the peculiarity of that which is mixed. For as in the progression according to breadth, that which is mixed presents itself to the view as the third, so likewise in the progression according to depth of intelligibles, the third has the order of that which is mixed with reference to the superior triads. The middle triad therefore, is indeed all things, but is characterized by intelligible infinity. For the three principles after the first, orderly distribute for us the intelligible genus of the Gods. For bound indeed, unfolds into light the first triad; but infinity the second; and that which is mixed, the third. It is infinite power therefore, according to which the second triad is characterized. For being the middle, it subsists according to the middle of the first triad, being all things from all. For in each triad, there is bound, infinity, and that which is mixed. But the peculiarity of the monads being respectively different, evolves the intelligible order of the Gods. The middle triad however, thus subsisting, but I say thus, because it consists of all the things of which the triad prior to it consists, yet it contains and connects the middle of intelligibles according to infinite power, and is filled indeed from a more elevated union, but fills the union posterior to itself with the powers of being. And it is measured indeed, from thence uniformly, but measures the third triad by the power of itself. And it abides indeed, in the first triad stably, but it establishes in itself the triad which is next in order. And in short, it binds to itself the intelligible centre, and establishes one intelligible coherence; causing indeed that which is occult and possesses the form of _the one_ in the first triad, to shine forth; but collecting the intelligible multitude of the third triad, and comprehending it on all sides. The being however, which gives completion to this triad is mixed, in the same manner as the being of the triad prior to it, and receives the peculiarity of life. For the infinity in this generates life.
It is likewise necessary that this triad should participate of the three things, symmetry, truth, and beauty. That which is primarily being however, principally subsists according to symmetry, which unites it, and conjoins it to _the good_. But the second triad, principally subsists according to truth. For because it participates of that which is primarily being, it is being, and _truly_ being. And the third triad principally subsists according to the beautiful. For there intelligible multitude, order and beauty, first shine forth to the view. Hence this being is the most beautiful of all intelligibles. This however will be discussed hereafter. As there is a triad therefore, in each of the mixtures, the first indeed, symmetry especially comprehends and connects; the second truth, and the third beauty. And this induced the divine Iamblichus to say, that Plato in these three defines the whole of the intelligible [order]. For all are in each, but one of these predominates more in one of the intelligible monads than in another. Moreover, the third triad presents itself to the view after this. For it is necessary that the extremity of being should also be deified, and should participate of an intelligible unity. For beings are not more in number than the unities, as Parmenides says, nor are the unities more numerous than beings; but each progression of being participates of _the one_; since this universe also, according to each part of itself, is governed by soul and intellect. By a much greater priority therefore, must the intelligible in its first, middle, and last hypostases, participate of the intelligible Gods.
CHAPTER XIV.
As the first unity therefore, after the exempt cause of all things, unfolds into light intelligible being, and the second unity, intelligible life, thus also the third constitutes about itself, intelligible intellect, and fills it with divine union, constituting power as the medium between itself and being, through which it gives completion to this being, and converts it to itself. In this therefore, every intelligible multitude shines forth to the view. For the whole of this being is intelligible intellect, life, and essence. And it is neither all things according to cause, in the same manner as that which is primarily being, nor does it cause all things to shine forth, as the second being does, but it is as it were all things according to energy, and openly. Hence also, it is the boundary of all intelligibles.
For since the progression of beings is accomplished according to similitude, the first being is most similar to _the one_; the second, is parturient with multitude, and is the origin of separation; but the third, is now all-perfect, and unfolds into light in itself, intelligible multitude and form.
Farther still, as the first triad abides occultly in bound, and fixes in itself every thing that is stable in intelligibles; but the second abides and at the same time proceeds; so the third, after progression converts the intelligible end to the beginning, and convolves the order to itself. For it is every where the province of intellect to convert and converge to the intelligible. All these likewise are uniform [i.e. have the form of one] and intelligible, viz. the abiding, the proceeding, and the returning. For each of these is not asserted after the same manner in intelligibles. And the intelligible genus of Gods[185] is unical, simple, and occult, conjoining itself to _the one itself_ which is prior to beings; and unfolds[186] into light nothing else than the transcendency of _the one_. For these three triads, mystically announce that unknown cause the first and perfectly imparticipable God. The first of them indeed, announcing his ineffable union; the second his transcendency, by which he surpasses all powers; and the third, his all-perfect generation of beings. For as they are able to comprehend the principle which surpasses both the union and the powers of all beings, so they exhibit to secondary natures, his[187] admirable transcendency; receiving indeed separately the unical power and dominion of the first God; but unfolding into light intelligibly the cause which is prior to intelligibles. For these Gods though they are allotted a simplicity which is equally exempt from all the divine orders, yet they fall short of the union of the father. Of this triad therefore, which converts all intelligibles to the first principle, and convolves the multitude apparent in itself to the stable union of the whole of things, one thing is bound, and unity and hyparxis; another, is infinity and power; and another is that which is mixed, essence, life, and intelligible intellect. But the whole triad subsists according to being, and is the intellect of the first triad. For the first triad is an intelligible God primarily.
