facility, plenitude, and self-sufficiency of that energy, through fabulous fictions.
CHAPTER IX.
If, however, it be requisite from these things, and from all the mystic discipline concerning this God, to consider and discuss the orders which he constitutes in wholes, in the first place, we must direct our attention to the three kings mentioned in the Gorgias, who distributing the kingdom of Saturn were produced by him, as being allotted in a divided manner a uniform and impartible dominion, and over whom he places the divine law, which is the cause of distribution according to intellect, both to the Gods themselves, and to all the natures posterior to the Gods. In the second place, we must consider the rulers and kings mentioned in the Laws, who are said to preside over the different allotments of souls, and who are not men, but dæmons of a more divine and excellent genus, who distribute to souls the measures of good, cut off their generation-producing lives, restrain their disorderly lation, retain them in the intelligible, and comprehend them in the kingdom of Saturn. In the third place, therefore, we must direct our attention to the dæmon Gods, who preside over the parts of the world, and the herds [of souls] that are in it, as the Elean guest says in the Politicus, and who at one time come into contact with the objects of their government, and distribute to them intellectual, and all unapparent goods, but at another time withdraw themselves from the physical life of the world, recur to their own place of survey, and imitate the exempt transcendency of the demiurgus and father of the universe.
But after these things, we must survey the twofold circulations of the mundane Gods, viz. the Saturnian and the Jovian; for these Gods always have each of these, as the fable says in the Politicus. For it is evident that the mutation of the stars and the sun takes place in each of the revolutions. This period, therefore, being twofold, it is obvious to every one that the periods are full of Saturnian goods, and participate of the Saturnian series. And not only the mundane Gods, but likewise all the more excellent genera that follow the Gods, energize according to both these energies, and revolve according to the twofold circulations, through which souls also sometimes participate of an intellectual life, and proceed in this path, exchanging for sense intellect as the leader of their motion and circulation. Saturn, therefore, extends his kingdom supernally from the first Gods, as far as to partial souls, perfects all things, and fills them with intellectual goods, distributing to different natures different measures of good. For on account of this, law also subsists with him, as Socrates says in the Gorgias: “This law therefore was in the time of Saturn, and always was, and now is, among the Gods.” For law is the distribution of intellect; but this God is the first, most pure, and incorruptible intellect.
If, however, this God is the primary leader of all division, and is the origin of intellectual separation, it is necessary on this account, that law should be with him, which distinguishes the orders of beings, divides the intellectual genera, and separates all forms according to a well-ordered progression; but imparts to all things by illumination the measure of hyparxis, connecting the order which is in them, preserving the boundaries of divine distribution immutable, and possessing the same dignity in the kingdom of Saturn, and in intellectuals, as Adrastia in the supercelestial place, and in the intelligible, and at the same time, intellectual orders. For from each of them an immutable guard, and the progression of order to all things are generated.
But they differ from each other, because law indeed divides the one into multitude, defines the measures of intellectual subsistence, and distributes to every thing an appropriate good, producing the different measures of beings from the one [Saturnian] intellect. But Adrastia abiding in the intelligible, guards all things uniformly, and preserves total order in a firm undeviating manner, exempt from all division. Law, therefore, is a certain God which divides divine forms, and definitely imparts to every thing that which is adapted to it according to the plenitude proceeding from one uniform cause; and it is also co-existent with the Saturnian order, in which the separations of beings, and the all-perfect progression of forms first subsist. Hence the demiurgus likewise looking to this conducts all things according to law, and constitutes mundane providence an image of the union of the father; but fate and the fatal laws, an image of the division according to law. Souls, therefore, live according to law; in the Jovian period indeed being governed conformably to the laws of Fate; but in the Saturnian period living according to divine law they are subservient to the multitude [of divine forms] and are extended to the one cause of all; and ascending to the intelligible place of survey, they are subjected to the sacred law of Adrastia. For this law extends from on high as far as to the last of things, and defines to souls the measures of whole periods, as Socrates says in the Phædrus. Who therefore this greatest God is, and what the goods are of which he is the cause to souls, and prior to these, to Gods and dæmons, the leaders of souls, let it, from these things be manifest.
