AGAIN therefore, let us assume the principles of the science concerning these Gods, and demonstrate that the theory pertaining to them is consequent to the first causes. The intelligible Gods therefore, surpass wholes according to supreme transcendency, and primarily participate the union and divine light, in which all the Gods perfectly establish their hypostases. They likewise unically produce all things from themselves, according to the paternal and exuberant will of the communication of good, and preestablish is themselves occultly the first effective causes of secondary natures. For the whole and common measures of forms presubsist in them, and they comprehend according to one cause the uniform genera of being, and prior to these, bound and infinity, from which the superessential orders of the Gods generate all beings.
But in the second rank after these, the intelligible and at the same time intellectual Gods subsist, being divided indeed according to the same number, and preserving the measure of the allperfect triad in a second order, but producing into multitude the unities of intelligibles, and transferring the unical boundaries of those triads into essential hypostases, and which participate of the one. Instead of powers however, which are whole, without separation, and occult, they are transferred into divided causes, and which proceed far from the one.
Again, in the third rank after the intelligible Gods, those that are called intellectual are arranged at one and the same time indeed, proceeding into an order diminished with respect to that which is prior to it, and changing the number according to which they subsist. For instead of the perfective triads, they are intellectually divided according to hebdomads. And with respect to the hebdomads, the division of them into two triads, is supernally derived from the first triads; but the terminations of them into monads, express the ends of those orders. For every thing which is the peculiarity of difference and multitude, proceeds from thence to all the genera.
Again, therefore, from these, the multiform orders of the ruling principles are generated, being divided indeed analogous to all the intelligible Gods, and to those that are prior to these intellectual Gods, viz. to those that are called intelligible and at the same time intellectual; They have however, their proximate and peculiar hypostasis from the one fabrication; but their united generation together with intellectuals, from the third triad of intelligibles. For that allperfect cause produces also from itself, the whole orders of the Gods. Hence likewise Parmenides denominates it infinite multitude, a& unfolding into light all the genera of being, and all the orders of divine natures, and as being sufficient through one allperfect power to the generation of wholes.
Farther still, we may also assert this of these leading and ruling Gods, that the intellectual monads make their progression according to imparticipable intellect, in the same manner as the Gods prior to them illuminate imparticipable life, and prior to all things, the intelligible Gods constitute about themselves truly existing and intelligible essence. For every God is participated indeed by beings, and on this account falls short of the unity which is imparticipable and exempt from all things. But a different deity proceeds according to a different peculiarity. And some of the Gods indeed, being defined according to the ineffable good itself, comprehend the intelligible causes of wholes. But others produce the vivific powers, and connectedly contain the first genera of the Gods.
Others again, unfold into light all the intellectual involutions, and preside over the participants of the unities that produce divided hypostases.
Since therefore, the intellectual Gods primarily subsist according to imparticipable intellect, and on this account are denominated intellectual, the orders that first proceed immediately after them, illuminate the summit of participated intellect, and are intellectual indeed, as with reference to the inferior orders, and which are now divided according to providential energies about the world. But they are secondary to the first intellectuals, and are allotted a more partial government; just as the first of intellectuals, are indeed intelligible with respect to the Gods produced from them, but fall short of the union of first intelligibles. As therefore, they unfold into light the first and imparticipable life, which the intelligible monads preestablished in themselves according to cause only, and occultly; (for all the causes of wholes are preassumed there according to one ineffable union) after the same manner also, these Gods, shining forth the first of the intellectuals, express the Gods from whom they derive their subsistence, and are intellectual indeed, but produce the pure, uniform, and total hyparxis of the fathers, into a secondary, and multiplied progression, which is divided about themselves, and into a diminution of essence. By first emissions also from the firsteffective, and selfsubsistent fountains, they shine forth similarly to the intellectual Gods.
