union without separation, and a sameness collective of powers which are not in want of the communion of these. But in the intellectual Gods, where there is an all-perfect separation, as in total orders, and a greater habitude to secondary natures, unpolluted deity or power is necessary, which has the ratio of sameness, and undeviating subsistence, to the paternal cause, and which is co-divided with the fathers, so that each of the undefiled Gods is conjoined with a peculiar father.
These two triads therefore have presented themselves to our view, one indeed, of the intellectual fathers, but the other of the undefiled Gods. There is however, besides these two, a third other triadic monad, which is the cause of separation to intellectuals, and which subsists together with the above mentioned triads. For the fathers indeed are the suppliers of all essence; but the inflexible Gods, of sameness. But it is evidently fit that there should be also the cause of separation, and that this should be one and at the same time triple, separating the intellectual Gods from the above mentioned orders, from themselves, and from inferior natures. For why are they the leaders of another order, if they are not divided from the first orders? Why are they multiplied, and why do they differ from each other in their kingdoms, unless they are separated? Why also do they transcend the partial [Gods] unless they are also separated from these? The cause of separation therefore, will be for us one and a triple monad. But the paternal and undefiled causes will be each of them a uniform triad. And what is most paradoxical of all, the separative cause is more monadic; but the paternal and also the undefiled cause, are each of them more triadic. For the separative monad indeed, is the cause of separation to the other monads; but the others are the sources of communion and union to it. Hence each of these, being separated, becomes triadic; but the separative monad is monadic, in consequence of being united by these.
For all intellectuals pervade through each other, and are in each other, according to a certain admirable communion, imitating the union of intelligibles, through being present and mingled with each other.
The sphere also which is there, is the intellectual order, energizing in and about itself, and proceeding into itself hebdomatically, being a monad and a hebdomad, the image, if it be lawful so to speak, of the all-perfect intelligible monad, and unfolding its occult union, through progression and separation. This first progression therefore of the intellectual Gods, which is separated by us into a heptad, we have perfectly celebrated.
Other secondary seven hebdomads, however, are to be considered under this, which produce as far as to the last of things, the monads of this heptad. For each monad is the leader of an intellectual hebdomad conjoined with it, and extends this hebdomad from on high, from the summit of Olympus, as far as to the last, and terrestrial orders. I say, for instance, the first paternal monad, indeed, constitutes seven such monads. But the second again constitutes seven vivific monads.
And the third, seven demiurgic monads. Each likewise of the undefiled monads constitutes a number equal to that produced by the fathers. And the monad of separation constitutes seven [separative monads]. For all these causes proceed in conjunction with each other. And as the first triad of the fathers subsists together with the undefiled triad, and the divisive monad, after the same manner also, the second triads are allotted seven coordinate undefiled triads, and separative monads.
Whence, therefore, does so great a number of intellectual Gods present itself to our view? It is evident, indeed, from what has been said.
For the first hebdomad, indeed, the cause of the second hebdomads, and which has the relation of a monad to them, and which a little before we denominated an intellectual sphere, subsists according to the intelligible breadth, imitating the paternal nature of it through the paternal triad; but the eternity of its power, through undefiled sameness; and the multitude shining forth in its extremities, through the monad which is divisive of wholes. The remaining hebdomads, however, which are derived from this, proceed according to the intelligible and intellectual genera. For each monad, conformably to the summits of those genera, constitutes a monad co-arranged with the multitude proceeding from it; since every summit is uniform [i.e. has the form of the one,] as we have before demonstrated. But according to the middle and third progressions of those genera, each monad generates two triads. For the separation of them was apparent in the middle and ultimate progressions, as we have before observed. As, therefore, the intelligible, and at the same time, intellectual genera, produced the intelligible breadth, which is of a unical nature, into a triadic multitude, after the same manner also the intellectual monads call forth the intelligible, and at the same time intellectual triads, into intellectual hebdomads. And they constitute indeed the monads which are coarranged with the hebdomads, according to the summits of the triads; but the two triads, according to the second and third decrements of those triads. Hence every hebdomad has the first monad indeed intelligible; but the second after this, and which is triadic, intelligible and intellectual; and the third triad, which is the next in order, intellectual. All these likewise subsist as in intellectuals.
