originate from the intellectual Gods; since here difference proceeds, adorning things in conjunction with _the one_ and being. How therefore, does the division of the unities into minute parts, or the multiform nature of beings pertain to intelligibles? And how can the multitude of all forms accord with the first animal itself? For the tetrad was there, divided by the monad and triad, a division of this kind being adapted to the third order of intelligible forms. For as the one being is a monad, but eternity is a monad and duad, (for to be is conjoined with the ever) so animal itself is a monad and triad. Since however, it comprehends in itself the cause of all number, Timæus denominates it the tetrad which is comprehensive of the four first-effective causes.
For the tetrad itself preexists as the fountain of all the production of forms. But in intelligibles the monad, duad and triad subsist unically; but in intellectuals in a divided manner.
Difference therefore necessarily generates all these for us with separation. For every where, the first of subordinate natures have the peculiar form of the natures that exist prior to them.[244] Hence, the first multitudes proceed indeed from _the one_, but they are unical, without separation, and without number, imitating the one principle of the whole of things. Very properly therefore, does Parmenides constitute multitude in intelligibles, according to the end [of the intelligible order]; but number in intellectuals according to the beginning [of the intelligible and at the same time intellectual order.] And these are conjoined with each other. Parmenides also pre-establishes unical and intelligible multitude, as the cause of intellectual numbers. And Timæus shows that animal itself is only-begotten, because it was monadically the cause of the whole of things, and not dyadically, nor according to divine difference. That number however, is the first thing in intellectuals, we have abundantly shown.
CHAPTER XXXIII.
But Parmenides begins to speak about it as follows: “Proceed therefore, and still farther consider this. What? We have said that _the one_ participates of essence, so far as it is being. We have said so. And on this account the one being appears to be many.” But he completes his discourse about the first monad thus: “Are not three things odd, and two even? How should they not?” And about the second monad, as follows: “Hence there will be the evenly-even, and the oddly-odd, and the oddly-even, and the evenly-odd.” But he completes his discourse about the third and all the succeeding triad, as follows: “The one being therefore, is not only many, but it is likewise necessary that _the one_ which is distributed by being should be many. Entirely so.” The first triad, therefore, of the intelligible, and at the same time, intellectual Gods, is through these things unfolded to us by Plato, and which possesses indeed, according to the first monad the first powers of numbers, I mean the odd and the even, and is completed through these principles which were in intelligibles occultly, viz.
monad, duad, triad. But according to the second monad it possesses the second powers of numbers which subsist from these [i.e. from the first powers]. For the section of the forms of the even number, is allotted a second order. And the oddly-odd is subordinate to the first odd numbers. But according to the third monad, it possesses the more partial causes of divine numbers. Hence also, a separation into minute parts, infinity, all-perfect division, and unical and essential number are here; receiving indeed, the unical and the essential from unity and being, but the separation of number from difference. For every where difference is in the three monads, but it particularly unfolds the multitudes of numbers, according to the third monad, generates more partial Gods, and divides being in conjunction with the Gods. For neither is deity in these imparticipable, because unity is not separate from being, nor is essence destitute of deity, because neither is being deprived of _the one_.
Since however, all things are in each of the monads, but unically and intelligibly in the first, generatively, and according to the peculiarity of difference in the second, and intellectually, and according to being in the third;--this being the case, Plato when unfolding to us the first monad, very properly begins from the monad, and proceeds as far as to the triad; but when teaching about the second, he begins from evenly-even numbers, and proceeds as far as to those that are evenly-odd, both which belong to the nature of the even number. And when he adds the third monad, he begins from being, and recurs through difference to _the one_. For having shown that being participates of number, he from hence leads us round to unical number, employing the mode of conversion in the conception of this monad.
CHAPTER XXXIV.
If, however, it be requisite to survey the unknown peculiarity of divine numbers, and how the first order of intelligibles and intellectuals, and number which subsists according to this order, is the most ancient of all numbers, in the first place, we should consider the infinity mentioned by Parmenides, and see whether he does not say that intelligible multitude is infinite on account of this number, in consequence of its being unknown and incomprehensible by partial conceptions. For the all-perfect, and all-powerful peculiarity of divine numbers is exempt from the comprehension of partible natures, [such as ours]. They are therefore unknown, and on this account are said to be inexplicable, and not to be investigated. For number also in the last of things, and multitude, together with the known have likewise the unknown. And we are not able to comprehend the progression of every number in consequence of being vanquished by infinity.