But the triad posterior to it is an intelligible and intellectual God.
And the third triad is an intellectual God. These three deities also, and triadic monads, give completion to the intelligible genera. For they are monads according to their deities; since all other things are suspended from the Gods, and also powers and beings. But they are triads according to a separate division. For bound, infinity, and that which is mixed, have a threefold subsistence; but in one place indeed, all things are according to bound; in another, all things are according to infinity; and in another, all things are according to that which is mixed. And in one place, that which is mixed is essence; in another, it is intelligible life; and in another, intelligible intellect. In this last therefore, forms subsist primarily. For the separation of intelligibles, unfolds the order of forms; because form is being, but is not simply being. Hence that which is primarily being, is being itself, and is that which is being. But that which is the second being, is power, proceeding indeed from the first being, and existing as it were a duad generative of the multitude of beings, but not yet being multitude. And that which is the third being, is itself the multitude of beings; being there existing with separation. For being is the exempt cause of those things which forms constitute divisibly. And of the things of which being is productive collectively, of these, forms are the cause in a way attended with separation. Because forms indeed, are causes productive of separation in their effects, and also because forms are called the paradigms of beings. Being however, is the cause of all things posterior to itself, but is not the paradigm of them. For paradigms are the causes of things which are separated according to existence, and which have different characters of essence. After _the one_ therefore which is prior to beings, that which is one-many occultly, and the united subsists. On this account, it is that which is divided into multitude, and which tends from the uniform to the splendid. But the last of intelligibles, is that from which a certain distribution into parts originates, and which is comprehensive of intelligible multitude.
CHAPTER XV.
Socrates therefore, in the Philebus, affords us such like auxiliaries to the theory of the intelligible triads. It is requisite however, not only to abide in these conceptions, but also to demonstrate the theology of Plato about these triads from other dialogues, and from them to point out one truth adapted to the things themselves. We shall assume therefore, what is written in the Timæus, and shall follow our leader [Syrianus] who has unfolded to us the arcane mysteries of these triads, and conjoin with the end of what has been said the beginning of the following discussion. In the Timæus therefore, Plato investigating what the paradigm of the whole world is, discovers that it is comprehensive of all intelligible animals, that it is all-perfect, that it is the most beautiful of intelligibles, that it is only-begotten, and that it is the intelligible of the demiurgus. He likewise denominates it animal itself, as being the intelligible paradigm of every animal, and of that which is the object of sense. Hence it is necessary that this animal itself, because it is all-perfect, and the most beautiful of intelligibles, should be established in the intelligible orders. For though there is intelligible animal in the demiurgus, yet it is rather intellectual than intelligible, and is not the most beautiful of all intelligibles, but is second to them in beauty and power. For primary beauty is in the intelligible Gods.
In the demiurgus also, there are not only four forms of the things contained in the world, but there is all the multitude of forms. For in him the paradigms of individual forms presubsist. But animal itself is _totally_ constitutive of all animals by the intelligible tetrad.
The demiurgus likewise is not like animal itself only-begotten among beings, but subsists in conjunction with the vivific cause, together with which he constitutes the second genera of being, mingling them in the crater or bowl, in order to the generation of souls. For of the things of which intelligible animal is effective and at the same time generative, of these the demiurgus is allotted the cause in a divided manner, in conjunction with the crater. Hence, as I have said, animal itself is exempt from the demiurgus, and is, as Timæus every where denominates it, intelligible.
Nevertheless, because forms are first separated in it, and because it is all-perfect, it subsists in the third order of intelligibles.
