Let us now therefore again follow Parmenides in another way, who after the intelligible triads generates the intelligible, and at the same time, intellectual orders, and unfolds the continued progression of divine natures, through successive conclusions. For the connexion of the words, and their dependence on each other, imitates the indissoluble order of things, which always conjoins middles to extremes, and proceeds through middle genera to the last progressions of beings. This therefore we must survey prior to the several intellectual conceptions, how the intelligible, and at the same time, intellectual triads, proceed analogous to the intelligible triads, that we may comprehend by a reasoning process the well-arranged order of things. There were three intelligible triads therefore, viz. the one being, whole, and infinite multitude. And three intelligible, and at the same time, intellectual triads, have also presented themselves to our view, viz. number, whole, and the perfect. Hence from the one being, number is derived; from the intelligible whole, the whole that is in these; and from infinite multitude, the perfect. For the infinite which is there was all-powerful, and all-perfect, comprehending indeed all things, but being itself incomprehensible. To the all-powerful therefore and all-perfect, the perfect is analogous, possessing a perfection which is intellectual, and secondary to the first effective and intelligible perfection. The whole also which is both intelligible and intellectual is allied to the intelligible whole, but it differs from it, so far as the latter possesses wholeness according to the one union of the one being; but _the one_ of the former appears to be itself by itself a whole, consisting of unical parts; and being appears to consist of many beings. These wholenesses therefore, being divided, differ from the wholeness which precedes according to union and is intelligible. For the wholenesses of this whole are parts of the intelligible wholeness.