though there are intelligible forms, so the genera of being preexist in it, though there are other whole genera prior to it. And the divine Jamblichus somewhere rightly observes that the genera of being present themselves to the view in the extremity of the intelligible Gods.
The present theology likewise, following things themselves, gives a progression to these as well as forms supernally, from the intelligible Gods. For such things as subsist according to cause, occultly, and without separation in the first essences [i.e. in intelligibles] these subsist in a divided and partible manner, and according to the nature of each, in intellectuals. For from hence, all the divisible orders of beings are filled both with these genera, and with formal hyparxes. And on this account, the demiurgus also is said to comprehend all genera, and to have the fountain of forms, because he generates all the partial rivers [of life] and imparts to them from himself by illumination all the measures of subsistence. Hence triple genera of all beings proceed from the demiurgus, some indeed being impartible, others partible,[287] and others subsisting between these, being more united indeed than the partible, but more separated than the impartible genera; but subsisting according to the middle of both, and connectedly containing the one bond of beings. And the demiurgus indeed produces the intellectual essence, through the first and impartible genera; but the corporeal essence through the third and partible genera; and the psychical hypostasis which is in the middle of these, through the middle genera in beings. Moreover, he generates every intellectual and impartible nature from himself, and fills them with total generative power. But he constitutes the psychical essence, in conjunction with the Crater; and the corporeal essence, in conjunction with total Nature.
CHAPTER XXXI.
That in this arrangement likewise we follow Timæus, any one may learn from the following considerations: The demiurgus producing the intellect of the universe, himself produces it from his own essence alone, unfolding it at once according to one union, in consequence of constituting it eternally, and no mention whatever is here made of the Crater. But the demiurgus in arranging and adorning soul prior to body, mingles the genera, and energizes in conjunction with the Crater. And in fashioning the body of the universe, and describing the heaven, he fabricates it in conjunction with Necessity. For the nature of the universe, says Timæus, was generated mingled from intellect and necessity. And neither does he here assume the Crater in order to the arrangement of bodies. But it has been abundantly shown by us elsewhere, that Plato calls physical production, a production through necessity, and does not, as some suppose, consider necessity to be the same with matter. It is evident, therefore, that the demiurgus produces the generation of bodies together with total Nature, mingles the partible genera in the first Nature, and thus produces bodies from intellect and necessity. For bodies receive[288] from intellect indeed, good and union; but from necessity a progression which terminates in interval and division. He arranges and adorns, however, the self-motive essence of souls, in conjunction with the Crater. And neither intellect, nor bodies, require a cause of this kind. The demiurgus indeed is the common source of the triple genera. But the Crater is the peculiar cause of souls, and is co-arranged with the demiurgus and filled from him, but fills souls. And receiving from thence indeed the powers of prolific abundance, it pours them on souls according to the measures of their respective essences. To some of them likewise it orderly distributes the summits of the genera [of being], to others the middle progressions of the genera, and to others, the terminations of them. Hence the Crater is indeed essentially vivific, since souls also are certain lives, but it is the first-effective cause of souls, according to the peculiarity of hyparxis, and is the uniform and all-perfect monad, not of every life, but of that which is psychical.
For from this Crater the soul of the universe subsists, and likewise the second and third genera of partible souls, and of those souls that are allotted a progression between these.
The whole number, therefore, of the psychical order proceeds from the Crater, and is divided according to the prolific powers which it contains. Hence the Crater is said to be the cause of souls, the receptacle of their fabrication, and the generative monad of them, and the like. For it is said to be so rightly, and conformably to the mind of Plato. If, however, the Crater is co-arranged with the demiurgus, and equally constitutes with him the genera of souls, it is indeed necessary that this Crater should be fontal, in the same manner as the whole demiurgus. Hence the Crater is the fountain of souls, but is united to the demiurgic monad. And on this account, Socrates also in the Philebus says, that in Jupiter there is a royal soul, and a royal intellect. For that which we at present denominate fontal, he calls royal; though the name of fountain when applied to souls is well known to Plato. For Socrates, in the Phædrus, says, that the self-motive nature is the fountain and principle of motion to such other things as are moved.
