But the second triad after this, Plato denominates in the Timæus indeed, eternity; but in the Parmenides the first wholeness. How these, however, are allotted the same peculiarity we may learn by considering that every thing eternal is indeed a whole; viz. if it is perfectly eternal, and has the whole of its essence and energy at once present. For every intellect is a thing of this kind, perfectly establishing at once in itself, the whole of intellectual perception. It likewise does not possess one part of being, but is deprived of another part, nor does it partially participate of energy, but it summarily comprehends the whole of being, and the whole of intelligence. If, however, in its energies it proceeded according to time, but had an eternal essence, it would be allotted the whole of the latter, and this always stably the same, but would possess the former variably, so as to exert different energies at different times. Eternity, therefore, is every where the cause of wholeness to the natures to which it is primarily present. But whole also is every where comprehensive of perpetuity. For no whole abandons either its essence or its proper perfection; but that which is primarily corrupted and vitiated is a partial nature. For on this account also the whole world is perpetual, viz. because it is a whole, and this is likewise the case with all that the heavens contain, and with each of the elements. For every where wholeness is connective of subjects. Hence eternity is consubsistent with wholeness, and whole and eternity are the same. Each also is a measure, the one of things eternal, and of all perpetual natures, but the other of parts and of all multitude. Since, however, there are three wholenesses, one indeed being prior to parts, another subsisting from parts, and another in a part,--through the wholeness which is prior to parts, eternity measures those unities of divine natures which are exempt from beings; but through the wholeness which derives its subsistence from parts, it measures the unities that are coordinate with beings; and through the wholeness which is in a part, it measures all beings and whole essences. For these wholenesses being parts of the divine unities, they possess partibly what preexists unically in the unities. And, moreover, eternity is nothing else than the ever shining forth from the unity which is connected with being. But whole consists of two parts, viz. of _the one_ and being, power existing as the collector of the parts. According to both these conceptions, therefore, the duad pertaining to the middle intelligible triad, unfolds the uniform an occult hypostasis of the first triad.