That Plato however knew this triad, I mean father, power and intellect, we shall learn by looking to the demiurgic order. For in this the triad is most remarkably apparent. Hence, on account of its union with the intelligible, it is filled with this triad, and possesses these things in a more divided manner than animal itself, or intelligible eternity. Immediately therefore, in the beginning of the fabrication in the Timæus, the demiurgus calls himself father, “Of which works I am the demiurgus and _father_.” But shortly after he unfolds his power, “Imitating my _power_ in your generation.” This therefore is also wonderful, that he has delivered to us the most theological conception concerning power. For in the first place indeed, he calls it the power of the father, when he says, “Of which works I am the demiurgus and father,” and that the power is his, [is evident from the words,] “Imitating my power:” so that according to Plato power is of the father. And in the next place, he ascribes to this power a peculiarity generative of the whole of things; for this is evident from the words “In your generation.” Power therefore is the cause of generation and of the progression of beings. And in the last place, he delivers the intellectual peculiarity of the demiurgus. “Having thus spoke, again into the former crater in which he had tempered the soul of the universe, he poured mingling the remainder of the former mixture.” For to pour, to mingle, mixture, and to be productive of soul, pertain to intellect. Though what necessity is there for asserting these things, since prior to this he calls the demiurgus intellect. “Whatever ideas therefore _intellect_ perceived by the dianoëtic energy in animal itself, such and so many he conceived it necessary for this universe to contain.” Hence the demiurgus is father, and power and intellect. And he possesses these things as much as possible on account of intelligibles. For he is a God as father, on account of them. He is also power, and the generator of wholes, and knows beings intellectually, on account of them. For in them intelligible knowledge first subsists. Much more therefore are father, power and intellect in intelligibles; from which also the demiurgus being filled, participates of this triad. For Plato assumes each of these analogously. For as the paternal triad in intelligibles gives subsistence to intelligible eternity, so the demiurgus makes those works to be indissoluble of which he is the father. And as in intelligibles, eternity proceeding according to all power generates intelligible animal itself, so the demiurgic power gives subsistence to mundane animals that are perpetual and divine, and imparts to the junior Gods another power which is generative of mortal animals. That any one therefore may assume these names from Plato is evident from what has been said.