g32 ON THE THEOLOGY BOOK IV.
Hiey are likewise the suppliers of divine perfectioDy ^ iqiitating the all- perfect intelligible triad, just as the connectedly containing Gods imitate the intelligible measure, and the Gods prior to these, the generative cause of intelligibles. The three intelligible therefore, and at the same time in- tellectual triads, are thus generated, and are allotted such a difierence as thisy with respect to the intelligible triads.
CHAPTER IV, Again however^ returning to Plato, let us accord with him, and exhi- bit the science which preexists with him concerning each of these triads. And in the first place, let us assume what is written in the Phaedrus, and survey from the words themselves of Socrates, how he unfolds to us the whole of the orderly distinction of these triads, and the differences which it contains. In the Phaedrus therefore, there are said to be twelve lead- ers who preside over the whole [of mundane concerns,] and who conduct all the mundane Gods, and all the herds of daemons, and convert them to the intelligible nature. It is also said that Jupiter is the leader of all these twelve Gods, that he drives a winged chariot, adorns and takes care of all things, and brings all the army of Gods that follow him, first indeed to the place of survey within the heaven, and to the blessed spectacles, and discursive energies of the intelligibles which are there. But in the next. place Jupiter brings them to the subcelestial arch which proximate* ly begirds the heaven, apd is contained in it, and after this to the heaven itself, and the back of heaven; where also divine souls stand, and being borae along together with the heaven, survey all the essence that is beyond it. Socrates further adds, that prior to the heaven there is what is called the supercelestial place, in which true and real ^sence, the plain of trutbi CHAP. X. OF PLATO. 233 the kingdom of Adrastiat and the divine choir of virtues subsist, and that souls being nourished through the intellection of these monads, are hap* pily afiected, following [in their contemplation^ the circulation of tho heaven.
These things therefore, are asserted in the Pheedrus, Socrates being clearly inspired by divinity, and discussing mystic concerns. It is n# cesgary however, prior to other things, to consider what the heaven is of which Socrates speaks, and iu what order of beings it is established. For having discovered this, we may also survey the subcelestial arch, and the snpercelestial place. ' For each of these is assumed according to habitude towards th^ heaven; the one indeed being primarily placed above it, bu* ihe other being primarily arranged under it.
CHAPTER V, CHAPTER V, What therrfore is the heaven to whidb Jupiter leads the Gods? For if we should say that it is the sensible heaven, as certain other persons say it is, it will be necessary Uiat the more excellent genera should be con- verted to things naturally subordinate to themselves. For if Jupiter the mighty leader in the heaven proceeds to this sensible heaven, and leads to it all the Gods that follow him, he will have a conversion to things sub- ordinate, and posterior to himself. And together with Jupiter, this will also be the case with all the leaders, and the Gods and daemons suspend- ed from these; though the same Socrates in the Phaedrus says, that even a partial soul when perfected is conversant with sublime concerns, and governs the whole world. How is it possible therefore, that the leaders of whole souls should be converted to the sensible heaven, and exchange Proc. Vol. I. 3 G 234 ON THE THEOLOGY BOOK IT.
the intdligible place of survey for an inferior allotment, when through these souls they preside over the universe, in order that they may illumi- nate mundane natures with a liberated and unrestrained power? In ad- dition to these things also, what are the blessed intellections of the Gods within this sensible heaven, and what are the evolutions ofallthe know- Ifdge of sensiblcs? ' For in short the Gods know sensible*, not by a con-i version to them, but by containing in themselves the causes of them. Hence intellectually perceiving themselves, they know sensibles causally, mid rule over them, not by looking to them^ and verging to the subjects of their government, but by converting through love inferior natures ta Ibemselves. Neither therefore, is it lawful for the Gods who adorn the whole of heaven,, and think it worthy their providential care, to be ever situated under the circulation of this heaven; nor is there any blessedness in the coatemplation of the things which exist under It; nor arc the souls that are converted to this conteniplatioa among the number of those that are happy> and that follow the Gods, but they rank among those that ex^ ehange intelligible for doxastic nutriment, such as Socrates says, the souls are that are lame, that have broken their wings, and are in a merged con- dition. Since tlierefore passions of this kind belong to partial souls, and these not such as arc happy, how can we refer a conversion to the sensi- ble heaven to the ruling and leading Gods?
