the intellectual Gods, the cause of connectedly containing should be in these Gods; and that this being established in the middle of the intelligible and intellectual order, should extend to all the divine multitudes, all the genera of beings, and all the divisions of the world. For what is it which primarily connects things? If, as some say, the nature of spirit and local motion, body itself which is connective of other things will require connexion. For every body according to its own composition is dissipable and divisible; which also the Elean guest indicating to those who make corporeal principles, says that the essence which is so much celebrated by them, is broken and dissipated.
Body therefore, is not naturally adapted to be connective of other things, nor even if a power of this kind pertained to bodies, would spirit be able to afford us this power, because it is always defluous and dissipated, and diffusing itself beyond that which bounds it.
But if we suppose that habits and connective forms which are divided about bodies illuminate their subjects with connexion, it is perfectly necessary that they should effect this by being present with them; but how will these habits and forms connect themselves? For it is difficult to devise how this can be effected. For these being distributed about material bulks, and divided together with their subjects, require a boundary and connexion. But they are not naturally adapted to be bounded or connected from themselves; because they have not an essence self-begotten and self-subsistent. That however, which neither produces nor perfects itself, cannot connect itself. And moreover, every habit, and every material form is alter-motive, and depends on another more ancient cause, and on this account is inseparable from subjects, not being able to verge to itself.
But if abandoning these, we should assert that souls which are incorporeal and self-begotten, are the first efficient causes of connexion, where shall we place the partible and at the same time impartible nature of souls, that which is mixed from the partible and impartible, that which participates of the genera of being, and that which is divided into harmonic reasons? For souls indeed, connect bodies and natures, because they participate of an impartible peculiarity; but they are in want of another connective nature which may impart the first principle of mixture to the genera, and of connexion to divided reasons. For the self-motive nature of souls being transitive, and extended to time, requires that which may connect its one life, and may render it total and indivisible. For the whole which is connective of parts, exists prior to parts; since the whole which consists of parts receives connexion introduced from something different from itself. But if proceeding with the reasoning power beyond souls, we survey intellect, whether the intellect which is participated, or if you are willing, that which is imparticipable and divine, and in short, if we survey at once the intellectual genus of the Gods, if this is primarily connective of beings, we shall find also in this all-various multitude, divisions of genera, and as Socrates says, many and blessed visions, and discussive energies. For the separation of divine natures, and the variety of forms, present themselves to the view in intellectuals, and also fabulous sections and generative powers. How therefore, can that which connects be primarily here, where the divisive genus shines forth? And how is it possible that intellectual multitude should not refer to another more ancient cause the participation of its proper connexion? For intellectual multitude is that which is primarily connected (since it is that which is primarily divided, and that which requires connexion is divisible, but the indivisible itself is beyond the connective hyparxis), but it is not that which primarily connects. For every thing which is connected, is connected by another thing which primarily possesses the power of connexion. It is evident therefore, from what has been said, that the connective 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 impartible communion; on which account it subsists as secondary to intelligibles. For the medium which was there was intelligible, and the united primarily-efficient cause of connexion.
The connective however, of intelligibles 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 connected,[226] 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 perfected through these three triads. And when collected 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 from 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 Phædrus, calls the celestial circulation.
Because indeed, it possesses the middle centre of imparticipable life, and is that which is most vital itself of life, he calls it circulation, as comprehending circularly, and on all sides all other lives, 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 always 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 more partial manner, and is not an at-once-collected comprehension of intelligibles.
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, proceeding, and returning, Socrates calls it celestial.
For Timæus says, that this [sensible] heaven also, compresses on all sides the elements that are 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 all the multitudes of beings into an impartible communion, illuminating each with an appropriate 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 dissipated 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.
CHAPTER XXI.
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 different 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 simplicity; 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 undeviating intellection. But the circumduction is the participation of a life full of vigour, and the most acute energy. And the common presence of both these, comprehends the prolific energy, the quiet motion, and the stable intellection of intelligibles. But the celestial profundity, is the one continuity of the whole triad, and the middle deity which conjoins the whole[227] 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 back as far as to the arch, through this middle deity which is connascent with both the extremes, and which unfolds indeed the connective multitude, but on each side is bounded by the extremes; one of which comprehends it supernally, but the other from beneath bounds its progression.
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 united 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 proximate _sunocheus_[228] of the subcelestial arch. Hence each[229] 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 (το νωτον) according to the intelligible (κατα το νοητον); the profundity 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 which 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 participants, 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 all 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 contained 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 Timæus 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 intellectual Gods, Heaven, and to survey how he is both one and triple, supernally 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;[230] 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 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 ineffable 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 proximately comprehended by the supercelestial place, which was intelligible, but expanded in intellectuals? 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 intelligible triads.