The incomprehensibility therefore, of this power which is unknown according to a discursive energy, is comprehended according to cause, in intelligible numbers and multitudes. For there would not be a thing of this kind in the last of numbers, unless the unknown pre-existed in intelligible numbers, and unless the former were ultimate imitations of the exempt incomprehensibility of the latter.
In the second place, after this, we may also add, that unical numbers are likewise of themselves unknown. For they are more ancient than beings, more single than forms, and being generative of, exist prior to the forms which we call intelligible. But the most venerable of divine operations manifest this, since they employ numbers, as possessing an ineffable efficacy, and through these effect the greatest, and most arcane of works. And prior to these nature ineffably, according to sympathy, imparts different powers to different[245] things, to some solar, but to others lunar powers, and renders the productions of these concordant with numbers. For in these monadic numbers also, the forms of numbers, such as the triad, the pentad, and the heptad, are one thing, but the unions of the forms another thing. For each of these forms is both one, and multitude. Hence form is unknown according to the highest union.
If therefore, monadic number participates of a certain unknown power, much more must the first number possess this peculiarity unically exempt from the whole of things. And besides this, we may also assume the anagogic power of numbers, not only because they define the periods of the physical restitutions, circumscribing our indefinite lation by appropriate measures, perfecting us according to these measures, and conjoining us to our first causes, but because likewise, number in a remarkable manner possesses a certain power of attracting to truth, as Socrates says in the Republic, leading us to intelligibles from a sensible nature.[246] As therefore, the last number is allotted this peculiarity, what ought we to say about the first number? Is it not this, that it unfolds intelligible light, especially persuades to an establishment in intelligibles, and through its own order announces to us the uniform power of principles? If therefore, we rightly assert these things, we shall in a greater degree admire Timæus, who having placed time over the perfections of souls, and the whole world, through which it would become more similar to animal itself says, that time proceeds according to number, and by number measures the existence of total souls. And as in intellectuals, number is established above the celestial circulation, collecting and causing it to be one, thus also in sensibles Timæus says, that time being number measures the celestial periods, and comprehends in itself the first causes of the perfection of the periods. If also, Socrates in the Republic, in the speech of the Muses, speaks about the one and entire period of the universe, which he says a perfect number comprehends, does it not through these things appear that divine number is perfective of wholes, and restores them to their pristine state, and that it measures all periods? The power likewise of collecting things imperfect to the perfect, accedes to all things from number, which elevates souls from things apparent to those that are unapparent, illuminates the whole world with the perfection of motion, and defines to all things measures, and the order of periods. But if not only a perfect number contains the period of a divine generated[247] nature, but another second number after this is the lord of better and worse generations, as the same Socrates says, number will not only restore things to their pristine state, but will also be of a generative nature. And it is evident that these things subsist in a divided manner, according to the second and third periods of numbers; but at once, and contractedly in the first of numbers. The first number therefore, is generative, mensurative, and perfective of generated natures.
CHAPTER XXXV.
The first order therefore of intelligibles and intellectuals is thus surveyed by Parmenides. But after this the order which possesses the middle place of intelligibles and intellectuals, and which a little before we called connective, presents itself to the view. It is however denominated in a threefold respect, viz. one, many, whole, parts, finite, infinite. For since the separation of unities and beings from number, extends to it, _the one_ and being, which we have said difference divides, become wholes. But the things proceeding from these, are the parts of these. And wholeness indeed connectedly contains parts, but these are contained by their wholeness, in one way indeed, by _the one_, but in another by being. For there indeed, I mean in the summit of the intellectual Gods, unity was the cause of multitude, at the same time being exempt from multitude, and generative of the many. But here unity is coarranged with multitude.
Hence also it is a whole which has reference to many unities as to parts. Since however, the connective order is triple, one division of it being intelligible, another intelligible and intellectual, and another intellectual, the first monad indeed subsists according to _the one_ and the many; but the second, according to whole and parts; and the third, according to the finite and the infinite. For where the first triad ends, there the second has its beginning. Hence, in the triad prior to this, Parmenides infers that _the one_ is many.
And in this triad, he concludes the same thing together with what remains. There however, _the one_ was generative of infinites; but here _the one_ is comprehensive of many, the whole of parts, and the finite of infinites. Hence, there indeed, unity is exempt from the many; but here it is coarranged with multitude. Hence also, the first coarrangement generates whole together with parts; but the subsistence of whole and parts produces the finite and at the same time infinite.
