>>14646338
Unnumbered, but that wasn't answering the question of OP anyway.
Therefore a one comes forth from a one, as Dionysus from Zeus, or plurality comes from a unity, as the many gods are from Zeus, or one is from many, as when the soul is said to proceed from all things before itself, and that which is always generated is from all the causes that are prior to it, or many proceed from many, as we say the sensible things are from the intelligibles.
But nevertheless each of the two is everywhere, the one and the multiplicity,
even if sometimes it is the many as the one, and sometimes it is the one as the
many. And sometimes the one is by itself and the many are by themselves.
Therefore we shall not arrive at an infinite regress if we search always for the
unmultipliable One before the One-many; indeed this absolute One by itself is the cause of the many, since as one, it is nevertheless all things, because it is before all things, not as one thing among all things, nor yet is a certain one that is a composite from all things, but truly one, and thus all things together as the One itself. But the second principle is all things itself, but as the many of itself. For this was the many of that One, because all multiplicity subsists around the One, as all power subsists around its own substance.
Thus we ascend to this principle from the all many, as we ascend from the One-all to the One. Each of the principles is all things, the One as all things together, and the many as the many-all. And perhaps all things proceed from the One as already fashioned, and many from the second principle as still indefinite and unbounded and not yet perfect.