CHAPTER X.
Since however, theologists assert that an exemption from old age pertains to this order, as the Barbarians say, and Orpheus the theologist of the Greeks, (for he mystically says that the hairs of the face of Saturn are always black, and never become hoary) I admire the divinely-inspired intellect of Plato which unfolds the same things concerning this God to those who proceed in his steps. For he says that souls in the Saturnian period abandon old age, but return to youth, and remove from themselves hoariness, but have black hair. For he says that the white hairs of the more elderly become black; but the cheeks of those that have beards being rendered smooth, they are restored to the past season [of youth.] These things indeed are asserted by the Elean guest; similar to which are the assertions of Orpheus concerning this God.
---- under Saturnian Jove Men liv’d immortal; moist and fragrant hair From the pure chin then sprouted, nor was mix’d With the white flower that marks infirm old age; But in its stead, a florid down appear’d.
In these verses he delivers the similitude of Saturnian souls to this God. For he says that they remove from the view the old age which they had acquired from generation and abandon material imbecility; and that they exert the juvenile and vigorous life of intellect. For it is no otherwise lawful for them to be assimilated to the God who is exempt from old age, than through intellectual puberty, and undefiled power.
But the cause of this is, that king Saturn himself is the source of the unallured Gods, and the inflexible triad. Hence he is, as Socrates says, a pure intellect. For he is at the same time the intellect of the undefiled order, ranking as a summit, and riding as in a vehicle in the flourishing and vigorous[260] Gods that govern wholes. The souls also which are sent to him, wonderfully advance, in conjunction with intellectual energy, in vigour, and in a power undeviating, and free from any tendency to matter. Partial souls therefore, when they change their periods, at one time proceed to a more juvenile, and at another, to a more aged condition. But whole souls always live according to both these periods, and are conversant with Saturn according to the unapparent period, but govern the universe in conjunction with Jupiter, according to visible providence, at once receiving an increase according to both these periods, and becoming at one and the same time both older and younger. And this is what Parmenides indicates when he says, that _the one_ proceeding according to time becomes at once younger and older. These things however, will hereafter be more manifest.
CHAPTER XI.
Having therefore brought to an end the information concerning the king of the intellectual Gods, it evidently follows that we should in the next place celebrate the queen Rhea. For both Plato and Orpheus assert that she is the mother of the demiurgus of wholes, but a divinity posterior to Saturn. Thus therefore, we must speak concerning her.
The stable and united cause of all intellectuals, and the principal and original monad, abiding in herself, unfolding into light all intellectual multitude, and again convolving it into herself, and embosoming her progeny, and the causes of wholes that emerge from her, analysing as it were after division the natures that are divided, and being paternally allotted the highest kingdom in intellectuals,--this being the case, the vivific Rhea proceeds as the second from her proper principle, being allotted a maternal order in the whole paternal orders, and producing the demiurgus of wholes, prior to other Gods, and the immutable guard of the Gods. For this Goddess is the middle centre of the paternal intellectual triad, and the receiving bosom of the generative power which is in Saturn, calling forth indeed, to the generation of wholes, the causes which abide in him, but unfolding definitely all the genera of the Gods. And being filled indeed from the father prior to her with intelligible and prolific power, but filling the demiurgus and father subsisting from her, with vivific abundance.
Whence also the demiurgus is the cause of life to all things, as containing in himself the plenitude of intellectual life, and extending to all things the prolific cause of his mother. For as the middle Goddess multiplies the uniform powers of Saturn, and produces and causes them to preside over secondary natures, so the third father, at one and the same time unfolds, divides, and produces as far as to the last of things, the all-perfect abundance of the Saturnian monad, and the dyadic generation of the mother Rhea, so as not to leave the most material and disorderly part of the universe destitute of the power of Saturn.