For these are successive to each other, viz. _the one_, the whole, the finite, and the things which are as it were in an opposite arrangement to these, the many, parts, infinites. And _the one_ itself is indeed the principle of the rest. But whole has now a habitude with respect to parts, and a representation of the duad, and proceeds into a coarrangement with reference to the parts. The finite however, is now multitude, participating of bound and _the one_, and is as it were a triad. For it is neither bound alone, as the monad, nor infinite alone, as the duad, but it participates of bound, which is primarily a triad. Every thing finite therefore, is a whole, but not every whole is finite. For the infinite is a whole, whether it is multitude, or magnitude. And every whole indeed, is one, but not every one is a whole. For that which is without habitude to multitude is not a whole.
_The one_ therefore, is beyond whole; but whole is beyond the finite.
After the same manner also, infinite parts are said to be the parts of that which is finite. For the infinite of itself has no subsistence; by which also it is evident that the infinite is not in quantity in energy,[248] but in capacity. All parts however are not infinite. For according to bound they are characterized by one of the parts. And again, parts indeed are many, but the many are not entirely parts. The many therefore, are prior to parts: and parts are prior to infinites.
Hence, as the many are to _the one_, so are parts to whole, and so are infinites to the finite. And these three connectedly-containing monads, give completion to the middle order of intelligibles and intellectuals.
For unity indeed, is the supplier of stable and intelligible connection to all the secondary orders. But wholeness connects the progressions of divine natures, and produces one habitude of the orderly distribution of wholes. And the finite monad imparts by illumination to the conversions of second natures, connection with the natures prior to them. And one of these indeed is analogous to the one being, on which account also it is intelligible. But another is analogous to the third order, in which there was _the one_, and the duad which generates infinite multitude. Such is the connective triad, which Parmenides exhibits to us through these things. _The one_ therefore, is one and many, whole and parts, finite and infinite multitude. Let no one however, be disturbed that Plato calls _the one_ or being infinite multitude. For he calls _the one_ and being when they have proceeded and are divided, infinite in multitude. For all multitude indeed, is referred to the intelligible infinity. But divided multitude, and which has proceeded perfectly, is most signally infinite.
Since therefore, all the primary causes of intellectuals are in this triad, and all things are disseminated in its bosoms, the first Synocheus indeed, comprehends these causes as multitude, being himself an intelligible unity, and the flower as it were of the triad. But the second comprehends indeed secondarily these causes, but co-arranged and co-multiplied with them. And the third, together with all-perfect division, connects the multitude comprehended in himself. Each of them also is connective, but one as bounding, another as giving completion to a whole, and another as uniting. Plato therefore made, and makes as he proceeds his demonstrations of _the one_. For the whole theory is concerning _the one_. But it is evident that being is co-divided with _the one_. For universally, it has been before observed, that every deity proceeding thence is participable, and that every portion of being participates of deity. It is necessary however, not to stop in _the one_ alone, but to consider the same peculiarity[249] as imparted to being in a secondary degree, since Plato also produces _the one itself_ by itself according to the differences of the divine orders; which occasions me to wonder at those who think that all the conclusions of the second hypothesis are concerning intellect, and do not perceive that Plato omitting being surveys _the one itself_ by itself, as proceeding and generated, and receiving different peculiarities. For how in discoursing concerning intellect could he omit being, according to which intellect has its subsistence, power, and energy. For _the one_ is beyond the nature of intellect; but being gives hyparxis to intellect, and intellect is nothing else than being. This opinion however of these men may be confuted by many other arguments. But if the three connective Gods are divided after the above-mentioned manner, and the intelligible connective deity is one many, but the intelligible and at the same time intellectual deity is whole and parts, and the intellectual is finite and infinite, each of them is very properly called _much_. For each of the Synoches according to his own peculiarity is a multitude. For the first about the many, receives many Synoches of a more partial nature. The second receives these according to parts. And the third, according to infinites.
If therefore, there are certain partial Gods who are allotted this peculiarity, they are comprehended in this first triad.
CHAPTER XXXVI.
