 The monad, which is opposed to the indefinite dyad, is just one of three gods for Numenius (Fr. 11 Des Places), who here follows Moderatus to a degree. The first god is equated with the good, is simple, at rest and associates only with itself. The second god is the demiurge, who by organizing matter divides himself so that a third god arises, who is either identified with the organized cosmos or its animating principle, the world soul (Dillon 1977, 366–372). Numenius is famous for the striking images by means of which he elucidated his philosophy, such as the comparison of the helmsman, who steers his ship by looking at the heavens, to the demiurge, who steers matter by looking to the first god (Fr. 18 Des Places). Numenius’ argument that there is a first god above the demiurge is paralleled by a passage in another treatise, which shows connections to Neopythagorean metaphysics, The Chaldaean Oracles (Majercik 1989), which were published by Julian the Theurgist, during the reign of Marcus Aurelius (161–180 CE) and thus at about the same time as Numenius was active. It is hard to know which way the influence went (Dillon 1977, 363).