LET the discussion, therefore, of the intelligible Gods, unfolding the mystic doctrine of Plato concerning them be here terminated by us. But it entirely follows in the next place, that we should consider after the same manner the narration concerning the intellectual Gods. Since, however, of intellectuals some are both intelligible and intellectual, viz. such as according to the Oracle perceiving intellectually are at the same time intellectually perceived; but others are intellectual only;—this being the case,
beginning from those that are intellectual and at the same time intelligible, we will in the first place determine what pertains to them in common, from which we shall render the doctrine concerning each order of them more perspicuous.
Again, therefore, let us recal to our memory those things which we a little before demonstrated, viz. that there are three total monads which are entirely beyond the Gods that are divided according to parts, viz. essence, life and intellect.
And these prior to the partial participate of the superessential unities.
Essence, however, is exempt from the rest.
Life is allotted the middle order. But intellect converts the end of this triad to the beginning. And all these are indeed intelligibly in essence; but intelligibly and intellectually in life; and intellectually in intellect.
And as secondary natures always participate of the
natures placed above them, but these prior to participation presubsist themselves by themselves; and as in each order there are these three things, the cause of abiding, the cause of proceeding, and the cause of conversion, though intellect is more formalized according to conversion, but life according to progression, and essence according to permanency;—
this being the case, it is certainly necessary that the first intellectual Gods being essentialized according to life should conjoin imparticipable intellect, and the intelligible genus of Gods, and that they should uniformly connect the various progressions of secondary, but unfold and expand the stable hyparxis of precedaneous causes.
For imparticipable life is a thing of this kind, circumscribing that which is primarily being and intellect, and participating indeed of being, but participated by intellect.
But this is the same thipg as to assert that intelligence is filled indeed from the intelligible, but fills intellect from itself. For being is the intelligible, but life is intelligence. And being indeed is characterized according to a divine hyparxis; but life according to power; and intellect according to intelligible intellect. For as being is to hyparxis, so is intellect to being. And as intelligible power is to each of the extremes, so is life to the intelligible and to intellect. And as power is generated from the one and hyparxis, but constitutes in conjunction with the one the nature of being, so life proceeds indeed from being, and gives subsistence to a power different from that which is in being.
As also the one itself which exists prior to being, imparts to being from itself a second unity, so likewise life being allotted an hypostasis prior to intellect, generates intellectual life. For true being and the intelligible which precede the rest,
supply both life and intellect with union.
Imparticipable life, therefore, but which participates of the intelligible monads is the second after being, is generative of imparticipable intellect, and giving completion to this medium, and containing the bond of intelligibles and intellectuals, is illuminated by Gods who are allotted a union secondary to the occult subsistence of intelligibles, but preceding according to cause the separation of intellectual natures. For the unical, indivisible, simple, and primary nature of intelligibles, subsides through the medium of these Gods into multitude and separation, and the inexplicable evolution of the divine orders.
Whence also, I think, the Gods who connectedly contain life which is infinite, being the middle of the intelligible and intellectual Gods, and carried in the divisions of themselves as in a vehicle, are called intelligible and at the same time intellectual; being filled indeed, from the first intelligibles, but filling the intellectual Gods. For we call the intelligible Gods intelligible, not as coordinate with intellect. For the intelligible which is in intellect is one thing, and that which produces the intellectual Gods another: and we denominate the Gods that subsist according to life intelligible and at the same time intellectual, not as giving completion to intellect, nor as being established according to intellectual intelligence, and imparting to intellect the power of intellectual perception, but to the intelligible the power of being intellectually perceived, but we give them this appellation, as deriving their subsistence from the intelligible monads, but generating all the intellectual hebdomads.
And because they are illuminated indeed with intelligible life, but subsist prior to intellectuals, according to a generative cause, we think fit to denominate them in common, connecting their names from the extremes, in the same manner as they also are allotted a peculiarity collective of wholes in the divine orders.
