  Form-copies belong to particulars and derive or emanate, to borrow a neo-Platonic term, from Forms. Form-copies allow Plato to respond to a threat posed by the metaphysics of Forms: to wit, that particulars might be indiscernible. If particulars are nothing in their own right, and in the absence of both matter and form-copies, then particulars are merely bundles of  Forms;[20]  but if they are bundles, then two particulars composed of the same Forms would be indiscernible and identical. If we admit form-copies, particulars are not bundles of Forms. Particulars will be bundles of form-copies. And unlike a Form, which would seem to have to be numerically the same in each particular, the form-copies will differ from one another since they are distinct individual property-instances, not universals. However, while the particulars are no longer identical, this still allows that two bundles of form-copies could be indiscernible, since the form-copies of any one Form differ, it seems, solo numero. Helen's form-copy of Beauty cannot differ in quality from Andromache's, but their form-copies are distinct. If we allow that Helen and Andromache are presumed to be distinct particulars in virtue of their matter, we can further distinguish the particulars and the form-copies, i.e. the-beautiful-in-Helen versus the beautiful-in-Andromache. Here again, then, the assumption of the material particular is relevant. When Plato recognizes that he has yet to account for matter, and thus the individuation of particulars, he has to compose the Timaeus.