nected by another thing which primarily possesses the power of con- nexion. It is evident therefore, from what has been said, that the con- nective order of beings is established prior to the intellectual Gods.
The intelligible indeed, and occult hyparxis, is the supplier of union to all things, as proximately subsisting after the one, and being indivisible and uniform. But connexion is the contraction of multitude into impar- tible communion; on which account it subsists as secondary to intelligi- bles. For the medium which was there was intelligible, and the united primarily-efficient cause of connexion. The connective however, of in- telligibles and intellectuals, imitates the unific power of intelligibles. For there the three triadic monads were the unions of wholes; one of them indeed according to transcendency; another according to the middle centre; and another according to conversion. But in the intelligible and at the same time intellectual orders, these three triads are the second after those unions, and are connascent with multitude. Hence one of these triads is collective; another is connective of multitude; and another is of a perfective nature. For that which is collected, that which is con- 264 ON THE THEOLOGY BOOK IV.
nected^ ' and that which is perfected, is multitude. Whether therefore it is intellectual, or supermundane, or mundane, or any other multitude, it is collected, connected, and petfected through these three triads. And when cdlected indeed, it is elevated to the union of intelligibles, and is firmly established in them. When it is connected, it abides impartible and undissipated in its progeny. And when it is perfected, it receives completion from its proper parts or powers.
Since however, it is necessary that beings abiding, proceeding and returning should enjoy this triple providence, there are indeed three preexistent collective monads, three connective, and three perfective. monads. And we do not say this, that on account of the good of secondary natures, first natures are thus divided, and preside over so many orders and powers; but they indeed are always the primary causes of good to things subordinate, while we firom inferior natures recur to the causes of wholes. The intelligible therefore, and intellectual triads, perfect things triadically, and always connect and collect them into union. But the intelligible monads generate without separation and unically, their permanencies, progressions and conversions. With respect to other things however, we have partly spoken, and shall again partly speak concerning them.
CHAPTER XX, Let us therefore speak at present concerning the connective triad. This then, Socrates, in the Fhaedrus, calls the celestial circulation. Because indeed, it possesses the middle centre of imparticipable life, and ^ ' For 0^y9p(ov, it i$ necessary to read ^ir/fyjmf.
CHAP. XX. OP PLATO. 265 is that which is piost vital itself of life, he calls it circulation, as compre- hending circularly, and on all sides all other live?, and divine intellections. For on account of this, souls also which are elevated to it, are perfected according to intellection, and are conjoined with intelligible spectacles. The circulation of the heaven, however, is alwaj^s established after the same manner. For it is an eternal, whole, one, and united intelligence. But the circulation of souls is effected through time, subsists in a tnore partial manner, and is not an at-onc^-collected comprehension of intel- ligibles. Souls, therefore, are carried round in a circle, and are restored to their pristine state, the celestial circulation always remaining the same. Because, however, it gives completion to the bond of the intelligible and intellectual Gods, and connects all the orders in their abiding, pro- ceeding, and returning, Socrates calls it celestial. For Timaeus says, that this [sensible] heaven also, compresses on all sides the elements that arq under it, and that on this account, no place is left for a vacuum! As, therefore, the apparent heaven is connective of all things that are under it, and is the cause of continuity, coherence and sympathy, (for the intervention of a vacuum would interrupt the continuity of things, and the subversion of this continuity would destroy the sympathy of bodies) thus also that intellectual heaven, binds iall the multitudes of beings into an impartible communion, illuminating each with an appro^ priate portion of connexion. For intellect participates of the connective cause in one way, the nature'of soul in another, and a corporeal state of being in another. For through the highest participation of connexion, intellect is impartible; but through second measures of participation, soul is partible and impartible, according to one mixture; and through an ultimate diminution, bodies possessing a partible hypostasis, at the same time remain connected,.and do not in consequence of being dissi- pated perish, but enjoy their own division and imbecility. The whole of the connective triad therefore, is denominated heaven according to the hyparxes of itself; but the breadth of life which is spread under it is called circulation. For in things apparent to sense, the period of the heavens is motion, and is as it were the life of body.
Proc. Vol. J. 2 L $66 ON THE THEOLOGY BOOK IV.