It is evident, therefore, that they subsist according to this medium, and that they are proximate to the intelligible Gods, who are both monadic and triadic. For the intelligible triads, with reference indeed to the highest union and which is exempt from all things, are triads; but with reference to the divided essence of triads, they are monads, unfolding into light from themselves total triads. Since intelligibles, therefore, in their triadic progression, do not depart from a unical hyparxis, the intelligible and at the same time intellectual Gods subsist triadically, exhibiting in themselves the separation of the monads, and through divine difference, proceeding into multitude, and a variety of powers and essences. For the natures which subsist more remote from the one principle [of all things,] are more multiplied than the natures which are prior to them and are diminished indeed in powers, and the comprehensions of second
ary natures, but are divided into more numbers, and such as are more distant from the monad. They likewise relinquish the union which is the cause of primarily efficient natures, and variety is assumed by them in exchange for the occult hyparxis of those primary essences. According to this reasoning, therefore, the intelligible and intellectual separation is greater than the separation which is only intelligible.
And of these again, the partial orders are allotted a much greater division, so as to unfold to us a multitude of Gods which cannot be comprehended in the numbers within the decad. Their peculiarities also are indescribable, and inexplicable by our conceptions, and are manifest only to the Gods themselves, and to the causes of them. Such, therefore, are the intelligible and intellectual Gods, and such is the peculiarity which they are allotted, a peculiarity connective of extremes, and which unfolds into light precedaneous, but converts secondary natures. For they intellectually perceive the Gods prior to them, but are objects of intellection to the Gods posterior to them. Hence also Timaeus establishes allperfect animal to be the most beautiful of intelligibles, because there are intelligibles posterior to it, which it surpasses in beauty, as being superior to them, and because it is the boundary of the first intelligibles, the natures posterior to it subsisting intellectually. According to this reasoning, therefore, the first intellectual Gods are also intelligible; and we do not, deriving these things from a foreign source, ascribe them to Plato, but they are asserted by us in consequence of receiving auxiliaries from him. This, however, will be more manifest through what follows.
CHAPTER II.
IN the next place, therefore, we shall discuss the manner in which the Gods who illuminate the breadth of imparticipable life proceed from the intelligible Gods. Since then the intelligible Gods establish in themselves uniformly things multiplied, occultly such as are divided, and according to a certain admirable transcendency of simplicity, the various genera of beings,—hence the first intellectual Gods [noeroi theoi], unfolding their indistinct union, and the unknown nature of their hypostasis,and being filled
through intelligible power and essential life with the prolific abundance of wholes, are allotted a kingdom which ranks as the second after
them. And they always indeed produce, perfect, and connect them selves, but receive from the intelligible Gods an occiilt generation; from intelligible power indeed, receiving a peculiarity generative of all things; but from intelligible life which preexists according to cause in the intelligible, receiving the nature which is spread under them. For life is primarily indeed in intelligibles; but secondarily in intelligibles and intellectuals; and in a third degree in intellectuals; existing indeed according to cause in the first, but according to essence in the second, and according to participation in the last of these. The first intellectual, therefore, proceed from the intelligible Gods, multiplying indeed their union, and their unical powers, unfolding their occult hyparxis, and through prolific, connective, and perfective causes assimilating themselves to the essential, entire, and allperfect transcendencies of intelligibles. For in intelligibles
there were three primarily effective powers; one indeed constituting the essence of wholes; another measuring things which are multiplied; and another being productive of the forms of all generated natures.
And conformably to these, the intelligible and intellectual powers subsist; one indeed, by its very essence producing the life of secondary natures, according to a certain intelligible comprehension; but another being connective of every thing which is divided, and imparting by illumination the intelligible measure to those natures that relinquish the one union [of all things;] and another supplying all things with figure, and form and perfection. The intelligible and intellectual orders of the Gods, therefore, are generated according to all the intelligible causes.
From power indeed, being allotted the peculiarity of progression; but from life receiving the portion of being which is suspended from them.
