ate the first who divide the subcelestial arch from the heaven; but that we are principally persuaded by Plato, who distinguishes these three orders, the supercelestial place, the celestial circulation, and the subce- lestial arch; and that after Plato, we are persuaded by those who investigate his theory in a divinely-inspired manner, viz. by Iamblichus and Theodorus. For why is it necessary to speak of our leader f_ Syrianus/j who was truly a Bacchus, [i. e. one agitated with divine fury,] and who in a remarkable manner was full of deity about Plato, and caused as far as to us the admirable nature of the Platonic theory, and the astonishment with which it is attended, to shine forth?
He therefore in his treatise on the concord [of Orpheus, Pythagoras, and Plato, has most perfectly unfolded the peculiarity of this order, the subcelestial arch.] The two above-mentioned wise men, however, differ very much from each other in their theory. For Theodoras, in calling the first cause Heaven, does not any longer permit Heaven to be sight perceiving the things above, as Socrates in the Cratylus etymologises it to be. For the first God neither sees, nor is sight, nor is inferior to any thing. Neither therefore does Theodorus admit this explanation of the name, nor does he celebrate the supercelestial place, as Socrates does under the influence of divine inspiration. For there is neither any place, nor intelligible of the owe, nor any multitude of forms, nor does the genuS of souls ascend beyond the first God ; since there is not any thing beyond him. But the divine Iamblichus, us he supposes that Heaven subsists indefinitely after the first cause, and as he has not delivered the peculiarity of its hyparxis, he is indeed pure from the above-mentioned doubts, but he should teach us what the celestial order is, how it subsists, and what genus of Gods prior to the demiurgus gives completion to it. He however who has perfected every thing [on this subject,] and has confirmed all that be has said by invincible arguments, is our preceptor [Syrianus,] who has surveyed all the orders between the first God, and the kingdom of the heaven, and who has intellectually beheld the peculiarity of this order, and has delivered to us his mystics the accurate truth concerning it. In this way therefore, our fathers and grandfathers J*roc. Vol* I. 2 M
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ON THE THEOLOGY BOOK IV.
differ from ench other; but all of them in commou distinguish the subcelestial arch from the celestial circulation.
This therefore mu9t also be supposed by us, and likewise in addition to this, that this order of Gods (the subcelestial arch,) is proximately arranged under the heaven. Hence, since the heaven being one and triple, is allotted the connective order, but the supercelestial place is allotted the highest order of the intelligible and at the same time intellectual Gods, it is undoubtedly necessary that the subcelestial arch should terminate the middle progression of the Gods, should close this whole order, and convert it to its principle, and that it should receive an order which is secondary indeed to the heaven, but which it convolves to the highest union, and should be connascently conjoined with the middle genera, but exist prior to intellectuals. For these indeed separate their kingdom from the celestial power; but the subcelestial arch is united to the heaven, and js comprehended by the celestial order. Whence also it is denominated subcelestial. As it is conjoined therefore, to the celestial circulation, and subsists proximately from it, it converts all secondary natures to intclligibles, and perfects them according to the intellectual place of survey. For since the intellectual Gods are generated according to conversion, and are con- volved to themselves according to one spherical union, it is necessary that the perfective empire should be proximately established above them.
Hence, I am led to wonder at those who are ignorant of this divine order, and do not maintain the whole fountain of perfection ; but some
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CHAP. XXIV.
of them betake themselves to entelechias, of whom we admit thus much alone, that they also conjoin the perfect with the form of connexion. They are ignorant therefore, of the perfection which is separate from subjects, willingly embrace the resemblances of true perfections, and are conversant with these. Others again assign soul as the cause of per- fection, who are ignorant that they do not vindicate to themselves a perfection preexisting in eternity, and who begin from the life which energizes according to time, and possesses its perfection in periods. It is necessary, however, that a perfection the whole of which subsists at once, should be prior to that which is divided, and that stable perfection should be prior to that which is moved. For the motion itself which is according to time, is indigent of end, and of the desirable, and is evolved about it according to parts. In the third place, after these, others recur to intellect, and suppose the first perfection to be intellectual. For intellect indeed, is energy and intellectual perfection ; but it aspires after divine perfection, subsists about it, and is converted to itself through it. It is necessary therefore, that the cause of conversion should exist prior to the intellectual genera which are converted to divine perfection, and that the leader of the perfection which is one, should be expanded above the natures which are perfected.
Deservedly therefore, does the subcelestial arch prior to all intellectual " natures, preestablish an order of Gods convertive and perfective of all the secondary divine genera. And on this account, Plato elevates the Gods and daemons that follow Jupiter, to this arch, and through this to the heaven, and the supcrcelestial place. For when they proceed to the banquet, and delicious food, they ascend to the subcelestial arch. Hence through this they are perfected, participate of the circulation of the heaven, and are extended to the intelligible. For the intelligible is that which nourishes and fills all things. The perfective therefore is esta- blished under the connective order. And it perfects indeed all the natures that ascend to the intelligible, dilates souls to the reception of divine goods, and illuminates intellectual light. But comprehending in the bosoms of itself, the second genera of the Gods, it establishes all things in the connective circulation of wholes,
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BOOK IT.
