Nor does either of the two conjectures require many words of explanation. For the one side pretends that by the mixture of the’ divisible and indivisible substance no other thing is meant than the generation or original of number, seeing that the unit is undividable but multitude is subject to division; however, that out of these is begot number, unity terminating plurality and putting a period to infinity, which they call the unlimited binary. This binary Zaratas, the scholar of Pythagoras, named the mother, but the unit the father of number; and therefore he believed those numbers were the best which approached nearest in resemblance to the unit. Nevertheless, this number cannot be said to be the soul; for it neither has the power to move, neither can it be moved. But the Same and the Other being blended together, of which one is the original of motion and mutation, the other of rest and stability, from these two springs the soul, which is no less active or passive itself to stay or to be stayed, than to move or to be moved. But the followers of Crantor, supposing the proper function of the soul to consist in judging of those things which are discernible to the understanding and those which are liable to sense, as also of the differences and similitudes of these things, as well in themselves as in reference one to another, allege the soul to be composed of all, to the end she may have a true knowledge of the whole. Now the things of which the All is composed are fourfold,—the intelligible nature, always immutable and still the same, and the sensitive nature, which is passive and subject to alteration; and also the nature of the Same, and the nature of the Other, in regard the two former in some measure participate also of diversity and identity.