For life is conjoined with power; since life is of itself infinite, all motion having infinity consubsistent with its nature, and the power of infinity, is generative of the whole of things. But from the triadic hypostasis of intelligibles, they receive a distribution into first, middle and last.
For it is necessary that all things should be detained by a triadic progression, and that this should be the case prior to all [other] things with the intelligible and at the same time intellectual genera of Gods. For because they subsist as the middle of wholes, and give completion to the bond of the first orders, according to their summit indeed, they are assimilated to intelligibles, but according to their extremity, to intellectuals. And they are partly indeed intelligible, and partly intellectual. For everywhere the progressions of the divine genera are effected through continued similitude.
And the first of subordinate are united to the ends of preexistent causes. As however, the first and the last in the middle of wholes are both intelligible and intellectual, it is necessary there should be a connective medium of these, according to which medium the peculiarity of these Gods is principally apparent. For that which is intelligible and at the same time intellectual, in one part indeed is more abundant than, but in another equally communicates with both these. From these things, therefore, the continuity of the progression of the divine orders appears to be admirable. For the extremity of intelligibles indeed was intellectual, yet as in intelligibles. But the summit of intelligibles and at the same time intellectuals, is intelligible indeed, yet it possesses this peculiarity vitally. And again, the end of intelligibles and at the same time intellectuals, is intellectual, but it is vitally so. But the beginning of intellectuals, is intelligible, and presides over the intellectual Gods, yet it has the intelligible intellectually. And thus all the divine genera are allotted an indissoluble connexion and communion, an admirable friendship, and wellordered diminution, and a transcendency, partly coordinate and partly exempt. That which proceeds too, is always in continuity with its producing cause; and secondary natures together with a firm establishment in their causes, make a progression from them. There is likewise one series and alliance of all things; secondary natures always subsisting from those prior to them, through similitude. After what manner, therefore, the intelligible and at the same time intellectual Gods, unfold themselves into light from the intelligible Gods, may through these things be recollected.
CHAPTER III.
IN the next place, let us show how they are divided in their progressions, and what difference the triads of these Gods are allotted with respect to the intelligible triads. These Gods, therefore, are also divided triply, after the above mentioned manner; being conjoined indeed to the intelligible, through their summit; but to the intellectual through their end; and through the middle bond of the extremes, being allotted the peculiarity of each equally, and extending to both the intelligible and intellectual genera of Gods, as the centre of these twofold orders, uniformly containing the communion of wholes. They are likewise divided triply, because in these all things, viz. essence, life, and intellect, are vitally, in the same manner as they are intelligibly in the Gods prior to them, and intellectually in the Gods that derive their subsistence from these. And essence indeed is the intelligible of life; but life is the middle and at the same time the peculiarity of this order; and intellect is the extremity, and that which is proximately carried in intellectuals as in a vehicle. All things therefore subsisting in these Gods, there will be a division of them into first, middle, and last genera. And in the third place, they are divided triply, because it is necessary that life should abide, proceed, and be converted to its principles; since of beings, the first triad was said to establish all things, and prior to other things the second triad. Eternity, therefore, abides stably in the first triad. But the triad posterior to this, is the supplier to wholes [and therefore to all things,] of progression, motion, and life according to energy. And the third triad is the supplier of conversion to the one, and of perfection which convolves all secondary natures to their principles. Hence it is necessary that the intelligible and at the same time intellectual Gods, should primarily participate of these three powers, and should abide indeed in the summit of themselves; but proceeding from thence, and extending themselves to all things, should again be converted to the intelligible place of survey, and conjoin to the beginning of their generation the end of their whole progression.
The intelligible and at the same time intellectual Gods therefore are, as I have said, triply divided. And essence indeed is that which ranks as first in them, but life is the middle, and intellect the extremity of them.
