also a place, he calls it the mother and nurse of the reasons [i.e. of the productive principles], which proceed into it from being, and the paternal cause.
According to this analogy, therefore, Plato thus denominates the supercelestial place, as feminine, and as being the cause of those things maternally, of which the intelligible father is the cause paternally. Matter however receives forms alone; but the mother and nurse of the Gods, not only receives, but also constitutes and generates secondary natures, together with the father. Nor does this generative deity produce from herself into an external place, her progeny, and separate them from her own comprehension, in the same manner as the natures which generate here, deliver their offspring into light external to themselves; but she generates, comprehends and establishes all things in herself. Hence also she is the place of them, as being a seat which on all sides contains them, and as by her prolific, and primarily efficient powers, preoccupying and containing in herself, all the progressions, multitude and variety of secondary natures. For all beings subsist in the Gods, and are comprehended and saved by them. For where can they recede from the Gods, and from the comprehension which is in them? And how, if they depart from them, can they remain even for the smallest portion of time? In a particular manner however the powers which are generative of divine natures, are said to comprehend their progeny, so far as they are the proximate causes of them, and constitute their essence with a more abundant division, and a more particular providence. For paternal causes produce secondary natures uniformly, exemptly, and without coordination, and comprehend, but unically their own progeny. And in simplicity indeed, they preoccupy the variety of them; but in union their multitude. It is evident therefore, from what has been said, that the supercelestial place is intelligible, and after what manner it is intelligible. In addition to these things also it is evident, how it is feminine; for place is adapted to the generative Gods through the above-mentioned causes. And the meadow is the fountain of a vivific nature, as will be shortly demonstrated. Socrates likewise assumes all the divine natures that are in this place, to be of this kind, [viz. to be of the feminine genus] I mean science herself, justice herself, temperance herself, truth herself, and Adrastia; which may especially be considered as a certain indication, that Plato particularly attributes the feminine to this order, and not only other theologists.
CHAPTER XI.
What therefore is the cause through which Plato in the first place celebrates this deity negatively, analogous to _the one_? And what are the negations? For he denominates it, without colour, without figure, and without contact. And he takes away from it these three hyparxes, colour, figure, and contact. I say therefore, that this order being the summit of the intellectual Gods, is unknown and ineffable, according to its peculiarity, and is [only] to be known through intelligible impressions. For being the summit of intellectuals, it conjoins itself with intelligibles. For how could intellectuals be conjoined with intelligibles, unless they antecedently constituted an intelligible transcendency of themselves? But what connexion and communion could be surveyed of the whole orders of things, unless the extremities of such as are first possessed a certain similitude to the beginnings of such as are second? For on account of this similitude, these are connascent with each other, and all things subsist according to one series. As therefore, the end of intelligibles was intellectual, so likewise the beginning of intellectuals is allotted an intelligible hyparxis. And each of these indeed is intelligible; but the one is intelligible simply; and the other is not intelligible without the addition of the intellectual. These therefore, are consubsistent with each other. And the one indeed, is the paternal cause of the whole of things, so far as it is intelligible, and the intellectual which is in it is extended intelligibly. But the other is generatively constitutive of the same things, because it is intellectual, and intelligible good presides in the intellectual genus. All things therefore, are from both, exemptly indeed, from the intellectual of intelligibles, but coordinately, from the intelligible of intellectuals. And both indeed, rejoice in unknown hyparxes; and are alone, as Plato says, known by intelligible, mystic, and ineffable impressions. Hence also he calls the attempt boldness which endeavours to unfold the arcana concerning them, and to explain by words their unknown union.
From the end of the intelligible order however, the summit of intellectuals possesses its unknown peculiarity. For so far as it conjoins itself to the first intelligibles, and is filled with their unical, ineffable, and paternal hyparxis, so far also it exists in an unknown manner prior to intellectuals. Hence it is incomprehensible by the natures posterior to it; but it is known by those prior to it, being super-expanded into a continued union with them.[217] It likewise knows the natures prior to itself intelligibly; but this does not at all differ from uniform and ineffable knowledge. For intelligible knowledge is the union, cause, summit, and unknown and occult hyparxis of all knowledge. Since therefore, the one and united triad is, if it be lawful so to speak, the intellectual image of the unknown union of intelligibles, and presides over the same uniform and unknown power in intellectuals, as its own cause does, hence Plato mystically unfolds it through negations. For every where that which is highest, and that which is unknown, are analogous to the unical God.