For neither that which is primarily, nor that which is secondarily being,[188] is all-perfect. For the former is beyond all separation; but the latter generates indeed, and is parturient with intelligibles, but is not yet the multitude of beings. If therefore neither of these is multitude, how can either of them be all-perfect multitude? If however all-perfect multitude shines forth in the third triad of intelligibles, as was a little before demonstrated, but animal itself is the first paradigm (for it is comprehensive of all intelligible animals, is an only-begotten paradigm, and is not conjoined with any other principle) it is necessary that animal itself should be established according to this order. For either there will not be an intelligible paradigm, (and in this case, how will sensibles be images of intelligibles? or how will the intelligible Gods be the fathers of the whole of things?) or if there is, it is the third in intelligibles.
For the natures which are prior to the triad in intelligibles, are not all-perfect; since they are exempt from the division into multitude.
But the natures posterior to it are not only-begotten. For they proceed together with others; the male indeed, with the female, and those that are of a demiurgic together with those that are of a generative characteristic. Nor are they the most beautiful of intelligibles; for beauty is in the intelligible. But animal itself is all-perfect, and at the same time only begotten. The first paradigm of beings therefore, is arranged in the third triad of intelligibles. Moreover, animal itself is eternal, as Timæus himself says. For says he, “the nature of animal is eternal.” And again, in another place he asserts, “that the paradigm is through all eternity being.” If therefore it is eternal, it participates of eternity. And if that which participates is every where secondary to that which is participated, animal itself is secondary to eternity. And if it is through all eternity being, it is filled with the whole power of eternity. If this however be the case, it subsists proximately after eternity. For that which enjoys the whole of causes, is arranged proximately after them.
CHAPTER XVI.
Moreover, if eternity has the same ratio to intelligible animal, which time has to that which is sensible, but the universe proximately participates of time (for time was generated together with the universe) it is certainly necessary that animal itself should primarily participate of eternity. Eternity therefore is beyond the first paradigm. For eternity indeed measures the existence of animal itself: but animal itself is measured and filled with perpetuity from it. To which may be added, that we assert eternity to be the cause of immortality to all things. Hence eternity is that which is primarily immortal. For as that which is primarily being is the cause of existence to all things, but that which is effective of form is itself prior to other forms, so that which is the cause of perpetuity and immortality, is itself primarily immortal. The dæmoniacal Aristotle also rightly calls eternity immortal and divine, and that from whence the existence and life of all things are suspended. If however it is that which is primarily immortal, and not according to participation, but is as it were immortality and perpetuity, it will be life, possessing from itself the ever, and exuberantly scattering the power of perpetuity, and extending it to other things, so far as each is naturally adapted to receive it. For the immortal is in life, and subsists together with life. Hence Socrates in the Phædo,[189] after many and beautiful demonstrations of the psychical immortality, says, “God therefore, my dear Cebes, and the form itself of life, are much more immortal.” Hence, intelligible life, and the God who is connective of this life, primarily possess the immortal, and are the fountain of the whole of perpetuity. But this is eternity. Eternity therefore has its subsistence in life, and will be established in the middle of the intelligible order.
Farther still, it is necessary to assert that intelligible eternity is one of these three things, viz. that it subsists either according to being, or according to life, or according to intelligible intellect.
But being, as the Elean guest says, according to its own nature, neither stands still, nor is moved. For if being is being to all things, and essence is a thing of this kind, much more must this be the case with intelligible essence and that which is primarily being.
For they are nothing else than essence only. But being unfolds motion and permanency, and the other genera of beings, in the second and third progressions of itself. The first being therefore, as we have said, is at one and the same time exempt from motion and permanency.
But eternity according to Timæus _abides_ in one. Hence also time imitates in its motion the intelligible permanency of eternity.
Eternity therefore does not subsist according to that which is primarily being, nor yet according to intelligible intellect.[190] For neither is soul time, which is moved through the whole of time. And in short, in divine beings, that which is participated is every where established above that which participates. But the eternal participates of eternity, just as that which is temporal participates of time.
Eternity therefore is prior to intelligible intellect, and posterior to being; so that it is established in the middle of the intelligible breadth. And as animal itself is eternal, so likewise eternity is that which is always being. For as animal itself participates of eternity, so eternity participates of being, and is the cause of existence, of perpetual life, and intellection, and measures the essences, powers and energies of all things.
CHAPTER XVII.
