extremity, to intellectuals. And they are partly indeed intelligible, and partly intellectual. For every where the progressions of the divine genera are effected through continued similitude. And the first of subordinate are united to the ends of preexistent causes. As however, the first and the last in the middle of wholes are both intelligible and intellectual, it is necessary there should be a connective medium of these, according to which medium the peculiarity of these Gods is principally apparent. For that which is intelligible and at the same time intellectual, in one part indeed is more abundant than, but in another equally communicates with both these. From these things, therefore, the continuity of the progression of the divine orders appears to be admirable. For the extremity of intelligibles indeed was intellectual, yet as in intelligibles. But the summit of intelligibles and at the same time intellectuals, is intelligible indeed, yet it possesses this peculiarity vitally. And again, the end of intelligibles and at the same time intellectuals, is intellectual, but it is vitally so. But the beginning of intellectuals, is intelligible, and presides over the intellectual Gods, yet it has the intelligible intellectually.
And thus all the divine genera are allotted an indissoluble connexion and communion, an admirable friendship, and well-ordered diminution, and a transcendency, partly coordinate and partly exempt. That which proceeds too, is always in continuity with its producing cause; and secondary natures together with a firm establishment in their causes, make a progression from them. There is likewise one series and alliance of all things; secondary natures always subsisting from those prior to them, through similitude. After what manner, therefore, the intelligible and at the same time intellectual Gods, unfold themselves into light from the intelligible Gods, may through these things be recollected.
CHAPTER III.
In the next place, let us show how they are divided in their progressions, and what difference the triads of these Gods are allotted with respect to the intelligible triads. These Gods, therefore, are also divided triply, after the above mentioned manner; being conjoined indeed to the intelligible, through their summit; but to the intellectual through their end; and through the middle bond of the extremes, being allotted the peculiarity of each equally, and extending to both the intelligible and intellectual genera of Gods, as the centre of these twofold orders, uniformly containing the communion of wholes.
They are likewise divided triply, because in these all things, viz.
essence, life, and intellect, are vitally, in the same manner as they are intelligibly in the Gods prior to them, and intellectually in the Gods that derive their subsistence from these. And essence indeed is the intelligible of life; but life is the middle and at the same time the peculiarity of this order; and intellect is the extremity, and that which is proximately carried in intellectuals as in a vehicle. All things therefore subsisting in these Gods, there will be a division of them into first, middle, and last genera. And in the third place, they are divided triply, because it is necessary that life should abide, proceed, and be converted to its principles; since of beings, the first triad was said to establish all things, and prior to other things the second triad. Eternity, therefore, abides stably in the first triad. But the triad posterior to this, is the supplier to wholes [and therefore to all things,] of progression, motion, and life according to energy. And the third triad is the supplier of conversion to the one, and of perfection which convolves all secondary natures to their principles. Hence it is necessary that the intelligible and at the same time intellectual Gods, should primarily participate of these three powers, and should abide indeed in the summit of themselves; but proceeding from thence, and extending themselves to all things, should again be converted to the intelligible place of survey, and conjoin to the beginning of their generation the end of their whole progression.
The intelligible and at the same time intellectual Gods therefore are, as I have said, triply divided. And essence indeed is that which ranks as first in them, but life is the middle, and intellect the extremity of them. Since however, each of these three is perfect, and participates of the intelligible monads, I mean of the essence which is there, of intelligible life, and of intelligible intellect, they are tripled according to the participation of primarily efficient causes.
And the intelligible of life indeed possesses essence, intellect, and life intelligibly; but the intelligible and intellectual of it, possesses essence, life and intellect, intelligibly and at the same time intellectually; and the intellectual of it possesses these intellectually and intelligibly.[210] And every where indeed, there is a triad in each of the sections, but in conjunction with an appropriate peculiarity. Hence three intelligible and at the same time intellectual triads present themselves to our view, which are indeed illuminated by the divine unities, but each of them contains an all-various multitude.
