multitude of the third triad, and comprehending it on all sides. The being however, which gives completion to this triad is mixed, in the same manner as the being of the triad prior to it, and receives the peculiarity of life. For the infinity in this generates life. It is likewise necessary that this triad should participate of the three things, symmetry, truth, and beauty. That which is primarily being however, principally subsists according to symmetry, which unites it, and conjoins it to _the good_. But the second triad, principally subsists according to truth. For because it participates of that which is primarily being, it is being, and _truly_ being. And the third triad principally subsists according to the beautiful. For there intelligible multitude, order and beauty, first shine forth to the view. Hence this being is the most beautiful of all intelligibles. This however will be discussed hereafter. As there is a triad therefore, in each of the mixtures, the first indeed, symmetry especially comprehends and connects; the second truth, and the third beauty. And this induced the divine Iamblichus to say, that Plato in these three defines the whole of the intelligible [order]. For all are in each, but one of these predominates more in one of the intelligible monads than in another. Moreover, the third triad presents itself to the view after this. For it is necessary that the extremity of being should also be deified, and should participate of an intelligible unity. For beings are not more in number than the unities, as Parmenides says, nor are the unities more numerous than beings; but each progression of being participates of _the one_; since this universe also, according to each part of itself, is governed by soul and intellect. By a much greater priority therefore, must the intelligible in its first, middle, and last hypostases, participate of the intelligible Gods. CHAPTER XIV.