All the monads likewise of this triad are paternal. Hence prior to other things they participate of the monadic cause, but according to the power of difference. For there indeed, I mean in the intelligible, the maternal was paternally; but here the paternal subsists maternally; just as there, the intellectual subsists intelligibly, but here the intelligible, intellectually. From that order therefore, the first number subsists proximately, but being generated analogous to the first triad of intelligibles, it also evidently proceeds from it. Hence also, Parmenides beginning his discourse about number, reminds us of the first hypothesis through which he generates the one being, asserting that _the one_ participates of essence, and essence of _the one_, in consequence of _this_ subsisting according to _that_ triad. And this very properly. For being intelligible and intellectual, so far indeed, as it is allotted an intelligible order in intellectuals, it proceeds from the summit of intelligibles, but so far as it precedes the intellectual orders, it proceeds from the intellectual of intelligibles. In that intelligible triad, however, _the one_ was of being, and being of _the one_, through the ineffable and occult union of these two, and their subsistence in each other. But in the intelligible and at the same time intellectual triad, difference presenting itself to the view, which is the image of the concealed and ineffable power in the first triad of intelligibles, and luminously exerting its own energy, separates _the one_ from being, and being from _the one_, leads each into divided multitude, and thus generates total number. For number, as we have frequently said, is divided and not united multitude, and subsists from the principles according to a second progression, but is not occultly established in the principles. Hence also, it is simply different from multitude. And in intelligibles indeed, there is multitude; but in intellectuals number. For there indeed, number is according to cause; but here multitude is according to participation. For there indeed, division subsists intelligibly; but here union has an intellectual subsistence. If therefore number proceeds from these, and is allotted such an order, Parmenides very properly especially mentions these triads, asserting that _the one_ participates of essence, and essence of _the one_,[236] and that through these the many become apparent. For one of these indeed, is the illustrious property of the first triad, but the other, of the third triad. And in the first triad indeed, participation[237] was the presubsistence of the union of _the one_ and being; but in the third triad many intelligibles present themselves to the view, Plato all but proclaiming that the most splendid of intelligibles subsists according to intelligible multitude, though multitude is there occult, and uniformly. For according to each order of divine natures, multitude is appropriately generated in the extremities.