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 of perpetual natures. For [the demiurgus says to the junior Gods] “imitating my power, produce and generate animals.” Power therefore, is prior to the male and the female, and is in both, and posterior to both. For it pervades through all beings, and every being participates of power, as the Elean guest says. For power is every where. But the female participates in a greater degree of its peculiarity, and the male of union according to bound. That the first number therefore, which presents itself to the view from intelligibles, is of a feminine nature, is through these things evident.

CHAPTER XXXI
remains then, that we should speak concerning the triadic division of it, following Parmenides. These three things therefore, have appeared to us from the beginning, according to the separation of the one from being, viz. the one, difference, and being; difference not being the same either with the one or being. For though the one and being were in intelligibles, yet difference first subsists here. Since however power above [i. e. in intelligibles] was collective, but here is the separator of the extremes, there are not only three monads, but also three duads, viz. the  one in conjunction with difference, difference in conjunction with being, and the one in conjunction with being. For difference also is the cause of a separation of this kind, not preserving the union of the one being with genuine purity. There are therefore three monads, and three duads. But these likewise may become three triads, when we begin, at one time from the one, at another time from being, and at another from difference. Hence this triad subsists monadically, and triadically. But this is the same thing as to assert that difference and the first feminine nature generates in itself, monads, duads, triads. For the divided