CHAPTER XXII.
If you are willing however from what is written in the Cratylus, to see the peculiarity of this order, in the first place, let this be considered by 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 intelligibles intellectually, it is the cause of intellectuals intelligibly.
Since however, habitude to its causes precedes the power[231] 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 properly assigned the appellation of _celestial_, as _seeing the things above_. This 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 Hermogenes, 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, comprehending at once the intelligible and intellectual in one impartible connexion, subsisting similarly with respect to each of these, and being 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) intellect.
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[232] 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 generated by it.” Hence the celestial order is the first-efficient cause of the intellectual hyparxis, and of undefiled power. If however it is necessary that purity should not be inherent in intellect from accident, it is the 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 connective Gods, may also be assumed from the Cratylus.
CHAPTER XXIII.
It remains therefore that in conformity to what is written in the Phædrus, we should survey the subcelestial arch, and the peculiarity of the Gods that are there. Before however we begin the doctrine concerning 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, calling the first God Heaven. But others have arranged both the heaven, and the subcelestial arch in the breadth of intelligibles. For the Asinæan philosopher indeed [Theodorus] being persuaded by Plotinus, calls that which proximately proceeds from the ineffable, the subcelestial arch, as in his treatise concerning names he philosophizes about these things. But the great Iamblichus 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 Phædrus. Let no one therefore think that we make any innovation concerning the theology of this order, and that we are the first who divide the subcelestial arch from the heaven; but that we are principally persuaded by Plato, who distinguishes these three orders, the supercelestial place, the celestial circulation, and the subcelestial arch; and that after Plato, we are persuaded by those who investigate his theory in a divinely-inspired manner, viz.
by Iamblichus and Theodorus. For why is it necessary to speak of our leader [Syrianus,] who was truly a Bacchus, [i.e. one agitated with divine fury,] 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, and Plato, has most perfectly unfolded the peculiarity of this order, the subcelestial arch.] The two above-mentioned wise men, however, differ very much from each other in their theory. For Theodorus, in calling the first cause Heaven, does not any longer permit Heaven to be sight perceiving the things above, as Socrates in the Cratylus etymologizes it to be. For the first God neither sees, nor is sight, nor is inferior to any thing. Neither therefore does Theodorus admit this explanation of the name, nor does he celebrate the supercelestial place, as Socrates does under the influence of divine inspiration. For there is neither any place, nor intelligible of _the one_, nor any multitude of forms, nor does the genus of souls ascend beyond the first God; since there is not any thing beyond him. But the divine Iamblichus, as he supposes that Heaven subsists indefinitely after the first cause, and as he has not delivered the peculiarity of its hyparxis, he is indeed pure from the above-mentioned doubts, but he should teach us what the celestial order is, how it subsists, and what genus of Gods prior to the demiurgus gives completion to it. He however who has perfected every thing [on this subject,] and has confirmed all that he has said by invincible arguments, is our preceptor [Syrianus,] who has surveyed all the orders between the first God, and the kingdom of the heaven, and who has intellectually beheld the peculiarity of this order, and has delivered to us his mystics the accurate truth concerning it. In this way therefore, our fathers and grandfathers differ from each other; but all of them in common distinguish the subcelestial arch from the celestial circulation.
CHAPTER XXIV.
This therefore must also be supposed by us, and likewise in addition to this, that this order of Gods (the subcelestial arch,) is proximately arranged under the heaven. Hence, since the heaven being one and triple, is allotted the connective order, but the supercelestial place is allotted the highest order of the intelligible and at the same time intellectual Gods, it is undoubtedly necessary that the subcelestial arch should terminate the middle progression of the Gods, should close this whole order, and convert it to its principle, and that it should receive an order which is secondary indeed to the heaven, but which it convolves to the highest union, and should be connascently conjoined with the middle genera, but exist prior to intellectuals.
For these indeed separate their kingdom from the celestial power; but the subcelestial arch is united to the heaven, and is comprehended by the celestial order. Whence also it is denominated subcelestial.
As it is conjoined therefore, to the celestial circulation, and subsists proximately from it, it converts all secondary natures to intelligibles, and perfects them according to the intellectual place of survey. For since the intellectual Gods are generated according to conversion, and are convolved to themselves according to one spherical union, it is necessary that the perfective empire should be proximately established above them.
Hence, I am led to wonder at those who are ignorant of this divine order, and do not maintain the whole fountain of perfection; but some of them betake themselves to _entelechias_, of whom we admit thus much alone, that they also conjoin the perfect with the form of connexion.
