Immediately after this triad we may see another proceeding, in which all intelligible multitude shines forth, and which Parmenides indeed constitutes a wholeness, but a wholeness consisting of many parts. For after the occult union of the first triad, and the dyadic separation of the second, the progression of the third is generated, which has indeed its subsistence from parts, but the parts are many, with the multitude of which the triad prior to it is parturient. For in this triad there is a unity, and power, and being. But the one is multiplied, and also being and power. And thus all the triad indeed is a wholeness; but each of its extremes, viz. the one and being, as it is multitude conjoined through collective power, is again divided and multiplied. For this power conjoining unical multitude to the multitude of beings, of some of these it causes each through progression to be being characterized by the one, but of others each according to participation to be the one characterized by being. For here indeed there are two parts of the wholeness, the one and being; but the one participates of being, for it is conjoined with it; and being participates of the one. The one of being therefore, is again divided, so that the one and being generate a second unity conjoined with the part of being. But being participating of the one, is again separated into being and the one. For it generates a more partial being suspended from a more partial unity. And being consists of more partial deified beings, and is a more specific monad. The cause however of this progression is power. For power is effective of two things, and is the operator of multitude. For the one indeed calls forth into multitude, but being converts to the participation of the divine unities. Whence therefore does Parmenides begin to teach us concerning this triad? And where does he conclude his discourse about it? The beginning, therefore, of what he says on this subject is as follows: “What then? Can each of these parts of the one being, viz. the one and being, desert each other, so that the one shall not be a part of being, or being shall not be a part of the one? It cannot be.[204]” But he ends thus: “Will not, therefore, the one being after this manner be an infinite multitude? It seems so.”

In the first place, therefore, it is proper to understand the manner of the progression of the divine genera; and that conformably to the intelligible monad, which we arrange according to the one being, the duad posterior to it which we call a wholeness [proceeds.] But we say that it consists of two parts which are separated by power, and that intelligible multitude presents itself to the view from the monad and the duad. For when all things are said to be parts of the one being, viz. secondary things, and such as become apparent through the separating cause of power, then Parmenides delivers the union which pervades from the monad to the third triad. But when power separating and conjoining the unities and beings, gives completion to multitude, then the participation of the duad becomes perfectly apparent, as I think Parmenides demonstrates when he says, “so that it is necessary two things should always be generated, and that there should never be one thing (only.)” This triad, therefore, proceeds according to both the preexistent triads, flowing according to the Oracle, and proceeding to all intelligible multitude. For infinite multitude is indicative of this flux, and of the incomprehensible nature of power. Hence, in the first place, I have said that the hypostasis of this triad is through these things demonstrated to be suspended from the triads prior to it. And in the next place, I say, that this triad, according to Parmenides, is primogenial. For this first imparts the power of being generated; and Parmenides calls the multitude which is in it in generation, [i.e. becoming to be, or rising into existence.] For he says: “And the part will be generated from two parts at least.” And again: “Whatever part is generated, will always have these parts.” And in what follows: “So that it is necessary it should always be generated two things, and should never be one.” Does not he, therefore, who frequently uses the word generation in teaching concerning the progression of the intelligible multitude, proclaim that the natures prior to this order are more united to each other? But this order proceeds to a greater extent, unfolds the occult nature of the triads prior to itself, and is primogenial, unfolding in itself prolific power.

In addition to these things also, it is necessary to consider the infinity of multitude, not as those think fit to speak, who assume the infinite in quantity, but since in the principles of the whole of things, there are bound and infinity, the former being the cause of the union, but the latter of the separation of multitude, Parmenides calls the first and intelligible multitude infinite, because all multitude indeed, according to its own nature, is infinite, as being the progeny of the first infinity. All intelligible multitude, however, is a thing of this king. For it is the first multitude, and multitude itself. But multitude itself is the first progeny of intelligible infinity. Intelligible multitude, therefore, is on this account infinite, as unfolding into light the first infinity, and this infinity is the same with the all-perfect. For that which has proceeded to the all, and as far as it is requisite an intelligible nature should proceed, through the power which is generative of the whole of things, is infinite. For it cannot be comprehended by any other thing. But intelligible multitude is comprehensive of all intelligible multitude. For if indeed that which is primarily infinite, was infinite according to quantity, it would be requisite to admit that the intelligible is infinite multitude of this kind. Since, however, the intelligible is infinite power, it is necessary that the participant of the primarily infinite, should cause infinity to shine forth according to the power which is comprehensive of all prior natures. And if it be requisite to relate my own opinion, as that which is primarily one is primarily bound, so that which is primarily multitude is infinite multitude. For it receives the whole power of infinity, and producing all unities, and all beings, as far as to the most individual natures, it possesses never-failing power. It is, therefore, more total than all multitude, and is an incomprehensible infinite. Hence unfolding into light all multitude, it bounds and measures it by infinite power, and through wholeness introduces bound to all things. These things, therefore, may be assumed from Parmenides concerning the third intelligible triad.