Hence also, they bind to themselves the ruling and generative causes of all the partial orders, and which exist prior to these orders both in dignity and power. And in short, they have the same transcendency with respect to the other Gods [subordinate to them,] which the intelligible Gods have to those that are produced from them. For the intelligible Gods being expanded above all the intellectual genera, have preestablished the intelligible hyparxis, by itself, unmingled and pure;
and these ruling Gods have also established in themselves the supermundane union, and this peculiarity perfectly exempt from mundane natures.
And as in the imparticipable and total hypostases, there is indeed, the intelligible genus, itself by itself; there is also the intellectual which is foreign from this; and there is that which is collective of both, which is celebrated as subsisting in the middle, and is denominated intelligible and at the same time intellectual,—thus also, in these partial orders, the peculiarity of the supermundane Gods, preexists by itself exempt from the parts of the universe, uncoordinated with this world, and on all sides comprehending it according to cause.
But the essence of all the mundane Gods is allotted the third order, being proximately carried as in a vehicle in the parts of the world, giving completion to this one and only begotten God, and connectedlycontaining the different progressions in it. The government however of the
liberated Gods is allotted the middle bond of the extremes, possessing sovereign authority over all [mundane] natures, and in a certain respect communicating with the divisions about the world, but unitedly ascending at the same time into many of its parts, and collecting the divided
numbers of the mundane Gods into unical bounds, and more simple causes. Every genus likewise, of the mundane Gods is spread under this liberated order, being on all sides connected, contained, and perfected by it, and filled with the first of goods. If therefore, there is any thing supermundane in the Gods, and if it imparts a certain definite hyparxis of essence to them, and defines a certain peculiarity of powers and a transcendency of order by itself, we must admit that it primarily subsists in the ruling Gods, being derived to them from the intellectual fathers, unmingled with a mundane nature. And this supermundane order indeed is universal, as with reference to all the partible rivers of the Gods, but it is partial, as with reference to the allperfect, one and whole kingdom of the intellectual Gods. For it is every where necessary that the leading causes of secondary orders, should be in a certain respect assimilated to the terminations of the orders established above them.
And thus the progression of the Gods is one and continued, originating supernally from the intelligible and occult unities, and ending in the last division of a divine cause. For, as in sensibles the most gross and solid bodies, are not immediately connascent with the etherial expanse, but those which are simple and more immaterial than others, are proximately spread under the celestial periods, and of containing bodies, those which are primarily1 contained, are allotted a greater communion than those which are situated remotely, and are conjoined to them through other media; thus also, in the divine essences prior to the world, the second orders are in continuity with those prior to them. The progressions of beings however, are completed through similitude. But the termination of the higher orders are united to the beginnings of second orders. And one series and indissoluble order, extends from on high, through the surpassing goodness of the first cause, and his unical power. For because indeed, he is one, he is the supplier of union; but because he is the good, he constitutes things similar to him, prior to such as are dissimilar.
And thus all things are in continuity with each other. For if this continuity were broken, there would not be union. And things dissimilar to each other being placed in a consequent order, that which is more similar to the principle, would not have a more ancient and honourable progression into being. If therefore, we assert these things rightly, it is necessary that the first hypostases of the partial orders should be total, according to an intellectual transcendency which they are allotted in the divided genera of the Gods, and thus that they should causally comprehend all secondary natures, and conjoin them to the Gods prior to themselves. The order of the ruling Gods therefore, is in continuity with the kingdom of the intellectual Gods. Hence also, Parmenides proximately constitutes it from the demiurgic monad. These things however, will afterwards be apparent.
CHAPTER III.
FOR the present, however, let us survey the common peculiarity of the whole of this order, that we may to the utmost of our power admire the divinelyinspired intellection of Plato, which unfolds to us the most mystic of dogmas. The progression, therefore, of these Gods is said to be supermundane, as we have observed, and to have the second dominion in wholes, after the intellectual Gods. But being defined according to the hyparxis itself of this essence, it unfolds indeed the united nature of the intellectual Gods; but produces into multitude the causes comprehended in them. It also arranges and adorns the more partial genera of beings, from total and firsteffective monads, divides thein according to the best1 order, and coarranges them to each other.