This Goddess therefore, being the middle of the two fathers, one of which collects, but the other divides intellectual multitude, and the one through transcendency desiring to abide and to be established in himself, but the other hastening to produce, generate and fabricate all things, she educes indeed into herself, the demiurgic causes of wholes, but imparts her own proper power to secondary natures, in unenvying abundance. Hence also Plato assimilates her prolific exuberance to streams, as Socrates says in the Cratylus, evinces that this Goddess is a certain flux, and in what he asserts of her obscurely shows nothing else than her fontal nature, and a power unically comprehensive of the divisible rivers of life. For the first-effective flux is fontal; which also Socrates indicating in this Goddess, shortly after clearly says that the name of Tethys is the name of a fountain. Why therefore, is it any longer necessary to doubt about these things, and to say where does Plato make mention of fontal Gods? For he himself denominates the causes of the subsistence of all the Gods, fontal fluxions. And besides this, if he admits that the mundane soul is the fountain and principle of life, because it proceeds both from an impartible and partible vivification, how is it possible that he should not in a much greater degree and more truly call the Goddess who comprehends in herself all life, fontal?
Concerning names however, it is not, I think, at all proper to contend, but we should survey the orders themselves of the first effective Gods, and see how Plato following theologists copiously unfolds them to us, celebrating after the Saturnian monad the kingdom of Rhea, constituting from these the demiurgus of wholes, and all the multitude of Gods which is woven together with him. For this Goddess binding together the breadth of intellectuals, and embosoming total life, emits all the intellectual powers in herself of the rivers of life; and by the summit of herself indeed, is conjoined to the first father, and together with him generates wholes, and the genera of Gods that abide in him; but by her extremity is connascent with fabrication, and according to a kindred conjunction with fabrication, constitutes all the orders of Gods that are prior to the world, and that are in the world. Hence there also the causes of the demiurgi of wholes primarily subsist, and the more partial genera of life: and the union and total deity of all these, is at once exempt from the plenitudes of herself, and is at once co-arranged with them.
Thus therefore, she is both uniform and multiform, one and simple, though being self-perfect, she is a vivific world, proceeding from on high as far as to the last of things, and as far as to the extremities of the universe, giving subsistence to the vivific powers of the breadth of life. Hence also Plato refers the vivific cause of wholes to this Goddess, and through the last gifts of this divinity, indicates her total energy; which primarily indeed fills the whole demiurgus with intellectual and prolific power, but secondarily perfects all the genera of the Gods with the intellectual fruits of herself. According to a third order also, her total energy nourishes the souls that are the attendants of the Gods, with the rivers of divine perfection. And in the last orders, it imparts to mortal animals the gift of nature.
This therefore is, I think, more known than every thing to those who admit that things divine are beyond the works of nature.
That however, which it is more fit the lovers of the contemplation of truth should consider, I say, is this, that Plato divides Ceres from[261] the whole vivific deity, and co-arranges her, at one time with Proserpine, at another with Juno, and at another with the progeny of Jupiter, as we may learn in the Cratylus. In which dialogue indeed, he co-arranges Rhea with Saturn, but connects a certain common investigation and theory about Ceres, Jupiter, and Juno. In the Laws likewise celebrating the legislative Goddesses, he refers the whole of a legitimate life to the union of Ceres and Proserpine; since according to Orpheus this middle Goddess being conjoined with Saturn by her summit, is called Rhea; but producing Jupiter, and together with Jupiter unfolding the whole and partial orders of the Gods, she is called Ceres. And all the order of middle life is comprehensive of the other Titanidæ, and likewise of Ceres. For it pre-established this monad as a middle collective of all the orders in it, both those that are occult, and those that are divided about the generative powers of the Goddess. Each of these powers, however, are triple. And this monad indeed conjoins the superior triad to Saturn, but weaves the inferior, together with the demiurgic order. It also evinces that the Cerealian monad being the middle, is co-arranged with, and is at the same time exempt from the demiurgus of wholes. For in conjunction with the whole order it constitutes, and together with Jupiter generates Proserpine.