Through these things therefore, Socrates also shortly after saj-s, that the souls that are elevated together with the twelve Gods, to iotelligible beauty, are initiated [viz. rendered perfect] in the most blessed of the mysteries, and through this initiation, receive the mysteries with a pure soul, and become established in, and spectators of things ineffable. Hence the initiation of the Gods is there; the first mysteries are there. Nor is it at all wonderful, if Plato also tolerates us in calling the Gods [of this order] Teletarchs, since he says, that the souls that are there are initiated, the Gods themselves indeed initiating them. But how is it possible otherwise to denominate those who are the primary sources of telete or initiation, than Teletarchsf For I indeed, perceiving so great ait energy even as far as to the names themselves, do not see how they can be called differently. Initiation however, being one and triple, (for the perfective are co-divided with the connective Gods,) Plato calls the one- union of k the subcelestial arch, in the same manner as he calls the- connective order Heaven. But the depth which is in it is indicated by his admitting that there is in it an extreme subjection, and a steep path to the summit of the arch. As therefore, in the order prior to this, we thought it proper to arrange the intelligible according to the summit, the vital according to the profundity, and the intellectual according to the extremity, which defines the whole celestial, circulation,, so likewise in this perfective order, we must consider the intelligible of the arch as its summit, denominating it after the same manner as the back of the heaven, because these are coordinate to- each other; but we must consider the profundity as coordinate to life, through which souls proceed to the summit; and the extremity which closes the whole arch, as coordinate to intellect
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Chap. Xxv. of Plato.. 277
This whole order however, which i» united to the order prior to irr we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of these indeed, is the supplier to the Gods of stable* perfection, establishing aH the Gods in, and uniting them to themselves. But another is the primary source of a perfection generative of wholes, exciting things which precede according to essence* to the providence of secondary natures. And a third is the leader of conversion to causes, convolving every thing which has proceeded, to its- proper principle. For through this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every tiling which aspires after its proper principle,. i» conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective »f things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intellect which is- established according to energy in one, all these are suspended from the one perfection of the Gods, and being referred to it, some are allotted a* greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods. For this has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is the one of the Gods, not being such as the one of souls, or of bodies; since these indeed are in a kindred manner conjoined with multitude, and are co-mingled with essences. But the unities of the Gods are self-perfect, and subsist prior to essences,.
' For ywifww it i» necessary to read p«»p«v.
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2J8 ON THE THEOLOGY BOOK IV.
generating multitudes, and not being generated together with them. But another perfection is that which consists of parts, and which derives its completion through parts, such as is the perfection of the world ; for it possesses the all-perfect from its plenitudes. And a third other perfection, is that which is in parts. But thus also each part of the world is perfect. For as this universe is a whole consisting of wholes, so likewise it is perfect from the perfect parts that are in it, according to Timaeus. And in short, perfection is divided after the same manner as wholeness ; for, as Timasus says, they are conjoined with each other.
Hence also the perfective genus is connasccnt with the connective, and the perfective monad is arranged under all the connective genera. And as the wholeness of the heaven which connectedly contains parts is triple, so likewise perfection is triple. And if it be requisite to deliver my own opinion, all the perfections are derived from all the leaders ; but the perfection which is prior to parts, pertains in a greater degree to the first leader; that which consists of parts, to the middle; and that which is in a part, to the third leader. But prior to this triad, is the intelligible triad, which is uniform perfection, and an all-perfect hyparxis, and which Timeeus also denominates perfect according to all things. There, however, the three perfections pre-existed unitedly, or rather, there was one fountain of every perfection. As therefore the connective' triad, is the evolution of the intelligible connexion, and the collective triad of the unific, and that which is the first in intelligibles, so likewise the per- fective triad is the image of the all-perfect triad. For the intelligible and intellectual proceed analogous to the intelligible triads. Perfection therefore is triple, prior to parts, from parts, in a part. According to another mode also, perfection is stable, generative, convertive. And according to another conception, there is one perfection of intellectual and impartible essences, another of psychical essences, and another of the natures which are divisible about bodies. Very properly therefore, there are three leaders of perfection prior to the intellectual Gods, who constitute one order under the celestial circulation, who elevate through
• For t*iirq it is necessary to read ramiw|.
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Chap. Xxvi. of Plato. 279
themselves all secondary natures to the intelligible, perfect them by intelligible light, convert and conjoin them to the kingdom of the heaven, impart an unsluggish energy to the natures that are perfected, and are the guardians of their undented perfection.