to the one being, on which account also it is intelligible. But another is analogous to the third order, in which there was the one, and the duad which generates infinite multitude. Such is the connective triad, which Parmenides exhibits to us through these things. The one therefore, is one and many, whole and parts, finite and infinite multitude. Let no one however, be disturbed that Plato calls the one or being infinite multitude. For he calls the one and being when they have proceeded and are divided, infinite in multitude. For all multitude indeed, is referred to the intelligible infinity. But divided multitude, and which has proceeded perfectly, is most signally infinite.
Since therefore, all the primary causes of intellectuals are in this triad, and all things are disseminated in its bosoms, the first Synocheus indeed, comprehends these causes as multitude, being himself an intelligible unity, and the flower as it were of the triad. But the second comprehends indeed secondarily these causes, but co-arranged and co-multiplied with then. And the third, together with all-perfect division, connects the multitude comprehended in himself. Each of them also is connective, but one as bounding, another as giving completion to a whole, and another as uniting. Plato therefore made, and makes as he proceeds his demonstrations of the one. For the whole theory is concerning the one. But it is evident that being is co-divided with the one. For universally, it has been before observed, that every deity proceeding thence is participable, and that every portion of being participates of deity. It is necessary however, not to stop in the one alone, but to consider the same peculiarity[1] as imparted to being in a secondary degree, since Plato also produces the one itself by itself according to the differences of the divine orders; which occasions me to wonder at those who think that all the conclusions of the second hypothesis are concerning intellect, and do not perceive that Plato omitting being surveys the one itself by itself, as proceeding and generated, and receiving different peculiarities. For how in discoursing concerning intellect could he omit being, according to which intellect has its subsistence, power, and energy. For the one is beyond
- ↑ For αωνοτητος, it is necessary to read ιδιοτησος.
