Through these things therefore, Socrates also shortly after says, that the souls that are elevated together with the twelve Gods, to intelligible beauty, are initiated [viz. rendered perfect] in the most blessed of the mysteries, and through this initiation, receive the mysteries with a pure soul, and become established in, and spectators of things ineffable. Hence the initiation of the Gods is there; the first mysteries are there. Nor is it at all wonderful, if Plato also tolerates us in calling the Gods [of this order] Teletarchs, since he says, that the souls that are there are initiated, the Gods themselves indeed initiating them. But how is it possible otherwise to denominate those who are the primary sources of telete or initiation, than Teletarchs? For I indeed, perceiving so great an energy even as far as to the names themselves, do not see how they can be called differently. Initiation however, being one and triple, (for the perfective are co-divided with the connective Gods,) Plato calls the one union of it the subcelestial arch, in the same manner as he calls the connective order Heaven. But the depth which is in it is indicated by his admitting that there is in it an extreme subjection, and a steep path to the summit of the arch. As therefore, in the order prior to this, we thought it proper to arrange the intelligible according to the summit, the vital according to the profundity, and the intellectual according to the extremity, which defines the whole celestial circulation, so likewise in this perfective order, we must consider the intelligible of the arch as its summit, denominating it after the same manner as the back of the heaven, because these are coordinate to each other; but we must consider the profundity as coordinate to life, through which souls proceed to the summit; and the extremity which closes the whole arch, coordinate to intellect.

as

CHAPTER XXV.

THIS whole order however, which is united to the order prior to it, we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of these indeed, is the supplier to the Gods of stable' perfection, establishing all the Gods in, and uniting them to themselves. But another is the primary source of a perfection generative of wholes, exciting things which precede according to essence, to the providence of secondary natures. And a third is the leader of conversion to causes, convolving every thing which has proceeded, to its proper principle. For through this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every thing which aspires after its proper principle, is conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective of things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intellect which is established according to energy in one, all these are suspended from the one perfection of the Gods, and being referred to it, some are allotted a greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods. For this has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is the one of the Gods, not being such as the one of souls, or of bodies; since these indeed are in a kindred manner conjoined with multitude, and are co-mingled with essences. But the unities of the Gods are self-perfect, and subsist prior to essences,

• For γονιμου it is necessary to read μονιμού.

generating multitudes, and not being generated together with them. But another perfection is that which consists of parts, and which derives its completion through parts, such as is the perfection of the world; for it possesses the all-perfect from its plenitudes. And a third other perfection, is that which is in parts. But thus also each part of the world is perfect. For as this universe is a whole consisting of wholes, so likewise it is perfect from the perfect parts that are in it, according to Timæus. And in short, perfection is divided after the same manner as wholeness; for, as Timæus says, they are conjoined with each other.

Hence also the perfective genus is connascent with the connective, and the perfective monad is arranged under all the connective genera. And as the wholeness of the heaven which connectedly contains parts is triple, so likewise perfection is triple. And if it be requisite to deliver my own opinion, all the perfections are derived from all the leaders; but the perfection which is prior to parts, pertains in a greater degree to the first leader; that which consists of parts, to the middle; and that which is in a part, to the third leader. But prior to this triad, is the intelligible triad, which is uniform perfection, and an all-perfect hyparxis, and which Timæus also denominates perfect according to all things. There, however, the three perfections pre-existed unitedly, or rather, there was one fountain of every perfection. As therefore the connective' triad, is the evolution of the intelligible connexion, and the collective triad of the unific, and that which is the first in intelligibles, so likewise the perfective triad is the image of the all-perfect triad. For the intelligible and intellectual proceed analogous to the intelligible triads. Perfection therefore is triple, prior to parts, from parts, in a part. According to another mode also, perfection is stable, generative, convertive. And according to another conception, there is one perfection of intellectual and impartible essences, another of psychical essences, and another of the natures which are divisible about bodies. Very properly therefore, there are three leaders of perfection prior to the intellectual Gods, who constitute one order under the celestial circulation, who elevate through

themselves all secondary natures to the intelligible, perfect them by intelligible light, convert and conjoin them to the kingdom of the heaven, impart an unsluggish energy to the natures that are perfected, and are the guardians of their undefiled perfection.

CHAPTER XXVI.

SUCH are the conceptions which may be assumed from Plato concerning the third triad of the intelligible, and at the same time intellectual orders, which at one time he denominates the subcelestial arch, possessing a summit, middle, and extremity, but at another a blessed mystery, and of all mysteries the most ancient and august, through which he elevates souls and conjoins them to the mystic plenitude of intelligibles. For this triad opens the celestial paths, being established under the celestial circulation, and exhibits the self-splendid appearances of the Gods, which are both entire and firm, and expand to the mystic inspection of intelligible spectacles, as Socrates says in the Phædrus. For telete precedes muesis, and muesis, epopteia. Hence we are initiated [teleioumetha] in ascending, by the perfective Gods. But we view with closed eyes [i. e. with the pure soul itself, muoumetha] entire and stable appearances, through the connective Gods, with whom there is the intellectual wholeness, and the firm establishment of souls. And we become fixed in, and spectators of [epopteuomen] the intelligible watch tower, through the Gods who are the collectors of wholes. We speak indeed of all these things as with reference to the intelligible, but we obtain a different thing according to a different order. For the perfective Gods initiate us in the intelligible through themselves. And the collective monads are through themselves the leaders of the inspection of intelligibles. And there are indeed many

steps of ascent, but all of them extend to the paternal port, and the paternal initiation, in which may the teletarchs, who are the leaders of all good, likewise establish us, illuminating us not by words, but by deeds. May they also think us worthy of being filled with intelligible beauty under the mighty Jupiter, and perfectly free us from those evils about generation with which we are now surrounded as with a wall. May they likewise impart to us by illumination this most beautiful fruit of the present theory, which, following the divine Plato, we have sufficiently delivered to those who love the contemplation of truth.

CHAPTER XXVII.

LET us now therefore again follow Parmenides in another way, who after the intelligible triads generates the intelligible, and at the same time, intellectual orders, and unfolds the continued progression of divine natures, through successive conclusions. For the connexion of the words, and their dependance on each other, imitates the indissoluble order of things, which always conjoins middles to extremes, and proceeds through middle genera to the last progressions of beings. This therefore we must survey prior to the several intellectual conceptions, how the intelligible, and at the same time, intellectual triads, proceed analogous to the intelligible triads, that we may comprehend by a reasoning process the well-arranged order of things. There were three intelligible triads therefore, viz. the one being, whole, and infinite multitude. And three intelligible, and at the same time, intellectual triads, have also presented themselves to our view, viz. number, whole, and the perfect. Hence from the one being, number is derived; from the intelligible whole, the whole that is in these; and from infinite multitude, the perfect. For the