And thus we have celebrated the primogenial Goddess who is the middle of the fathers.
CHAPTER XII.
Now however, after this Goddess, the demiurgus of wholes is in the third place to be celebrated, according to the order which he is allotted in the intellectual Gods, peculiarly unfolding for this purpose all the truth concerning him. And in the first place, we must remember that it is necessary the peculiarity of this third father should be demiurgic; and thus in the next place, following Plato, we must direct our attention to other particulars [respecting this God].
The first of the intellectual Gods therefore, who is parturient with multitude, who is the leader and source of all separation, and who separates himself from the uniform and first Gods, but generates the divided principles of wholes,--this God again converts his progeny to himself, and weaves together these parts with his own sameness, and exhibits himself as one intelligible world in intellectuals, bringing forth in himself, and retaining with himself his own offspring. But the second of the intellectual deities, is the vivific Goddess, who brings forth indeed in conjunction with the first intellectual God, occult multitude, (for she is conjoined to him according to supreme transcendency) but cannot endure to remain in this mode of generating, and in collecting the separation of wholes into unseparated union.
Hence she separates the third intellect from the [first] father; but produces the multitude of the Gods, and of intellectual reasons, and fills the demiurgus with generative power. If, therefore, the first intellectual God is parturient with the generation of wholes; but the prolific vivification of the intellectual orders causes this generation to shine forth;--it is evident that the intellect of the intellectual fathers, according to his own order, produces and adorns all things, and calls forth indeed, the occult nature of his father, into separation and progression, but prepares total vivification to send forth the rivers of itself, as far as to the last of things. For it is every where the peculiarity of intellect to divide and unfold multitude, the plenitudes of life, and the unions of intelligibles. Intelligible intellect however contains multitude uniformly, or according to the form of one; for multitude preexists in the intelligible according to cause. But the intelligible, and at the same time, intellectual intellect, has indeed secondary measures of union, but is exempt from all perfect separation, abiding in the first principles of wholes. And intellectual intellect is the source of all division, and of the subsistence of partial natures; since it preestablishes in itself all the multitude of forms, and this not tetradically only, as intelligible intellect, but it possesses one all-perfect intellectual cause of all forms. It is necessary therefore that the whole demiurgic principles should pertain to this intellect, that all the demiurgic Gods should proceed from this one third father, and that this should be the demiurgus of wholes. For as the first of paradigms co-subsists in intelligible intellect, and in the third triad and the first father, so likewise we must place the first demiurgic monad in intellectual intellect, and the third father of the intellectual Gods. For on this account also the demiurgic is conjoined with the paradigmatic cause, according to the analogy which each is allotted among the fathers; one indeed in intelligibles, but the other in intellectuals. For one is the boundary of the intelligible, but the other of the intellectual order. But this is evident from what has been before said.
Farther still, fabrication being fourfold, and one indeed adorning wholes totally, another adorning wholes but partially, another adorning parts, but totally, and another weaving parts together with wholes, partially,--this being the case, it is evident that the cause of wholes which is the cause of them uniformly and indivisibly, is the most ancient of all the causes. It is necessary however, that this cause should either be prior to, or in, or posterior to the intellectual Gods. Where therefore shall we place it? For all the parts which are constituted by intellectuals are more partial than the one and total fabrication. For the division of wholes into three, and the leaders of divisible production, present themselves to the view in these orders.
The natures therefore, that are prior to intellectuals, are defined according to other peculiarities of the Gods, as was before shown, and in short, they subsist according to union, and are expanded above the separation of intellectual forms.
CHAPTER XIII.