Since however, each of these three is perfect, and participates of the intelligible monads, I mean of the essence which is there, of intelligible life, and of intelligible intellect, they are tripled according to the participation of primarily efficient causes. And the intelligible of life indeed possesses essence, intellect, and life intelligibly; but the intelligible and intellectual of it, possesses essence, life and intellect, intelligibly and at the same time intellectually; and the intellectual of it possesses these intellectually and intelligibly. And every where indeed, there is a triad in each of the sections, but in conjunction with an appropriate peculiarity.
Hence three intelligible and at the same time intellectual triads present themselves to our view, which are indeed illuminated by the divine unities, but each of them contains an allvarious multitude. For since in intelligibles, there was an allpowerful and allperfect multitude, how is it possible that this multitude should not in a much greater degree, be evolved and multiplied, in the Gods secondary to the intelligible order, according to the prolific cause of them? Each triad therefore comprehends in itself a multitude of powers, and a variety of forms, producing intelligible multitude into energy, and unfolding into light the generative infinity of intelligibles.
And we indeed, being impelled from the participants, discover the peculiarity of the participated superessential Gods.
But according to the order of things, the intelligible and intellectual monads generate about themselves essences, and all lives, and the intellectual genera.
And through these, they unfold the unknown transcendency of themselves, preserving by itself the preexistent cause of the whole of things. There are however, as we have said, three intelligible triads. And there are also three triads posterior to these, which appear to be tripled from them, according to their prolific perfection.
But it is necessary that the peculiarity of the intelligible, and also of the intelligible and at the same time intellectual triad, should be defined according to another mode. For in the intelligible order indeed, each, triad had only the third part of being; for it consisted of bound, and infinity, and from both these. But this was essence indeed in the first triad, intelligible life in the second, and intelligible intellect in the third. The natures however prior to these were unities and superessential powers, which give completion to the whole triads. But in the intelligible and at the same time intellectual order, each triad has essence, life and intellect; one indeed intelligibly and at the same time intellectually, but more intelligibly, so far as it is in continuity with the first intelligibles; but another intellectually and intelligibly, but more intellectually, because it is proximately carried in intellectuals; and another according to an equal part, as it comprehends in itself both the peculiarities.
Hence the first triad, that we may speak of each, was in intelligibles, bound, infinity, and essence; for essence was that which was primarily mixed. But here the first triad is essence, life and intellect, with appropriate unities. For essence is suspended from the first deity [of this triad,] life from the second, and intellect from the third. And these three superessential monads, unfold the monads of the first triad. But again, the second triad after this, was in the intelligible order, a superessential unity, power, and intelligible and occult life.
Here however, essence, life and intellect are all vital, and are suspended from the Gods who contain the one bond of the whole of this order.
For as the first unities were allotted a power unific of the middle genera, so the second unities after them, exhibit the connective peculiarity of primarily efficient causes. After these therefore, succeeds the third triad, which in the intelligible order indeed was unity, power, and intelligible intellect; but here it consists of three superessential Gods, who close the termination of the intelligible and at the same time intellectual Gods, and begird all things intellectually, I mean essence, life and intellect.
They are likewise the suppliers of divine perfection, imitating the allperfect intelligible triad, just as the connectedly containing Gods imitate the intelligible measure, and the Gods prior to these, the generative cause of intelligibles. The three intelligible therefore, and at the same time intellectual triads, are thus generated, and are allotted such a difference as this, with respect to the intelligible triads.
CHAPTER IV.
AGAIN however, returning to Plato, let us accord with him, and exhibit the science* which preexists with him concerning each of these triads.
(Note ed.: this pertains obviously to science of the divine, or teachings of the Mystery School Plato belonged to.)