For they are characterized according to the peculiarity of the constitutive monad.
In short, the intellectual powers proceed according to the intelligible orders; but they constitute these seven hebdomads according to the first intellectual orders. For it is indeed necessary that exempt causes should be assimilated to the intelligible Gods; but that co-arranged causes, and which proceed every where, should be assimilated to the intelligible, and at the same time, intellectual Gods; since these also are the first that divide the worlds triadically, and pervade as far as to the last of things, connectedly containing and perfecting all things. But the intelligible Gods contain the causes of wholes uniformly, and occultly. You may also say, that the intelligible Gods produce all things uniformly; for numbers subsist in them monadically. But the intelligible and intellectual Gods produce all things triadically. For the monads in these are divided according to number. And what the monad was in the former, that number is in the latter. And the intellectual Gods produce all things hebdomadically.
For they evolve the intelligible, and at the same time, intellectual triads, into intellectual hebdomads, and expand their contracted powers into intellectual variety; since they define multitude itself and variety by numbers which are nearest to the monad. For the numbers of the partial are different from the numbers of the total orders in the Gods. And the whole of this intellectual number is indeed more expanded than the natures prior to it, and is divided into more various progressions, yet it does not desert its alliance with the monad.
For hebdomadic multitude has an abundant affinity with the nature of the monad; since it is measured according to it, and primarily subsists from it. And the Pythagoreans, when they denominate the heptad _light according to intellect_, evidently admit its hyparxis to be intellectual, and on this account suspended from the monad. For _the unical_, which light manifests, is inherent from this in all the divine numbers. And thus much concerning the division of these intellectual Gods.
CHAPTER III.
It follows in the next place, that we should adapt the theory of Plato to this order, and show that he does not dissent from any of the theological dogmas concerning it. Since, therefore, we have demonstrated, that the celestial order, which we find in the Cratylus perfectly celebrated, possesses the middle bond of the intellectual, and at the same time, intelligible Gods, but that under this another order of Gods is immediately arranged, as Socrates shows in the Phædrus, called the subcelestial arch, and which we have considered as not divided from the heaven,--this being the case, what order is it which divides itself from the kingdom of the heaven, but is the leader of the intellectual order of the Gods, and is primarily the supplier of intellect, according to the doctrine of Plato, as Socrates says in the Cratylus, except that which the mighty Saturn comprehends? For he calls this God the first and most pure intellect. This God, therefore, is the summit of a divine intellect, and, as he says, the purest part of it; separating himself indeed from the celestial order, but reigning over all the intellectual Gods; because he is full of intellect, but of a pure intellect, and is a God extended to the summit of the intellectual hypostasis. Hence also, he is the father of the mighty Jupiter, and is simply father. For he who is the father of the father of all things, is evidently allotted in a much greater degree the paternal dignity.
Saturn, therefore, is the first intellect; but the mighty Jupiter is also an intellect, containing, as Socrates says in the Philebus, a royal soul, and a royal intellect.
