But to begin with our enquiry: in the first place, without universals there can be no science; for the flowing and perishing nature of particulars is perfectly foreign from that stability and duration which is requisite to objects of invariable truth. Neither is it possible, that infinite individuals can exist without the subsistence of one cause endued with infinite power; for all multitude must necessarily originate from one, and must resemble its cause in as great a degree of perfection as its nature can admit; by a diffused infinity, shadowing forth that infinite power which subsists in indivisible union. Hence, if this be the case, and if infinite men, horses, and a multitude of other univocals, are produced in an infinite time, an unity of infinite power must be the source of each, according to which they are generated in a terminated manner to infinity in the universe. Again, all animals are transmuted from that which is in capacity (i. e. seed), into energy. But if this be true, it is requisite there should be some animal in the universe, subsisting in ever-vital energy, which may call forth that which is concealed in dormant capacity, into perfect actuality. Thirdly, the celestial orbs would not perpetually revolve in the same spaces, and after the same manner, unless one and the same universal number, or idea, ruled in each. So, likewise, there is a natural number in every animal; or those of the same species, would not always (when perfect) be distinguished with the same invariable organs; nor would they be subject to puberty and old age, at the same time, unless they were detained by the same measure of nature. Besides, the participation of universals, is evident in every sensible object. Thus, the rational nature is united with every individual man. Thus, animal subsists in a lion and a horse, in a man and a dog. And thus the pentad, or number five, is participated in the five fingers, and the duad in the nostrils, eyes, hands, and feet. But since these do not subsist without a cause, but are perfected by certain determinate natures, it is necessary there should be an universal animal, in the whole of nature, separate from sensibles, by means of which this sensible animal is generated. And that there should subsist in nature a pentad, through which the hands are always adorned with that number of extremities; and a duad, from which the two eyes and nostrils are derived. But if nature does not possess these numbers from herself, as she is not the first cause of all, but derives them from another cause, in the same manner as matter from nature, it is necessary there should be universals and numbers prior to nature, subsisting in far greater purity and perfection.