Since, however, eternity subsists according to the middle centre of intelligibles, and animal itself according to the extremity of them, and the most splendid of that which is intelligible, what is that which is the first of intelligibles, and how is it denominated by Timæus? He says therefore of eternity, that while it abides in one, time proceeds according to number; and that by motion it adumbrates the permanency of eternity, but by number, its stable union. What therefore is that one, in which Timæus says eternity abides? For it is necessary either to say that it is the one of eternity, or _the one_ which transcends all intelligibles, or the one of the first triad. But if indeed, we say that it is the imparticipable one, how is it possible that any thing can abide in that which is exempt from all things; and which neither admits the habitude nor communion of secondary natures with itself? For every thing which abides in any thing, is in a certain respect on all sides comprehended by that in which we say it abides. It is however perfectly impossible that the first one should either comprehend any being, or be coarranged with beings. But if any one should suppose that it is the one of eternity, in which Timæus says eternity abides, in this case, eternity will be in itself. It is necessary however, that it should abide in itself, by having its subsistence in abiding in that which is prior to itself. For to abide in that which is prior to, is better than the establishment of things in themselves, in the same manner as it is more perfect than the collocation of better in less excellent natures. If therefore eternity abides in itself, to what shall we primarily assign permanency in that which is prior to itself?
For it is necessary that this being more divine, should have its generation prior to that which is inferior to it. If therefore eternity can neither abide in itself, nor in _the one_ which is prior to beings, it is evident that abiding in one according to Timæus, _it is established in the one of the first triad_, or rather in the whole of that triad. For, as we have before observed, the first triad is the cause of stability to all beings, in the same manner as the middle triad is the cause of their progression, and the third triad of their conversion to their principle.
CHAPTER XVIII.
Again therefore, three orders of intelligibles present themselves to our view, according to the doctrine of Timæus, viz. animal itself, eternity, and the one. And through this one, and the firm establishment in it, eternity has fixed the intelligible kingdom. But through eternity, animal itself defines the boundary of the intelligible Gods, according to a perpetual and invariable sameness. And animal itself indeed, having proceeded tetradically, is suspended from the duad in eternity. For eternity is _the ever in conjunction with being_.
But the duad in eternity participates of the intelligible monad, which Timæus on this account denominates one, as being the monad and principle of all the intelligible breadth. Since otherwise indeed, he very properly calls the first triad one, in consequence of its being especially characterized according to bound, denominating it from bound. But he calls the middle triad dyadically, eternity, connecting the names; because this triad is defined according to intelligible power. And he denominates the third triad animal itself, transferring the appellation to the whole of it, from the extremity of the triad.
The first triad therefore is the union of all the intelligibles, being in a certain respect coordinated with them. For the union is different from this which is exempt from intelligibles and imparticipable. It is also the supplier of stable power. For all things are established on account of it. But eternity is primary being, and is that which is primarily established. Hence, with respect to the permanency of the whole of things, we say that the first triad is that _on account of which_ this permanency is effected; but that the second triad is that _by which_ it is produced. For the firm establishment of beings is indeed _according_ to this second triad, but is _on account_ of the first. But the second triad is the proximate measure of all beings, and is coordinated with the things that are measured. There are also at one and the same time in it, bound and infinity; bound indeed, so far as it measures intelligibles; but infinity, so far as it is the cause of perpetuity, and the ever. For according to the oracle, eternity is the cause of never-failing life, of unwearied power, and unsluggish energy. Nevertheless, eternity is more characterised by infinity [than by bound.] For it comprehends in itself infinite time. And time indeed has bound and infinity in a divided manner. For according to its continuity, it is infinite; but according to the now it is bounded. For the now is a bound. But eternity establishes bound and infinity in the same. For it is a unity and power. And according to the one indeed, it is bound; but according to power infinite; which time[191] also demonstrates as from images; because the middle triad [of intelligibles] has bound, infinity, and that which is mixed. For whence is the bound of time derived except from eternal bound? For the temporal bound also is impartible, in the same manner as the bound of eternity is one. For the impartible is the image of _the one_. Whence likewise is the infinity of the continuity of time derived except from the power of the infinite? For the latter is a stable infinity, but the former an infinity which is moved. And as the latter stands still according to _the one_, so the former is moved according to number.
Since whence is the alliance of time with lives, except from the first principle [of life, eternity?]. But time proceeds through all temporal life.
Again, therefore, from these things it is evident, that eternity subsists according to the middle of the intelligible Gods. For here there is infinite life, and the cause of all life, intellectual, psychical, and that which subsists partibly in bodies. But eternity is the father and supplier of infinite life; since eternity is also the cause of all immortality and perpetuity. And Plotinus, exhibiting, in a most divinely inspired manner, the peculiarity[192] of eternity, according to the theology of Plato, defines it to be infinite life, at once unfolding into light the whole of itself, and its own being.