And these Gods are two intellects, and intellectual fathers; the one, indeed, being intellectual; but the other intelligible, in intellectuals. For the Saturnian bonds which Socrates mentions in the Cratylus, are unific of the intelligence of Jupiter about the intelligible of his father, and fill the Jovian intellect with the all-perfect intelligence of the Saturnian intellect. And this I think is likewise evident from the analogy of souls to Pluto. For as he binds souls about himself, filling them with wisdom and intelligence, thus also Saturn being the object of desire and love to Jupiter, contains him in himself by indissoluble bonds. And these things Socrates indicates in the Cratylus, jesting, and at the same time being serious in what he says. The object of desire therefore, and the intelligible to Jupiter, is Saturn. But the mighty Jupiter himself is a divine and demiurgic intellect. Hence, it is necessary that there should be a third other intellectual cause, generative of life. For Jupiter indeed is the cause of life, as Socrates says, but intellectually and secondarily. But we say that life is every where arranged prior to intellect. Hence, we must say that the queen Rhea, being the mother of Jupiter, but subordinate to the father Saturn, gives completion to this middle, existing as a vivific world, and establishing in herself the causes of the whole of life. These three paternal orders, therefore, have appeared to us in intellectuals: one of them indeed subsisting according to the intelligible power of intellectuals;[254] but another according to divine and intellectual life; and another according to intellectual intellect. For we celebrate the middle deity, herself by herself, as the mother of the demiurgus, and of wholes. When, however, we survey her together with the extremes, we denominate her a paternal cause, as being comprehended in the fathers; and as generating some things together with Saturn, but others in conjunction with Jupiter.
Moreover, Plato following Orpheus, calls the inflexible and undefiled triad of the intellectual Gods Curetic, as is evident from what the Athenian guest says in the Laws, celebrating the armed sports of the Curetes, and their rhythmical dance. For Orpheus represents the Curetes who are three, as the guards of Jupiter. And the sacred laws of the Cretans, and all the Grecian theology, refer a pure and undefiled life and energy to this order. For το κορον _to koron_, indicates nothing else than the pure and incorruptible. Hence, we have before said, that the mighty Saturn, as being essentially united to the cause of undefiled purity, is a pure intellect. The paternal Gods therefore are three, and the undefiled Gods also are three. Hence it remains that we should survey the seventh monad.
If, therefore, we consider the fabulous exections, both the Saturnian and the Celestial, of which Plato makes mention, and thinks that such like narrations should always be concealed in silence, that the arcane truth of them should be surveyed, and that they are indicative of mystic conceptions, because these things are not fit for young men to hear,--[if we consider these] we may obtain from them what the separative deity is, who accomplishes the divisions, and segregates the Saturnian genera indeed from the Celestial, and the Jovian from the Saturnian, and who separates the whole intellectual order from the natures prior and posterior to it, disjoins the different causes in it from each other, and always imparts to secondary natures, secondary measures of dominion. And let not any one be disturbed, or oppose me on hearing these things. How therefore does Plato reject exections, bonds, and the tragical apparatus of fables? For he thinks that all such particulars will be condemned by the multitude and the stupid, through ignorance of the arcana they contain; but that they will exhibit to the wise certain admirable opinions. Hence, he indeed does not admit such a mode of fiction, but thinks it proper to be persuaded by the ancients who were the offspring of the Gods, and to investigate their arcane conceptions. As therefore he rejects the Saturnian fables, when they are narrated to Euthypron, and the auditors of the Republic, yet at the same time admits them in the Cratylus, placing about the mighty Saturn and Pluto, other secondary bonds,--thus also, I think he forbids exections to be introduced to those who know only the apparent meaning of what is said, and does not admit that there is illegal conduct in the Gods, and nefarious aggressions of children against their parents, but he opposes, and confutes as much as possible such like opinions.
He assents however to their being narrated to those who are able to penetrate into the mystic truth, and investigate the concealed meaning of fables, and admits the separation of wholes, whether [mythologists] are willing to denominate them exections for the purpose of concealment, or in whatever other way they may think fit to call them. For bonds and exections are symbols of communion and separation, and each is the progeny of the same divine mythology. Nor is there any occasion to wonder, if from these things we endeavour to confirm the opinion of Plato; but it is requisite to know how the philosophy of Plato admits all such particulars, and how it rejects them, and in what manner he apprehends they may be the causes of the greatest evils, and of an impious life to those that hear them. The seven intellectual Gods therefore, will through these conceptions appear to have been thought worthy of being mentioned by Plato.
CHAPTER IV.