As therefore, we are taught to celebrate this God through negations, after the same manner we endeavour to unfold negatively the uniform and unknown summits of secondary orders. And in short, since Socrates in the Phædrus makes the ascent as far as to the supercelestial place, arranging it analogous to the first, as in this order, and in the ascent of souls, he celebrates it by negations. For in the Timæus, Plato contends that the one demiurgus through whom every demiurgic genus of Gods subsists, is ineffable and unknown; and every where that which is highest has this transcendency with respect to secondary natures. For it imitates the cause which is at once unically exempt from all beings. We celebrate this cause however, through negations alone, as existing prior to all things; but we unfold the summits which proceed analogous to it, affirmatively and at the same time negatively. As participating indeed, the natures prior to themselves, we celebrate them affirmatively. For Plato calls the supercelestial place essence which truly is, the plain of truth, the meadow, and the intelligible place of survey of the Gods, and he does not only call it without colour, without figure, and without contact, thus mingling affirmations with negations. For this order is a medium between the intelligible Gods and the first intellectual divine orders, containing the bond of both. And it guards indeed intellectually, according to a uniform and unknown transcendency, but transmits the plenitudes of intelligibles as far as to the last of things. It likewise elevates all things at once, according to one common union, as far as to the intelligible father, and generates and produces them as far us to matter. Being therefore established between the unical and the multiplied Gods, it is unfolded, negatively indeed, through the unknown manner in which it transcends secondary natures, but affirmatively through its participation of the first natures. For the first demiurgus is called in the Timæus fabricator and father, and good, and all such names, so far as he participates of preexistent causes; but so far as he is the monad of all fabrication, Plato leaves him unknown and ineffable, exempt from all the fabricators of things. For he says, “it is difficult to discover him, and when found, it is impossible to speak of him to all men.” Thus therefore Plato unfolds the supercelestial place, affirmatively indeed, as being filled from the first causes, at one time indeed calling it essence which truly is, at another the plain of truth, and at another, something else of this kind; but[218] so far as it transcends the intellectual Gods, and so far as it is supreme and unical, he celebrates it negatively, in the same manner as the principle which is exempt from all things.
CHAPTER XII.
It follows therefore, in the next place, that we should consider what the negations are, and from what orders they are generated. In the Parmenides then, the negations of _the one_ are produced from all the divine orders, because _the one_ is the cause of all of them. And every thing divine according to the hyparxis of itself participates of the first principle; and _the one_ in consequence of transcending these is in a much greater degree exempt from the natures posterior to these. For from these all things proceed; since they receive partibly the peculiarities of these. This however is evident from the other hypotheses, in which the same conclusions are again circulated, at one time being connected together negatively, and at another affirmatively.
For what is there which could be able to subsist, unless it was antecedently comprehended according to cause in wholes? But in the Phædrus, the things which are denied of the intelligible summit of all intellectuals are the natures which are proximately established after this summit, viz. the sacred genera, the connective, the perfective, and the paternal of what are properly called intellectuals. For this summit being exempt from these, it also transcends all the intellectual Gods. For what every genus of the Gods is to _the one_, that the three orders posterior to this summit, are to it. Plato therefore denominates the celestial order which connectedly contains wholes, and illuminates them with intelligible light, colour; because likewise the apparent beauty of this sensible heaven is resplendent with all various colours, and with light. Hence he calls that heaven intellectual colour, and light. For the light proceeding from _the good_ is [in the orders] above [the heaven] unknown and occult, abiding in the adyta of the Gods; but it shines forth in this. order, and from being unapparent becomes manifest. Hence it is assimilated to: colour the offspring of light.
Farther still, if the heaven is sight beholding the things above, the intelligible of it may very properly be called colour which is conjoined with the sight. The cause therefore of the intelligibles in the heaven is without colour, but is exempt from them; for sensible colour is the offspring of the solar light. But Plato denominates the order which proximately subsists after the celestial order, and which we have called the subcelestial arch, figure. For the arch itself is the name of a figure. And in short, in this order, Parmenides also places intellectual figure. But Plato first attributes contact to the summit of intellectuals, as is evident from the conclusions of the Parmenides. For in the first hypothesis taking away figure from _the one_, he uses this as a medium, viz. that _the one_ does not touch itself. “But _the one_,” says he, “does not touch itself.” And the conclusion is evident. Here therefore contact first subsists, and subsists according to cause. For of those things of which the demiurgus is proximately the cause, the father who is prior to him is paradigmatically the cause. In this order therefore, contact is the paradigm of the liberated Gods. Hence these three orders are successive, viz. colour, figure, and contact. And from these the supercelestial place is essentially exempt. Hence it is without colour, without figure, and without contact. Nor does it transcend these three privatively, but according to causal excellence. For it imparts to colour from intelligibles the participation of light; on figure it confers by illumination intellectual bound; and in contact it supernally inserts union and continuity, and perfects all things by its power, things which are touched indeed, through union, those that are figured, through the participation of bound, and those that are coloured, through the illumination of light. But it draws upward, and allures to itself every thing ineffably, and through intelligible impressions, and fills every thing with unical goods.