It remains therefore that the one demiurgus of wholes must be arranged in intellectuals. But if indeed, he is the first father, he will be intelligible, will contain his progeny in himself, and will be the collector of separation. How therefore, does he divide the worlds?
How does he generate the multitudes of mundane natures? How does he speak to all the junior demiurgi at once? For the first father is uncoordinated with the whole number of mundane natures, and also converts his first progeny to himself, flying as it were from multitude to union, and hastily withdrawing himself from all-various separation into intelligible transcendency. But if the one demiurgus of wholes is the vivific order, all things indeed, will be full of life, on account of the whole demiurgus. And the cause of souls, according to a probable reason will here become apparent subsisting prior to multitude. But how will he convert all things to himself? How is he called demiurgus and father? For the vivific deity, herself by herself, has a maternal dignity among the Gods, and is the supplier of progression to all things. But to produce forms, and to convert, are the illustrious and peculiar good of intellect. Neither therefore, is the demiurgus of wholes in the supermundane order. For all the natures there are partial, and either partially preside over wholes, or comprehend the productions of parts totally. Nor is he in intelligibles. For all the Gods there are fathers; and no one there is called[262] demiurgus and father. But the divine orders antecedently comprehend all things in a manner perfectly occult and unical. Nor is he in the intelligible and at the same time intellectual order. For to collect, connect, and perfect multitudes, is not the province of the demiurgic peculiarity.
For this is the source of separation, and the production of forms, glittering with intellectual sections. But the intelligible and at the same time intellectual Gods, extend intellectual multitudes to the union of intelligibles. Nor again, is it possible to admit that the demiurgic cause is in the first or second order of intellectuals.
For the summit of intellectuals is imparticipable by mundane natures, and is rather proposed to them in the order of the desirable; but is not productive of them. Hence, all the Gods in the world are elevated to the Saturnian place of survey; but proceed from another secondary principle, and through it are converted and conjoined to the exempt kingdom. And the middle centre being vivific, is not defined according to the paternal characteristic. For the generative very much differs from the paternal, and the vivific from the demiurgic genus; so far, I think, as the principles of the whole orders, I mean bound and infinity, differ from each other. For the demiurgic and paternal order is referred to bound; but all vivific and generative power, to infinity.
CHAPTER XIV.
I wonder therefore, at those interpreters of Plato, who do not make one fabrication but many, who assert that there are three demiurgi of wholes, and pass at one time to the second, and at another to the third demiurgus; and who divide what is said in the Timæus, and think fit to refer some of the assertions to one, but others to another cause.
For that there is a demiurgic triad, and another multitude of Gods characterized according to the producing cause, I also admit, and think it will be granted by Plato. It is necessary however in each order prior to the triad, and prior to every multitude, that there should be a preexistent monad. For all the orders of the Gods originate from a monad; because each of the whole orders is assimilated to the whole progression of the Gods. As therefore the subsistence of the Gods has the cause of its generation from the imparticipable one, thus also it is necessary that the perfect orders in the Gods, should have a preexistent monad, and a first-effective principle. According to the same reasoning, all the vivific progressions are suspended from one vivification, and the demiurgic orders are extended to one fabrication.
And it is not proper that there should be multitude without the monad.
For there will neither be co-arrangement, nor a division of multitude according to intellect, unless the one and whole preexist. For on this account prior to all the divine progressions, the order of wholeness subsists, in order that it may comprehend parts, and may define them in, and about itself.