It is, however, I think, necessary syllogistically to collect the progression of them according to hebdomads, from images. The demiurgus therefore, [in the Timæus] fabricates the soul of the universe an image of all the divine orders, in the same manner as he fabricates this sensible world an image of intelligibles. And in the first[255] place indeed, he constitutes the whole essence of the soul, and afterwards divides it into numbers, binds it by harmonies, and adorns it with figures, I mean the rectilinear and the circular. After this also, he divides it into one circle and seven circles. Whence therefore, are this monad and hebdomad derived, except from the intellectual Gods?
For figure, number, and true being, are prior to them. And as in the fabrication of the soul, after the subsistence of the psychical figure, the division of the circles according to the monad and hebdomad follows, thus also in the Gods, after intellectual and intelligible figure, the intellectual breadth, and that sphere of the Gods succeed.
The multitude therefore of the seven hebdomads subsist from the divine intellectual hebdomad entering into itself. And on this account, the demiurgus thus divides the circles in the soul, because he, and every intellectual order, produce an intellectual hebdomad from each monad.
I do not however assert, and now contend, that the seven circles are allotted an hyparxis similar to the seven Gods that proceed from the demiurgus, but that the demiurgus dividing the soul according to circles, introduces number to the sections from the intellectual Gods, I mean the monadic and the hebdomadic number. For the monad indeed subsists according to the circle of sameness, but the division, according to the circle of difference. Shortly after however, it will appear that same and different belong to the demiurgic order.
Farther still, after the division of the circles, the demiurgus assumes some things which are symbols of the assimilative, and others which are symbols of the liberated Gods, and through these, he refers the soul to these orders of the Gods. If therefore figure is prior to the intellectual Gods, but the similar and dissimilar are posterior to them, it is evidently necessary that the monadic and at the same time hebdomadic, should be referred to this order, and that the progression from the monad to the hebdomad should pertain to this order. Each therefore of the seven intellectual Gods, is the leader of an intellectual hebdomad, as we may learn from images. There however indeed, the hebdomad is one, and allied to itself. But in souls, the circles differ from each other, according to the divine peculiarities.
For they receive number in such a manner as to preserve the proper nature which they are allotted, connectedly containing mundane natures, and convolving the apparent by their own circles. And thus much concerning these particulars, which afford arguments that are not obscure of the arrangement of them by Plato.
CHAPTER V.
Again however, making another beginning, let us speak about each [of the intellectual Gods,] as much as is sufficient to the present theology. Let Saturn therefore, the first king of the intellectual Gods, be now celebrated by us, who according to Socrates in the Cratylus illuminates the pure and incorruptible nature of intellect, and establishing his own all-perfect power in his own summit of intellectuals, abides in, and at the same time proceeds from his father [Heaven]. He likewise divides the intellectual government from the connective, and establishes the transcendency of the other intellectual Gods in connexion with his own; but comprehends in himself the intelligible of the demiurgic intellect, and the plenitude of beings. Hence the Saturnian bonds, mystically, and obscurely signify the comprehension of this intelligible, and a union with it. For the intelligible is comprehended in intellect.
As therefore, the intelligible is indeed exempt from intellect, but intellect is said to comprehend it, thus also Jupiter is said to bind his father. And in placing bonds about his father, he at the same time binds himself [to him]. For a bond is the comprehension of the things that are bound. But the truth is as follows: Saturn is indeed an all-perfect intellect; and the mighty Jupiter is likewise an intellect. Each therefore being an intellect, each is also evidently an intelligible. For every intellect is converted to itself; but being converted to it energizes towards itself. Energizing however towards itself, and not towards externals, it is intelligible and at the same time intellectual; being indeed intellectual, so far as it intellectually perceives, but intelligible, so far as it is intellectually perceived. Hence also the Jovian intellect is to itself intellect, and to itself intelligible. And in a similar manner the Saturnian intellect is to itself intelligible, and to itself intellect.