If therefore, we assert these things rightly, we must not admit the interpretation of those who are busily occupied in sensible colours, and contacts, and figures, and who assert that the supercelestial place is exempt from these. For these are trifling, and by no means adapted to that place. For even nature, not only that which exists as a whole, but that also which is partial, is exempt from sensible colours, from apparent figures, and from corporeal contact. What therefore is there venerable in this, if it is also present to natures themselves? But it is necessary to extend colours, and figures, and contacts, from on high as far as to the last of things, and to evince that the supercelestial place, is similarly exempt from all these. For soul also and intellect participate of figure; and contact is frequently in incorporeal natures, according to the communion of first with secondary beings, and it is usual to call these communications contacts, and to denominate the touchings of intellectual perceptions adhesions. We should not therefore be carried from things first to things last, nor compare the highest order of intellectuals with the last of beings, above which both soul and nature are established. For in so doing we shall err, and shall not attend to Plato, who exclaims that it is boldness to assert these things concerning it. For where is the boldness, and what the unknown power transcending our conceptions, in contemplating the truth of sensible colours, figures, and contacts. For an hypostasis of this kind is known by physiologists, and not by the sons of theologists.
Such therefore is the power possessed by the negations through which Plato celebrates the supercelestial place.
CHAPTER XIII.
Again then, let us in the next place survey the affirmations, how they exist according to the participation of the first intelligibles themselves. The supercelestial place therefore, is said to be essence which truly is, because it participates of that which is primarily being. For to be, and truly to be are present to all things, as the progeny of the intelligible essence. For as _the one_ is from the first principle which is prior to intelligibles, so the nature of being is from intelligibles. For there the one being subsists, as Parmenides a little before taught us. But the supercelestial place is beheld by the governor of the soul, because it is allotted an intelligible transcendency with respect to the other intellectual Gods.
Hence the intelligible good of it is rendered manifest from its being known by intellect. This intelligible therefore, in the same manner as that which is truly being, arrives to it from the unical Gods. For they are primarily and imparticipably intelligibles, and the first efficient causes of all intelligibles. These things also concur with each other, viz. that which is truly being, and the intelligible. For every intelligible is truly being, and every thing which is truly being is intelligible. For intellect is intelligible according to the being which is in it; but according to its gnostic power it is intellect. Hence also every intellect is the supplier of knowledge; but every intelligible is the supplier of essence. For that which each is primarily, it imparts by illumination to the secondary orders.
CHAPTER XIV.
In the third place therefore, the genus of true science is said to be established about the supercelestial place. For these two things ascend to the contemplation of that essence, viz. intellect the governor of the soul (but this is a partial intellect established indeed above souls, and elevating them to their paternal port) and true science which is the perfection of the soul. This therefore energizes about that place, as transitively revolving in harmonic measures about being.
But intellect contemplates it, as employing simple intellection.
