CHAPTER I.
THE hebdomatic aiōn (eternity) therefore, of the intellectual Gods has been through these things celebrated by us, following the mystic conceptions of Plato. But after this, let us in the next place contemplate the multiform progressions of the ruling orders, and refer the one union of them to the intellectual theory of Parmenides. For this order is woven together in continuity with the demiurgus and father of wholes, proceeds from, is perfected by, and converted to him, according to his perfective power. Hence also, it is necessary to connect the narration about the governors of the universe, with the discussion concerning the demiurgus, and to assimilate words to the things of which they are the interpreters. For all the series of the ruling Gods, are collected into the intellectual fabrication as into a summit, and subsist about it. And as all the fountains are the progeny of the intelligible father, and are filled from him with intelligible union, thus likewise, all the orders of the principles or rulers, are suspended according to nature from the demiurgus, and participate from thence of an intellectual life. And let no one be offended with me, on hearing in this place the names of fountain and principle, nor accuse these names, as not at all pertaining to Plato. For, as we have before observed, Plato does not leave unnoticed any one of these mystic names. But in his discussions about souls, when he denominates them the fountains and principles of motion, he at the same time indicates the difference between the peculiarity of fountain, and the peculiarity of principle, and the inferiority of principle with respect to the exempt transcendency of fountain.
He likewise manifests that the selfvital extends to all things as far as to soul, from fountain; but the unbegotten from principle. And this is because the fontal genus indeed of the Gods is selfbegotten, and firsteffective, and produces other things from itself; but the ruling genus of the Gods, and which has the relation of a principle, though it proceeds from the fountains, and is allotted a more partial order among beings, yet it is expanded above every thing which is generated, and neither is in a certain respect connected with generated natures, nor communicates with a sensible nature. For the mundane Gods, indeed, are in a certain respect generated; whence also, they are denominated generated by Timaeus, and this whole world is likewise called by him a generated god. But the ruling Gods, and who have the relation of principles, are perfectly exempt from generated natures, and are not coarranged with them. Hence also, the unbegotten is most particularly adapted to them. Those Gods, however, who preside over the liberated dominion being the media between the unbegotten and generated Gods, come into contact indeed with the latter, but do not give completion to the choir of mundane Gods. Hence, they are in a certain respect both generated and unbegotten. The Gods, therefore, who are the summits of supermundane natures, and the rulers of wholes, are alone allotted an unbegotten subsistence in the orders that proceed from the demiurgus.
Hence, likewise, this peculiarity is from thence derived to souls.
For as Plato says, principle is unbegotten. For it is necessary that every thing which is generated should be generated from a principle, but that the principle should not be generated from any thing.
At the same time, therefore, it is manifest through these things, how the [ruling] principles proceed from the Gods prior to them. For they are not allotted a progression from them according to motion, nor in short, according to mutation; but the orders of the ruling Gods subsist by their very being, according to their prolific power, and unenvying and exuberant will; and the selfbegotten power of the intellectual Gods, gives to the principles also the first generation from itself.
Whether, therefore, some one is willing to adopt these, or other names of the divine orders, we shall consider it as a thing of no consequence. But receiving the peculiarity of them, whatever it may be, according to the rumours of theologists, we shall transfer their mystic tradition to the Platonic narration. For thus we shall make the investigation of what follows conformable to what has been before said, and what we assert will be adapted to the things themselves.