But Jupiter indeed is more intellect, and Saturn is more intelligible.
For the latter is established according to the intellectual summit, but the former according to the intellectual end. And the one indeed is the object of desire, but the other desires. And the one fills, but the other is filled.
Saturn therefore being intellect and intelligible, Jupiter also is in the second place intellect and intelligible. The intellectual however of Saturn is intelligible; but the intelligible of Jupiter is intellectual. Jupiter therefore, being at the same time intellectual and intelligible, intellectually perceives and comprehends himself, and binds the intelligible in himself. But binding this in himself, he is said to bind the intelligible prior to himself, and to comprehend it on all sides. For entering into himself, he proceeds into the intelligible prior to himself, and by the intelligible which is in himself, intellectually perceives that which is prior to himself. And thus the intelligible is not external to intellect. For every intellect possesses that which is in itself without any difference with respect to itself. But again, it intellectually perceives in itself that which is prior to itself. For every thing which is external to intellect, is foreign and adventitious, and pertains to an inferior nature. But that which is pre-established in the order of cause, and which preexists as the object of desire, is in the desiring natures themselves. For being converted to, and verging to themselves, they discover the causes of themselves, and all more ancient natures. And by how much more perfect and uniform the conversion of the desiring natures is about the objects of desire, by so much the more are they present with their own desirables. Hence every intellect, by intellectually perceiving itself, intellectually perceives likewise, all the natures prior to itself.
And by how much the more it is united to itself, in a so much greater degree it is established in the intelligibles prior to itself. For the cause of any being, and which is the source of essence or of perfection to it, is not external to that being; but that which is subordinate to any being, is external to it, and is not the intelligible. On this account also, each of the divine natures is unconverted to that which is inferior to itself, but is converted to itself, and through itself reverts to that which is more excellent. And the intelligible indeed is not inferior to any intellect; but every intellect energizing towards itself, and comprehending the intelligibles prior to itself, intellectually perceives them.
Some intelligibles likewise are such as are conjoined with intellect.
But others are such as are proximately participated by it. And others are such as it sees more remotely, and which are more exempt from its nature. On this account, the demiurgic intellect is indeed at the same time intelligible and intellect, but has the intelligible of his father, which he binds as the fable says. He sees however animal itself, which is, according to Timæus, the most beautiful of all intelligibles. And if the illustrious Amelius, forming such conceptions as these, said that intellect is threefold, one being that which _is_, another that which _has_, and another that which _sees_, he rightly apprehends the conception of Plato, according to my opinion. For it is necessary that the second intellect should not only _have_ the intelligible, but that it should _be_ and _have_ the intelligible; that it should be indeed the intelligible coordinate with itself, but _have_ the intelligible prior to itself, so far as it participates of it. And it is necessary that the third intellect should _see_ the intelligible, and should also _be_ and _have_ it; that it should _see_ indeed the first intelligible; but _have_ that which is proximately beyond itself; and that it should _be_ the intelligible which is in itself, and which is conjoined with its own intelligence, and should be inseparable from it.
If therefore, as we said from the beginning, Jupiter intellectually perceives his father Saturn, Saturn is indeed intelligible, but Jupiter is intellect; being one intelligible himself, but participating of another. Hence also Plato does not simply call Saturn intellect, but a pure and incorruptible intellect. For he[256] in the intellectual is intelligible. Since however, he is not simply intelligible, but as in intellectuals, he is intellect, and is himself paternally so, being both father and intellect, and having the paternal intellectually.
In intelligibles therefore, intellect is also father; but in intellectuals father is intellect. Hence Saturn is a pure, immaterial and perfect intellect, established above fabrication in the order of the desirable. But possessing such a peculiarity as this, he is full of all intelligibles intellectually, is as it were exuberant with intellections, and establishes twofold genera of Gods, some indeed in himself, but others posterior to himself. And he leads forth, indeed, the prolific powers of his father Heaven as far as to the last of things; but fills the demiurgic order with generative goods.
