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 Phædrus 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 partici

pate 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, all-various orders, and prolific powers, it falls short of the all-perfect 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. But the supercelestial place is said to nourish through intelligence and energy, and to fill the happy choir of souls with intelligible light, and the prolific rivers. of life.

CHAPTER VII.

AFTER the supercelestial place however and the heaven itself, is the subcelestial arch, which it is obvious to every one ought to be arranged under the heaven, and not in the heaven. For it is not called by Plato the celestial, but the subcelestial arch. That it is also proximately situated under the celestial circulation, is evident from what is written concerning it. But if it be necessary to make the subcelestial arch being

such, the same with the summit of intellectuals, and not with the end of the intelligible and intellectual Gods, it will be now necessary to contemplate what remains. For the summit of intellectuals separates itself from the kingdom of the heaven, but the subcelestial arch is on all sides comprehended by it. And the former indeed constitutes the whole of intellect, intellectual multitude, and as Socrates says, the blessed discursive. energies of the Gods; but the latter only bounds the celestial series, and supplies the Gods with the means of ascending to the heaven. For when the Gods are elevated to the banquet, and the delicious food, and are filled with intelligible goods, then they proceed ascending, to the subcelestial arch, and through it are raised to the celestial circulation. Hence, if you say that the subcelestial arch is perfective of the Gods, and converts them to the whole of the heaven, and the supercelestial place, you will not wander from the meaning of Plato. For the Gods are indeed nourished by the intelligible, by the meadow, and by the divine forms, which the place above the heaven comprehends; but they are filled with this nutriment through the subcelestial arch. For through this they also participate of the celestial circulation. Hence they are converted indeed, through the subcelestial arch; but they receive a vigorous intellectual perception from the celestial order; and they are filled with intelligible goods from the supercelestial place. It is evident therefore, that the supercelestial place is allotted an intelligible summit; but the circulation of the heaven, the middle breadth; and the arch, the intelligible extremity. For all things are in it. And intellect indeed is convertive, but the intelligible is the object of desire. But divine intelligence gives completion to the middle, perfecting indeed the conversions of divine natures, and binding them to such as are first, but unfolding the tendencies to intelligibles, and filling secondary natures with precedaneous goods. I think however, that through these things we have sufficiently reminded the reader of the order of these three.

CHAPTER VIII.

PERHAPS however, some one may ask us, why we here characterize the whole progression of the intelligible and at the same time intellectual Gods, according to the middle, and why we call one of the extremes supercelestial, but the other subcelestial, from their habitude to the middle, indicating the exempt transcendency of the one, but the proximate and connected diminution of the other. Perhaps therefore, we may concisely answer such a one, that this whole genus of the intelligible and at the same time intellectual Gods, binds together both the extremes, being to the one the cause of conversion, but to the other of becoming unfolded into light, and being present with secondary natures. As therefore, we denominate all the intelligible Gods paternal and unical, characterizing them from the summit, and as we say that they are the boundaries of the whole of things, viz. those that are effective of essence, those that are the causes of perpetuity, and those that are the sources of the production of forms, after the same manner we unfold these middle Gods as the leaders. of all bonds, from the middle which is in them. For the whole of this middle order is vivific, connective and perfective. But the summit of it indeed, unfolds the impressions of intelligibles, and their ineffable union. The termination of it converts intellectuals, and conjoins them to intelligibles. And the middle collects into, and fixes in itself as in a centre the. whole genera of the Gods. For to the extremes also through reference to the middle we attribute the habitude of transcendency and diminution, calling the one above, but the other under the middle..

CHAPTER IX.

THROUGH these things therefore, we may concisely answer him, as I have said, who doubts concerning these names. Here however, it is fit

that we should admire the divine science of Plato, because he has narrated the mode of the ascent of the whole of things to the intelligible conformably to the highest of initiators. For in the first place, he elevates souls and the Gods themselves to the fountains, through the liberated leaders. For the blessed and most abundant spectacles and discursive energies are particularly in these fountains, in which also theurgists place all their hope of salvation. They are therefore blessed through the unpolluted monads; but they are most abundant through the cause of divine difference; and they are spectacles and discursive energies, through the intellectual and paternal powers. But in the second place, Plato elevates souls and Gods from the fountains, and through the fountains to the leaders of perfection. For after many and divided intellections the good of the perfective Gods shines forth, being supernally expanded from the intellectual Gods themselves, and illuminating us, and prior to our souls, whole souls, and prior to these, the Gods themselves. But from the perfective Gods Plato elevates souls and Gods to the divinities, who are connective of all the intellectual orders. For the perfective Gods are suspended from these divinities, subsist together with them, and are comprehended by them. Such also is the communion and union of these Gods, that some of the most celebrated [interpreters of Plato] have supposed that there is an all-perfect and indivisible sameness among them, in consequence of not being able to apprehend by a reasoning process the separation which is in them. For here also, it may appear to some one that Plato calls the extremity of the celestial circulation, the arch. This however is not the case. For he does not denominate the arch celestial, but subcelestial. As therefore, the supercelestial is essentially exempt from the heaven, thus also the subcelestial is inferior to the kingdom of the heaven. For the former indeed is indicative of transcendency, but the latter of a proximately-arranged diminution.

After this circulation however, which is connective of the whole of things, Plato elevates souls and the Gods to the supercelestial place, and the intelligible union of intellectuals, where also the Gods abiding, are nourished, are in a happy condition, and are filled with ineffable and unical goods. For with theurgists also, the ascent to the ineffable and