middle order is connected with and united to itself, and is truly the bond of total orders, itself establishing an admirable communion with itself, but conjoining intellectuals to intelligibles, and convolving them to one impartible union; above indeed, having the intelligible and unknown triad, but in the middle producing the triad which is connective of progressions, and at the end, the convertive empire, through which it proximately converts the intellectual to the intelligible Gods.

For on what account does intellect look to itself, and is in itself? Is it not because it is on all sides finite or bounded, converges to itself, and convolves its appropriate energies about itself? But why is it perfect, and full of intellectual goods? Is it not because it first participates of the perfection [of the above mentioned] leaders, and subsists according to them, possessing a self-perfect essence and intellectual perception? After what manner likewise, is it said to be a sphere, both by Plato, and other theologists? Is it not because it is the first participant of figure, and is intellectually figured according to it? All conversion, therefore, all perfection, and every intellectual figure, accede to the intellectual Gods, from the perfective triad. For the intelligible leader of perfection, gives perfection to the ends and summits and hyparxes of wholes. But the intelligible and intellectual leader terminates their progressions which extend from on high as far as to the last of things.. And the intellectual leader comprehends in his own perfection, the conversions of all the Gods, and bounds and perfects through figures their progressions to infinity.

CHAPTER XXXIX.

LOOKING therefore to this division, we may be able to survey causally many things which are to be found among other theologists. For why

is one of the deities of the unknown triad carried in the first of the worlds, but another in the middle breadth, and another in the extremity? It is because the first of these was uniform, but the second proceeded according to difference, and the third, according to the infinite number of beings. But why of the three connective Gods, is the first empyrean, the second etherial, and the third material? It is because the first indeed subsists according to the one, and connectedly contains the one world. But the second subsists according to whole, and divides the etherial world. And the third according to the finite, and rules over material infinity. But why again, are the Teletarchs co-divided with the Synoches? Because the first having extremes governs like a charioteer the wing of fire. But the middle comprehending beginnings, ends and middles, perfects ether, which is also itself triple. And the third, which comprehends according to one union, the orbicular, the rectilinear, and the mixed' figure, perfects unfigured and formless matter; giving form indeed (popwoas) to the inerratic sphere, and the first matter, by the orbicular; but to the planetary sphere, and the second matter, by the mixed figure. For the spiral is there. And it gives form to the sublunary region, and the last matter by the rectilinear. For the motions according to a right line are in this region. Hence, the first triad is uniformly the cause of the division of the worlds. But the second has a more abundant representation of section, and of progression into parts; yet does not exhibit to us the multitude of the worlds. And the third unfolds the seven worlds, and the monad together with two triads. So great is the divine conception of Plato, that from these things we may survey the causes of what after his time became apparent.

For this, indeed, from what has been said appears to be very admirable, that according to each of the triads, the middle is characteristic of the whole triad. Thus for instance, in the unknown triad, difference is established as the middle between the one and being. But in the connective triad whole is the characteristic, which is the middle of the one, and the finite. And in the perfective triad, the perfect is the

characteristic, which is itself established as the middle of that which has extremes, and of figure. For difference is the feminine itself, and the prolific nature of the Gods. And whole is itself the form of connected comprehension, binding together many parts. And the perfect is itself the good of perfection, possessing a beginning, middle, and end, and conjoining the end to the beginning, according to the peculiarity of conversion. Being also nothing else than a perfect governor it is the cause of the peculiarity of these Gods subsisting every where according to the middle centres. Hence the whole order of the intelligible, and at the same time, intellectual Gods, may be surveyed as having its subsistence in the middle. For the intelligible Gods, indeed, are especially defined according to hyparxes and summits; on which account also, they are called fathers, and unical Gods. For the one and father are in them the same. But the intellectual Gods are defined according to ends or extremities; and on this account, all of them are denominated intellects and intellectual. The intelligible, and at the same time, intellectual Gods, however, being middles, especially present themselves to the view according to the middles of the triads.

Farther still, this also may be considered in common about all these triads, that each according to the end proceeds to infinity. For the end of the first triad is number; of the second, the infinite in multitude; and of the third, the rectilinear, which itself participates of the nature of the infinite. And of this the cause is, that each of the triads according to its extremity is carried as in a vehicle in the material worlds, and comprehends according to one cause the infinity of the natures that are generated in them. In addition, likewise, to what has been said, we may survey the order of the triads, from the ends that are in them. For the end of the first triad is number: but of the second, the finite and the infinite; and of the third, the orbicular, the mixed figure, and the rectilinear. It is evident, therefore, that the first triad is monadic; but the second dyadic; and the third triadic. And the first of these indeed is analogous to the one being; but the second to the intelligible whole ; and the third, to the all-perfect whole. But that these have this order with respect to each other, has been before observed. In short, there

fore, every intelligible, and at the same time intellectual triad, is according to its summit indeed conjoined to the intelligible; but according to its middle, unfolds its proper power; and according to its termination, comprehends the infinity of secondary natures. And here we shall end the doctrine concerning the intelligible and intellectual Gods.

BOOK V.

CHAPTER I.

In the next place, let us survey another order of Gods, which is called intellectual, being indeed conjoined to the orders prior to it, but terminating the total progressions of the Gods, converting them to their principle, and producing one circle of the primarily-efficient and allperfect orders. Let us also extend the intellect that is in us to the imparticipable and divine intellect, and distinguish the orders and diminutions of essence that are in it, according to the narration of Plato.

This intellectual hypostasis therefore of the Gods, is suspended indeed from more ancient causes, and is filled from them with total goodness and self-sufficiency. But after these causes, it establishes an illustrious empire over all secondary natures, binding to its dominion all the partial progressions of the Gods. And it is denominated indeed intellectual, because it generates an impartible and divine intellect. But it is filled from intelligibles, not as from those intelligibles which are co-arranged