Moreover, it is easy for every one to see how these things accord with what is written in the Phædrus. For the connective one accords with the back of the heaven that comprehends these. For _the one_ and the back are the same, comprehending according to one simplicity the whole circulation. But whole is the same with the profundity of the heaven, and with as it were the bulk of it. For the celestial profundity is a whole extended from the back as far as to the arch. And end is the same with the arch. This therefore, is evident beyond every thing, and each of the other conclusions, is to be referred to the same conceptions. Hence from what has been said, it may be collected, that these three things pertain in a remarkable degree to the Synoches, viz.
_the one_, whole, and the end [or the finite]. For what is so able to connect multitude as _the one_ which is co-arranged with it? What is so connectedly-comprehensive of parts as whole? And how is it possible that the end [or bound,] should not be the cause of binding together things which are borne along to infinity. It terminates therefore, their progression, and brings back their dispersed section to the one essence of connection. And thus much concerning the connective triad.
CHAPTER XXXVII.
But the third, as they say, to the saviour, and let us also following Plato in what remains celebrate the perfective order of the Gods.
Because, therefore, the end of the connective order was the finite, [or the bounded] the perfective order has extremes. For the end [or bound] is the extremity. There however indeed _the one_ was said to be the finite, but here it is said to have an extremity, as receiving according to participation that which has the power of terminating many things. And there indeed, _the one_ was end or bound, which also connectedly contains the infinite; but here having an extremity, it will also have a middle and beginning, and will be perfect. For that which receives its completion from all these, is perfect. Here, therefore, the perfection which consists of parts is apparent. For the consummation of the parts, produces the perfect. Moreover, because such a one as this has a middle and extremes, it will have the figure of a circumference, or it will be rectilinear, or it will be mixed [from the right and circular line]. For all these require a middle and extremes; some indeed with simplicity, but others with connexion.
Three peculiarities, therefore, again present themselves to our view; the first, indeed, being that which we said was to have extremes; the second, being according to the perfect; and the third, according to figure. And there are also three perfective leaders of wholes; one indeed being intelligible; another, intelligible and intellectual; and the third, intellectual.
The intelligible leader, therefore, is said to have extremes, as being directly arranged under the end of the connective Gods, and in the boundaries of himself intelligibly comprehending all the intellectual orders. But the intelligible and intellectual leader, is defined according to the perfect, comprehending in himself the beginnings, middles, and ends of beings, and giving completion to the middle bond of the whole perfective triad. And the intellectual leader proceeds according to triadic figure, being the cause of bound and divine perfection; and imparting termination to things indefinite, but intellectual perfection to things imperfect. And this triad indeed is produced according to the connective triad. For the _end_ in them is the cause of the possession of the _extremity_. But it is also produced from itself. For that which has extremes, having become a whole, constitutes the perfect through end [or bound]. But the perfect comprehending beginnings, middles and ends, unfolds figure. And thus the perfective triad proceeds supernally, as far as to the last of things, pervading to all things, and perfecting both whole and partial causes.
CHAPTER XXXVIII.
And do you not see how each of the triads conjoins the summit of itself with the ends placed above it? For the one many was the end of the collective and unknown triad; and the same is the beginning of the connective triad. The end of the connective triad was the finite; and this again is the beginning of the perfective triad. For to have extremes manifests that which consists of ends or bounds. And thus the whole middle order is connected with and united to itself, and is truly the bond of total orders, itself establishing an admirable communion with itself, but conjoining intellectuals to intelligibles, and convolving them to one impartible union; above indeed, having the intelligible and unknown triad, but in the middle producing the triad which is connective of progressions, and at the end, the convertive empire, through which it proximately converts the intellectual to the intelligible Gods.
For on what account does intellect look to itself, and is in itself?
Is it not because it is on all sides finite or bounded, converges to itself, and convolves its appropriate energies about itself? But why is it perfect, and full of intellectual goods? Is it not because it first participates of the perfection [of the above mentioned] leaders, and subsists according to them, possessing a self-perfect essence and intellectual perception? After what manner likewise, is it said to be a sphere, both by Plato, and other theologists? Is it not because it is the first participant of figure, and is intellectually figured according to it? All conversion, therefore, all perfection, and every intellectual figure, accede to the intellectual Gods, from the perfective triad. For the intelligible leader of perfection, gives perfection to the ends and summits and hyparxes of wholes. But the intelligible and intellectual leader terminates their progressions which extend from on high as far as to the last of things. And the intellectual leader comprehends in his own perfection, the conversions of all the Gods, and bounds and perfects through figures their progressions to infinity.
CHAPTER XXXIX.