And you see that as a twofold divine monad prior to souls is delivered by theologists, the one being indeed fontal, but the other of a primary ruling nature, Plato likewise gives to the progeny of these twofold appellations, assuming one name from the more total, but the other from the more partial monad. For the self-motive nature, is a fountain indeed, as being the offspring of the fontal soul, but it is a principle, as participating of the primary ruling soul. If therefore, the name of fountain, and also of principle is assigned by Plato to souls, what occasion is there to wonder if we denominate the exempt monads of them, fountains and principles? Or rather from these things that is demonstrated. For whence is a ruling power imparted to all souls except from the ruling monad? For that which similarly extends to all souls, is necessarily imparted to them from one and the same cause.
If therefore, some one should say it is imparted by the demiurgus, so far as he is the demiurgus, it is necessary that in a similar manner it should be inherent in all other things which proceed from the demiurgic monad. But if it proceeds from the definite and separate cause of souls, that cause must be denominated the first fountain and principle of them.
Moreover, that of these two names, the ruling is more allied to souls than the fontal, as being nearer to them according to order, Plato manifests in the same dialogue. For calling the self-motive nature the fountain and at the same time principle of the motion of the whole of things, he nevertheless frames his demonstration of its unbegotten subsistence from principle alone. For, says he, principle is unbegotten. For it is necessary that every thing which is generated should be generated from a principle. If therefore, demonstrations are from things proximate to the things demonstrated, it is necessary that principle should be more proximate to souls than fountain. Farther still, if every thing which is generated is generated from a principle, as Plato says, but souls are in a certain respect generated, as Timæus says, there is also a precedaneous principle of souls. And as they are the principles of things which are generated according to time, so after another manner principle subsists prior to souls, which are generated. And as they are unbegotten according to the generation of bodies, thus also the principle of souls is exempt from all generation.
Through these things therefore, it is demonstrated by us, that the Crater is the fountain of souls, that after the fountain there is a primary ruling monad of them, and that this monad is more proximate to souls than the fountain, but is established above them, as being their prolific cause. And all these particulars we have demonstrated from the words of Plato.
CHAPTER XXXII.
Again therefore, let us return to the things proposed, and teach in a greater degree the lovers of the contemplation of truth, concerning this Crater. For the whole vivific deity having established in the middle of the intellectual kings the prolific cause of divine natures, and according to her highest, most intellectual and all-perfect powers, being occultly united to the first father, but according to more partial and secondary causes from them, being conjoined to the demiurgus, and establishing one conspiration together with him of the generation of the partial orders, Timæus mystically mentions those more ancient powers of the Goddess, and which abide in the first father. But with respect to those powers that are co-arranged with the demiurgus, and adorn together with him the natures in the universe, some of these he delivers more clearly but the whole of others through indication.
For the secondary monads themselves of the Goddess are triple, as the wise assert, one of them being the fountain of souls, the second, being the fountain of the virtues, but the third being the fountain of Nature which is suspended from the back of the Goddess. The demiurgus therefore, also assumes these three hypostases to his own prolific production. And the Crater indeed, as we have said, is the fountain of souls, unically containing the whole and perfect number of them.[289] And as the demiurgus is allotted a paternal cause with respect to the psychical generation, so the Crater is prolific, and is allotted the ratio and order of a mother. For such things as Jupiter produces paternally in souls, the fountain of souls produces maternally and generatively.
Virtue however, energizes by itself, and adorns and perfects wholes.