How therefore neglecting whole in fabrication, can we survey demiurgi divided according to parts? Though Plato himself thinks with respect to the paradigm of the universe, that the world should not be assimilated to any thing which naturally subsists in the form of a part, but to all perfect animal; and on this account he demonstrates that the world is only-begotten, because its paradigm is one. For if it were not one, but many paradigms, again it would be necessary that there should be another animal about it, of which it would be a part, and it would be more right to assert that the world is no longer similar to the many paradigms, but to that which comprehends them. For it is necessary that the one paradigm should precede the many, in the same manner as the one good subsists prior to participated goods, and that the whole world should be the image of one paradigm prior to many. For whether it is alone the image of many paradigms, whence will the world be one and a whole? And how is it possible it should not be more dishonourable than its parts? For these indeed, are assimilated to intelligibles, but the whole world is similar to no one of real beings. Or whether all the world subsists from a certain intelligible paradigm, if indeed there are many paradigms of one world, these also will be similar to each other, if they are the causes of the same image. It is necessary therefore, that sameness should be communicated to these from one form; or again, the world will be more venerable than its paradigms according to union. But if the paradigm is one, after the same manner also the demiurgic cause is one. For as there is one image from one paradigm, thus also the progeny being one, derives its subsistence from one demiurgus and father. For it is necessary that the paradigmatic cause should either be the same with the demiurgus, and should be established in him, or that it should be prior to the demiurgus, as we say it is, or that it should be posterior to the demiurgus, as some think proper to assert.
If however, the paradigm and the demiurgus are the same, the demiurgus will be one according to Plato. For the paradigm is only-begotten, as he demonstrates. But if the demiurgus exists prior to the paradigm, which it is not lawful to assert, but the paradigm is one, much more will the demiurgus be one. For the causes which are more elevated are allotted a more uniform hypostasis; since also the first cause of wholes is one. And if the paradigmatic cause has indeed the first order in beings, but the demiurgic cause the second order, and this universe the last order, being the resemblance of the former, and the progeny of the latter, how is it possible since the extremes are monadic, the middle multitude should be without the monad? For it is necessary that the paradigm being intelligible, should impart by illumination a greater degree of union to the universe than the demiurgic cause. And as the paradigm being only-begotten, comprehends in itself the first paradigms, after the same manner it is necessary that the demiurgic monad should be comprehensive of many demiurgi. For if the world derives its only-begotten subsistence from the paradigm, but through the demiurgus, the demiurgus also is indeed entirely one.
Farther still, I think that those who are the patrons of this opinion should direct their attention to that assertion of Socrates, that it is every where fit the many should be comprehended in the one. For on account of this we admit the hypothesis of forms [or ideas], and prior to other things we preestablish intellectual monads. How therefore are intellectual forms extended to one principle, and how do each of them proceed from one demiurgic cause, but the whole demiurgic form is multiplied, and divided prior to the indivisible monad? For it is necessary that as all equals, whether they are intellectual, or psychical, or sensible, should be suspended from one first equality, all beautiful things, from beauty itself, and the many every where, from primary beings, thus also it is necessary that the multitude of demiurgi should be suspended from one fabrication, and should subsist about one demiurgic monad. For how can it be lawful to leave the one in forms rather than in the Gods? For forms indeed, have their hypostasis mingled with multitude; but the Gods are defined according to union itself. If therefore all the multitudes of forms are the progeny of monads, much more are the orders of the Gods allotted peculiarities which originate from monads, and which through monads are inherent in multitudes. But if this be the case, it is necessary that the whole demiurgus should subsist prior to the multitude of demiurgi, and that the three demiurgi should distribute the one cause of the generation of the universe.
Again therefore we assert from the beginning that it is necessary the demiurgic principle should either be one, or many, or one, and many. But if indeed, it is one alone, and the multitude in the world, and the different order which it contains subsist similarly from one demiurgic principle, how are mortal and immortal natures the progeny of the same cause without a medium? For all the natures that proceed from the one fabrication are immortal. But if the demiurgic principle is many only, whence is the common form of hyparxis communicated to the multitude, if it does not originate from one? For as the final cause is one, viz. _the good_, as the paradigmatic cause is one, viz.
animal itself, and as the world is a generated one, thus also after the same manner, the demiurgic cause is one. But if there are one and many demiurgic principles, whether does the one principle belong to partial or to total genera? If however, it belongs indeed to partial genera, how is it extended to the first and intelligible paradigm?
