Let us now therefore again follow Parmenides in another way, who after the intelligible triads generates the intelligible, and at the same time, intellectual orders, and unfolds the continued progression of divine natures, through successive conclusions. For the connexion of the words, and their dependence on each other, imitates the indissoluble order of things, which always conjoins middles to extremes, and proceeds through middle genera to the last progressions of beings. This therefore we must survey prior to the several intellectual conceptions, how the intelligible, and at the same time, intellectual triads, proceed analogous to the intelligible triads, that we may comprehend by a reasoning process the well-arranged order of things. There were three intelligible triads therefore, viz. the one being, whole, and infinite multitude. And three intelligible, and at the same time, intellectual triads, have also presented themselves to our view, viz. number, whole, and the perfect. Hence from the one being, number is derived; from the intelligible whole, the whole that is in these; and from infinite multitude, the perfect. For the infinite which is there was all-powerful, and all-perfect, comprehending indeed all things, but being itself incomprehensible. To the all-powerful therefore and all-perfect, the perfect is analogous, possessing a perfection which is intellectual, and secondary to the first effective and intelligible perfection. The whole also which is both intelligible and intellectual is allied to the intelligible whole, but it differs from it, so far as the latter possesses wholeness according to the one union of the one being; but the one of the former appears to be itself by itself a whole, consisting of unical parts; and being appears to consist of many beings. These wholenesses therefore, being divided, differ from the wholeness which precedes according to union and is intelligible. For the wholenesses of this whole are parts of the intelligible wholeness.

In the third place therefore, we must consider number as analogous to the one being. For the one being is there indeed occultly, intelligibly, and paternally; but here in conjunction with difference it generates number, which constitutes the separation of forms and reasons.[235] For difference itself first shines forth in this order, being power indeed, and the duad in intelligibles; but here it is maternal, and a prolific fountain. For there power was collective of the one, and the one being; on which account also it was ineffable, as existing occultly in the one and in hyparxis. But here difference separates indeed being and the one. After this likewise, it multiplies the one proceeding generatively, and calls forth being into second and third progressions; breaking indeed being into many beings, and dividing the one into more partial unities. But according to each of these completing the decrements, the wholes remaining. Very properly therefore does Plato make the negations of the one from this. For here the many subsist, through difference which divides being and the one; since the whole also which is denied of the one, is intellectual and not intelligible. The negation therefore says that the one is not a whole, so that the affirmation is, the one is a whole. This whole however is intellectual and not intelligible. Parmenides also denies the many as follows: “The one is not many;” but the opposite to this is, the one is many. The multitude of intelligibles, however, does not make the one to be many, but causes the one being to be many. And in short, every intelligible is characterized by the one being. For in the intelligible being and the one are complicated, and are connascent with each other; and being is most unical. But when each of these proceeds into multitude, they are separated from each other, and evince a greater difference with respect to each other. Each of these also is divided into multitude through the prolific nature of difference. From these things therefore, it is evident that the intelligible and intellectual orders, being analogous to the intelligible orders, proceed in conjunction with diminution.