And on this account, the universe having participated of soul, immediately also participates of virtue. “For the demiurgus, says Timæus, having placed soul in the middle, extended it through the universe, and besides this surrounded the body of it externally with soul as with a veil, and causing circle to revolve in circle, constituted heaven one, alone and solitary, but through _virtue_ able to converse with itself, and being in want of no other thing, but sufficiently known and friendly itself to itself.” At one and the same time therefore the world is animated, lives through the whole of its life according to virtue, and possesses from the virtues as its highest end, friendship with itself, and an all-perfect knowledge of itself.
For it is itself sufficiently known and friendly to itself through virtue.
Moreover, nature also is consubsistent with the generation of body.
For the demiurgus generates body through necessity, and fashions it together with its proper life. And on this account, shortly after, having constituted partial souls, he shows to them the nature of the universe, and the laws of Fate. For in consequence of possessing the cause of total Nature and Fate, he also exhibits these to souls. For the demiurgus is not converted to things posterior to himself, but primarily contains in himself the things which are exhibited, and unfolds to souls the powers of himself. Hence, the paradigm of all Nature, and the one cause of the laws of Fate pre-subsist in him.
For the fountain of Nature, is called the first Fate by the Gods themselves. “You should not look upon Nature, for the name of it is fatal.” Hence also, Timæus says, that souls at one and the same time see the laws of Fate, and the nature of the universe, viz. they see as it were mundane Fate, and the powers of it. And the Elean guest in the Politicus, denominates the motive cause of the more physical circulation of the universe, Fate. For he says that “Fate and connate desire convolve the world.” And the same person likewise clearly acknowledges that the world possesses this power from the demiurgus and father. For he says that all the apparent arrangement and circulation are derived from Jupiter. It is demonstrated therefore, that according to these three causes of the vivific Goddess which are co-arranged with the demiurgus, the world is perfected by him, viz. according to the fontal Crater, the fountain of the virtues, and the first-effective cause of nature.
It is likewise manifest that again in these things Plato does not refuse to employ the name of fountain. For in the Laws he calls the power of prudence which is essentially inherent in souls, and which is productive of the virtues in us, the fountain of intelligence. And he also says, that two other fountains are imparted to us by nature, viz.
pleasure and pain. As, therefore, we before demonstrated that souls are called the fountains of motions, on account of the one fountain of them, of which they participate, thus also when Plato calls the first progeny of Nature fountains, it is obvious to every one, that he will permit the exempt cause itself of them to be denominated a fountain.
After the same manner, likewise, since he magnificently celebrates the essential power of virtue in us, as the fountain of intelligence, he will not be compelled to hear a name which does not at all pertain to his philosophy, if some one should be willing to denominate, the first monad of the virtues, a fountain. But where shall we have the name of fountain posited by him in the intellectual Gods? In the Cratylus, therefore, he says that Tethys is the occult name of a fountain, and he calls Saturn himself and the queen Rhea fluxions. For these divinities are rivers of the intelligible fountains, and proceeding from fountains placed above them, they fill all the natures posterior to themselves with the prolific rivers of life. And the Crater itself likewise is fontal. The Gods, therefore, also denominate the first-effective causes of partial natures, fontal Craters. These things, however, we shall more fully investigate elsewhere. Let it be considered also, that we have here sufficiently examined the particulars concerning the demiurgic monad, according to the narration of Plato.
CHAPTER XXXIII.
In the next place, let us survey those causes and leaders of uncontaminated purity, and see if Plato any where appears to remind us of this order of Gods, and of the inflexible power proceeding from them to all the divine genera. For the first-effective triad of the immutable order, is united to the triad of the intellectual kings and the progressions of the former are co-divided with the monads of the latter. And the summit of the triad, and as it were, the flower of the inflexible guard of wholes is united to the first intellectual king.