But it collects and binds all secondary natures, and inserts in them an admirable communion of essences and powers. Besides this, likewise, it conjoins all the natures posterior to itself, to those prior to itself, and calls forth the beneficent will of exempt causes, into the providential care of secondary natures, but establishes the hyparxes of subordinate in first essences, and imparts to all beings continuity, and one series of hypostasis. Conferring also all these benefits, it comprehends in itself the supply of them according to one peculiarity. For it assimilates all things, subordinate natures, to those prior to them, and coordinate natures, to each other. And through this similitude, atone, and the same time, indeed, it unfolds the essences and multiform powers of them, and is the collector of many things into union, and of divided natures, into the divine communion of goods.
From hence, therefore, the orders of different images primarily subsist.
For every image is produced according to a similitude to its paradigm.
But that which assimilates secondary to first natures, and binds all things through similitude, especially pertains to these Gods. For what else is able to assimilate the world itself, and every thing in the world to their paradigms, but this supermundane genus of Gods? For all intellectuals constitute the natures in the world according to one union, and an allperfect providence, and impartibly preside over the essence of them.
But the liberated genus of Gods, in a certain respect now comes into contact with the world, and cooperates with the mundane Gods. It is necessary, therefore, that the assimilating nature should every where according to essence indeed be exempt from the things assimilated, and which are impressed through similitude; but that it should adorn secondary natures with separation, and a division according to species. For how would it be possible for it to assimilate some things to others, and appropriately conjoin all things to their paradigms, unless it proceeded as far as to the last forms, and separated all those things from each other, of which there are immoveable preexisting causes? For the demiurgus, indeed, appears to assimilate all things to himself, as Timaeus says, being good, he produced all things similar to himself on account of his beneficent will. He likewise imparts to the world the order of time, by this mean rendering the world more similar to intelligible animal. And in short, on account of the similitude of the universe to its paradigm, he produces all things, and perfects his own fabrication.
In the demiurgus, however, all things, and likewise the second genera of Gods, are according to cause. And as he is the plenitude of all the natures prior to himself, thus also, he comprehends the united causes of the natures posterior to himself. Hence, he perfects the universe, energizes assimilatively, vivifies wholes, is the father of souls, the plastic framer of bodies, this supplier of harmony, the author of bonds, the cause of the impartible and partible genera, and the maker of all figures.
And these things, indeed, he constitutes unically; but the Gods posterior to him in a divided manner. Let not, however, any one assert, that the assimilative nature is primarily in the demiurgus, but [let him rather say] that existence is present to the demiurgus according to sameness.
But if from him similitude subsists in all things, and his very being is in sameness, as Parmenides teaches us, we must indeed admit, that such a genus of Gods [as the assimilative is proximate to him, which also first unfolds his whole fabrication, and inserts it in secondary natures, but is essentially different from and posterior to him, and falls short of the firsteffective principle of all things which he contains. In short, the demiurgic monad, and all the multitude coarranged with it, presides over the similitude of wholes, uniformly, originally, and impartibly; but the order of the ruling Gods, divides indeed that which is united in the demiurgic fabrication, expands that which is total in the energy of the intellectual Gods, and produces into variety the simplicity of their providence. Hence similitude extends from these to all the natures in the world, and to the first, middle, and last forms of life. For that which is assimilated presides over a second form of communion with, appropriate principles, on account of progression from causes.
If, however, you are willing by investigating each particular to survey the providence pervading to all things through similitude, you will find that the whole world is the image of the perpetual Gods on account of this, and also that all the wholenesses in it are in a similar manner suspended from their paradigms, that whole souls always dance about the intelligible, and that the more excellent genera that follow the Gods and such of our souls as are happy, are on account of similitude extended from the wandering produced by generation, to their proper fountain.
