nected,[1] and that which is perfected, is multitude. Whether therefore it is intellectual, or supermundane, or mundane, or any other multitude, it is collected, connected, and perfected through these three triads. And when collected indeed, it is elevated to the union of intelligibles, and is firmly established in them. When it is connected, it abides impartible and undissipated in its progeny. And when it is perfected, it receives completion from its proper parts or powers.
Since however, it is necessary that beings abiding, proceeding and returning should enjoy this triple providence, there are indeed three preexistent collective monads, three connective, and three perfective, monads. And we do not say this, that on account of the good of secondary natures, first natures are thus divided, and preside over so many orders and powers; but they indeed are always the primary causes of good to things subordinate, while we from inferior natures recur to the causes of wholes. The intelligible therefore, and intellectual triads, perfect things triadically, and always connect and collect them into union. But the intelligible monads generate without separation and unically, their permanencies, progressions and conversions. With respect to other things however, we have partly spoken, and shall again partly speak concerning them.
CHAPTER XX.
Let us therefore speak at present concerning the connective triad. This then, Socrates, in the Phædrus, calls the celestial circulation. Because indeed, it possesses the middle centre of imparticipable life, and
- ↑ For συνεχον, it is necessary to read συνεχομενον.