For since in intelligibles, there was an all-powerful and all-perfect multitude, how is it possible that this multitude should not in a much greater degree, be evolved and multiplied, in the Gods secondary to the intelligible order, according to the prolific cause of them? Each triad therefore comprehends in itself a multitude of powers, and a variety of forms, producing intelligible multitude into energy, and unfolding into light the generative infinity of intelligibles. And we indeed, being impelled from the participants, discover the peculiarity of the participated superessential Gods. But according to the order of things, the intelligible and intellectual monads generate about themselves essences, and all lives, and the intellectual genera. And through these, they unfold the unknown transcendency of themselves, preserving by itself the preexistent cause of the whole of things. There are however, as we have said, three intelligible triads. And there are also three triads posterior to these, which appear to be tripled from them, according to their prolific perfection.
But it is necessary that the peculiarity of the intelligible, and also of the intelligible and at the same time intellectual triad, should be defined according to another mode. For in the intelligible order indeed, each triad had only the third part of being; for it consisted of bound, and infinity, and from both these. But this was essence indeed in the first triad, intelligible life in the second, and intelligible intellect in the third. The natures however prior to these were unities and superessential powers, which give completion to the whole triads. But in the intelligible and at the same time intellectual order, each triad has essence, life and intellect; one indeed intelligibly and at the same time intellectually, but more intelligibly, so far as it is in continuity with the first intelligibles; but another intellectually and intelligibly, but more intellectually, because it is proximately carried in intellectuals; and another according to an equal part, as it comprehends in itself both the peculiarities. Hence the first triad, that we may speak of each, was in intelligibles, bound, infinity, and essence; for essence was that which was primarily mixed. But here the first triad is essence, life and intellect, with appropriate unities. For essence is suspended from the first deity [of this triad,] life from the second, and intellect from the third. And these three superessential monads, unfold the monads of the first triad. But again, the second triad after this, was in the intelligible order, a superessential unity, power, and intelligible and occult life. Here however, essence, life and intellect are all vital, and are suspended from the Gods who contain the one bond of the whole of this order. For as the first unities were allotted a power unific of the middle genera, so the second unities after them, exhibit the connective peculiarity of primarily efficient causes. After these therefore, succeeds the third triad, which in the intelligible order indeed was unity, power, and intelligible intellect; but here it consists of three superessential Gods, who close the termination of the intelligible and at the same time intellectual Gods, and begird all things intellectually, I mean essence, life and intellect. They are likewise the suppliers of divine perfection,[211] imitating 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 intellectual triads, are thus generated, and are allotted such a difference as this, with respect to the intelligible triads.
CHAPTER IV.
Again however, returning to Plato, let us accord with him, and exhibit the science which preexists with him concerning each of these triads.
And in the first place, let us assume what is written in the Phædrus, 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 Phædrus therefore, there are said to be twelve leaders who preside over the whole [of mundane concerns,] and who conduct all the mundane Gods, and all the herds of dæmons, 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 proximately begirds the heaven, and is contained in it, and after this to the heaven itself, and the back of heaven; where also divine souls stand, and being borne 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 essence, the plain of truth, the kingdom of Adrastia, and the divine choir of virtues subsist, and that souls being nourished through the intellection of these monads, are happily affected, following [in their contemplation] the circulation of the heaven.
These things therefore, are asserted in the Phædrus, Socrates being clearly inspired by divinity, and discussing mystic concerns. It is necessary however, prior to other things, to consider what the heaven is of which Socrates speaks, and in what order of beings it is established. For having discovered this, we may also survey the subcelestial arch, and the supercelestial place.[212] For each of these is assumed according to habitude towards the heaven; the one indeed being primarily placed above it, but the other being primarily arranged under it.
CHAPTER V.
What therefore is the heaven to which 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 that the more excellent genera should be converted 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 subordinate, and posterior to himself.