Looking therefore to this division, we may be able to survey causally many things which are to be found among other theologists. For why is one of the deities of the unknown triad carried in the first of the worlds, but another in the middle breadth, and another in the extremity? It is because the first of these was uniform, but the second proceeded according to difference, and the third, according to the infinite number of beings. But why of the three connective Gods, is the first empyrean, the second etherial, and the third material? It is because the first indeed subsists according to _the one_, and connectedly contains the one world. But the second subsists according to whole, and divides the etherial world. And the third according to the finite, and rules over material infinity. But why again, are the Teletarchs co-divided with the Synoches? Because the first having extremes governs like a charioteer the wing of fire. But the middle comprehending beginnings, ends and middles, perfects ether, which is also itself triple. And the third, which comprehends according to one union, the orbicular, the rectilinear, and the mixed[250] figure, perfects unfigured and formless matter; giving form indeed (μορφωσας) to the inerratic sphere, and the first matter, by the orbicular; but to the planetary sphere, and the second matter, by the mixed figure.
For the spiral is there. And it gives form to the sublunary region, and the last matter by the rectilinear. For the motions according to a right line are in this region. Hence, the first triad is uniformly the cause of the division of the worlds. But the second has a more abundant representation of section, and of progression into parts; yet does not exhibit to us the multitude of the worlds. And the third unfolds the seven worlds, and the monad together with two triads. So great is the divine conception of Plato, that from these things we may survey the causes of what after his time became apparent.
For this, indeed, from what has been said appears to be very admirable, that according to each of the triads, the middle is characteristic of the whole triad. Thus for instance, in the unknown triad, difference is established as the middle between _the one_ and being. But in the connective triad whole is the characteristic, which is the middle of _the one_, and the finite. And in the perfective triad, the perfect is the characteristic, which is itself established as the middle of that which has extremes, and of figure. For difference is the feminine itself, and the prolific nature of the Gods. And whole is itself the form of connected comprehension, binding together many parts. And the perfect is itself the good of perfection, possessing a beginning, middle, and end, and conjoining the end to the beginning, according to the peculiarity of conversion. Being also nothing else than a perfect governor it is the cause of the peculiarity of these Gods subsisting every where according to the middle centres. Hence the whole order of the intelligible, and at the same time, intellectual Gods, may be surveyed as having its subsistence in the middle. For the intelligible Gods, indeed, are especially defined according to hyparxes and summits; on which account also, they are called fathers, and unical Gods. For _the one_ and father are in them the same. But the intellectual Gods are defined according to ends or extremities; and on this account, all of them are denominated intellects and intellectual.
The intelligible, and at the same time, intellectual Gods, however, being middles, especially present themselves to the view according to the middles of the triads.
Farther still, this also may be considered in common about all these triads, that each according to the end proceeds to infinity. For the end of the first triad is number; of the second, the infinite in multitude; and of the third, the rectilinear, which itself participates of the nature of the infinite. And of this the cause is, that each of the triads according to its extremity is carried as in a vehicle in the material worlds, and comprehends according to one cause the infinity of the natures that are generated in them. In addition, likewise, to what has been said, we may survey the order of the triads, from the ends that are in them. For the end of the first triad is number: but of the second, the finite and the infinite; and of the third, the orbicular, the mixed figure, and the rectilinear. It is evident, therefore, that the first triad is monadic; but the second dyadic; and the third triadic. And the first of these indeed is analogous to the one being; but the second to the intelligible whole; and the third, to the all-perfect whole. But that these have this order with respect to each other, has been before observed. In short, therefore, every intelligible, and at the same time intellectual triad, is according to its summit indeed conjoined to the intelligible; but according to its middle, unfolds its proper power; and according to its termination, comprehends the infinity of secondary natures. And here we shall end the doctrine concerning the intelligible and intellectual Gods.
BOOK V.
CHAPTER I.
In the next place, let us survey another order of Gods, which is called intellectual, being indeed conjoined to the orders prior to it, but terminating the total progressions of the Gods, converting them to their principle, and producing one circle of the primarily-efficient and all-perfect orders. Let us also extend the intellect that is in us to the imparticipable and divine intellect, and distinguish the orders and diminutions of essence that are in it, according to the narration of Plato.
