First of all, the decimal is "heavenly" (80, 9) and even simply "heaven" (80, 3) and, in particular, the "sun" (80, 6), not to mention the fact that it is simply "cosmos" (80, 3). It is "indefatigable" (80:5) and even "eternity" itself (80:4; 81:9). It is clear why it is also "power" (80:4; 81:11; 86:6), "memory" (81:18), "faith" (80:4; 81:15), "all-perfect" (panteleia 86:6). Of the mythological figures, the following are attracted: Atlas as holding the sky on his shoulders (80, 5; 82, 4), Phanet (80, 5) as manifesting cosmic harmony, Pan (80, 3.10.16), interpreted in connection with incorrect etymology as "All" (pan), and "god" in general (80, 5). In this connection, it is also very important to say that the decal is "necessity" (anagce 80, 4; 82, 1) and "fate" (heimarmene 80, 3; 81, 4).

3. The difference between a decimal and a one

In conclusion of this analysis of the decimal offered to us in the treatise, we must also say that we met with the concept of the creative prototype at the very beginning of this treatise, namely, in the discourse on unity. In order not to be confused, one should not think that the tenth repeats only what was already in the unit. This unit was indeed the prototype and paradigm; But it has not yet been said what exactly it is a paradigm. All that has been said is that it is a paradigm for the All in general. But in order to understand this All, it was necessary to study this All in its corporeal substance, in its living corporeality, and in all possible structures of the cosmos. Therefore, the author of the treatise does not at all engage here in an empty repetition of what was said in the chapter on unity. Now it is not a unit in general, but a unit of all the cosmic harmonies realized by it, both in the static and dynamic sense of the word. The absolute unit is only the givenness of real being. The decimal is a full-fledged material given, formality and all-harmonious realization, the truth of the same absolute unity. It is not for nothing that one is called Zeus in the treatise, and nine is called Hero. The marriage of Zeus and Hera, that is, one and nine, creates a tenfold, that is, the entire region of the cosmos with the preservation of the properties of both parents.

§5. General characteristics of the treatise

Now, after a painstaking study of the entire treatise line by line, we consider ourselves entitled to formulate quite freely all the positive and all the negative features of the treatise. Our attitude to this treatise, contrary to the opinion of most researchers, is dictated not only by the positive, but also by the sublime nature of the impressions we received from its analysis. Let us first speak of the negative aspects of the treatise, and we will immediately see that the denial of its authorship of Iamblichus is not so unfounded. The point is only that the question of authorship itself is of little interest to us, since it does not matter whether this treatise belongs to Iamblichus himself or to someone from his school.

1. Negative traits

There are a lot of negative features in the treatise.

Firstly, all the materials in the treatise are presented in a very disparate, confused, often even simply contradictory way. Therefore, when the opponents of the treatise considered this work too compilative, they were right. This is a compilation, an anthology, a reader, and just a set of very interesting, but poorly coordinated materials.

Secondly, this external compilation corresponds to the frequent absence of an internal system. On the one hand, it seems that we are talking here about numbers. Nevertheless, conclusions are sometimes drawn really from numbers; and for the most part these conclusions have nothing to do with arithmetic, but are purely philosophical. But the matter is not limited to philosophy. Right there, and very abundantly; mythological materials are also used, often far from what we know from the actual history of ancient mythology. Last but not least, etymological considerations, which can now only be regarded as fantastic. Finally, the author does not hesitate to give purely accidental examples of the significance of this number, such as the fact that the septenary determines the possibility of the birth of a child after a seven-month stay in the womb, or that there are seven planets, etc. All such observations are often so naïve and accidental that we have always avoided expounding them in full in the preceding one.

Thirdly, and finally, although the author of the treatise is always based on Pythagorean Platonism and even makes some references to the corresponding authors, nevertheless the historical-philosophical side is presented, it must be said, rather sparingly and poorly, which, of course, cannot but disappoint in the study of Neoplatonism, which in all important and unimportant questions always makes references to classical philosophical literature.