For the supermundane genera subsist about the intellectual Gods, and according to intellectual paradigms. For being partial, they entirely assimilate the natures posterior to themselves to intellectuals, co-ordinately to themselves. Or how will it any longer preserve the union of total fabrication which produces wholes totally? For a thing of this kind pertains to no partial nature; but it belongs to a partial principle, to produce parts either totally[263] or partially, as we before observed. But if the demiurgic principle belongs to the total orders, it is necessary that it should either be intelligible or intellectual, or intelligible and intellectual. If however, it is of an intelligible nature, how is it divisive of wholes? How is it co-arranged with mundane natures? How is it said to fashion the universe? How from the genera of being does it produce soul, and the natures posterior to soul? For [on this hypothesis] we must admit that all these are in intelligibles, viz. figure, the genera of being, and these divided, the similar and the dissimilar, and other things through which the demiurgic principle constitutes the whole world. But if the demiurgic principle is of an intelligible and at the same time intellectual nature, how does he produce participated intellect? How does he separate the multiform orders of souls? How does he divide the parts, or the circles that are in them? For that which is generative of participated intellect, is imparticipable intellect. And that which has the power of dividing multitude will not [on this hypothesis] differ from that which connects the total genera of the Gods. And in short, the demiurgus of wholes, is called by Timæus intellect, and is frequently said to see, to discover, and to reason, but he is no where denominated by him intelligible and at the same time intellectual. For the intelligible and at the same time intellectual Gods, divide all things triadically. But the demiurgus, at one time indeed, divides the world into five parts, and at another divides the circles of the soul into hebdomads, that he may generate either the celestial spheres, or the seven parts of the soul. We must say therefore, that he is entirely secondary to the intelligible and at the same time intellectual Gods, and he is the cause of secondary goods to the world. But we must refer to those Gods the cause of united forms and reasons. That the demiurgic intellect however, is an intellectual God, is I think through these things sufficiently apparent at present.
CHAPTER XV.
But Plato appears to me to have indicated the peculiarity of this God in a remarkable manner, by calling him intellect, and asserting that he sees intelligibles, but admitting that they are visible to him according to nature. For that which is truly intellect, and which establishes itself according to this hyparxis, is intellectual intellect. For intelligible intellect also, is indeed simply intelligible, and is of that allotment; but is said to be intellect, as being the cause of every intellectual nature. And the intellect of the intelligible and at the same time intellectual Gods, has not its own nature unmingled with the intelligible. But intellectual intellect alone, is peculiarly intellect, being allotted the intellectual itself in intellectuals; just as the most principal of intelligibles, is primarily, the first, and the highest intelligible, which we denominate the one being, and that which is occultly being. This therefore is that which is simply intelligible. But that which is simply intellect is intellectual intellect. For the intelligible indeed possesses the summit, but intellect the end of wholes. And the intermediate natures partly pertain to the intelligible, and partly to intellect, and the intellectual nature. And the intelligibles indeed, that are primarily so, possess intellect according to cause; but the first of intellectuals have the intelligible according to participation; and the natures that are collective of these, conjoin the intelligible and intellectual peculiarity together. Since, therefore, Timæus also calls the demiurgus intellect indefinitely, and neither denominates him life, nor intelligible, in consequence of his peculiarity being alone intellectual, it is certainly necessary that he should be established at the end of the intellectual Gods.
For there intellect is intellect itself, and is not such an intellect as the Saturnian is. For Saturn also is intellect, but he is a pure and incorruptible intellect, which manifests his supreme empire in intellectuals, transcending the whole intellectual Gods. But the demiurgus is simply intellect. As therefore, the simply intelligible is the first of intelligibles, so that which is simply intellect, is the last of intellectuals. For all things are in each of the orders.