CHAPTER XXV.
But immediately after this, the second triad is allotted a progression, which Parmenides characterizes by intelligible wholeness, as we have shown in the Sophista. For the first triad being uniform, and possessing all things intelligibly and occultly, viz. hyparxis, power and being, so that power which is the cause of division, subsisting between the one and being, is concealed, and becomes apparent through the communion of the extremes with each other,—the second triad proceeds, being characterized by the first intelligible power, and having the monads in itself distinguished from each other. For all things being united and without distinction in the first triad, distinction and separation shine forth in this triad. Being also and power are more divided from each other. And that which consists of these is no longer one being [or being characterized by the one,] but is a whole, so that it has the one and being in itself as parts. For above indeed [i.e. in the first triad] all things are prior to parts and wholeness. But in this triad there are both parts and a whole, power unfolding itself into light. For as there is separation here, there are parts and the whole consisting of these. The second triad therefore is called intelligible wholeness. But the parts of it, the one and being, I call the extremes. And power being here the middle, connects the one and being, and does not cause them to be one, in the same manner as in the first triad. Since also it is the middle of both, through its communion indeed with being, it renders the one one being; but through its communion with the one, it perfectly causes being to be one. And thus the one being consists of two parts, viz. of being which is characterised by the one, and of the one which is characterized by being, as Parmenides himself says. He begins therefore to speak about this triad as follows: “Again therefore, let us say if the one is what will happen. Consider then if it is not necessary that this hypothesis should signify the one to be a thing of such a kind as to have parts?” But he ends in the following words: “That which is one therefore is a whole, and has a part.”
Through these things therefore Parmenides defines the second order of intelligibles to be a wholeness. For as existence is derived to all things from the first triad, so whole from the second, and an all-perfect division from the third. This however will be considered by us hereafter. Wholeness therefore is triple, being either prior to parts, or consisting of parts, or subsisting in a part, according to the doctrine of Plato. For in the Politicus indeed, he calls genus a whole, but species a part, not that genus derives its completion from species, but exists prior to it. And in the Timæus he says that the world is a whole of wholes. And all the world indeed derives its completion from parts that are wholes; but each of the parts is a whole, not as the universe is, but partially. Wholeness therefore, being triple as we have said, according to Plato, the unity, and the intelligible and occult cause of these is now delivered, unically comprehending and constituting three wholenesses; according to the hyparxis indeed of itself, the wholeness prior to parts; but according to its power, the wholeness which is from parts; and according to its being the wholeness which is in a part. For the one is prior to all multitude; but power communicates in a certain respect with both the extremes, and comprehends in itself the peculiarities of them; and being in a certain respect participates of the one. Hence the first of the wholenesses, or that which is prior to parts is derived from a unical hyparxis. For it is a monad, and is itself constitutive of parts, and of the multitude which is in them. But the second wholeness is from power. For it derives its completion from parts, just as in the power which is collective of the one and being, the extremes in a certain respect shine forth to the view. And the third wholeness is from being. For being is a part, and is the progeny both of power and the one,[203] and possesses each of these partially. After the intelligible therefore, three wholenesses are divided according to the different orders of beings. But the intelligible wholeness comprehends the three unically, and is the intelligibly connective monad of this triad, every way extending the powers of itself from the middle of the intelligible and occult order.