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200 ON THE THEOLOGY BOOK III. whole is the coherence and union of the all. But the one being is in the first triad. For the one is especially the peculiarity of this triad, as Timaeus also has demonstrated. And being which is occultly and intelli- gibly being, and which is the cause of essence to all other things, prima- rily shines forth there. Again therefore, following the Elean guest, three triads present themselves to our view; the first indeed according to the one being; the second according to whole; and the third according to the all. To which also the demiurgus of the universe looking, adorns the sensible universe, defining the visible nature with reference to that intelligible all; but time with reference to the intelligible wholeness. On which account also time is continued. And as the intelligible whole com- prehends two parts, but contains the parts in one boundary, after the same manner time also is bounded by the now, but by its twofold parts is in- finite. These things therefore, we shall shortly after more fully discuss when we speak concerning the Parmenides. For the conceptions of the Elean guest are the proteleia of the mysteries of the Parmenides. Before however we turn to the Parmenides, let us discuss, if it is agreeable to you, the three triads from the beginning, collecting the conception of Plato from his assertions that are scattered in many places.

CHAPTER XXI. There are three triads therefore, as we have frequently observed, and they are divided after this manner into bound, infinity, and that which is mixed. Hence there are triple intelligible bounds, triple infinities, and triple mixtures. But of every intelligible triad, the bound in each is de- nominated father; the infinite, power; and that which is mixed, intellect. And let not any one apprehend that these names are foreign from the philosophy of Plato. For it will appear that he uses these appellations