CHAPTER XIII.
After this first triad subsisting from, and conjoined with the one, we shall celebrate the second, proceeding from this, and deriving its completion through things analogous[184] to the triad prior to it. For in this also it is necessary that being should participate, and that the one should be participated, and likewise that this one which is secondarily one, should be generative of that which is secondarily being. For every where participated deity constitutes about itself that which participates it. Thus whole souls render bodies consubsistent with their causes: and partial souls generate, in conjunction with the Gods, irrational souls. Much more therefore, do the Gods produce in conjunction with the one all things. Hence, as the first of the unities generates the summit of being, so likewise the middle unity constitutes the middle being. But every thing which generates, and every thing which makes or produces, possesses a power prolific of the things produced, according to which it produces, corroborates and connects its progeny. Again therefore, there will be a second triad unfolded into light analogously to the first. And one thing indeed, is the summit of it, which we call one, deity, and hyparxis. But another thing is the middle of it, which we call power. And another thing is the extremity of it, which we say is that which is secondarily being. This however is intelligible life. For all things are in the intelligible, as was before demonstrated, viz. to be, to live, and to energize intellectually. And the summit indeed, of the intelligible order, is all things according to cause, and as we have frequently said, occultly. But the middle of it, causes multitude to shine forth, and proceeds from the union of being into manifest light. And the extremity of it, is now all intelligible multitude, and the order of intelligible forms. For forms have their subsistence at the extremity of the intelligible order. For it is necessary that forms should subsist first and become apparent in intellect. If therefore, being abides exemptly in the first mixture, but now proceeds, and is generated dyadically from the monad, there will be motion about it; and if there is motion, it is also necessary that there should be intelligible life. For every where motion is a certain life, since some one calls even the motion of material bodies life. That which is first therefore, in this second triad, may be called bound; that which is second in it, infinity; and that which is the third, life. For the second triad also is a God, possessing prolific power, and unfolding into light from, and about itself, that which is secondarily being. Here however also, the triad is analogous to the first triad.
But again, it is necessary to comprehend by reasoning the peculiarity of this triad. For the first triad being all things, but intelligibly and unically, and as I may say, speaking Platonically, according to the form of bound, the second triad is indeed all things, but vitally, and as I may say, following the philosopher, according to the form of infinity, just as the third triad proceeds according to 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.