CHAPTER XXL If however it be requisite to discover the triadic nature of it from what has been laid down, we must employ the mode of analogy. Since therefore Plato himself calls the back of the heaven one thing, and its profundity another, it is evident that the celestial arch is the third thing; for the arch which is under this, he directly calls subcelestiaL But as we say that the supercelestial place is established above the back of the heaven, so likewise we must grant that the subcelestial is diflferent from the celestial arch. For the heaven is bounded, supernally indeed by the back, but beneath by the arch. And it is comprehended indeed by the supercelestial place, but it comprehends the subcelestial arch. It is evident therefore from these things, that the heaven presents itself to our view as triadic, according to its back indeed, connectedly containing all things in one simpUcity; but according to its arch bounding the whole triad; and according to its profundity, itself proceeding into itself, and constituting the middle breadth of connexion and coherence. The back however, of the whole celestial order, is an intelligible deity, being perhaps allotted from hence this appellation. But it is intelligible as in the connective triad, externally compressing, and connectedly comprehending all the kingdom of the heaven. It likewise imparts to all the Gods by illumination a uniform and simple comprehension of secondary natures, and is supernally filled with intelligible union. Hence also, divine souls being led through all the celestial profundity, stand indeed on the back of the heaven, but the circulation carries them round as they stand; and thus they survey what is called the supercelestial place. The station therefore, is the establishment of souls in the intelligible watch tower of the heaven, extending to souls sameness, undefiled power, and uodeviating intellection. But the circumduction is the participation of a life full of vigour, and the most acute energy. And the common CHAR XXI. OF PLATO. 267 presence of both these, comprehends the prolific energy, the quiet mo- tion^ and the stable intellection of intelligibles. But the celestial pro- fundity, is the one continuity of the whole triad, and the middle deity which conjoins the whole* celestial order, proceeding indeed from the intelligible comprehension, but ending in the celestial arch, which defines the boundary of the whole of the heaven. There is therefore, one union and connexion of all this triad, and an indissoluble progression from the bacjk as far as to the arch, through this middle deity which is connascent with both the extremes, and which unfolds indeed the connective mul- titude, but on each side is bounded by the extremes; one of which comprehends it supernally, but the other from beneath bounds its pro- gression.
The celestial arch therefore remains, which is the boundary beneath of the triad, and this is also the case with the intellect which is in it, being filled indeed by life, but imited by the intelligible, and converting all the triad to its principle. For the arch also is similar to the back of the heaven, though according to interval it is less. Through subjection therefore it is diminished; but through similitude it is converted to the celestial summit. And this is the celestial intellect which is the proxi- mate sunocheus^ of the subcelestial arch. Hence each' arch is called the intellectual boundary of the intelligible and intellectual Gods. The whole connective triad therefore, is allotted such a division as this; the back (to varrov) according to the intelligible (xara ra wn^roif); the profun- dity according to life; and the arch according to intellect. But the whole of it is one and continued, because that which connects all other things, ought much.more to be connective of itself. For each peculiarity of the Gods begins its energy from itself; the peculiarity indeed, which is collective, fixing itself collectively in the highest union; that vhich is convertive of wholes, converting itself to the principle; and that which is undefiled preserving itself prior to other things pure from matter. Hence the connective peculiarity also, prior to its parti- ' For rm oXtov it is necessary to read niv oAi)y.
* i. e. That which connectedly contains.
' for iKctTifov I read txctnga, in order that it may agree with xiftg.
908 ON THE THEOLOGY BOOK IV.
cipants, connects itself intelligibly and intellectually, and through this connexion the nature of the heaven is asserted to be one and continued. For all the triad converges to itself, and preserves its proper wholeness united, and most similar to itself according to nature. And the arch indeed, proximately connects all intellectuals, and compresses them on aU sides. But prior to this, the celestial profundity itself, which also comprehends the arch, binds together the whole orders. And prior to these, the celestial back uniformly comprehends according to one ambit of simplicity, all the celestial kingdom itself, and all things that are con^ tained under it, and binds them to themselves, by connective power and hyparxis. For in the things also that are apparent to sense, the concave circumference of the heavens^ proximately compresses the elements, and does not suffer them in their indefinite motions on all sides, to be dissipated and blown away. And still prior to these, the celestial bulk strongly compresses and impels all things to the middle, and leaves no void place. But there is one comprehension of all these, viz. the back of the heavens, which is the cause to the heavens of similitude, and to the elements of contact with the heavens. For the smooth and equable nature of the back of the heavens as Timaeus says, makes the whole of heaven similar to itself; and always the natures which comprehend are connective of the natures that are comprehended. It is necessary therefore from things that are apparent, to transfer the similitude to the father of the intdlectual Gods, Heaven, and to survey how he is both one and triple, supemally indeed, and beneath, possessing the intelligible and intellect; but according to the middle possessing life, which being the cause of progressions and intervals, and generative powers, we have properly arranged according to interval under the celestial profundity; " since Plato himself also calls the summit the back. ^^ For those,'" says he, " that are called immortals, when proceeding beyond the heaven they arrive at the summit, stand on the back of the heaven."" He calls therefore, the summit of the celestial order, and beyond, the back of the heaven; which things are in a remarkable manner the prerogatives of ^ Viz. aaibmiing tke oeleatial pvofundkj.
