characteristic, which is itself established as the middle of that which has extremes, and of figure. For difference is the feminine itself, and the prolific nature of the Gods. And whole is itself the form of connected comprehension, binding together many parts. And the perfect is itself the good of perfection, possessing a beginning, middle, and end, and conjoining the end to the beginning, according to the peculiarity of conversion. Being also nothing else than a perfect governor it is the cause of the peculiarity of these Gods subsisting every where according to the middle centres. Hence the whole order of the intelligible, and at the same lime, intellectual Gods, may be surveyed as having its subsistence in the middle. For the intelligible Gods, indeed, are especially defined according to hyparxes and summits ; on which account also, they are called fathers, and unical Gods. For the one and father are in them the same. But the intellectual Gods are defined according to ends or extremities ; and on this account, all of them are denominated intellects and intellectual. The intelligible, and at the same time, intellectual Gods, however, being middles, especially present themseLves to the view according to the middles of the triads.
Farther still, this also may be considered in common about all these triads, that each according to the end proceeds to infinity. For the end of the first triad is number ; of the second, the infinite in multitude; and of the third, the rectilinear, which itself participates of the nature of the infinite. And of this the cause is, that each of the triads according to its extremity is curried as in a vehicle in the material worlds, and comprehends according to one cause the infinity of the natures that are generated in them. In addition, likewise, to what has been said, we may survey the order of the triads, from the ends that are in them. For the end of the first triad, is number : but of the second, the finite and the infinite; and of the third, the orbicular, the mixed figure, and the rectilinear. It is evident, therefore, that the first triad is monadic ; but the second dyadic; and the third triadic. And the first of these indeed is analogous to the one being ; but the second to the intelligible whole; and the third, to the all-perfect whole. But that these have this order with respect to each other, has been before pbserved. In short, there-
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fore, every intelligible, and at the same time intellectual triad, is according to its summit indeed conjoined to the intelligible ; but according to its middle, unfolds its proper power; and according to its termination, comprehends the infinity of secondary natures. And here we shall end the doctrine concerning the intelligible and intellectual Gods.
S10 ON THE THEOLOGY BOOK V.
In the next place, let us survey another order of Gods, which is called intellectual, being indeed conjoined to the orders prior to it, but termi- nating the total progressions of the Gods, converting them to their principle, and producing one circle of the primarily-efficient and all- perfect orders. Let us also extend the intellect that is in us to the imparticipable and divine intellect, and distinguish the orders and diminutions of essence that are in it, according to the narration of Plato.
This intellectual hypostasis therefore of the Gods, is suspended indeed from more ancient causes, and is filled from them with total goodness and self-sufficiency. But after these causes, it establishes an illustrious empire over all secondary natures, binding to its dominion all the partial progressions of the Gods. And it is denominated indeed intellectual, because it generates an impartible and divine intellect. But it is filled from intelligibles, not as from those intelligibles which are co-arranged
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with intellect, nor as with those which are alone divided from intellect by the conception of the mind, but as establishing in itself unically all multitudes, and occultly containing the evolutions of the Cods into light, and the hyparxes of intelligibles. It is likewise allotted the total intellect of intellectuals, the variety of beings, and the multiform orders of divine natures; and it convolves the end of the whole progression* [of the Gods] to the one intelligible principle. For intellectuals are converted to intelligibles. And some intellectuals indeed are united and * firmly established prior to the divided Gods; but others are multiplied and' through conversion are conjoined to primarily-efficient causes. The intellectual Gods however proceed from all the Gods prior to them,, receiving indeed unions from the one that is prior to intelligibles; but essences from intelligibles; and being allotted lives all-perfect, connective and generative of divine natures, from the intelligible and at the same time intellectual Gods; but the intellectual peculiarity from themselves. They likewise convert to themselves all the divided orders, but establish themselves in intelligibles, existing wholly through the whole, pure and unknown knowledges, and fervid lives. Besides these things also, they, are all-perfect essences, producing all secondary natures through sub- sisting from themselves, and being neither diminished by their progres- sion, nor receiving an addition by their progeny; but through their own. never-failing and infinite powers, being the fathers, causes, and leaders of all things. Nor are they co-divided with their progeny, nor do they depart from themselves in their progressions; but at once, and according to union they govern total multitudes, and all orders, and convolve them, to the intelligible, and to occult good.
"Whether therefore I may speak of life, it is not proper to think that it is such a life as we surveyed a little before. For that was impartici* pable, but this is participated. And that indeed, was generative, but this is vivific. But it is not immanifest that these differ from each other. For the vivific cause indeed, is also evidently generative; but the generative cause is not entirely vivific. For it imparts figure to things
' For nfMiov it it necessary to read »foeio«.
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312 ON THE THEOLOGY BOOK V.
unfiguted, bound to things indefinite, and perfection to tilings imperfect. Or whether I may denominate the cause in intellectuals intelligible, it must not immediately be conceived to be such an intelligible, as that of which we have before spoken. For that was imparticipable, and prior to intellectuals, itself pre-existing by itself, and exempt from wholes; not being denominated intelligible, as the plenitude of intellect, but as the prior-cause of it, and the object of desire and love to it, subsisting uniformly uncoordinated with it. The intelligible however which is now the subject of consideration, is participated, and co-arranged with intellect, is multiform, and contains in itself the divided causes of all things. Or whether we may call the Gods in this order fathers and fabricators, it must be admitted that this paternal and fabricative characteristic, is different from the hyparxis of the intelligible' fathers. For they indeed were generative of whole essences; but these pre-exist as the causes of divisible emanations, and of definite productions of form. And they indeed contained in themselves powers fabricative of the divine progressions; but these separate from themselves prolific causes, and are not conjoined to them according to union, but according to a commu- nion subordinate to union. For the marriages which arc celebrated by fables, and the concordant conjunction of divine natures, arc in the intellectual Gods. But the demiurgic being mingled with the vivific effluxions, every genus of the Gods is unfolded into light, both the supermundane, and the mundane. This, however, will be hereafter ■discussed.
' For ntiw, it is necemrr to read »«^t«*.
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Since however, we have, in short, surveyed the peculiarity of the intellectual Gods, it remains that we should deliver an appropriate theory concerning the division of them. For the intellectual order is not one and indivisible, but is allotted progressions more various than those of the more elevated genera. There will therefore be here also three fathers, who divide the whole intellectual essence; one indeed, being arranged according to the intelligible, but another according to life, and another according to intellect. They also imitate the intelligible fathers, who divide the intelligible breadth in a threefold manner, and who are allotted a difference of this kind with respect to each other. For one of these intellectual fathers proceeds analogous to the first [intelligible] father, and is intelligible. But another proceeds analogous to the second [intelligible] father, and binds to himself the whole of intellectual life. And another proceeds analogous to the third father, and closes the whole intellectual, in the same manner as he closes the intelligible order. '
But these fathers being three, and the first indeed, abiding in himself, but the sccoud proceeding and vivifying all things, and the third glit- tering with fabricative productions, it is evidently necessary, that other triple Gods should be conjoined with them; of which, one indeed will be the source to the first intellectual God, of stable purity ; but another, of undefiled progression, to the second God; and another of exempt fabrication, to the third. For in the Gods prior to these, the un defiled deities were according to cause, through 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 Proc. Vol. I. 2 R
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
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Chap. Il
its occult union, through progression and separation. This first pro- gression therefore of the intellectual Gods, which is separated by us into a heptad, we have perfectly celebrated.