But the middle centre of the triad, is in a kindred manner conjoined to the second intellectual king, proceeds together with him, and subsists about him. And the extremity[290] of the whole triad is connected with the third intellectual king, is converted with him to the principle [of the intellectual order,] and together with him is convolved to the one union of the father of all the intellectual Gods. And after this manner, indeed, the three unpolluted guardians of the intellectual fathers, are monadically divided. But together with this division they have also an hypostasis united to each other. All of them, likewise, are in a certain respect in each of the fathers, and all of them energize about all. And after a certain manner indeed according to their proper hypostasis, they are divided from the fathers; but after another manner they are impartibly assumed with them, and at one and the same time they are allotted an equally-dignified order with the fathers, and appear to possess an essence subordinate to them.
Such, therefore, being their nature, they preserve, indeed, the whole progressions of the fathers undefiled, but supply them with inflexibility in their powers, and immutability in their energies. They are suspended, however, from total purity. And if some of the ancients have in any of their writings surveyed in intellect that which always subsists with invariable sameness, which receives nothing into itself from subordinate natures, and is not mingled with things inferior, they celebrate all such goods as these, as pervading to intellect, and other natures, from these Gods. For the oration in the Banquet of Plato, celebrates in a remarkable manner the immiscibility of the divine essence with secondary natures; and that which transcends the whole of things in purity and immutable power, arrives to the Gods through the guardian cause. And as the intellectual fathers, are the suppliers of prolific production, both to all other things, and to the inflexible Gods, thus also, the undefiled Gods, impart the power of purity, both to the fathers, and to the other divine orders. At one and the same time, therefore, the three unpolluted Gods subsist with the three intellectual kings, are the guardians of the fathers themselves, establish about them an immutable guard, and firmly fix themselves in them. Hence also, the Athenian guest, as he arranges and adorns his polity through the best analogy, through which the demiurgus binds and constitutes the whole number [of the elements,] so likewise he appoints a guard to all the inhabitants of the region, that nothing, as much as possible, may be without defence; imitating in this the intellectual Gods themselves who guard all things by the undefiled leaders. And it appears to me that on this account he calls the rulers [of his polity] guardians of the laws, or [simply] guardians, because the inflexible guardians are consubsistent with the intellectual leaders of the whole worlds.
CHAPTER XXXIV.
These arguments, however, will be more remote from that divine triad, and are referred to it from ultimate images. But perhaps omitting these, we may abound with greater conceptions, and more conducive to the investigation of the thing proposed, and speculating together with Plato the divine genera, we may discover how he also celebrates this order of Gods, and constitutes them together with the three kings that are now discussed, just as by other theologists also, we are mystically instructed in the truth concerning them. In the fable therefore of Protagoras, Plato indicating to us the exempt watch-tower of Jupiter, and the transcendency of his essence which is unmingled with all secondary natures, through which he is inaccessible and unrevealed to the partible genera of Gods, refers the cause of this to his[291] immutable guard, and the defensive order by which he[292] is surrounded. For on account of this, all the demiurgic powers indeed are firmly established in themselves. But all the forms [that are in him] are according to supreme transcendency exempt from secondary natures.
And in short, the demiurgic intellect [through this order] abides after its accustomed manner. For the fable says that the guards of Jupiter are terrible to all things. And on this account such [partible] genera of Gods (one of which also Prometheus is) cannot be immediately conjoined with the undefiled and Olympian powers of the demiurgus. If, therefore, Socrates himself in the form of a fable clearly delivers to us the guard about the demiurgus, is it not through these things evident that the guardian genus is consubsistent with the intellectual Gods? For as the Oracles say, that the demiurgic order is surrounded with a burning guard, thus also Plato says that guards stand round it, and defend inflexibly the summit of it exempt from all secondary natures.