In short, you will find, that all progressions and conversions are effected and perfected on account of the cause of similitude. For every thing, which proceeds subsists through similitude to its generator; and every thing which is converted, in consequence of being assimilated to its proper principles, makes a conversion to them. Moreover, similitude eternally guards the neverfailing nature of all the forms in the world, extending supernally from the Gods themselves. And the stable similitude of forms, brings back again to the circle of generation, the unstable mutation of particulars, not only in immaterial, but also in material forms which are conversant with mutability. And it closes in a finite period, the infinite variety of generated natures. But it refers the allvarious division of reasons [i. e. of productive principles] to their united and firsteffective cause. And on this account, the world being perpetually allperfect, is completely filled by total genera and species. Hence also, it is similar to intelligible animal, possessing and comprehending all such things after the manner of an image, as allperfect animal possesses paradigmatically.
We must not, therefore, suppose that the genus of similitude is something small, and extended only to a few things, since it is the cause of perfection to the whole world, gives completion through similitude to its first generation and selfsufficiency, and supplies from itself, its entire comprehension of all things. But neither must we admit that a production of this kind, is to be referred to one certain intellectual form. For that which extends to all the superessential, essential, psychical, incorporeal, and corporeal genera, exists prior to all forms and genera, and to
incorporeal and corporeal causes. For the Gods in the world, do not proceed assimilated to their causes, on account of the intellectual form of similitude. Nor on account of the paradigmatic idea of the dissimilar, are the superessential unities of the Gods divided, the intellectual nature separated from itself, and the psychical essences allotted a progression in order; but, I think, that both similitude and dissimilitude have their hypostasis analogous to intellectual sameness and difference. And as they are primarily in the Gods themselves, but secondarily in intellectual forms, being unfolded into light together with the hyparxes of the Gods, thus also, this similitude and dissimilitude, are allotted indeed a prece
daneous hyparxis in the superessential unities, but a successive hyparxis in the descending progressions of beings. And on this account Parme
nides, as he evinced that the one is moved and stands still, is same and different, separate from being, thus also he demonstrates to us the similar and the dissimilar in the uniform hyparxes themselves of the Gods. And Socrates indeed presents to our view in the beginning of the dialogue, the similar and the dissimilar, and defines each paradigm of these to be separate, and exempt from the many similars and dissimilars. But Parmenides recurring to the superessential hypostases of wholes, produces beings from thence, according to the peculiarities of the first causes.
For as every thing in generation is adorned with forms from essences thus also the peculiarities of hyparxes extend to all essences from superessential natures. For generation is the image of essence; but essence has its progression according to superessential union. The genus of similitude, therefore, is primarily in the Gods; but is divided secondarily in intellectual forms. And on this account the progressions of the whole of things are according to similitude; but the conversions of all things to their principles are through similitude, it being said that all things proceed, and receive the power of conversion from divinity. The intelligible paradigm indeed preassumes in itself the occult cause of the assimilative Gods. For it is not sluggish from itself, and established unprolific. But it produces all things essentially assimilated to itself, constitutes them paternally, and is by its very being alone. It likewise imparts by illumination hyparxis to secondary natures, and the power of assimilation to itself. But again, that which is demiurgic of the divine genera, being suspended from the precedaneous cause of the intelligible paradigm, and adhering to, and energizing about it, assimilates indeed all things both to itself and the paradigm, but does not define its proper hyparxis in the genus of similitude. For it comprehends intellectually and unitedly the causes of the similitude of wholes, and employs such like genera of Gods as ministrant to the generation of secondary natures. But the tribe of ruling Gods, being wholly arranged in the partible orders, but first unfolding the intellectual fabrication of the father, is suspended indeed from him through the similitude of the causes preexisting in him, but extends and expands all things to the demiurgic union. It converts, however, the partible genera of the Gods to impartible intellectual sameness.
