CHAPTER XVI.

The intelligible king therefore, of all intellectuals, luminously emitting from himself the first causes, and which measure wholes, according to the all-perfect triad in himself, defines all wholes as far as to the last of things, and triples the progressions of the Gods from himself, so as to generate indeed three orders, but refer each of them to one monad, and an intelligible transcendency. On this account he constitutes three collective, three connective, and three perfective causes of all intellectuals; extending the triadic light to all things, and imparting by illumination the perfect in the progressions of its proper offspring, to the beginnings, middles, and ends of all separated natures. But again, the demiurgus and father, imitating his father and grandfather, to the latter of whom he extends his total intelligence, being the same in intellectuals, as he is in intelligibles, and terminating the genus of the intellectual fathers, in the same manner as his grandfather closes the paternal profundity of intelligibles, produces from himself three orders of Gods. And as the total progressions were divided from his grandfather triadically, so the partial progressions are perfected on account of him, according to the triad. Hence, there are also three orders from the demiurgus; but they proceed according to the end adapted to each. And one of them indeed, is supermundane alone; another is mundane; and another is in a certain respect the middle of both. They are likewise allotted the triple proximately from the paternal cause; but each derives the peculiarity of hyparxis from definite principles, and a diminution proceeding according to measures. For they have neither an hypostasis of equal dignity, as mathematical monads have in the triad, nor a disorderly difference of dignity, but they receive the difference of a subordinate essence, and arrangement in their generation from the first causes. And thus, the ruling Gods indeed, are allotted the highest order in the partial progressions, and the exempt cause of the proceeding natures. But the liberated Gods are allotted the second order, being arranged indeed under the ruling, but riding on the mundane Gods. And the mundane Gods are allotted the third order, being elevated through the liberated, but united by the ruling, to the intellectual Gods. In what manner however, the Gods in the world and all the mundane genera participate of the ruling Gods, we have already shown.

But each of the mundane genera enjoy the energy of the liberated governors of the universe, according to a measure adapted to each, and especially such as are able to follow the powers of these Gods. For in the Gods themselves, we may perceive a twofold energy, the one indeed, being co-arranged with the subjects of their providential care, but the other being exempt and separate. According therefore, to the first of these energies, the mundane Gods govern sensibles, and convolve, and convert them to themselves; but according to the other, they follow the liberated Gods, and together with them are elevated to an intelligible nature. And on this account, the Elean guest, makes the periods of the whole world, and of each of the Gods in it to be twofold. For, he says, that the sun, and each of the heavenly bodies, subsist according to both these circulations, viz. the intellectual and the mundane; or, if you are willing so to speak, according to the power which is motive of secondary natures, and the power which ascends in conjunction with the liberated Gods.

Moreover, he says, that our souls, and all the natures that have a life separate from bodies, at one time live according to that elevating progression, and at another according to the mundane; and now indeed we proceed from youth to old age, since we have departed from a flourishing and undefiled life, and are borne to earth, and generation; but then on the contrary, we proceeded from old age to youth. On which account, we were led round to a flourishing, intellectual, and liberated form of energy. Hence also, the corporeal-formed nature [with which we are connected,] was gradually obliterated, and whatever causes us to tend downward, and renders us inseparable from the universe. But an incorporeal, and immaterial nature shone forth, and was filled with the Gods who are the leaders of a life of this kind.

If also, you are willing, we may collect the same thing by a reasoning process, from what is written in the Phædrus. Socrates, therefore, says in that dialogue, that the soul which is perfect and winged, revolves on high, and governs the whole world; and that this will be the case with our soul, when it arrives at the summit of a happy life. But this is in a much greater degree present with the genera superior to us, and with the Gods themselves. For our souls obtain this end, and this true blessedness, through the Gods. For whence do you think, and from what other causes, is a disencumbered energy, and which has dominion over wholes, imparted to us, and to the genera in the world more excellent than us, but from the liberated Gods? For each of the mundane Gods obtains the administration of its allotment, and of the proper series over which it rules; and which it constitutes about itself, according to the will of the father. For the demiurgus arranges under the several mundane Gods, the herds of dæmons, and partial souls, as Timæus says. But to energize through the whole world, is a supernatural good, and the peculiarity of the exempt government of the supercelestial Gods. Hence, from these this good is imparted to the mundane Gods, and to our souls. Or how can that which is partial extend its proper energy to the whole? And how departing from its own divided peculiarity, can it change its life? For that which directs its energy to the universe, withdraws itself from an energy which is arranged in a part. We must not therefore say, that this divine good is by any means present to mundane natures from any other source than these Gods, who establish their kingdom proximately above the world. As, therefore, the progression to all things through similitude, and the conversion according to similitude to causes, are imparted from the assimilative rulers to the celestial Gods, to the more excellent genera, and to us, thus also, that which is liberated from partial natures, which is disencumbered and which tends spontaneously to many energies, is an impression derived from the liberated rulers. And thus much concerning the providence of these rulers which pervades to all things, and the goods which they impart to subordinate natures. But we shall add to what has been before said, the peculiarity of their essence, according to which they are allotted this order.