logician, and captious person, should blame the definition of Euclid, because he defines genus from species (for things contained by one or more terms, are the species of figure,) we shall assert, in opposition to such an objection, that genera also pre-occupy in themselves the powers of species. And when men of ancient authority, were willing to manifest genera themselves, from those powers which genera contain, they appeared, indeed, to enter on their design from species, but, in reality, they explained genera from themselves, and from the powers which they contain. The reason of figure, therefore, since it is one, comprehends the differences of many figures, according to the bound and infinity residing in its nature. And he who defined this reason, was not void of understanding, whilst he comprehended in a definition, the differences of the powers it contained. But you will ask, From whence does the reason of figure originate, and by what causes is it perfected? I answer, that it first arises from _bound_ and _infinite_, and that which is mixed from these. Hence it produces some species from _bound_, others from _infinite_, and others from the _mixt_. And this it accomplishes by bringing the form of bound to circles; but that of infinite, to right lines: and that of the mixt to figures composed from right and circular lines. But, in the second place, this reason is perfected from that totality, which is separated into dissimilar parts. From whence, indeed, it occasions a whole to every form, and each figure is cut into different species. For a circle, and every right-lined figure may be divided, by reason or proportion, into dissimilar figures; which is the business of Euclid in his book of divisions, where he divides one figure into figures similar to each as are given; but another into such as are dissimilar. In the third place, it is invigorated from accumulated multitude, and, on account of this, extends forms of every kind, and produces the multiform reasons of figures. Hence, in propagating itself, it does not cease till it arrives at something last, and has unfolded all the variety of forms. And, as in the intelligible world, _one_ is shewn to abide in that which _is_; and, at the same time, that which _is_ in _one_, so likewise, reason exhibits circular in right-lined figures; and on the contrary, rectilinear comprehended in circular figures. And it peculiarly manifests its whole nature in each, and all these in all. Since the whole subsists in all collectively, and in each separate and apart. From that order, therefore, it is endued with this power. In the fourth place, it receives from the first of numbers[166], the measures of the progression of forms. From whence it constitutes all figures according to numbers; some, indeed, according to the more simple, but others according to the more composite. For triangles, quadrangles, quinquangles, and all multangles, proceed in infinitum, together with the mutations of numbers.