But it assimilates the proceeding orders to the intelligible paradigms, and gives completion to the one series of all beings.
Very properly, therefore, do those who are wise in divine concerns assert, that the last triad of intelligibles is the cause of the fontal and ruling Gods, and that the whole series of rulers subsists about the intellectual father.
For the genus of assimilating natures pertains to the perfect paradigm, just as the genus of things assimilated pertains to the extremity of the intellectual order.
For all things are assimilated to the first paradigm, and the conversion of all secondary natures to it is through similitude. And with the demiurgus of wholes, the cause of intellectual sameness and difference is united, being partibly unfolded into light through the power of similitude and dissimilitude, and producing the one and whole form of that fabrication in all beings through divided energies,and the separations of essence. Through these things, therefore, we have reminded the reader, that the first and most total of the partible divine genera, and which is united to the intellectual orders, is allotted the assimilative peculiarity, and being defined according to this, conjoins all things to the demiurgic monad; and [we have also shown] how it proceeds from the intelligible paradigm to all mundane natures, and is the primary origin of their generation.
CHAPTER IV.
AGAIN , it follows In addition to what has been said, that we shouldseparate all the assimilative powers, properly arrange them, and survey them proceeding about the one essence of the Gods. Plato, therefore, asserts that the first and most ruling of these powers, are those that unfold the intellectual production of the father, and expand it to all the divided orders of beings. But that the second, are those which are connective of wholes, and which preserve one series and indissoluble connexion of the divine progressions. And that the third, are those which are the primary leaders of perfection to all secondary natures, and produce through similitude selfperfect conversions to principles. But next to these he arranges those powers that extend all the proceeding genera of the Gods to impartible monads, and which preexist as the collectors of partible natures. Farther still, he likewise asserts that other assimilative powers give subsistence to the divided genera, and are definitely the suppliers of existence and essence to first and last natures. And besides all these, that other powers are the causes of undefiled distribution, and of perpetually stable perfection.
Moreover, together with these, I should arrange the authors of prolific production, and those that pour upon and distribute to all secondary natures the partible rivers of life. And farther still, after these, I should arrange the powers that elevate secondary beings, cut off every thing material, confused, and inordinate, and are the suppliers of all goods.
For there is no one of all the beautiful things in the world that does not proceed from this order of Gods, which fills its participants with divine goods. Or whence indeed is the world always established in its proper principles, whence does its circulation remain immutable, and whence is the universe connected by indissoluble bonds? For the ends of its periods become the principles of the subsequent revolutions. But the circle of generation imitates the invariable supply of the celestial orbs, and all things are converted to more divine natures. Matter, indeed, is assimilated to beings, through the last representations of the production of form. But that which is moved in a confused and disordered manner, is circularly led to order and bound by demiurgic reasons, being assimilated to natures which always subsist with invariable sameness and permanency.
Things, however, which are borne along in a diversified generation, and multiform mutations, are assimilated to the celestial orbs, and
being moved in an allvarious manner, follow the revolutions of the heavenly bodies. But the convolutions of the heavens, represent as in images the psychical periods; and the circulations of the spheres inscribe as it were the intellections of the celestial souls.
Time itself, likewise, which proceeds according to number, and forms a circular dance, is in a certain respect1 assimilated to stable intellections, and to [eternity] the measure of all intelligibles. For the whole of this time was generated an image of eternity abiding in one, since it is evolved after the same manner according to number.
All things, therefore, are allotted a progression into existence, and the distribution of perfection according to measure from the assimilative leaders, and connect the essence of themselves through similitude.
Moreover, this order of Gods in a particular manner, presides over the sympathy of things in the world, and their communion with each other.
