to this triad, the multitude of intelligible parts shines forth, and the whole is divided into an all-perfect order of parts. For that, says he, of which other intelligible animals both according to one, and according to genera are parts, is the first and most beautiful paradigm of the universe. But if other intelligible animals are parts of this, it is evident that it is a whole, comprehending in itself the multitude of intelligible parts, and that it is connective of all intelligible parts. It must be inferred therefore that this triad is the first cause of production and fabrication. For if it contains the primary paradigms of things, it is evident that the orderly distribution of secondary natures, originates from it. And if it is an animal constitutive of all animals, every psychical extent, and all the extent of bodies, have their progression from thence; and it will also comprehend the intelligible causes of all the vivific and demiurgic orders. CHAPTER XX. Such conceptions therefore, as these, may be assumed from what is written in the Timæus concerning the three intelligible triads, conformably to what is said of them in the Philebus, surveying in each bound, infinity, and that which is mixed. If you are willing also, we will show from what is scattered in the Sophista, that Plato had the same conception as we have concerning the first principles. The Elean guest therefore, in that dialogue, doubting against the assertion of Parmenides that the universe is one, unfolding intelligible multitude, and showing how it is suspended from _the one_, at first indeed, he argues from the one being [or being characterized by the one] and reminds us that this is passive to _the one_, and participates of _the one_, but is not _the one itself_, nor that which is primarily one. But afterwards, he produces the conception of the distinction between the imparticipable one and being, from whole. For if the one being is a whole, as Parmenides testifies, but that which is a whole has parts, and that which has parts, is not _the one itself_, the one being will not be the same as _the one_. In the third place therefore, he argues from the all-perfect. For that which is perfectly divided, and is connective of many parts, can never have the same subsistence as that which is entirety one. And having proceeded thus far he shows that what is void of multitude, is in its own nature exempt from the one being, proceeding in the demonstration of this through three arguments. And at one time indeed, he begins from the one being, at another time from whole, and at another from all. It is better however to hear the words themselves of Plato. That _the one_ therefore, is not the same with the one being, he proves through the following words. “But what with respect to those who assert that the universe is one? Must we not enquire to the utmost of our power what they say being is? Certainly.