Farther still, the science which is in us is one thing, but that which is in the supercelestial place another. And the former indeed is true, but the latter is truth itself. What therefore is it, and whence does it subsist? It is indeed a deity which is the fountain of all intellectual knowledge, and the first efficient cause of undefiled and stable intelligence.[219] But it shines forth in the first triad of intellectuals, because this is perfective of all other things and likewise of divine souls. For these ascending to this uniform power of all knowledge, perfect their own knowledge. For each of the undefiled souls, says Socrates, revolving together with Jupiter and the heaven, surveys justice, temperance and science. Hence, these three fountains are there, being intelligible deities, and the fountains of the intellectual virtues, and not being, as some think they are, intellectual forms. For Plato is accustomed to characterize these by the term itself, as for instance science itself and justice itself; and this Socrates says somewhere in the Phædo. But here when he says justice herself, temperance herself, and science herself, he appears to unfold to us certain self-perfect and intelligible deities, which have a triadic subsistence. And of these science indeed is the monad; but temperance has the second order; and justice the third. And science indeed is the supplier of undefiled, firm and immutable intelligence; but temperance imparts to all the Gods the cause of conversion to themselves; and justice imparts to them the cause of the distribution of the whole of good according to desert. And through science indeed, each of the Gods intellectually perceives the natures prior to himself, and is filled with intelligible intelligence;[220] but through temperance he is converted to himself, and enjoys a second union, and a good coordinate to the conversion to himself; and through justice he rules over the natures posterior to himself, in a silent path, as they say, measures their desert, and supplies a distribution adapted to each. These three fountains therefore contain all the energies of the Gods. And science indeed proceeds analogous to the first triad of intelligibles. And as that triad imparts essence to all things, so this illuminates the Gods with knowledge. But temperance proceeds analogous to the second triad of intelligibles. For temperance imitates the connective and measuring power of that triad; since it measures the energies of the Gods, and converts each of them to itself. And justice proceeds analogous to the third triad of intelligibles. For it also separates secondary natures according to appropriate desert,[221] in the same manner as that triad separates them intelligibly by the first paradigms.
CHAPTER XV.
After these things therefore, we may survey another triad preexisting in this place, which also Socrates celebrates, viz. the plain of truth, the meadow, and the nutriment of the Gods. The plain of truth therefore, is intellectually expanded to intelligible light, and is splendid with the illuminations that proceed from thence. For as _the one_ emits by illumination intelligible light, so the intelligible imparts to secondary natures a participation productive of essence. But the meadow is the prolific power of life, and of all-various reasons, is the comprehension of the first efficient causes of life, and is the cause of the variety, and generation of forms. For the meadows also which are here are productive of all-various forms and reasons, and bear water which is the symbol of vivification. And the nourishing cause of the Gods, is a certain intelligible union, comprehending in itself the whole perfection of the Gods, and filling the Gods with acme and power, in order that they may bestow a providential attention to secondary natures, and may possess an immutable intellectual perception of such natures as are first. Above however, the Gods participate of these uniformly; but in a divided manner in their progressions.
With respect to the nutriment likewise, one kind is called by Plato ambrosia, but the other nectar. “For the charioteer,” says he, “stopping the horses at the manger, places before them ambrosia, and afterwards gives them nectar to drink.” The charioteer therefore, being nourished with intelligibles, unically participates of the perfection which is imparted through illumination by the Gods. But the horses participate of this divisibly; first indeed of ambrosia, and afterwards of nectar. For it is necessary that from ambrosia, they should stably and undeviatingly abide in more excellent natures; but that through nectar they should immutably provide for secondary natures. For they say that ambrosia is solid, but nectar liquid nutriment; which Plato also indicates when he says that the charioteer places before the horses ambrosia and afterwards gives them nectar to drink. Hence the nutriment of nectar manifests the unrestrained and indissoluble nature of providence, and its proceeding to all things in an unpolluted manner. But the nutriment of ambrosia manifests stability, and a firm settlement in more excellent natures. From both these however, it is evident that the Gods both abide and proceed to all things, and that neither their undeviating nature, and which is without conversion to subordinate beings, is unprolific, nor their prolific power and progression is unstable; but abiding they proceed, and being established in the divinities prior to themselves, they provide for secondary natures without being contaminated. Nectar and ambrosia therefore, are the perfections of the Gods, so far as they are Gods; but other things are the perfections of intellect, nature, and bodies.
Hence Plato having assumed these in souls, calls the souls [which are nourished with these,] Gods. For so far as they also participate of the Gods, so far they are filled with nectar and ambrosia. These however in their progressions have a bipartite division; the one indeed, being the supplier to the Gods of stable and firm perfection; but the other, of undeviating providence, of liberated administration, and of an unenvying and abundant communication of good, according to the two principles of the whole of things, which preside over a distribution of this kind. For it must be admitted that ambrosia is indeed analogous to bound, but nectar to infinity. Hence the one is as it were humid, and not bounded from itself; but the other is as it were solid, and has a boundary from itself. Nectar therefore is prolific, and is perfective of the secondary presence of the Gods, and is the cause of power, of a vigour which provides for the whole of things, and of infinite and never-failing supply. But ambrosia is stable perfection, is similar to bound, is the cause to the Gods of an establishment in themselves, and is the supplier of firm and undeviating intellection. Prior to both these however, is the one fountain of perfection, and seat to all the Gods, which Plato calls nutriment, and the banquet, and delicious food, as unically perfecting indeed the divided multitude of the Gods, but converting all things to itself through divine intelligence.