For all things concur with each other through similitude, and communicate the powers which they possess. And first natures, indeed, impart by illumination the gift of themselves to secondary natures, in unenvying; abundance. But effects are established in their causes. An indissoluble connexion, likewise, and communion of wholes and a colligation of agent and patients, are surveyed in the world. For in effects their generative causes subsist through similitude. And in causes, the progeny that proceed from them are contained according: to comprehension. All things, likewise, are in each other, and similitude is the collector of all things.
On this account, also celestial, impart to sublunary natures, an exuberant and unenvying communication of their own effluxions; but sublunary, being in a certain respect assimilated to celestial natures, participate of an appropriate perfection. A chain likewise extends from on high, as far as to the last of things, secondary, always expressing the powers of the natures prior to them, progression indeed diminishing the similitude, but all things at the same time, and even such as most obscurely participate of existence, bearing a similitude to the first causes, and being copassive with each other, and with their original causes.
For there is naturally a twofold similitude in things which have proceeded from their causes. For they are assimilated to each other, according to their progression from the one, and their conversion again to it, and they are also assimilated to their ruling and firsteffective causes. And through the former similitude, indeed, the elements conspire, are connascent, and are mingled with each other. But through the latter, they hasten to their proper principles, and are conjoined with their paradigms.
On this account, all things which participate of the solar effluxion, are suspended from the circulation of the sun; I mean, not only the genera that are more excellent than us, but likewise the number of souls, animals, plants, and stones. But all things adhere to the Mercurial circulation, which receive the peculiarity of this God. And the like takes place in the other
[mundane] Gods. For all of them are leaders and rulers in the universe.
And many orders indeed of angels dance round them; many numbers of demons; many herds of heroes; the copious multitude of partial souls; the multiform genera of mortal animals; and the various powers of plants.
And all things indeed aspire after their leaders, and in all things there is an impression of their proper monad; but in some this impression is more clear, and in others more obscure; since similitude also subsists in a greater degree, in the first progeny, but is obscured in the middle, and last progeny, according to the ratio of progression. Images, therefore, and paradigms, are allotted their hypostasis on account of collective similitude. And every thing on account of similitude is familiar to itself, and to coordinate natures. But there is an unshaken friendship between the coordinate natures in the world through the presence of similitude; since contraries, also, and things which are most distant from each other, are irreprehensibly bound through it, and connected so as to produce the perfection of the universe.
In short, therefore, we may say, that the assimilative leaders of wholes, produce and generate all things from themselves. For progressions are through similitude; and every thing which is constituted, is wont to be assimilated to its generative cause. The assimilative rulers also convert all things to their principles; for every conversion is through similitude.
They likewise bind coordinate natures to each other.
For the communion of the one cause [of all] produces similitude indeed in its participants, but from this, it inserts in them an indissoluble connexion.
They also cause all things to sympathize, be friendly, and familiar with each other; exhibiting indeed, through participation, more elevated in more abject natures; but subordinate in more perfect essences, through causal comprehension. They likewise extend series and periods from on high, as far as to the last of things. And they produce monads indeed, into diminution, through appropriate numbers; but collect multitudes into union, through communion according to essence. They also adapt wholes to parts; but comprehend parts in wholes. And things imperfect, indeed, they perfect, through contact with ends; but they guard immutably perfect natures, through a similar cause. They likewise lead into definite order, by similar forms and reasons, the sea of dissimilitude; but they terminate the verymutable generation of sublunary natures, by stable paradigms. Thus much, therefore, we have to say in common concerning the order of divine natures, which we assert to be proximate indeed to the intellectual Gods, but to be the leader, and cause of the assimilation of all secondary natures to their proper principles.
CHAPTER V.
IN the next place, I wish prior to the theory of Parmenides to teach, what the Gods are, possessing this peculiarity, of whom Plato makes mention in other dialogues. For perhaps thus the doctrine of Parmenides will become more credible, and more manifest to reason.
The ruling Gods, therefore, are divided in a threefold manner; and some of them indeed ar