Farther stilly Socrates says that souls standing on the back of the hen* ven, are carried round by the circumvolution itself of the heaven; but Timaeus, and the Athenian guest say, that souls lead: every thing in the beavens by their own motions,, externally cover bodies with their motions, and living their own life tlirough the whole of time,, impart to bodies se- condarily efficient powers of motion. How therefore do these things ac- cord with those wha make this heaven to be sensible? For souls do not contemplate and dance round intelligibles, through the circulation of the^ heavens; but through, the unapparent convolutioa of souls,, bodies re- volve in a circle, and about these perform their circulations. If there- fore any one should say that the sensible heaven circumvolves souls, and ' The sentmcft that immediately follows this in the original^ 1$ so defectivti aa to be perCictl]^ unintelligible. LhaTe not therefore, attempted to translate it.
CHAP. Y. OF PLATO. 355 that it is divided according to the back, the profundity, and tlie subce- lestial arch, many absurdities must necessarily be admitted.
But if some one should say that the heaven is intelligible, to which Ju- piter is the leader, but all the Gods, and together with these, daemons follow him, he will unfold the divinely-inspired narrations of Plato con- sentaneously to the nature of things, and will follow the most celebrated of hii interpreters. For Plotinus and Jamblichus are of opinion that this heaven is a certain intelligible. And prior to these, Plato himself in the Cratylus following the Orphic theogonies calls the father indeed of Jupiter, Saturn, but of Saturn, Heaven. And he evinces that Jupiter is the de- miurgus of the whole of things through the names [by which he is called^j investigating for this purpose the truth concerning them. But he shows tliat Saturn is connective of a divine intellect; and that Heaven is the in- telligence, or intellectual perception of the first intelligibles. For sightj says he, looking to the things above, is Heaven. Hence Heaven subsists prior to every divine intellect, with which the mighty Saturn is replete; but^t intellectually perceives the things above, and such as are beyond the celestial order. The mighty Heaven therefore, is allotted a kingdom wbidti is between the intelligible and intellectual orders. For the circulatioci mentioned in the Phaedrus is intelligence, through which all the Gpds sik} souls obtain the contemplation of intelligibles. But intelligence is a me^ dium between intellect and the intelligible. It must be said therefore, thatthe whole of heaven is established according to this medium, and that it contains the one bond of the divine orders, being the father indeed t)f the intellectual genus, but being generated from the kings prior to it^ ^hich also it is said to see. But on one side of it the supercelestial plaice, and on the other the subcelestial arch must be arranged.
236 ON THE THEOLOGY BOOK IV.
CHAPTER VL Again therefore^ if indeed the snpercelestial place is the imparticipa- ble and occult genus of the inteIHgible Gods, how can we establish so great a divine multitude there, and this accompanied with separation, Yiz. truth, science, justice^ temperance, the meadow^ and Adra^tia? 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 Riaedrus 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 tlierefore, it be necessary from this ?inalogy to investigate the difference of intelligibles, as the demiurgic in- tellect 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 j^ace is beyond the celestial circulation,, but is inferior to those intelligi- ble triads, because it is more expanded; for it is the plain of truth, and h not unknown, is divided according to a multitude of forms, and pos- sesses a variety of powers, and the meadow which is there nourishes souls,. and is visible to them, the first intelligibles illuminating souls with ineffa* ble union, but not being known by them through intelligence j — if this be the case, it is certainly necessary that the supercelestial place should sub- sist between the intelligible nature, and the celestial circulation. If Plata 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- CHAP. Vn. OF PLATO. 337 pate of the firet intelligibles? For because indeed it is essettee it is intel- ligible; 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 m dignity and power^ but is established above the celestial order, it is intel- ligible indeed, but is the summit of the intellectual Gods. On this ac- count also, nutriment is derived to souls from thence. For the intelligi- ble is nutriment, since the first intelligibles also, viz. the beautiful, the wise and the good, are said to nourish souk. For by these, says Socrates^ the. wing of the soul is nourished; but by the contraries to these it is cor^ rupted and destroyed. These things however, are indeed effected by the fir»t intelligibles exemptly, and through union and silence. But the su- percelestial 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.
