the demiurgus of the universe looking, adorns the sensible universe, defining the visible nature with reference to that intelligible all; but time with reference to the intelligible wholeness. On which account also time is continued. And as the intelligible whole comprehends two parts, but contains the parts in one boundary, after the same manner, time also is bounded by _the now_, but by its twofold parts is infinite. These things therefore, we shall shortly after more fully discuss when we speak concerning the Parmenides. For the conceptions of the Elean guest are the _proteleia_ of the mysteries of the Parmenides. Before however we turn to the Parmenides, let us discuss, if it is agreeable to you, the three triads from the beginning, collecting the conception of Plato from his assertions that are scattered in many places. CHAPTER XXI. There are three triads therefore, as we have frequently observed, and they are divided after this manner into bound, infinity, and that which is mixed. Hence there are triple intelligible bounds, triple infinities, and triple mixtures. But of every intelligible triad, the bound in each is denominated father; the infinite, power; and that which is mixed, intellect. And let not any one apprehend that these names are foreign from the philosophy of Plato. For it will appear that he uses these appellations in the before mentioned triads more than any one. For he denominates the first God father and lord in his Epistles. It is evident however, that as the first God surpasses even the paternal order, the first paternal is in the intelligible Gods. For these are they that are most eminently allied to _the one_, and that intelligibly unfold his ineffable and unknown union. If therefore the first God is denominated one and father from the natures that proximately proceed from him,--if this be the case, as the intelligible Gods are primarily unities, so likewise they are primarily fathers. For Plato gives names to the ineffable in a twofold respect, either from the summits of beings, or from all beings. For through these the transcendency of the one is known. Moreover, the Elean guest calls being that which is powerful and power. The first power therefore exists prior to being, and is united to the father; but it particularly accords with being, which also it fills. Hence being as participating of power is denominated powerful; but as united to it, and producing all beings according to it, it is called power. If however both Plato himself, and his most genuine disciples, frequently call all [true] beings intellect (on which account, in many places they make three principles, _the good_, intellect and soul, denominating every [true] being intellect) you will also have the third in these intellect. But it is necessary not to be ignorant of the difference. For with respect to intellect, one kind is intellect as with reference to hyparxis. For when we denominate the unity in each triad