But in the Cratylus, Socrates unfolding through the truth which is expressed in names, who Saturn is, demonstrates indeed his[293] peculiar hyparxis, according to which he subsists as the leader of the total intellectual orders. He likewise unfolds to us the monad of the unpolluted order, which is united with Saturn. For Saturn, as he says in that dialogue, is a pure intellect. For, he adds, the _koron_ (το κορον) of him, does not signify his being a boy, but the purity, and incorruptible nature of intellect. After an admirable manner therefore, the fabricator of these divine names, has at one and the same time conjoined the Saturnian peculiarity, and the first monad of the unpolluted triad. For the union of the first father with the first of the unpolluted Gods, is transcendent, and hence this inflexible God is called _silent_ by the Gods, is said to accord with intellect, and to be known by souls according to intellect alone; because he subsists in the first intellect according to one union with it. Saturn therefore, as being the first intellect, is defined according to its proper order, but as a pure and incorruptible intellect, he has the undefiled conjoined in himself. And on this account, he is the king of all the intellectual Gods. For as intellect he gives subsistence to all the intellectual Gods, and as a pure intellect, he guards the total orders of them. The two fathers therefore, [Saturn and Jupiter] are shown by the words of Plato to be co-arranged with the immutable Gods, according to union indeed, the first, but according to separation the third.
If you are willing however, to survey the one inflexible guard of them with respect to each other, according to which the third father is stably in the first, as being the intellect of him, and energizing about him, again direct your attention to the bonds in the Cratylus, of which indeed, partible lives, and the lives deprived of intellect, and which are stupidly astonished about matter, are unable to participate.
But a divine intellect itself, and the souls which are conjoined to it, participate of these bonds according to an order adapted to them. For the Saturnian bonds, appear indeed to bind the mighty Saturn himself, but in reality, they connect about him in an undefiled manner the natures that throw the bonds around him. For a bond is the symbol of the connective order of the Gods, since every thing which is bound is connected by a bond. Again therefore from these things, the guardian good which extends from the connective Gods to the intellectual kings is apparent, since it unites, and collects them into one. For a bond guards that which is connected by it. But the immutable Gods inflexibly preserve their own appropriate orders. For the guardianship of these Gods is twofold; the one indeed, being primary and uniform, and suspended from the triad of the connective Gods; but the other being co-existent with the intellectual kings, and defending them from a tendency to all secondary natures. For all the intellectual fathers ride on the unpolluted Gods, and are established above wholes, through their inflexible, undeviating, and immutable power.
If however, it be not only necessary that these two fathers should participate of this guardian order, but that the middle vivific deity of them should be allotted a monad of the immutable Gods coordinate to herself, it is indeed necessary that the first [guardianship] of the unpolluted leaders in the intellectual fathers, should be triadic, and should have the same perfect number with the three intellectual Gods. It is likewise necessary that the first of these leaders should be stably united to the first [of the intellectual kings]; but that the second should in a certain respect be separated from the second of these kings, together with a union with him. And that the third should now be entirely separated from the third king. And thus the unpolluted proceeds conformably to the paternal order, and is after the same manner with it triadically divided. The first of the unpolluted Gods likewise guards the occult nature of Saturn, and the first-effective monad which transcends wholes, and establishes perfectly in him the causes that proceed from, and again return to him. But the second, preserves the generative power of the queen Rhea, pure from matter, and undefiled, and sustains from the incursions of secondary natures her progression to all things, on which she pours the rivers of life.
And the third preserves the whole fabrication of things established above the fabrications, and firmly abiding in itself. It likewise guards it so as to be inflexible, one, and all-perfect with respect to the subjects of its providential case, and expanded above all partial production.
CHAPTER XXXV.
Let us now then from this indefinite and common doctrine about these Gods, adduce the Grecian rumour concerning it, as delivered to us by Plato, and demonstrate that he as far as to the very names follows the theologists of the Greeks, just as in the mystic theory of the three kings, and the narration of the unpolluted Gods, he does not depart from their interpretation. For who that is in the smallest degree acquainted with the divine wisdom of the Greeks, does not know that in their arcane mysteries, and other concerns respecting the Gods, the order of the Curetes, is in a remarkable manner celebrated by them, as presiding over the undefiled peculiarity, as the leader of the goddess [Rhea,] and as binding in itself the guardianship of wholes? These Gods therefore, are said to guard the queen Rhea, and the demiurgus of wholes, and proceeding as far as to the causes of partible vivification and fabrication, to preserve the Proserpine and Bacchus which are among these causes, exempt from secondary natures, just as here [i.e.
in the intellectual order], they defend the vivifications of total life, and the first-effective monads of all-perfect fabrication. Not only Orpheus therefore, and the theologists prior to Plato knew this Curetic order, and knowing, venerated it, but the Athenian guest also in the Laws celebrates it. For he says, that the armed sports of the Curetes in Crete, are the principal paradigms of all elegant motion.