CHAP. XXII. OF PLATO. 269 the first of the Synoches. For connectedly containing all things in the one summit of his hyparxis, according to the Oracle, he wholly exists beyond, and is united to the supercelestial place, and to the inefiaUe power of it, being enclosed on all sides by it, and shutting himself in the uniform comprehension of intelligibles. For what difference is there between saying that the first of the Synoches is shut in the intelligible place of survey, and evincing that it is proximatdy comprehended by the supercelestial place, which was intelligible, but expanded in intel- lectuals? If however, that which is beyond is the first, the summit is evidently coarranged with the rest, and is exempt from them. But if the first is a thing of this kind, being established according to the intelligible summit, and imparting by illumination to the other Gods, contact with the intelligible, and with the paternal port, it is indeed necessary that there should be a middle and an extremity, the one according to the celestial profundity, but the other according to the termination of the whole circulation. If however the circulation of the whole of the heaven is one and continued, the peculiarity of this order must be assigned as the cause of this. For being connective of the whole orders of the Gods, and prior to other things of itself, and being as it were the centre and bond of the divine genera, it in the first place binds and connects itself, and extends itself to one life. The heaven therefore is one and at the same time triple, and proceeds into three monads, being both unapparent and apparent, and that which is between these, and imitating the intelligible Gods who subside into h^telligible triads.
CHAPTER XXII.
If you are willing hoMcver from what is written in the Cratylus, to see the peculiarity of this order, in the first place^ let this be considered 270 ON THE THEOLOGY BOOK IVby you as an argument of the Synoche established in the middle, that a twofold habitude of it is delivered, one, towards intelligibles, but the other towards intellectuals. For it is said to see the things above, and to generate a pure intellect Hence, of intelligibles it is the intelligence, but of intellectuals the intelligible. For the cause of intellect subsists prior to an intellectual cause, and that which is at once both these, especially gives completion to the middle order of intelligibles and intellectuals. For the collective deity, perceiving intelligibles, or rather being united to them, does not primarily give subsistence to a divine intellect. And the perfective deity, producing together with the middle divinity intellectuals, proximately perceives intellectually the celestial order, and not the intelligibles prior to the heaven. But the middle divinity alone, occupying the intelligible and intellectual centre, equally indeed extends to both, but perceiving inteUigibles intellectually, it is the cause of intellectuals intelligibly. Since however, habitude to its causes precedes the power' in it which is generative of intellectuals, Socrates beginning from this habitude, delivers also a second power as suspended from it. But sight directed to things above is very prop^ly assigned the appellation of celestial^ as seeing the things above. Thi^ therefore, perfectly defines for us a habitude more ancient than the connectedly-containing order, jointly assuming it to be intellectual as with reference to intelligibles, and sight as with reference to the objects of sight, though it intellectually perceives itself, and is intelligible in itself. But the intelligible of it, as with reference to that which is primarily intelligible, is allotted an intellectual order. What follows however, unfolds the habitude of this middle to intellectuals. (For Socrates adds,) ** Whence also, O Hc^rmogenes, those who are conversant with things on high say that Heaven generates a pure intellect, and that this name is properly assigned to it." The order therefore, of the Heaven is expanded as a middle in the middle intellectual and intelligible Gods, compre* bending at once the intelligible and intellectual in one impartible connexion, subsisting similarly with respect to each of these, and being ■ for iw^iM»¥ it is necetsarjr to read iwofiwi.
CHAP. XXII. OF PLATO. 371 equally distant from the first intellectuals, and the unical intelligibles. Hence it is said to perceive intellectually the things above, and thus to produce (a pure) intdlect.