For establishing its life in the intelligible centre, and through the one indeed measuring its being, and fixing it in that which is prior to itself, but through power causing it to be infinite, it unfolds indeed the uniform transcendency of the first triad, but defines the termination of the Gods, and extends from the middle on all sides, and to all the intelligible breadth. Moreover the third triad is filled indeed with intelligible life,[193] and on this account is an intelligible animal, and the first animal. For it primarily participates of the whole nature of this life; but unfolds into light in itself the first of forms, to which also the demiurgic intellect extending itself, constitutes the whole world, and is itself the intelligible universe, and the apparent world the sensible universe.
Hence also, Plato denominates animal itself all-perfect. Or rather, if you are willing we will speak thus: that in this third triad, there are bound, infinity, and that which is mixed, which we have called intelligible intellect. Hence the whole triad is denominated only-begotten from the father which is in it. For the cause of bound imparts that which is uncoordinated with other things, and an exempt transcendency. For that which comprehends, says Timæus, all such animals as are intelligible, will not be the second with any other; since again, it would be requisite that there should be another animal about it. Hence that which comprehends in one all intelligible animals is a whole. But every where whole is referred[194] to bound, and parts to infinity. So that if on this account animal itself is only-begotten, it will possess this peculiarity according to bound.
But again, it is denominated eternal according to the power of it. For this power especially pertains to that which is eternal. For eternity is infinite power abiding in one, and proceeding stably. Animal itself, however, is all-perfect according to intellect. For that which unfolds in itself all the intelligible separation of being, is intelligible intellect. And that intellect, according to the decision of Plato, will be all-perfect, which comprehends all intelligibles, and defines the boundary of the intelligible order. The only-begotten, therefore, the eternal, the all-perfect, bound, infinity, and that which is mixed, manifest the nature of intelligible animal. On this account, Timæus also, in these three conclusions, reminds us of the paradigm, viz. in the conclusion which shews that the universe is only-begotten, and again, in the generation of time, and in the all-perfect comprehension of all animals.
If likewise Timæus says, that animal itself is the most beautiful of all intelligibles, and that this has the third order in intelligibles, it will not be wonderful. For it has been before asserted by us, that every where the cause of the best mixture is the triad symmetry, truth, and beauty. But beauty principally shines forth in the third progression of being, and exhibits its luminous nature together with intelligible forms, just as truth shines forth in the second, and symmetry in the first progression of being. If, however, truth is indeed the first, beauty the second, and symmetry the third, it is by no means wonderful, that according to order, truth and beauty should be prior to symmetry; but that symmetry being more apparent in the first triad than the other two, should shine forth as the third in the secondary progressions. For these three subsist occultly in the first triad. And truth indeed, so far as it is intelligible knowledge, is in the second triad; but beauty so far as it is the form of forms is in the third triad. For that this triad subsists there first, is evident from this, that truth is primarily in that which is especially being, prior to knowledge. But beauty, which pervades as far as to the last of beings, is necessarily in the first being, from which the last of beings are derived. And the first symmetry is in that which is primarily mixed. For every mixture requires symmetry, in order that what is produced from it may be one certain thing. Though these three things, therefore, presubsist there, for we assume, as acknowledged universally, that symmetry is there, and the most beautiful of intelligible animals, as Timæus says, yet at present we shall dismiss the further consideration of them, as we have elsewhere precedaneously discussed them, and have especially endeavoured to enforce what we conceive to be the opinion of Plato concerning their order. For we have spoken of these things in a treatise consisting of one book, in which we demonstrate that truth is coordinate to the philosopher, beauty to the lover, and symmetry to the musician; and that such as is the order of these lives, such also is the relation of truth, beauty, and symmetry to each other.
Animal itself, therefore, may with the greatest justice, be called most beautiful, so far as it is eminently contained in intelligible beauty.