CHAPTER VI.
Saturn however is the only one of the Gods who is said both to receive and give the royal dignity with a certain necessity, and as it were violence, cutting off the genitals of his father, and being himself castrated by the mighty Jupiter. For he bounds the kingdom of his father, and is bounded by the God posterior to himself. He is also filled from the natures placed above him, but fills the whole fabrication [of the universe] with prolific perfection. But separating himself from his father, he is exempt from his progeny. Being however one all-perfect intellect, he contains in himself the multitude of total intelligibles. And as he deifies the intellectual summit, he illuminates all things with intelligible light.
CHAPTER VII.
Very properly therefore, has this universe twofold lives, periods, and convolutions; the one being Saturnian, but the other Jovian, as the fable in the Politicus says. And according to one of the periods indeed, it produces all goods spontaneously, and possesses an innoxious and unwearied life. But according to the other it participates of material error, and a very mutable nature. For the life in the world being twofold, the one unapparent, and more intellectual, but the other more physical and apparent, and the one being defined according to providence, but the other proceeding in a disorderly manner according to fate;--this being the case, the second life indeed, which is multiform, and perfected through nature, is suspended from the Jovian order; but the more simple, intellectual, and unapparent life, is suspended from the Saturnian order. And these things the Elean guest clearly teaches, calling one of the circulations Jovian, but the other, Saturnian; though Jupiter also is the cause of the unapparent life of the universe, is the supplier of intellect, and the leader of intellectual perfection; but he elevates all things to the kingdom of Saturn, and being a leader in conjunction with his father, constitutes the whole mundane intellect. And if it be requisite to speak the truth clearly, each of the periods indeed, I mean the apparent, and the unapparent, participates of both these Gods; but the one indeed is more Saturnian, and the other is perfected under the kingdom of Jupiter.
That the mighty Saturn therefore is allotted a kingdom different from that of the Gods prior to him, the Elean guest clearly manifests in what he asserts prior to the fable. For he says, “We have heard from many respecting the kingdom of which Saturn was the founder.”
According to this wise man therefore, Saturn is one of the royal Gods.
Hence also he presides over a kingdom different from that of his father. And while his father connectedly contains the middle centres of the intelligible and intellectual Gods, he is the leader of the intellectual orders and supplies all intellectual life, first indeed, to the Gods, but secondarily to the natures more excellent than ours, and in the last place to partial souls, when they are able to be extended to the Saturnian place of survey. For this universe, and all the mundane Gods, always possess this twofold life, and imitate the Saturnian intelligence indeed through unapparent and intellectual energy, but the demiurgic intellect of Jupiter, through a providential attention to secondary natures, and in short, through the visible fabrication. But partial souls at one time energize intellectually, and consecrate themselves to Saturn, but at another time after a Jovian manner, and pay a providential attention to secondary natures, without restraint. When however they revolve analogous to those[257] deities [Saturn and Jupiter] they intellectually perceive intelligibles, and dispose sensibles in an orderly manner, and live both these lives, in the same manner as the Gods and the more excellent genera. For their periods are twofold; one being intellectual, but the other providential. Their paradigms also are twofold; the Saturnian intellect being the paradigm of the one, but the Jovian intellect of the other.
For the mighty Jupiter himself has a twofold energy, containing indeed intelligibles in intellect, but adorning sensibles by demiurgic production.