And in the first place, let us assume what is written in the Phaedrus, and survey from the words themselves of Socrates, how he unfolds to us the whole of the orderly distinction of these triads, and the differences which it contains. In the Phaedrus therefore, there are said to be twelve leaders who preside over the whole [of mundane concerns,] and who conduct all the mundane Gods, and all the herds of daemons, and convert them to the intelligible nature. It is also said that Jupiter is the leader of all these twelve Gods, that he drives a winged chariot, adorns and takes care of all things, and brings all the army of Gods that follow him, first indeed to the place of survey within the heaven, and to the blessed spectacles, and discursive energies of the intelligibles which are there. But in the next place Jupiter brings them to the subcelestial arch which proximately begirds the heaven, and is contained in it, and after this to the heaven itself, and the back of heaven; where also divine souls stand, and being borne along together with the heaven, survey all the essence that is beyond it. Socrates further adds, that prior to the heaven there is what is called the supercelestial place, in which true and real essence, the plain of truth, the kingdom of Adrastia, and the divine choir of virtues subsist, and that souls being nourished through the intellection of these monads, are happily affected, following [in their contemplation] the circulation of the heaven.
These things therefore, are asserted in the Phaedrus, Socrates being clearly inspired by divinity, and discussing mystic concerns.
It is necessary however, prior to other things, to consider what the heaven is of which Socrates speaks, and in what order of beings it is established. For having discovered this, we may also survey the subcelestial arch, and the supercelestial place. For each of these is assumed according to habitude towards the heaven; the one indeed being primarily placed above it, but the other being primarily arranged under it.
CHAPTER V.
WHAT therefore is the heaven to which Jupiter leads the Gods?
For, if we should say that it is the sensible heaven, as certain other persons say it is, it will be necessary that the more excellent genera should be converted to things naturally subordinate to themselves. For if Jupiter the mighty leader in the heaven proceeds to this sensible heaven, and leads to it all the Gods that follow him, he will have a conversion to things subordinate, and posterior to himself.
And together with Jupiter, this will also be the case with all the leaders, and the Gods and daemons suspended from these;
though the same Socrates in the Phaedrus says, that even
a partial soul when perfected is conversant with sublime concerns, and governs the whole world. How is it possible therefore, that the leaders of whole souls should be converted to the sensible heaven, and exchange the intelligible place of survey for an inferior allotment, when through these souls they preside over the universe, in order that they may illuminate mundane natures with a liberated and unrestrained power?
In addition to these things also, what are the blessed intellections of the Gods within this sensible heaven, and what are the evolutions of all the knowledge of sensibles? For in short the Gods know sensibles, not by a conversion to them, but by containing in themselves the causes of them.
Hence intellectually perceiving themselves, they know sensibles causally, and rule over them, not by looking to them, and verging to the subjects of their government, but by converting through love inferior natures to themselves. Neither therefore, is it lawful for the Gods who adorn the whole of heaven, and think it worthy their providential care, to be ever situated under the circulation of this heaven; nor is there any blessedness in the contemplation of the things which exist under it; nor are the souls that are converted to this contemplation among the number of those that are happy, and that follow the Gods, but they rank among those that exchange intelligible for doxastic nutriment, such as Socrates says, the souls are that are lame, that have broken their wings, and are in a merged condition.
Since therefore passions of this kind belong to partial souls, and these not such as are happy, how can we refer a conversion to the sensible heaven to the ruling and leading Gods?
Farther still, Socrates says that souls standing on the back of the heaven, are carried round by the circumvolution itself of the heaven; but Timaeus, and the Athenian guest say, that souls lead every thing in the heavens by their own motions, externally cover bodies with their motions, and living their own life through the whole of time, impart to bodies secondarily efficient powers of motion. How therefore do these things accord with those who make this heaven to be sensible? For souls do not contemplate and dance round intelligibles, through the circulation of the heavens; but through the unapparent convolution of souls, bodies revolve in a circle, and about these perform their circulations. If therefore any one should say that the sensible heaven circumvolves souls, and that it is divided according to the back, the profundity, and the subcelestial arch, many absurdities must necessarily be admitted.