Assuming this therefore, in the first place from what has been laid down, in the next place we should attend to this, that the celestial order being triple, and the whole of it intellectually perceiving intelligibles, and producing intellectuals, the first monad indeed in an eminent manner intellectually perceives intelligibles. For it mingles itself with intelligibles, knows intelligible intellect, is united to the natures prior to itself, and is impartible as in impartibles, super-expanding itself towards intelligible simplicity. But the third monad is especially generative of intellectuals; since it is the intellect of the whole connective triad. And with the Orphic theologists also. Heaven the father of Saturn is the third. But the middle monad produces together with the third the intellectual order of the Gods; but is conjoined together with the first to intelligibles, and is filled indeed with intelligible union from the first, but fills the third * with prolific powers. Do you not see therefore, how Plato through the peculiarity of the extremes, unfolds to us the whole celestial order? Conjoining indeed, the intelligible hyparxis of it to intelligibles; but its intellectual hyparxis to intellectuals; and affording us the means of collecting its hyparxis which is the middle of both these, and which proceeds according to a common peculiarity. For if you likewise wish to assume this from what has been said, the celestial light is conjoined to the light of intelligibles. For sight is nothing else than light. The middle order therefore, by its own light, and by the divine summit of itself is conjoined to the first natures; but by an intellectual nature, and the boundary of the whole triad, it generates intellect, and all the unpolluted deity of intellectuals. For it does not produce intellect by itself, but in conjunction with purity. For this Socrates himself asserts: ** Whence also, they say, that a pure intellect is gene- rated by it.*' Hence the celestial order is the first-eflficient cause of the intellectual hyparxis, and of undefiled power. If however it is necessary ' For ir^omiy it is necetiarj to read r;»Ti9y.
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that purity should not be inherent in intellect from accident, it is thfi deity of those beings that are exempt from secondary natures, and is the supplier of immutable power, which the mighty Heaven producing in conjunction with intellect, is at the same time the 'efficient cause of the Gods who are the sources of purity, and of the intellectual fathers. These indications therefore of the truth concerning the connectire Gods, may also be assumed from the Cratylus.
CHAPTER XXm.
CHAPTER XXm.
It remains therefore that in conformity to what is written in the Phaedrus, we should survey the subcelestial arch, and the pecuharity of the Gods that are there. Before however we begin the doctrine con- cerning it, I wish to premise thus much, that some of the most celebrated of the interpreters prior to us, conceiving that this subcelestial arch is a divine order arranged under the heaven, have thought fit to rank it immediately after the first God, caUing the first God Heaven. But others have arranged both the heaven, and the subcelestial arch in the breadth of intelligibles. For the Asinaean philosopher indeed [Theodorus] being persuaded by Plotinus, calls that which proximately prdceeds from the inefiable, the subcelestial arch, as in his treatise concerning names he philosophizes about these things. But the great lamblichus conceiving the mighty heaven to be a certain order of the intelligible Gods, (and in one place he considers it to be the same with the demiurgus,) asserts that the order proximately established under the heaven, and as it were begirding it, is the subcelestial arch. And these things he has written in his Commentaries on the Phaedrus, Let ho one therefore think that we make any innovation concerning the theology of this order, and that we CMAP. XXIII. OF PLATO. 273 are the ^rst wlio divide tlie subceleBtial arch from the heavea; but tliat we are principalij persuaded by Plato, idio -dutiiiguislies these thiee orders, the «upercelestial place, the celestial circulation, and the subce- lestial arch; and that after Plato, we are peraoftdfed by those who investigate his theory in a divinely-inspired manner, viz. by lamblichus and Theodorus. For why is it necessary to speak of our leader {Syrianus,] who was truly a Bacchus, [i. e. one agitated with divine fiiry,] and who in a remarkable manner was full of deity about Plato, and caused as far as to us the admirable nature of the Platonic theory, and the astonishment with which it is attended, to shine forth?
He therefore in his treatise on the concord [of Orpheus, Pythagoras, ai>d Plato, has most perfectly unfolded the peculiarity of this order, the suboeiestiad arch.] The two dbove-mentioned wise men, however, difier very moch from eadb oUier in their theory. For Theodoras, in caRing the first cause Heaven, does not any longer permit Heaven to be sight perceiving the things ^ote, as Socrates in the Cratylus etymologises it to be. For the fiist God aehber sees, nor is si^t, nor is inferior to any thing. Neither tfaerefope does Hieodorus admit this explanation of the name, nor iloes he celebrate tbe supercelestial place, as Socrates does mider the influence of divine inspiration. For there is neither any place, nor hrteWgible of tkc oncy nor any multitude of forms, nor does the gent» of sonls ascend beyond the first God; since there is not any thing beyond him. But the divine Itunblichus, as he supposes that Heaven subsists indefioibely after tbe first cause, and a» he has not delivered the peculiarity of its hyparxis, he is indeed pure (torn the above-mentioned doubts, but he should teadh us what the celestial order is, hmv it subsists, and wfot genus of Gods prior to tbe denmrgm f^vm completion to it. He however who has perfected every thing [on this subject,] and has confirmed aii that' he has said by invincible arguments, is our preceptor [Syriaoos,] who has surveyed all the orders between the first God, and the kingdom of tbe heaven, and who has intellectually beheld the peculiarity of this order, and has delivered to us his mystics the acctrrate truth concerning it. In this way therefore, our fatiierB and grandfathers