And now, neither is he satisfied with having mentioned this Curetic order, but he also adds the one unity of the Curetes, viz. our mistress Minerva, from which the mystic doctrine also of theologists prior to him, suspends the whole progression of the Curetes. He likewise, surrounds them above with the symbols of Minerva, as presiding over an ever-flourishing life, and vigorous intellection; but beneath, he manifestly arranges them under the providence of Minerva. For the first Curetes indeed, as being the attendants of the intelligible and occult Goddess, are satisfied with the signs that proceed from thence; but those in the second and third orders, are suspended from the intellectual Minerval monad.
What then is it, that the Athenian guest says concerning this monad, which converts to itself in an undefiled manner the Curetic progressions? “The _core_ (κορη) i.e. virgin, and mistress that is with us, being delighted with the discipline of dancing, did not think it proper to play with empty hands; but being adorned with an all-perfect panoply, she thus gave perfection to dancing.”
Through these things therefore, the Athenian guest clearly shows the alliance of the Curetic triad to the Minerval monad. For as that triad is said to sport in armour, so he says that the Goddess who is the leader of them [i.e. of their progression] being adorned with an all-perfect panoply, is the source to them of elegant motion. And as he denominates that triad Curetic, from purity, so likewise he calls this goddess _Core_, as being the cause of undefiled power itself.
For _koron_ (το κορον) as Socrates[294] says in the Cratylus, signifies the pure and incorruptible. Whence also the Curetes are allotted their appellation, as presiding over the undefiled purity of the Gods. And the monad of them is particularly celebrated as a mistress and as Core [a virgin] she being the supplier of an inflexible and flourishing dominion to the Gods. The word _koron_ therefore, as we have said, is a symbol of purity, of which these Gods are the primary leaders, and according to which[295] they are participated by others. But their being armed, is a symbol of the guardian power according to which they connect wholes, guard them exempt from secondary natures, and preserve them established in themselves. For what other benefit do men derive from arms except that of defence?
For these are in a particular manner the safeguard of cities. Hence fables also ascribing to the unpolluted Gods an unconquerable strength, give to them an armed apparatus. Hence adorning the one unity of them with an all-perfect panoply, they establish it at the summit of the progression of these Gods. For the all-perfect precedes things which are divided according to parts, and the panoply exists prior to the partible distribution of guardian powers. And it appears to me that through these particulars Plato again asserts the same things as were afterwards revealed by the Gods. For what they denominate _every kind of armour_, this Plato celebrates as adorned with an _all-perfect panoply_. [For the Gods say,] “Armed with every kind of armour, he resembles the Goddess.” For the all-perfect in the habit of Pyrrhich arms, and the undefiled in power, pertain, according to Plato, to the Minerval monad; but according to the narration of the Oracles they pertain to that which is furnished with every kind of arms.
