That the cause however of division, is in a certain respect in the first father, Parmenides manifests in the first hypothesis, when he says, " that every thing which is in itself is in a certain respect a duad, and is separated from itself." There however, the duad is occultly ; but here it subsists more clearly, where also all intellectual multitude shines forth to the view. For difference i»* the progeuy of the firmly-abiding duad which is there. This therefore separates the demiurgic intellect from the Gods prior to it, and divides the monads in it from each other. For if so far as it is in another, it is united to the intelligible of itself, but so far as it is in itself it is separated from it, because it proceeds according to each order of its own intelligible,- — if this be the case, it is necessary that this difference should be the cause to it of separation from its father. All the intellectual monads therefore, have appeared to us to subsist coordinately with each other. And the subsistence indeed, in another is fXw sign of the father. Jiut the subsistence in itself, is the sign of the
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CHAP. XXXIX. OF PLATO. 42j
first unpolluted monad. Again, motion is the sign of vivific goodness ; but permanency of the indexible power conjoined with motion. And same- ness with itself, and with another, is the sign of the demiurgic peculiarity ; but the being different from other things, is the sign of the guard about the demiurgus. And in the last place, the being (liferent from itself, is the sign of the seventh intellectual monad, which is according to cause indeed, and occultly in the first father, but is allotted its hypostasis more clearly in the demiurgus. Parmenides likewise appears to me, when dividing the signs of fabrication, to have unfolded in the middles themselves, the peculiarities of the undefiled monad, and of the dividing monad, so far as they also are in a certain respect comprehended in the fabrication. For he shows in the first of the conclusions that the one is the same with itself; in the second, that it is different from itself ; in the. third, that it is different from other thing* ; and in the fourth that it is the same with other things. For he co-arranges indeed, the dividing power with the paternal union; but connects with a transcendency separate from secondary natures, the providential cause of them. For in the Gods, it is necessary that union should exist prior to separation, and and a purity unmingled with secondary natures, prior to a providential inspection of them ; through which likewise, being every where, they are no where, being present with all things, they are exempt from all tilings, and being all things, they are not any of their progeny.
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