characteristic, which is itself established as the middle of that which has extremes, and of figure. For difference is the feminine itself, and the prolific nature of the Gods. And whole is itself the form of connected comprehension, binding together many parts. And the perfect is itself the good of perfection, possessing a beginning, middle, and end, and conjoining the end to the beginning, according to the peculiarity of conversion. Being also nothing else than a perfect governor it is the cause of the peculiarity of these Gods subsisting every where according to the middle centres. Hence the whole order of the intelligible, and at the same time, intellectual Gods, may be surveyed as having its subsistence in the middle. For the intelligible Gods, indeed, are especially defined according to hyparxes and summits; on which account also, they are called fathers, and unical Gods. For the one and father are in them the same. But the intellectual Gods are defined according to ends or extremities; and on this account, all of them are denominated intellects and intellectual. The intelligible, and at the same time, intellectual Gods, however, being middles, especially present themselves to the view according to the middles of the triads.
Farther still, this also may be considered in common about all these triads, that each according to the end proceeds to infinity. For the end of the first triad is number; of the second, the infinite in multitude; and of the third, the rectilinear, which itself participates of the nature of the infinite. And of this the cause is, that each of the triads according to its extremity is carried as in a vehicle in the material worlds, and comprehends according to one cause the infinity of the natures that are generated in them. In addition, likewise, to what has been said, we may survey the order of the triads, from the ends that are in them. For the end of the first triad is number: but of the second, the finite and the infinite; and of the third, the orbicular, the mixed figure, and the rectilinear. It is evident, therefore, that the first triad is monadic; but the second dyadic; and the third triadic. And the first of these indeed is analogous to the one being; but the second to the intelligible whole; and the third, to the all-perfect whole. But that these have this order with respect to each other, has been before observed. In short, there-
