At the basis of the system of Plotinus there is postulated then an ideal universe which constitutes an archetype or pattern of the phenomenal order which our senses apprehend. Plotinus assumes three root principles which he denominates the Three Divine Hypostases, and which have been since designated the Alexandrian Trinity, though it would be a mistake to confuse this triad with the Trinity of the Christian Creed. The First Divine Hypostasis is the Prime Source of Being, denominated, as already stated, the One or the Good. This corresponds to the Absolute of the Spencerian philosophy, and Plotinus tells us that it transcends all known attributes—so much so, in fact, that even existence itself cannot be predicated of it. Every being, according to the Plotinian system, tends to produce an image of itself. Hence we have the Second and Third of these Divine Principles, emanating in their turn from the First. The Second Divine Hypostasis our philosopher designates the Intelligible Universe or Universal Intelligence. This is the sphere of Absolute Reality or Essence, and constitutes a manifestation of the creative power of the One. The Third Divine Hypostasis is the Universal Soul, and this again is the image of the Second; but it differs from its principal in the fact that life in its sphere is no longer inert or motionless, but revolves about and within the Universal Intelligence. By way of explanation, Plotinus offers the parallel of one circle enclosed within another and larger but concentric circle which revolves about it, the common centre of both being represented by the One or First Hypostasis, the motionless inner circle by the Universal Intelligence, and the revolving outer circle by the Universal Soul; though it is recognised that this form of symbolism can be pressed too far, as the expressions “external” and “internal” in this connection have no real validity.