temporal bound also is impartible, in the same manner as the bound of eternity is one. For the impartible is the image of _the one_. Whence likewise is the infinity of the continuity of time derived except from the power of the infinite? For the latter is a stable infinity, but the former an infinity which is moved. And as the latter stands still according to _the one_, so the former is moved according to number. Since whence is the alliance of time with lives, except from the first principle [of life, eternity?]. But time proceeds through all temporal life. Again, therefore, from these things it is evident, that eternity subsists according to the middle of the intelligible Gods. For here there is infinite life, and the cause of all life, intellectual, psychical, and that which subsists partibly in bodies. But eternity is the father and supplier of infinite life; since eternity is also the cause of all immortality and perpetuity. And Plotinus, exhibiting, in a most divinely inspired manner, the peculiarity[192] of eternity, according to the theology of Plato, defines it to be infinite life, at once unfolding into light the whole of itself, and its own being. For establishing its life in the intelligible centre, and through the one indeed measuring its being, and fixing it in that which is prior to itself, but through power causing it to be infinite, it unfolds indeed the uniform transcendency of the first triad, but defines the termination of the Gods, and extends from the middle on all sides, and to all the intelligible breadth. Moreover the third triad is filled indeed with intelligible life,[193] and on this account is an intelligible animal, and the first animal. For it primarily participates of the whole nature of this life; but unfolds into light in itself the first of forms, to which also the demiurgic intellect extending itself, constitutes the whole world, and is itself the intelligible universe, and the apparent world the sensible universe. Hence also, Plato denominates animal itself all-perfect. Or rather, if you are willing we will speak thus: that in this third triad, there are bound, infinity, and that which is mixed, which we have called intelligible intellect. Hence the whole triad is denominated only-begotten from the father which is in it. For the cause of bound imparts that which is uncoordinated with other things, and an exempt transcendency. For that which comprehends, says Timæus, all such animals as are intelligible, will not be the second with any other; since again, it would be requisite that there should be another animal about it. Hence that which comprehends in one all intelligible animals is a whole. But every where whole is referred[194] to bound, and parts to infinity. So that if on this account animal itself is only-begotten, it will possess this peculiarity according to bound. But again, it is denominated eternal according to the power of it. For this power especially pertains to that which is eternal.