I fmnmum tHAPTER VII.
After tlie supercefestial 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 celestiaV but the subcelestial arch. That it is also proximately situ- ated under the celestial circulation, is evident from what is written con- cerning it. But if it be necessary to make the subcelestial arch being ^a ON THE THEOLOGY BOOK IV.
«uch, the game with the summit of intellectuals^ und not witli the end of the intelligible and intellectual Gods, it will be now necessary to contem- plate what remains. For the summit of intellectuals separates itself from the kingdom of the heaven, but the subcelestial arch is on all sides com- prehended by it And the former indeed constitutes the whole of intel- lect, 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 banquets and the delicious food, and are filled with intelligible goods, then they proceed ascending, to the sub- celestial arch, and throueh it are raised to tlie celestial circulation. Hence, if you say that the subcelestial arch is perfective of the Gods, and con- verts 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 in- deed, through the subcelestial arch; but they receive a vigorous intellec- tual perception from the celestial order; and they are filled with intelli- gible goods from the supercelestial place. It is evident therefore, that the isupercelestial place is allotted an intelligible summit; but the circula- tion of the heaven, the middle breadth; and the arch, the intelligible ex- tremity. For all things are in it. And intellect indeed is convertive, but the intelligible is the object of desire. But divine intelligence gives com- pletion to the middle, perfecting indeed the conversions of divine natures, and binding them to such as are first, but unfolding the tendencies to in- telligiblejs, and filling secondary natures with precedaneous goods. I think however, that through these tilings we have suflSciently reminded the reader of the order pf these three.
CHAP. tX. OF PLATO. 239^ 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 su- percelestial, 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 C^ods,^ binds together both the extremes^ being to the one the cause of canversion,. 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 iiitelligibles, and their ineffable union.. The termination of it converts intellectuals,, and conjoins, them to intelli- gibles.. 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.
Througit these things therefore, we may concisely answerhim, as £ have said,, who doubts concerning these names. Here bowever^it is fit t40 ON THE THEOLOGY BOOK IV.
that we shoald admire the divine science of Plato, because he has nar- rated the mode of the ascent of the whole of things to the intdligible con- formably to the highest of initiators. For in the first place, he elevates «ouls and the Gods themselves to the fountains^ through the liberated leaders. For the blessed and most abundant spectacles and discursive eneri^es are particularly in these fountains, in which also theurgists place all their hope of salvation. They are therefore blessed through the un- polluted monads; but they are most abundant through the cause of di- vine difference; and they are spectacles and discursive energies, through the intellectual and patertial powers. But in the second place, Plato ele- vates 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 supemally expanded from the mtellectual Gods themselves, and illuminating us, and prior to our souls, whole souls, and prior to these, the Gods themselves. But from the per- fective Gods Plato elevates souls and Gods to the divinities, who ate con^ nective of all the intellectual orders. For the perfective Gods are suspended from these divinities, subsist together with them, and are compre- hended by them. Such also is the commutiion 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 conse- quence of not being able to apprehend by a reasoning process the separa- tion 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 how- ever is not the case. For he does not denominate the arch celestial, but bubcelestial. As therefore, the supercelestial is essentially exempt Jroin the heaven, thus also the subcelestial is inferior to the kingdom of tlie heaven. Yor the former indeed is indicative of transcendencv, but tl>e latter of a proximately-arranged diminution.