For δαις [the banquet] indeed manifests the divided distribution of divine nutriment; but θοινη [delicious food] the united conversion of the whole of things to it. For it is the intellectual perception of the Gods, so far as they are Gods. But nutriment connectedly contains both these powers, being the plenitude of intelligible goods, and the uniform perfection of divine self-sufficiency.
CHAPTER XVI.
Concerning these things therefore, thus much may suffice as to the present theory. But it follows that we should discuss the division of the supercelestial place into three parts. For the intelligible summit of intellectuals is, as we have before observed, a triad.
Immediately therefore, according to the first conception of this place, Plato unfolds its triadic nature, assuming indeed, three negatives, the uncoloured, the unfigured, and the untangible. Having likewise established three divinities in it, viz. science, temperance, and justice, our preceptor and leader [Syrianus] thinks fit to divide this triad into three monads, and also demonstrates this conformably to the Orphic theologies. If, however, it be requisite to discover the definite peculiarities of these three Goddesses, from what has been already laid down, we must understand, that the plain of truth, the meadow, and the nourishing cause of the Gods are posited there. To nourish therefore is the province of intelligible perfection. Hence the elevating impulse is given to the wing of the soul, and also intellectual perfection, according to the nourishment which flows from thence into the soul. But the peculiarity of the meadow, is to possess a power generative of reasons and forms; and of the causes[222] of the production of animals. Hence also souls are fed about the meadow; and the pabulum (νομη) is indeed nutriment, but in a divided manner.
The plain however of truth is the expansion and manifestation of intelligible light, the evolution of inward reasons, and perfection proceeding every where. This therefore[223] is the peculiarity of the third monad. But fecundity is the peculiarity of the second; and intelligible plenitude of the first. For all the supercelestial place is indeed illuminated with the light of truth. Hence all the natures that are contained in it are called true. And Socrates says, “that whatever soul attending on divinity has beheld any thing of reality shall be free from damage, till another period takes place.” For every thing in that place is truly being and intelligible, and is full of divine union. In the first monads however [i.e. in the plain of truth and the meadow,] this intelligible light subsists contractedly, and is occultly established as it were in the adyta; but in the third monad [viz. in the nourishing cause of the Gods] it shines forth, and is co-expanded, and is co-divided with the multitude of powers.
We may therefore from these things survey the differences of the three monads, in a manner conformable to the Platonic hypotheses.
But if indeed science pertains to the first monad, temperance to the second, and justice to the third, from these things also the triad will be perfectly apparent. And does not science which is stable, and the uniform intelligence of wholes, and which at the same time is consubsistent with intelligibles, pertain to the power which is united to the intelligible father, and which does not proceed, nor separate its union from the deity of that father? but does not the genus of justice pertain to the power which is divided, which separates the intellectual genera, leads the intelligible multitude into order, and imparts by illumination distribution according to desert? And does not the genus of temperance pertain to the power which is the medium of both these, which is converted to itself, and possesses the common bond of this triad? For the harmonic, and a communication with the extremes according to reason, are the illustrious good of this middle power.
That we may not therefore be prolix, what has been said being sufficient to remind us of the meaning of Plato, those three deities are celebrated by us, which dividing the supercelestial place, are indeed all of them intelligible as in intellectuals, and are likewise summits, and collective of all things into one intelligible union.
One of these however is so stably; another generatively; and another convertively, possessing a primary effective power in intellectuals.
For one of them indeed, unites the monads of all the Gods and collects them about the intelligible; but another effects this about the progressions of the Gods; and another about their conversions. All of them however at the same time collect into one the whole of an hyparxis which always abides, proceeds, and returns. Hence also Plato elevates the Gods that are distributed in the world, to this one place, and converts them energizing about this as collective of the whole orders of the Gods to the participation of intelligibles. These monads, therefore, educe intelligible forms, fill them with the participation of divine union, and again recall the natures that have proceeded, and conjoin them to intelligibles. Concerning this whole triad however, what has been said may suffice.
CHAPTER XVII.
