CHAPTER XI.. Through These Things, Therefore, the Triad of the Ruling Fathers

Through these things, therefore, the triad of the ruling fathers has been celebrated by us. Let us, however, survey another order in this progression, prolific, and vivific, and which is delivered by Plato in a divinely-inspired manner. For the proximate decrements and generations from all the intellectual fathers, are unfolded into light in the assimilative Gods. For here the partible progressions exist of things which there subsist uniformly, since it is lawful for progeny which every where are allotted an order inferior to their causes, to give multitude to the monads, and to multiply the stable hypostases of them, and to render the energies of the simplicity, which is in first natures, more composite. As, therefore, from the paternal monad [Saturn] a triad subsists of ruling demiurgi, thus also from the vivific fountain which is allotted the middle centre in the intellectual Gods, the vivific order of the assimilative Gods is emitted. And here also there is a triad connectedly contained by one monad; since the paternal triad also subsists according to one perfect intellect, and was, as we have said, monadic. After the same manner, therefore, the triad which is the supplier of life is monadic, being indeed full of prolific power, and full of undefiled perfection. It likewise participates of the whole vivification, and through the rivers of life, fills all secondary natures with generative goods, and produces the vivific light, into the unenvying and exuberant participation of subordinate essences. And it converts indeed all things to itself, but is present to all things, and imparts to them its own appropriate powers. It likewise pervades from on high, as far as to the last parts of the world, but every where preserves the union of itself unmingled with its participants. And it embosoms indeed the generative, perfect, and beneficent light of the demiurgic monad; but weaves together with the third father [Pluto] the order of life; and co-arranges the boundaries of wholes in a becoming manner. In short, it extends itself from the middle to all the genera of rulers, both the first and the last. And together with them indeed, it perfects all secondary natures, and co-arranges that which is generative, with the demiurgus. In addition to these things also, it illuminates all things with an analogous power, and connects the undefiled with the convertive peculiarity. For stable power pertains indeed to the demiurgic genera, but undefiled purity to the elevating genera.

Plato, therefore, in the same manner as Orpheus, calls this triad by one name; but in a certain respect he also indicates the multitude of the powers it contains. For all the theology of the Greeks denominates the second vivification Coric, (i.e. Virginal) and conjoins it with the whole vivific fountain. Plato also says, that it has its hypostasis from this fountain, and energizes together with it. For effects are never divulsed from the providence of their causes. But wanderings indeed, and investigations, [belong to the powers that energize providentially, just as] participations according to periods pertain to the subjects of providential energy. The divine cause, however, of a partible life [i.e. Proserpine] conjoins herself from eternity, with the whole vivific fountain [i.e. with Ceres] which theologists call the mother of the ruling Goddess. And Plato every where conjoins Proserpine with Ceres. And he pre-establishes indeed, the latter as a generative cause; but he celebrates the former as being filled from the latter, and filling secondary natures. Since, however, the Coric order is twofold, one indeed shining forth above the world, where it is also co-arranged with Jupiter, and constitutes with him the one demiurgus of partible natures [i.e. Bacchus], but the other, and which is secondary, shining forth in the world, where also it is said to be ravished by Pluto, and to animate the extremities of the universe, which are under the administration of Pluto,--this being the case, Plato perfectly unfolds to us both these, at one time indeed conjoining Proserpine with Ceres, but at another with Pluto, and evincing that she is the wife of this God. For the rumour of theologists who delivered to us the most holy mysteries in Eleusis, says, that above indeed, Proserpine abides in the dwellings of her mother, which her mother had fabricated in inaccessible places, exempt from the universe, but that beneath she governs terrestrial concerns in conjunction with Pluto, rules over the recesses of the earth, extends life to the extremities of the universe, and imparts soul to things which are of themselves inanimate, and dead. Where also you may wonder that Proserpine associates with Jupiter indeed and Pluto, the former, as fables say violating, but the latter ravishing the Goddess, but is not connected with Neptune. For he alone of the sons of Saturn, is not conjoined with Proserpine. [The reason, however, of this is,] that Neptune possessing the middle centre in the triad, is allotted a vivific dignity and power, and is characterized according to this. From himself, therefore, he has the vivific cause, animates the whole of his proper allotment, and fills it with middle life from his own peculiarity. For Pluto indeed is the supplier of wisdom and intellect to souls according to Socrates in the Cratylus. But Jupiter is the cause of existence to beings, as the father of the triad. Proserpine, therefore, being co-arranged with the extremes, and prior to the world, with Jupiter indeed paternally, but in the world with Pluto, according to the beneficent will of the father, in the former case she is said to be violated by Jupiter, but in the latter, to be ravished by Pluto, in order that the first and last of fabrications may participate of vivification. For as the whole fountain of life being conjoined with the whole, according to one impartible cause, illuminates all things with life, thus also Proserpine, weaving in conjunction with the leaders of the universe, things first, middle, and last, illuminates them with the vivification of herself.