They are ignorant therefore, of the perfection which is separate from subjects, willingly embrace the resemblances of true perfections, and are conversant with these. Others again assign soul as the cause of perfection, who are ignorant that they do not vindicate to themselves a perfection preexisting in eternity, and who begin from the life which energizes according to time, and possesses its perfection in periods. It is necessary, however, that a perfection the whole of which subsists at once, should be prior to that which is divided, and that stable perfection should be prior to that which is moved. For the motion itself which is according to time, is indigent of end, and of the desirable, and is evolved about it according to parts. In the third place, after these, others recur to intellect, and suppose the first perfection to be intellectual. For intellect indeed, is energy and intellectual perfection; but it aspires after divine perfection, subsists about it, and is converted to itself through it. It is necessary therefore, that the cause of conversion should exist prior to the intellectual genera which are converted to divine perfection, and that the leader of the perfection which is one, should be expanded above the natures which are perfected.
Deservedly therefore, does the subcelestial arch prior to all intellectual natures, preestablish an order of Gods convertive and perfective of all the secondary divine genera. And on this account, Plato elevates the Gods and dæmons that follow Jupiter, to this arch, and through this to the heaven, and the supercelestial place. For when they proceed to the banquet, and delicious food, they ascend to the subcelestial arch. Hence through this they are perfected, participate of the circulation of the heaven, and are extended to the intelligible.
For the intelligible is that which nourishes and fills all things. The perfective therefore is established under the connective order. And it perfects indeed all the natures that ascend to the intelligible, dilates souls to the reception of divine goods, and illuminates intellectual light. But comprehending in the bosoms of itself, the second genera of the Gods, it establishes all things in the connective circulation of wholes.
Through these things therefore, Socrates also shortly after says, that the souls that are elevated together with the twelve Gods, to intelligible beauty, are initiated [viz. rendered perfect] in the most blessed of the mysteries, and through this initiation, receive the mysteries with a pure soul, and become established in, and spectators of things ineffable. Hence the initiation of the Gods is there; the first mysteries are there. Nor is it at all wonderful, if Plato also tolerates us in calling the Gods [of this order] _Teletarchs_, since he says, that the souls that are there are _initiated_, the Gods themselves indeed initiating them. But how is it possible otherwise to denominate those who are the primary sources of _telete_ or _initiation_, than _Teletarchs_? For I indeed, perceiving so great an energy even as far as to the names themselves, do not see how they can be called differently. Initiation however, being one and triple, (for the perfective are co-divided with the connective Gods,) Plato calls the one union of it the subcelestial arch, in the same manner as he calls the connective order Heaven. But the depth which is in it is indicated by his admitting that there is in it an extreme subjection, and a steep path to the summit of the arch. As therefore, in the order prior to this, we thought it proper to arrange the intelligible according to the summit, the vital according to the profundity, and the intellectual according to the extremity, which defines the whole celestial circulation, so likewise in this perfective order, we must consider the intelligible of the arch as its summit, denominating it after the same manner as the back of the heaven, because these are coordinate to each other; but we must consider the profundity as coordinate to life, through which souls proceed to the summit; and the extremity which closes the whole arch, as coordinate to intellect.
CHAPTER XXV.
This whole order however, which is united to the order prior to it, we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of these indeed, is the supplier to the Gods of stable[233] perfection, establishing all the Gods in, and uniting them to themselves. But another is the primary source of a perfection generative of wholes, exciting things which precede according to essence, to the providence of secondary natures. And a third is the leader of conversion to causes, convolving every thing which has proceeded, to its proper principle. For through this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every thing which aspires after its proper principle, is conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective of things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intellect which is established according to energy in one, all these are suspended from the one perfection of the Gods, and being referred to it, some are allotted a greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods.
For this has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is _the one_ of the Gods, not being such as _the one_ of souls, or of bodies; since these indeed are in a kindred manner conjoined with multitude, and are co-mingled with essences. But the unities of the Gods are self-perfect, and subsist prior to essences, generating multitudes, and not being generated together with them. But another perfection is that which consists of parts, and which derives its completion through parts, such as is the perfection of the world; for it possesses the all-perfect from its plenitudes. And a third other perfection, is that which is in parts. But thus also each part of the world is perfect. For as this universe is a whole consisting of wholes, so likewise it is perfect from the perfect parts that are in it, according to Timæus. And in short, perfection is divided after the same manner as wholeness; for, as Timæus says, they are conjoined with each other.
Hence also the perfective genus is connascent with the connective, and the perfective monad is arranged under all the connective genera.
And as the wholeness of the heaven which connectedly contains parts is triple, so likewise perfection is triple. And if it be requisite to deliver my own opinion, all the perfections are derived from all