This intellectual hypostasis therefore of the Gods, is suspended indeed from more ancient causes, and is filled from them with total goodness and self-sufficiency. But after these causes, it establishes an illustrious empire over all secondary natures, binding to its dominion all the partial progressions of the Gods. And it is denominated indeed intellectual, because it generates an impartible and divine intellect. But it is filled from intelligibles, not as from those intelligibles which are co-arranged with intellect, nor as with those which are alone divided from intellect by the conception of the mind, but as establishing in itself unically all multitudes, and occultly containing the evolutions of the Gods into light, and the hyparxes of intelligibles. It is likewise allotted the total intellect of intellectuals, the variety of beings, and the multiform orders of divine natures; and it convolves the end of the whole progression[251] [of the Gods] to the one intelligible principle. For intellectuals are converted to intelligibles. And some intellectuals indeed are united and[252] firmly established prior to the divided Gods; but others are multiplied and through conversion are conjoined to primarily-efficient causes. The intellectual Gods however proceed from all the Gods prior to them, receiving indeed unions from _the one_ that is prior to intelligibles; but essences from intelligibles; and being allotted lives all-perfect, connective and generative of divine natures, from the intelligible and at the same time intellectual Gods; but the intellectual peculiarity from themselves. They likewise convert to themselves all the divided orders, but establish themselves in intelligibles, existing wholly through the whole, pure and unknown knowledges, and fervid lives. Besides these things also, they are all-perfect essences, producing all secondary natures through subsisting from themselves, and being neither diminished by their progression, nor receiving an addition by their progeny; but through their own never-failing and infinite powers, being the fathers, causes, and leaders of all things. Nor are they co-divided with their progeny, nor do they depart from themselves in their progressions; but at once, and according to union they govern total multitudes, and all orders, and convolve them to the intelligible, and to occult good.
Whether therefore I may speak of life, it is not proper to think that it is such a life as we surveyed a little before. For that was imparticipable, but this is participated. And that indeed, was generative, but this is vivific. But it is not immanifest that these differ from each other. For the vivific cause indeed, is also evidently generative; but the generative cause is not entirely vivific. For it imparts figure to things unfigured, bound to things indefinite, and perfection to things imperfect. Or whether I may denominate the cause in intellectuals intelligible, it must not immediately be conceived to be such an intelligible, as that of which we have before spoken. For that was imparticipable, and prior to intellectuals, itself pre-existing by itself, and exempt from wholes; not being denominated intelligible, as the plenitude of intellect, but as the prior-cause of it, and the object of desire and love to it, subsisting uniformly uncoordinated with it. The intelligible however which is now the subject of consideration, is participated, and co-arranged with intellect, is multiform, and contains in itself the divided causes of all things. Or whether we may call the Gods in this order fathers and fabricators, it must be admitted that this paternal and fabricative characteristic, is different from the hyparxis of the intelligible[253] fathers. For they indeed were generative of whole essences; but these pre-exist as the causes of divisible emanations, and of definite productions of form. And they indeed contained in themselves powers fabricative of the divine progressions; but these separate from themselves prolific causes, and are not conjoined to them according to union, but according to a communion subordinate to union.
For the marriages which are celebrated by fables, and the concordant conjunction of divine natures, are in the intellectual Gods. But the demiurgic being mingled with the vivific effluxions, every genus of the Gods is unfolded into light, both the supermundane, and the mundane.
This, however, will be hereafter discussed.
CHAPTER II.
Since however, we have, in short, surveyed the peculiarity of the intellectual Gods, it remains that we should deliver an appropriate theory concerning the division of them. For the intellectual order is not one and indivisible, but is allotted progressions more various than those of the more elevated genera. There will therefore be here also three fathers, who divide the whole intellectual essence; one indeed, being arranged according to the intelligible, but another according to life, and another according to intellect. They also imitate the intelligible fathers, who divide the intelligible breadth in a threefold manner, and who are allotted a difference of this kind with respect to each other. For one of these intellectual fathers proceeds analogous to the first [intelligible] father, and is intelligible. But another proceeds analogous to the second [intelligible] father, and binds to himself the whole of intellectual life. And another proceeds analogous to the third father, and closes the whole intellectual, in the same manner as he closes the intelligible order.
But these fathers being three, and the first indeed, abiding in himself, but the second proceeding and vivifying all things, and the third glittering with fabricative productions, it is evidently necessary, that other triple Gods should be conjoined with them; of which, one indeed will be the source to the first intellectual God, of stable purity; but another, of undefiled progression, to the second God; and another of exempt fabrication, to the third. For in the Gods prior to these, the undefiled deities were according to cause, through