Nevertheless, because forms are first separated in it, and because it is all-perfect, it subsists in the third order of intelligibles. For neither that which is primarily, nor that which is secondarily being,[188] is all-perfect. For the former is beyond all separation; but the latter generates indeed, and is parturient with intelligibles, but is not yet the multitude of beings. If therefore neither of these is multitude, how can either of them be all-perfect multitude? If however all-perfect multitude shines forth in the third triad of intelligibles, as was a little before demonstrated, but animal itself is the first paradigm (for it is comprehensive of all intelligible animals, is an only-begotten paradigm, and is not conjoined with any other principle) it is necessary that animal itself should be established according to this order. For either there will not be an intelligible paradigm, (and in this case, how will sensibles be images of intelligibles? or how will the intelligible Gods be the fathers of the whole of things?) or if there is, it is the third in intelligibles. For the natures which are prior to the triad in intelligibles, are not all-perfect; since they are exempt from the division into multitude. But the natures posterior to it are not only-begotten. For they proceed together with others; the male indeed, with the female, and those that are of a demiurgic together with those that are of a generative characteristic. Nor are they the most beautiful of intelligibles; for beauty is in the intelligible. But animal itself is all-perfect, and at the same time only begotten. The first paradigm of beings therefore, is arranged in the third triad of intelligibles. Moreover, animal itself is eternal, as Timæus himself says. For says he, “the nature of animal is eternal.” And again, in another place he asserts, “that the paradigm is through all eternity being.” If therefore it is eternal, it participates of eternity. And if that which participates is every where secondary to that which is participated, animal itself is secondary to eternity. And if it is through all eternity being, it is filled with the whole power of eternity. If this however be the case, it subsists proximately after eternity. For that which enjoys the whole of causes, is arranged proximately after them. CHAPTER XVI.