CHAPTER XV.. Making, However, Another Beginning, Let Us Discuss the Orders

Making, however, another beginning, let us discuss the orders that follow successively. Since the partial orders of the Gods, therefore, are divided in a three-fold manner, according to the all-perfect measure of the triad, proceeding supernally from the first intelligibles, as far as to the last of things, measuring and defining all things as the Oracles say,--the ruling Gods, indeed, are allotted the first and highest rank [among the partial orders,] making their progression proximately after the intellectual order, elevating secondary natures and conjoining them with the demiurgus of wholes, unfolding all impartible and united intellectual goods to things subordinate, and connecting and containing exemptly, their essence and perfection. But the Gods who give completion to the sensible world are allotted the last order, and close the end of the divine progression. These divide the universe, and obtain perpetual allotments and receptacles in it, and through these weave one and the best polity of the world. Between these mundane Gods, however, who are our rulers and saviours, and the supermundane leaders, those Gods subsist who preside over the separable and at the same time inseparable order of sensibles, and define according to this their proper progression, being at one and the same time exempt from the Gods in the universe, and co-arranged with them. And they are expanded, indeed, above the allotment which is adequate to the divided parts of the world, and supernally ascend into many numbers of the mundane Gods; but they make a progression subordinate to the government which extends to all things and to wholes.

For in short, being the media between the supermundane and mundane Gods, they in a certain respect communicate with both, and have an indissoluble communion with both, being mundane, and at the same time supermundane according to order. And above indeed, they are united by the ruling leaders, but beneath, they are produced into multitude by the junior Gods, as Timæus says. For they ride on the mundane Gods, and are in an undefiled manner established on their summits; but they are suspended from the supermundane Gods, and subsist about them. They are also more united than the former; but are more multiplied than the latter. And they divide indeed, the whole monads of the supermundane Gods, into perfect numbers; but they collect the multitudes and the numbers of the mundane Gods into united bounds, converting these Gods to their exempt principles, but calling forth the Gods that are above the world into the generation and providential care of sensible natures, and immutably preserving in themselves the middle form of empire. For the middle bonds give completion to all the genera of the Gods. Thus in intelligibles, between the intelligible and occult order, and the paradigmatic triad, and all-perfect multitude, the intelligible centre subsists, being parturient indeed, with multitude and the first (forms,) but vanquished by the uniform comprehension of the first order. Again, in intelligibles and intellectuals, the connective genus extending from the middle to all the extremes, conjoins and binds all their essences, powers and providential energies.

After the same manner therefore, in these orders also, viz. in the kings exempt from, and in those that are co-arranged with the universe, those Gods that emit in themselves uniformly the peculiarities of both these kings, afford a communication to them with each other. Whence also it belongs to them to transport first to second natures, to convert second to first natures, to unite both by an indissoluble connexion, and to guard the whole order in the world. The immutable, therefore, the inflexible, the indissoluble in providential energies, dominion over wholes, the administration of many partible allotments of the Gods at once, and the elevating to supermundane perfection many of their progressions and orders, pertain to these Gods. Hence, we are accustomed to celebrate this genus of Gods as liberated, in consequence of being freed from all division according to parts; as supercelestial, in consequence of proximately establishing itself above the Gods in the heavens; as undefiled, in consequence of not verging to subordinate natures, nor dissolving its exempt transcendency by a providential attention to the world; as elevating, in consequence of extending the mundane Gods to the intellectual and intelligible place of survey; and as perfect, in consequence of illuminating all the celestials with the measures of perfection. Since therefore, this order is in continuity with the assimilative rulers, but is arranged prior to the mundane Gods, it is indeed proper to evince that the theology pertaining to it is suspended from the doctrine concerning the ruling Gods, and at the same time affords from itself the principles of the conceptions about the sensible Gods.