And together with Jupiter, this will also be the case with all the leaders, and the Gods and dæmons suspended from these; though the same Socrates in the Phædrus 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 the intelligible place of survey for an inferior allotment, when through these souls they preside over the universe, in order that they may illuminate mundane natures with a liberated and unrestrained power? In addition to these things also, what are the blessed intellections of the Gods within this sensible heaven, and what are the evolutions of all the knowledge of sensibles?[213] For in short the Gods know sensibles, not by a conversion to them, but by containing in themselves the causes of them. Hence intellectually perceiving themselves, they know sensibles causally, and rule over them, not by looking to them, and verging to the subjects of their government, but by converting through love inferior natures to themselves. 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 contemplation of the things which exist under it; nor are the souls that are converted to this contemplation among the number of those that are happy, and that fellow the Gods, but they rank among those that exchange intelligible for doxastic nutriment, such as Socrates says, the souls are that are lame, that have broken their wings, and are in a merged condition. Since therefore passions of this kind belong to partial souls, and these not such as are happy, how can we refer a conversion to the sensible heaven to the ruling and leading Gods?
Farther still, Socrates says that souls standing on the back of the heaven, are carried round by the circumvolution itself of the heaven; but Timæus, and the Athenian guest say, that souls lead every thing in the heavens by their own motions, externally cover bodies with their motions, and living their own life through the whole of time, impart to bodies secondarily efficient powers of motion. How therefore do these things accord with those who 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 convolution of souls, bodies revolve in a circle, and about these perform their circulations. If therefore any one should say that the sensible heaven circumvolves souls, and that it is divided according to the back, the profundity, and the subcelestial arch, many absurdities must necessarily be admitted.
But if some one should say that the heaven is intelligible, to which Jupiter is the leader, but all the Gods, and together with these, dæmons follow him, he will unfold the divinely-inspired narrations of Plato consentaneously to the nature of things, and will follow the most celebrated of his 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 demiurgus of the whole of things through the names [by which he is called,] investigating for this purpose the truth concerning them. But he shows that Saturn is connective of a divine intellect; and that Heaven is the intelligence, or intellectual perception of the first intelligibles. For sight, 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 it intellectually perceives the things above, and such as are beyond the celestial order. The mighty Heaven therefore, is allotted a kingdom which is between the intelligible and intellectual orders. For the circulation mentioned in the Phædrus is intelligence, through which all the Gods and souls obtain the contemplation of intelligibles.
But intelligence is a medium between intellect and the intelligible.
It must be said therefore, that the whole of heaven is established according to this medium, and that it contains the one bond of the divine orders, being the father indeed of the intellectual genus, but being generated from the kings prior to it, which also it is said to see. But on one side of it the supercelestial place, and on the other the subcelestial arch must be arranged.
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 participate 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 intelligible powers which are the summits of all intellectuals, is through the connective Gods. In what manner however, the Gods are here conjoined to the first intelligibles, Plato no longer unfolds through words; for the contact with them is ineffable, and through ineffables, as he also teaches in what he says about them in the Phædrus. And through this order, the mystic union with the intelligible and first-producing causes is effected. With us therefore, there is also the same mode of conjunction. And through this, the mode of theurgic ascent is more credible. For as wholes ascend to exempt principles, through the natures proximately placed above them, thus also parts imitating the ascent of wholes, one conjoined through middle steps of ascent, with the most simple and ineffable causes.
For what Plato has delivered in this dialogue concerning whole souls, he afterwards unfolds concerning ours. And in the first place indeed, he conjoins them with the liberated Gods. Afterwards, through these he elevates them to the perfective Gods. Afterwards, through these, to the connective Gods, and in a similar manner, as far as to the intelligible Gods. Socrates therefore, narrating the mode of ascent to intelligible beauty, and how following the Gods, prior to bodies and generation, we were partakers of that blessed spectacle, says: “For it was then lawful to see splendid beauty, when we obtained together with that happy choir, this blessed vision and spectacle, we indeed following Jupiter, but others in conjunction with some other God, perceiving, and being initiated in those mysteries, which it is lawful to call the most blessed of mysteries.” How then were we once conjoined with intelligible beauty? Through being initiated, says he, in the most blessed of mysteries. What else therefore, does this assert, than that we were conjoined with the perfective leaders, and were initiated by them, in order to our being replenished with beauty? Of what goods therefore, is the initiation the procurer?