After this circulation however, which is connective of tlie whole of things, Plato elevates souls aud 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 inefl'abJe and uhical goods. For with theurgists also^ tlie ascent to the ineffable ^^d intelligiMe po\rers wUioh ftr6 Uie Mmrnits of all intellectuals) u tbfo<^ the eoutoecitive G^ods. In what vnanner hoiv^ver, the Gods ai« hett om|4> joined to the Arst iiite)ligifaigd» Plato no kmger unfolds through Wdvds; for th« totitadt «nth them is itietfabte, an^ through inefiftibles, M bi i^M teaches id what he sayS at)i»ut thetti in tbli€ Phsedrus. And through Hite onler^ ttie mystie ttnion '«:idi the ^n«el1igibie and first-produt^itig oattfteR it dieted* With 06 tberefone, tliere is also the same mo^le off cdiij«ubetibti» And thmagh this, the M»de of theurgvc ascent is more erediblov i\»ir ast*4iole» ascend to eicenipt principles, tlM*ottgh the natuttgs ptokimtkttAf ptaeed abotie them, tfauft also parts imitating the asc^it of tvbdke, tm cMjeibed tiMr<yiigh aiMdle steps t)^ ascent, with lAie wottt ttimple iMid in^ efidfole ts««s««. fV>r trhat Pkrto has deliverad in tliis dialogiie ^oficemit^ tflMte «<Mil«, lie «lt6rwar4s utifolds concer&ing'Ours. A«d in the first ^taoe iwdcudt lie cDnHdns thcM with the liberated <iodsv ^fterwstnls, through these lie eleraiiM them to the perfbctive tj^s. Allerfeitrds> thtvagli tfaete, to tile ooMnectiv^ <Gods, anid in a Munlar imwnner, «s Air as t» th6 inatk' l^ble Gods. Socmtes therefore, narrating the moMle «f ascent to ivilieiiligible besaty, mad how ibllowing the Oods^ prior to bodi«s and getiDi*- tiob, we were partakers of thait blessed spectacle, says: ** i^r kwnstheii lawful to see splendid beauty, wheft we obtained together with that happy dioir, this blessed vision aiwl spectacle, we tedeed Ibllowing Jupiter, bM otbenib oonjuBction with some other God, perceiving, and being Initialed in those mysteiies, whk^ it is lawful to csSH the most blessed of mysteries." How then wt^v we once conjoined with intdligible beauty? T hmugh being initiated, says he, in the most blessed of mysteries. Whiat dse therefore, does this assert, than that we were conjoined with the perfec- tive leaders, and weve initiated by tlK») in •onier to enr bang tieplenished with beauty f Of what goods therefore, is the initiation tSie procmt*? "Which orgies,** says he,*' were celebrated by us, when we were entire and impassive, and were initiated in, and became spectators of entire, simpIC} amd qnietly «table visMMis." The mtire therefoMv is derived to sonli feoia ikit tselestial tarculatioa> For tJiis <x>nta!ins, and is 'OOMiecfiv« nf all ^ divine genera, and also of our bouls. fivtiy thing however, which in the whole contains parts, comprehends also that wtneh ik divided, and col- Proc. Vol. I. 2 H Ig42 ON THE THEOLOGY BOOK IVlects that which is various into union and simplicity. But the entire, quietly stabJe, and simple visions, are unfolded to souls supernaJly from the supercelestial place, through the connectedly-containing Gods, For the mystic impressions of intelligibles, shine forth in that place, and also the unknown and ineffable beauty of characters. For muesisandepopteia* we symbols of ineffable silence, and of union with mystic natures through intelligible visions. And that which is the most admirable of all is this, that as theurgists order the whole body to be buried, except the head, in the most mystic of initiations, Plato also has anticipated this, being moved by the Gods themselves. " For being pure,'' says he, " and liberated from this surrounding vestment, which we now denominate body, we ob* tained this most blessed muesis and epopteia, being full of intelligible light.** For the pure splendor [which he mentions] symbolically unfolds ,tp us intelligible light. Hence, when we are situated iii the intelligible, Ve shall have a life perfectly liberated from the body. But elevating the head of the charioteer to the place beyond the heaven, we shall be 611ed