It remains therefore, that we should pass to the discussion of Adrastia, Socrates indicating that she possesses her kingdom in this place. For that which defines the measures of a blameless life to souls from the vision of these intelligible goods, is certainly there allotted its first evolution into light. For the elevating cause, being secondary to the objects of desire, may be able to raise both itself and other things to the supercelestial place, through conversion. But that which defines and measures the fruits of the vision of the intelligible to souls, since it has its hyparxis in the intelligible, imparts by illumination beatitude to them from thence. It is established therefore, as I have said, in that place. But it rules over all the divine laws uniformly, from on high, as far as to the last of things. It likewise binds to the one sacred law of itself, all the sacred laws, viz. the intellectual, the supermundane, and the mundane.
Whether therefore, there are certain Saturnian laws, as Socrates in the Gorgies indicates there are, when he says, “The law therefore which was in the time of Saturn is now also among the Gods;” or whether there are Jovian laws, as the Athenian guest asserts there are, when he says, “But justice follows Jupiter, which is the avenger of those that desert the divine law;” or whether there are fatal laws, as Timæus teaches there are, when he says, “That the demiurgus announced to souls the laws of fate;”--of all these the sacred law of Adrastia is connective according to one intelligible simplicity, and at the same time imparts existence to all of them, and the measures of power. And if it be requisite to relate my own opinion, the inevitable guardian power of this triad, and the immutable comprehension of order pervading every where, presubsist in this goddess. For these three deities not only unfold and collect all things, but they are also guardians according to the Oracle of the works of the father, and of one intelligible intellect.
This guardian power therefore, the sacred law of Adrastia indicates, which nothing is able to escape. For with respect to the laws of Fate, not only the Gods are superior to them, but also partial souls, when they live according to intellect, and give themselves up to the light of providence. And the Saturnian Gods are essentially exempt from the Jovian laws, and the connective and perfective Gods from the Saturnian laws; but all things are obedient to the sacred law of Adrastia, and all the distributions of the Gods, and all measures and guardianships subsist on account of this. By Orpheus also, she is said to guard the demiurgus of the universe, and receiving brazen drumsticks, and a drum made from the skin of a goat, to produce so loud a sound as to convert all the Gods to herself. And Socrates imitating this fabulous sound which extends a certain proclamation[224] to all things, in a similar manner produces the sacred law of Adrastia to all souls. For he says, “This is the sacred law of Adrastia, that whatever soul has perceived any thing of truth, shall be free from harm till another period,” all but expressing the Orphic sound through this proclamation, and uttering this as a certain hymn of Adrastia. For in the first place indeed, he calls it θεσμος, _a sacred law_, and not νομος, _a law_, as he does the Saturnian and Jovian laws. For θεσμος is connected with deity, and pertains more to intelligibles [than to the intellectuals]; but νομος indicating intellectual distribution, is adapted to the intellectual fathers. And in the second place, he speaks of it in the singular and not in the plural number, as Timæus does of the fatal laws. In the third place therefore, he extends it to all the genera of souls, and evinces that it is the common measure of their happy and blessed life, and the true guard of those souls that are able to abide on high free from all passivity. For such is the meaning of the words, “And the soul that is able to do this always, shall always be free from harm.” This sacred law therefore, comprehends all the undefiled life of divine souls, and the temporal blessedness of partial souls. And it guards the former indeed intelligibly, but measures the latter by the vision of intelligible goods. And thus much concerning Adrastia.
CHAPTER XVIII.
With respect to what remains therefore, we shall summarily say, that the supercelestial place is the first triad of the intelligible and at the same time intellectual Gods, possessing three peculiarities, the unfolding into light, the collective, and the defensive. It likewise comprehends all these intelligibly, and in an unknown manner, conjoining indeed intellectuals to intelligibles, but calling forth the prolific powers of intelligibles, receiving in itself the plenitude of forms from the intelligible paradigms, and producing its own meadow from the fontal summit which is there. But from the one intellect it gives subsistence to the three virtues, perfects all itself by intelligible impressions, and in its ineffable bosoms receives the whole of intelligible light. At one and the same time also it abides in the occult nature of the intelligible Gods, and proceeds intelligibly from thence, shines forth to the view of intellectuals, and converts and draws upward by ineffable powers all the images of its proper union which it has disseminated in every thing. To this place likewise it is necessary that we should mystically approach, leaving in the earth all the generation-producing life, and the corporeal nature, with which on coming hither we were surrounded as with a wall, but exciting alone the summit of the soul to the participation of total truth, and the plenitude of intelligible nutriment.
CHAPTER XIX.
After this intelligible and unknown triad however, which presides over all the intellectual[225] genera, let us survey the triad which connectedly contains the bond of them, intelligibly and at the same time intellectually. For it is necessary that prior to intellect and