For beauty is wont to be carried in forms, and is as it were the form of forms, unfolding that which is occult in _the good_, causing its loveliness to shine forth, and attracting to its own splendor the desire which is concealed about it. And to _the good_ indeed, all things possess a silent and arcane tendency; but we are excited to the beautiful with astonishment and motion. For the illumination from it, and its efficacy, acutely pervade through every soul, and as being the most similar of all things to _the good_, it converts every soul that surveys it. The soul also, beholding that which is arcane shining forth as it were to the view, rejoices in, and admires that which it sees, and is astonished about it. And as in the most holy of the mysteries, prior to the mystic spectacles, those that are initiated, are seized with astonishment, so in intelligibles prior to the participation of _the good_, beauty shining forth, astonishes those that behold it, converts the soul to itself, and being established in the vestibules [of _the good_] shows what that is which is in the adyta, and what the transcendency is of occult good. Through these things therefore, let it be apparent whence beauty originates, and how it first shines forth; and also that animal itself is the most beautiful of all intelligibles.
CHAPTER XIX.
Since, however, Timæus says that the primary and intelligible paradigms have their subsistence in intelligible animal, and that all these are four, unfolding themselves first into light, according to the all-perfect tetrad,--this being the case, in the first place it deserves to be considered, that as species or _forms_ present themselves to the view in the intelligible, it is necessary by a much greater priority, that the _genera_ of beings should pre-subsist in intelligibles. For it is not possible to admit that forms are intelligible, but that genera are intellectual only. But as forms exist intelligibly indeed, according to their first subsistence, but the pleroma, or plenitude of them shines forth in the intellectual[195] gods, and divides that which is total into more partial decrements, produces the uniform into multitude, and expands that which is exempt into coordinate causes, thus also the genera of being are occultly and indivisibly in intelligibles, but are accompanied with separation in intellectuals. And on this account the first triad indeed has essence for that which is mixed; but the second has life, where there was motion and permanency, life both abiding and proceeding; and in the third there are sameness and difference. For the all-perfect multitude indeed, is through intelligible difference, but the united and that which is comprehensive in common of parts according to genera, and according to one, is through intelligible sameness. And all these subsist intelligibly, essentially, and uniformly in these triads.
In the first place therefore, this deserves to be inferred by those who love to survey the nature of things, and it is also fit that they should attribute coordinate genera to intelligible forms.
For it neither was nor will be lawful for genera to shine forth secondarily[196] after forms. Hence much more must it be admitted that genera subsist in the intelligible after the above-mentioned manner, by those who admit that there are intelligible forms. In the next place, in addition to these things we must survey how this tetrad of forms subsists, and how it shines forth in intelligible intellect analogous to the principles. For it is divided into a monad and triad.
For so far as the idea of the celestial gods is arranged prior to the others, it is defined according to a divine cause. It appears however to me that intelligible intellect returning to the principles of the whole of things, according to the conversion of itself, it becomes the plenitude of forms, and is all things intellectually and at the same time intelligibly, comprehending in itself the causes of beings, and being full of the ineffable and exempt cause of all things, constitutes the monad of the gods; whence also, Plato I think calls it the idea of the gods. But receiving the intellectual causes of the three principles posterior to _the one_, it exhibits three ideas after this, one of them indeed, being the cause of air-wandering and volant animals, this cause proceeding analogous to bound. Hence also it constitutes gods that are uniform, elevating, undefiled, united to the celestial gods, and which receive measures second in dignity to theirs, and have the same relation to those gods that govern generation co-ordinately, as the celestial gods have to these, according to exempt transcendency.
But it exhibits the cause of the aquatic gods, coordinate with generative and infinite power, and which produces gods that are the suppliers of motion and prolific abundance, and that are the inspective guardians of life; since also this water itself which is the object of sense is under the dominion of effusion, infinite lation and indefiniteness. Hence likewise it is attributed to vivific powers. And intelligible intellect exhibits the precedaneous cause of terrestrial and pedestrious gods, in a manner adapted to the nature of that which is mixed. It also generates gods who contain the end of the whole of things, who are stable, who subdue the formless nature of matter by the last forms, and fix the seat of mundane natures in the one centre of the universe. For deriving their subsistence from the first Vesta as it were, or seat of beings, they stably define this mundane seat.
Thus therefore forms first unfold themselves into light in intelligible intellect, possessing their progression and order according to the first principles. It is necessary however, in addition to these things, to infer this in the third place, following Timæus, that according to this triad, the multitude of intelligible parts shines forth, and the whole is divided into an all-perfect order of parts. For that, says he, of which other intelligible animals both according to one, and according to genera are parts, is the first and most beautiful paradigm of the universe. But if other intelligible animals are parts of this, it is evident that it is a whole, comprehending in itself