Farther still, rythm and dancing are a mystic sign of this deity, because the Curetes contain the undefiled power of a divine life; because they preserve the whole progressions of it always arranged according to one divine boundary; and because they sustain these progressions from the incursions of matter. For the formless, the indefinite, and the privation of rythm, are the peculiarities of matter. Hence, the immaterial, the definite, and the undefiled, are endued with rythm, are orderly, and intellectual. For on this account, the heavens also are said to form a perpetual dance, and all the celestial orbs participate of rythmical and harmonious motion, being filled with this power supernally from the unpolluted Gods. For because they are moved in a circle they express intellect, and the intellectual circulation. But because they are moved harmonically, and according to the first and best rhythms, they participate of the peculiarity of the guardian Gods. Moreover, the triad of the unpolluted leaders is suspended from the summit of the intellectual Gods. And that it proceeds from this summit, Plato himself teaches us, by placing the first cause of purity in Saturn the king of all the intellectual hebdomad. For _purity_ (το κορον) is there primarily, as he informs us in the Cratylus, and the first-effective cause of purity, preexists unically in Saturn. For on this account also, the Minerval monad, is called _Core_ (a virgin) and the Curetic triad is after this manner celebrated, being suspended from the purity in the intellectual father.
CHAPTER XXXVI.
Concerning the undefiled leaders, thus much we have had to say, according to the narration of Plato. The monad therefore, now remains, which closes the number of all the intellectual hebdomad, and is the first and uniform cause of all division, which must in the next place be discussed by us. The sections therefore, of the intellectual Gods which are celebrated by all the wise in divine concerns among the Greeks, and which obscurely signify the separations in those Gods, are effected in them through the seventh monad, which is the cause of division, and according to which they separate themselves from the Gods that are placed above them, proceeding into another order, are allotted a union exempt from subordinate natures, and by themselves have a definite order, and a progression bounded according to number.
Plato however, allows indeed poets that ate inspired by Phœbus, to signify things of this kind obscurely and mystically; but he excludes the multitude from hearing these things, because they believe without examination in the fabulous veils of truth. And this is what Socrates reprobates in Euthyphron, who was thus affected in consequence of being ignorant of divine concerns. According to the divinely-inspired intellect of Plato therefore, transferring all such particulars to the truth concerning wholes, and unfolding the concealed theory which they contain, we shall procure for ourselves the genuine worship of a divine nature. For Socrates himself in the Cratylus, unfolds to us the Saturnian bonds, and their mystic meaning, and in a remarkable manner demonstrates that the visions of those ancient and illustrious men do not fall off from the truth.
After the same manner therefore, he will permit his friends to assume intellectual sections, and the power which is productive of these, according to divinely-inspired conceptions, and will suffer them to survey these together with bonds in the intellectual Gods. Farther still, the fable in the Gorgias, in a clearer manner separates the empire of Jupiter from the Saturnian kingdom, and calls the former the second from, and more recent than the latter. What is the cause, therefore, which separates these paternal monads? What intellectual power produced the intellectual empire from that which is exempt from it? For it is necessary that there should be with the Gods themselves the first-effective fountain of division, through which Jupiter also separates himself from the monad his father, Saturn from the kingdom of the Heaven, and the natures posterior to Jupiter, proceeding into an inferior order, are separated from his all-perfect monad.
Moreover, the demiurgus himself in the production of the genera posterior to himself, at one and the same time is the cause to them of union, and the source of their all-various divisions. For fabricating the soul one whole, he separates it into parts, and all-various powers. And in the Timæus where the demiurgus is said to do this, Plato himself does not refuse to call these separations, and essential divisions, _sections_. He likewise cuts off parts from thence, places them in that which is between these, and again separates parts from the whole, and thus the mixture from which he had cut off these parts, was now wholly consumed. Is it therefore any longer wonderful that the framers of fables should denominate the divisions of the intellectual leaders, sections, since even Timæus himself who does not devise fables, but indicates the essential progression of souls into multitude, uses as a sign the word section? And does not also Plato in the greatest degree accord with the highest of theologists, when he delivers to us the demiurgus glittering with intellectual sections? As therefore the demiurgus, when producing the essence of souls, constitutes it according to true being, when generating life, he generates it according to the life which is in real beings, and produces the intellect which is in souls according to the intellect which is in himself,--thus also when cutting the essence of the soul from itself, and separating it, he energizes according to the sections and separations which are in the intellectual order, and according to the one and intellectual cause of them. According to Plato, therefore,