But if some one should say that the heaven is intelligible, to which Jupiter is the leader, but all the Gods, and together with these, daemons follow him, he will unfold the divinelyinspired narrations of Plato consentaneously to the nature of things, and will follow the most celebrated of his interpreters. For Plotinus and Jamblichus are of opinion that this heaven is a certain intelligible. And prior to these, Plato himself in the Cratylus following the Orphic theogonies calls the father indeed of Jupiter, Saturn, but of Saturn, Heaven. And he evinces that Jupiter is the demiurgus of the whole of things through the names [by which he is called,]
investigating for this purpose the truth concerning them.
But he shows that Saturn is connective of a divine intellect; and that Heaven is the intelligence, or intellectual perception of the first intelligibles.
For sight, says he, looking to the things above, is Heaven. Hence Heaven subsists prior to every divine intellect, with which the mighty Saturn is replete; but intellectually perceives the things above, and such as are beyond the celestial order. The mighty Heaven therefore, is allotted a kingdom which is between the intelligible and intellectual orders. For the circulation mentioned in the Phaedrus is intelligence, through which all the Gods and souls obtain the contemplation of intelligibles. But intelligence is a medium between intellect and the intelligible. It must be said therefore, that the whole of heaven is established according to this medium, and that it contains the one bond of the divine orders, being the father indeed of the intellectual genus, but being generated from the kings prior to it, which also it is said to see. But on one side of it the supercelestial place, and on the other the subcelestial arch must be arranged.
CHAPTER VI.
AGAIN therefore, if indeed the supercelestial place is the imparticipable and occult genus of the intelligible Gods, how can we establish so great a divine multitude there, and this accompanied with separation, viz. truth, science, justice, temperance, the meadow, and Adrastia? For neither do the fountains of the virtues, nor the separation and variety of forms, pertain to the intelligible Gods. For the first and most unical of forms extend the demiurgic intellect of wholes to the intelligible paradigm, and the comprehension of forms which is there. But Socrates in the Phaedrus says that a partial intellect contemplates the supercelestial place. For this intellect is the governor of the soul, as it is well said by the philosophers prior to us. If therefore, it be necessary from this analogy to investigate the difference of intelligibles, as the demiurgic intellect indeed, is imparticipable, but a partial intellect is participable, so with respect to the intelligible, one indeed which is the first paradigm of the demiurgus, pertains to the first intelligibles, but another which is the first paradigm of a partial intellect pertains to the second intelligibles, which are indeed intelligibles, but are allotted an intelligible transcendency, as subsisting at the summit of intellectuals. But if the supercelestial place is beyond the celestial circulation, but is inferior to those intelligible triads, because it is more expanded;
for it is the plain of truth, and is not unknown, is divided according to a multitude of forms, and possesses a variety of powers, and the meadow which is there nourishes souls, and is visible to them, the first intelligibles illuminating souls with ineffable union, but not being known by them through intelligence; —if this be the case, it is certainly necessary that the supercelestial place should subsist between the intelligible nature, and the celestial circulation.
If Plato himself also admits that essence which truly is, exists in this place, how is it possible that he should not also admit it to be intelligible, and to participate of the first intelligibles? For because indeed it is essence it is intelligible; but because it truly is, it participates of being.
Moreover, possessing in itself a multitude of intelligibles, it will not be arranged according to the first triad; for the one being is there, and not the multitude of beings. But possessing a various life which the meadow indicates, it is subordinate to the second triad; for intelligible life is one, and without separation. And again, since it shines forth to the view with divided forms, allvarious orders, and prolific powers, it falls short of the allperfect triad [in intelligibles]. If therefore it is the second to these in dignity and power, but is established above the celestial order, it is intelligible indeed, but is the summit of the intellectual Gods. On this account also, nutriment is derived to souls from thence. For the intelligible is nutriment, since the first intelligibles also, viz. the beautiful, the wise and the good, are said to nourish souls. For by these, says Socrates the wing of the soul is nourished; but by the contraries to these it is corrupted and destroyed. These things however, are indeed effected by the first intelligibles exemptly, and through union and silence.