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.