“Which orgies,” says he, “were celebrated by us, when we were entire and impassive, and were initiated in, and became spectators of entire, simple, and quietly stable visions.” The _entire_ therefore, is derived to souls from the celestial circulation. For this contains, and is connective of all the divine genera, and also of our souls. Every thing however, which in the whole contains parts, comprehends also that which is divided, and collects that which is various into union and simplicity. But the entire, quietly stable, and simple visions, are unfolded to souls supernally 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 _muesis_ and _epopteia_[214] are 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 obtained this most blessed _muesis_ and _epopteia_, being full of intelligible light.” For the pure splendor [which he mentions] symbolically unfolds to us intelligible light. Hence, when we are situated in the intelligible, we 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 filled with the mysteries which are there, and with intelligible silence. It also appears to me that Plato sufficiently unfolds the three elevating causes, love, truth, and faith, to those who do not negligently read what he has written. For what besides love conjoins with beauty? Where is the plain of truth, except in this place? And what else than faith is the cause of this ineffable _muesis_? For _muesis_ in short, is neither through intelligence nor judgment, but through the unical silence imparted by faith, which is better than every gnostic energy, and which establishes both whole souls and ours, in the ineffable and unknown nature[215] of the Gods. These things however, have proceeded to this length from my sympathy about such like concerns.
CHAPTER X.
But again returning to the proposed theology, let us unfold the conceptions which Plato indicates to us concerning each order of the intelligible and at the same time intellectual Gods. The supercelestial place therefore is intelligible. Hence also Plato says that it is essence which truly is, and that it is visible to the intellect of the soul. It is likewise the one comprehension and union of the intellectual Gods. For it is not intelligible after such a manner as animal itself, nor as the first eternity, nor as that which is itself primarily the one being. For as these are primarily intelligibles, they are exempt from all other intelligibles, and presubsist by themselves.
But the supercelestial place, is proximately established above the celestial circulation, and of this is the intelligible; yet it is not simply intelligible. And that we assert these things rightly, Socrates also testifies, imparting the intellection of this intelligible to souls likewise, through the heaven. For in this period, according to which they are carried round together with the circulation of the heaven, they behold indeed justice, they behold temperance, and they also behold science, and each of the beings which have a true and real existence; so that if the supercelestial place is intelligible, and real being, yet it is intelligible, as being above the heaven. The first intelligibles however, are intelligible according to their own essence, and according to the exempt and first efficient cause of all intellectual natures. For the mighty Saturn likewise, though he is an intellectual God, and the fulness of intellect, is intelligible as with reference to the demiurgus; for he is the summit of the intellectual triad. Thus therefore, the place also which is above the heaven, is allotted an intelligible transcendency with respect to the celestial circulation, and is intelligible as in the first intellectuals.[216] Hence also it subsists analogous to the first triad of intelligibles.
That triad however, was simply intelligible. For the intelligible which is in intelligibles, at once exists prior to all second and third intelligibles. But the supercelestial place is not simply intelligible; for it is the summit of intellectuals, and not of intelligibles. Hence Plato calls the first triad of intelligibles the one being; but he denominates the supercelestial place, truly-existing essence. For the former indeed, antecedes all beings in an admirable simplicity, and in the occult unity of being. For that being is the intelligible itself, and is not in one respect intelligible, but in another intellectual, nor is it that which is passive to [viz. participates of] being; but it is the seat, and the most ancient monad of being. This order however, [viz. the supercelestial place] falls short of the union of that triad; and participates of being, but is not simply being. Hence also Plato calls it essence, and essence which truly is, as receiving this intelligible and essential according to the essence of that which is primarily being. And the first triad indeed of intelligibles was paternal; for it subsists according to divine union and bound, and is the occult, and highest boundary of all intelligibles. But the supercelestial place is maternal, subsisting according to infinity, and the power of infinity. For this order is feminine and prolific, and produces all things by intelligible powers. Hence also, Plato calls it a place, as being the receptacle of the paternal causes, and bringing forth, and producing the generative powers of the Gods into the hypostasis of secondary natures. For having denominated matter