Again therefore, three orders of intelligibles present themselves to our view, according to the doctrine of Timæus, viz. animal itself, eternity, and the one. And through this one, and the firm establishment in it, eternity has fixed the intelligible kingdom. But through eternity, animal itself defines the boundary of the intelligible Gods, according to a perpetual and invariable sameness. And animal itself indeed, having proceeded tetradically, is suspended from the duad in eternity. For eternity is _the ever in conjunction with being_. But the duad in eternity participates of the intelligible monad, which Timæus on this account denominates one, as being the monad and principle of all the intelligible breadth. Since otherwise indeed, he very properly calls the first triad one, in consequence of its being especially characterized according to bound, denominating it from bound. But he calls the middle triad dyadically, eternity, connecting the names; because this triad is defined according to intelligible power. And he denominates the third triad animal itself, transferring the appellation to the whole of it, from the extremity of the triad. The first triad therefore is the union of all the intelligibles, being in a certain respect coordinated with them. For the union is different from this which is exempt from intelligibles and imparticipable. It is also the supplier of stable power. For all things are established on account of it. But eternity is primary being, and is that which is primarily established. Hence, with respect to the permanency of the whole of things, we say that the first triad is that _on account of which_ this permanency is effected; but that the second triad is that _by which_ it is produced. For the firm establishment of beings is indeed _according_ to this second triad, but is _on account_ of the first. But the second triad is the proximate measure of all beings, and is coordinated with the things that are measured. There are also at one and the same time in it, bound and infinity; bound indeed, so far as it measures intelligibles; but infinity, so far as it is the cause of perpetuity, and the ever. For according to the oracle, eternity is the cause of never-failing life, of unwearied power, and unsluggish energy. Nevertheless, eternity is more characterised by infinity [than by bound.] For it comprehends in itself infinite time. And time indeed has bound and infinity in a divided manner. For according to its continuity, it is infinite; but according to the now it is bounded. For the now is a bound. But eternity establishes bound and infinity in the same. For it is a unity and power. And according to the one indeed, it is bound; but according to power infinite; which time[191] also demonstrates as from images; because the middle triad [of intelligibles] has bound, infinity, and that which is mixed. For whence is the bound of time derived except from eternal bound? For the