Since however the circulations are twofold, not only in wholes, but also in partial souls, the Elean guest says that in the Saturnian period, the generation of these souls is not from each other, as in men which are the objects of sensible inspection, nor as the first man with us is alone earth-begotten, so in partial souls one first soul is the offspring of man, but all of them are earth-begotten. For they are elevated from ultimate and terrestrial bodies, and embrace an unapparent,[258] relinquishing a sensible life. He also says that neither do they verge to old age, and change from being younger to becoming older; but on the contrary, they are rendered more vigorous, proceed intellectually in a way contrary to generation, and as it were, divest themselves of the variety of life with which in descending they became invested. Hence likewise all the symbols which are adapted to youth are present with these souls, when they pass into this condition, such as a privation of hair, and a smoothness of the cheek instead of hoariness and beards. For they lay aside every thing which adheres to them from generation. But being situated there with Saturn, and living the life which is there, he says that there are abundance of fruits from trees, and many other [vegetable] substances, which the earth spontaneously produces. Being likewise naked, and without coverlets, they are for the most part fed in the open air; for they have a temperament of the seasons which is always the same. But they make use of soft beds, grass in abundance being produced for them from the earth. Souls therefore derive these and such like goods from this mighty God, in the Saturnian period. For they are thence filled indeed with vivific goods, and gather intellectual fruits from wholes; but do not procure for themselves perfection and blessedness, from partial energies. For doxastic nutriment indeed has divisible and material conceptions; but intellectual nutriment has pure, impartible, and native conceptions, which the spontaneous obscurely signifies.
The production from the earth also signifies the prolific intellect of the Gods, which imparts to souls by illumination perfection and self-sufficiency. For on account of the exuberant abundance of good, they are able to impart an influx of it, according to the measure of felicity adapted to them. Hence, they are neither covered with garments, as when they proceeded into generation, nor have they superabundant additions of life, but they are purified themselves by themselves from all composition and variety, and extending their intellect to total good, they participate of it from the intellectual father, being guarded by the intellectual Gods, and receiving from them the measures of a happy life. They likewise pass through the whole of their existence with facility, lead a sleepless and pure life, being established in the generative powers of intelligibles; and being filled with intellectual goods, and nourished with immaterial and divine forms, they are said to live a life under Saturn.
CHAPTER VIII.
Because, therefore, this God is the leader of all intellectual life, and every intellect as well that which is imparticipable, as that which is participable proceeds from this cause, hence it belongs to this mighty God to feed in a distributed manner, and to nourish souls.
For because indeed he is intelligible in intellectuals, he nourishes souls, and souls are called the nurselings of Saturn. But because he does not fill them with first, and unical intelligibles, but with those that are multiplied by his own cause of separation, he is said to feed them distributedly, and as it were in a divided manner. And do you not see how through these things, this God appears to be coordinate to the first triad of the intelligible and intellectual Gods? For as Socrates, in the Phædrus, says, that souls are nourished in the supercelestial place, and in the intelligible meadow, so the Elean guest asserts that the souls that are fed under Saturn, are filled with intelligible goods. And it is not at all wonderful if souls are perfected by both these; intellectually indeed, under the kingdom of Saturn; but intelligibly under the order of the first intellectual Gods. For this God himself is nourished by that order. And on this account he is allotted a leading and primary transcendency in intellectuals, because they are filled from that order [through him] with occult and unapparent powers. And he is that among the intellectual fathers, which the order of the first intellectual Gods is in the intelligible and at the same time intellectual orders. Hence the intelligible every where becomes nutriment to ascending souls, but the connexion with it is effected through the second and third Gods.
As therefore, the demiurgic order elevates souls to the Saturnian place of survey, thus also the Saturnian order elevates them to the subcelestial[259] arch. For having made many and blessed discursive energies in the kingdom of Saturn, they are again extended from hence to the perfective, and from thence to the celestial triad, from which contemplating the supercelestial place, they are now ineffably conjoined with the supreme goods of intelligibles. And after this manner the second orders always connect souls with the orders prior to them. Hence also, the theurgic art imitating the unapparent periods of souls, arranges initiations in the mysteries of the second Gods, prior to the more sublime mysteries. And through these, it causes us to pass to the intelligible place of survey. These things, therefore, Plato indicates concerning the Saturnian life, and the polity of souls under Saturn, not in the Politicus only, but also in the discourses of the Athenian guest. For in the fourth book of the Laws he celebrates the life under Saturn, obscurely signifying the undefiled nature, the