exempt from the many; but here it is coarranged with multitude. Hence also, the first coarrangement generates whole together with parts; but the subsistence of whole and parts produces the finite and at the same time infinite. For these are successive to each other, viz. the one, the whole, the finite, and the things which are as it were in an opposite arrangement to these, the many, parts, infinites. And the one itself is indeed the principle of the rest. But whole has now a habitude with respect to parts, and a representation of the duad, and proceeds into a coarrangement with reference to the parts. The finite however, is now multitude, participating of bound and the one, and is as it were a triad. For it is neither bound alone, as the monad, nor infinite alone, as the duad, but it participates of bound, which is primarily a triad. Every thing finite therefore, is a whole, but not every whole is finite. For the infinite is a whole, whether it is multitude, or magnitude. And every whole indeed, is one, but not every one is a whole. For that which is without habitude to multitude is not a whole. The one therefore, is beyond whole; but whole is beyond the finite.
After the same manner also, infinite parts are said to be the parts of that which is finite. For the infinite of itself has no subsistence; by which also it is evident that the infinite is not in quantity in energy,[1] but in capacity. All parts however are not infinite. For according to bound they are characterized by one of the parts. And again, parts indeed are many, but the many are not entirely parts. The many therefore, are prior to parts: and parts are prior to infinites. Hence, as the many are to the one, so are parts to whole, and so are infinites to the finite. And these three connectedly-containing monads, give completion to the middle order of intelligibles and intellectuals. For unity indeed, is the supplier of stable and intelligible connection to all the secondary orders. But wholeness connects the progressions of divine natures, and produces one habitude of the orderly, distribution of wholes. And the finite monad imparts by illumination to the conversions of second natures, connection with the natures prior to them. And one of these indeed is analogous
- ↑ εν τῃ ενεϱγειᾳ is omitted in the original.
