowledge. But the mathematical science, receives its commencement, indeed, extrinsically from[78] recollection, but ends in the most intimate reasons, residing in the depths of the soul; and is excited, indeed, from things posterior, but arrives by gradual advances at the principal essence of forms. Nor is its energy immoveable, like that of intelligence, nor is it affected with local motion and alteration, like sense, but it revolves with a vital energy, and runs through the ornament of incorporeal reasons, sometimes advancing from principles to such things as are perfected by principles, but at other times yielding in a retrograde progression from conclusions to their forming principles: and sometimes proceeding from things previously known, to such as are the subject of investigation: but at other times, from things placed in the question, to such as precede in cognition. Besides, it does not excel all inquisition, as if it were perfect from itself, like intellect, nor is it perfected from others, like sense, but it proceeds by enquiry to invention, and ascends from the imperfect to perfection. But it likewise possesses twofold powers, one kind of these deducing principles into multitude, and generating the different paths of contemplation: but the other endued with a power of collecting many transitions into proper suppositions. For since it proposes to itself as principles, as well unity, and multitude, as bound and infinite, and such things as are subject to its comprehension, are allotted a middle order, between forms indivisible and every way divisible; with great propriety (I think) the gnostic powers of the whole science of these are essentially twofold. One species indeed, hastens to union, and contracts the expansion of multitude: but the other possesses a power of distinguishing things simple into such as are various, more universals into more particulars, and reasons digested in their principle, into things secondary and multifariously multiplied from these principles. For rising higher from its commencement it penetrates even to such things as are the perfections of sensible concerns, is joined with nature, and demonstrates many things together with