Moreover, we may know from Plato, through these signs, the union of the whole triad, since denominating it Core (i.e. a virgin or Proserpine) he celebrates it with Ceres. But again, we must survey where it is that he indicates the division of the triad. For there are three monads in it, and one of them is arranged, as being the highest, according to hyparxis, but another is arranged according to the power which is definitive of life, and another according to vivific intellect. And theologists indeed are accustomed to call the first of these Coric, (i.e. virginal) Diana, but the second Proserpine, and the third, Coric Minerva. I speak, however, of the authors of the Grecian theology, since among the Barbarians [i.e. the Chaldeans] the same things are manifested through other names. For they indeed call the first monad, Hecate, but the middle monad, Soul, and the third, Virtue. Since, therefore, these things are made known to us after this manner by the names of the Greeks, Plato indeed indicates the order of Coric Minerva, by denominating Minerva Mistress, celebrating her as Core, asserting that she is the cause of the whole of virtue, and calling her the lover of wisdom, and the lover of war, and also Ethonoe, as being intelligence in manners. For all these names sufficiently represent to us her intellectual and ruling nature, and that power of her which promptly supplies the whole of virtue. But in the same dialogue, he indicates the order of Proserpine, celebrating her as Pherephatta, and employing this name, which is likewise used by all other theologists. These things he manifests in the Cratylus, where he unfolds the truth concealed in the name of Pherephatta. And in the same dialogue he indicates the order of Diana, by calling her skilful in virtue. For it is evident that the whole triad being united to itself, the first [monad] of the triad, unically comprehends the third, the third is converted to the first, and the middle has a power extending to both. There are, therefore, these three vivific monads, viz. Diana, Proserpine, and our mistress Minerva. And the first of these indeed is the summit of the whole triad, and which also converts to herself the third. But the second is a power vivific of wholes. And the third is a divine and undefiled intellect, comprehending in one, in a ruling manner, total virtues. Timæus, therefore, manifests this, calling the third monad (Minerva) philosophic, as being full of intellectual knowledge, and true wisdom; but philopolemic, as the cause of undefiled power, and the inspective guardian of the whole of fortitude. And again, the Athenian guest, calls her Core, as being a virgin, and as purifying from all conversion to externals.

If, however, you are willing, we will survey the triad of Core, from what is said in the Cratylus concerning Pherephatta. She is called, therefore, wisdom, and is said to come into contact with that which is generated and borne along; she also produces fear in those that hear her name, and excites astonishment in the multitude. With respect to the appellation of wisdom, therefore, it is evident that it is a sign [of the characteristic property] of Minerva, and the summit of virtue. For if in us, all the sciences are the first of the virtues, how is it possible that wisdom should not be rightly denominated, the first-effective cause of all the virtues? And if philosophy pertains to her, so far as she is wisdom, and immaterial intelligence, but not because she is indigent of wisdom, (for no one of the Gods, says Diotima, philosophizes), on this account, therefore, she is not indigent of wisdom; and the intellectual good of the ruling order entirely pertains to her. But to come into contact with that which is borne along, and with generation, will in a particular manner be adapted to soul. For it is soul that knows every thing which is generated, and continually communicates with it. She, likewise, in a certain respect comes entirely into contact with that which is borne along. Moreover, the incommensurability of Pherephatta with multitude, and the terrour and astonishment which she excites, are indicative of the power in her which is exempt from all things, which is unapparent to the many and unknown. For the Barbarians also [i.e. the Chaldeans,] call the Goddess who is the leader of this triad, dire and terrible. Hence Plato does not more clearly indicate these things to us about this mighty Goddess [than the Barbarians;] but he announces names adapted to the theology concerning her.

To the Core, therefore, that is beneath, and that associates with Pluto, all the above-mentioned particulars are inherent according to participation, and, as some one might say, according to similitude to the total Core; but they are inherent in the ruling Core, according to the first hypostasis. And in reality these three Goddesses are consubsistent. As, likewise, the whole vivific deity comprehends in herself the fountains of virtue and soul, which the demiurgus also imparts to the world, causing it to subsist perfectly, thus too, this deity possessing the primary cause of all the partible forms of life, possesses likewise the principle of souls, and of the virtues, and on this account, the ascent to partial souls [such as ours], is through similitude, and virtue is a similitude to the Gods. Hence also, the form of each of these, I mean of virtue and soul, presubsist in the assimilative Gods; since, likewise, the immortality of souls is inferred by Socrates, from their similitude to divinity. If, therefore, they are allotted immortality essentially, it is indeed necessary that the cause which assimilates them [to divinity] should primarily be in the Gods. For they are assimilated to their fountain. But they participate of similitude from the assimilative causes. Hence in these, the cause of such an immortality of souls as this, shines forth. On this account also, Socrates arguing from similitude says, it is fit that souls should govern and despotically rule over bodies, since they are allotted the power of governing and despotically ruling, from the same cause from which they derive their similitude [to divinity.] The one cause itself, therefore, of all the partible forms of life, pre-exists in the assimilative rulers. But one, whole, and impartible virtue exists prior to all the virtues which afford a similitude [to a divine nature.] And neither is the essential similitude of souls, nor the similitude of virtue, derived from any other source than that of these rulers and principles.

Since, however, there are, as we have said, triple monads in Core; and one, indeed, establishes all things in itself; but another leads all things into generation; (for it belongs to soul to generate) and another converts all things to itself; (for this is the illustrious work of virtue) and since all things are perfectly pre-arranged in Core,--this being the case, the monad which associates with Pluto, participates, indeed, in a certain respect of the extremes, but is particularly allotted its progression according to the middle. Hence also, it is called Proserpine, because it comes into contact, as we have observed, with generation and things which are borne along. For the unmingled and the virginal were adapted to the extremes. But mixture, and a contact with generated natures, are adapted to the middle, which rejoices in progressions and multiplications. This ravishment therefore, of Core, is indeed perfectly established in Proserpine. But she also imparts herself, and the vivification proceeding from herself to the last of things. Hence likewise, Socrates in the Cratylus co-arranges Proserpine with Pluto, but every where ranks total Core with Ceres, and comprehends her in the name of Core. The power however, which proceeds from her to the realms beneath, he comprehends in the name of Proserpine. For the psychical nature is in this power essentially; but the remaining things are in it, as we have said, according to representation, and not primarily. And thus much concerning the vivific triad, since Plato has delivered to us but few auxiliaries about it, from which as from firestones rubbed against each other, it is possible to enkindle the light of truth.